of Augustine saying Distingue tempora conciliabis scripturas c. Make distinction of times and thou shalt reconcile the Scriptures The law to be discerned from the Gospell c. Contrariwise where men be not perfectly in these places instructed to discerne betwene the lawe and the Gospell betweene faith and woorkes c. so long they can neuer ryghtly estable their minds in the free promises of Gods grace but walke confusedly without order in al matters of religion ExaÌ„ple wherof we haue to much in the Romish church The ignorance and blindnes of the Popes Church in confounding these places who confouÌ„ding these places together without distinction following no methode haue peruerted the true order of christian doctrine and haue obscured the swete comfort benefit of the Gospel of Christ not knowing what the true vse of the law nor of the Gospel meaneth In the doctrine of the law iij. things to be noted The first poynte to be noted in the doctrine of the lawe In the law therfore 3 things are to be considered First what is the true rigour and strength of the lawe which is to require full and perfect obedience of the whole man not only to restraine his outward actions but also his inward motions and inclinatioÌ„s of wil and affection from the appetite of sinne And therfore saith S. Paul The law is spiritual but I am carnal c. Rom. 7 Whereupon riseth this proposition That it is not in our nature and power to fulfil the law Item The law commandeth that which is to vs vnpossible c. 2 The second thing to be noted in the doctrin of the law is to consider the time and place of the lawe what they be The streÌ„gth of the lawe The second thing to be noted in the lawe how far they extend For as the surging seas haue their banks and barres to kepe them in so the law hath his times limites which it ought not to passe If Christ had not come suffred the time dominion of the law had ben euerlasting But nowe seeing Christ hath come and hath died in his righteous flesh The due time place of the lawe The death of Chriâ—t iâ— the death the lawe that is of the condemnation of the lawe The time of the lawe how long it lasteth the power of the law against our sinfull flesh doth cease For the ende of the lawe is Christ. Rom. 10. that is the death of Christes body is the death of the law to al that beleue in him so that who so euer repeÌ„teth their sinnes flie to the death and passion of Christ the condemnation time of the lawe to them is expired Wherefore this is to be vnderstand as a perpetual rule in the scripture that the law withal his sentences and iudgements whersoeuer they are writteÌ„ either in the old Testament or in the new do euer include a priuy exception of repentaunce and beliefe in Christ to the which alwayes it geueth place hauing there his end and can proceede no further according as S. Paul doth say The lawe is our Scholemaister vntil Christ that we might be iustified by faith Gal. 3. Moreouer as the law hath his time how long to reigne so also it hath his proper place where to raigne By the raigne of the law here is ment the coÌ„demnation of the law for as the time of the law ceaseth when the faith of Christ in a true repenting heart beginneth so hath the law no place in such as be good and faithful that is in sinners repenting and amending Gal. 3. Iustis noÌ„ est lex posita sed iniustis et in obsequentibus 1. Tim. 1. In remission of sinnes 3. things to be noted 1. the disease 2. The knowing of the disease 3. The Phisition but only in them which be euill and wicked Euil men heere I call all such which walking in sinful flesh are not yet driueÌ„ by earnest repentaÌ„ce to flie to Christ for succour And therefore sayth S. Paule To the iust man there is no law set but to the vniust and disobedient c. 1. Tim. 1. By the iust man here is ment nor he which neuer had disease but he who knowing his disease seeketh out the Physition and being cured kepeth himselfe in health as much as he may from any mo surfets notwithstanding he shall neuer so kepe him self but that his health that is his new obedience shal alwaies remaine fraile vnperfect and shall continually nede the Physition Where by the way these iij. things are to be noted 1. the sicknes it self 2 the knowing of the sicknes 3. the Physitian The sicknes is sinne The knowing of the sicknes is repentance which the lawe worketh The Physitian is Christ. And therfore although in remission of our sinnes repeÌ„taunce is ioyned with faith yet it is not the dignity or worthines of repentaÌ„ce that causeth remission of sinnes but only the worthines of Christ whom faith onely appreheÌ„deth Repentance is ioyned with faith yet is it no cause of saluation The third point to be noted in the doctrine of the lawe no more then the feeling of the disease is the cause of health but only the Phisition For els when man is cast and condemned by the lawe it is not repentance that can serue or deserue life but iâ— his pardoÌ„ come then is it the grace of the prince and not his repentance that saueth The third poynt to be considered in the doctrine of the lawe is this That we marke well the ende and purpose why the lawe is geuen which is not to bring vs to saluation not to worke Gods fauoure nor to make vs good but rather to declare and conuicte our wickednesse and to make vs feele the daunger therof to thys ende and purpose that we seeing our condemnation and beynge in our selues confounded may be driuen thereby to haue our refuge in Christ the sonne of God and to submit our selues to him in whom only is to he found our remedy and in none other And this ende of the lawe discretely ought to be pondered of all Christians Otherwise they that consider not this â—nd and purpose of the law fall into manifold errours and inconueniences Inconuenienses that rise in not knowing the true 〈◊〉 of the lawe First they peruert all order of doctrine 2. They seeke that in the lawe which the law cannot geue 3. They are not able to comfort themselues nor other 4. They keepe mens soules in an vncertayne doubt and dubitation of their saluation 5. They obscure the light of Gods grace 6. They are vnkind to Gods benefites 7 They are iniurious to Christes passion and enemies to his crosse 8. They stop christian liberty 9 They beriue the church the spouse of Christe of her due comfort as taking away the sonne out of the world 10 In all their doings they shoote to a wrong marke For where Christ only is set vp to be appreheÌ„ded
rooted out Scriptures reduced to the knowledge of the vulgarr tongue and the state of the Church and religion redressed Concerning all whyche things in the processe of thys volume heere folowing wee will endeuour Christe willing particularly and in order to discourse after that first we shall comprehende a fewe matters which within the beginning of hys raigne are to be noted and collected Where leauing of to write of Empson and Dudley who in the time of king Henry 7. being great doers in executing the penall lawes ouer the people at that time and purchasing thereby more malyce then lands with that whych they had gotten were shortly after the entring of this king beheaded the one a Knight the other an Esquier leauing also to intermeddle w t hys wars triumphes and other temporal affaires we meane in this volume principally to bestowe our trauaile in declaration of matters concerning moste chiefly the state of the Church and of religion as well in this Church of England as also of the whole Church of Rome Wherein first commeth to our handes a turbulent tragedie and a fierce contention which long before had troubled the Churche and nowe thys present yeare 1509. was renewed afresh betweene two certaine orders of begging friers to wit the Dominike friers and the Franciscanes about the Conception of the virgine Marye the mother of Christe The Franciscanes were they which did holde of S. Fraunces Franciscane Friers followed the rule of his testament commonly called Gray friers or Minorites Their opiniō was this that the virgine Mary preuented by the grace of the holy Ghost was so sanctified Dominicke Fryers that shee was neuer subiecte one moment in her conception to Original sinne The Dominike Friers were they which holding of Dominike were commonly called Blacke friers or preaching friers Theyr opinion was that the virgine Mary was conceiued as all other children of Adam be so that thys priuiledge onely belongeth to Christe to be conceiued wythout Originall sinne notwithstanding the sayd blessed virgin was sanctified in her mothers wombe and purged from her Original sinne so as was Iohn Baptist Ieremie or any other priuileged person This friuolous questiō kindling and gendring betweene these two sectes of friers brast out in suche a flame of partes and sides taking that it occupyed the heades and wits scholes and vniuersities almost through the whole Church some holding one parte wyth Scotus A troublous dissention in the Church for the conception of the Virgin Mary some the other parte with Thom. Aquine The Minorites holding with Scotus their maister disputed and concluded that she was conceiued without al spot or note of Original sinne and therupon caused the feast and seruice of the conception of S. Mary the virgine to be celebrate and solemnised in the Church Contrary the Dominike Friers taking side wyth Aquinas Whether the Virgin Mary was conceaued without originall sinne preached that it was heresie to affirme that the blessed virgine was conceiued without the guilte of Originall sinne and that they which did celebrate the feast of her Conception or sayd any Masses thereof did sinne greeuously and mortally In the meane time as thys fantasie waxed hote in the church the one side preaching against the other came pope Sixtus 4. Anno 1476. who ioyning side wyth the Minorites or Franciscanes first sent forth his decree by authoritie Apostolique willing ordaining and commaunding all men to solemnise thys new found feast of the conception in holy Church for euermore offering to al men and women A new foūd feast of the conception of the virgin Mary which deuoutly frequenting the church wold heare masse and seruice from the first euensong of the sayde feast to the Octaues of the same as many dayes of pardone as Pope Urbane the 4. and Pope Mactin the 5. did graunt for hearing the seruice of Corpus Christi day c. and thys Decree was geuen and dated at Rome An. 1476. Moreouer the same Pope to the entent that the deuotion of the people myght bee the more encouraged to the celebration of thys Conception hee added a clause more to the Aue Maria A new Aue Maria of the Popes making graunting great indulgence and release of sinnes to all such as woulde inuocate the blessed Uirgine wyth the same addition saying thus Aue Maria gratia plena Dominus tecum benedicta tu in mulieribus benedictus fructus ventris tui Iesus Christus benedicta sit Anna mater tua de qua sine macula tua processit caro virginea Amen That is Haile Marie full of grace the Lord is with thee blessed art thou among women blessed is the fruite of thy wombe Iesus Christ The Pope addeth to the wordes of the scripture and blessed is Anna thy mother of whome thy virgines flesh hath proceeded wythout blot of originall sinne Amen Wherin thou maist note gentle reader for thy learning three things First how the Pope turneth that vnproperly into a prayer whiche properly was sent of God for a message or tidinges Secondly howe the Pope addeth to the wordes of the Scripture 3. absurdities to be noted in this decree of the pope contrary to the expresse precept of the Lorde Thirdly howe the Pope exempteth Marye the blessed virgine not onely from the seede of Abraham and Adam but also frō the condition of a mortall creature For if there be in her no originall sinne then she beareth not the Image of Adam neither doth shee descende of that seede of whose sede euil proceedeth vpon al men and women to cōdemnation as S. Paul doth teach Rom. 5. Wherfore if she descende of that seede Rom. 5. then the infection of Originall euill must necessarily proceede vnto her If she descend not therof then commeth she not of the seede of Abraham nor of the seede of Dauid c. Againe seeing that death is the effect and stipende of sinne by the doctrine of S. Paule Roma 6. then had her flesh iniurye by the lawe as Christe hym selfe had to suffer the malediction and punishment of death Rom. 6. and so should neuer haue died if originall sinne had no place in her c. But to returne vnto our storie Thys constitution of the Pope being set foorth for the conception of the blessed virgin which was the yeare of our Lorde 1476. it was not long after but the sayde Pope Sixtus perceiuing that the Dominike friers with their complices wold not conforme themselues hereunto The tenour of the popes Bull for the conception of the virgin to be without original sinne directed foorth by the authority Apostolicall a Bul in effect as foloweth Sane cum sancta Romana ecclesia de intemeratae semperque virginis c In English Whereas the holy Churche of Rome hath ordained a speciall and proper seruice for the publique solemnising of the feast of the conception of the blessed virgin Mary certaine orders of the Blacke friers in their publique sermons to the
of the Articles whyche are these 1 First the said booke damneth all holy Canons calling them ceremonies and statutes of sinfull men and vncunning Newe articles coÌ„mensed against Hunne after his death and calleth the Pope Sathanas and Antichrist 2 Item it damneth the Popes Pardons saieng they be but leasings 3 Item the sayd booke of Hunne saith that Kings and Lords called Christen in name and heathen in conditions defoyle the Sanctuarie of God bringing clarkes full of couetise heresie and malice to stop Gods law that it can not be knowne kept and freely preached 4 Item the saide booke saith that Lordes and Prelates pursue full cruelly them that would teach truly and freely the lawe of God and cherish them that preach sinful mens traditions and statutes by the which he meaneth the holy Canons of Christes Church 5 Item that poore men and idiotes haue the truth of the holy Scriptures more then a thousand Prelates and religious men and clarkes of the schole 6 Item that Christen Kings and Lordes set Idols in Gods house and excite the people to Idolatrie 7 Item that Princes Lords and Prelates so doyng be worse then Herode that pursued Christ and worse then Iewes and heathen men that crucified Christ. 8 Item that euery man swearing by our Lady or any other Saint or creature geueth more honour to the saints then to the holy Trinitie and so he sayth they be idolaters 9. Item he sayth that Saintes ought not to be honored 10. Item he damnethe adoratioÌ„ prayer kneelyng offeryng to Images which he calleth stockes and stones 11. Item he sayth that the very body of the Lord is not conteyned in the SacrameÌ„t of the aultar but that men receiuing it shall thereby keepe in mynde that Christes flesh was wounded and crucified for vs. 12. Item he daÌ„neth the Uniuersitie of Oxford with all degrees and faculties in it as Art Ciuile CanoÌ„ and Diuinitie saying that they let the true way to come to the knowledge of the lawes of God and holy Scripture 13. Item he defendeth the translation of the Bible and holy Scripture into the English tongue An holy mother Church which cannot abide the worde of God to be translated which is prohibited by the lawes of our mother holy Church These Articles thus collected as also the others before specified they caused for a more shew of their preteÌ„ded iustice and innocencie to be opeÌ„ly read the next Sonday folowing by the Preacher at Paules Crosse with this Protestation made before ☞ Maisters and frendes for certaine causes and considerations I haue in commaundemeÌ„t to rehearse shew publish here vnto you the Articles of heresie vpoÌ„ which Richard Hunne was detected and examined The Bishops publication at Paules crosse against R. Hunne and also other great Articles and damnable poyntes and opinions of heresie conteined in some of his bookes be coÌ„men to light and knowledge here ready to be shewed And therewith he read the Articles openly vnto the people concludyng with these wordes And maisters if there be any man desirous to see the specialtie of these Articles or doubt whether they be coÌ„teined in this booke or not for satisfying of his minde let him come to my Lord of London and he shall see it with good will Moreouer here I counsaile and admonishe that if there be any persons that of their simplenes haue bene familiar and acquainted with the sayd Richard Hunne in these Articles or haue heard him read vpon this booke or any other souÌ„dyng to heresie or haue any like bookes their selues let them come vnto my Lord of London betwixt this and Candlemasse next and knowledge their fault they shal be charitably intreated and dealt withall so that both their goodes and honestie shal be saued if they will not come of their owne offer but abyde the processe of the law then at their owne perill be it if the rigour of the law be executed agaynst them After which open publication admonition the Byshop at sundry tymes examined diuers of his Priests and other lay persons vpon the contentes of both these Articles Among which examinates there was a man seruauÌ„t and a mayde of the sayd Hunnes who although they had of long dwelt with him were not able to charge him with any great thing worthy repreheÌ„sion no not in such points as the Byshop chiefly obiected agaynst him But yet the Priestes through whose procurement this mischief was first begon spared no whit stoutly and maliciously to accuse him some in the contentes of the first Articles some in the second Wherefore hauyng now as they thought sufficient matter agaynst him they purposed speedely to proceede to his condemnation Ex Registro Fiâ—ziames Lond. And because they would seeme to doe all thynges formally and by prescript order they first drew out certaine short and summary rules by the which the Byshop should be directed in this solemne Session which are these 1. First let the Byshop sit in his tribunall seate in our Ladyes Chappell 2. Secondly let him recite the cause of his comming Marke the manner of this proceeding and take Notaryes to him to enact that shal be there done 3. Thirdly let him declare how vppon Sonday last at Paules Crosse he caused to be published a generall monition or denunciation that all fautours and mainteyners of Richard Hunne should come in as by this day submit themselues and let him signifie withall how certaine haue come in and haue appeared already 4. Fourthly let him protest say that if there remayne any yet behynd which haue not appeared accordyng to the former monition and denunciation yet if they will come and appeare and submit themselues they shal be heard receiued with grace and fauour 5. Fiftly let the Byshop or some other at his appointmeÌ„t recite the Articles obiected agaynst Richard Hunne in the tyme of his life and theÌ„ the other Articles likewise which were out of his great booke of the Bible extracted 6. Sixtly let the aunsweres and confessions of the sayd Richard Hunne summarely be recited with the AttestatioÌ„s made to the same Articles Also let his bookes be exhibited and theÌ„ Thomas Brooke his seruaunt be called for 7. Seuently let it be openly cryed at the Quere doore that if there be any which will defend the articles opinions bookes or the memory of the said Richard Hunne let them come and appeare and they shall be heard as the lawe in that behalfe shall require 8 Eightly let it be openly cryed as in maner before for such as be receiuers fauourers defenders or beleeuers of the sayd Richard Hunne that all such do appear and submit themselues to the Bishop or else he intendeth to proceede to the excommunication of them in generall according to the exigence of the law in that behalfe 9 Ninthly then the Byshop speaking to the standers by and to them which sate with him vpon the bench of the Clergie demaunding of them what their iudgement
Letter of Nicholas Shetterden to his mother O My good mother whom I loue with reuerence in the Lord 〈◊〉 his moâ—â—er an oâ—â—er letter 〈…〉 and according to my duety I desire your fauourable blessing and forgeuenes of al my misdedes towards you Oh my good mother in fewe wordes I wish you the same salutation which I hope my selfe to feele and partly tast of before this come to you to reade And in the resurrection I verely beleeue to haue it more perfectly in body and soule ioyned together for euer and in that daye God graunt you to see my face with ioy but deare mother then beware of that greate Idolatrie and blasphemous Masse O lette not that be your God whiche mice and wormes can deuoure â—â—stimony 〈…〉 against 〈◊〉 Idâ—ll of 〈◊〉 Aultar Beholde I call heauen and earth to recorde that it is no God yea the fire that consumeth it and the moystenesse that causeth it to moulde and I take Christes Testament to witnesse that it is none of his ordinaunces but a meere inuention of men and a snare to catche innocents bloud and now that God hath shewed it vnto you be warned in time O geue ouer olde customes become new in y e truth What state soeuer your fathers be in leaue that to God â—hat soeâ—er the 〈◊〉 were 〈◊〉 word â—ust needes 〈…〉 and let vs followe the counsell of his woorde Deare mother imbrace it with heartye affection reade it wyth obedience lette it be your pastime but yet caste of all carnall affections and loue of worldly things so shall we meete in ioy at the last day or els I bid you farewell for euermore Oh farewell my friendes and louers all God graunt me to see your faces in ioy Amen From Westgate the 11. of Iuly 1555. Your childe wrytten with his hande and sealed with his bloude Nicholas Shetterden being appoynted to be slaine The copie of a letter wrytten to his wife I Wrote vnto you as one y t longed more to heare of your healthe â—n other â—etter of 〈…〉 wyâ—e then of all worldly treasure willing you to entreate Esau the elder brother by nature gently geuing to him his own yea and offer him one of the droues and say they be Iacobs and are sent for a present to my Lorde Esau but he wil not take it c. Now my beloued ye knowe the blessing of oure father is that the elder shall serue the younger wisedom our mother hath taught vs the same and I know ye do complaine of your seruaunt the flesh that he is rebellious diobedient and vntoward vnruely and crookedly ye thinke he doth his seruice but yet behold how shall ye plead your cause before an indifferent iudge for if it be true that his seruice be not according to hys duetie as it is many times found in seruaunts yet I say can you shewe your cause to no indifferent iudge but hee shall obiect against you that he is not kept like a seruant but he lacketh both meat and drinke and other necessaries meete and due for a seruaunt so shall ye take more shame of your own complaint then remedy or vantage against your seruant and it shal be a cloke for him to hide all his rebellion and vntoward seruice because ye haue misused him And therefore my sentence is that yee paciently beare with him in small faultes and amende your owne greate faultes as oppression crueltie and couetousnes requiring more then a seruaunt can do specially being tired wyth labour famined wyth hunger and lamed with stripes And these things amended if hee doe hys seruice negligently as no doubt sometime he wil yet then ye may boldly correct him with discretion sometime if he do not hys taske ye may make hym go to bed supperlesse but yet beate hym not with durable strokes neither withholde hys meate in due time and pinche him not by the belly continually but * * Corporis curam agite 〈◊〉 ad concupisceÌ„tiaâ— let him haue some thing to ioy in onely watch hym and keepe him from doing of harm Though he be but a stranger in the life that is in God yet be good to straungers for we are all straungers in darkenesse and captiues in sinne as well soule and spirite being in Egypt as now the flesh is yet vnbaptised with the terrible red Sea of deathe and remember that one lawe abideth for the stranger I meane one reward abideth both bodye and soule in the lande of euerlasting rest And therefore intreat him gently and deale with him iustly now The body of man is redemed as well as the soule for the time will come that the yoke of bondage shall be taken from his necke and he shall be a fellow heire with your yonger brother Circumcise him therefore but doe not misuse hym nor keepe him from hys owne but deale mercifully wyth the straunger that he may saye Oh of what vnderstanding heart is this people who hath God Or where is God so nigh as to these God make you wise and politike in hart victorious in fielde of this world to rule the nations with a rodde but kill not the Gabaonites wyth whome peace is taken but lette them drawe water and hew woode The Gabaonites though they be but strangers not to be pampared yet are they not to be cast out but geue them their meate and drinke due for labourers and be glad because your disease is so remedied for it is better and easier for a thirstie labouring man to drinke then for a dronken man to tell a sober tale Yea it is a token that yee haue earnestly followed your labour and not kepte companie with dronkardes and belly Gods and therefore be glad I say yea and glad againe for great is your rewarde in heauen yea blessed shall they be that in this your zeale shall meete you and withdrawe your hande from reuenging your selfe vppon that churlish Naball which thing I hope to doe nowe with these sweete reasons and frailes of Figges I being of one house with your seruaunt Naball I dare say to you that churlishnesse is hys name but reuenge not for the Lorde shal do it in his due time Farewell mine owne heart Yours in bondes at Westgate Nicholas Shetterden The next day after the condemnation of these foresayd which was the 26. day of Iulye were also condemned for the same Articles W. Coker W. Hopper of Cambroke Henry Laurence Richarde Wright of Ashforde W. Stere of Ashforde But because the execution of these Martyrs pertaineth not to thys moneth more shall be sayde the Lorde willing of them when we come to the moneth folowing of August Nicholas Hall and Christopher Waide Martyrs THe same moneth of Iuly next after the suffering of the Kentishmen aboue named Iuly 19. Nic. Hall and Christopher Wayde Martyrs followed the death Martyrdome of Nicholas Hall Brickelayer and Christopher Waid of Dartford which both were condemned by Maurice Bishoppe of
honour which notoriously will be disteined The 3. cause if they which most excell in nobility and authority among the Germaines shall not bend all theyr power to expell these heresyes First for that they shall appeare to degenerate from theyr progenitors who being present at the condemnatioÌ„ of Iohn Hus of other heretickes are sayd some of theÌ„ with theyr owne hands to haue led Iohn Hus to the fire Secondly for that they or the greater part of theÌ„ approuing with theyr authority * This edict of the Emperor aboue touched pag. 827. was deuised and set out not knowing to diuers of the Princes there And semeth chiefly to be brought about by the Pope and his flatterers about him Looke more hereof in the story of Sledan Lib. 3. the emperiall edict set forth of late in coÌ„demnatioÌ„ of M. Luther now except they shall folow the execution of y e same shall be noted inconstant or may be thought to fauor the same seing it is manifest that they may easily exterminate him if they were disposed The fourth cause is the iniury wrought by Luther to them their parentes The 4. cause and progenitors for as much as their fathers progenitors and themselues also haue alwayes holden the same fayth which the catholick church of Rome hath appoynted contrary to which fayth Luther with his sectaryes now doeth holde saying that many thinges are not to be beleued which theyr foresaid aunceters haue holden to be of fayth it is manifest therfore that they be condeÌ„ned of Luther for infidels and hereticks and so consequeÌ„tly by Luthers doctrine all theyr foreelders progenitors which haue deceased in this our fayth be in hell for errour in fayth importeth damnation The fift cause to moue them is that they should wel aduise consider the end The 5. reason or cause whereunto all these Lutherians do teÌ„d * The doctrine of Luther tendeth against the vsurped power of the Sea of Rome Ergo the doctrine of Luther dissolueth all obedience due to Magistrates This consequent is to be denied for the power of Magistrates is of God and he that resisteth them resisteth God So is not the vsurped power of the Pope which is that vnder the shadow of Euangelicall liberty they may abolish all superiority and power For although at the first beginning they pretended onely to adnul and represse our power ecclesiasticall as being falsely tyrannously vsurped agaynst the Gospell yet for as much as liberty is all theyr foundation and pretence by the which liberty the seculer power and magistrates can not binde men by any commaundementes be they neuer so iust or so reasonable * If the Pope doe say that no preceptes of Magistrates do oblige vnder paine of mortall sinne he sayth not true if hee say that Luther so teacheth he belyeth Luther who teacheth al men to be subiects vnto Magistrates no man more to obey theÌ„ vnder paine of mortall sinne it is manifest that theyr scope is to enfeeble and infringe as much or more the seculer state also although couertly they pretend to salue it to the end that when the seculer Princes shall beleue this theyr working not to be directed against them but onely agaynst the vsurped domination of the church and churchmeÌ„ then the laity which commonly hath bene alwayes agaynst men of the Church holding with them shall suffer the Church-men to be deuoured Which done no doubt but * Who so coÌ„sidereth the doctrine of Luther De Libertate Christiana shal finde this to be a false slaunder For how is it like that he meaneth any rebellion who describing a Christian calleth him a seruant and an vnderling to all men they will afterward practise the like vpon the secular Princes and potestates which now they attempt agaynst our ecclesiasticall iurisdiction The sixte cause to mooue and perswade them agaynst Luther is this for them to consider the fruites which folow of that sect The 6. cause as slaunders offences disturbaunce robberyes murders * The cause why the Pope doth charge the Lutherians with sedition dyd ryse vpon this because one Franciscus Sickyngus a valiant man and a great fauourer of Luther dyd warre agaynste the Archbyshop of Triers for 〈◊〉 two certain persons froÌ„ 〈◊〉 which should haue 〈◊〉 and by his meanes did not seditions dissentions which this sect hath and dayly doth styrre vp through whole Germany Also blasphemyes * As for sclaunderous words 〈◊〉 tauntes with what face 〈◊〉 Pope charge Luther being 〈◊〉 so impudent and bytter as in 〈◊〉 his present letter is manifest to 〈◊〉 seene wherein he sheweth himâ—â—â—â— in his own colours what he is slaunderous wordes scoffing iestes and bitter tauntes whiche are euer in theyr mouthes Agaynst which vnles that they shall finde a present remedy it is to be feared least the desolation of Gods wrath will fall vpon Germany being so diuided or rather vpoÌ„ the Princes of Germany who hauing the sword geuen of God into theyr hands for the suppression of malefactors suffer such enormities amongst theyr subiectes Ier. 48. Cursed is he sayth the Prophet which doth the worke of the Lorde negligently and holdeth backe his sworde from the bloud of wicked doers The seuenth reason is The 7. cause or reason that the princes should consider how Luther vseth the same way of seducing the people of Christ as hath the venimous vyper * If the doings properties of Mahumet be rightly considered 〈◊〉 should be found so aptly to resemâ—lâ— hym as the pope him self He decâ—â—neth from the word of God seâ—teth vp an other lawe so doeth 〈◊〉 Pope Hee killeth and sleyeth 〈◊〉 contrary part so doth the Pope He holdeth Saluation by workes of 〈◊〉 law so doth the Pope And if Mahumet giue liberty of flesh so 〈◊〉 not Luther but the Pope both â—â—keth it and also dispenseth with 〈◊〉 same Mahumet would not haue 〈◊〉 Religion reasoned vpon no 〈◊〉 will the Pope Briefly as the 〈◊〉 Mahumet is deuided into many suâ—dry sorts of Religion and of Religâ—ous meÌ„ so hath the sect of the pope hys Friers Monks Nunnes Hermâ—â— and other swarmes of an infinite varietie Mahumet practised in deceiuing so many thousands of soules in permitting to them the libertye of those thinges which flesh desireth and afterward in exempting them from such thinges as be more sharp in the law but that Luther a litle more temperately handleth the matter whereby he may deceiue more effectually For Mahumet geueth licence to haue many wiues and to diuorce and mary other at their pleasure This Luther to drawe vnto him the fauor of nunnes monks and priests such as be lasciuious in flesh preacheth that vowes of perpetuall continencye be vnlawfull much lesse to be obligatory and therfore permitteth vnto theÌ„ that they may mary forgetting by the way what the Apostle writeth of youÌ„g widowes saying 1. Tim. 5. That when they waxe wanton agaynst Christ then will they marrye hauing
them And if the Byshops happely will obiect againe and say that the worde of God ought not so to be handled of the vulgare people they aunswered the same not to stand with equitie and reason For albeit it did belong to the Bishops office to prouide that the sheepe should not go astray and most conuenient it were that by them they should be reduced into the way againe Bishops neither will feede the flocke nor yet suffer them to feede theÌ„selues yet because they will not see to theyr charge but leaue it vndone referring all things to the fathers and to Councels therefore right and reason it is that they themselues should heare and learne not what man doth determine but what Christ himselfe doth commaund in his Scripture Neither haue their Ministers geuen any occasion of this diuision but rather it is to be imputed to such which for their owne priuate lucre and preferments contrary to the word of the Lord do seduce the people into errour and greeuously offending God do prouoke him to plague them with manifolde calamities Who if they would renounce the greedines of their owne gaine and would folow the pure doctrine of his word seeking not the will of man but what is the will of God no doubt but they should soone fall to agreement * It was the Popes law then that in Lent no man should eate fleshe nor egges nor any white meate wherein it may seeme to be verefied which S. Paule doth prophesie 1. Thess. 4. In the latter dayes certaine shall departe from the faith harkening to the doctrine of deuils forbidding to marry to eate c. Priests mariage Vowes of chastity not agreing to Gods lawe As for the eating of flesh and egges although it bee free to all men and forbidden to none by Christe yet they haue set forth a lawe to restreine rash intemperance and vncharitable offension of other And as touching matrimonie God is himselfe the author thereof who hath left it free for all men Also Paule willeth a Minister of the Church to be the husband of one wife And seeing that Byshops for money permitte theyr Priestes to haue concubines which is contrary both to Gods law and to good example why then might not they as well obey God in permitting lawfull matrimony which he hath ordeined as they to resist God in forbidding the same The like is to be said also of women vowing chastitie of whome this they iudge and suppose that such kind of vowes and coacted chastitie are not auaylable nor alowed before God and seeing that chastitie is not all mens gift better it were to marrie after their iudgemeÌ„ts then filthely to liue in single life As for Monasteries and other houses of Canons they were first geuen for reliefe onely of the poore and needie Monasteries first geuen to the poore but now serue to feede the rich where as now they which inhabite them are wealthy and able to liue of their owne patrimonie in such sort as manie times some one of them hath so much as well might suffice a great number Wherefore it seemeth to them not vnconuenient that those goodes should be conuerted agayne to the vse of the poore Yet neuerthelesse they haue vsed heerein such moderation Goods of monasteries conuerted to the reliefe of the poore that they haue permitted the inhabitants of those monasteries to enioy the possessions of their goodes during the tearme of their naturall life least any should haue cause of iust complaint Ornamentes of Churches serue nothing to Gods seruice but this is well agreeing to the will and seruice of God Ornaments of churches better bestowed vpon the poore that the poore should be succoured So Christ commaunded the yong man in the Gospell that was rich not to hang vp his riches in the temple but to sell them and distribute them to the needy The order of priesthode they do not contemne Suche priests as will truly discharge their dutie Good priestes not to be conteÌ„ned the rable of them to be diminished teach soundly they do magnifie As for the other rable which serue to no publike coÌ„moditie but rather damnifie the coÌ„mon wealth if the number of them were diminished by little and little their liuings put to better vse they doubted not but it wer a seruice well done to God Now whether the singing and praiers of such Priests be auaylable before God it may be doubted for as much as many of theÌ„ vnderstaÌ„d not what they say or sing but onely for hyre of wages do the same As for secrete confession wherein men doo detect theyr sinnes in the Priests eare Confessâ—oÌ„ to the prieâ—â— ConfessioÌ„ to Christ. of what vertue this confession is to be esteemed they leaue it in suspense But that confession whereby repenting sinners do flie to Christ our only intercessour they recount not only to be profitable but also necessary to all troubled consciences As for satisfaction which Priests do vse they recken it but a practise to get money and the same to be not onely erroneous but also full of impietie True penance and satisfaction is for a man to amend his life The orders of Monkery come only by the inuention of man and not by the institution of God The order of Monkrey And as touching the Sacramentes such as be of the Lords institution The vse of Sacraments theÌ„ they do not despise but receaue with all reuerence neither do suffer the same to be despised of any person nor to be abused otherwise then becommeth but to be vsed rightly according to the prescript rule of Gods word And so with the like reuerence they vse the Sacrament of the Lords supper according as the word prescribeth not as many do abuse it to make of it an oblation and a sacrifice And if the messengers sent to them of the Clergy in their letters mentioned False tale carriers can iustly charge them with any hinderance or any errour they will be readie either to purge themselues or to satisfie the offence And if they can not then reason would that those messengers of the Cleargie should heereafter looke better to their owne doings and to their doctrine and to cease from such vntrue sclaunders and contumelies Finally where as they vnderstand by their letters how desirous they are to haue the Popes oppressions The onely way of true reformation is that the worde of God onely be receaued and exactions and vsurped power abolished they are right glad thereof and ioyfull supposing that the same can by no meanes be brought to passe except the word of God only and simply be receaued For otherwise so long as mens lawes and constitutions shall stand in force there will be no place nor hope of reformation For by the preaching of Gods word their estimation and dignitie must needes decay and that they well perceaue The Pope caÌ„ not abide the preaching of the word and why and therefore by
resurrection of flesh and briefly al the articles of true religioÌ„ Lying 〈◊〉 And thus he charged them without any proofe moouyng both the king and people without any forme of law to destroy and cut them in pieces c. The third that wrote against theÌ„ was Cenalis Cenalis â—â—â—shop of Aâ—â—ranches pâ—â—secutouâ— bishop of Auranches which debated the same marter but w t lesse vehemency then the other defending impudently that theyr assembles were to mainteine whoredome coÌ„playning of the Iudges because they were no sharper with theÌ„ saying that theyr softnesse was y e cause why the nuÌ„ber of theÌ„ so much encreased Among other pointes of his booke this one thing he disputeth maruelous pleasauntly touching y e signes markes of the true Church first presupposing this one thing which is true Note 〈◊〉 the true notes of 〈◊〉 pope holy church that y e true Church hath hys signes by y e which it may be knowne froÌ„ y e false churche and therupoÌ„ making no mention at all either of preaching or ministratioÌ„ of sacrameÌ„ts thus he inferreth y t theyr church which was the catholick church had belles by the which theyr assembles be ordinarily called together the other church which is of the Lutherans hath clappes of harquebuses pistelets for signes wherby they as it is coÌ„monly bruted are wont to coÌ„gregate together Upon this supposall as vpon a sure foundation he grounding his matter vaunted triumphed as one hauing gotten a greate conquest and made a long Antithesis or comparison by the which he would proue that bels were y e markes of the true church The belles said he do sound Belles to 〈◊〉 the 〈◊〉 of the true Church the harquebuses do cracke or thunder The belles do geue a sweete tune and melodious the signes of the Lutheranes make a foule noyse and terrible The belles do open heauen the other do open hell Bels chase away cloudes and thunder The 〈◊〉 Belles in the Pope church the other gender cloudes and counterfeite thunder with many other propertyes moe which he brought out to proue that the Church of Rome is the true Church because it hath those belles Marke good Reader the profound reasons and argumentes which these great doctors had either to defeÌ„d theyr own church or to impugne the Apologies of the Christians Briefly to finish the residue of this story as the faythfull Christians were thus occupied in writing theyr Apologyes and in comforting theyr brethreÌ„ in prison with theyr letters the aduersaryes agayne w t theyr faction were not idle but sought all meanes possible to hasten forward the execution geuing diligent attendance about the prison and other open places to satisfy theyr vncharitable desire with y e death of them whose religion they hated Finally the 17. day of September commission was directed out by the king and certayne Presidentes and counsellers appoynted to ouersee the expedition of the matter WherupoÌ„ diuers of the poore afflicted Gospellers were brought forth to theyr iudgement and martyrdome as anon Christ willing you shall heare Henricus Pantal. lib. 11. partly touching this persecution of the Parisians referreth the tyme thereof to the yeare of our Sauiour .1557 whyche the Frenche Chronicles doe assigne to the yeare .1558 and addeth moreouer that the Germanes beyng the same time in a certayne colloquy at wormes diuers learned men resorted thither froÌ„ Geneua and other quarters desiring of the princes protestants there that they by theyr Ambassadours sent by the French king would become suters vnto him for the innoceÌ„t prisoners which for the cause abouesayd were deteined in handes at Paris by the meanes of whose intercession sayth he and especially for that the french king was then in warre as GOD prouided with Philip king of Spayne Gods helpe in tyme of neede a great part of the captiues were rescued and deliuered albeit certayn of the sayd number were executed before the comming of the Germaine Ambassadours the names and Martyrdome of whom here vnder do ensue Ex Crisp. Pantal Lib. 11. Priestes of the College of Plessis Doctour Maillard Doc. Maillard confuted Sorbonist Nicholas Clinet At Paris An. 1558. Of this godly company thus brought to iudgemeÌ„t and to martyrdome Nicholas Clinet Seniour of the church and martyr the first was Nicolas Clinet of the age of 80. yeares who first being a scholemaister to youth at Sainâ—onge where he was borne was there pursued had his Image burned From thence hee came to Paris where for his godlye conuersation hee was made one of the Elders or Gouernours of the Churche For his age he was suspected of the Iudges to be a minister therefore was set to dispute agaynst the chiefest of y e Sorbonistes namely Maillard whom he did so confute both in the Scriptures and also in theyr owne Sorbonicall Diuinity wherein he had bene well exercised expert in the presence of the Lieutenant ciuile that the sayd Lieutenant confessed that he neuer heard a man better learned and of more intelligence Doctour Maillard Taurin Grauelle martyr Sorbonist Taurin Grauelle a Lawyer At Paris An. 1558. Taurin Grauelle first was a student of the lawe at Toulouse after that hee was made an aduocate in the Court of Paris lastly for his godlines hee was ordeyned an Elder to the sayd congregation with Clinet aboue mentioned This Taurin hauyng in his handes the keeping of a certayn house of one M. Barthomier his kinsman and seing the congregation destitute of a roome receiued them into the house And when he perceiued the house to be compassed with enemies albeit he might haue escaped with the rest yet he would not but did abyde the aduenture to the intent he woulde aunswere for the fact in receiuing the sayd assemble into the house The constancy of this man was inuincible in susteining his conflictes with the Sorbonistes With Doctour Maillarde especially he was of olde acquayntaunce whom he did knowe so well euen from hys youth vpwarde that whensoeuer the sayd Doctour would open his mouth to speake agaynst the Saintes for theyr nightlye assembles he agayne did approch him with so filthy actes of buggerye and infamous Sodomitry that neyther they which hearde could abide it neyther yet coulde hee deny it being so notorious that almost all the children in the streetes did know it and yet that Sorbonicall Doctour shamed not to empeach good men of whoredome for theyr Godly assembles in the night Whose lyfe was so farre from all chastity as were there holy assembles cleare from all impurity Note the holie lyfe of these Sorbonicall Doctours in â—ine these twoe Godly Elders in cruell paynes of the fire finished theyr martyrdome The Lieutenant ciuile Doctour Maillard Sorbonist Mosnior Lieutenant Euil neighbours Bertrand Lord keeper of the seale and Cardinal of Sens. The Marques of Tran. Philip de Luns Gâ—tlewoman At Paris An. 1558. Next vnto these abouesaid was brought out maistres Philip Gentlewoman of the age of 23.
by our faith so freely to iustify vs they leauing this Iustification by faith set vp other markes partly of the lawe partly of their owne deuising for men to shoote at And here commeth in the manifest and manifolde absurdities of the B. of Romes doctrine which here the Lorde willing we will rehearse as in Catalogue here following Errours and absurdities of the Papists touching the doctrine of the Law and of the Gospel 1. THey erroniously conceiue opinion of saluation in the law which only is to be sought in the faith of Christ Errours in the Popes doctrine coÌ„cerning the doctrine of the lawe and in no other 2. They erroneously do seke Gods fauor by works of the law not knowing that the law in thys our corrupt nature worketh only the anger of God Rom. 3. 3. They erre also in this that where the office of the lawe is diuers and contrary from the Gospel they without any difference 〈…〉 of God iâ— tâ—e popes 〈…〉 onely 〈…〉 This aâ—ticle 〈…〉 Goâ—pell to euery creâ—ture He that 〈…〉 But they preach as â—â—ough Christ 〈…〉 Goe pâ—each the law to euery creature This aâ—ticle is contâ—ary to the pâ—ace Rom. 8. Tâ—at wâ—ich the lawe coulde not peâ—forme in the behalfe of our weake flesh c. Rom. 8. Thâ—s article repâ—gneth against 〈◊〉 place Gal. 2. 〈◊〉 it righteousnes come by the lawe tâ—en Chrâ—st dyed in vaine Tâ—â—s article sauâ—reth oâ— the pâ—ice of the Pharisâ—y which said I am not like this Pâ—blicane This article re pugneth agayâ—st this place They 〈…〉 greeuous to 〈◊〉 and lay theâ— on mens shoulde â— Maâ— 23. 〈◊〉 to you 〈…〉 which for the 〈…〉 the Commaundementes of God coÌ„found the one with the other making the gospel to be a law and Christ to be a Moses 4. They erre in deuiding the law vnskilfully in 3. partes into the law naturall the law morall and the lawe Euangelicall 5. They erre againe in deuiding the lawe Euangelicall into precepts and counsailes making the precepts to serue for all men the counsailes onely to serue for them that be perfect 6. The chiefe substance of all their teaching and preaching resteth vpon the works of the law as may appear by theyr religion which wholy consisteth in mens merites traditions lawes canons decrees and ceremonies 7. In the doctrine of saluation of remission and iustification either they admixt the lawe equally with the Gospel or els cleane secluding the Gospel they teache and preache the law so that litle mention is made of the faith of Christ or none at all 8. They erre in thinking that the lawe of God requireth nothing in vs vnder paine of damnation but onely our obedience in externe actions as for the inwarde affections and concupiscence they esteeme but light matters 9. They not knowing the true nature and strength of the lawe do erroneously imagine that it is in mannes power to fulfill it 10. They erre in thinking not onely to be in mans power to keepe the law of God but also to performe more perfect workes then be in Gods law commanded and these they call the workes of perfection And heereof rise the workes of supererogation of satisfaction of congruitie and coÌ„dignitye to store vp the treasurehouse of the Popes Churche to be solde out to the people for money 11. They erre in saying that the state monasticall is more perfect for keeping the Counsailes of the Gospell then other states be in keping the law of the Gospell 12. The counsailes of the Gospell they call the vowes of theyr religious men as profound humilitie perfect chastitie and wilfull pouertie 13. They erre abhominably in equaling their laws constitutions with Gods law and in saying that mans lawe bindeth vnder paine of daÌ„nation no lesse then Gods law 14. They erre sinnefully in punyshing the transgressours of their lawes more sharply then the transgressours of the law of God as appeareth by their Inquisitions and theyr Canon lawe c. 15. Finally they erre most horribly in this that where the free promyse of God ascribeth our saluation onely to oure faith in Christ excluding woorkes they contrary ascribe saluation onely or principally to workes and merites excluding faith Wherupon riseth the applicatioÌ„ of the sacrifice of the Masse Ex opere operato for the quicke and deade application of the merites of Christes passion in Bulles application of the merites of all religious orders and such other moe aboue specified more at large in the former part of this history about the pag. 21.22 c. ¶ Here follow three cautions to be obserued and auoided in the true vnderstanding of the Law The first caution FIrst that we throughe the misunderstanding of the Scriptures do not take the law for the Gospel Three Cautions to be auoyded coÌ„cerning the right vnderstanding of the lawe nor the Gospel for the law but skilfully discerne and distincte the voyce of the one from the voyce of the other Many there be which reading the booke of the new Testament doe take and vnderstand whatsoeuer they see contained in the sayd boke to be only and meerely the voyce of the gospel And contrariwise whatsoeuer is contained in the coÌ„passe of the old Testament that is within the law stories Psalmes and Prophets to be only and merely the worde and voyce of the law wherein many are deceiued For the preaching of the law of the Gospel are mixed together in both the Testaments as wel the old as the new Neither is the order of these two doctrines to be distincted by bookes and leaues but by the diuersitie of Gods spirite speaking vnto vs. The voice of the Gospell sometymes soundeth in the olde Testament For sometimes in the olde Testament God doth comfort as he comforted Adam with the voyce of the Gospell Sometimes also in the newe Testament he doth threaten and terrifie as when Christ threatned the Phariseis In some places againe Moses and the Prophets play the Euangelists In so much that Hierome doubteth whether he should call Esay a Prophet or an Euangelist In some places likewise Christe and the Apostles supply the part of Moses The voice of the lawe sometymes is vsed in the new Testament And as Christ himselfe vntill hys death was vnder the law which law he came not to breake but to fulfill so his Sermons made to the Iewes for the most part runne all vpon the perfect doctrine and workes of the law shewing and teaching what we ought to doe by the righte lawe of Iustice and what danger insueth in not performing the same Al which places though they be contained in the booke of the new Testament What places of the Scripture are to be referred to the law what to the Gospell Math. 5. yet are they to be referred to the doctrine of the lawe euer hauyng in them included a priuie exception of repentaÌ„ce and faith in Christ Iesus As in example where Christ thus preacheth Blessed be they that be pure of heart
thy selfe to be the seruaunt of the sheepe and not theyr Lorde for I haue not geuen the sheepe for the shepheard but the shepheard for the sheepe He that sitteth downe is greater then he that doth minister and serue vnto hym Whiche thinge was well knowen of hym which truely sayde Wee are your seruauntes for Christes cause But for what purpose haue I geuen thee vnto y e house of Israell That thou shouldest onely minister the Sacramentes consecrate wood stoones churchyardes this I take God to witnesse with great sighes and grones I write vnto you Pastouâ—s seruauntes to the congregation for Christes cause and not maisters pouring out before you the griefe of my hart No truely What then First followeth the office of the byshop Thou shalt heare the word of God out of my mouth This is but a short lesson but suche as all the world cannot comprehende without they bee inwardly taught of GOD. And what els meaneth this The true office of pastors well described out of Ezechiell Out of my mouth thou shalt heare the word but that thou shalt be taught of God Therfore as many as are not taught of God althoughe they be neuer so well exercised in the Scriptures by manns helpe yet are they not watchmen geuen by God and muche â—â—ue they which do not vnderstand and know the Scriptures And therfore such as these be least they should keep silence and say nothing are alwayes harping vpon the traditioÌ„s and doctrines of men that is lyes for hee that speaketh of himselfe speaketh lyes Of this it is written 1. Tim. 1. They would be doctours of the lawe not vnderstandyng what they speake neyther of whome they speake Such of necessitie they must all be who speake that with theyr mouth which they doe not beleue because they are not inwardly taught of God neither are perswaded in their harts that it is true and therefore they are to be accompted as sheepe although they boaâ—â—e themselues to be shepheardes But contrariwise touchyng the true and learned Pastors geuen by God it may be truly said we speake that which we know 1 Iohn 1. The propertie of true pastors and that whiche we haue seene euen with the infallible eyes of our fayth we doe witnesse and these are neyther deceyued neither do deceiue Moreouer the deceiuers proceede to worse and worse erring themselues and bringing others also to errour and because they are of the worlde the worlde doth willingly heare them 1. Iohn 4. They are of the worlde saith S. Iohn and therefore they speake those thinges whiche are of the worlde and the world geueth eare vnto them Behold reuerent father this is the touchstone of oure daily preaching Hath not the world geuen eare vnto theÌ„ now a long tyme with great pleasure and delite But the flesh could neuer suffer y e preaching of the crosse nor yet the wisedome of the flesh which is enemy vnto God neyther is subiect vnto hys law nor cannot be And why then are they accused to be heretickes and Schismatickes A true note of sincere doctrine whiche will not seek to please men but onely to theyr edifying beyng mindfull of that place of Scripture God hath dispearsed the bones of them whiche please men saying vnto them speake vnto vs pleasaunt thinges But nowe setting these matters passe wee will come vnto the second poynt Esay 30. wherein you aske how a man should preach better Forsooth if wee had heard of him whoÌ„ the father spake saying This is my dearly beloued sonne in whome I am well pleased heare hym An information to preachers to preach rightly Who also speaking of hymself said it was meete that Christ should suffer and rise agayne the third daye from death and that in his name repentaunce and remission of sinnes should be preached vnto all people What other thing is that theÌ„ the same which the other Euangelists do write Goe ye into the whole world preach the Gospell vnto euery creature he that beleueth and is Baptised Math. 28. shal be saued What can be more pleasaunt sweete or acceptable vnto afflicted consciences being almost in despayre then this most ioyfull tidinges But here whether Christ haue bene a long time heard I know not for that I haue not heard all the preachers of England and if I heard them yet till it was within thys yeare or two I could not sufficiently iudge of them But this I dare be bolde to affirme that as manye as I haue heard of late preach I speake eueÌ„ of the most famous they haue preached suche repentaunce that if I had heard suche preachers of repentaunce in tymes past I shoulde vtterly haue bene in despayre The preaching after the popes church is all to beate downe and not to lyft vp And to speak of one of these famous men not vttering hys name after he had sharpely inueyed against vyce wherein he pleased euery godly man for so much as it could not be sufficiently cryed out vpon hee concluded behold sayd he thou hast lyen rotten in thyne own lustes by the space of these 60. yeares euen as a beast in hys own doung and wilt thou presume in one yeare to go forward toward beauen and that in thyne age asmuch as thou wentest backwardes from heauen towardes hell 60. yeares Is not this thinke you a goodly argument Is this the preaching of repentaunce in the name of Iesus By this one you may see what all the rest are or rather to tread downe Christ with Antichristes doctrine for what other thing did he speake in effect theÌ„ that Christ dyed in vayne for thee He will not be thy Iesus or sauior thou must make satisfaction for thy selfe or els thou shalt perish eternally Then doth S. Iohn lye which sayth Beholde the Lambe of God whiche taketh away the sinnes of the worlde And in other place Marke the maner of the common preaching of the papistes 1. Iohn 1. His bloud hath cleansed vs from all our sins And agayne He is the propitiation for the sinnes of the whole world Besides an infinit nuÌ„ber of other places What other thing is this then that which was spoken by the holy Ghost by the mouth of Peter saying There shall be false teachers that shall deny the Lord Iesus which hath redemed them And what followeth vppon such doctrine of Deuils speaking lyes thorough hipocrisie a conscience dispayring and without all hope and so geueÌ„ ouer vnto al wicked lustes 〈…〉 and 〈…〉 popes 〈…〉 according to the saying oâ— S. Paule After that they be come to this poynt that they sorow no more they geue theÌ„selues ouer vnto wantonnes to commit all kinde of filthines euen with a greedy desire For seeing that it is impossible for them to make satisfaction to GOD either they murmure agaynst God or els they doe not beleue hym to be so cruell as they do preach and declare him to be The want of paper wyll not suffer
Phil. 3. for great is your reward in heauen For we suffer with him that wee may also be glorified with him who shall chaunge our vile body that it may be fashioned like vnto his glorious body according to the working wherby he is able euen to subiect al things vnto him Dearely beloued be of good courage and comfort your soule with the hope of this hye reward and beare the image of Christ in your mortall body Boldnes of spirite that it may at his comming be made like to his immortall and followe the example of all youre other deare breethren which choose to suffer in hope of a better resurrection Keepe your conscience pure and vndefiled and say against that nothing Sticke at necessary things and remember the blasphemies of the enemies of Christ Woâ—nde not Conscience Standing â—pon things necessarye saieng they finde none but that wil abiure rather then suffer the extremitie Moreouer the death of them that come againe after they haue once denied though it bee accepted wyth God and all that beleeue yet is it not glorious for the hypocrites say he must needes dye denyeng helpeth not But might it haue holpen they would haue denied fiue hundreth times Death after denying euil spoken of by the aduersaryes but seeing it would not helpe them therefore of pure pride and meere malice together they spake with their mouthes that their conscience knoweth false If you geue your selfe cast your selfe yeeld your selfe commit your selfe wholy and onely to your louing father then shall his power be in you and make you stroÌ„g and that so strong that you shall feele no payne which should be to another present death and his spirite shall speake in you and teach you what to aunswere Obedience to God according to his promise He shall set out his truth by you wonderfully and worke for you aboue all that your hart can imagine Yea and you are not yet dead though the hypocrites all To looke for no mans helpe bringeth Gods helpe Conâ—tancye in standing Patience in suffering with all they can make haue sworne your death Vna salus victis nullam sperare salutem To looke for no mans helpe bringeth the helpe of God to them that seeme to be ouercome in the eyes of the hypocrites Yea it shall make God to carry you through thicke and thinne for his truthes sake in spite of all the enemies of hys truth There falleth not an heare till his houre be come and when his houre is come necessitie carieth vs hence though we be not willing But if we be willing then haue we a reward and thanke Feare not threatening therefore neyther be ouercome of sweet words Bilney with which twayne the hypocrites shall assayle you Neyther let the persuasions of worldly wisedome beare rule in your hart PerseueraÌ„ce to the ende no though they be your friends that counsayle you Let Bilney be a warning to you Let not their visure beguile your eyes Let not your body faynt He that endureth to the end shall be saued If the payne be aboue your strength Math. 22. remember Whatsoeuer ye shall aske in my name I will geue it you And pray to youre father in that name and he shall cease your payne or shorten it The Lord of peace of hope and of fayth be with you Amen William Tyndall TWo haue suffred in Antwerpe In die sanctae Crucis vnto the great glory of the Gospell Two Martirs at Antwerpe Foure Martyrs in FlauÌ„ders one at S. Luke Persecution at Roane Fiue Doctors at Paris taken for the Gospel four at Rysels in Flanders and at Luke hath there one at the least suffered and all the same day At Roane in Fraunce they persecute And at Paris are fiue Doctors taken for the Gospell See you are not alone Be cheerefull and remember that among the hard harted in England there is a number reserued by grace for whose sakes if neede be you must be ready to suffer Sir if you may write how short soeuer it be forget it not that we may knowe howe it goeth with you for oure harts ease The Lord be yet againe with you with all his plenteousnes and fill you that you flowe ouer Amen If when you haue read this you may send it to Adrian do I pray you that he may knowe howe that our harte is with you George Ioy at Candlemas being at Barrow printed ij leaues of Genes in a great forme and sent one copy to the King and another to the new Quene with a letter to N. for to deliuer them and to purchase licence that he might so go through all the Bible Out of this is sprong the noise of the new Bible and out of that is the great seeking for English bookes at all printers and bookebinders in Antwerpe and for an English Priest that should print This chaunced the 9. day of May. Sir your wyfe is well content with the will of God and would not for her sake haue the glory of God hindred William Tyndall Another notable and woorthy letter of Maister William Tyndall sent to the sayd Iohn Frith vnder the name of Iacob ¶ The grace of our Sauiour Iesus his pacience meekenesse humblenesse circumspection and wisedome be with your hart Amen DErely beloued brother Iacob mine harts desire in our Sauiour Iesus is An other letter of W. Tindal that you arme your selfe with pacience and bee cold sober wyse and circumspect and that you keepe you alowe by the ground auoiding hie questions that passe the common capacitie But expound the law truly and open the vayle of Moses to condemne all flesh High questions to be auoyded proue all men sinners all deedes vnder the law before mercy haue taken away the coÌ„demnatioÌ„ therof to be sinne and damnable and then as a faythfull minister set abroche the mercy of our Lord Iesus All deedes before they be iustified by faith are sinne Preaching the lawe of God mercy of Christ. Sacraments without significations to be refused and let the wounded coÌ„sciences drinke of the water of him And then shall your preaching be with power not as the doctrine of the hypocrites and the spirite of God shall worke with you and all coÌ„scieÌ„ces shall beare record vnto you and feele that it is so And all doctrine that casteth a miste on those two to shadow and hide them I meane the law of God and mercy of Christ that resist you withall your power Sacramentes without signification refuse If they put significations to them receiue them if you see it may helpe though it be not necessary Of the presence of Christes body in the Sacrament meddle as little as you can M. Tindall here beareth with tyme. that there appeare no diuision among vs. Barnes will be whote agaynst you The Saxons be sore on the affirmatiue whether constant or obstinate I omitte it to God Phillip Melancthon is sayd to be with the
quo edere non habent potestaté qui tabernaculo deseruiunt Anno 1538. Quorum enim animalium infertur sanguis pro peccato in sancta per pontificeÌ„ A Sermon of Bish. Longland before the king an 1538. The Thâ—aÌ„e Hebr. 13. horum corpora cremantur extra castra Propter quod Iesus extra portam passus est Exeamus igitur ad eum extra castra improperium eius portantes These are the wordes of the Apostle Many things conteined in few wordes and the English thereof is this We haue an aulter we haue an aulter sayth the Apostle an aulter and a sacrifice vpon this aulter And they that serueth the Tabernacle may not eat of this aulter may not eat of the Sacrifice that is offred vpon this aulter For the Apostle here Per metonymiam doth put the aulter for that that is sacrificed vpon the aulter The bloud of those beastes that were slayne for the sacrifice was brought into the holy secret high place of the temple where the Arke was betwene the high aultar as ye will say and the veile by the bishop there offered vp for the sinne of the people The bodies of the beastes that were burned without the pauilions or tentes for the which Propter quod for which what for the fulfilling of which mistery Also to verifie and fulfill the figure and that the thing figured might be correspondent to the figure Iesus suffered without the gate to sanctify the people by his bloud Let vs go out therefore and suffer with Christ bearing his opprobries and rebukes These be the wordes of the Apostle now taken I will by the helpe of our Lord God declare these wordes in order eueÌ„ as they do staÌ„d Here is an aultar here is a Sacrifice here is a Byshop which did offer this Sacrifice here is a Tabernacle a seruing of the Tabernacle the bloud of the sacrifice which was offered by the Byshop for the sinnes of the people in the moste holy place of the temple and the bodies of the beastes whose bloud was offered were burned without the tentes And this was done the x. day of the vij moneth Ye heare now the words of the Apostle Wherin appeareth the manifest figure of the Passion of our sauior Iesus Christ which we this day do honor In these wordes the Apostle toucheth the figure of the lawe And bringeth it to a spirituall vnderstanding For it was commaunded in the law in the booke of Numbers Num. 19. that the x. day of the vij moneth in the feast that was called the feast of the propitiation of mercy of remission or the feast of purgation when the people were purged At which time they should take a calfe and a kidde and slay them whose bloud the onely Bishop should bring In sancta sanctorum into the most holy solemne Heb. 11. and secret place of the temple wherein the bishop neuer came vnlesse he brought with him bloud to offer in Sacrifice Quia omnia ferè in sanguine secundum legem mundabuntur sine sanguinis effunone non sit remissio sayth the Apostle Almost al thinges after the law or in the law were cleansed in bloud and by bloud without the effusion of bloud was no remission And in that place of the temple called Sancta Sanctorum the Bishop prayed and offered for the people The flesh and corps of the sacrifice was burned without the tentes without theyr pauilions And it was not law full to any that did serue the tabernacle to eat of the flesh of that sacrifice Here is a manifest figure as I sayd of the Passion of our Sauiour Christ. The aultar that was consecrate and halowed in this solemnity of the bloud of the eternall Testament was that holye crosse that Christ suffered on Which as on this day he did consecrate hallow dignifie and dedicate and did adourne and decke the same with the members of his most precious body more gloriously then if it had bene embrodered and insert with precious stones For as golde which is the most precious metall is made more precious when it is set with precious stones 1. Pet. 2. and is dignified therwith whether it be aulter Image crowne ring or owchâ— so was the aulter the holy Crosse beautified dignified adourned made precious with the members of that most precious stone Christ which is as Peter sayth Lapis viuus The stone christ ab hominibus reprobatus a deo electus probatus angularis praeciosus This Christ is he sayth the liuely stone which men did reproue which God did elect for the approued stone for a corner stone for the chiefe stone in the building of his church for the stone that ioyneth the walles of the Church together for the stone wherupon the fayth of Christ and his Church is builded A precious stone a stone of price a stone of high value far passing in the estimation of a good Christen man all other precious stones in the world This precious stone Christ with the members of his most precious body did decke adourne and made precious this aulter of the Crosse when his body was by the â—ewes with violency Psal. 21. extremely strayned vpon the same that all his bones as testifieth the Prophet mought be numbred Vpon this aultar was the great Sacrifice of the world offered Christ himselfe He was the Sacrifice he was the Priest He offered vp himselfe to God his father Christ the sacrifice of the world for the sinne of man Obtulit semetipsum immaculatum deo vt sanctificaret iniquinatos sayth the Apostle He offered himselfe a pure cleane immaculate hoste to God to redeeme the world to sanctify sinners to iustify man This Christ the Bishop of good thinges to come as the Apostle witnesseth entred once into the place called Sancta Sanctorum not onely of the temple but in Sancta sanctorum into that holy place of places into heaueÌ„ He entred with sacrificed bloud like a Bishop Not with the bloud of goates or calues Heb. 9. Heb. 9. Heb. 9. not with the bloud of rammes or buls but with his owne precious bloud For if the bloud of goates and bulles and the ashes of the burned calfe sprinckled abroad were sufficient to the making cleane of flesh how much more then the bloud of Christ who by the holy Ghost did offer vp himselfe to God a most pure most cleane immaculate sacrifice is able to purge clense and make fayre our coÌ„sciences froÌ„ the works of death and to liue in the liuing God This is our great bishop as the Apostle sayth Leuit. 16. Heb. 4. Habemus pontificem magnum qui penetrauit coelos Iesum filium dei We haue a great bishop which did penitrate the heauens whose name is Iesus the sonne of God This is our great Byshop our high Byshop our vniuersall Byshop This is the head byshop of all Bishops and of all the worlde named God as the Apostle sayth to be our
kindes The sacrament in both kindes excluded is not necessary ad salutem by the law of God to all persons and that it is to be beleued not doubted of but that in the flesh vnder forme of bread is the very bloud with the bloud vnder forme of wine is the very flesh as well aparte as they were both together The 3. Article Thirdly that priestes after the order of priesthoode receiued as afore may not mary by the law of God The 4. Article Fourthly that the vowes of chastity or widowhead Aduisedly that is made aboue the age of 21. yeares priestes onely excepted by maÌ„ or woman made to God aduisedly ought to be obserued by the law of God and that it exempteth them from other libertyes of christen people which without that they might enioy The 5. Article Fiftly that it is meete and necessary that priuate Masses be continued and admitted in this english Church and congregation as whereby good ChristeÌ„ people By these benefites of priuate masses is ment the helping of soules in Purgatory ordering themselues accordingly do receiue both godly goodly consolations and benefites And it is agreable also to Gods law The 6. Article Sixtly that auricular confession is expedient and necessary to be retayned and continued The 6. Article vsed and frequented in the Church of God After thâ—se Articles were thus concluded and coÌ„sented vpon the Prelates of the Realme craftely perceiuing that such a foule violent act could not take place or preuayle vnlesse straight and bloudy penalties were set vpon them they caused through theyr acustomed practise to be ordeyned and enacted by the king and the Lordes spiritual and temporall and the commons in the sayd Parliament as foloweth The penalties vpon the 6 Articles That if any person or persons within this Realme of England or any other the kings dominions The penaltyes vpon the 6. articles after the xij day of Iuly next comming by word writing imprinting ciphring or any otherwise shuld publish preach teach say affirme declare dispute argue or holde any opinion that in the blessed Sacrament of the Altar vnder forme of bread and wine after the consecration therof there is not preseÌ„t really Transubstantiation the naturall body and bloud of our Sauiour Iesus Christ conceiued of the virgin Mary or that after the sayd consecration there remayneth any substaunce of bread or wine or any other substance but the substaÌ„ce of Christ god and maÌ„ or after the time abouesayd publish preach teach say affirme declare dispute argue or hold opinion that in y e flesh vnderforme of bread is not the very bloud of christ or that with the bloud of Christ vnder the forme of wine is not the very flesh of Christ aswell aparte as though they were both together or by any of y e meanes abouesayd or otherwise preach teach declare or affirme the said sacrament to be of other substance then is abouesayd or by any meane contemne depraue or despise the sayd blessed sacrament that then euery such person so offeÌ„ding their ayders comforters counsellers consenters and abâ—eters therein being therof conuicted in forme vnder written by the authority abouesayd should be deemed and adiudged heretickes Suffering without any abiuration and euery of such offence should be adiudged manifest heresy that euery such offender and offenders should therfore haue suffer iudgemeÌ„t execution payn paynes of death by way of burning without any abiuratioÌ„ benefite of the cleargy or Sanctuary to be therfore permitted had allowed admitted or suffered Losse of goodes and also should therfore forfeit and loose to the kinges highnesse his ayres and successors all his or theyr honors manors castles landes tenementes rentes reuersions seruices possessions all other his or theyr hereditaments goods and cattell Opinion against the Sacrament of the aultar made treason termes and freeholdes whatsoeuer they were which any such offence or offeÌ„ces committed or done or at any time after as in any cases of high treason The penalty of the last v. Articles And as touching the other v. articles folowing the penalty deuised for them was this The penalties of the last 5. articles That euery such person or persons which do preach teach obstinately affirme vphold mainteine or defend after the 12. day of Iuly the sayd yeare any thing contrary to the same or if any being in orders or after a vow aduisedly made did mary or make mariage or contract matrimony in so doing should be adiudged as felones and lose both life and forfeit goodes as in case of felony without any benefite of the clergye or priuiledge of the Church or of Sanctuary c. Item that euery such person or persons which after y e day aforesayd by word writing printing cyphring or otherwise did publish declare or holde opinion contrary to the 5. articles aboue expressed being for any such offeÌ„ce duely conuict or attainted for the first time besides the forfayt of all his goodes and cattell and possessions what so euer should suffer imprisonment of his body at the kings pleasure for the second time being accused presented therof conuict should suffer as in case aforesayd of felony Item if any within order of pristhood before the time of the sayd Parliament had maryed or contracted Matrimony or vowed widowhead the sayd matrimony should stand vtterly voyd and be dissolued Item that the same daunger that belonged to priestes marying theyr wiues shuld also redound to the womeÌ„ maryed vnto the Priestes Inquisition vpoÌ„ the 6. articles Furthermore for the more effectuall execution of the premises it was enacted by the sayd Parliament that full authority of Inquisition of all such heresyes fellonies and contemptes should be committed and directed down into euery shyre to certayn persons specially therunto appointed of the which persons three at least prouided alwayes the Archbishop or bishop or his Chauncellor or his Commissarie to be one should sitte foure times at least in the yeare A bloudy inquisition hauing full power to take information accusation by the depositions of any two lawfull persons at the least as well as by the othes of xij men to examine and inquire of all and singuler the heresyes fellonyes and contempts aboue remeÌ„bred hauing also as ample power to make proces agaynst euery person or persons indited presented or accused before them also to heare determine the foresayd heresyes fellonyes contempts and other offences as well as if the mater had bene presented before the Iustices of peace in their Sessions And also that the saide Iustices in theyr Sessions euery Steward or vndersteward or his Deputy in theyr law daies should haue power by y e othes of xij lawfull men to enquire likewise of all singular the heresyes fellonyes contemptes and other offences and to heare and determine the same to all effectes of this present Acte c. Prouided withall that no person nor persons therupoÌ„
theyr father wine to drinke that night And the elder of them went and lay with her father Which thing had not happened vnto him if he had kept himselfe still in Segor where be might haue bene saued at the bidding of the Aungell as he himselfe required But because he forsooke that which was graunted to hym of the Aungell and presumed to that vpon his owne will contrary to the precept of the Angel which was not grauÌ„ted therfore he fell into great daunger of his soule committed the greuous sinne of incest No otherwise doth it happeÌ„ to many other who while either they forsake y e thing which is graunted theÌ„ of God or ambitiously clime after that which is to theÌ„ not graunted Euery maÌ„ ought to be contented with his owne gifte both they lose that which they had graunted vnto theÌ„ and fall into that which to them was not graunted For diuers there be which while they forsake eyther willyngly or agaynst theyr will the maryed life which is to them lawfully permitted and in which they might be saued and striue with a presuÌ„ptuous desire to lead a single life both they lose that health and safety whych they might haue had in one and incurre great daunger in the other so that whereby they suppose most to gayne by the same they lose fall into the pit of greater ruine Which thing S Paule y e Doctor of the Gentiles well considering and tenderly prouiding for the infirmity of the weake CorinthiaÌ„s writing to him for counsell touching this matter did write to theÌ„ agayne in this wise saying As concerning the thinges wherof ye wrote vnto me as it is good for a man not to touch a womaÌ„ 1. Cor â— Neuerthelesse to auoyd whoredome let euery man haue his wife and let euery woman haue her husband Let the husband geue vnto his wife due beneuoleÌ„ce likewise also the wife vnto her husband And a litle after withdraw not sayth he your selues one from an other except it be with consent for a time that you may geue your selues vnto fasting and praier and afterward come together agayne leâ— to Sathan tempte you for your incontinencye â—om 9. For as the Poeâ— sayth we can not all do all thinges and as the Apostle sayth It is not in him that willeth not in him that runneth but in God that sheweth mercy Also an other place For to euery one of vs is geuen grace according to the measure of the gift of Christ. â—phe 4. And that euery one of vs ought to keepe and not to transgresse this measure he teacheth anone after saying I wish that all men were as I my selfe am but euery man hath his proper gift of God one after this maner an other after that 1. Cor. 7. And that we are to be kept within our compasse and measure and ought therewith to be content hee teacheth moreouer as followeth Let euery man abide in that vocation wherein he is called And shortly after for confirmatioÌ„ therof hee repeteth the same agayne and sayth Let euery man wherein he is called therein abide with the Lord And because he perceaued that the infirmitie of man was not able to susteine the burning motioÌ„s and heates of nature styrring in a man but onely by the grace of God neither to be able to conquere the fleshe fighting agaynst the spirite according to that whiche he sayth of himselfe in an other place For I see an other Lawe in my members rebelling agaynst the Lawe of my minde he therefore of mercy and compassion as condescending vnto their weakenes and not by rigour of law and force of commaundement thus sayde As also in an other place in his Epistles he speaketh in like woordes saying I speake thus grosly after the maner of men because of the infirmitie of your flesh And in this foresaid Epistle 〈◊〉 6. moreouer a litle before vsing the same maner of speach he saith Thus I say to you as of fauour and not of commaundement And adding moreouer he sheweth As touching virgines I haue no commaundement of the Lord 1. Cor 7. but onely do geue counsell as one that haue found mercy with God that I shoulde be faythfull That is after the same mercy wherwith the Lord hath informed and instructed me when he called me to the fayth and made me faythfull to hym so I likewyse doe geue counsell to other and shewe the same mercy to them And for asmuch as both are good to witte to haue a wife or not to haue to haue a husband or not to haue neither is there anye sinne in hauing wife or husband shortly after he inferreth saying I suppose therefore this to be good for the present necessitie I meane that it is good for a man so to be What meaneth this for present necessitie What is this necessitie present but present infirmitie or els instant necessitie compelling to doe as y e order of necessitie requireth Or els he meaneth by this present necessitie the distresse of that time which then was instant and compelled him to write and so to beare with them which was for the auoyding of the fornicatioÌ„ amongst them and many other kinds of filthines aboue touched which might haue happened For the which fornication he tooke occasion to write vnto the Corinthians and to answere to theyr letters and therfore he vehemently agaynst the sayd Corinthians in y e former part of the sayd Epistle vttereth these words What will you shall I come to you with a rod or in loue and in the spirite of meekenes There is heard among you to be fornication 1. 〈…〉 such fornication as is not named among the Gentiles that one should haue his own fathers wife c. And therfore for this necessity of auoyding such fornication he saith It is good for a man so to be that he which cannot coÌ„teine 1. 〈…〉 should mary take a wife which afterward he expouÌ„deth thus inferring art thou bouÌ„d to a wife seek not to be losed And if thou be losed froÌ„ a wife seek not a wife But if thou takest a wife thou sinnest not and if a virgine mary she sinneth not c. And that he spake not thys by way of commaunding but of sufferance and compassion he sheweth plainly in these words folowing But I spare you that is to say I beare with your infirmity therefore he leaueth it in the free power and will of euery man to chuse what he best liketh Neither doth he inforce any man he sayth violently nor charge them with any strait commaundement and therfore addeth these words folowing And this I speake for your owne commodity not to tangle you as in a snare but for that it is good and honest for you that you may serue the Lord without separation This he sayth to them whom before he exhorted to coÌ„tinency and whom he woulde not to be let or troubled by matrimoniall coniunction But to other he sayth thus If
all other things be obstacles although they put not the same obstacles which the Sophisters vnderstande meaning onely of the actuall purpose of externall sinne I confesse therefore this article not only to be mine but also to be the article of the Catholike and Christian veritie and the Bull whych confesseth the same to be twise heretical impious and blasphemous with all them which folow the same Who litle regarding the sinne of incredulitie foolishly and madly doe holde that the obstacle is taken away if a man cease from suming although the vnbeleuer can thinke no good thyng But these things I haue discussed more at large in my bookes and wil more discusse if those prating Romanists dare at any time prooue their opinion and confute mine The 2. Article To denie that sinne remaineth in a childe after his Baptisme is as much as to tread downe Christ Paul together vnder fote The Answere I wold also require of them to shew the cause why this article is condemned if they were not so blinded in theyr fantasticall respects that they are not able to perceiue why they would haue this article condemned And yet I caÌ„not tell whether it be hereticall or erroneous And no maruel when as the condemners themselues cannot tell mee I hold therfore this article also by the Apostle Rom. 7. I my selfe in my minde do serue the law of God and in my flesh the lawe of sinne Heere the Apostle confesseth plainely of himselfe that in his flesh he serueth sinne And also 1. Cor. 1. Christ is made to vs of God our righteousnesse our wisedome sanctification and redemption And how then doeth he sanctified them that be sanctified already vnlesse it be as the Apoc. sayeth He that is holy let him be holy stil To be sanctified Rom. 7. is as much as to be purged froÌ„ sinne But what haue these our Respectiuists to do with the apostle Paule seeing they are the whole vniuersall Church â— Cor. 1. by whose authoritie Paule either standeth or falleth being but a member onely and a parte of the church â—poc 12. The Lorde rebuke thee Sathan and these thy Sathanicall papists The 3. Article The originall roote of sinne although no actuall sinne do followe stoppeth the soule departing out of the body from entrance into heauen 〈◊〉 answer 〈◊〉 M. 〈◊〉 the â— article The Answere As touching this matter I neuer defined any thing hetherto but largely probably I haue disputed hereof neither yet to this day am I fully certain what is done w t such a â—oule But our papists more blind then bussardes when they are nothing able to perceiue what cause thys Article hath worthely to be condeÌ„ned yet dare they take vpon theÌ„ to pronounce that which the whole vniuersal church is ignorant of I yet notw tstanding contemning this folish and fond condemnation aforsaid doe holde this article probably to be true For seing this original roote which I speake of is truly sin as I haue proued Rom. 7. Gal. 5. and seing that sin letteth a man from entring into heauen as it is written No polluted thing shal enter I suppose therefore that originall sinne wythholdeth a man from entring into heauen Nether do I any thing at al esteme the fantastical dreames of them whereby they extenuating original sinne doe call it only the paine of sinne and imperfections plainly against the manifest scriptures whiche call it sin and teach the same to be cured by grace which is the medicine of true and not of fained sinne The 4. Article Aunswere of M. Luther to the 4 article The imperfect charity of a man departing necessarily carieth with it great feare which of it selfe is enough to make the pain of Purgatorie and letteth the entrance into the kingdome of heauen The Answere This foloweth of the other going before which in lyke maner I did not determinately affirm although very probably I do yet holde the same asking before a dispensation after mine owne arbitrement euen in defiance of the Bul which is not able to bringe foorth any other probation but this We are the hiest powers in the Church yea we are the church it selfe Ergo we are the best learned most holiest ful of the holy Ghost which cannot erre although we stink like a filthy puddle to the whole worlde polluted with all kind of sinnes and drowned in ignoraÌ„ce But all these reasons preuaile nothing with me peraduenture they may w t them which feare least if my sentence should preuaile then purgatory should be taken out of the Popes hands then priests and religious men hauing lost their gainful offices of vexing of releasing I wold haue said of the dead The popes doctrine gaynfull to the purse shuld be pinched by the bellies and brought to penurye It was time therefore for their greedy auarice here to wake looke about and not to suffer these their friuolous opinions but yet very gainefull to be ouercome with truth and so to be ouerthrowen The 5. article Aunswere of M. Luther to to the 5. article Where they say penaunce standeth of three partes to wit contrition confession and satisfaction it is not founded in holy scripture nor in ancient holy and christian Doctours The aunswere This article in what respect it is condemed I do right well perceaue For the respect thereof is to greedye couetousnesse and therefore I know that the probation therof hath the like respecte which is this if this article wer true then men would geue nothing for satisfactioÌ„ and indulgences neither should we haue any more wherewith to vexe them with confessioÌ„s cases reserued restricted or ampliated for our gayne and so should we become beggers and gods seruice shoulde be minished in Uigils and Masses But it is wicked that Gods seruice shoulde be minished therfore Luther is an hereticke This consequent holdeth a respectu Bullae ad Papistas 1. From the Bull to the papists and contrariwise I beseech thee by the Lord Iesus whatsoeuer graue learned reader shalt read these thinges that thou wilt pardon this my leuitie and as it may seeme my childishnes For thou seest how I haue to do with such meÌ„ as be twise children and yet do brag themselues to be peeres and principall pillers of all men I assure you I know it most certaynly to be true that there be many and great gouernors of people whiche this so ridiculous and foolishe reason aboue recited hath moued to y e condemnation of my books Unlesse I perceiued with teares I speake it the anger of God sharpe and fierce agaynst vs in bringing vs vnder subiection of such effeminate children and such dregs of the earth and vile refuse of al other people of the whole world it would make â—e to burst for very griefe and sorrow My sentence is and hath bene this that that satisfaction whiche the keyes are able to dispence withall standeth not by the law of God For if it did then could
was had in estimation For the destruction of Images contayneth an enterprise to subuert religion and the state of the worlde with it and especially the nobilitie who by images set forth spread abroad to be read of al people their linage parentage with remembraunce of their state and actes and the Pursiuaunt carieth not on his brest the kinges names written in such letters as a few can spell but such as all can read be they neuer so rude being great knowne letters in Images of three Lyons and three floures deluce and other beastes holding those armes And he that caÌ„not read the Scripture written about the kings great Seale Winchesters reason The pursiuant caryeth about Saint George on horsebacke and the kinges picture Ergo Images must stand in Churches yet he can read S. George on horsebacke on the one side and the king sitting in his maiestie on the other side and readeth so much written in those images as if he be an honest man he will put of his cap and although if the Seale were broken by chaunce he woulde and might make a candell of it yet he woulde not be noted to haue broken the seale for that purpose or to call it a piece of waxe onely whilest it continueth whole And if by reuiling of stockes and stones in whiche matter Images be grauen the setting of the trueth to be read in them of all men shall be contemned how shall suche wryting continue in honour as is comprised in cloutes and pitch whereof and whereupon our bookes be made Bookes serue onely to be read and not to be kneeled vnto worshipped for so are they no bookes but are made Idols and are to be brokeÌ„ such as few can skill of and not the hundreth parte of the realme And if we a few that can read because we read in one sort of letters so priuiledged as they haue many reliefes shal pull away the books of the rest and would haue our letters onely in estimation and blinde all theÌ„ shall not they haue iust cause to mistrust what is ment And if the crosse be a trueth and if it be true that Christ suffered why may we not haue a writing thereof suche as all can read that is to say an Image If this opinion shoulde proceede when the kings maiestie hereafter should shew his person his liuely image the honour due by Gods law among such might continue but as for the kinges Standardes his banners his armes shoulde hardly continue in their due reuerence for feare of Lollardes Idolatry whiche they gather vpon scripture beastly not onely vntruely The scripture reprooueth false Images made of stockes and stones and so it doth false men made of flesh and bones When the Emperours mony was shewed to Christ wherin was the image of the Emperour Christ contemned not that Image calling it an Idoll nor noted not that mony to be against gods law because it had an image in it as thogh it were against the precept of God Thou shalt haue no grauen image but taught theÌ„ good ciuilitie in calling it the Emperors image bad theÌ„ vse the mony as it was ordered to be vsed in his right vse There is no scripture that reprooueth trueth and all Scripture reproueth falshoode False writinges false bookes false Images and false men all be nought to be contemned and despised as for paper inke parchment stones wood bones A.B. of the Chauncery hand and a. b. of the Secretary hand a letter of Germany fashion or of any other forme be all of one estimation and may be of man enclining to the Deuill vsed for falsehoode or applying to Gods gratious calling vsed to set foorth truth It is a terrible matter to thinke If euery Image representing a thing of truth may stand in place of worship then let Winchesters face stand in the Church also that this false opinion coâ—ceaued against Images should trouble any mans head and suche as I haue knowne vexed with that deuill as I haue knowne some be neuerthelesse wondrously obstinate in it and if they can finde one that can spell Latin to helpe foorth their madnes they be more obdurate then euer were the Iewes and slaunder whatsoeuer is sayd to them for their reliefe Of this sort I know them to be and therefore if I wist there were many of that sort with you I would not irritate them by preaching without fruite but labour for reformation to my Lorde Protectour But if you thought there might be other wayes vsed first to a good effect I would followe your aduise and proceeding with you and the Mayor wyth both your helpes to do that may lye in me to the redresse of the matter which I take to be such an enterprise against Christes Religion as there can not be a greater by man excogitate wyth the deuils instigation and at this time much hurtfull to the common estate as ye can of your wisedome consider Whome I hartily desire and pray to send me aunswere by thys bearer to these my letters to the intent I may vse my selfe in sending of a preacher thither or writing to my Lorde Protectour as the case shall require accordingly And thus fare you hartely well From my house at Woluesay the third of May. 1547. Steph. Wint. ¶ A Letter of the Lord Protector aunswering to the letter aboue AFter harty commendations receauing of late two letters from your Lordship the one inclosed in a letter of Maister Uaughans to vs and directed to him the other directed straight vnto vs very wittely learnedly writteÌ„ whereby we do perceiue how earnest you are that no innouations should be had The whiche minde of yours as we do highly esteeme and allow proceeding from one that would quietnes so we woulde likewise wishe that you should take good heede that too much feare of innouation or disturbance do not cause both to be Many times in an hoste he that crieth enemies enemies when there be none causeth not only disturbance but sometimes a mutinie or rebellion to be made and hee that for feare of sickenes to come taketh vnaduisedly a purgation sometime maketh himselfe sicke in deede We perceaue by the sayde your letters that haynouser factes and words haue bene brought to your eares then there was cause why and those â—actes which were punishable be already by him redrest For the matter of Images an order was taken in y e late king of famous memory our soueraigne lords daies WheÌ„ the abused Images yet lurking in some places by negligence of them who should ere this time haue looked vnto y e same be now abolished For Images let not that be a matter of y e abolishing of all Images Though felons adulterers be punished all men be not slayne Though the Images which did adulterate gods glory be takeÌ„ away Distinction of Images we may not think by by all maner of Images to be destroyed Yet after our aduise better it were for a time to
is none other way into the kingdome of heauen 2. Tim. â— Actes 14. Math. 5. Math. 7. Maâ—k 8. but through much tribulation And if we suffer any thing for y e kingdome of heauens sake and for righteousnes sake we haue the Prophetes Christ the Apostles and Martyrs for an ensample to comfort vs for they did all enter into the kingdome of heaueÌ„ at the strait gate and narow way that leadeth vnto life which few do find Mortification bearing of the Crosse neâ—essâ—ry for all them 〈◊〉 will raygne with Christ. And vnles we will be content to deny our owne selues and take vp the crosse of Christ and hys sayntes it is an euident argument that we shall neuer raigne with him And agayne if we can finde in our hartes paciently to suffer persecutions and tribulations it is a sure token of y e righteous iudgment of God that we are counted worthy of the kingdom of God for which we also suffer It is verily sayth the Apostle a righteous thing with God 2. Thes. 1. to recompence tribulation to them that trouble vs and rest to vs that be troubled For after this lfe y e godly being deliuered from theyr tribulations and paynes shall haue a most quiet and ioyfull rest where as the wicked and vngodly contrariwyse shal be tormented for euermore with intollerable and vnspeakable paines Luke 16. as Christ by the parable of the rich glutton wretched Lazarus doth playnly declare and teache These ought we to haue before our eyes alwayes that in time of aduersitie and persecution whereof al that wil be the children of God shal be partakers Heb. 12. and wherewith it hath pleased God to put some of vs in vre all ready we may stand steadfast in the Lord and endure euen vnto the end that we may be saued For vnlesse we like good warriours of Iesus Christ 1. Tim. 2. will endeuour our selues to please him who hath chosen vs to be souldiours and fight y e good fight of fayth euen vnto the end we shall not obtayne that crowne of righteousnes which the Lorde that is a righteous iudge shall geue to all them that loue his comming Let vs therfore receiue with meeknes the word that is graffed in vs which is able to saue our soules Iohn 2. and grouÌ„d our selues on the sure rocke Christ. For as the Apostle sayth other foundation can no man lay 1. Cor 3. besides that whiche is layd already which is Iesus Christ. If any man build on this fouÌ„dation gold siluer precious stones timber haye stubble euerye mans worke shall appeare for the day shal declare it and it shal be shewed in the fire And the fire shall try euery mans work what it is If any mans worke that he hath builded vpon abide hee shall receiue a reward if any mans work burne he shall suffer losse but he shal be safe himselfe neuerthelesse yet as it were through fire By fiâ—e here doth the Apostle vnderstand persecution trouble Fier in scriptâ—â—â— what it signifieth for they which do truely preach professe y e word of God which is called the word of the crosse shal be rayled vpon and abhorred hated thrust out of the companye persecuted and tryed in the fornace of aduersitie as golde and siluer are tryed in the fire By gold siluer and precious stones he vnderstandeth them y t in the mids of persecution abide steadfast in word 1. Cor. 3. Math. 5. Luke 6. Math. 3. Psalme 1. By tymber hay and stubble are ment such as in tyme of persecution do fall away from the truth And when Christ doth purge his floore with the winde of aduersitie these scatter away from the face of the earth like light chaffe whiche shall be burned with vnquencheable fire If they then which do beleue The place of S. Paule 1. Cor. 3. expounded do in time of persecution stand steadfastly in y e truth the builder I do meane y e preacher of the word shall receaue a reward and the work shal be preserued and saued but if so be that they go back and swarue when persecution ariseth the builder shall suffer losse that is to saye shall lose his labour and cost but yet he shal be saued if hee being tryed in the fire of persecutioÌ„ do abide fast in y e faith Wherefore my beloued geue dilligent heed 1. Pet. 2. 1. Cor. 3. that ye as liuing stones be builded vpon this sure rocke be made a spirituall house and a holy Priesthoode for to offer vp spirituall sacrifices acceptable vnto God by Iesus Christ. For we are the true temple of God 1. Pet â— and the spirite of God dwelleth in vs if so be that we continue in the doctrine of the Gospell We are also an holy and royall Priesthode for to offer vp spirituall sacrifices oblations for the sacrifices of the new Testament are spirituall of three maners The first is the sacrifice of prayse and thankesgeuing which S. Paule doth call the fruites of those lippes which confesse the name of God Three sortes of Sacrifices of the new testament Heb. 13. Osee. 6. The second is mercy towardes our neighbours as y e Prophet Osee sayth I will haue mercy and not sacrifice Read the xxv chapter of Mathew The thyrd is wheÌ„ we make our body a quick sacrifice holy and acceptable vnto God that is Rom. 12. wheÌ„ we mortifie kill our fleshly concupiscences carnall lustes so bryng our flesh thorough the helpe of the spirite vnder y e obedeÌ„ce of Gods holy lawe This is a sacrifice to God most acceptable whiche the Apostle calleth Our reasonable seruing of God And let vs be sure that vnlesse we do now at this present take better heed to our selues and vse thankfully the grace of God offered to vs by the Gospell preaching these yeares past wherby we are induced brought to y e knowledge of y e truth Ephes. 3. vnles I say we keep Christ and his holy word dwelling by fayth in y e house temple of our harts the same thing that christ threatneth vnto the Iewes shal happen vnto vs Math. 14. y t is to witte the vncleane spirite of ignorance superstitioÌ„ idolatry and infidelitie or vnbeliefe the mother head of all vices which by the grace of God was cast out of vs bringing with him 7. other spirites worse then himself Exhortation to persist in the word of God not to abuse it 2. Pet. 2. shall to our vtter destruction returne again into vs and so shall we be in worse case thaÌ„ euer we were before For if we after we haue escaped from the filthines of the world through the knowledge of the Lord and Sauiour Iesus Christ be yet tangled therin agayn and ouercome then is the latter ende worse then the beginning and it had bene better for vs not to haue knowne the way of righteousnes then after we
as ye haue ministred vnto the Saintes so shall ye receiue y e reward which I am fully persuaded assured shal be plenteously poured vppon you all for y e great goodnes shewed vnto the seruants of the liuing God And I most hartely beseeche almighty God to poure forth a plenteous reward vpon you for y e same that he wil assist you wyth his holy spirite in al your doings that ye may growe as you haue begon vnto such a perfection as may be to gods honour your owne saluation and the strengthning of the weake members of christ Gods elect alwayes beare the sclaunder in this worlde For though the world rage and blaspheme the elect of God ye knowe that it did so vnto Christ his Apostles and to all that were in the primitiue Church and shal be vnto the worldes end Therefore beleue in the light while ye haue it least it be taken away from you If you shall seeme to neglect the great mercy of God that hath bene opened vnto you and your harts coÌ„sented vnto it y t it is the very and onely truth pronouÌ„ced by Gods onely sonne Iesus Christ by the good will of our heauenly father Therfore I say in the bowels of my Lord Iesus Christ sticke fast vnto it let it neuer departe out of your harts and couersation that you with vs and we with you at the great day being one flocke as we haue one shepheard may rise to the life immortall through Iesus Christ our onely Sauiour Amen ¶ Yours in him that liueth for euer Thomas Haukes Here followeth an other letter of Tho. Haukes sent to his wife after his condemnation being prisoner in Newgate the copy wherof is this ¶ The copy of Thomas Haukes letter to his wife GRace be with you and peace from God the father A letter of Tho. Haukâ—â— vnto his wyfe and from our Lord Iesus Christ which gaue himselfe for our sinnes to deliuer vs from this present euill worlde through the good will of God our father to whoÌ„ be praise for euer and euer Amen My deare Yokefellow in the Lord for as much as the Lord hath not onely called me to worke in his vineyarde but hath also fulfilled his good worke in me I trust to his glory to the comfort of al those y t looke for his comming I thought it my duety deare yokefellowe to write vnto you some lessons out of Gods booke and if you will direct your selfe therafter doubt not of it but God who refuseth none that will come to him with theyr whole hart will assist you with his holy spirit and direct you in al his wayes to his honour and glory who grauÌ„t it for his mercies sake Amen First I exhort you to feare God Lessons 〈◊〉 instruction to his wyâ—â— to serue and honor his holye name loue hym with all your hart soule and minde to beleue faithfully al his promises to lay sure hold vpon them that in al your troubles what so euer they are ye may runne straight to the great mercye of God and hee will bring you forth of them keepe you within hys wings then shall ye be sure that neither deuill flesh nor hell shall be able to hurt you But take heede If ye wil not keepe his holy preceptes and lawes and to the vttermost of your power cal for the help of God to walke in the same but will leaue them and runne to all abhominations with the wicked world doe as they do then be sure to haue your part with the wicked world in the burning lake that neuer shall bee quenched He exhorteth her to beware of Idolatry Therefore beware of Idolatrye whiche doth most of all stincke before the face of almighty God and was of al good men most detested from the beginning of the worlde For the which what kingdomes nations and realmes God hath punished with most terrible plagues w t fire Idolatry punished 〈◊〉 God brymstone hunger sword and pestilence c. to the vtter subuersion of them it is manifestly to be seene through the whole Byble Yea his owne peculiar people whome he had done so muche for when they fell from him and went serued other Gods contrary to his commaundement he vtterly destroyed and rooted them out from of the earth and as many as dyed in that damnable state not repenting their abhominable euill he threw them into y e pit of hell Again how he hath preserued those that abhorre superstition and Idolatry and that haue onely taken hold vpon God with their whole hart to serue him to loue him to feare him c. it is most manifestly to be seene euen froÌ„ the beginning out of what great daungers he hath euer deliuered them yea wheÌ„ al hope of deliueraÌ„ce was past as touchyng their expectation euen then in y e sight of all his enemies would he work his godly will and purpose to the vtter amazing and destructioÌ„ of all those that were his manifest enemies Further I exhort you in the bowels of Christ Exhortaâ—â—â—â— to prayer that you will exercise and be steadfast in prayer for prayer is y e onely meane to pearce the heauens to obtayne at the hand of God what soeuer we desire so y t it be asked in fayth Oh what notable thinges do we read in Scriptures that hath bene obtayned through feruent praier Praying to God not to creature We are commaunded to call vpon him for helpe ayde and succour in necessities troubles he hath promised to help vs. Again they that will not cal vpon him with thesr whole hart but vpon other dead creatures in whoÌ„ there is no help for there was none found worthy to open the booke but onely the Lambe Christ whiche was killed for our sinnes I saye who that wil refuse his help must euen by y e terrible iudgment of God come vtterly to confusion as it hath and is dayly manifest to be seene And whatsoeuer you desire of God in your prayer aske it for Iesus Christes sake To continue in prayer 〈◊〉 to pray in the name onely of Christ. for whom in whoÌ„ God hath promised to geue vs all things necessary And though that which ye aske come not by and by at y e first and second calling yet continue still knocking and hee will at the length open his trasures of mercye so that ye shal be sure to obtaine for he hath so promised if ye continue in faith hoping surely in him These former lessons w t all such instructioÌ„s as I haue told you by mouth I do wish that ye would most earnestly learne and then I doubt not but God who is the geuer of all grace wyll assist you in all your doings that ye may be found worthy of his kingdome which is prepared through Christ. 〈◊〉 for his 〈…〉 meaneth â— Clement 〈◊〉 who 〈…〉 his child Further where it hath pleased God to send vs childreÌ„ my desire is that they may