exercyse hys fleshly lust vpon were not your rebaptysing brethern which were slayē in Amsterdā whē they thought to haue murdered the magistrates and gouernores of the cyti reprobate and of a falsly pretended and fayned repentaunce And yet ye saye that baptyme ought only to be geuen vnto suche as vnfeynedly wyll amēd theyr lyues whereby ye make a conclusion that chylder ought not to be baptysed because ye cannot perceyue whether chylder entend vnfaynedly to amēd theyr lyues or no know not by theyr lyuyng whether they be chosen or vnchosen Thys is one of the chefe argumentes wher wyth ye go about to ouer throw the baptysyng of chylder whiche is after suche a maner formed that it taketh as wel away the baptim of old folk as of chylder for if that ye wyll baptyse none but suche as ye know whether they be elected and vnfaynedly repent or no ye shal as well holde al olde folk from baptym as yong chylder for no man can know the harte nether of olde mā nor childe sauyng only God as it is wrytē ij Pararipo vi Tu solus nosti cor filiorum hominum Thou knowest onli the harte of the sonnes of men then may all they that ar baptysed feyn and counterfet repentance amendement of lyfe before the elders which baptise and intend nothyng less as Symon Magus and Iudas Dyd in the Apostelles tymes in our tymes suche swarmes of Anabaptistes of your sect whiche were baptised after the .xiiij. yeare of ther age and afterwarde committed hordom robry and shamefull murder in the aboue rehersed cities and yit was noman able sauing only god to iuge whether they were chosen or vnchosen whether they intēded to amēd theyr lyuyng or no at the tyme of theyr Baptime Ye say that infantes ought not to be baptised because we cā not tel whether they be of the elect chyrche or no and whether they ar fully amynded to amēd theyr lyuing or no. Take yow .iiij. men of .xl. yeares of age to baptise let me take .iiij. infantes of .iiij. dayes olde tell me how that ye know that your iiij men of .xl. yeares ar more elect and chosen then I know that the .iiij. children ar elect chosen seing that the scripture is playn that no man can tel what an other man intēdeth or what is in hys harte Then when as acordyng vnto the sayng of S. Paul .i. Corint ij No man knoweth the thynges whyche perteyn vnto man sauyng the spirit of man whych is in hym no mā can tel whether an oldeman be more electe then a chylde then if olde men ought to be baptised not with standyng that noman knoweth whether they be worthy loue or hatred and be chosen or vnchosen it shal not hyndre but that chyldern may be as wel baptised as olde folke ye say in your next assertiō that Remission of sin is offered to all but al receyue it not ¶ I wyll now try your spirit whether it is stedfast or vnstedfast and wauering or no ye sayd a litle before that Baptym is offered euen to as many as wyll vnfayneoly amend theyr lyues euen as is remission of synnes ¶ In which place ye make baptym and remission of synnes all alyke comō but remission of sinnes is comon to all men both to olde meton chylder and that I proue by your owne sayng whych is that remission of syn is offered to all For it that is offered to all is comō to all therfore by your own sayng it foloweth that baptime is comon to all And if it be comon to all then is it comon vnto chyldrē How doth now youre spirit agre with it self that sayd a litle before that baptim was not comon to al now saith it the cōtrary wherupō it foloweth necessarily that baptim is comon to al. How do these saynges of yours agree together remission of finnes is offered only vnto them that wyll vnfaynedly amende theyr lyues as baptim is offered and remission of synnes is offered to all but all receyue it not In the one place ye offer remission of synne only vnto them theat baptim is to be offered to that is to thē that wil repent and in the other vnto all Is not here a prety argument thys is the spirit whiche ye receiued in the wood wher as ye tolde me that ye learned wtout any doctor your diuinite I gather also of this your sayng where ye saie that remissiō of syn is offered to all that remission of sin is also offred vnto childer and to whom soeuer remissyon of syn perteineth baptime also perteyneth as it may be plainly gathered of youre own wordes aboue rehersed but remission of syn is comon to all therfore is also baytym comon vnto al why shulde not he haue the signe which hath the thing Now is your saing that baptim is not comō vnto al onis cōfuted againe This do I aske you because ye say that remissiō of syn is offered vnto al whether remission of synne is offered vnto any sauyng vnto them that beleue and whether beleese cummeth only of the hearing of goddes worde or no. If that forgyuenes of syns only be to be offered to them that haue faith and saith be only offered vnto them that heare the word how haue the Turkes and the other infideles remission of synnes offered vnto them when as they want the word of God wher of cummeth fayth whiche only as ye graunt the promys of remission of synnes Then muste ye shew in your aunswere how that remission of synnes is offered to the faythles and vnbeleuynge Turkes whych wane the instrument whereby fayth is offred and ingendred This do I only wryte to put you to youre proue ye are so full of youre generall conclusyones if that the church sanctified in the word of Christ by faith only receiue remission of sinnes as ye write here in thys place if it be trew that ye did hold before that childer are faythles vnbeleuing it foloweth that chylder receiue no remission of synnes by your saing is not this to cōdemne all childer or els to say that childer haue no originall syn whether this be holsū doctrine or no let Christes church be iuge As for your argument that ye bring next here after I deny the antecedēt if ye meane of such faith as cā declare it self by good workes for the childer obtein remissiō of synnes by the blood of Christ althouge they haue no such faith as you do require in them your argument is thys Thys I say wher is now Hec dicit dominus the remissiō of synnes is offered to all but all receyue it not the churche sanctisyed by faith in the blood of Christ only receiueth it and vnto thē only baptime belongeth therefore none ought to receiue it but such as haue not only heard the good promises of God but haue also thereby receyued a syngular consolation in their hartes through remission of synne whiche they by fayth haue receyued For yf
hys promis whiche myghâ— comfort them when they cum to age And for thys cause it is lyke that ye wyll haue none baptized vntyll they be of fourtene yeares of age that then your brether poysoned wyth many a damnable synne might be heled by baptyme and by preachyng as thoughe before that tyme that they neded no Physik of GOD our principall Phisician Chylder of one daye haue nede of the Physician Christe or no If they nede none of Christe he dyed not for them If they nede Christe the Physiciane when as they be but one daye olde It is not to erly nor to tymely to cary the chylder by the prayers of the churche vnto Chryste that he may hele them And when as the offerers vp of the chylder trustyng vnto the promys of GOD that the chylder haue granted vnto them remission of theyr originall synne do lay vpon them the sacrameÌ„t of baptiÌ„ do they any otherwise vnto their childer theÌ„ the Iewes sumtyme the people of God did vnto theyr chylder after the coÌ„maundement of God Then we nede not greatly care for your vnlearned and hethenish mocking of Christes holy sacrameÌ„t callyng it in mockage a playster of colde water Who dyd orden this cold water dyd not Christ orden it If ye be a christiaÌ„ and not a LuciaÌ„ why do ye mok it shall that excuse you when ye shall saye that I graÌ„t that it is Christis plaster but that it is to tymely layde to ought Christis sacrament to be mocked lawghed to scorn because a foole layeth it to out of tyme Take hede what ye do for Iuliane the apostata as proud a mocker as you be payed derely for hys mockyng wheÌ„ he cast his blode in to the ayer and sayde vnto Christ uicisti Galilaee thou hast won thow man of Galile If that an Hethen man should haue sayd vnto a priest of mosis law wheÌ„ he circuncised a chylde what nede ye syr surgean to cut thys chyld before he be sik I befoole such surgeanes as leue the chylder worse then they fouÌ„d them thynke ye that GOD would not punishe this prophane mocker ye suerly then thynk you to scape fre whiche would be rekened a christen man and yit mok baptim the ordinaunce of Christe I think no. And where as ye say that the chylder ar worse after their baptim then euer they were before it appereth that ye mene that the sacrament of baptim is an euel thyng for if ye ment that it were not euell why shulde ye say that chylder baptized ar worse after theyr baptim then they were before After thys your Poeticall feyning ye bring in a clerkly coÌ„clusion whiche ye bylde vpon your own coÌ„munication therwith a reson as wytty and wise as the former was and as wel it agreeth with it that goeth before giue eare vnto this new orator For I heare of a poke that is now begynnyng to spryng vp not of a romysh pok but of an other deuelysh pok as euell as it Medice cura te ipsum The deuelysh pok whiche is syn is not healed but thorow faythe Now syr I pray yow tell me by your rhetorik logike how foloweth this saiÌ„g with it that goeth before for me think it foloweth not It is spoken lyke a phisicion that maketh yow to ley a plaster of colde water to the synne of the infantes so tymely but suerly out of dew tyme and other to yearly or to late for they ar worse afterward then euer thâ—y were before For I heare of of a pok that is now begynnyng to spryng vp ce This gear is scarse clerkly couched together and yit ye wil be rekened a great clerke But I wyll pas ouer your art whiche I can not fynde in yow and I wyll try your sentences whether they be any better then your compositiones ar or no. ye say that ye heare of a pok that is now beginniÌ„g to spring vp ye say immediatly afterward that the poke ye meane of is sin That is in begiÌ„ning to spring that was neuer before theÌ„ if â—yn be now beginning to spring as your wordes suppose it to do it is lyke that ye ar of that opinioÌ„ that before this time there was neuer any syn If this do not folow of your sayeÌ„g I am far deceyued appele vnto the iudgement of all meÌ„ which haue but the coÌ„moÌ„ sence whether this foloweth of your saiÌ„g or no Where as ye say medice curate ipsum that is to say PhisiciaÌ„ heale thy selfe ye reken ye haue don a clerkly worck in speakyng so mych latin vnenglisshed and in applying of a prouerbe so properly But how litle it perteyneth vnto thys present purpose euery wise man may easely perceyue As for me although I am a Physician called to hele mennis bodies whiche thyng by the help of my Lorde God I haue oft doâ—… I neuer presumed to be an heler of maÌ„nis soul with my phisik but with Chrstis phisik although it pleaseth sumtimes almighty god to hele diuerse dedly siknes in meÌ„s soules by me suche like and to call them vnto fayth to true repentance and so consequently to the health of the soule yit do we not take our selues to be Physicianes healers of the soules but onely the chefe physicians seruaÌ„tes only giuyners vnto the sik soules suche medicines as our master hath coÌ„maunded vs not beyng so bolde as to deuyse any Physik at all of our own braynes Then to say vnto me PhysiciaÌ„ heale thy selfe is as much to say as thou which art a phisicion of the body go and playe Goddis parte and hele thy own sowle Thys is the counsell not of the spirite of God but of the wood sprete who taught yow yowr diuinite If that ye had bene well aduised ye wolde not haue made your self a coÌ„panioÌ„ with the murderiÌ„g scribes pharises in vsing their churlish cheke agaiÌ„st one of Christis meÌ„bres whiche they threw out agaynst Christe him self But what win you by your chek haue ye proued any thiÌ„g therby nothiÌ„g at al sauiÌ„g that men may know that ye ar wel sene in doggishe eloqueÌ„ce Ye haue sence the beginning of your book vnto this place said more theÌ„ iij times that faith alone taketh awai sinnes in whiche places ye haue erred shamefully if ye mean by only fayth the only work of beleuing For if that ye giue iustificatioÌ„ vnto that work of beleuiÌ„g not meaning the wheÌ„ ye say faith iustifieth the mercy of god promised vnto vs by Christis blood iustifieth vs haue a respect only vnto the dede of beleuiÌ„g ye ar a iusticiari with the pope the old pharises whose prouerbes ye gladly exercise If that ye mean by this sentence faith iustifieth that fayth taketh hold of the mercy of God whych is granted vnto vs by Christes blood then dothe the mercy of God iustifi take syn away fayth doth nothyngellis but taketh hold of the promised offered mercy Then wheÌ„ as the mercy of God
A preseruatiue or triacle agaynst the poyson of Pelagius lately renued styrred vp agayn by the furious secte of the Annabaptistes deuysed by Wyllyam Turner Doctor of Physick Beleue not euery spirite but proue the spirites whether they be of God or no. To the moste stedfast godly true preacher of Gods worde maister Hughe Latimer Wylliam Turner Physicion wyssheth long lyfe and good helth if it be the wyll and pleasure of almighty God with continuaunce in al vertues and godlynes and Christ our ryghteousnes THe same thing chaunceth nowe and hath chaunced euer since the begynning vnto all true prechers and defenders of Goddes holy worde that chaunced vnto the noble and doughtye warryer Hercules Hercules for the loue that he bare vnto his country toke many a ieoperdous and labor sum worke in hande and euer after that one was ended another began so that they myght haue semed to be tyed together wyth chaynes one dyd alwayes so coÌ„tinually and almoste touchingly folowe onother But his trouble and busines that he had with the kylling of the seuen hedded water snake called Hydra is moste lyke in all poyntes vnto the labour sum worke of Christes souldiers and true preachers for euer as he kylled one heade with his arrowes and strooke it of with hys sworde There rose vp another agayne vntyll that at the length he destrâ—… them wyth fyrebrandes Euen so the Aposteâ—… of Christe as they had ouercoÌ„med one labour they were cumbred streigth way with another Fyrst they had much a do in conuertyng the Iewes from theyr euil lyfe and not a litle to do to pull them from the false beleue that they had to be iustified by the workes of the law whichâ— for all that they kept not they had muche to do to bryng the Iewes from the ceremonyes of Moyses lawe and to make them beleue that they were put downe by the death of Christe The turning of the heathen from ydolatry vnto the belefe in Christ after that they had conuerted many of the Iewes was both a ieoperdous and a tumbrous labour But after all these great laboures there rose vp a sort of heretikes who wold haue not only defaced blotted out all of the prayse that the Apostels wan by theyr labours but vtterly haue destroyed and vndone all their doynges The names of the heretikes were Simon Magus Ebion and Corinthus Austen Ambrose and Hierom with other lyke fathers in their tymes had great trouble and beesines with the innumerable enemies of Christes trueth And we in our tyme are not in all pointes vnlike vnto Hercules For one labour euer successiuely receyueth and foloweth another First in Cambridge about .xx. yeares ago ye toke great paynes to put men from their wyl workes as pylgrimage and settyng vp of candels and with great labour ye brought many from them vnto the workes that God commaunded expressedly in his holy scripture and to the reading study of Gods worde al dreames and vnprofitable gloses of men set a syde and vtterly despised Then this fundacion of Goddes worde ones layde we that were your disciples hadde much to do in Cambridge after your departing from vs with them that defended praying vnto sayntes iustification of workes holye water superfluous holy dayes the sacrifice of the masse lyinge of parsons froÌ„ their benefices prouision for purgatorye the syngle lyuyng of ministers and the superstitious choyse of meates many suche other doctrines contrary vnto the scripture And though this stryfe agaynst Gods enemies were common to me 〈◊〉 many yet I had specially to do with a bucke wiâ—… a certayn man that had a name of the colour of â—…adder with the fox and hys foster and with a certayn wytche called maystres missa But after I was easid from al these monsters by the help principally of almyghty God and by the â—yde of the kyng and his counsell I thought to haue bene at good rest and quietnes from contentious striuinges wherewith I had bene muche troubled in tymes past and had fully purposed to haue set all my ordinaunce against grosse vyces and noughtye lyuyng of the people in this realme But beholde sodenly sterte oute a woode spirite muche perillouser then all the beastes that I had to do with before not because he is stronger then the other but because his poyson that he intenderh to spoute oute is more perillous then the others poyson was Some man peraduenture wyll saye that if I woulde I myght haue auoyded all these perilles if I would haue medled with my Physick only not haue cumbred my self with matters of diuinite and that I am therfore well worthy this trouble To whom I aunswer that if that I had had such a conscience as to many now a dayes haue that I could haue founde in my harte to take the dignities rewards and lyuynges of Christes churche and to do nothyng for them and if that I hadde not thought it better that one man should runne into ieopardy then that many thousandes should haue ben poysoned with the poyson of Pelagius I myght in deede haue easely auoyded this perillous labour But after that my lorde Archebyshop of Yorke had ones geuen me a prebende I could not be quiet vntill that I had licence to reade or preache Whiche obteyned I began to rede and so to discharge mi conscience And because I dyd perceyue that diuerse began to be infected with the poyson of Pellagius I deuised a lecture in Thistelworth agaynst two of the opinions of Pelagius namely against that childer haue no original sin that they oughte not to be baptised But within a few wekes after one of Pelagius disciples in the defence of his masters doctrine wrote against my lecture with all the cunnyng and learning that he had But lest he should glorye and crake amonge his disciples that I could not aunswer him and to the intent that the venemous seede of his soweyng maye be destroyed and so hyndered from bryngyng forth frute I haue set out this boke to aunswer hym in the one of his opinions and God wyllyng when I haue set out my Herbal I shal aunsuer hym to the other And this small worke I dedicate vnto you as a worthy patrone for it I myght haue dedicated it vnto some great man of aucthoritie power and ryches but consyderyng that nether aucthoritie power nor ryches are able to defende my boke if the Pelagians should write agaynst it I haue chosen you as a patron to defende it with your learning whiche is only a better defence then all the dignitie riches of the worlde be they neuer so great Nowe after that I haue desired you to be a patrone vnto my boke I must aske you counsel how that I and my felowes shal behaue our selues agaynst this monstere of our tymes that ye may by our labours be put afterwards to lesse payne This monstre is in many poyntes lyke vnto the watersnake with seuen heades For as out of one bodye rose seuen heades