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truth_n	believe_v	faith_n	word_n	14,132	5	4.8692	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03768	A most excellent treatise of the begynnyng of heresyes in oure tyme, compyled by the Reuerend Father in God Stanislaus Hosius Byshop of Wormes in Prussia. To the moste renomed Prynce Lorde Sigismund myghtie Kyng of Poole, greate Duke of Luten and Russia, Lorde and heyre of all Prussia, Masouia, Samogitia &c. Translated out of Laten in to Englyshe by Richard Shacklock M. of Arte, and student of the ciuil lawes, and intituled by hym: The hatchet of heresies; De origine haeresium nostri temporis. English	Hozjusz, Stanisław, 1504-1579.; Shacklock, Richard.	1565 (1565)	STC 13888; ESTC S113605	100,065	244

beareth vs wytnesse that we haue often walked according to the fleshe but also at the very same tyme when we seme to our selues to be conuerted we can not certaynely say that no relikes of syn do remayne in vs. But this certaynly we reade Rom. 8. They which walke in the fleshe can not please God These men wyll demaund this question agayne of me what then The fourthe obiection of heretykes for theyr speciall fayth do you councell vs to despeare God forbydd But as I deny constantly that any man is bound to beleue certaynely that his synnes be forgyuen so do I affyrme with no les stedfastnes that euery faythefull man doing his indeuoure as muche as in hym lyeth ought of dutie in this lyfe with a strong sure hope to looke for the forgyuenes of synnes and in the worlde to come lyfe euerlasting But this hope of oures ought not to be fastned vpon oure selues but vpon God whome when we do beholde we be moste certayne that he is faytfull bothe in his promises and also in his threatninges But when we loke vpon oure selues it can not be but we must nedes tremble and quake consydering oure weaknes and fraylnes thoughe we were gyltie of none other thyng For seing we knowe the Lucifer the noblest Aungell in heauen did fall that Salomon the wysest man that euer was dyd commit folly that the children of Israell God his most deare chosen people were forsakē and seing we vnderstand this also that God oweth vs no more seruice continually to defend vs to ayde vs with his grace to saue cōduict vs in the way of euerlasting lyfe then he dyd ether them afore rehersed ether Iudas called to be an Apostle ether Saul elected Kyng ether Nicolas appointed to be Deacon we can not be voyde of all feare specially seyng God dothe warne vs by hys chosen vessel Beare not thy selffe to bolde but feare Rom. 11. for seyng that God spared not the naturall braunches happly nether wyll he spare the. Philip. 2. Seing by the same vessell he exhorteth vs that with tremblyng shakyng we worke oure owne saluatiō seing also he pronounceth by an other that man to be blessed which allway stādeth in awe Pro. 28. Yet for all that this tremblyng muste not put vs cleane oute of comforte but make vs more obedient to Christ styr vp oure hope toward hym that euery one of vs may say with blessed Iob Iob. 13. Althoughe he sholde kyll me yet will I hope in hym But if this seme to any man a straunge opinion because I councell men not boldly to beleue and to assure them selues but wyll euery man to haue a sure certayne hope that in this worlde he shall obtayne remission of his synnes and in the worlde to come lyfe euerlasting let hym thus vnderstand my meaning that we can beleue nothing well and rightly I speake of the Catholyke belefe which may proue false and be other wyse then we do beleue but we may rightly hope for those thinges which many tymes chaunce cleane contrary to oure hope Therefore seyng it may be that a man may stedfastly beleue certaynelye beare hymselfe in hand that he is in the fauoure of God and yet this his opinion may deceaue hym we be rather commaunded to hope then to beleue For the cause of faythe consisteth in truthe reueled as it were of God But the moste sufficient cause of hope consisteth in possibilitie and lykelyhode of obtayning that thyng which a man may hope for by reason of God his commaundiment and promisse Agayne if you take vnderstand fidem faythe for fiducia truste or confidence as these men some to vnderstand it Caluin vpō the first of thō ca. 5 then fiducia that is trust excludeth all feare and hope hathe feare to wayte vpon her to cary vp her trayne Wherefore we be better commaunded to loke for the remission of oure synnes with a certayne and sure hope then with a certayne and sure faythe Althoughe truly nether any man is forbydden to beleue so that he be not alltogether careles Caluin in his institutiōs cap. 5. and recheles In this mynde Caluin hym selffe semeth to be when he sayth God doth cōmaund vs so to be certayne that we cast not of all care agayne in an other place Whē we do teache that fayth ought to be sure and certayne we do imagine no suche fayth as is deuyded farr from all doubt nether any suche securitie which is cut of frō all care but we say rather that faythfull men haue cōtinuall warr with they re owne mistrust doubtfullnes so farr of is it that we do lay any suche soft pillowes vnder they re consciences that they sholde fele no disquietnes of mynde at all Agayne notwithstandyng how greatly so euer they be trobled and vexed in conscience we deny that they faynte or fayle from that truste which we haue conceued of the mercie of God The coūcel of Trent in the fyft session 9 cap. But I think it good here to recite what the Father 's assembled at the generall councell of Trent haue determined vpon this matter These be theire wordes Although it be necessary to beleue that synnes nether be forgyuē nether euer were released but frely by the mercye of God for Christ his sake yet must not we saye that he is quyted of hys synnes which maketh hys boaste only leaueth on the certayne confidēce of forgiuenes of hys synnes seyng bothe of the heritykes also the scismatykes this vayne detestable confydence may be holden hereafter and at this present day is mayntayned preached moste ernestly contrary to the faythe doctryne of the Catholyke churche Nether is this to be affirmed that they which be truly iustified ought withoute all doubt to make theire accompt that they be made perfect and none other to be absolued from hys synnes and to be iustified but hym which certaynly doth beleue that he his assoyled and made ryghteouse and that this onlye faythe is cause of his absolution and iustification as thoughe that he which dothe not beleue this did doubt of God his promises of the vertue of Christ his deathe resurrection For as no good man ought to doubt of God hys mercy of Christ hys merytes of the vertue and poure of the Sacramentes so euery man whilest he cōsydereth hym selffe weygheth hys owne weakenes and vnaptnes may well feare that he is not in God his fauoure Seing no man can knowe with suche certaynete of faythe as may not be deceaued whether he haue obtayned the fauoure of God The holy Fathers do not here exclude euery kynde of certaynte An explication of the wordes of the Synode but the certaynete of that fayth only which can not be deceaued With suche certaynte they deny that any man can knowe that he is in the fauoure of God But that a man may knowe after a morall and probable certaynete or by

Magistrate then with the pen of a learned man in so muche that the Sacramentaries cōplayne much of theyr crueltie saying that the Lutherās haue not driuen away the tyranny of the Pope oute of the land but rather haue taken it in to they re owne hand and that in steade of shaking the Popes woden yoke from theyr neckes they have put on a yoke of yron Ihon westphalus his aunswer for the Sacramentaries But Ihō Westphalus hearyng of this complaynt to excuse his brotherhoode sayth that it is no Tyranny to resist heretykes which be Tyrauntes of the sowle and to hyndre them from practising vpō Christ his flock they re cruelty outewardly coloured with fayre wordes but inwardlye kylling and destroying not with the materiall swerd which only sleaeth the body but with poyson of corrupt pestilent doctryne where with the dyvell kylleth mennes soules speakyng them fayre and feadyng them with lyes The pastor sayth he playeth not the Tyrant which chaseth away the wolues The Magistrat vseth no tyranny if according to the lawe he cut the combes of mysdoers and dothe execution of them which be giltye the rulers of the Church ought not to be accused of tyranny because they excommunicat breakers of orde and stubbourne persones because with worde of mouthe wryting they reprove false teachers because they put temporall rulers in mynde of they re dutie because they allowe the procedinges and necessary sharpnes of Magistrates in punishing syn If spirituall Magistrates Ministers wolde with more smarting remedies dryue away the daungerouse diseases which infect the members of the whole bodye the Church sholde be lesse troubled with these soule-sleaers it sholde sustayne lesse damage so many sholde not be seduced as there be nowe and being seduced sholde not stand so styfly in they re erroures He spake these wordes very truly agaynst the Sacramentaries which may also sarue fytly agaynst hym and hys fantasticall fraternitie Nowe as touching the Sacramentaries Martyn Luther dothe gyue thys verdict of them In good ernest we gyue sentēce that all Zwinglians and Sacramētaries be heretykes none of Christ his church because they say that the body and blood of Christ is not receaued with the carnall mouthe in the honorable Sacrament Who also in a certayne epistle to a noble mā Albertus Marques of Brandenburg Duke in Prussia sayth that no conferēce or disputation ought to be had with them for so muche as euen frō the begynnyng so farr as there is anie Christian grownde there hathe bene one vniforme belefe of all men concernyng thys Sacrament Therefore sayth he if any man do nowe doubt of it he dothe as thoughe he beleued not one holy and catholyke churche Who also semeth not onlye to condemne all the whole Churche of heresye but also Christ hym selff with his Apostles Prophetes with whose moste reuerend testimony this article is confirmed in the which we do professe that we beleue the holy catholyke churche For so sayth Christ I am with you vntyll the end of the worlde And Paule calleth the Churche the pyller and staye of the truthe Moreouer they re owne opinion beareth wytnesse agaynst them for so muche as in the exposition of thys text they so iarr and disagree that a man may fynde almost seuen or eyght interpretations Here Martyn Luther pronounced a moste true sentence makynge no more agaynst the Zuinglians then agaynste hym selffe and hys owne broode which scamble by the cares no lesse among them selues and set no lesse by the consent of the Churche then they doo He goeth on wryting to the forsayde duke saying in thys manner Wherefore I aduertise and beseche youre grace that you will auoyde suche men suffer them not with in the precinct of youre iurisdiction for this you must nedes assure youre selffe that if you graunt suche sowers of sectes anye quiet abyding in youre territories when you may be rydde of them it shall be an heauy burden to youre conscience you shall scantly be able euer hereafter to pull oute the worme which continually shall gnawe it Thus dyd Luther warne hys adherentes to graunt no intertaynement to the Sacramentaries whome he boldly dyd affirme to be ministers of Sathan lyars yea very lying it self hypocrisie and simulation And in that booke which he intituled De coena Christi of the supper of Christ he biddeth all men beware of Zuinglius as of the poyson of Sathan This is Luthers censure or verdict vppon the Sacramentaries what the Sacramētaries think of the Lutherans Nowe on the othersyde heare what they thinck of Luther and all hys partakers The Lutherans sayth Oecolampadius bryng with them a blase or appearaunce of the worde of God but not the worde of God in dede as the common trade of heretykes is who all will seme to haue the staffe of God hys worde to leane vpon Bucer also wryteth that euery man speaketh ill of Luther for hys comptrolyng snappishe kynde of wryting In his Dialogues against Melancthon and for that he can not abyde that any man sholde cōtrary hym If he wyll bynde men sayth Bucer not to gayne say hym in any pointe let hym proue hym selffe to be God In translatyng and expoundyng the scriptures he hathe committed very grosse faultes that not in a fewe places Thus you see that the Zuinglians thought it to become them as well to swarue frō Luther as it dyd Luther to differ from the vniuersall churche In lyke manner the ministers of Surk makyng answer to a boke which Luther a lyttell before he dyed had set oute agaynst the Zuinglians inveyhing bytterly agaynst them among other thinges speake in this wyse The Prophetes and Apostles had alwayes regarde to the glory of God not to they re owne priuat preferment not to they re owne selffe wyll prowde conceite but they only dyd seke the soule healthe of synners but Luther seketh hys owne profyt he is styff necked he is puffed vpp with pryde he strayght way gyueth them ouer to the Dyuell as many as at a beck will not subscribe to his opinion and in all his reformations there appeare many tokens of a malitiouse spiryt but not one sparck of a frendly or fatherly affection Lo this is the iudgement of the Sacramentaries vpon Luther his followers agayne the verdict of Luther concerning the Sacramētaries And it is not to be doubted but bothe verdictes be true since bothe parties came forthe of one scole and were thaught of one scolemaster the Dyuell Some there be which reporte abroade that an agreable confession was made betwene the Zuinglians the Lutherans concerning the sacrament of the altar But lest any man sholde be deceaued with this false rumor I think it good to folde vpp in a fewe wordes what I knowe certaynly of this matter I haue already opened what heauyng shoueing was betwene Luther who affirmed the breade to be the body of Christ substantially and really and Oecolampadius and Zuinglius which sayde

cōcerning his doctrine Among whō one Menno Phrisius who semeth to pass all the sorte of them in learning saythe in this wyse Certaynely o heauenly Father I can not be deceaued in this matter with thy worde I haue beleued and that haue I receaued by the holy Ghoste as the worde of truthe And with in fewe lynes after I knowe certaynely and surely that with this my doctryne which is the worde of God in the day of ryghtwise iudgement I shall iudge not onlye Lordes Princes not only the worlde but also the Aungelles them selues Thus dothe he magnifically make his vauntes of his doctrine as thoughe it were God hys worde with no lesse confidēce and corragiousnes then Luther dyd of hys doctryne Notwithstandyng Luther dyd as hottly inueyhe against this sect as he dyd agaynst the sect of the Sacramentaries and wryting a boke to two Plebanes as before I haue made mentiō among other sayinges he oseth these wordes Whereas the Anabaptistes saye that we fynde in no place of scripture that infantes either haue faythe or the they ought to be baptized we graunte in dede that it can not be proued by any scripture which saythe playnely and euidently in these or suche lyke wordes You ought to baptize younge children for they do beleue if any man be ernest with vs to shewe any suche text we must nedes gyue hym place Luther is fayne to flee for helpe to traditions agaynst the Anabaptistes and graunt hym the victorye for we fynde it not in the whole Byble But good reasonable Christians do demaunde no suche thinges of vs that is the fashion of brablers and obstinate persons to the intent that they may be accompted wyse But they for all they re Byble bablyng and crying for scripture alleadge for them selues no scripture which saythe you ought to baptize those which be of yeares of discretiō but not infantes and younge children By by after by the tradition of the Apostles allwayes obserued in the churche of God he teacheth that younge children are to be baptized all be it no scripture dothe gyue any suche commaundement And lyke as before in defending the Sacrament of the altar so now in mayntayning Christning of younge children he dothe cheifly leane vpon the authoritie of the churche which authoritie for all that he wyll not let vs laye in his way for feare of gyuing him a fall so oftē as he requireth scripture of vs for profe of any one thing be it that it hathe bene receaued and allouwed of the church neuer so many yeares The Anabaptistes wurse thē all other sectaries This therefore is the thyrde Ghospell much more pestilent then the other twayne For besyde that it taketh clene away the sacrifice of the Masse the ordre of Prestehode with the Lutherans and denieth the real presence of Christ in the Sacramēt of the Altar with the Zuinglians it hathe many other articles bothe blasphemouse also seditiouse For it forbyddeth the publyk ministery of God hys worde it defendeth that Christ toke not man hys nature vpon hym of the blyssed virgyn it reneweth the errour of the Chiliastars it despyseth rule and wyll not haue men subiect to laufull authoritie Therefore where so euer this sect taketh place it rayseth vp greate vprores and seditions Examples of thys we haue many cities in Germany especially the citie of Munster An example by the citie of Munster For as Henry Dorpius a Lutheran and he which translated hys history out of the Germane tongue in to Latten Ihon Sleidane a Zuinglian haue wrytten in they re Cronicles aboue foure and twentye yeares agone ther cam fyrst thether certayne preachers to declare vnto the people in stede of Christ hys Gospell the doctryn of Luther whome when the Catholyke Prestes thought in no wyse to be suffred Bernard Rothman with hys cōpanyons Heretykes manner to provoke catholykes to dispute before a laie iudge whome Philipp the Lantgraue of Hessia had sent to further advaunce Luthers learnyng dyd that which all heretykes vse to do that is chosyng appoynting oute certayne cheife learned men of the catholyke faythe they prouoked the Catholykes to ioyne with them in disputation that before a lay Magistrate whome they appoynted to be theyr iudge and before whome they promised to proue the doctryn which the Catholykes held to be false and erroniouse But whē the Catholyke Prestes refused to dispute with them they departed the citie after that they were forbydden to execute theyr office of preaching the worde of God After this departure of the Catholykes before a yeare was comē fully to an end the Anabaptistes lykewyse began in the same citie to sowe the seades of they re doctryn vnder the name of Christe hys Ghospell And whē they had prouoked one an other to set fote to fote in disputation but on the selffe same condition which before was offered to the Catholykes which was that nothing shold be alleaged but Canonicall scripture beholde Bernard Rothman the cheifest trumpetor in all that citie of Luthers Ghospell who makyng the lyke lawe a lyttell before had chalenged the Catholykes to come to disputation now wolde admitt no suche condition So it cam to passe that the Lutherans which not long before had thrust the Catholykes oute of the towne they themselues fearyng to mete or encounter in disputation with the Anabaptistes were shortly after by them banished the same towne No meruayle thoughe they were so handled For the Senators also were pulled downe from they re iudgement seates the churches were spoyled and burned and whosoeuer wolde not take parte with the Anabaptistes perforce was dryuen oute of the citie As for Bernard Rothmā Henry Roles Godfry Stralen sent oute of Hessia as they of Christians grewe to be Lutherans so of Lutherans they becam Anabaptistes and with tothe and nayle furthered the Ghospel of Anabaptistes shewing vs the experience howe true that is which is wrytten in the Scripture The wycked man when he cometh in to the depthe of syn careth not what he dothe For if any man do once forsake Christian Religion vnto what so euer sect he dothe afterwarde inclyne he makethe it but a pastyme to leape from one heresie to an other And this sect truly of the Anabaptistes Anabaptistes be deuided in to diuerse kyndes is diuided in to many sections For they agree not in the principall pointes of they re doctrine In certayne cities of Germany some dyd run aboute naked as thoughe they had a bumble be in theire breche exhortyng the people to repentaunce seking in the meane whyle busyly how they might fynde any opportunytie to set the people together by the eares Neither dyd thys heresie begyn yester day or the day before for it reygned also in saynt Augustyn his tyme. And as the moste parte of all other heresies be so was this in the begynnyng deuyded in to many other partes For some were called Donatistes other Rogatistes other Maximianistes other

of sentences which he gathered not only of the bokes of the auncient fathers which were of the christian cōfession but also of them which were of the cōfession of Ausbourghe where by playne wytnes of Luther Philipp Vrbanus Regius Nicolaus Amsdorffuis Vitus Theodorus he sheweth that Caluin with all Sacramentaries and Anabaptistes other heretikes are rather to be confuted with the mace of the Magistrate then with wrytinges disputations Notwithstanding in the meane season he saythe nothing of him selffe and his bretherne as though they were not in the same case Seing what sentence the Lutherans gyue of the Sacramentaries the same gyue the Sacramentaries of the Lutherans For whereas Luther hereof gathereth an argument that the doctryn of the Sacramentaries procedeth of the dyuell because this sect euen at the first beginnyng dyd sprede in to many braunches so farr disagreing on from an other aboute the interpretation of these wordes This is my body he gathereth that reason mysely and truly for it is most true that Gregorius Nazianzene wryteth Nazianzē For what so euer is true that is one but what so euer is a lye that is manyfolde and diuerse Before whome also Athanasius There is Athan. in his epist of the decree of Nicene Synode agaynst the Arriās heresie saythe he as oure fathers haue declared the argument of true discipline and teaching where all cōfesse one thing nether disagree among them selues one from an other or from theyr auncetoures But they which be not of this mynde are rather to be called wicked wretches then true teachers and doctoures Certainelye the Ethnikes for so much as they professe not all one thing but ●arr among them selues haue not true doctryn but holy Christians contrarywyse be the preachers of syncere truthe because they be all of one mynde be at no stryfe or debate among them selues who althoughe they lyued in diuerse ages yet for all that they mete at one marke as it becometh the Prophetes of one God and the interpretoures of one worde Therefore this disagreing among them selues is an infallible argumēt that they be not styrred with the spyrite of God The discorde of heretikes amōg thē selues sheweth with what spyrit they be ledde but of Sathan But what nowe If the Sacramētaries also by the same reason do proue that the Gospell which Luther boasteth that he brought to lyght proceded from the Dyuell Because we may see no lesse variaunce betwene the Lutherans and the Zuinglians they truly althoughe they interprete not the wordes of Christ after the same sorte yet they agree all in this poynte that they wyckedly deny the body and blood of Christ to be present in the sacrament But it is a worlde to see howe the Lutherās do byte and scratche one an other not so much about the vnderstanding of any one place of Scripture as aboute diuerse straunge opinions articles But pleaseth it you to heare they re dissentions combates Surely I wyll not thynk muche to rehearse them not intendyng to be curiouse in obseruyng the ordre of tymes but that takyng my begynnyng of thynges of lesse weyght I may procede to those matters which be of greater importaūce Two yeares after Luther departed this lyfe when God in a manner gyuyng sentence oute of hys iudgement seate openly condemned Luthers cause by grauntyng a meruaylouse victory to the moste Chrystian Emperour Charles A meruailouse victory of the Emperour agaynst the fauourers followers of Luthers faction a great armye of whome he put to flyght with a very small band with oute strykyng one stroke ayded assisted with the help of God alone and not long after accompaned with a small trayne passing ouer the floode named Elue In Laten Albis by the guidyng of an Aungell he vanquished farre greater hostes of them and toke the cheifetayne of that faction prysoner Therefore after this meruaylouse victory in the which God hym selffe dyd fyght for the Emperour fyghtyng in hys quarell Luthers sect was deuyded in to two sectes For some became Interimistes that is Tyme takers other Adiaphoristes that is Indifferent men or Neuters Moreouer there were .ij. The fyrst kynd of Interemistes kyndes of Interimistes one sort by the permission of the Emperoures Maiestie which professed them selues Lutherans in no other poynte but that they wolde not agree that lay men sholde be kept frō receauing in bothe kyndes or that maryed Prestes sholde put away there women As concerning all other orders doctryne they refused not to shewe them selues conformable to all other partes of Christendome These the Emperour by cōsent of Act of parlemēt thought good to wink at vntyll the generall Councell But whereas the Decrees of whole Christendome cā take no place why shold the Act of one Realme or Empyre be there of any more force Therefore allthoughe Mauritius a Prince Elector dyd shewe himselffe willing to obey the procedinges of the parlement The deuines of Lips the second sorte of Interimistes yet the Diuines of Lipsia durst take this muche vpō them that they wolde correct as pleased them the parlement booke and appoynte a farther day of conformation then the parlemēt had assigned And as appartayning to orders ceremonies they dyd not greatly stryue with the Christians but yet they laboured to retayne vpholde mo poyntes of Luthers doctrine then the parlement booke dyd permit Wherefore they subscribed in this parlement boke as being well cōtented to teache that according to S. Paule we be iustified by faythe Luthers addition to S. Paule his wordes reiected but yet reiectyng Luthers addition to S. Paules wordes bi fayth only because they thought it a cursed thing to add any thing to the worde of God And this the Church thought good to enbrace rather then the contrary opinion of Luther that workes were necessary to iustification and that we sholde not put all oure ryghteousnes in the righteousnes of Christ alone They graunted all the partes of penaunce which the Church receaued they agreed that there were seuen Sacramētes of the Churche they restored the Masse which they had abolyshed they bannished quyte all moste all the songes ballettes which Luther made in the Germaine tonge also they shewed no cause why they were not obedient to the iurisdiction of theire superintendētes These be the thinges which Flaccus Illyricus in a certayne exhortation which he maketh to the churches of Misnia wryteth to be contayned in the boke of the reformation of Lipsia Moreouer the neuters of Wittenberge The Adiaphoristes of wittenberge although they semed not to disagree in opinion with the neuters of Lipsia which thing Flaccus gesseth hereby because they dyd not wryte agaynst theyr boke yet because Luthers Ghospel began fyrst in theyr vniuersitie they thought it treason to shrinck frō it so sodenly although many of theyr syde and specially Philip Melancthon began to be werye of it Wherefore thinkyng it as yet to be no conuenient tyme to chaunge that