true causes of our iustification after the doctrine of S. Paule Concerning which causes this distinctioÌ„ furthermore by the way is to be added that as touching the originall causes of our saluation which be diuers and sondry some are externall without vs some are internall and within vs. Of the external causes which are without vs the first and principal is the mercy grace of god Of this foloweth predestination and election TheÌ„ coÌ„meth vocation The last and next cause to vs is the deth and bloudshed of christ wherby we are redemed al these be external causes because they are without vs. Of internall causes that be in man through the gift of God there is but one no mo in scripture apointed that is out faith in Christ which is the gift of God in vs. Beside this there is no gift of God giuen to man vertue work merite nor any thing els that is any part or cause of saluation but only this gyft of fayth to beleeue in Christ Iesu. And this is the cause why we hold that faith onely iustifieth meanyng that amongst all the workes deedes actions labours and operations whatsoeuer man doth or can doe there is nothing in that man that worketh saluation but onely his fayth gyuen to hym of God to beleeue in Christ his sonne following therein the trade of S. Paules teaching who in precise wordes so ascribeth iustification to fayth that he excludeth all other actions of man works of the law And therefore in the same Epystle to the Romanes S. Paule resoning of the glory of iustifiyng asketh this question how this glory is excluded whether by the law of works and concludeth no ascribing onely the glory thereof to the law of faith And consequently vppon the same he inferreth Colligimus enim iustificari hominem per fidem sine operibus legis We hold that a man is iustified by faith without the deedes of the law And how then can that he accounted for any part of our iustification which S. Paule vtterly debarreth and excludeth in that behalfe of which like exclusiues and negatiues the whole course of S. Paules doctrine is full where he still concludeth Sine operibus absque operibus legis non exoperibus Dei donum est non ex operibus ne quis sed secunduÌ„ misericordiaÌ„ glorietur Ephe 2. Non ex operibus iustitiae quae fecimus nos sed secunduÌ„ propositsi suum gratiâ—m c. Titi. 3. Non secundum opera nostra c. Timot 1. That is to say It is the gift of God not of works that no maÌ„ should glory c. Not of the workes of righteousnes which we haue done but of his own mercy c. Not after our workes but after his owne purpose grace which is giuen to vs c. Agayne Gal 2. Non iustificatur homo ex operibus c. That is A man is not iustified by works c. Item Ei qui non operatur credenti auteÌ„ in euÌ„ qui iustificat impium fides imputatur ad iustitiam c. Rom. 4. To him that worketh not but beleeueth in him which iustifieth the wicked his faith is imputed to righteousnes c. By these exclusiues and negatiues in Sainct Paules doctrine what doth he els meane but vtterly to seclude all kinde of mans merits and works of the law from the office dignitie of iustifying And although he expresseth not the word Onely yet vpon his exclusiues and negatiues this exceptiue must needes be inferred For in all Logike the coÌ„nsequent is necessary and formall as one man is suffered to come into the house and no person els is suffered but one Ergo one man only is suffered to enter into the housé And thus much concerning faith in Christ prooued to be the onely meane or instrumentall or conditionall cause of our saluation and no other besides the same alone by the doctrine of S. Paule taught to the ancient Romanes 5. The fift branch which I note in S. Paules doctrine is this that after he hath thus established vs in certeinty of our saluation through faith in Christ then after that he exhorteth vs vehemently and with all instaunce of good workes shewing the true vse and ende of good workes which is first to shewe our obedience and dutifull seruice as we may vnto God who hath done so great thinges for vs. Secondly to relieue our neighbours with our charitie and kindes as God hath bene kinde to vs his enimies Thirdly to stirre vp other by our example to praise God to embrace the same Religion to do the like For requisite it is that as God hath bene so merciful to vs and gratious in eternal giftes we should be merciful likewise to other in temporall coÌ„modities And seeing it hath pleased him of his fatherly goodnes of our partes so litle deserued to call vs to so high a vocation to giue the bloud of his sonne for vs to forgiue vs al our sinnes to deliuer vs from this present wicked worlde to make vs Citizens of heauen yea his children more then seruaunts little then can we doe and well may we thinke those benefites ill bestowed if we forgiue not our neigbours and shewe some thing againe worthy that holy calling wherewith he hath called vs in mortifying our worldly lustes here studying after heauenly things and finally if we being prouoked with such loue kindnes reder not againe some loue for loue some kindnes for kindnes seeking how to walke in the steps which he hath prepared for vs to walke in seruing him so much as we may in holines righteousnes all the daies of our life And though our obedience shall alwaies be imperfect doe the best we can yet reason would that some obedience we should shew as louing children to such a louing father And this is the cause why S. Paule is so vehement vrgent to call vpon good workes not that workes should iustifie but that we being iustified so mercifully tenderly through his grace should not abuse his grace in vayne but endeuour our selues to our vttermost to render our seruice againe to him in such conuersation of life as may most make to his glorye and profite of our neighbour And though the words of our sauiour seme in some places to attribute to our obedience and charitie here in earth great rewards in heauen that is of his owne free grace goodnes so to impute small matters for great deserts and not for vs to claime any meede thereby or thanke at hys hande as by any worthines of our dooings no more then the seruaunt when he commeth from the plough and seruing the cattell in the field serueth first his master at home and waiteth vpon his table the master is not bound saith Christ to thanke his seruaunt therefore and bid him sit downe So you saith he when you haue done that is coÌ„manmanded you say ye
worthye their vocation to laye downe their olde conuersation to gyue theyr members seruauntes of ryghteousnes to offer their bodyes vppe to God a liuelye Sacrifice c. The like example of whose teachyng if the Churches nowe reformed doe not folowe let their Sermons their Preachynges wrytinges exhortynges and lyues also beare recorde who although they can not say with Christ. Which of you can blame me of sinne yet they may say to the aduersaryes whosoeuer of you is wythout fault cast the fyrst stone of reproch agaynst vs. Wherefore Hosius Pighius wyth their fellowes doe them open wrong and slaunderously belye them in comparing them in this behalfe to Aetius Eunominus and other heretikes called Anomaei who taking the good sentences of S. Paule did abuse the same to filthy licence of the flesh and corruption of wicked life c. But to let these slaunders passe nowe what the errours be of the Church of Rome touching this part of doctryne remayneth to be declared Whose errour first standeth in this that they mysunderstanding the definition of good workes doe call good workes not such as properly are commaunded by the lawe of God but such as are agreable to the Popes law As buylding of Abbayes and churches gyuing to the high altar founding of trentales fynding of chauntries gylding of Images hearing of Masses going on pilgrimage fyghting for the holye crosse keeping of vowes entryng to orders fastyng of vigiles creepyng to the Crosse praying to Saintes c. All which are not onely reputed for good workes but so preferred also before all other workes that to these is gyuen pardon from the Pope double and triplefolde more then to any other good worke of charitie commaunded in the law of almightie God An other errour also may be noted in the Papists touching the efficient or formall cause of good workes For albeit they all confesse in their bookes that Gratia dei gratis data is the chiefe principall cause thereof and worketh in vs iustitiam primam as they call it yet the good workes after regeneration they refer to other subordinate causes vnder God as to fre wil or to habitum virtutis or ad integra naturalia nothing at all to faith when as faith onelye next vnder God is the roote and fountaine of all well dooyng as in the fruites of a good tree albeit the planter or the husbandman be the principall agent thereof and some cause also may be in the good ground yet the next and immediate cause is the roote that maketh the tree fruitefull In like maner the grace of God in a soft repentaunt mollified hart planteth the gift of fayth Fayth as a good roote can not lye dead or vnoccupied but springeth foorth and maketh both the tree fruitefull and also the tree thereof to be good which otherwise had no acceptatiō nor goodnes in them were it not for the goodnes of the roote from whence they spring So Paule although he had certeine workes in him such as they were before his conuersion yet had he no good workes before the grace of Christ had rooted fayth in him So Mary Magdelene the sinner and Zacheus the Publicane So all the nations of the Gentiles began to bryng foorth frute and especially good fruit when they began to bee ingrafted in Christ and to receaue the roote of hys fayth whose fruites before that were all damnable and vnsauery As touchyng the cause therefore of good workes there is no other in man but fayth whose office as it is to iustifie vs in heauen so the nature of it is here in earth to worke by loue as the roote worketh by the sappe For as a man seeth and feeleth by fayth the loue and grace of God toward him in Christ his sonne so begynneth he to loue agayne both God and man and to doe for his neyghbour as God hath done to him And hereof properly springeth the runyng fountaine of al good works and deedes of charitie Thirdly as they erre in the cause of good works so do they erre much more in the ende of the lawe and of good workes for where Saint Paule teacheth the lawe to be gyuen to thys vse and ende to conuict our transgressions to prooue vs sinners to shewe and condemne our infirmitye and to dryue vs to Christ they take and applye no other ende to the lawe but to make vs perfect to keepe vs from wrath and to make vs iust before God And likewise where Saint Paule prooueth al our good works to be vnperfect and vtterly secludeth them from the ende of Iustifying they contrariwise doe teache as though the ende of good workes were to merite remission of synnes to satisfye vnto God to deserue grace to redeeme soules from Purgatory and that by them the person of the regenerate man doth please God and is made iust before God For so they teach most wickedly and horribly saying That christ suffered for originall sinne or sinnes going before Baptisme but the actuall sinnes which followe after Baptisme must be done away by mens meryts And so they assigne to Christ the begynning of saluation or obteyning of the fyrst grace as they call it but the perfection or cōsūmation of grace they giue to works our own strēgth Neither can they in any case abide that we be iustified frely by the mercy of God through fayth onely apprehending the merites of Christ. Howbeit neyther doe all Papistes in this their erroue agree in one For some make distinction and say that we are iustified by Christ principaliter .i. principally minus principaliter .i. lesse principally by the dignitie of our owne deedes contrary to the eight principle before mentioned page 24. Other holde that we are made ryghteous before God not by works that go before fayth but by our vertues that follow after Some againe do thus expound the saying of Saint Paule We are iustified by faith that is say they by fayth preparing vs or setting vs in a good way to be iustified Other expoūde by it the figure Sinecdoche that is by faith conioyned together with other vertues Other thus by faith that is being formed with charytie c. Thus all these doe derogate from the benefite of Christ and attribute vnto works a great or the greatest part of our iustification directly against the true veine of Saint Paules doctryne and first institucion of the auncient Church of Rome and against all the principles of holy Scripture Furthermore as touching the sayde doctryne of the lawe and good workes they erre in misunderstanding the nature of the lawe and workes For where Saint Paule disputeth that the lawe is spirituall and requireth of vs perfect obedience of the whole power of man which wee beyng carnall are neuer able to accomplish they affirme otherwise that the lawe doth require but onely outward obedience of man and therewith is contented And this obedience they say man is not onely able
the obiection before moued Ex Concil Calced cap. 28. Certayne demaundes for the Papistes to answere vnto An argument prouing the Popes of this latter Church of Rome not to be successours of Peter A false consequent of the Papistes Aunswere to this consequent Succession Apostolicall double wise to be considered Testimonies alledged for the principalitie of the Pope Aunswere by a distinction Caput and Princeps haue a double vnderstanding How Peter is Princeps Apostolorum Princeps eloqueÌ„tiae Cicero Princeps Philosophorum Cratippus Petrus Princeps Coryphaeus Apostolorum Causes 13. of aduauncing the sea of Rome This latter Church of Rome differing from the first Church of Rome in forme of gouernement Howe the Church of Christ ought to be gouerned Preposterous gouernement of the Church by the pope A comparisoÌ„ betwene the kingdom of this world and the kingdome of the Pope Seculer Nobillitie compared with ecclesiasticall Nobâ—lâ—tie Ciuile Magistrates coâ—pared with Ecclesiasticall Officers of the temperall court compared with the officers of the spirâ—tuall Court Glory coÌ„pared Power coÌ„pared Richâ—s compared Subtletie compared The difference betweene the Popes regiment and the order of the primitiue Church 2. Cor. 10. Ephes. 6. 1. Tim. 1. The armour proper to Churchmen Horrible abuse of excommunication in the Popes Church The Popes gouerning in matters to them not pertayning The corrupt doctrine of the Popes Church examined and detected The false image of the Popes Church No comfort nor saluation in the Popes doctrine now taught The scope and summe of the Pope doctrine whether it tendeth Papistes neuer lightly afflicted in conscience deepely An horrible thing to thinke of God without Christ. Luther The right fayth of the olde Romanes Cornelius a Romane first baptised of all the Gentiles The church of Rome hath lost the liquor wherewith it was first seasoned The Galathians almost gone froÌ„ fayth in Sainct Paules time 1. Tim. 4. A briefe suÌ„me of S. Paules doctrine deliuered to the Gentiles Saluation by mercy onely and not by merites All fleshe concluded vnder sinne Difference betweene the law and the gospell Iusticia dei Iusticia propria The righteousnesse of God and the righteousnes of man howe they differ in Scripture A true christian knoweth nothing but Christ crucified All men condemned by one All men saued by one Originall sinne originall iustice Rom. 5. Ephes. 2. Itaque iam non es seruus sed filius Gal. 4. Heb. 4. 1. Cor. 3. The glorious state of Christian libertie and spirituall freedome in Christ Iesu. Gal. 4. Colos. 2. Dayes and tymes indifferent Meates indifferent with thaÌ„ksgeuing Mariage lawfull for all men One sacrifice for sinne no more Heb. 9. The vse of the holye communion in auncient tyme of the primitiue church No mo Sacramentes mentioned in S. Paule but the Lordes supper and baptisme The authoritie and office of the ciuill Magistrates The office and aucthoritie of Byshops how farre it doth extend An other brief recapitulation of S. Paules doctrine reduced to fiue poynts Iohn 3. The great mercy of God in Christ. Rom. 5. 2. Cor. 5. Ephes. 2. Rom. 4. Tit. 3. The glory and Maiestye of Christ Iesus set forth in Sainct Paule Ephes. 4. Phil. 2. Colos. 1. Iohn 5. Iohn 13. Iohn 17. Math. vlt. 2. Cor. 1. The 3. braunch The vertue and effect of Christs death and what exceeding benefites proceede thereof Ephes. 1. Esay 53. Collos. 1. Rom. 5. 2. Timo. 1. Heb. 2. Rom. 5. Gal. 3. Ephes. 2. 1. Iohn 2. 2. Cor. 5. 1. Cor. 1. Ephes 3. Collos. 2. Rom. 4. Colos. 2. The fourth braunch Fayth onely the meane cause of saluation and nothing els Phil. 3. The righteousnes of the law The righteousnesse of the gospell Rom. 9. The places of S. Paul Rom. 3. expounded Rom. 3. The righteousnesse of fayth why it is called Gods righteousnes Rom. 3. A lesson out of S. Paules doctrine of all Christians to be obserued Rom. 9. Act. 10. Saluation commeth onely by fayth Math. 16. Luke 19. Luc. 7. Luc. 23. Luc. 28. That which is lost by the law is recouered by fayth Luc. 18. Math. 9. Iohn 14. Iohn 14. Iohn 15. Iohn 6. Act. 26. Act. 10. Mat. vlt. Iohn 14. The writinges of S. Paule full of the name of Christ Iesus Belief onely in Christ saueth Act. 16. The personall cause of saluation The instrumentall cause How fayth iustifieth Christ the onely obiect of faith which iustifieth Example of the brason Serpent What fayth is by Sainct Paule Rom. 10. Faith onely Diuers sorts of beleuing The Turkes fayth The Iewes fayth Euery truth may be beleued but the beleuing of euery trueth saueth not The Papists fayth Onely Hope and charitie be no partes of our iustification nor causes to make the merites of Christ ours The causes of our saluation distincted The causes of our saluation distincted Grace and mercy Election Vocation Christes passion Christian fayth The meaning and cause why fayth onely iustifieth All workes of man excluded from the glory of iustifiyng Ephes. 2. Tit. 3. 2. Timot. 1 Gal. 2. Rom. 4. The exclusiues and negatiues of S. Paule to be marked The fift braunch The true vse and end of good workes Good workes iustifie not but follow the iustified Luke 17. Fayth iustifieth three manner of wayes The office of fayth and the office of the law compared together The workes of man be imparfect and therefore haue nothing to doe with iustification Gal. 2. Deffection of fayth in the Church of Rome A vew of the Popes Catholicke Church The Church of Rome degenerated agayne almost to new paganisme The Popes Church onely in wordes Catholicke in deed heathenish The Religion of the Popes Church proceedeth contrary to the working of the holy Ghost The Church of Rome pretentendeth a fayre face of Religion but is voyd of the efâ—ect therof The old Phariseis and the latter Church of Romanes compared together The Popes Church vnder the name of the Catholicke Church persecuteth the true Catholicke Church of Christ. Contayne generall principles and rules gathered of the scriptures Gene 3. Gen. 12. Deut. 4. Leuit. 18. Gal. 3. Deut. 27. Gal. 3. Deut. 6. Luc. 4. Esay 64. Esay 11.65 Osee. 6. 1. Reg. 15. Rom. 3. Rom. 10. Math. vlt. Gal. 2. Ephes. 2. Heb. 9. Rom. 14. Heb. 11. 1. Tim. 1. 1. Iohn 2. Gal. 5. 2. Cor. 1. Rom. 13. The errours hereâ—ies and absurdities in the popes doctrine The meanes of applying Christes merites vnto vs by the Popes doctrine The taking away of this Article of fayth onely to iustifie is the roote of great inconuenience in Christes Church No heresie to be coÌ„pared to the heresie of Papistes The first inconuenieÌ„ce No condition limitted of God to man for saluation but one Hieroni. in Epist. ad Gal. cap. 1. The 2. incoÌ„uenience What hurt commeth into the Church by taking away the Article of iustification The third inconuenience Obiection of the Papistes aunswered The Papistes doe teach the mercye of God to be vncertayne Mercy of God made certayne by
heard Peter preache Christ receaued straightway the holy Ghost Peter himselfe confessed and for his confession hadde the keyes of heauen Math. 16. Zacheus receaued the person of Christ into his house and withal receaued saluation both to him and his whole houshold Luc. 19 What a sinner was Mary which had no lesse in her then vij deuils yet because she set her hart and affectiō vpon that person many sinnes were forgiuen her Luc. 7. The right hand theefe how farre was he from all works of the law yet by faith entred he iustified into Paradise the same day with christ Luc. 23. In like maner although the poore Publicane came to the Church with lesse holines after the law yet went he home to his house more iustified then the Pharisie with all his workes and all by reason of fayth Luc. 18 The parable of the prodigal sonne which was lost yet reuiued agayne Also of the lost groat and of the lost sheepe which went astray and was found againe what do these declare but that which is lost by the lawe to be recouered by faith and grace And how oft doe we reade in the Gospels Thy faith hath saued thee c. Iesus seing their beliefe c. He that beleueth in me I will raise him vp in the last day c. Beleue also in me c. He that beleeueth in me hath euerlasting life c. Without me ye can do nothing c. He that is in me c. He that looueth me c. He that heareth me c. He that abideth in me c. He that receaueth me c. Onles ye eate my flesh and drinke my bloud c. That they may receaue remission of sinnes by their faith in me c. Act. 26. To him al the Prophets giue witnes to haue remission of sinnes whosoeuer beleeueth in his name c. Act. 10. He that beleeueth is baptised Mat. vlt. He that beleueth in me shall do the works that I do greater then these c. And likewise in the writings of S. Paule how often doe we heare the name of Christ almost in euery thirde or fourth line where hee still repeateth In Christo Iesu per Christum Iesum Per Iesum Christum Dominum nostrum c. Qui credunt in ipso c. Omnes qui credunt in eo c. Credentes illo in eum credentes illi in nomen eius in nomine Domini nostri Iesu Christi c. Beleue saith S Paule to the Iaylor in the Lorde Iesus and thou shalt be saued and thy whole house c. Actes 16. Thus then thou seest as the passion of Christ is onely the efficient or personall cause immediate of our saluation so is faith onely the instrumentall or meane cause that maketh the merits of Christ to vs auaileable For as the Passion of Christ serueth to none but such as do beleue so neither doth faith as it is onely a bare qualitie or action in mans minde it self iustifie vnles it be directed to the body of Christ crucified as to his obiect of whom it receueth all his vertue And therfore these ij must alwayes ioyntly concurre together faith and Christ Iesus crucified As for example when the children of Israel were byd of Moses to looke vp to the brasen Serpent neither could the Serpent haue helped them except they had looked vp nor yet their looking vpward haue profited them vnles they had directed their eyes vpon the said Serpent as the only obiect set vp to the same purpose for them to behold So our faith in like case directed to the bodye of Iesus our Sauiour is onely the meanes wherby Christes merits are applied vnto vs and we now iustified before God according to the doctrine of S. Paule who in expresse wordes defining to vs what this faith is and how it iustifieth sayth If thou shalt confesse with thy mouth the Lord Iesus and beleeue with thy hart that God raised him from death thou shalt be saued c. Rom 10. Besides this what action or qualitie soeuer is in man either hope charitie or any other kinde of faith and beleeuing be it neuer so true except it apprehend this obiect which is the body of Christ the sonne of God it serueth not to iustification And that is the cause why we adde this particle Onely to faith and say that faith Onely in Christ iustifieth vs to exclude all other actions qualyties giftes or works of man from that cause of iustifying for so much as there is no other knowledge nor gift giuen of God to man be it neuer so excellent that can stand before the iudgement of God to iustification or wherevnto any promise of saluation is annexed but onely this faith lookyng vp to the brasen Serpent that is to the body of Christ Iesus for vs crucified As for example when the Turke sayth that he beleeueth in one liuyng God that made heauen earth his beliefe therin is true yet it iustifieth him not because it lacketh the right obiect which is Christ. So when the Iewe saith that he beleeueth in one God maker of heauen and earth and beleeueth also the same God to be omnipotent merciful iust and true of promise and that he hath elected the seede of Abraham true it is that he beleeueth and yet all this serueth him not because Christ the sonne of God is not ioyned to all And though the said Iew should be neuer so deuout in his prayers or charitable in almose or precise in keeping the law beleeued neuer so stedfastly that he is elect to be saued yet he is neuer the neerer to saluation for all this so long as his faith is not grounded vpon y◠head cornerstone which is the person and body of Christ Iesus the true Sauiour After like sort it may be sayd of the Papist when he saith that he is Baptised and beleeueth in the Father the Sonne and the holy Ghost three persons and one God and also confesseth Iesus Christ to be the sonne of God which died for our sinnes and rose againe for our righteousnes c. his beleife therin is true indede would saue him if he did stay his saluation in this faith and vpon Christ his Sauiour Onely according to the promise and grace of God and go no farther But that he doth not for neither doth he admit Christ onely to be his perfect Sauiour without the helpe of the patrons heades aduocates and mediatours nor yet permitteth his faith in Christ Onely to be the meanes of his iustification but setteth vp other by meanes as hope charitie sacrifice of the Masse confession penaunce satisfaction merites and pardons supposing thereby to worke his iustification before God contrary to the word of promise to the Gospell of grace to the doctrine of S. Paule whereof we shall see more the Lord willing hereafter And thus much of the
are vnprofitable seruants ye haue done but what your bound duety was to doe Luc. 17. Againe here also is to be vnderstand that where such rewardes be ascribed vnto mens deedes it is not for the worthines of the deede it selfe but for the faith of the dooer which faith maketh the worke to bee good in Gods sight for els if an infidell should do the same worke that the christian doth it were nothing but meere sinne before god In that therefore the christian mans worke is accepted be it neuer so small as to giue a cup of cold water the same is onely for his fayth sake that doth it and not for the worke which is done Whereby againe we may learne how faith onely doth iustifie a man and that three maner of wayes First it iustifieth the person in making him accepted and the child of God by regeneration before he begin to doe any good worke Secondly it iustifieth a man from sinne in procuring remission and forgiuenes of the same Thirdly it iustiâ—ieth the good deedes and workes of man not onely in bringing foorth good fruites but also in making the same workes to be good and acceptable in the sight of God which otherwise were impure and execrable in his sight The office therfore of faith and works is diners and must not be coÌ„founded Faith first goeth before and regenerateth a man to God iustifieth him in the sight of god both in couering his yll deedes and in making his good deedes acceptable to God clyming vp to heauen there wrastling with God and his iudgement for righteousnes for saluation and for euerlastins life Workes and charitie folow faith and are exercised here vpon the earth glorieth onely before man but not before God in shewing foorth obedience both to God to man Further then this our good works doe not reach nor haue any thing to doe in the iudgement of God touching saluation I speake of our good workes as S. Paule speaketh Rom. 7. as they be ours imperfect For els if our workes could be perfect according to the perfection of the lawe as Christ wrought them in the perfection of his flesh that is if we could perfect them as it is sayd Qui fecerit ea viuet in eis But now seeing the imbecilitie of our flesh cannot atteine thereto it foloweth thereof that all glory of iustifying is taken from workes and transferred onely to faith And thus much concerning the principall contents of S. Paules doctrine Wherein the Church of the auncient Romanes first was grounded planted and so continued in the same or at least did not much alter during the prymityue state of the Church Likewise the same forme of doctrine the latter Romanes also that followed shoulde haue mainteined and not haue fallen away for any mans preaching but hold him accursed yea if he were any Apostle or an Angell from heauen teaching any other doctrine besides that institution which they haue receaued Gal. 1 for so were they warned before by the Apostle S Paule to doe And yet notwithstanding all this forewarning diligent instruction of this blessed Apostle of the Gentiles what a defection of faith is fallen among the Gentiles especially among the Romanes whereof the sayde Apostle also foretold them so long before forepropheciyng That the day of the Lord shall not come except there come a defectioÌ„ before and that the man of sinne should be reuealed the proude aduersary of God c. Thei 2 meaning no doubt by this defection a departing and a falling from that faith which the holy ghost had then planted by his ministery among the Gentiles As we see it now come to passe in the Church of Rome Which Church is so gone from the faith that S. Paule taught that if he were now aliue and saw these decrees and decretals of the Bishop of Rome these heapes of ceremonies traditions these masse bokes these Portuses these Festiuals and Legendes these Processionals Dymmes and Sequences these Beades and Graduals the maner of their inuocation their Canons Censures latter Councels such swarmes of superstitious Monkes and Friers such sectes of so many dyuers religions the Testament of S. Fraunces the rule of S. Benedict of S Brigit of S. Anthony c. the intricate subtelâ—ies labyrynthes of the scholemen the infinite cases and distinctioÌ„s of the Canonistes the Sermons in Churches the assertions in schooles the glory of the Pope the pride of the clergie the cruelty of persecuting Prelates with their officials and promotors he woulde saye this were not a defection but rather a plaine destruccion and ruine of fayth neyther that this were any true Church of Christ but a newe found Religion or paganisme rather brought in vnder the shadow of Christianity wherin remaineth almost no thing els but the name onely of Christ and the outwarde forme of hys religion the true vayne and effect whereof is vtterly decayed as to them which list to examine all the parts of this new Romish religion may some appeare For saue onely that they pretend the solemne forme and wordes of the Crede and are Baptised confessing the name of the father the sonne holy ghost As touching all other points and true sincerity of the Christian faith which they outwardly professe they are vtterly degenerated from that which S. Paule the word of God first had taught them First they coÌ„fesse the father in word but his will in his word expresed they renounce his grace they acknowledg not his benefits and promisses giuen vnto vs in his sonne they receaue not the vigor of his law they feele not the terrour of his iudgements earnestly they feare not his commaundementes they obserue by the traditions and commaundements of their owne Likewise the name of Christ his sonne in worde they confesse but his office indede they deface and deminish his glory they seeke not but vnder his name they do seke their owne the power of his bloud and passion they know not or els dissemble it who neither they admit to be the head of his Church alone nor sauiour alone nor only to be our patrone aduocate but match with him our Lady and other patrons so that euery Parish almost in christendome hath his peculiar patrone besides Christ to hold by In like maner they confesse the name of the holy Ghost But God himselfe knoweth how farre they are from the comfort knowledge and tast of the holy ghost as wel may appeare by their councels by their expounding of Scripture by their superstitious ceremonies by their outward worshipping and Idolatrous inuocation to stockes and stones and dead creatures by their scrupulous obseruatioÌ„ of dayes tunes places numbers gestures And no lesse also by their doctrine which defraudeth the poore harts of simple Christians of their due consolation ioy and liberty in the holy Ghost kepeth them still in a seruile bondage and a doubtfull incertainty of their
saluation contrary to the working of the holy spirite of God And thus the Church of Rome pretending onely the name of Christ and of his Religion is so farre altered from the truth of that which it pretendeth that vnder the name of Christ it persecuteth both Christ his Religion working more harme to the Church of Christ then euer did the open tirants and persecuting Emperours among the heathen not much vnlike herein to the olde Sinagoge of the Scribes and Phareseis who vnder the name of God crucified the sonne of God and vnder pretence of the law fought against the Gospell and vnder the title of Abrahams children persecuted the childrē of Abraham And as they bragging so highly of the Temple of the Lord the Temple of the Lorde did in deede destroye the true Temple of the Lord right so these pretensed Catholikes in these dayes after they haue raysed vppe a Catholike Churche of their owne and haue armed the same with lawes and haue gathered vnto them a power of Priestes Prelates Abbats Priors of religious men of Cardinals and also of secular Princes to take their part now vnder the name of the Catholicke Church they persecute the true Catholike church and coloring their procedings still with In nomine Domini most cruelly they put to death which die pro nomine Domini condemning them for heretikes schismatikes and rebles not which deny any part of the creede which they themselues professe nor such whome they can conuince by any Scripture but onely such which will not ioyne wyth their errours and heresies contrary to the honour of God and truth of his worde And lest any should thinke this that we here protest against the corrupt errours manifold deformities of this latter Church of Rome to proceede of any raucor or affection rather then grounded of necessary causes and demōstrations euident my purpose is by the Lordes leaue to take herein some litle paine that as I haue collected a litle before the summe cōtents of S. Paules doctrine where with the old Church of Rome was first seasoned and acquainted so now as in a like summary table to discrye the particular braunches and contents of the Popes doctrine now set foorth to the intent that all true Christian readers comparing the one with the other may discern what great alteration there is betwene the church of Rome that now is and the church of Rome that then was planted by the Apostles in the primitiue time And to the ende to open to the simple reader some waye whereby he may the better iudge in such matters of doctrine not be deceaued in discerning truth from errour first we wil propound certeine principles or general positions as infallible rules or truthes of the Scripture wherby al other doctrines opinions of men being tried and examined as in the touchstone may the more easely be iudged whether they be true or cōtrary whether they make agaynst the scripture or no. ¶ Certeine Principles or generall verities grounded vpon the truth of Gods word ¶ The first principle 1. AS sinne and death came originally by the disobedience of one to all men of his generation by nature so righteousnes and life come originally by the obedience of one to all men regenerated of him by faith Baptisme Rom. 5. ¶ The 2. Principle 2. The promise of God was freely giuen to our first parentes without their deseruing that the seede of a woman should breake the Serpents head Gen. 3. ¶ The 3. Principles 3. Promise was giuen freely to Abraham before he deserued any thing that in his seede all nations should be blessed Gen. 12. ¶ The 4. Principle 4. To the worde of God neither must wee adde nor take from it Deut. 4. ¶ The 5. Principle 5. He that doth the workes of the law shall liue therein Leuit. 18. Gal. 3. ¶ The 6. Principle 6. Accursed is he which abideth not in euery thing that is written in the booke of the law Deut. 27. Gal. 3. ¶ The 7. Principle 7. God onely is to be worshipped Deut. 6. Luc. 4. ¶ The 8. Principle 8. All our righteousnes is like a defiled cloth of a woman Esay 64. ¶ The 9. Principle 9. In all my holy hill they shall not kill nor slay saith the Lord. Esay 11.65 ¶ The 10. Principle 10. God loueth mercy and obedience more then sacrifice Osee. 6.1 Reg. 15. ¶ The 11. Principle 11. The lawe worketh anger condemneth and openeth sinne Rom. 3. ¶ The 12. Principle 12. The end of the law is Christ to righteousnes to euery one that beleueth Rom. 10. ¶ The 13. Principle 13. Whosoeuer beleeueth and is Baptised shall be saued Mat. vlt. ¶ The 14. Principle 14. A man is iustified by faith without workes freely by grace not of our selues Gal. 2. Ephes. 2. ¶ The 15. Principle 15. There is no remission of sinnes without bloud Heb. 9 ¶ The 16. Principle 16. Whatsoeuer is not of faith is sinne Rom. 14. without faith it is impossible to please God Heb. 11. ¶ The 17. Principle 17. One Mediatour betweene God man Christ Iesus 1. Tim. 2. he is the propitiatiō for our sinnes 1. Iohn 2. ¶ The 18. Principle 18. Who soeuer seeketh in the law to be iustified is fallen from grace ¶ The 19. Principle 19. In Christ be all the promises of God Est Amen 2. Cor. 1. ¶ The 20. Principle 20. Let euery soule be subiect to superiour powers gyuyng to Caesar that which is Cesars to God that which is Gods Rom. 13. These principles and infallible rules of the Scripture as no man can denie so if they be granted the doctrine thē of the Popes Church must needes be found not to be Catholike but rather full of errours and heresies as in the sequele folowing remaineth more expressely and particularly by the grace of Christ to be conuinced ¶ Here foloweth a Summary collection of the errours heresies and absurdities conteyned in the popes doctrine contrary to the rules of Gods vvord and the first institution of the Church of Rome Of Faith and Iustification FIrst as touching the onely meanes and instrumentall cause of our iustificatiō wherby the merits of Christes Passiō be applied to vs made ours ye heard before how S. Paule onely ascrybeth the same to faith as appeareth by all his letters especially to the Romanes Where he excluding al kind of works ascribeth al our saluation iustification righteousnes reconciliation and peace with god onely to faith in Christ. Contrary to which doctrine the Pope and his church hath set vp diuers and sondry other meanes of their owne deuising whereby the merites of Christes passion they saye are applyed to vs and made ours to the putting away of sinnes and for our iustification as hope charitie sacrifice of the Masse auricular confession satisfacion merits of Saintes and holy orders the
the liberties graunted by his forefathers and predecessours he shall not be of his Realme beloued as it appeareth by Roboam in the 11 chap. of the 3. Reg. All which likewise is to be seene in the Chronicles how that by these meanes many kingdomes and dominioÌ„s were translated from nation to nation and from their owne natiue regiment to the rule of strauÌ„ge people And now for this time certayne it is that your graunde predecessors Charles the great S. Ludowick Philip the fayre Ludowick and Philip his sonnes with many others haue sealed and confirmed this liberty of the Church Wherfore for a man to councell perswade your highnesse to spoile the Church of any thing it is euen the next way to spoyle and vndoe your self and to bereue you of that by which your dominion is beloued And for this cause I thought good to put your grace in remembraunce of the 20. of Math. where it is written Remember the workes of your forefathersâ— which they haue done in their generations and you shal receiue great glory and renowne for euer Note here your highnesse by the way how that king Philip graundfather to S. Lewis fostered and kept in his Realme S. Thomas Archbishop of Canterbury who for that he stoutly defended the libertyes of his Church was banished out of England How much more therefore are you bound to defend and mayntayne your owne Prelates in their liberties ratified and confirmed by your graces predecessors according to the saying of Gregory in 25. quaest cap Si. If I should destroy and put downe those thinges which my predecessours haue built and ordeined I should not be called a builder and maker but iustly acompted a â—â—roy good and puller downe as the voyce as the Lord sayth Euery kingdome deuided within it selfe shall be confouÌ„ded All knowledge and learning deuided one agaynst the other shall be destroyed In an other place he sayth It is ouer sharpe and agaynst all good maner and ciuility vpon what reason and excuse so euer to breake and subuert those thinges which are well ordayned or by his example to teach other at theyr pleasures to dissolue olde constitutions Marke here a story about a Castle which was geuen to Saynt Romige to the Churches vse by Clodoui the Kyng which afterwarde King Pipine desired to haue by exchaunge and recouery To whome the sayd Saynte Remige appeared in hys dreame and highly blamed him therefore saying a better man then thou gaue it me and yet wilt thou take it away from me And with that he smote him who the next day was founde all blacke Since whiche tyme no Kyng of Fraunce durst euer lye in that Castle Uerely therefore he doth not honour the Kyng which geueth him counsell to passe the olde limittes that his olde Fathers did set Yea rather the Kinges Maiesty ought to say vnto them whiche is written in Saynt Iohn 8. chapter I do honour and glorify my Father that is in keepyng the libertyes of the Church as they did which graunted them but you haue dishonoured me in counselling me that which seemeth best to please your selues as it is written in Ecclesiast 4. The worship of a mans father is his owne worship and where the father is without honor it is the dishonor of the foâ—ne Secondarily I say that he truely doth honor the king who counselleth him whereby his power and dignity is not diminished For as it is great honour to the Kynges highnesse to encrease and augment his power so is it as much dishonour for him to diminish any iote thereof And therefore the Emperours were wont to call themselues victorious of augmenting and encreasing theyr common wealth And to say that you and your predecessours could not graunt these things to the Churche it were to too absurde and to the too muche derogation of your Maiesties most honourable estate And therfore you most soueraign Lorde who holde and possesse so ample right and title in the realme of Fraunce both by election and inheritaunce not to graunt and leaue thys to your posteritie it were to the great debasing of your Maiesties honour crowne and dignitie Yea if it were as God forbid it wold folow that your predecessours liued continually in sinne yea and further it were as much to say which were too vile that blessed S. Lewes by whome all Fraunce is beautified could not be iustly canonized For as the Lord speaker declared if he tooke his othe at his coronation both to alienate nothing and also to call in that which was before alienated which is inseparable froÌ„ the Crowne it should followe that he was forsworne and consequently committed deadly sinne and so coulde neuer be canonized which is to to absurde to be talked of And if reply be made that hee might haue repented It is soone to be answeared That his sinne is read of but of hys repentaunce it is not founde as is sayde of Salomon But put case it be true that the Lord Peter sayd then it must needes folow that your grace could bestow nothing neither couÌ„trey towne nor tower And yet there be few whych willingly would not receiue them notwythstanding their allegiaunce and homage which they pretend to your hyghnes Kepe therefore confirme most renowned Prince that which was graunted by your noble progenitors otherwise your royall honor shall decrease that it may be verified in you which is read of in the 11. to the Rom. I wil honor my ministerie Thirdly I doe affirme that he rightfully honoreth the king which perswadeth him that whereby his honor and renowne is preserued For in matters of weyght and of great importaunce next after conscience we must haue regarde to name and fame as it is wrytten the 22. of Prou. It is better to haue a good name then riches A good name farre passeth all things and is aboue siluer gold And S. Augustine sayeth two things are necessary for thee conscience name Conscience for God and name for thy neighbour And therefore it is wrytten in the 4. chapt of Eccles. Labour to get a good name for that will continue surer by thee then a M. great treasures of golde A good life hath a number of dayes Which renowne name the Lord who annoynted your grace with the oyle of gladnes hath in so litle time more aboundantly blessed you wythall then any other Prince wherfore you ought to be more vigilant and carefull howe to kepe and enioy the same still For it is no lesse vertue to seeke and gette then to keepe that whych is gotten whereby not onely while you lyue but also when you are dead your gloryous renowne may liue for euer yea and farther that by you nothing be done wherby any blotte or foyle shoulde creepe into that your so great renowne alluding that to your grace which is sayde in the tenth of the Prouerbes c. The memoriall of the iust shall haue good report c.
declared as it hath bene in times past the which also is done by a maruelous dispensation that through one onely thing both Gods loue iustice should be fulfilled For a while the power of miracles being taken away the holy church appereth the more abiect and forsaken and the reward of good men doth cease which reuerēced the same for the hope of heauēly riches not for any present signes And that the minds of euill men agaynst the same might that sooner be knowne which neglect to folow the inuisible thinges which the church doth promise whiles they be led with visible signes Forsomuch then as the humility of the faithfull is as it were destitute of the multitude and appering of signes by the terrible working of Gods secret dispensation wherby mercy is geuē vnto the good and iust wrath heaped vpō the euill For so much then it is truely said that before this Liuiathan shall playnely and manifestly come pouerty shall go before his face for before that time the riches of miracles shal be taken away from the faythfull Then shall that auncient enemy shew himselfe agaynst them by open wonders That as he is extolled through signes wonders so shall he the more manly be vanquished of the faythfull without any signes or miracles Also in his 16. booke vpon this word which the blessed man Iob sayde who shall reprehend his way before him or who shall cast in his teeth what he hath done whilest he did speake of the body of all euill he sodenly connected his speach vnto the head of all the wicked for he did see that toward the end of the world Sathan should enter into man whom the scripture calleth Antechrist he shal be extolled with such pride he shall rule with such power he shal be exalted with such signes wonders vnder the pretence of holmes that his doing can not be cōtrolled of mē for somuch as his signes tokens are ioined with power terror with a certain shew of holynes Wherfore he saith who shall controll his wayes before him what man is he that dare once rebuke or check him whose looke or countenaunce is he afeard of But notwithstanding not onely Enoc Elias the which are brought as ample for his exprobation but also all the elect do argue reproue his way whiles that they do contemne and by the force and power of their minde resist his malice But for somuch as this thing is not done by their owne power or strength but by Gods helpe and grace therfore is it very well sayd who shall argue or reproue his waies before him who but onely God By whose help the elect are ayded and made able to resist And a little after vpon the same booke of Iob Gregory saith in so much as holy men do withstād his iniquity It is not they thēselues which do so rebuke his wayes but it is he thorowe whose helpe they are strengthened Also in his second booke he sayth now the holy Church doth not regarde but despise the signes and miracles of the heretikes if they do any for so much as the Church doth sufficiently vnderstand that it is no kind of holynes for why the prose of holines is not to make signes or wōders but to loue euery man as him selfe to thinke truely of the very true God to thinke better of thy neighbor then of thy selfe for trew vertue holynes cōsisteth in loue and not in shewing of miracles This the veretie declareth saying hereby shall all men know that ye are my disciples if ye loue one an other but he saith not that hereby mē shal know that ye are my disciples because ye worke miracles but contrary wise if ye loue one an other declaring plainly therby that it is not miracles but the mere charitie loue of God which maketh vs the seruants of God Wherefore the chiefe testimony of being Gods disciple is to haue the gift of brotherly loue This thorow out doth S. Gregory write and often times in other places he speaketh verye much of miracles howe that they shall cease amongst the iust and abound amongst the wicked Also Chrisostome in his lv Homily sayth thus it is a common an indifferent woorke betwene the ministers of God the ministers of the deuil to cast out deuils but to confesse the trueth and to worke righteousnes is the onely worke of the saints and holy men therefore whomsoeuer thou doest see casting out of deuils if he haue not the confessiō of the trueth in his mouth neyther righteousnes in his hands he is not a man of God but if thou doest see a man openly confessing declaring the truthe and doing iustice although he do not cast out no deuils yet he is the man of God And it followeth let vs know that like as at the cōming of Christ before him the Prophets and with him thapostles wrought miracles thorow the holy ghost for such as the thing is which is sturred such sent sauor wil proceede frō the same He writeth also vpon the beginning of Mathew The whole world did maruel wōder at three things that Christ rose againe after his deth that flesh ascendeth into heauē that he did conuert the whole world by his xi apostles There is iiii causes which wrought the same That is to say the contempt of riches or money The dispising of pomp and glory The seperation of thēselues from all worldly occupation and busines and the pacient suffering of tormentes Thus much writeth Chisostome also saint Isydore in his first booke and xxv cha De summo bono writeth thus like as in the apostles the maruelous effect power of works was much more cōmendable then the vertue of their signes euen so now in the Church is it much more better to liue wel thē to worke any signes or miracles And the cause why that the church of God doth not at this present worke miracles as it did in the time of the Apostles is this That it was necessary at that time that the worlde should beleue miracles and nowe at this present euery faithful beleuer ought to shine with good workes for to this end were signes miracles then outwardly wrought that their sayth thereby might be inwardly strengthned and stablished for what soeuer faithfull man he be that seketh to worke miracles he seeketh vaine glory to be praysed of mē for it is written miracles are signes and tokens vnto the infidels misbeleuers and not vnto the faythfull Thus muche wryteth Isidore Item Saint Augustine in his Booke of cōfession sayth thus there is no greater miracle amongst mē thē to loue our enemies By these wordes of these holy men a man may easely gather that both in our dayes and in the time to come the disciples of Antichrist both do shall more florish and shewe thēselues by strannge signes miracles thē the disciples of Christ according to
to grace that they might vnderstaÌ„d truely the truth and haue and vse vertue and prudeÌ„ce and so deserue to be lightned from aboue with heauenly wisedom so that all their words their workes may be hereby made pleasant sacrifice vnto the Lord God and not onely for helpe of their own soules but also for edification of holy Church For I doubt not but all they that will apply them to haue this foresayd busines shall profite ful me kill both to freds foes For some enemies of the truth through the grace of God shall through charitable folkes be made astonied in their conscience and peraduenture conuerted from vices to vertues and also they that labour to know and to keep faythfully the biddinges of God and to suffer paciently all aduersities shall hereby comfort many frendes And the fourth thing that moueth me to write this seÌ„teÌ„ce is this I knowe by my sodein vnwarned apposing and aunswering that all they that will of good hart wtout faining able themselues wilfully gladly after theyr cunning and their power to follow christ paciently traueling busily priuily and apertly in worke and in word to withdraw whom soeuer that they may from vices planting in them if the may vertues comforting them furtheryng them that stand in grace so that therwith they be not born vp in vaine glory through presumption of theyr wisdome nor inflamed with any worldly prosperitie but euer meek and pacient purposing to abide stedfastly in that wil of God suffering wilfully and gladly without any grutching what soeuer rod the Lord wil chastise them with that then thys good Lord will not forget to comfort al such men and women in all their tribulations at euery poynt of temptation that any enemy purposed for to doe agaynst them To such faithfull louers specially pacient followers of christ the Lord sendeth by his wisedome froÌ„ aboue them which the aduersaries of the truth may not know nor vnderstand But through their old and new vnshamefast sinnes those tyrantes and enemies of southfastnes shal be so blinded obstinate in eâ—ill that they shall weene themselues to doe pleasant sacrifices vnto the Lorde God in their malicious and wrongfull pursuing and destroying of innocent mens and womens bodyes which men women for theyr vertuous liuing and for their true knowledging of the trueth and theyr pacient wilfull and glad suffering of persecution for righteousnes deserue through the grace of God to be heyres of the endlesse blesse of heauen And for the feruent desire and the great loue that these men haue as to stand in southfastnes and witnes of it though they be sodeinly vnwarnedly brought foorth to be aposed of their aduersaries the holy Ghost yet that moueth and ruleth them thorough his charitie will in that houre of theyr aunswering speake in them and shewe hys wisedome that all theyr enemies shall not agayn say nor agaynst stand lawfully And therfore al they that are stedfast in yâ— fayth of God yea which through diligent keeping of his commaundementes for theyr pacient suffering of whatsoeuer aduersitie that commeth to them hope surely in his mercy purposing to stand coÌ„tinually in perfect charitie For those meÌ„ and womeÌ„ dred not so the aduersities of this life that they wil feare after their cunning and their power to knoweledge prudently the truth of gods word when where and to whom they thinke their knowledging may profite Yea and though therfore persecution come to them in one wise or an other certes they paciently take it knowing theyr conuersation to be in heauen It is an high rewarde and a speciall grace of God for to haue and enioy the euerlasting inheritance of heauen for the suffering of one persecution in so short time as is the terme of this life For loe this heuenly heritage endles reward is the Lord God hymselfe which is the best thing that may be This seÌ„tence witnesseth the Lord God himselfe where as he sayd to AbrahaÌ„ I am thy meede And as the Lord sayd he was and is the meede of Abraham so he is of all his other saynts This most blessed and best meede he graunt to vs all for his holy name that made vs of naught and sent his onely most deare worthy sonne our Lorde Iesu Christ for to redeeme vs with his most precious hart bloud Amen The examination of William Thorpe penned with hys owne hand KNowne be it to al men that read or heare this writing that on the sonday next after the feast of S. Peter that we call Lammesse in the yeare of our Lord. 1407. I william Thorpe being in prison in the Castle of Saltwoode was brought before Tho. Arundel Archbishop of Canterbury and Chauncellor then of Englande And when that I came to him he stode in a great chamber and much people about him and when that he saw me he went fast into a closit bidding all seculer men that followed hym to go foorth from him soone so that no man was left than in that closet but the Archbishop himselfe and a Phisitian that was called Malueren person of S. Dunstanes in London other two persons vnknowne to me which were ministers of yâ— law And I standing before them by and by the Archbish. sayd to me William I know well that thou hast this xx winters more trauelled about busily in the north couÌ„try and in other diuers countryes of England sowing about false doctrine hauing great businesse if thou might with thine vntrue teaching and shrewd will for to infect poysoÌ„ all this land But through the grace of God thou art now withstanded brought into my ward so that I shall now sequester thee from thine euill purpose and let thee to enuenime the sheep of my prouince Neuertheles S. Paul sayth If it may be as much as in vs is we ought to haue peace with all men Therfore William if yâ— wilt now meckly and of good hart without any feyning kneele downe and lay thy hand vpoÌ„ a booke and kisse it promising faythfully as I shall here charge thee that thou wilt submit thee to my correction staÌ„d to myne ordinaunce fulfill it duely by all thy cuÌ„ning and power thou shalt yet find me gracious vnto thee Then sayd I to the archbishop Syr since ye deme me an hereticke out of beleue will ye geue me here audience to tell my beleue And he sayd yea tell on And I sayde I beleue that there is not but one God almighty and in this Godhead and of this Godhead are three persons that is the father the sonne and the sothfast holye Ghost And I beleue that all these three persons are euen in power and in cunning and in might full of grace and of all goodnes For what soeuer that the father doth or can or will that thing also the sonne doth and can and will and in all theyr power cunning and will the holy Ghost is equall to the
hys owne promises Saluation standeth sure and certayne by Gods promise The place of S. Paule Rom. 4. expounded The 4. inconuenience The 4. principle aboue recited broken Ex Lindano in Epitome doctrinae Euangelicae The first errour of the Papistes touching good workes Hosius in 2. tom confessionis Cap. 1. The second errour of the Papistes in the doctrine of good workes Fayth the roote and cause of good workes Workes are not to be called good but by reason of fayth The office of fayth to iustifie The effect of fayth to bring forth good workes Fides per dilectioneÌ„ operans Gal. 5. The 3. errour of the Papistes touching the end of the law good works The end of the law and good workes peruerted Thom. Aquinas Hosius in 2. tom conses Cap. 1. The diuers opinions of their Catholicke Papistes how faith iustifieth The Popes doctrine agaynst the principles of Scripture The 4. errour of the Papistes touching the imperfection of man in satisfiyng the perfection of the law Agaynst the pâ—inciples of Scripture Precepteâ— and Counsayles Workes of supererogation Mens traditions preferred before the workes of Gods law Agaynst the principle of Scripture Erroneous doctrine of the latter Church of Rome concerning 〈◊〉 Original sinne 〈◊〉 it is Fomes peccati Concupiscentia Original sinne â—â—â—nuated False doctrine of the latter Church of Rome touching penaunce Contrition Confession Satisfaction True doctrine of repentaunce by the scripture Partes of repentance 1. Contrition 2. Fayth 3. New obedience The blinde ignoraunce of the popes Church in not distincting the law from the Gospel A Babilonicall confusion in the Popes doctrine What difference the Papistes put betwene Moses and Christ. Papistes make the Gospell a new law Papistes deuide the law into the law of nature the law of Moses and the lawe of Christ. The Popes Churche blinde in the office of Christ. The time of the law and time of the Gospell distincted Malediction of the law ceaseth in Christ. The vse of the law remayneth Christ and the law can not raygne together Ephes. 4. The power of the law is for a time The power of Christ is eternall Rom. 8. Colos. 2. The malediction of the law geueth place to Christ. The curse of the law is crucified and shall neuer rise agayne Rom. 7. Rom. 6. To be vnder the law and vnder grace expounded What is to be vnder grace Psal. 31. Act. 10. One remedy for remission of sins and no more Auriculer confession no remedy for remission of sinnes Remission of sinnes standeth vpon a generall cause and not particular The law crucifieâ— by Christ. 〈◊〉 meaneth Obiection Aunsâ—â—â— The cause of remission eueâ— one and perpetuall The promise of remission euer perpetuall Remission of sinnes freely promised without limitation of time or number The meanes whereby remission is promised is onely fayth The wordes of promise free and absolute Act. 10. Mans infirmitie impayreth not the grace of Christ but augmenteth it 2. Cor. 12. Rom. 5. Foure thinges concurre in remissioÌ„ of sinnes The Popes errours touching remission of sinnes detected What inconuenience riseth for Jacke of distinction betweene the law and the Gospell Erroneous doctrine of the papistes concerning free will Meritum de congruo Meritum de incongruo False doctrine concerning inuocation Mediator of intercession Mediator of saluation Christ a continuall Mediator by the doctrine of S. Paule Rom. 8. Christ onely being our Mediator of saluation what needeth any other Mediation of Sainctes Saluation falsely attributed to the blessed Virgine Idolatrous adoration of Reliques and Sacramentes Prophanation of the Lordes Supper False mâ—lting by Masses False doctrine touching Sacramentes The number Caâ—â—e finall The operation The application of Sacramentâ— Errours and abuses in Baptisme Baptising of Belles False doctrine of the Popes Churche concerning the Lordes Supper Idolatry coÌ„mitted to the Sacrament The Sacrament turned to an Idole ChauÌ„ging Worshiping Offering Eating Burning the body of Christ in the Sacrament of the Altar Absurdities and errours of the popes Churche touching Matrimony 1. Cor. 7. 1. Tim. 3. 1. Tim. 4. Leuit. 18. Single life be it neuer so impure preferred before Matrimony The third part of christendome stopt by the Popes law to marry the Popes doctrine agaynst Priestes maryage and their Children The third part of the yeare exempted froÌ„ the mariage Mariage within the fift or sixt degree by the Popes law Gossippes inhibited to marry by the Popes law What inconueniences come by restrayning of mariage The corrupt doctrine of the Popes Churche concerning ciuile rulers and magistrates Rom. 13. The Phantasies and Antiques of the popes Churche concerning Purgatory Ex Thom. Mono alijs Manifest defection of the Popes Church from the olde fayth of Rome Contrarietie betweene the Religion of Christ and of the Pope briefly noted Christes doctrine is wholly spirituall No outward thing is required in Christes doctrine to make a Christen man but onely Baptisme and the Lordes Supper All doctrine of the Pope standeth onely in outward things A Christen man defined after the Popes doctrine Corporall exercise serueth to small profite Two thinges in this history chiefly to be noted The world The kingdome of Christ in this world The visible Church The Church of Christ deuided in two sortes of people Euseb. Lib. 1. cap. 1. Gods punishment for refusing the Gospel Tiberius Casar moueth the Senate to haue Christ receaued Christ refused of the Senate of Rome The vayne cause why the Senate of Rome refused Christ. Tertul. Apol. cap. 5. Euseb. lib. 2. cap. 3. The Senate and Citie of Rome plagued for refusing of Christ. Ex Suet. in vitae Tiberij Christ suffereth and riseth agayne An. 34. Sainct Paul conuerted An. 35. An. 39. Caesar. Caligula Caligula commaunded hys image to be set vp in the Temple of Hierusalem The abhomination of desolation standing in the holye place Herode miserably dyed in banishment Gayphas deposed An. 43. Ex Gotfrido Viterbiensi part 25 Claudius Nero. An. 56. Domitius Nero. The horrible wickednes and crueltie of Nero. Peter and Paule suffered for Christ. An. 69. Vespasian Emperour and Titus his sonne The destruction of the Iewes A note for all Realmes to marke The Romanes in contemning Christ punished by their owne Emperours Examples of the 〈◊〉 plague of God vpon the Romaine Emperours persecuting and resisting Christ till the time of Constantine Tiberius 〈…〉 Neâ—â— Galbe Ottho Vitelius Titus Domitian Commedus Pertinax Iulianas Seueras Gera. Bassianus Macrinus Deadâ—nerus Helagabâ—lus Alexande Seuerus Maximinus Maximus Barbinus Gordianus Philippus Decius Gallus Volusianus Aemilianus Varelianus Galienus Aurelianus Tacitus Florinus Probus Carus Dioclesianus Maximianus Galerius Maximinus Maxentius Licinius Brittaines Gildas Wickliefe and hys bookes condemned and brent for an heriticke after hys death Gods benefites toward England A caueat for England S. Steuen the first ring leader of all Christes Martyrs S Iames the Apostle brother of Iohn Martyred Act. 12. Hist. Eccle. lib. 2. cap. 9. Ex clemente Septimae Hypolyposeon A notable conuersion of a
with vij or viij heynous crimes as blasphemy Idolatry heresie superstition absurditie vanitie crueltie and contrarietie as which neither agreeth with the old learning of their forelders nor yet with thēselues in sundry points yet after a more temperate sort to passe this matter wyth them these ij things I will dare boldly affirme that in this doctrine of the Pope nowe taught in the Church of Rome is neither any consolation of conscience nor saluation of mans soule For seeing there is no life nor soule health but onely in Christ nor any promise of saluation or comfort made but only by faith in the sonne of God what assurance then can there be of perfect peace life or saluatiō where that which onely maketh all is least made of and other things which make least are most esteemed For to say the simple truth what els is the whole course and body of the popes law now set foorth but a doctrine of laws a heape of ceremonies a teaching of traditions a meditation of merites a foundation of new Religions al which conferre not one iote to the iustification of our soules before the terrible iudgement of God And therefore as it may be truely saide this doctrine of the Pope to be voyd of all true comfort and saluation so likewise it seemeth that these which addict themselues so deuoutly to the popes learning were neuer earnestly afflicted in conscience neuer humbled in spirite nor broken in hart neuer entred into any serious feeling of Gods iudgement nor euer felt the strength of the law of death For if they had they shoulde soone haue seene their owne weakenes and be driuen to Christ then should they haue seene what a horrible thing it is to appeare before GOD the father or once to thinke on him as Luther saith without christ And on the contrarye side then shoulde they know what a glory what a kingdome what liberty and life it were to be in Christ Iesus by faith holding their inheritance not with the bondsonne of Agar but with the free sonne of Sara by promise and not by the law by grace and not by works by gift and not by deseruing that god onely might be praysed and not man And thus were the olde Romaines first taughty by S. Paule writing to the Romanes The same did Cornelius the Romaine and first that was Baptised of all the Gentiles learne of S. Peter when he receaued the holy Ghost not by the deedes of the law but onely by hearing the faith of Iesus preached And in the same doctrine the sayd Church of the Romaines many yeares continued so long as they were in affliction And in the same doctrine the byshop of Rome with his Romanes now also should still remayne if they were such auncient Catholickes as they pretende and woulde follow the old mother Church of Rome and holde the first liquor wherewith they were first seasoned But the sweete verdor and sent of that liquor and pleasant must is nowe cleane put out through other vnsauery infusions of the Popes thrusting in so that almost no tast nor peece remaineth of all that primitiue doctrine which S. Paule and other Apostles first planted among the Gentiles And what maruell if the Romanes now in so long tract of time haue lost their first sap seyng the Church of the Galathians then in the very time of S. Paule their Schoolemaister he being amongst them had not so soone turned his backe a little but they were all turned almost from the doctrine of fayth and had much a doo to be recouered againe Of this defection and falling from faith S. Paule expressely foretelleth vs in his letters both to the Thessalonians and also to Timothe where he sheweth that a defection shall come and that certaine shall depart from the faith attending to spirits of errour c. 1. Tim. 4. And to know what errours these shall be the circumstance plainly leadeth vs to vnderstande in the same place where the sayd Apostle speaketh of marked consciences forbidding men to marry and to eate meates ordeined of God to be taken with thankes giuing for mans sustenance most euidently as with his finger pointeth out vnto vs the church of Rome which not in these pointes onely but also in all other conditions almost is vtterly reuolted from the pure originall sincerity of that doctrine which Saint Paule planted in the Churche of the Romanes and of all other Gentiles ¶ The Summe of S. Paules doctrine deliuered to the Gentiles 1. FIrst the doctrine of S. Paule ascribeth all our iustification freely meerly to faith onely in Christ as to the onely meanes and cause immediate whereby the merites of Christes passion be applyed vnto vs without any other respect of worke or workes of the law whatsoeuer and in this doctrine the Church of the Romanes was first planted 2. Secondly the same doctrine of S. Paule cutting of and excluding all glory of mans deseruing stayeth onely vpon Gods promise and vpon grace not mans merites vpon mercy not mans labouring or running vpon election and calling not mans willing c. 3. Thirdly the same doctrine casting downe the strength of man and his integra naturalia as the scholes doe terme them concludeth all fleshe vnder sinne and maketh the same destitute of the glory of God 4. Item it maketh manifest difference betweene the law and the Gospell declaring the vse and ende of them to be diuers the one to kill the other to quicken the one to cōdemne the other to iustifie the one to haue an ende and a tyme the other to be perpetuall c. 5. Item the same doctrine of S. Paule as it sheweth a difference betweene the law and the Gospell so it maketh no lesse difference betweene Iusticia Dei and Iusticia propria that is the righteousnes of God and the righteousnes of man abhorryng the one that is man 's owne righteousnes comming by the law and works and embracing the other which God imputeth freely and graciously to vs for Christ his sonnes sake in whom we beleeue 6. Item it wipeth away al traditions and constitutions of men whatsoeuer especially from binding of conscience calling them beggerly elements of this world 7. Likewise it reiecteth and wipeth away al curious subtilities and superfluous speculations knoweth nothing els but Christ onely Crucified which is onely the obiect whereunto our faith looketh 8. Furthermore as the same doctrine of S. Paule defineth al men to be transgressours by disobedience of one Adam though they neuer touched the Aple comming of his stocke by nature so doth it prooue all men to be iustified by the obedience of one though they did not his obedience being likewise borne of him by spirituall regeneration and faith 9. And therfore as all men comming of Adam be condemned originally before they grow vp to commit anye sinne agaynst the law so all men be saued originally being
seconde point consisteth in preaching and expressing the glorious and triumphant Maiestie of Christ Iesus the sonne of God and the excellency of his glory who being once dead in the infirmitie of flesh rose againe wyth power ascending vp with maiestie hath led away captiuitie captiue Eph. 4. sitteth and reigneth in glory on the right hand of God in heauenly thinges aboue all principates and potestates powers and dominations aboue euery name that is named not only in this world but also in the world to come Ephe. 1. In whose name euery knee hath to bende both in heauen and in earth and vnder the earth and euery tongue to confesse our Lord Christ Iesus to be of the glory of God the Fathee Phil. 2. In whome and by whome all things are made both in heauen and in earth things visible inuisible whether they be thrones or dominations or principates or potestats al are by him and for him created and he is before all all thinges consist in him who is the head of his body the Churche the beginning and first borne from the dead in whome dwelleth all fulnes Col. 1. To whome the Father hath giuen all iudgement and iudgeth no man himselfe any more Ioh. 5. To whom the Father hath giuen all things to his hands Iohn 13. To whome the father hath giuen power of all flesh Iohn 17. To whome all power is giuen in heauen and in earth Math. vlt. In whome be all the promises of God Est. Amen 2. Cor. 1. 3. Thirdly he declareth the vertue of his Crosse Passion and that what exceeding benefites proceede to vs by the same By whose bloud we haue redemption remission of our sinnes Ephes. 1. By whose strypes we are made whole Eay 53. By whose Crosse all thinges are pacified both in heauen and in earth Col. 1. By whose death wee are reconciled Ro. 5. Who hath destroied death brought life to light 1. Timot. 1. Who by death hath destroyed him which had the power of death that is the diuell and hath deliuered them which liued vnder feare of death all theyr life in bondage Heb. 2. By whose obedience we are made iust by whose righteousnes we are iustified to life Rom. 5. By whose curse wee are blessed and deliuered from the malediction of the law Gala. 8. By whose bloud we that once were farre of are made neere vnto God Ephes. 5. Who in one body hath reconciled both Iewes Gentiles vnto God Eph. 2. Who by his flesh hath taken away the diuision and separation betweene God and vs abolishing the law which was set against vs in preceptes decrees Ephes. 2. Who is our peace our aduocate and propitiatiō for the sinnes of the whole worlde 1. Iohn 2. Who was made accursed sinne for vs that we might be the righteousnes of God in him 2. Cor. 5. Who is made of God for vs our wisedome and righteousnes sanctification and redemption 1. Cor 1. By whom we haue boldnes and entraunce with all confidence through faith in him Ephes. 3. Who forgiueth all our sinnes and hath torne a peeces the obligation or handwriting which was against vs in the law of commaundements and hath crucified it vpon the Crosse vtterly hath dispatched and abolished the same and hath spoled principates and potestates as in an open shew of conquest triumphing ouer them openly in himselfe Col. 2. Who iustifieth the wicked by faith Ro. 4. In whom we are made full and complete Col. 2. c. 4. The fourth branch is to teach and informe vs to whō these benefites of Christes Passion and victory do apperteine by what meanes the same is applied redoundeth vnto vs which meanes is onely one that is onely faith in Christ Iesu and no other thing Which faith it pleaseth almightie God to accept for righteousnes And this righteousnes it is which onely standeth before God and none other as we are plainly taught by the Scriptures and especially by the doctrine of S. Paule Which righteousnes thus rising of faith in Christ. S. Paule calleth the righteousnes of God where he speaketh of himselfe vtterly refuseth the other righteousnes which is of the lawe that the might be found in him not hauing his own righteousnes which is of the law but the righteousnes of Christ which is of faith Phil. 3. Againe the saide Apostle writing of the Iewes which sought for righteousnes and found it not and also of the Gentiles which sought not for it and yet found it sheweth the reason why because saith he the one sought it as by workes and the lawe and came not to it who not knowing the righteousnes of God and seking to set vp their owne righteousnes did not submit themselues to the righteousnes whiche is of God The other which were the Gentiles and sought not for it obteined righteousnes that righteousnes which is of faith c. Ro. 9. Also in an other place Saint Paule in the same Epistle writing of this righteousnes which commeth of faith calleth it the righteousnes of God in these wordes Whome God saith he hath set vp for a propitiatiō by faith in his bloud whereby to make manifest the righteousnes which is of himselfe in tollerating our sinnes c. Rom. 3. By the which righteousnes it is euident that S. Paule meaneth the righteousnes of faith which almightie God nowe reuealeth maketh manifest by preaching of the Gospell Wilt thou see yet more plainely this righteousnes of God howe it is taken in S. Paule for the righteousnes of faith therefore is called the righteousnes of God because it is imputed onely of God to fayth and not deserued of man In the same Epistle to the Romanes and in the 3. chap. aforesayd his wordes be manifest The righteousnes of God sayth he is by faith of Iesus Christ in all and vpon al that doe beleue c. Wherfore whosoeuer studieth to be accepted with God and to be found righteous in his light let him learne diligently by the doctrine of S. Paule to make a difference a separation as farre as from heauen and earth betwene these two that is betweene the righteousnes of workes righteousnes of faith in any wise beware he bring no other meanes for his iustification or remission of his sins but onely faith apprehending the body or person of Christ Iesus crucified For as there is no way into the house but by the doore so is there no comming to God but by Christ alone which is by faith And as the mortall body without bodely sustenance of bread drinke can not but perishe so the spiritual soule of man hath no other refreshing but only by faith in the body and bloude of Christ whereby to be saued With this faith the Idolatrous Gentiles apprehēded Iesus Christ and receaued therby righteousnes Cornelius the first Baptised Ramane so sooone as he
Popes pardons c. So that Christs sacrifice stripes and sufferyng by this teaching doth not heale vs nor is not beneficiall to vs though we beleeue neuer so well vnles wee adde also these workes and merites aboue recited Which if it be true then is it false that Esay the prophet doth promise chap. 53. In his stripes all we are made hole c. This errour and heresie of the Church of Rome though it serue at fyrst sight to the naturall reason of man to be out of small importaunce yet if it be earnestly considered it is in very deede the most pernicious heresie that euer almost crept into the Church vpon the which as the onely foundation all or the most part of all the errours absurdities and inconueniences of the Popes Church are grounded For this being once admitted that a man is not iustified by his fayth in Christ alone but that other meanes must be sought by our owne working and merites to apply the merites of Christes PassioÌ„ vnto vs then is there neither any certeinty left of our saluation nor end in setting vp newe meanes and merites of our owne deuising for remission of sinnes Neyther hath there beene any heresye that eyther hath rebelled more presumptuously against the high Maiestie of God the Father nor more perniciously hath iniuried the soules of the simple then this doctrine First of all it subuerteth the will and testament of God For where almighty God of mercy hath giuen vs his son to dye for vs and with him hath giuen out his full promise that whosoeuer beleeueth vpoÌ„ him should be saued by their fayth assigneth none other condition either of the lawe or any works but onely of fayth to be the meanes betweene his sonne and vs these men take vpon them to alter this testament that God hath set and adioyne other conditions which the Lord in his word neuer appointed nor knew To whom the wordes of Hierome may be well applyed vpon the Epistle to the Gal. speaking of such Qui de Euangelio Christi faciunt hominis Euangelium vel quod peius est Diaboli c. That is Which make of the Gospell of Christ the Gospell of men or rather the Gospell of the deuil c. Secondly whereas the Christian reader in the Gospell reading of the great grace and swete promises of god gyuen to mankinde in Christ his sonne might thereby take much comfort of soule and be at rest and peace with the Lorde his God commeth in the pestiferous doctrine of these heretikes wherewyth they obscure this free grace of God to choake the sweete comforts of man in the holy Ghost and oppresse Christen libertie and bring our spirituall into bondage Thirdly as in this their impious doctrine they shew themselues manifest enimies to Gods grace so are they no lesse iniurious to Christen men whom they leaue in a doubtfull distrust of Gods fauour and of their saluation contrary to the worde and will of God and right institutioÌ„ of the Apostolicke doctrine And wheras our new schoolemen of late to mayntaine the sayde wicked point of doctrine doe obiect vnto vs that wee rather leaue mens consciences vncertaine for so much as if lyfe saye they were not a due rewarde it were vncerteine And nowe for somuch as due debt is certaine and mercy or fauour is vncerteine therefore say they we leauing mens consciences to the mercy of God doe leaue them in a doubtfull vncerteintie of their saluation To this I aunswere that due debt if it be proued by the law duely deserued it must be certeine But if the lawe shall prooue it vnperfect or vnsufficiently due then is it not certeine neither can there be any thing duely claymed Nowe as touching mercye so long as it remaineth secret in the Princes wyll and not knowne to his subiectes so long it is vncerteine But when this mercy shall be openly published by proclamation ratified by promise conferred by will and TestameÌ„t established in bloude and sealed wyth Sacraments then this mercy remayneth no more doubtful but ought firmely to be beleued of euery true faythfull subiect And therefore Saint Paule to establish our harts in this assuraunce and so aunswere to this doubte in his Epistle to the Romaines doth teach vs saying And therefore of fayth that after grace the promise might be firme sure to the whole seede of Abraham c. Rom. 4. Meanyng hereby that workes haue nothing to doe in this case of Iustifying and noteth the reason why For then our saluation should stande in a doubtfull wauering because in working we are neuer certeine whether our desertes be perfect and sufficient in Gods iudgement or no. And therefore sayeth Saint Paule to the intent our saluation should be out of all doubt and certeine it standeth not of workes in deseruing but of fayth in apprehending and of Gods free grace in promising Fourthly as in this their sinister doctryne they break this principle of Christian Religion which sayth that a man is iustified by fayth wythout workes so agayne it breaketh an other principle aboue rehearsed For this rule beyng graunted that nothing is to be added to gods word nor taken from it then haue these men done wickedly in adding as they doe to Gods worde For where the word of god lymiteth to our iustification no coÌ„dition but fayth Beleeue sayth he in the Lorde Iesu and thou shalt be saued and thy whole house c. Act. 16. these Iusticiaries doe adde thereto dyuers and sondry other conditions besides and such as the worde also precisely excludeth as hope charitie the sacrifice of their Masse the work of the Priest Ex opere operato auricular confession satisfaction meritorious deedes c. And thus much concerning the doctrine of fayth and iustification Whereby it may appeare to what horrible blindnes and blasphemie the Church of Rome is now fallen where this kinde of doctrine is not only suffered but also publikely professed which speaking against fayth thus blasphemously dare say Fides illa qua quis firmiter credit certo statuit propter Christum sibi remissa esse peccata seseque possessurum vitam aeternam non sides est sed temeritas non spiritus sancti persuasio sed humanae audaciae presumptio That is That fayth wherewith a man firmely beleueth and certeinely assureth himselfe that for Christes sake his sinnes be forgyuen him and that he shall possesse eternal life is not faith but rashnes not the perswasion of the holy Ghost but presumption of a mans boldnes ¶ Of workes and the law AS touching the doctrine of good workes and the lawe what the teaching of Saint Paule was to the Romanes yee hearde before Who although hee excludeth good workes from the office of Iustifying yet excludeth he them not from the practise and câ—â—uersation of Christen life but most earnestly calleth vpon all faythfull beleeuers in Christ to walke
with the rest of the multitude and perswading them what they should do and what had bene obteined for theÌ„ caused them to void the citie and not onlie them but also a great number of other mo who perswaded by him vnder that preâ—ence changing themselues in womens apparell or faming some impotencie so escapeh out of the citie At whose comming out Eusebius on the other side was readie to receiue them and refreshed their hungrye and pined bodies whereby not onelye they but the whole Citye of Alexandria was preserued from destruction Eusebius lib. 7. cap. 32. By this little historie of Eusebius and Anatholius described in the vij booke of Eusebius cap. 32. and briefly here set foorth to thee gentle Reader thou mayest partly vnderstande the practise of the Prelates what it was in those daies in the church which was then onlie imploied in sauing of life and succouring the common weales wherein they liued as by these two godly persons Eusebius and Anatholius may wel appeare Unto the which practise if we compare the practise of our latter prelates of the church of Rome I suppose no little difference will appeare The next Emperour to Florianus as is said was Marcus Aurelius Probus a Prince both wise and vertuous and no lesse valiant in martial affaires as fortunate in the successe of the same During his time we reade of no persecution greatly stiring in the church but much quietnes as well in matters of religion as also in the common wealth In so much that after his great and manye victories such peace ensued that his saying was there needed no more souldiers seing there were no moe enimies to the coÌ„mon wealth to fight against It was his saying also that hys souldiers nede not to spend corne and victuale except they laboured to serue the common wealth And for the same cause he caused his souldiers to be set a worke about certayne mountaynes in Syrinia in Messia to be planted with vines and not so much as in winter suffered them to be at rest therfore by them at length he was slayne after he had reigned the space of vj. yeres and 4. moneths an 284 Eutrop. Carus with his two sonnes Carinus and Numerianus succeeded next after Probus in the Empire the raygne of which Emperors continued in all but iij. yeares Of the which three first Carus warring agaynst the Persians was slayne with lightning Of Numerianus his sonne beyng with his father in his warres against the Persians we finde much commendation in Eutropius Vopiscus and other writers which testified to him to be a valiaunt warriour an eloquent orator as appeared by his declamatioÌ„s and writinges sent to the Senate Thirdly to be an excellent Poet. This Numerianus sorrowing lamentyng for the death of hys father through immoderate weeping fell into a great sorenes of his eyes by reason whereof he keping close was slaine not long after of his father in lawe named Aper who traiterously aspiring to the Empire dissnnuled his death with a false excuse to the people asking for him saying for the payne of his eyes he kept in from the wind and weather til at length by the stinch of his body being caried about his death was vttered In the life of this Emperor Carus aforesaide written by Eutropius in the later edition set forth by Frobenius I finde whiche in other editions of Eutropius doth not appeare that Numerianus the sonne of this Carus was he that slewe Babylas the holye Martyr whose history before wee haue comprehended But that seemeth not to be like both by the narration of Chrysostome and also for that Vrspergensis declaryng the same hystorie and in the same wordes as it is in Eutropius saith that it was Cyrillus whome Numerianus killed the story whereof is this what time Carus the Emperour in his iourney going toward the Persians remayned at Antioche Numerianus his sonne would enter into the church of the christians to view and behold their misteries But Cyrillus their bishop would in no wise suffer him to enter into the church saying that it was not lawfull for him to see the misteries of God who was polluted with sacrifices of Idoles Numerianus full of indignation at the hearing of these words not suffering that repulse at the hands of Cyrillus in his fury did slay the godlye Martyr And therefore iustly as it seemed was he himselfe slayne afterward by the hands of Aper Thus Carus with his sonne Numerianus being slaine in the East partes as is declared Carinus the other sonne raigned alone in Italye where he ouercame Sabinus striuyng for the Empire and raigned there with much wyckednes till they returning home of the army againe from the Persians who then set vp Dioclesian to be Emperor by whome the foresayde Carinus for the wickednes of hys life being forsaken of his host was ouercome at length slayne with the hande of the Tribune whose wyfe before he had defloured Thus Carus with his two sonnes Numerianus and Carinus ended their liues whose raigne continued not aboue three yeares All this meane space we reade of no great persecution stirring in the Church of Christ but was in meane quiete state and tranquilitie vnto the xix yeare of the raigne of Dioclesian So that in counting the time from the latter ende of Ualerian vnto this foresaid yeare of Dioclesian the peace of the church which God gaue to his people semeth to continue aboue 44. yeares During the which tyme of peace and tranquilitie the church of the Lord did mightely increase and florish so that the more bodies it lost by persecution the more honor and reuerence it wan daily among the Gentiles in al quarters both Grekes and barbarous in so much that as Eusebius in his vij booke describeth amongst the Emperours themselues diuers there were which not onely bare singular good will and fauor to them of our profession but also did commit vnto them offices regiments ouer countries and nations so well were they affected to our doctrine that they priuileged the same with liberty and indemnitie What needeth to speake of them which not only liued vnder the Emperors in libertie but also were familiar in the court with the Princes themselues entertained with great honour and speciall fauour beyond the other seruitures of the court as was Dorotheus with his wife children and whole family highly accepted aduaunced in the palace of the Emperour Also Gorgonius in like maner with diuers other mo who for theyr doctrine learning which they professed were with theyr Princes in great estimation In like reuerence also were the bishops of cities and Diocesse with the Presidentes and rulers where they liued who not onely suffered theÌ„ to liue in peace but also had them in great price and regarde so long as they kept themselues vpright and continued in God his fauour Who is able to number at that time the mighty
maintaining of Monkery falsly being perswaded that remission of theyr sinnes remedy of their soules therein did lie in building monasteries erecting churches and cloysters and in placing monks in the same and such other almes deedes and workes of deuotion Wherin appeareth how ignorāt that time was of the true doctrine of Christes faith and of free grace of the Gospell which promiseth life remedy and iustification not by any deuout merits of oures nor by any workes either of the lawe of God or of the inuentions of man but onely and freely by our faith vpon Christ Iesus the sonne of God in whom only consisteth al the promises of God Amen Nowe remaineth as in the former booke before so in this likewise to prosecute the order race of Archbishops of Canterbury as we haue done the race of kings beginning with Etheredus who succeded next after Celnocke the seuententh Archbishop of that Sea mentioned where we last left before Pag. 131. The names and order of the Archbishops of Caunterburie from the time of king Egbert to William Conquerour 18. Ethelredus 18  19 Pleimūdus 29 This Pleimundus was scholemaster to king Altrede 20. Athelmus 12. 21. Vlfelmus 23  22. Odo 20. By the players of thys Oddo the Monkish stories say that the sworde of King Ethelstane was brought again into his scabberd As touching the Epistle of thys Odo sent to other Byshoppes vide pag. 251. 23. Elfius or Elfinus 1 This Elfius first bishop of Winchester came to the sea of Cant. by the commaundement of King Edgar some say by bribes contrary to the mind of Odo Wherupon in the first day of hys consecration he insulting vppon the tomb of Odo with despite shortly after wēt to Rome for his pal where in his iorny vpon the alps he died for colde in so much that his horses being killed he put in their warme bellies yet could get no heate Malms 24 Dunstan 20. Of this Dunstane many monkish miracles be fained as of the harpe vpon the wall playing by it self Gaudent in Coelis c. of our ladie with her companie appearing to him singing Cantemus domino sociae Cantemus honorem Dulcis amor christi personet ore pio Also of the Angels singing Kyrieleyson c. Item of holding the Deuill by the nose with a paire of tonges tempting him with women Malmes Item of seeing the holy Ghost at his masse in likenesse of a Doue Item in deliuering the soule of Edwine from the Deuill Item in foreseeing the death of King Edred by the death and falling of his horse Item of his mother being great with Dustane when all the candels of others went out her onely candle remained light many other like fables c. ¶ Polydorus maketh Dunstane to be the 23. archb 25. Ethelgarus 1 This Siricus was the counseller to king Egelred to redeme peace of the Danes with a great tribute 26. Elfricus 11 27. Siricius 5 28. Elphegus 6 Elphegus because he denied to paye to the Danes a tribute was stoned to death at Greenewich of some is called a martyr 29. Liuingus 7 30. Egenoldus 17 31. Edsius 11 32. Robertus 2 This Robertus caused Godwine and his sonnes to be banished accusing them of Treason But afterward they being restored he went to Rome and at his returne died 33. Stigandus 17 Stigandus being an English man in the time of W. Conquerour the Normane was by the craft of the sayd William conueied into Normandie where a while with great honour he was entertained At length the sayde William procured secreately the popes letters to depose him that hee might place Lanfrancus in his roume This Stigandus died at length in prison 34 Lanfrancus 19 The ende of the thirde Booke THE FOVRTH BOOKE CONTEINING other 300. yeares from William Conquerour to the tyme of Iohn Wickliffe wherein is described the proude and misordered raigne of Antichrist beginning to stirre in the Church of Christ. WILLIAM Duke of Normandie surnamed Conqueror base sonne of Duke Robert the sixth Duke of Normandie nephew vnto king Edward after the foresaid victorie against Harold the Englishmen obtained was receiued king ouer the Realme of Englande not so much by the assent as for feare and necessitie of time For els the Londiners had promised their assistance to Edgar Atheling to the vttermost of their power But being weakened wasted so greatly in battailes before and the Duke comming so fast vppon them fearing not to make their partie good submitted themselues Whereupon the saide William of a Duke made a King was crowned vpon Christmas day the yeare of our Lorde 1067. by the handes of Aldredus Archb. of Yorke Forsomuch as at that time Stigandus Archb. of Canterb. was absent or els durst not or woulde not come in the presence of the king A litle before the comming in of this Duke a terrible blasing starre was seene the space of 7. daies which was the yere before In record wherof as well of the conquest of the Duke as of the blasing starre these verses yet remaine Sexagenus erat sextus millesimus annus Cum pereunt Angli stella monstrante cometa Which king thus being crowned did reigne ouer the realme of England the space of 21. yeres and one moneth with great seuerity cruelnes towarde the Englishmen burdening them with great tribute and exactions which was to pay of euery hide of grounde containing 20. acres 6. shillings By meane wherof certaine parties of the land rebelled and specially the citie of Exceter But at last William ouercame them and wan the city and punished them grieuously But for that for other sterne deedes of William diuers of the Lordes departed to Scotland wherfore he kept the other Lordes that taried the straiter and exalted the Normanes geuing to them the chiefe possessions of the land And for so much as he obteyned the kingdome by force and dent of sword he chaunged the whole state of the gouernance of this common weale and ordeined new lawes at his owne pleasure profitable to himself but greuous hurtful to the people abolishing the lawes of king Edward Wherunto notwtstanding he was sworn before to obserue maintaine For the which great commotions and rebellions remained long after among the people as hystories record to haue the sayd lawes of king Edwarde reuiued againe Ouer and besides this he builded 4. strong castles 2. at Yorke one at Notingham another at Lincolne which garrisons he furnished with Normanes About the third yere of his reigne Harold Canutus sonnes of Suanus King of Denmarke entered into the North countrey The Normanes wythin Yorke fearing that the Englishmen woulde aide the Danes fired the suburbes of the towne wherof the flame was so big and the winde so strong that it tooke into the city and brent a great part therof with the minster of S. Peter Where no doubt many worthy workes and
subiect In the which Parliament time was prefixed for taking their iourney which shoulde be after the feast of S. Iohn Baptist the next yeare insuing Also they that were croysed were sworne to persist in their purpose and sentence of the popes great curse denouÌ„ced to all them that went from the same Parisiens fol. 211. Furthermore for the better speede in his iourny the king through al his realme caused it to be proclaimed that if any marchaÌ„t or other had bene iniured at any time by the kings exactours either by oppression or borowing of money let him bring foorth his bil shewing how or wherein and he should be recompensed At which time William Longspatha a worthy warriour with the Bishop of Worcester and certain other great men in the Realme of England mooued with the example of the Frenchmen prepared themselues likewise to the same iourney The next yere after thys ensuing which was 1248. the French king yet still remaining in hys purposed iourney Lady Blanche hys mother also the Byshop of Paris hys brother with the Lordes of his counsaile other nobles and his speciall frends aduertised him with great perswasions to alter hys minde touching that so aduenturous and so daungerous a iourney for that his vow sayd they was vnaduisedly made and in time of his sicknesse when hys minde was not perfectly stablished and what ieoperdies might happen at home it was vncertaine the king of England being on the one side the Emperor on the other side and the Pictauians in the middest so fugitiue and vnstable and as concerning his vow the pope shuld frendly dispense with him considering the necessitie of his realme and weakenesse of his body Besides all thys his mother vppon her blessing required him hys brethren of all loues desired him to stay at home and not in his person to adueÌ„ture other might be sent in his roume with no lesse furniture to atchieue that enterprise and to discharge him of his vow especially seeing at the making thereof his senses were feeble hys body weake and reason through sicknesse and very death almost decaied To whome the K. againe for so much sayde he as you say that for feeblenes of my senses I tooke this vow vpon me loe therfore as you here wil me I lay downe the crosse that I tooke and putting his hand to his shoulder tare of the badge of the crosse saying to the Byshop here syr I resigne to you the crosse wherew t I was signed At the sight wherof there was no smal reioysing to all that were there present To whome the king then both altering his countenance and hys speach thus spake My frendes sayde he whatsoeuer I was then in my sicknes now I thaÌ„ke god I am of perfect sense and reason souÌ„d and now I require my crosse again to be restored vnto me Saying moreouer that no bread shuld come in his head before he were recognised again with the same crosse as he was before At the hearing whereof al there present were astonied supposing that God had some great matter to worke and so mooued no moe questions vnto him Upon this drewe nie the feast of Iohn Baptist which was the time set for the setting foorth And nowe being in a readines the king in few dayes after was entring his iorney But yet one thing lacked For the King perceiuing the mortal variance betwene the pope and good Frederick the Emperour thought best first before his going to haue that matter appeased wherby his way both might be safer through the Emperours countries and also lesse ieoperdy at home after hys departure and therefore vpon the same tooke first his way to Lyons where the Pope was partly to take his leaue but most especially to make recoÌ„cilement betwene the Emperour and the Pope Where is to be noted by the way that as touching the good Emperour there was no lette nor staie Who rather sought all meanes how to compasse the popes fauor neuer could obteine it In so much that before he shuld be excommunicated in the Councel of Lyons he not onely answered sufficiently by Thadeus his atturney discharging himselfe against whatsoeuer crimes or obiections could be brought against him but so farre humbled himselfe to the Pope and the Councell that for all detriments damages losses or wrongs done of hys part what amendes soeuer the Pope could or would require he would recompence it to the vttermost This would not be taken Furthermore if the Pope hee sayde coulde not abide his tarying in his owne dominions and Empire he wold goe fight against the Saracens and Turkes neuer to returne into Europe againe offering there to recouer lands kingdomes whatsoeuer did at any time belong to Christendome so that the Pope onely would be contented that Henry his sonne which was then nephew to king Henry here in England should be Emperour after him Neither could this be admitted Then he offered for trueth of hys promise to put in the French king and the king of England to be his Suerties or els for triall of his cause to stand to their award and arbitrement Neither would that be graunted At least he desired that he might come himselfe and answere before the councell But the proude Pope in no case would abide that saying that he did not yet finde himselfe so ready and meete for Martyrdome to haue hym to come thether to the Councell for if he did he would depart himselfe c. Ex Math. Paris fol. 187. An. 1245. This obstinate rancor and deuiâ—ish malice of pope Innocent and hys predecessour against that valiant Emperor and against the Grecians what disturbance and mischiefe it wrought to the whole Churche what strength it gaue to the Saraceus and Tartarians howe it empaired Christian concorde and weakened all Christen lands not only the host of the French king did finde shortly after but christendome euen to this day may and doth feele and rue Neither can in stories be founde any greater cause which first made the Turks so strong to get so much grouÌ„d oner christendom as they haue then the pestileÌ„t working of this pope in deposing excommunicating this worthy Emperour For as there was neuer no Emperour of long time which more victoriously preuailed in bridling and keping vnder these enemies of Christ or would haue done more against them then the said Fred. if he might haue ben suffered so after the deposing excommunicating of him when the French king neither woulde abide at home as he was counselled neither was yet able wtout the help of other to withstand the force and multitude of the sayd SaraceÌ„s and Tartarians being now ioyned together neither yet could the Emperour be suffered by the pope to rescue the king it followed thereof that the good king being taken prisoner all his army destroied the Turkes thereupon got such a hand and such a courage against the Christians that euer since
in an other worke of free iustification by grace And extenuated merits saying that they are no causes efficient of our saluation but onely sine qua non that is to say that workes be no cause of our iustification but yet our iustificatiō goeth not without them For the which his doctrine most sound and Catholicke he was condemned by the Pope an 1324. by the Popes decree extrauagant cap. Licet intra doctrinam Concerning the which man and his doctrine I thought good thus much to commit to history to the entent men may see that they which charge this doctrine now taught in the Church with the note of noueltye or newnes how iguoraunt and vnskilfull they be in the historyes and order of times fore past In the same part of condemnation at the same tyme also was Ioannes de Gunduno an 1330. and contayned also in the foresayd Extrauagāt with Marsilius Patauinus Whiche Ioannes wrote much vpon Aristotle and Auerrois and are yet remayning And no doubt but he wrote also of diuinity but not vnlike that these workes haue bene abolished In the same number and cataloge commeth also Guillermus Ockam who was in the yeare of our Lord 1326. as is afore mentioned pag. 375. and wrote likewise in defence of Ludouicus the Emperour agaynst the Pope and also in defence of Michael Generall of Grayfriers whom the Pope had excommunicated cursed for an hereticke Diuers treatises were by the sayd Ockam set forth whereof some are extant and in print as his questions distinctions some are extinct and suppressed as Ascentius reporteth quoòd essent aliquando asperiora Some againe be published vnder no name of the author being of his doing as the dialogue betwene the souldiour and the clarke wherin it is to be coniected what bookes and workes this Ockam had collected agaynst the Pope Of this Ockā Iohn Sledane in his history inferreth mention to his great cōmendation whose wordes be these William Ockam in time of Ludouicus 4. Emperor did florish about the yere of our Lord 1326. Who among other thinges wrote of the authority of the Bishop of Rome In the which booke he handleth these 8. questions very copiously whether both the administrations of the Bishops office and of the Emperors may be in one man 2. Whether the Emperour taketh his power and authority onely of God or els of the Pope 3. Whether the Pope and Church of Rome haue power by Christ to set and place kinges and Emperors and to commit to them theyr iurisdiction to be exercised 4. Whether the Emperor being elected hath full authority vpon the sayd his election to administer his Empire 5. Whether other kinges besides the Emperor and King of Romaines in that they are consecrated of priestes receiue of thē any part of their power 6. Whether the sayd kings in any case be subiect to their cōsecrators 7. Whether if the sayd kings should admit any newe sacrifice or should take to themselues the Diadeine without any further consecration they shoulde thereby lose their kingly right and title 8. Whether the seuen princes electors geue as much to the election of the Emperour as succession rightfull geueth to other kings Upon these questions he disputeth and argueth with sundry arguments and sundry reasons on bothe sides at length decideth the matter on the parte of the ciuil magistrate and by occasion therof entreth into the mention of the Popes decrees Extrauagant declaring how litle force or regard is to be geuen therunto Trithemius maketh mention of one Gregorius Ariminensis a learned a famous and right godly man who not much differing from the age of this Ockam about the yeare of our Lorde 1350. Disputed in the same doctrine of grace and free will as we doe nowe and dissented therein from the Papistes and Sophisters counting them woorse then Pelagians Of the like iudgement and in the same time was also Andreas de Castro as apeareth super lit 1. Sentent dist 45. and Burdianus vppon the Ethiques of Aristotle which both maintained the grace of that gospel as is now in the church receiued aboue 200. yeres since And what should I speake of the Duke of Burgundy named Eudo who at the same time An. 1350. disswaded the French king not to receiue in hys land the new founde cōstitutions decretall Extrauagant within his realme whose sage counsail then geuen yet remaineth among the French kings records as witnesseth Charol Molinaeus Dante 's an Italian wryter a Florentine lyued in the time of Ludouicus themperour about the yere of our lord 1300. and tooke his parte with Marsilius Patauinus against three sortes of men which he sayd were enemyes to the truth That is the pope Secondly the order of religious men which count thēselues the children of the church whē they are that children of the deuil their father Thirdly the Doctors of decrees and decretals Certain of his wrytings be extant abroad wherein he prooueth the Pope not to be aboue the Emperour nor to baue any right or iurisdiction in the Empire He cōfuteth the Donation of Constantine to be a forged and a fained thing as which neither did stande with any lawe or right For the which he was taken of many for an hereticke He complaineth moreouer very much the preaching of Gods worde to be omitted and in stede thereof the vaine fables of monkes and friers to be preached and beleued of the people and so the flock of Christ to be fed not with the foode of the Gospell but wyth winde The Pope sayeth he of a pastor is made a wolfe to wast the church of Christ and to procure with his Clergie not the word of God to be preached but his own Decrees In his canticle of purgatory he declareth the Pope to be the whore of Babylon And to her ministers to some hee applieth 2. hornes to some 4. As to the Patriarches whō he noteth to be the tower of the sayd whore Babilonicall Ex libris Dante 's Italice Hereunto may be added the saying out of the booke of Iornandus unprinted with the foresaid Dante 's that forsomuch as Antichrist commeth not before the destruction of the Empire therefore such as go about to haue the Empire extinct are forrunners and messengers in so doing of Antichrist Therfore let the Romaines sayth he and their Byshops beware least their sinnes and wickednes so deseruing by the iust iudgement of God the priesthood be taken from them Furthermore let all the prelates and princes of Germany take hede c. And because our aduersaries which obiecte to vs the newnes of our doctrine shall see the course and fourme of this religion now receaued not to haue ben eyther such a newe thing nowe or a thing so straunge in times past I will adde to these aboue recited master Taulerus a preacher of Argentine in Germany An. 1350. Who contrary to the Popes proceedings taught openly against al mennes merites
Wherefore afterward he tasted and suffred much aduersity trouble And not long after in the yeare of our Lord sayth he 1372. he wrote vnto the Byshop of Rome that he should not by any meanes entermeddle any more wtin his kingdom as touching the reseruation or distribution of benefices and that all such by shops as were vnder hys dominion should enioy their former and ancieÌ„t liberty and be confirmed of theyr Metropolitanes as hath ben accustomed in tunes past c. Thus much wryteth CaxtoÌ„ But as touching the iust number of the yere and time we will not be very curious or carefull about at this present Thys is out of all doubt that at what time all the worlde was in most desperate and vile estate that the lamentable ignorance and darknes of God his truth had ouershadowed the whole earth this man stepped forth like a valiant champioÌ„ vnto whom it may iustly be applyed that is spoken in the boke called Ecclesiasticus of one Simon the sonne of Onias Euen as the morning star being in the middest of a cloud as the Moone being ful in her course and as the bryght beames of the Sunne so doeth he shine and glister in the temple and Church of God Thus doth almighty God continually succor helpe wheÌ„ all thinges are in dispaire being alwaies according to the Prophecye of the Psalme a helper in tyme of need The which thing neuer more playnely appeared then in these latter dayes and extreme age of the Church when as the whole state condition not onely of worldly things but also of Religion was depraued and corrupted That like as the disease named Lethargus among the Phisâ—uons euen so the state religion amongst the Diuines was past al mens helpe and remedy The onely name of Christ remayned amongest Christians but his true liuely doctrine was as farre vnknowne vnto the most part as his name was coÌ„mon vnto al men As touching fayth coÌ„solation the end vse of the law the office of Christ of our impotency and weaknes of the holy ghost of the greatnes strength of sinne of true works of grace and free iustification of liberty of a Christian man wherein consisteth and resteth the summe and matter of our profession there was no mention or any word almost spokeÌ„ of Scripture learning diuinity was knowne but vnto a few that in the scholes onely there also turned coÌ„uerted almost al into sophistry In stead of Peter Paule men occupyed theyr time in studying Aquinas and Scotus and the maister of senteÌ„ce The worlde leauing forsaking the liuely power of Gods spirituall word and doctrine was altogether led and blinded with outward ceremonies humaine traditions wherein the whole scope in a maner of all christian perfection did consist depend In these was all the hope of obteining saluation fully fixed hereunto all thynges were attributed In so much that scarcely any other thyng was sene in the temples or Churches taught or spoken of in sermoÌ„s or finally inteÌ„ded or gone about in theyr whole life but only heaping vp of certain shadowed ceremonies vpon ceremonies neither was there any end of theyr heaping The people were taught to worship no other thing but that which they did see and did see almost nothing whiche they did not worship The Church being degenerated from the true Apostolick institutioÌ„ aboue al measure reseruing onely the name of the Apostolick Church but farre from the truth thereof in very deede did fall into all kinde of extreme tyranny where as the pouerty and simplicity of Christ was chauÌ„ged into cruelty and abhomination of life In stead of the Apostolicke giftes and continuall labours and trauelles slouthfulnes ambitioÌ„ was crept in amongst the priests Besides all this there arose sprong vp a thousand sortes and fashions of straunge religions being the onely root well head of all superstitioÌ„ How great abuses and deprauations were crept into the Sacramentes at what tyme they were compelled to worship similitudes and signes of thinges for the very things themselues and to adore such things as were instituted and ordeined onely for memorials Finally what thing was there in the whole state of Christen religion so sincere so sound and pure which was not defiled and spotted with some kind of superstitioÌ„ Besides this with how many bondes snares of dayly new fangled ceremonies the sely consciences of men redeemed by Christ to liberty were snared and snarled In so much that there could be no great differeÌ„ce almost perceiued betwene Christianitie and Iuishnes saue onely the name of Christ so that the state and condition of the Iewes might seeme somwhat more tolerable then ours There was nothing sought for out of the true fountaines but out of the dirty pudles of the Philistians The christian people were wholy caried away as it were by the noses with mere decrees and constitutions of men euen whether as pleased the bishops to lead them and not as Christes will did direct them All the whole world was filled and ouerwhelmed with errours and darknesse And no great maruell for why the simple and vnlearned people being far from all knowledge of the holy Scripture thought it sufficient inough for them to know onely these things whych were deliuered them by their pastors and shepheards and they on the other part taught in a maner nothing els but such things as came foorth of the Court of Rome Whereof the most part tended to the profite of their order more then to the glory of Christ. The Christian faith was esteemed or counted none other thing then but that euery man should know that Christ once suffred that is to say that all men should know and vnderstand that thing which the deuils theÌ„selues also knew Hypocrisie was counted for wonderful holines All men were so addict vnto outward shewes that euen they theÌ„selues which professed that most absolute singular knowledge of the scriptures scarsly did vnderstaÌ„d or know any other thing And thys euideÌ„tly did appere not only in the common sort of doctâ—urs and teachers but also in the very heades and captaines of the Church whose whole religion and holines consisted in a maner in the obseruing of dayes meates and garments and such like rethorical circumstances as of place time person c. Hereof sprang so many sorts fashions of vestures and garments so many differences of colours meates with so many pilgrimages to seuerall places as though f. Iames at Compostella could do that which Christ could not do at Canterbury Or els that God were not of like power strength in euery place or could not be found but being sought for by running gadding hether and thether Thus the holines of the whole yere was traÌ„sported and put of vnto the Lent season No countrey or land was counted holy but onely Palestina where Christ had walked himselfe wyth his corporall feete Such was the blindnes of
vulgare tounge as in the Latine tounge manifestly and plainly without any curious implication the same hereticall and erronious conclusions so repugnant to the determination of holy Church as is aforesayd to haue bene be condemned and which conclusions also we declare by these our letters to be vtterly condemned And that farthermore you forbid and canonically admonish and cause to be admonished as we by the tenour of these presents doe forbid and admonish you once twise and thrise and that peremptorily that none hereafter hold teach preach or defende the heresies and errours aboue sayde or any of them eyther in schoole or out of schoole by any sophistical cauillation or otherwise or that any admit to preache heare or hearken vnto Iohn Wyckliffe Nicholas Hereford Philip Reppindon Chanon reguler or Iohn Ayshton or Laurence Readman which be vehemently and notoriously suspected of heresie or els any other whatsoeuer so suspected or defamed or that either priuely or publiquely they either aide or fauoure them or any of them but that incontinently they shunne and auoide the same as a Serpent which putteth foorth moste pestiferous poyson And farthermore we suspend the sayd suspected persons from al scholasticall acte till such time as they shall purge themselues before vs in that behalfe and that you denounce the same publiquely by vs to haue bene and be suspended and that yee diligently and faithfully inquire of all their fautours and fauourers and cause to be inquired throughout all the haules of the sayde vniuersitie And that when you shall haue intelligence of their names persons that yee compell all and euery of them to abiure their outragies by Ecclesiasticall Censures and other paines Canonicall whatsoeuer vnder paine of the greater curse the whych against al and singular the rebellious in thys behalfe and disobeying our monitions wee pronounce so that their fault deceit and offence in thys behalfe deserue the same the sayde monition of ours being first sent which in this behalfe we exteeme and allowe Canonicall that then and agayne accordyng to the effect of these our letters c. The Absolution of all and singular such whych shall incurre the sentence of thys instrument by vs sent foorth whych God forbidde Wee specially reserue vnto oure selues exhortyng you the Chauncellour by the aspersion of the bloud of IESVS CHRIST that to the vttermost of your power hereafter you doe your indeuoure that the Clergie and people being subiecte vnto you if there be whych haue strayed from the Catholique faith by such errours may be brought home againe to the laud and honour of his name that was crucified and preseruation of the true faith And further our will is that whatsoeuer you shal do in the premisses in maner forme of our processe in this behalfe to be had and done that you for your parte when you shal be required thereunto plainly distinctly do certifie vs by your letters patents hauing the tenour hereof The conclusions and articles here mentioned in thys letter are aboue prefixed Of which some were cōdemned for hereticall some for erroneous After this within fewe daies the foresayd Archbyshop W. Courtney directed down his letters of admonition to Robert Rigge commissary of Oxford for the repressing of thys doctrine Which yet notwithstanding both then and yet to this day God be praised doth remaine The copie of his monition to the Commissary here out of hys owne Register foloweth ¶ The monition of the Archbyshop vnto the foresayd Chauncellour IN Dei nomine Amen Where as we William by the permission of God Archbyshop of Canterbury Lorde Primate of England and Legate of the Apostolicall sea by the consent of our suffraganes haue caused to be assembled together diuers clerkes both secular and regular of the vniuersitie of Oxford wythin our prouince of Canterbury and other Catholicke persons to informe vs of and vpon certaine conclusions heretical and erroneous generally and commonly preached and published in diuers places of the sayd prouince of Canterbury to the subuersion of the whole state of the Church and our sayd prouince And also mature deliberation had vpon the same by the common counsaile of the said our suffraganes their conuocates it was declared that certain of the sayde conclusions to haue bene and be condemned some for heretical and some for erroneous and notoriously repugnāt to the determinatiō of the church which we also our selues haue declared to be damnable And haue vnderstode by credible information and partly by experience that thou Robert Rigge Chancelor of the vniuersity aforesaid hast doest incline partly to the foresaid damnable conclusions whome also we in thys part haue partly suspected doest intend to molest these our Clerkes aboue specified others adhering vnto vs in this behalf as they ought to do through thy subtill and sophisticall imaginations sondry manifold wayes therfore we admonish thee M. Robert Chauncelour aforesaid the first second and third time and peremptorily that thou doest not greue let or molest iudicially or extraiudicially apertly or priuely or cause to be greued let and molested or procure directly or indirectly by thy selfe or any other as much as in thee lieth to be greued the foresayd Clerks secular or regular or such as fauor them in the premisses in their scholastical acts or in any other condition whatsoeuer And that thou suffer none hereafter to teach maintaine preach or defend any such heresies or errours in the sayde Vniuersitie either within or wythout the scholes Neither that thou do admit I. Wickliffe Nicholas Herford Philip Repindon Iohn Ayshton or Laurēce Redman which are vehemently and notoriously suspected of heresie or any other so suspected or defamed vnto that office of preaching But that thou denounce the sayd persons to be suspended whom we haue suspended from all scholastical act whilest they cleare their innocencie in this part before vs vnder the paine of the greater curse which we here in these wrytings denounce against thy person if thou shalt not obey those our admonitions with effecte as thy crime subteltie and offence in this behalfe shal require according to this our admonition premised which we repute in thys parte for canonicall as well then as now and now as wel as then reseruing the absolution of this sentence excommunicatorie if it happen to light vpon thee as God forbid specially vnto our selues Testified with the handes of the Iurers aboue in the page 410. before specified ¶ The examination of Nicholas Herford Philip Repingdon and Iohn Ayshton THe 18. day of the month and yere aforesaid in the chamber of the preaching Friers afore mentioned before the foresayde Archb. in the presence of diuers Doctours and Bachelers of Diuinitie and many Lawyers both Canon and Ciuil whose names are vnder written appeared M. Nich. Herford Philip Repingdon Iohn Ayshton Bachelers of diuinity Who after a corporal oth taken to shew their iudgements vpon the cōclusions aforesayd were examined seuerally eache one by himselfe before the
offer this my appeale vnto my Lord Iesu Christ my iust iudge who knoweth defendeth and iustly iudgeth euery mans iust and true cause The 22. Article A vicious and naughty man liueth viciously and naughtely but a vertuous and godly man lyueth vertuously and godly I answer my words are these That the deuision of all humaine works is in two parties that is that they be eyther vertuous or vicious For somuch as it doth appeare that if any man be vertuous and godly and that he do any thing he doth it then vertuously and godly And contrariwise if a man be vicious naught that whiche hee doth is vicious and naught For as vice which is called crime or offence and thereby vnderstande deadly sinne doth vniuersally infect or depraue all the acts and doinges of the subiect that is of the man whiche doth them so likewise vertue and godlines doth quicken all the actes and doyngs of the vertuous godly man in somuch that he being in the state of grace is layd to praye and doe good works euen sleping as it were by a certayn meanes working As S. Augustine S. Gregory and diuers other affirme And it appeareth in the sixt chapter of Luke If thine eye that is to say the minde or intention be simple not depraued with the peruersenes of any sinne or offence all the whole body that is to say all the actes and doinges shall be cleare and shyning that is acceptable and grateful vnto God But if thine eye be euil the whole body is darkned And in the second to the Corin. x. Chapter All thinges that you do do them to the glory of God And lykewise in the first Epistle to the Corinthians and last chapter it is sayd Let all your doinges be done with charitie Wherfore all kinde of lyfe and liuing according vnto charitie is vertuous and godly and if it be without charitie it is vicious and euill This saying may well be prooued out of the 23. chapter of Deuteronomy where God speaketh vnto the people that hee that keepeth hys commaundementes is blessed in the house and in the field out goyng and in comming sleeping and waking but he that doth not keepe his commaundementes is accursed in the house and in the fields in goyng out and comming in sleeping and waking c. The same also is euident by S. Augustine vpon the Psal. where he writeth that a good man in all hys doinges doth prayse the Lord. And Gregory saith that the sleep of saints and holy men doth not lack their merite How much more then hys doinges which proceede of good zeale be not weout reward and consequently be vertuous and good And contrariwise it is vnderstanded of hym which is in deadly sinne of whome it is spoken in the law that whatsoeuer the vncleane man doth touch is made vncleane To this end doth that also appertayne which is before repeated out of the first of Malachie And Gregorie in the first booke and first question sayth we doe defile the bread which is the body of Christ when as we come vnworthely to the table and when we being defiled doe drinke hys bloud And S. Augustine vpon the 146. Psalme sayth if thou doest exceed the due measure of nature doest not abstayne from glottony but gorge thy selfe vp wâ— dronkennes whatsoeuer laude or prayse thy tongue doth speake of the grace and fauour of God thy life doth blaspheme the same when he had made an end of this article the Cardinall of Cambray sayd The scripture sayth that we be all sinners And agayne if we say we haue nosinne we deceiue our selues and so we should alwayes liue in deadly sinne Iohn Hus aunswered the Scripture speaketh in that place of veniall sinnes the whiche doe not rtterly expell or put away the habite of vertue from a man but do associate theÌ„selues together And a certayne English man whose name was w. sayd but those sinnes do nor associate themselues with anye acte morally good Iohn Hus alledged agayne S. Augustines place vpon 146. Psalme the whiche when he rehearsed they all with one mouth sayd what makes this to the purpose The 13. article The minister of Christ liuing according to his law and hauing the knowledge and vnderstanding of the scriptures and an earnest desire to edifie the people ought to preach notwithstanding the pretended excommunication of the pope And moreouer if the pope or anye other ruler doe forbid any priestes or minister so disposed not to preach that he ought not to obey him I aunswere that these were my wordes That albeit the excommunication were eyther threatned or come out agaynst hym in such sort that a Christian ought not to doe the commandementes of Christ it appeareth by the wordes of S. Peter and the other Apostles that we ought rather to obey God then man whereupon it followeth that the minister of Christ lyuing according vnto this lawe c. ought to preach notwithstanding any pretended excommunication For it is euident that it is commanded vnto the ministers of the Church to preach the word of God Actes 5. GOD hath commaunded vs to preach and testifie vnto the people as by diuers other places of the scripture and the holy fathers rehearsed in my treatise it doth appeare more at large The second part of this article foloweth in my treatise in this maner By this it appeareth that for a minister to preache and a rich man to geue almes are not indifferent workes but duties and commaundementes Wherby it is further euident that if the pope or any other ruler of the Church do commaund any minister disposed for to preach not to preach or a rich man disposed for to geue almes not to geue that they ought not to obey hym And he added moreouer to the intent that you may vnderstand me the better I call that a pretended excommunication the whiche is vâ—iustly disordered and geuen forth contrary to the order of the law and Gods commaundements For the which the meere Minister appointed therunto ought not to cease from preaching neyther yet to feare damnation Then they obiected vnto him that he had sayd that suche kinde of excommunications were rather blessinges Uerely said Hus eueÌ„ so do I now say again that euery excommunication by the whiche a man is vniustly excommunicate is vnto him a blessing afore God according to that saying of the Prophet I will curse where as you blesse and contrariwise they shal curse but thou O Lord shalt blesse Then the Cardinal of florence which had alwayes a Notary ready at his hand to write such thinges as he coÌ„manded him said The law is that euery excommunication be it neuer so vniust ought to be feared It is true sayd Iohn Hus for I do remember eight causes for the whiche excoÌ„munication ought to be feared Then sayd the Cardinall is there no more but eight It may be said Iohn Hus that there be more The
in S. Paules Epistle ad Chessall and also in the reuelation of S. Iohn Which Scriptures otherwise without the opening of these historyes can not so perfectly bee vnderstand of the whiche Scriptures we mynde hereafter Christ graunting orderly as the course of matter shall lead vs to make rehearsall An other cause is that we may learne thereby eyther with the publique Churche to lament with our brethren such a great defection and decay of christian fayth through these wicked Turkes or els may feare thereby our owne daunger The thyrd cause that we may pōder more deeply with our selues the scourge of God for our sinnes and corrupte doctrine which in the sequele hereof more euidently may appeare to our eyes for our better admonition Fourthly the consideration of this horrible persecution of the Turkes rising chiefely by our discord and dissention among our selues may reduce vs agayn from our domesticall wars in killing and burning one of an other to ioyne together in Christian patience and concorde U. but chiefely these great victoryes of the Turkes and vnprosperous speed of our men fighting agaynst thē may admonish teach vs folowing the example of the olde Israelites how to seek for greater strēgth to encounter with these enemyes of Christ then hitherto we haue done First we must cōsider that the whole power of Sathan the prince of this world goeth with the Turkes Whiche to resist no strēgth of mans arme is sufficient but onely the name spirite and power of our Lord Iesus the sonne of god going with vs in our battels as among the olde Israelites the Arcke of Gods couenaunt and promise wente with them also fighting agaynst the enemies of God For so are wee taught in Scripture that we christen mē haue no strength but in Christ onely Whether we warre agaynst the deuilt or agaynst the Turke it is true that the Scripture sayeth Sine me nihil potestis facere i. without me you ea do nothing Otherwise there is no puissaunce to stand agaynst the deuill or to conquere the world Nisi fides nostra that is our fayth onely all the promises of God touching saluation be annexed beyonde which promises we muste not goe for the worde must be our rule He that presumeth beyond the promises in the word expressed goeth not but wandereth hee can not tell whether Neither must we appoynt God how to saue the worlde but must take that way whiche he hath appointed Let vs not set our God to schoole nor cōprehēd his holy spirite within our sculles He that made vs wtout our counsell did also redeeme vs as pleased hym If he be mercifull let vs be thankefull And if his mercyes surmoūt our capacity let vs therfore not resist but search his word and thereunto apply our will which if we will doe all but contentious wil soone be at a poynt Let vs therfore search the will of our God in his word and if he will his saluation to stand free to all nations why do we make marchandise thereof If he haue graciously offred his waters to vs without mony or mony worth let vs not hedge in the plētuous springes of his grace geuen vs. And finally if God haue determined his owne sonne onely to stand alone let not vs presume to admixt with his maiesty any of our trumpery He that bringeth S. George or S. Deuise as patrons to the field to fight against the turk leaueth Christ no doubt at home Now how we haue fought these many yeres agaynst the Turke though storyes keep silence yet the successe declareth We fight agaynst a persecutour being no lesse persecutours our selues We wrastle against a bloudy tyraunt and our handes be as full of bloud as his He killeth Christes people with the sword and we burne them with fire He obseruing the works of the law seeketh his iustice by the same the like also do we But neither hee nor we seeke our iustification as we shoulde that is by fayth onely in the sonne of God And what maruell then if our doctrine being as corrupt almost as his and our conuersation worse if Christe fight not with vs fighting agaynst the Turke The Turke hath preuayled so mightely not because Christ is weake but because that Christians be wicked and theyr doctryne impure Our temples with Images our hartes with idolatry are poluted Our priestes stinck before God for adultry being restrayned from lawfull matrimony The name of god is in our mouthes but his fear is not in our harts We warre agaynst the Turke with our workes Masses traditions and ceremonies but we fight not agaynst hym with Christ and with the power of his glory whith if we did the field were wonne Wherfore briefely to conclude saying my iudgement in this behalfe what I suppose this hope I haue do beleue that when the Churche of Christ with the Sacramentes therof shal be so reformed that Christ alone shall be receaued to be our iustifier all other religions merites tradition images patrons and aduocates set a part the sword of the Christians with the strength of Christ shall soone vanquish the Turkes pride and fury But of this more largely in the processe of this story The sixte and last cause why I thinke the knowledge of the Turkes history requisite to be considered is this be cause that many there be which for the they be farther frō the Turkes and thinke therfore themselues to be out of daūger take little care and studye what happeneth to theyr other brethren Wherefore to the intent to excite theyr zeale and prayer to almighty God in this so lamentable ruin of Christes church I thought it requisite by order of history to geue this our natiō also something to vnderstand what hath bene done in other nations by these cruell Turkes and what detriment hath bene and is like more to happen by them to the Church of Christ except we make our earnest inuocatiō to almighty God in the name of hys sonne to stop the course of the deuill by these Turkes and to stay this defection of Christians falling daylye vnto them and to reduce them agayn to his fayth which are fallen frō him Which the Lorde Iesus of his grace graunt wyth speede Amen Before we enter into this story of the Turks and Saracens first let vs call to remembraunce the Prophecy and forewarning of S. Paule writing to the Thess. in his 2. Epistle in these words Be not moued nor troubled in your myndes eyther by preaching or by writing or by letter frō vs as though the day of the Lorde were at hande for the Lord will not come except there come a defection first and the wicked person be reuealed c. Of this defection sundry mindes there be of sundry expositours some thinking this defection to meane a falling away from the Empyre of Rome some from the obedience of the Pope But as S. Paul little passed vpon the outward glory of
Queene Elizabeth The trayterous murdering of the Lord Iames Regent of Scotland Martyr The chiefe cause of al these latter persecution in the Church is onely the priuate quarrell of the Bishop of Rome The plantation of the Popes supremacie proued not to be of God Iohn 8. Luke 18. The 3. question Apocal. 13. The two beastes in the booke of ReuelatioÌ„ described The second beast with the hornes like a Lambe The misterie of the first beast rising out of the Sea applied The Image of the beast resembled to the Monarchie of Rome Apocall 13. Of these 42. monethes and the exposition thereof read page 101. The wounded head of the beast in the reuelation what it meaneth The second beast rising out of the land pretending the hornes of a Lambe what it meaneth Apocall 13. The Misterie of the 13. chapter of the Reuelations expounded Ex platina in vita Gregoâ—ij 7. The Image of the old Monarchie reuiued by the Bishop of Rome Power to doe the workes of the beast before his sight Apocal. 13. The 4. question 2. Thess. 2. Religion of Christ spiritual and not corporall The Pope turneth the spirituall religion of Christ to a corporall religion The whole summe of the Popes Catholicke religion set forth in partes A man may be Catholique by the Popes religion without any working of the holy ghost The nature of tâ—ue Christian Religion described Saluation of man standeth onely in fayth of Christ. Fayth in Christ no light matter to fleshe and bloud Many thinges incident to saluation besides fayth but not as causes thereof Workes of sanctification how they come and follow fayth Esay 58. Math. 25. Euseb. lib. 8. cap. 1. Plat. de rep 8. Hippocrates Constantinus erus Ad Martyres Ad deum de inundantibus bellorum procellis Math. 16. Three thinges noted in Christes wordes The order of the disposition of this history 1 The suffering time of the church 2 The florishing time of the Church 3 The declining time of the church 4 The time of Antichrist in the Church 5 The reformation of the Church Church of Rome Foure thinges to be considered in the Church of Rome 1. Title 2. Iurisdiction 3. Lyfe 4. Doctrine The title of the Pope The iurisdiction of the Pope The iurisdiction of the Pope The properties of life in the Romish Clergy The doctrine of the Pope Pope siluester the second Pope Gregory 7. called Hildebrand Pope innocentius the third Pope Bonifatius the eight Equinocé That is in name onely and not in very deede Vutuocè That is both in â—ame and also in definition and effect agreeing with the name The Church of Rome as now it is is not Apostolicall but onely aequiuocè The argument of Pighius Hosius and Eckius for the aucthoritie of the Church of Rome Aunswere Fallacia aquiuoci The minor examined The maior examined A distinction The church of Rome distincted into a double consideration of tymes The 〈◊〉 of Rome how it was commendâ—d of the 〈◊〉 Doctours The principall obiection of the Papistes agaynst the Protestants Aunswere to the obiection The church of Rome reuolted from the Church of Rome An other obiection of the papists An answere to the obiection No man bound to follow the opinions of hys Godfathers in all poyntes vnlesse they be consonant in al things The church of Rome distincted froÌ„ the Church of Rome Two times of the Church of Rome considered and examined The first poynt The enormities of life in the latter Churche of Rome described Policies and practises of Rome to get mony XV. Practises of the newe Churche of Rome to get mony Summa totalis The iurisdiction and power of this new church of Rome examined This â—ewe Church of Rome in three poyntes challenged Nicen. Con. Cap. 6. Victor stopped from his excommunication by Ireneus Boniface the first falsefieth the Councell of Nice The 6. Councell of Carthage Appellations to Rome forbidden in England Appellations to Rome forbiddeÌ„ in Fraunce Ex Annonio de gestis FraÌ„corum Lib 5. Cap. 33. The Popes iurisdiction resisted in Fraunce Pragmatica sanctio The Popes iurisdiction concerning elections examined Platina Sabel Enead 8. lib. 6. ConstaÌ„tine the 4. Emperour of Constantinople The Popes bibliothe carie suspected The constitution of Constantine the 4. Emperour of ConstaÌ„tinople examined Rubrica de ordinatione Episcopi ex Caelestino Papa dist 63. Cap. Cleri Dist. 63. Cap. Sacrorum Libertie graunted to the Clergy and to the people to chuse their Bishop Carolus Magnus Ludouicus Pâ—us The decree Ego Ludocus dist 63. suspected Gratianus Volâ—teranus what ground they haue of their recordes Dist. 63. ca. Ego Ludouicus Election of the Bishop of Rome standeth vpon the coÌ„sent of the Clergy and the people of Rome The decree Ego Ludouicus proued fals Dist. 23. ca. In Nomine Domini The iudiciarie power of the Pope examined Georg. Turonens in Francorum hist. lib. 10. ca. 18. The Popes jurisdiction vsurped in geuing and disposing ecclesiastical promotions 16. q. 7. cap. emnes Basilicae The Councell of Nice cap â— The generall Councell of Antioch cap. 9. 9. q. 3. cap. per singulas Pragmatica sanctio sancti Ludouici Impropriations and first finites of benefices Institutiones canonicae sub Ludouico Pio. The wordes of Prosper Aug. ad Bonifac Vowsons and pluralities of benefices Three points wherein the Popes Church erreth in his iurisdiction 1 Ecclesiasticall iurisdiction falsly restrained impropriate to the Church of Rome which ought to be generally equall to all Churches Christian. 2 Ecclesiasticall iurisdiction abused and extended in the church of Rome further then the word limiteth Christening of Bels. 3 The iurisdiction of the Pope abused and vsurped in temporal matters where he hath nothing to doe Popes submitted in the olde tyme to Emperours Ex cap. 1. de iuramentis calumniat Dist. 97. cap. 1. Plat. in vita Euge. 2. Euidences prouing ecclesiasticall persons to haue bene subiect to their Magistrates in causes both Ecclesiasticall temporall Euidences out of the Scripture Dauid 1. Par. cap. 30.31 Ezechias 4. Reg. 18. The order of Abias was the eight order among the Priests 1. Par. 24. Salomon Iudas Machabeus 1. Mac. 10. 1. Mac. 14. Iosaphat 2. Par. 19. Iohn 19. Rom. 13. Theophilactus Aug. ad Bonifacium Aug. contra CresconiuÌ„ li. 3. cap. 5. Thomas de regim princip li. â— cap. 32. 1. Pet. 2. Gregor ad Maurit Aug. lib. 3. epist. 61. The Pope calleth king Lucius Christes Vicar 23. q. cap. 5. principes cap. Administratores Dist. 97. ca. ecclesiae cap. Victor Dist. 79. ca. Si duo 24. q. 3. cap. De illicita Ex Nouel 5. Iustinian Diuine seruice vsed in the vulgare tongue Clodoueus Concilium Aureliense Carolus Magnus Canonicall Scripture onely to be read in Churches Conc. Cartha 3. cap. 47. Bishops and Priests charged to pâ—each with diligence Superstition in Funerals forbidden Ex. Ansegiso Abbate lib. 1. cap. 76. Ludouicus Pius Ex Ans. lib. 1. cap. 20. Lib. 2. C de
pope Straight handling of the kings L. Cobham would not obey the beast The confession answer of the L. Cobham newly copyed Cayphas sitteth in consistory Antichrist was here in full power A signe of gods true 〈◊〉 The Sacrament of the Lords â—ody Penaunce Images Pilgrimage The aunswer examined Quarel picked where 〈◊〉 was geuen The Christen aunswere of the Lord Cobham vnto their quarellinges The wolfe was hungry he must needes be fed with bloud A tyrannous whore is that mother His auÌ„swer not to their mindes Antichrist setteth men aboue God The L. CobhaÌ„ resorteth vnto Christ. What could be more reasonably had if they had reasoÌ„ to receaue it A doctrine of deuils to blinde the simple Ex magna professu Thom 4 Arundel The first Article The second Article The third Article The seede of the Serpent The fourth Article He seeth their ignoraunce and malice He putteth his life in Gods hand Ex â—troque exemplari The couÌ„sell of Cayphas The phariseis and Scribes A rable of Antichristes ConciliuÌ„ ma lignansiuÌ„ For a false coulor sweare they All done to deceiue the ignoraunt Lord Cobham commeth againe before them Ex â—etusto exemplari LondineÌ„siuÌ„ The curse of Antichrist Malachi 2. A woluishe after of gentlenesse L. Cobham confesseth himselfe into God Mans law before Gods law preferred â—liere 51. The Christen beliefe of the Lord Cobham Math. 26. Mark 14. Luke 22. 1. Cor. 11. Antichrist alloweth not this faith The sacrament of the aultar Iohn Whithead gone from his opinion All this would not helpe A blasphemous bloode Quarell pickers The sacrameÌ„t of Christes body is both the body and bread Neither will scripture nor reason serue This opinioÌ„ hath S. Augustine Gelasius contra Eutichen The popes diuâ—nitic Materiall Iohn 6. An heresie after the papistes making 1. Cor. 10 The sacrament is called bread The determination of the church must stand whatsoeuer Paule saith A most christen aunswere The iudgement of L. Cobham concerning the determinatioÌ„ of the Church The Doctours consounded in their owne question The L. CobhaÌ„ beleueth not in the Pope An heresie after the papistes Holy church defined Consider him to be then in shrewde handlinge Walden contra Wieleuistas li. ar 2. Cap. 67 How we may iudge or not iudge by the scriptures Math. 7. Iohn 1. Iohn 7. Deut. 16. Psal. 56. Diuersitie of iudgementes A persite aunswere Esay 5. Esay 55. Walden in prafasione doctrina 7. A great aduersary Hieroni. in breniâ—ri im minori Luke 11. Iohn 10. Doctours when the scripture faile they begin to raise The clergie to sit on life or death hath no ground in scriptures Followers of Cayphas 26. Bishops of Rome togeather mat tirs saue one ly 4. A coÌ„parison betwene the martirs and the Popes tyme. A coÌ„parison betwene Christ and the Pope Rome is Antichristes neast Esay 9. Friers proued seditious and yet fouÌ„d no traytors Math. 23. The religió of Bishops Note I pray you how those are counted traitors and sedious that teach or cause Gods truth to be taught Luke 23. Iohn 19. Math. 24. Prophecy Prophecy Priestes Deacons Market this working of Sathan Act. 6. The first article Transubstantiation of bread into the body The L. Cob his beliefe in the sacrament Theâ— Article Confessió of sinne to God onely Malachi 20 The 3. Article Who is next into Peter Succession not of place but of conditioÌ„s maketh Peters heire Antichristes head body taile The 4. Article Pilgrimage What is to be dóe with Images Saintes are becoÌ„e now couetous beggers A whelpe of the same heare Images not to be worshipped The crosse whether it is to be worshipped Galat. 6. The materiall crosse is not materiall to our faith What it is to reioyce in the crosse of Christ. SlauÌ„dered with the truth These meÌ„ seeme to stand onely vpon their estemation amoÌ„gest the people A woluishe offer of gentleness Bloudy muâ— therâ—n Suffered of god as a plague An hereticke foâ— confessing of Christ. Ezec 18. Ezec 35. The wolfe would appeare charitable See if they shew not themselues Ex magno processu Thomae Arund eli That church is an whore A true shepe heareth the voice of a true pastor A colour of deceite As Caiphas did Christ. Christ is condeÌ„ned in his faithful members How spirituall these fathers are Keepe the sepul chre neuer so much yet Christ will rise None office left vndone pertaining to Antichrist What care is here to hold vp their popery Tho. Waldi in susesculo ZizanioruÌ„ Wseleus Richarde Clifford Rob. Mascall Ex â—eroque exemplari Math. 10. Iob. 1. Math. 10. He prayeth for his enemyes Ex â—etusto exemplari LoÌ„dinensiuÌ„ A testimoni all made by his frendes To stop lying lippes A rehersall of his belief In forme of bread but not without bread he meaneth The clergie in hate of the people A practise of false priests These are their coÌ„mon feates Walden in sasesculo zi zansorum Wielens Make from whence this geate commeth Fine worâ—â—â—hip I 〈◊〉 Alas good can thou 〈◊〉 slaundeâ—◠〈◊〉 proue 〈◊〉 by 〈◊〉 No scripâ—â— haue they to 〈◊〉 Intollera 〈◊〉 〈◊〉 they 〈◊〉 made 〈◊〉 such an 〈◊〉 And this maintaine they still The pope holy bible of papists Marke this haÌ„dling This charge geue they commonly For confirmation of this historie Ex archiuis et Regist. Tho. Arund Archiep. Cant. Polydorus and Edw. Haull deceiued A thing thought right necessary that the L. Cobham should be made out of the way or els not possible for papistry to florish Sir I. Oldecastel in fauour with the kyng The keyes of the church falsely wrasted The L. Cobham excommunicated The L. Cobham cast into the Tower The teres of the Crocadile Popish absolution neglected The Sacrament of the aultar Of penance Of Images Of pilgrimages See whether these men picke quarelles where they neede now Here is no mention made of the worde of God Wolues clothed in 〈◊〉 skins The summe in the poâ—â—â— beliefe Confession The Popes â—â—premacy Pilgrimage Conueneâ—â—â— in 〈◊〉 〈◊〉 Christum 〈◊〉 Psal. 2. The sacrament both body and bread in diuers respectes How confession is to be alowed What honour is to be done to the crosse The pope is Antichrist the Byshops are his members and fryers his tayle The bolde talke of the L. Cobham They cal them selues humble which rule ouer kinges and exercise the tyranny of the world Folowing christes footsteppes cleane contrary The vniuersall church meaning by a figure the part for the whole They call light darknes and darknes light Like will to like So did the Pharisies deliuer Christ vnto Pilate Syr Rob. Morley The L. Cobham returned againe to the Tower Alanus Copus Anglus with his fixe Dialogues Erostratus to get him a fame set Dianas temple on fire Alanus Copus Anglus intemperately abuseth hys penne Copus a barker agaynst dead me ... Answere to Alanus Copus Indifferency of the reader craued Whether the L. Cobham be to be iudged a traytor or a martyr The L. Cobham true and obedient to
the councell whether it be lawfull to appeale to Christ or no. The popishe church derideth Christ. Hus accused for trusting that Wickliffes soule is saued Sedition laid to his charge Hus accused for mouing certaine tumultes against the clergie and deuision in the vniuersitie of Prage A story of popes The cause why Swinco other of the Clergie did flie out of Prage This doctor Naso was counsailer to king Wenceslus A declaration how the Germaines departed froÌ„ the vniuersitie of Prage The penaltie of money was 100. siluer shocke The slauÌ„der of the vnshamefast Sycophant Palletz speaketh against Iohn Hus. Hus coÌ„mitted to custodie Ierome of Prage The Cardinall of Cambray Iohn de Clum The aemperours oratioÌ„ to I. Hus. The answer of I. Hus vn to the Emperour 1. Articles laide to I. Hus. The answer of Iohn Hus concerning his booke of the church S. Paule was neuer any member of the deuill Two maner of separatioÌ„s from the church The members of the church neuer fall finally away The predestinate is alwaies a member of the vniuersal church although not in present iustice To be in the church and a member of the church Predestination Both good and bad in the Church The Church is taken sometime for the congregation of the elect faithful so is the article taken in the Creede Peter neuer was head of the whole vniuersal Church The Church builded vpon Peter how The vicare of Christ how he is to be taken Eâ—â—â—ard ad Eu â—enâ—â—m lib. 4. Prelates making merchandise of holy orders The Pope taketh his originall 〈◊〉 the Emperours 96. disâ— The pope is not the head of any particuler church The popes power vaine Distinction of merite and of office Holynes cómeth not by sitting but by folowing The Cardinalles do count it heresie that they should be compelled to be followers of the Apostles 18. I. Hus condeneth the crueltie of the prelates in seeking the death of heretickes The betraying and condemning of innocents And how coulde this bishop of Cambray vnderstand the bookes of I. Hus being written in BohemiaÌ„ speach which he vnderstoode not 19. The church militant standeth in three partes 1. Ministers 2. Nobles 3. CommoÌ„s 20. Three kinds of obedieÌ„ce 1. Spirituall 2. Secular 3. Ecclesiasticall True obedience ruled by Gods coÌ„mauÌ„demeÌ„t Deut. 24. 21. Appealing vnto Christ. Appealing to Christ forbiddeÌ„ by the Cardinal of Cambray The appeale of Iohn Hus from pope Iohn 23. vnto Christ. The ferlicht coÌ„plaint prayer of christ against wicked iudges After the example of Christ he maketh his prayer to God A godly prayer of Iohn Hus. Chrisostome Andrew of Prage Robert bishop of Lincolne appealed from meÌ„ to christ Iohn Hus complaineth of Michaell de Causis his great enemie The procurator of I. Hus laid in prison at Rome The pope proued to do against his owne canon lawe 22. A knot found in a rushe The tree that is good bringeth forth good fruit 2. Cor. 10. 1. Cor. vlt. Deu. 23. Cardinall of Cambray obiecteth Iohn Hus aunswereth Forbidding to preach whether it ought to be obeyed Act. 5. Preaching almose geuing be not workes indifferent but duties commaundementes To forbid a minister to preach And to forbid a rich man to geue almose is both one How the popes cursinges are blessinges The Cardinall of Florence with his Notarie 8. Causes why excommunication ought tobe feared 24. A minister â—re admitted is more â—â—unde to preach then to doe any other work â—â—in rey the popes proâ—intioÌ„ notâ—â—thstaning Censures of the Popes Churche multiplyeth the Popes â—â—ctousnes Christ inâ—â—dited â—ne but â—rayed for all 1. Pet. 2. Rom. 12. 1. Articles drawen out of the trea tise written against Steuen Palletz The Emperours iudgement of I. Hus. The Cardinall of Cambray The Cardinal of Cambray Articles drawen out of his treatise written against Stanislaus de Znoyma 4. 1. Article Paule how he was both a blasphemer also a member of Christ. 2. Article Predestination 3. Article Who so committeth deadly sinne swâ—â—â—eth from the faith Tit. cap. 1. 4. Article The wordes of Christ for binding and losing vnles they be well vnderstanded minister to much feare or presumption 5. Article Binding loosing chiefly and principally belong to Christ. To true absolution 4. thinges are required 6. Article Ex Gregorio Priestes more geuen to their owne lucre and belly then to the seruice of Christ. 7. Article The Popes power â—oing vngodly is not to be feared 8. Article The Pope doing contrarye to Christ is not the vicare of christ but Antichrist 9. Article I. Hus neede not proue this article the pope will proue it himselfe 10. Article Top reach against the popes commandement 11. Article How farre prelates are to be obeied Isydorus Concilia prâ—ceptâ— 12. Article The clergie and laitie may iudge of the works of their prelates Iudgement double Secret in the coâ—â—â— of coÌ„science Open in the â—â—urt of authoritie 13. Article To Godâ— warde all wicked ministers be suspended 14 Article The laye people supplanted by the Clergy 15. Article The dishonestâ—e of such as gathered falâ—â— accusatioÌ„s against Iohn Hus. 16. Article 17. Article 18. Article 19. Article Articles 19. drawen out by the Parisians against I. Hus. Iohn Gerson Chauncelor of Paris 1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. The wordes of the Cardinall of Cambray vnto I. Hus â—er his accusation A double inconuenience for I. Hus to fall in I. Hus aunwereth The Cardinal of Cambray appointeth I. Hus certaine conditions wherby he may be deliuered The answer of I. Hus. The Emperour exhorteth Iohn Hus to recant The Emperour rehearseth the Cardinall of CaÌ„brayes wordes The force of false witnes The Emperour to Iohn Hus. An olde bishop of Pole Obiection of a priest better sed then taught Palletz against Iohn Hus. A new heape of slaunders I. Hus waxeth faint and weary An other quarel against I. Hus touching these three men beheaded at Prage Vide supra pag. 590. I. Hus belied Ex puris affirmatiuis non con sistet argum in 2 figuta Another quarel picked by Englishe men against Iohn Hus The testimonial of Oxford for Wikliff brought to Prage A peece of the stone of Wickliffes sepulchre brought for a relique to Prage The othe of Palletz The othe of Michael de Causis Iohn Hus witnesseth the Lord. I. de Clum doth coÌ„fort Iohn Hus. The Emperours oratioÌ„ to the president of the councell That which god plateth man shall neuer roote vp Hierome of Prage mentioned and promoted by the Emperour 4. Bishops sent to Iohn Hus. The pitifull and louing oration of I. de Clum vnto I. Hus. 〈◊〉 marneâ—as constance of Iohn Hus. That is no 〈◊〉 modeâ—â— that are regardeth to obey 〈◊〉 then manifest veâ—â—â— Iohn Hus answereth The sermon where the â—â—tence The theame His theame confirmed by Aristotle They cannot abide the laitie to rule in any case All the popishe religion lieth in landes lordships and liberties Note here the