Frier What thinkest thou thy selfe better learned then S. Thomas The Martyr I do arrogate no such learning vnto my self But this I say this parable is not so to be expoūded but is set forth for example of the Lord to cōmend to vs charity toward our neighbour how one should help an other The Frier Thou sayst in thy cōfessiō y t we are iustified onely by faith I wil proue y t we are iustified by works By our workes we do merite Iustification Ergo by workes we are iustified The Martyr I deny the antecedent The Frier S. Paule Heb. the last sayth Forget not to doe good and to distribute vnto others Talibus enim victimis promeretur Deus 1. For by such oblatiōs God is merited We merite God by our workes Ergo we are iustified by our workes The Martyr The wordes of S. Paule in that place be otherwise and are thus to be translated Talibus enim victimis delectatur Deus c. 1. With such sacrifices God is delighted or is well pleased The Iudge Vilard Vilard the Iudge turned the booke and found the place euen to be so as the prisoner sayd Here the friers were maruellously appalled troubled in theyr mindes of whom one asked then what he thought of confession The Martyr To whom the martyr answered that confession onely is to be made to God that those places whiche they alledge for auricular confession Confession out of S. Iames and other are to be expounded of brotherlye reconciliation betwene one another and not of confession in the Priestes eare And here agayne the friers stood hauing nothing to say agaynst it A blacke Frier Doest thou not beleue y e body of Christ to be locally and corporally in the sacrament I will prooue the same Iesus Christ taking bread sayd Transubstitiation this is my body Ergo it is truely his body The Martyr The verbe est is not to be takē here substantiuely in his owne proper signification as shewing the nature of a thing in substance as in Philosophy it is wont to be takē but as noting y e property of a thing signifiyng after the maner phrase of the Scripture Where one thing is wont to be called by the name of an other so as the signe is called by the name of the thing signified c. So is Circumcision called by the name of the Couenaunt and yet is not the Couenaunt So the Lambe hath the name of the Passeouer yet is not the same In which 2. Sacraments of the olde law ye see the verbe est to be taken not as shewing the substaunce of being but the property of being in the thing that is spoken of And so likewise in the Sacrament of the new law The Frier The Sacraments of the old law of the new do differ greatly for these geue grace so did not y e other The Martyr Neither the sacramentes of the olde Sacraments geue no grace nor of y e new law do geue grace but sheweth him vnto vs which geueth grace in deed The minister geueth the sacramēts but Iesus Christ geueth grace by the operation of the holy Ghost of whom it is sayd This is hee which baptiseth with the holy Ghost c. The Frier The fathers of the old Testament Iohn 2. were they not partakers of the same grace and promises with vs The Martyr Yes for S. Paule sayth that the fathers of y e old Testament did eat the same spirituall meat and dyd drinke of the same spirituall drinke with vs. The Frier Iesus Christ sayth Iohn 6. Your Fathers did eate Manna in the desert and are dead Ergo they were not partakers of the same grace with vs in the new Testament The Martyr Christ here speaketh of them which did not eate that Manna with fayth which was a type and figure of that bread of life The true eating of Māna that came from heauen and not of them which did eate the same with fayth as Moses and Aaron Iosua Caleb and suche other who vnder the shadowes of the olde Testament did look for Christ to come For so it is written of Abraham that hee sawe the day of Christ and reioysed not seeing it with his bodely eyes but with the eyes of his fayth Here the doltish Doctor was at a stay hauing no thing to say but heare frend be not so hoat nor so hasty tary a while tary a while At length after his tarying this came out The Frier I will proue that they of the olde Testamēt were not partakers of the same grace with vs. The fathers of the olde Testament howe they were vnder the law and howe they were vnder grace The lawe sayth S. Paule worketh anger And they that are vnder the law are vnder malediction Ergo they of the olde law and Testament were not partakers of the same grace with vs. The Martyr S. Paule here proueth that no man by the lawe can be iustified but that all men are vnder the anger and curse of God therby for so much as no man performeth that which in the law is comprehended and therfore we haue need euery man to runne to Christ to be saued by faith seing no man can be saued by the law For who so euer trusteth to the lawe hoping to finde iustification therby and not by Christ onely the same remayneth still vnder malediction not because the law is cursed or the times therof vnder curse but because of the weakenes of our nature which are not able to performe the law The Frier S. Paule Rom. 7. declareth in the olde Testamēt to be nothing but anger and threatnings and in the new Testament to be grace and mercy in these wordes where he sayth Wretched man that I am who shall deliuer me from the body of this death The grace of god by Iesus Christ. The Martyr S. Paule in this place neither meaneth nor speaketh of the difference of times betwene the olde and the new Testament but of the conflicte betweene the flesh and the spirite so that whereas the flesh is euer rebelling agaynst the spirit yet the spirituall manne notwithstanding through the faith of Christ hath the victory Furthermore the true translation of y e place hath not Gratia Dei but Gratias ago Deo per Iesū Christum c. Primacius the Officiall The Officiall seeing the Frier almoste here at a poynt The Sacrament set in sayd Thou lewd hereticke doest thou deny the blessed Sacrament The Martyr No Syr but I embrace and reuerēce the Sacrament so as it was instituted of the Lord and left by his Apostles The Officiall Thou denyest the body of Christ to be in the Sacrament and thou callest the Sacrament bread The Martyr The Scripture teacheth vs to seeke the bodye of Christ in heauen and not in earth where we reade Colos. 3. If ye be risen with Christ seeke not for the thinges which are vpon the earth but for the thinges which are
or not Which question rose vpon a certaine contētion which had beene betwene them before For Barnes had affirmed that albeit God requireth of vs to forgeue our neighbour God forgeueth vs first before we forgeue our neighbour Rom. 15. to obtaine forgeuenesse of hym yet he sayd that God must forgeue vs first before we forgeue our neighboure For els to forgeue our neyghbour were sinne by the text that sayeth All that is not of faith is sinne c. Thus the matter being propounded Gardiner to proue the contrary came foorth wyth hys arguments two or three to the which argumentes sayeth Gardiner Barnes coulde not aunswere but desired to be spared that nyght Gardiners report Disputation betweene Barnes Gardiner and the next morning he would answer his arguments In the morning Gardiner wyth the hearers being againe assembled D. Barnes according to the appoyntment was present who then went about to assoil his arguments To his solutions Gardiner againe replied And thus continued they in thys altercation by y e space of two houres Steuen Gardiner in his preface to George Ioye In the ende of thys Cockfight Winchester thus cōcludeth thys glorious tale and croweth vp the triumph declaring howe Barnes besought him to haue pitie of hym to forgeue hym and to take hym to be hys scholer whome then the sayd Winchester as he confesseth himself receiuing not as his scholer but as hys companion offred to hym a portion oute of his liuing to the summe of xl li a yere Steuen Gardiner offereth to Doct. Barnes 40. pounde a yeare Which if it be true as Steuen Gardiner himselfe reporteth why then doth this glorious Cackatrice crowe so much against Barnes afterward and cast him in the teeth bearing all the world in hand that Barnes was his scholler whereas he himselfe heere refuseth Barnes to be hys scholer but receiueth hym as hys companion fellowlyke But to the storie This done the king being aduertised of the conclusion of this matter betweene Barnes and Winchester was cōtent that Barnes shoulde repaire to the Bishoppes house at London the mōday folowing Which he did with a certaine other cōpanion ioyned vnto him Who he was Winchester there doth not expresse only he saith y t it was neyther Hierome nor Garret In this next meeting betweene Barnes and the bishop vpon the foresaid monday the said bishop studying to instruct Barnes vttered to him certain articles or conclusions to the number of x. the effect wherof here followeth Winchesters Articles against Barnes THe effect of Christes passion hath a condition The fulfilling of the condition diminisheth nothing the effecte of Christes passion They that wil enioy the effect of Christes passion must fulfill the condition The fulfilling of the condition requireth firste knowledge of the cōdition which knowledge we haue by faith Faith commeth of God and thys faith is a good gifte It is good and profitable to me it is profitable to me to do well and to exercise thys faith Ergo by the gifte of God I may do well before I am iustified Therfore I may do wel by the gift of God before I am iustified towardes the attainment of iustification There is euer as muche Charitie towardes God as faith And as faith encreaseth so doth charitie encrease To the attainment of iustification is required faith and charitie Euery thing is to be called freely done wherof the beginning is free and at liberty wythout any cause of prouocation Faith muste be to me the assuraunce of the promyses of God made in Christ if I fulfil the condition loue must accomplish the condition wherupon foloweth the attainment of the promise according to Gods truth A man being in deadly sinne maye haue grace to do the workes of penaunce whereby he may attaine to hys iustification These Articles for somuch as they be sufficiently aunswered and replyed vnto by George Ioy in his Ioynder Reioynder agaynst Winchester I shall not neede to cūber this work with any new adoe therewith but onely referre the reader to the bookes aforesayd where he may see matter enough to answere to these popish articles I told you before how the king was contented y e Barnes shuld resort to the house of the bishop of Winchester to be traded and directed by the bishop which Barnes then hearing the talk of y e people hauing also conference with certayne learned men within two dayes after his comming to y e bishops house waxed weary thereof so comming to the bish signified vnto him that if he would take him as one y t came to conferre he would come still but els he would come no more so cleane gaue ouer the bishop This beinge knowen vnto the king thorough sinister complaints of popish Sycophantes Barnes againe was sent for and cōuented before the king who grieuously being incensed against him enioyned both him Hierom and Garret at the solemne Easter sermons at S. Mary spittle opēly in wryting to reuoke the doctrine whych they before had taught At which sermons Ste. Gardiner also himself was present to heare theyr recantation First Doctor Barnes according to hys promise made to the king solempnely and formally beganne to make his recantation whych done he wyth much circumstance and obtestation called vpon the Byshop as is aboue touched and asking of hym forgeuenes required hym in token of a graunt to holde vp hys hand to the entent that he there openly declaring his charitie before the worlde the Byshop also would declare his charitie in like maner Which when the bishoppe refused to doe at the first as he was required Barnes againe called for it desiring him to shew his charitie and to holde vp his hande Which when he had done w t much a do wagging his finger a litle then Barnes entring to his Sermon after his prayer made beginneth the processe of a matter preaching contrarye to that which before he had recanted In so much that the Maior whē the Sermon was finished sittinge wyth the Bishop of Winchester asked him whether he should from the pulpit sende hym to warde to be forth comming for that his bold preaching contrary to hys recantation The like also did Hierome and Garret after hym The king had appointed before certain to make report of the sermons Besides them there was one who wryting to a frende of hys in the Court in the fauour of these preachers declared how gayly they had all handled the matter both to satisfie the recantation and also in the same Sermons to vtter out the truth that it might spread without let of the world Wherfore partly by these reporters partly by the negligent looking to this letter Barnes Garret and Hierome commaunded to the 〈◊〉 which came to the Lord Cromwels hands sayeth Gardiner Barnes wyth his other fellowes were apprehended and committed to the Tower Steuen Gardiner in his foresayde booke against George Ioye woulde needes cleare himselfe that he was in
that he hath affirmed published taught diuers opinions of Luther and wicked heresies after that he was summoned to appeare before vs and our Councell That man hath no free will That man is in sinne so long as he liueth That childreÌ„ incontinent after their baptisme are sinners All Christians that bee woorthie to bee called Christians doo knowe that they are in grace No man is iustifyed by workes but by fayth onely Good workes make not a good man but a good man doth make good workes That fayth hope and charitie are so knit that hee that hath the one hath the rest and hee that wanteth the one of them wanteth the rest c. with diuers other heresies and detestable opinions and hath persisted so obstinate in the same that by no counsayle nor perswasion he may be drawne therefrom to the way of our right faith All these premisses being considered we hauing God and the integritie of our fayth before our eyes Wolues in â—ambes 〈◊〉 and following the counsayle and aduise of the professours of the holy Scripture men of law and others assisting vs for the tyme do pronounce determine and declare the said M Patrike Hamelton for his affirming confessing and mayntayning of the foresayd heresies and his pertinacitie they being condemned already by the Church generall Councels and most famous Vniuersities to be an hereticke and to haue an euill opinion of the fayth and therefore to be condemned and punished like as we condemne and define him to be punished by this our sentence definitiue depriuing and sentencing him to be depriued of all dignities honours orders offices and benefices of the Church M. patricke geuen to the secular power and therefore do iudge and pronounce him to be deliuered ouer to the secular power to be punished and his goodes to be confiscate This our sentence definitiue was geuen and read at our Metropolitane Church of S. Andrewes the last day of the moneth of February an 1527. being present the most reuerend fathers in Christ and Lords Gawand Byshop of Glasgow George Byshop of Dunkelden Iohn Byshop of Brecham William Byshop of Dunblane Patrike Prior of S. Andrew Dauid Abbot of Abirbrothoke George Abbot of Dunfermeling Alexander Abbot of Caunbuskyneth Henry Abbot of Lendors Iohn Prior of Pittyrweme the Deane and Subdeane of Glasgow M. Hugh Spens Thomas Ramsay Allane Meldrun c. In the presence of the Cleargy and the people After the condemnation and Martyrdome of this true Saint of God was dispatched by the Byshops and Doctours of Scotland the rulers and Doctours of the Uniuersitie of Louane hearing therof receaued such ioy consolation at the sheding of that innocent bloud that for the aboundance of hart they could not stay their penne to vtter condigne thanks applauding and triumphing in their letters sent to the foresaid Bishop of S. Andrewes Doctours of Scotland at the worthy famous deseruings of their aâ—chieued enterprise in that behalfe as by the tenour of their sayd letter may appeare which heere foloweth ¶ The copie of a letter congratulatorie sente from the Doctours of Louane to the Archbysh of S. Andrewes and Doctours of Scotland commending them for the death of mayster Patrike Hamelton A letter of thankes sent froÌ„ Louane to them of Scotland for shedding the bloud of Patricke Hamelton YOur excellent vertue most honourable Bishop hath so deserued that albeit we be farre distant both by sea and land without coniunction of familiaritie yet we desire with all oure harts to thanke you for your woorthy deede by whose workes that true faith which not long ago was taynted wyth heresie not only remayneth vnhurt but also is more confirmed For as oure deare friend M. Alexander Galoway Chanon of Aberdon hath shewed vs the presumption of the wicked hereticke Patrike Hamelton which is expressed in this your example in that you haue cut him off when there was no hope of amendement c. The which thing as it is thought commendable to vs so the maner of the proceeding was no lesse pleasaunt What ioy the Papistes make in spilling the bloud of Christians that the matter was perfourmed by so great consent of so many estates as of the Cleargy nobilitie and vulgare people not rashly but most prudently the order of law being in all poyntes obserued We haue seene the sentence which ye pronounced and alway do approue the same not doubting but that the Articles which be inserted are erroneous so that whosoeuer will defend for a truth any one of the same with pertinacitie shoulde be esteemed an enemie to the fayth and an aduersary to the holy Scripture And albeit one or two of them appeare to be without errour If ye coulde shew to what place of the scripture we would gladly beare you to them that wyll consider onely the bare words as for example good woorkes make not a good man but a good man worketh good workes yet there is no doubt but they conteyne a Lutherane sense which in a maner they signifie to wit that workes done after fayth and iustification make not a man the better nor are worthy of any rewarde before God Beleeue not that this example shall haue place onely among you for there shall be among externe nations which shall imitate the same c. Certaynly ye haue geuen vs great courage so that now we acknowledge your Vniuersitie which was founded according to the example of our Vniuersitie of Louane to be equall to ours or else aboue and would God occasion were offered of testifying our mindes towarde you In the meane time let vs labour wyth one consent that the rauening Wolues may be expelled from the sheepefold of Christ while we haue tyme. Let vs study to preach to the people more learnedly hereafter The vniuersity of S. Andrewes was founded about the yeare of our Lord 1416. in the reigne of kyng Iames the first who brought into Scotland out of other countreyes 2. Doctors of Diuinitie and 8. Doctors of decrees with diuers other Hect. Boet. Libâ— 16. cap. 17. and more wisely Let vs haue Inquisitours espyers of bookes coÌ„taining that doctrine especially that is brought in from farre countreys whether by a postatiue Monkes or by Marchauntes the most suspected kynde of meÌ„ in these dayes It is sayd that since Scotland first embraced the ChristiaÌ„ fayth it was neuer defiled with any heresie Perseuere therfore being moued thereunto by the exaÌ„ple of England your next neighbour which in this most troublous tyme is not chauÌ„ged partly by the working of the Bishops amoÌ„g the which * * He meaneth Fisher B. of Rochester who wrote against Oecolampadyuâ— and Luther and at length was beheaded for treason K. Henry 8. is here a Matthias when he maketh with you but when he put downe the pope and his Abbeyes theÌ„ ye make him an hereticke Roffensis hath sheweth himselfe an Euangelicall Phoenix and partly of the kyng declaring himselfe to be an other Mathias of the new law
he that beleueth the Gospel beleueth God To beleue the Gospel is this That Christ is the Sauiour of the world Iohn 4. Christ is our Sauiour Luke 2. Christ bought vs with his bloud Heb. 13. 1. Pet. 1. Apo. 5 Christ washed vs with his bloud Apoc. 1. Christ offered himselfe for vs. Heb. 9. Christ bare our sinnes on his owne backe c. 1. Pet. 2. The 17. proposition The 17. proposition He that beleueth not the Gospel beleueth not God Argument Fe. He that beleueth not Gods word beleueth not God himselfe Maior ri The Gospel is Gods worde o. Ergo he that beleueth not the Gospel beleueth not God him selfe Minor Conclus and consequently he that beeleueth not those things aboue wrytten and such other beleueth not God The 18. proposition The 18. proposition He that beleueth the Gospel shal be safe Go ye into all the worlde and preache the Gospell vnto euery creature he that beleueth and is baptised shal be saued but he that beleueth not shal be condemned Mark 16. A comparison betwene faith and incredulitie A comparison betweene Fayth and Incredulity FAith is the roote of all good Incredulitie is the roote of all euill Faith maketh God and man good frendes Incredulitie maketh them foes Faith bringeth God and man together Incredulitie sundereth them All that faith doth pleaseth God All that Incredulitie doth displeaseth God Faith onely maketh a man good and rightuous Incredulitie onely maketh him vniust and euill Faith maketh a man a member of Christ. Incredulitie maketh him a member of the deuill Feith maketh a man the inheritour of heauen Incredulitie maketh him inheritour of hell Faith maketh a man the seruaunt of God Incredulitie maketh him the seruaunt of the deuill Faith sheweth vs God to be a swete father Incredulitie sheweth him a terrible iudge Faith holdeth stiffe by the word of God Incredulitie wauereth here and there Faith counteth and holdeth God to be true Incredulitie holdeth him false and a lier Faith knoweth God Incredulitie knoweth him not Faith loueth both God and his neighbour Incredulitie loueth neither of them Faith onely saueth vs. Incredulitie onely condemneth vs. Faith extolleth God and his deedes Incredulitie extolleth her selfe and her owne deedes Of hope HOpe is a trusty looking after the thing that is promised vs to come as we hope after the euerlasting ioy which Christ hath promised vnto all that beleue in him We should put our hope and trust in God a lonely and in no other thing What hope is IT is good to trust in God and not in man Psal. 118. He that trusteth in his owne heart is a foole Prou. 28. It is good to trust in God and not in princes Psal. 118. They shall be like vnto the Images whych they make and all that trust in them Psal. 115. He that trusteth in his owne thoughtes doth vngodly Prou. 12. Cursed be he that trusteth in man Ier. 17. Bid y e rich men of thys world that they trust not in their vnstable richesse but that they trust in the liuyng God 1. Tim. 6. It is hard for them that trust in mony to enter into the kingdome of heauen Luke 18. Moreouer we should trust in him onely that may helpe vs God onely may helpe vs therefore we should trust in him onely Well are they that trust in God and woe to them that trust not in him Psal. 2. Ier. 17. Well is that man that trusteth in God for God shall be his trust Psal. 14. Eccles. 34. He y t trusteth in him shal vnderstand the verity Sap. 3. They shall all reioyce that trust in thee they shall euer be glad and thou wilt defend them Psal. 5. Of Charitie CHaritie is the loue of thy neighbor The rule of charity is this Doe as thou wouldest be done to The rule of Charitye for Christe holdeth al alike the rich the poore the frend and the foe the thankfull and vnthankfull the kinseman and stranger A comparison betwene Faith Hope and Charitie FAith commeth of the worde of God A difference betweene Faith Hope charitye Hope commeth of faith and Charitie springeth of them both Faith beleeueth the word Hope trusteth after it that is promised by the word Charity doth good vnto her neyghbor thorow the loue that it hath to God and gladnes that is wythin her selfe Faith looketh to God and hys worde Hope looketh vnto his gift and reward Charity looketh on her neighbours profite Faith receaueth God Hope receaueth hys rewarde Charitie loueth her neighbour with a glad heart and that without any respect of reward Faith pertaineth to God onely Hope to hys rewarde and Charitie to her neighbour The doctrine of workes No maner of workes make vs rightwise WE beleeue that a man shal be iustified without workes What good workes doe Rom. 3. No man is iustified by the deedes of the lawe but by the faith of Iesus Christe and we beleeue in Iesu Christe that we may be iustified by the faith of Christe and not by the deedes of the lawe For if righteousnesse come by the lawe then died Christ in vaine Gal. 2. That no man is iustified by the lawe is manifest for a rightwise man liueth by his faith but y e law is not of faith Moreouer sith Christ the maker of heauen earth Act. 17. and al that is therein behoued to die for vs we are compelled to graunt that we were so farre drowned sunken in sin Workes doe not make vs righteous that neither our deedes nor al the treasures that euer God made or myght make coulde haue holpen vs out of them therfore no dedes no Workes may make vs rightwise No workes make vs vnrightwise IF any euell workes make vs vnrighteous then the contrary workes should make vs rightwise Argumentū a contrario sensu But it is prooued that no woorkes can make vs rightwise therefore no workes maketh vs vnrightwise Workes maketh vs neither good nor euill IT is proued that woorkes neither maketh vs rightwise nor vnrightwise Workes make vs neither good nor euill before God therfore no works make vs either good or euill For rightwise and good are one thing vnrightwise and euil likewise one Good workes make not a good man nor euill workes an euill man but a good man bringeth foorth good workes and an euill man euill workes Good fruite maketh not the tree good nor euill fruite the tree euill but a good tree beareth good frute and an euill tree euil frute A good man can not doe euill workes nor an euill man good workes for a good tree can not beare euill fruite The goodnes of the tree goeth before his fruite nor an euill tree good frute A man is good ere he do good workes and euill ere hee do euil works for the tree is good ere it beare good frute and euil ere it beare euil frute Euery man and the workes of man are eyther good or euill
of your power and that from hencefoorth ye shall accept repute and take the Kings Maiestie to be the only supreme head in earth of the Church of England and that to your cunning witte and vttermost of your power without guile fraude or other vndue meane ye shall obserue keepe mainteine and defend the whole effects and contents of all and singular Actes and Statutes made and to be made within this Realme in derogation extirpation and extinguishment of the Byshop of Rome and his authoritie and all other Actes and Statutes made and to be made in reformation and corroboration of the Kings power of supreme head in earth of the Church of England and this ye shall do agaynst all maner of persons of what estate dignitie degree or condition they be and in no wise do nor attempt nor to your power suffer to be done or attempted directly or indirectly any thing or things priuely or apertly to the let hinderance dammage or derogation thereof or of any part thereof by any maner of meanes or for any maner of pretense And in case any othe bee made or hath bene made by you to any person or persons in maintenance or fauour of the Bishop of Rome or his authority iurisdiction or power ye repute the same as vaine and adnihilate so helpe you God c. In fidem praemissorum ego Edmundus Boner electus confirmatus Londonensis Episcopus huic praesenti chartae subscripsi ¶ Ecclesiasticall matters an 1538. It will be iudged that I haue lingred peraduenture too much in these outward affaires of Princes and Ambassadours Anno 1538. Wherefore leauing with these by matters perteynyng to the Ciuill state a while I mynde the Lord willyng to put my story in order agayne of such occurreÌ„ts as belong vnto the Church first shewyng such Iniunctions and Articles as were deuised and set forth by the kyng for the behoofe of his subiectes Wherein first is to be vnderstaÌ„ded that the kyng when he had taken the title of supremacie from the Byshop of Rome and had translated the same to himselfe and was now a full Prince in his owne realme although he wel perceiued The king and his counsaile bearing with the weakenes of the people by y e wisedome and aduise of the Lord Cromwell and other of his CouÌ„saile that the corrupt state of the Church had neede of reformatioÌ„ in many thyngs yet because he saw how stubburne and vntoward the hartes of many Papistes were to be brought from their old persuasions and customes and what businesse he had with them onely about the matter of the Popes title he durst not by and by reforme all at once which notwithstaÌ„dyng had bene to be wished but leadyng them fayre and softely as he might proceeded by litle and litle to bryng greater purposes to perfectioÌ„ which he no doubt would haue done The booke of articles deuised by the king for queitnes of the people c. if the Lord Cromwell had lyued and therfore first he began with a litle booke of Articles partly aboue touched bearyng this title Articles deuised by the Kynges highnesse to stable Christen quietnesse and vnitie among the people c. * Articles deuised by the kyng IN the contentes of which booke first be set forth the Articles of our ChristiaÌ„ Creede which are necessarely and expressely to be beleued of all men Of 3. SacrameÌ„ts Then with the kynges Preface goyng before foloweth the declaration of iij. Sacramentes to witte of Baptisme of Penaunce and of the Sacrament of the Aultar In the tractation wherof he altereth nothyng from the old trade receaued heretofore froÌ„ the Church of Rome Further then procâ—edyng to the order and cause of our iustificatioÌ„ he declareth that the onely mercy and grace of the father promised freely vnto vs for his sonnes sake Iesu Christ and the merites of his Passion and bloud Of iustification be the onely sufficient and worthy causes of our iustification yet good workes with inward contrition hope and charitie and all other spirituall graces and motions be necessarily required and must needes coÌ„curre also in remission of our sinnes that is our iustification and afterward we beyng iustified must also haue good workes of charitie and obedieÌ„ce towardes God in the obseruyng and fulfillyng outwardly of his lawes and commaundementes c. As touching Images Of Images he willeth all Byshops preachers to teach the people in such sorte as they may know how they may vse them safely in Churches and not abuse them to Idolatry as thus that they be represeÌ„ters of vertue and good example and also by occasioÌ„ may be styrrers of meÌ„s myndes and make them to remember themselues and to lameÌ„t their sinnes and so farre he permitteth them to stand in Churches But otherwise for auoydyng of Idolatrie he chargeth all Byshops preachers diligently to instruct the people that they coÌ„mit no Idolatry vnto them in sensyng of them in kneelyng and offeryng to theÌ„ with other like worshyppynges whiche ought not to be done but onely to God And likewise for honoryng of Saintes the Byshops and preachers be commauÌ„ded to informe the people Of honoring of Saintes how Saints hence departed ought to be reuerenced honored how not That is that they are to be praysed honored as the elect seruauÌ„ts of Christ or rather Christ to be praysed in them for their excellent vertues plaÌ„ted in them for their good example left vs teachyng vs to lyue in vertue goodnes not to feare to dye for Christ as they did also as aduauncers of our prayers in that they may but yet no confidence nor any such honour to be geuen vnto them which is onely due to God And so forth charging the sayd spirituall persons to teache their flocke that all grace and remission of sinnes and saluation can no otherwise be obteined but of God onely No mediation but by Christ. by the mediation of our Sauiour Christ who is onely a sufficient Mediatour for our sinnes and that all grace and remission of sinne must proceede onely by mediation of Christ and no other From that he commeth further to speake of rites ceremonies in Christes Church Of rites and ceremonyes as in hauyng vestimentes vsed in Gods seruice sprinklyng of holy water giuyng of holy bread bearyng of CaÌ„dles on Candlemas day taking of ashes bearyng of Palmes creepyng to the Crosse settyng vp the Sepulcher hallowing of the fonte with other like customes rites ceremonies all which old riâ—es and customes the foresayd booke doth not by and by repeale but so farre admitteth them for good and laudable as they put men in remeÌ„braunce of spirituall thynges but so that the people withall must be instructed how the sayd ceremonies conteine in them no such power to remitte sinne but onely that to be referred vnto God by whome onely our sinnes be forgeuen vs. And so concluding with Purgatory he maketh an ende of those Articles
As the sacrament of Baptisme is a Sacrament of regeneration and forgiuenes of sinnes to the person that is Baptised But if it be caried about to be worshipped and shewed to other as meritorious for their remission and regeneration to them it is no sacrament 2. No sacrament nor ceremonie doth profite or conduce but them only which take and vse the same The 2. rule 3. Only the death of Christ and the worke of his sacrifice vppon the crosse is to be applied to euery man by faith for saluation and health of his soule The 3. rule Beside this worke alone to apply any action or worke of Priest or any other person as meritorious of it selfe and conducible to saluation to soules health or to remission of sinnes it is Idolatrie and derogatorie to the Testamente of God and to the bloud of Christ preiudiciall 4. To make Idoles of sacramentes and to woorshyp dumbe things for the liuing God The 4. rule 2. Cor. 10. it is Idolatry Fugite Idola c. 1. Cor. 10. 5. Euery good worke whatsoeuer it be that a man doth profiteth onely himselfe The 5. rule and cannot be applied to other men Ex opere operato to profite him vnto merite or remission only the Actions of Christ except 6. No man can apply to an other the sacrifice of Christes death by any worke doing The 6. rule but euery man must apply it to himselfe by his owne beleeuing Iustus ex fide sua viuet Habacuc 2. 7. The Sacrifice of Christes deathe dothe saue vs freely by it selfe The 7. rule and not by the meanes of any mans working for vs. 8. The Passion of Christ once done and no more is a full and a perfecte oblation and satisfaction for the sinnes of the whole world The 8. rule both originall and Actuall by the vertue of which Passion the wrath of God is pacified toward mankind for euer Amen 9. The Passion of Christ once done is onely the obiect of that faith of ours whiche iustifieth vs and nothing else The 9. rule And therefore whosoeuer setteth vp any other obiect beside that Passion once done for our faith to apprehend and to behold the same teacheth damnable doctrine and leadeth to Idolatrie Against all these rules priuate Masses directly doe repugne For first beside that they transgresse the order example and commaundement of Christ which diuided the bread and cup to them all they also bring the Sacramente out of the right vse wherunto principally it was ordeined For where as the vse of that Sacrament is principally instituted for a testimoniall and remembraunce of Christes death the priuate Masse transferreth the same to an other purpose either to make of it a gasing Idoll or a worke of application meritorious The Sacrament of the Lordes supper put out of his right vse by priuat massâ—s or a sacrifice propiciatory for remission of sinnes or a commemoratioÌ„ for soules departed in Purgatory accordyng as it is written in their Masse booke Pro quoruÌ„ memoria corpus Christi sumitur Pro quoruÌ„ memoria sanguis Christi sumitur c. Where as Christ sayth contrary Hoc facietis in meam commemorationem Furthermore Christes memory put out in dirige masses the Institution of Christe is broken in this that where the Communion was giueÌ„ in common the priuate Masse suffereth the Priest alone to eate drink vp all and when he hath done to blesse the people with the emptie cuppe SecoÌ„dly whereas Sacraments properly profite none but theÌ„ that vse the same in the priuate Masse the SacrameÌ„t is receaued in the behoofe not onely of him that executeth but of them also that stand lookyng on of them also which be farre of or dead and in Purgatory Thirdly A supplication wheÌ„ by y e scripture nothyng is to be applyed for remission of our sinnes but onely the death of Christ coÌ„meth in the priuate Masse as a worke meritorious done of the Priest which beyng applyed to other is auayleable Ex opere operato both to him that doth it and to them for whom it is done ad remissionem peccatorum Fourthly priuate Masses all other Masses now vsed of the SacrameÌ„t make an Idol of commemoration make adoration in stead of a receauyng make a deceauyng Adoration in place of shewing forth Christes death make new oblation of his death of a coÌ„munioÌ„ make a single sole supping Oblation c Fiftly whereas in this generall frayltie of mans nature Meriting for other no maÌ„ can merite by any worthynes of workyng for him selfe the Priest in his priuate Masse taketh vpon him to merite both for him selfe and for many other Sixtly it standeth agaynst Scripture that the Sacrifice and death of Christ can bee applyed any other wise to our benefite and iustification then by fayth Wherfore it is false that the action of the Masse can apply the benefite of Christes death vnto vs. Ex opere operato Opus operatum sine bono motu vtentis vel sacrificantis Seuenthly where as the benefite of our saluatioÌ„ and iustifiyng standeth by the free gift grace of God through our fayth in Christ Priuate masses against the free grace of God contrary the application of these Popish Masses stoppeth the freenesse of Gods grace and maketh that this benefite must first come through y e Priestes handes and his opus operatum vnto vs. The eight contrarietie betweene priuate Masse and gods word is in this That where the scripture sayth Vnica oblatione coÌ„summauit eos qui sanctificantur in perpetuum With one oblation he hath made perfect them that be sanctified for euer Heb. 10. agaynst this rule the priuate Masse proceedeth in a contrary doctrine making of one oblation a dayly oblation and that which is perfectly done and finished newe to be done agayne And finally that which was instituted onely for eating and for a remembraunce of that oblation of Christ once done the Popish Masse maketh an oblation and a new satisffaction dayly to be done for the quicke and the dead To coÌ„clude these both priuate and publicke Masses of Priestes Priuate masses turne our faith from Christes body crucified to Christ sacrificed in their masses turne away the obiect of our fayth from the body of Christ crucified to the body of Christ sacrifised in their Masses And where God annexeth the promise of iustification but onely to our fayth in the body of Christ crucified they do annexe promise of remissioÌ„ a poena culpa to the body in their Masses sacrificed by their application besides diuers other horrible and intolerable corruptions whiche spryng of these their priuate and publicke Masses whiche here I leaue to other at their leysure further to conceaue and to consider Now let vs proceede to the other Articles folowyng ¶ The fourth and fift Articles of vowes and Priestes Mariage As we haue discoursed before by histories and order of tyme The 4.
Masses What man in all the primitiue Churche more then 4. hundreth yeares after the Apostles time did euer so say or thinke at what tyme there were no suche priuate Masses vsed Priuate Masses But afterwarde in the processe of the Article folowe other blinde sophistications to make the people beleeue that they should receiue by them diuine consolations and benefites And why doe they not plainely declare what consolations and benefites those be By application of masses is ment when the passiâ— and merites of Christ is applied to any by the vertue of the Masse The Bishops here do name no application and merite for they knowe that they can not be defended Yet they dally wyth glosing wordes whereby they may winde out and escape if any should improue their application And yet notwithstanding they would haue this their application to be vnderstanded and beleeued of the people They woulde haue this Idolatrous perswasion confirmed to witte that thys sacrifice doth merite vnto others remission A poena culpa release of all calamities and also gaine luker in common trafficke and to conclude whatsoeuer els the carefull heart of man doth desire The lyke Sophistication they vse also where they say that Priests mariage is against the law of God They are not ignoraunt what S. Paule sayth Priestes mariage 1. Tim. 3. A Bishop oughte to be the husband of one wife and therefore they know right well that Mariage is permitted to Priestes by the law of God But because nowe they say they haue made a vowe they goe craftely to worke and doe not say that priests for their vowes sake can not marrie but plainely geue out the Article after this sorte that Mariage of Priestes is vtterly against the lawe of God Againe what impudencie and tyranny do they shew moreouer when they compell mariages to be dissolued and command those to be put to death whych will not put away their wiues and renounce theyr matrimony Wher as the vow of Priests if it had any force at all should extend no further but onely to put them from the ministerie if they would mary And this no doubt is the true meaning of the Councels and Canons O cursed Byshops Winchester cuâ—â—â—ning in the arte of iugling called deceptio visus O impudent and wicked Winchester who vnder these colourable fetches thincketh to deceiue the eyes of Christ and the iudgements of all the godly in the whole worlde These things haue I wrytten that you may vnderstand the crafty sleights and so iudge of the purpose and pollicie of these Byshops The worde of God ought simply to be handled without all sophistryâ— For if they woulde simply and hartely search for the truth they would not vse these craftie collusions and deceitfull iugglings This Sophistication as it is in all other affaires pernitious and odious so aboue al things most specially it is to be auoyded in matters of Religion wherein it is a heynous impiety to corrupt or peruert the pure word of God And heereof the Deuill whiche is called Diabolus specially taketh his name because he wrasteth the word of God out of mennes hearts by such false iuggling and sophistical cauillations And why do not these Bishops as well plainely vtter and confesse that they will abide no reformation of doctrine and Religion in the Church for that it shall make against their dignitie pompe pleasure Why do not their adherents also and such as take their part plainly say that they will retaine still thys present state of the Churche for their owne profite tranquilitie and maintenaunce Thus to confesse The cloked hipocrisie of false Papistes were true and plaine dealing Now whiles they pretende hypocritically a false zeale and loue to the truth and sincere Religion they come in w t their blinde sophistications wherwith they couer their errours for their Articles set forth in thys act be erroneous false impious how glorious soeuer they seme outwardly Wherfore it were to be wished that these bishops would remember Gods terrible threatning in the prophet Esay Wo to you sayeth he which make wicked lawes Esa 10. Esa. 5. What wil you doe in the day of visitation and calamitie to come c. Woe vnto you that call euill good c. Now to come more nere to the matter which we haue in hande this cannot be denied but that long and horrible darkenes hath bene in the church of Christ. Mans traditions counted for Gods seruice Mens traditions not onely haue bene a yoke to good mens consciences but also which is much worse they haue bene reputed for Gods holy seruice to the great disworship of God There were vowes thyngs bequeathed to churches diuersitie of garments choice of meats long babling prayers pardoÌ„s image worship manifest idolatry committed to saints the true worship of God and true good workes not knowen Briefly little difference there was betwixte the Christian and heathen religion as stil is yet at Rome to this present day to be sene The true doctrine of repentance of * remission of sinnes whych commeth by the faith of Christ of iustification of faith of the difference betweene the lawe and the gospell of the right vse of the SacrameÌ„ts was hid and vnknowen The keyes were abused to the maintenance of the Popes vsurped tyrannie Ceremonies of mens inuention were much preferred before ciuile obedience and dueties done in the common wealth Unto these errours moreouer was ioyned a corrupte life The filthy life of the Clergy for lackee of mariage full of all lecherous and filthy lustes by reason of the law forbidding Priestes to marrie Out of thys miserable darknes God something hath begon to deliuer his church through the restoring againe of true doctrine For so wee must needes acknowledge that these so great and long festred errors haue not ben disclosed and brought to light by the industry of man This restoring of the Gospell is onely of God and not of man but thys light of the Gospel is onely the gift of God who nowe againe hath appeared vnto the Church For so doth the holy Ghost prophecie before how in the later times the godly should sustaine sore perillous conflicts with antichrist foreshewing that he should come enuironed with a mighty and strong army of Bishoppes hypocrites and Princes that he should fighte agaynste the truth and slay the godly And that now all these things are so come to passe it is most euident and caÌ„ not be denied The tirannie of the byshop of Rome hath partly brought in errors into y e church partly hath confirmed them nowe maintaineth the same with force and violence as Daniel well foreshewed And muche we reioyced to see you deuided froÌ„ him By the 6. Articles all errours and traditions are maintayned hoping and trusting well that the Church of England would now florish But your Byshops be not deuided from the Romish Antichrist his Idolatrie errours and vices they
seuen Sacramentes of the Churche Stokesly defendeth the 7. Sacramentes The Archb. of Yorke Lincolne Bath Chichester Norwiche also fauoured his part and sect On the contrary part was the Archb. of Canterbury the Bishops of Salisbury Ely Harford and Worcester with many other After much communication had on either part that they had long contended about the testimonyes of the Doctors which as it seemed vnto them dissented disagreed among themselues the Archbishop of Caunterbury at the last spake and sayd thus vnto them IT besemeth not men of learning and grauity to make much babling and brawling The Archb. of of Canterburies Oration to the Byshops about bare wordes so that we agree in the very substance effect of the matter For to brawle about words is the property of Sophisters such as meane deceit subtlety which delight in the debate and dissension of the world in the miserable state of the Churche and not of them whiche shoulde seeke the glory of Christ Sophiâ—â—â—â—â—tion of wordes to be avoyded in 〈◊〉 weight and should study for the vnitie quietnes of the Church There be waighty controuersies nowe â—â—oued and put forth not of ceremonies and light thinges but of the true vnderstanding and of the right difference of the lawe and of the Gospell of the maner and waye how sinnes bee forgeuen of comforting doubtfull and wauering consciences by what meanes they may be certified that they please God 〈◊〉 and 〈…〉 religion necessary to 〈◊〉 discussed seeing they feele the strength of the lawe accusing them of sinne of the true vse of the Sacramentes whether the outward worke of theÌ„ doth iustifie man or whether we receaue our iustification by fayth Item which be the good workes and the true seruice and honour which pleaseth God and whether the choyse of meates the difference of garmentes the vowes of Monkes and priestes and other traditions which haue no worde of God to confirme theâ— whether these I say be right good workes and suche as make a perfect Christian man or no. Item whether vayne seruice and false honouring of God and mans traditions doe binde mens consciences or no Finally whether the ceremony of confirmation of orders and of annealing False worshipping Ceremoniâ—â— and such other whiche cannot be proued to be institute of Christ nor haue anye worde in them to certifie vs of remission of sinnes ought to be called Sacraments and to be compared with Baptisme and the supper of the Lord or no These be no light matters but euen the principall poyntes of our Christian religion Wherfore we conteÌ„d not about words and titles but about high and earnest matters Christ saith Blessed be the peacemakers Math. 5. 2. Tim. â— for they shal be called the sonnes of God And Paule writing vnto Timothie commaunded Byshops to auoyde brawling and contention about wordes whych be profitable to nothing but vnto the subuersion and destructioÌ„ of the hearers and monisheth him specially that he should resist with the scriptures wheÌ„ any man disputeth with him of the fayth and he addeth a cause wheras he sayth Doing this thou shalt preserue both thy selfe also them which heare thee Now if ye will folow these Counsellers Christ and Paul all contentioÌ„ and brawling about words must be set apart and ye must stablish a godly and a perfecte vnity and concorde out of the Scripture Wherfore in this disputatioÌ„ we must first agree of the number of the Sacramentes and what a Sacrament doth signify in the holye scripture when we call Baptisme the Supper of the lord All be not Sacramente of the new Testament which may haue the name of Sacramentes Sacramentes of the Gospell what we meane thereby I know right well that S. Ambrose and other Authors call the washing of the Disciples feete and other thinges Sacramentes which I am sure you your selues woulde not suffer to be numbred among the other Sacramentes When he had ended his Oration Cromwel commaunded Alesius which stoode by whome he perceiued to geue attentiue eare to that which was spokeÌ„ to shew his mind and opinion declaring to the Bishops before that he was the kinges scholer and therefore desired them to be contented to heare him indifferently Alesius after he had first done his duety vnto the Lord Cromwell and to the other Prelates of the Church sayde in this wise Right honorable noble Lord and you most reuerend Fathers and Prelates of the Churche Alexander Alesius reâ—soneth 〈◊〉 the Bishop although I come vnprepared vnto this disputatioÌ„ yet trusting in the ayd of Christ which promiseth to geue both mouth and wisedome vnto vs when we be required of our fayth I wil vtter my sentence and iudgement of this disputation And I thinke that my Lord Archbishop hath geuen you a profitable exhortation that ye should first agree of the signification of a Sacrament whether ye will call a sacrament a ceremony institute of Christ in the gospell to signify a special or a singuler vertue of the gospell and of godlines as Paule nameth remission of sinnes to be or whether ye meane The name of a Sacrament how farre it eâ—tendeth euery ceremony generally which may be a tokeÌ„ or a signification of an holy thing to be a sacrament For after this latter signification I will not sticke to graunt you that there be seuen Sacramentes and more too if ye wyll But yet Paul seemeth to describe a sacrament after the iust signification where as he sayth That Circumcision is a token a seale of the righteousnesse of fayth This definitioÌ„ of one particular sacrament must be vnderstand to perteyne vnto all sacramentes generally Rom. 4. for the Iewes had but one Sacrament onely as all the sophistical writers do grauÌ„t And he described Baptisme after the same maner in the fifte to the Ephesians whereas he sayth That Christ doth sanctify the Church that is to say Ephes. 5. What is a Sacramenâ— properâ—y all that be baptised through the bath of water in the word of life For here also he addeth the word promise of God vnto the ceremonye And Christ also requireth fayth where he sayth Who so euer beleueth and is baptised shal be saued And S. Augustine describeth a Sacrament thus The word of God comming vnto the element maketh the sacrament And in an other place he sayth A sacrament is a thing wherin the power of God Gods word and promise 〈◊〉 with 〈◊〉 outward â—â—remony â—â—keth a Sacrament 〈◊〉 definition 〈◊〉 Sacraâ—â—â—t 〈◊〉 man 〈◊〉 power 〈◊〉 make any Sacrament vnder the forme of visible thinges doth worke secretly saluation And the Mayster of the Sentences doth describe a Sacrament no otherwyse A Sacrament sayth he is an inuisible grace and hath a visible forme and by this inuisible grace I meane sayth he remission of sinnes Finally Saynt Thomas denyeth that any man hath authority to institute a Sacrament Now if ye agree vnto this
whole body of the scripture Neither can any make this an heresie The Papistes of the principles of diuinitye make heresie but they must make S. Paule an hereticke and shew themselues ennemies to the promises of grace and to the crosse of Christ. 2. The law maketh vs to heare God because we be borne vnder the power of the Deuill 2. article Fol. 59. 3. It is impossible for vs to consent to the will of God Fol. 59. 3. article The place of Tyndall from whence these Articles be wrasted is in the wicked Mammon as followeth Whych place I beseeche thee indifferente to reade and then to iudge Herein is no thing conteyned but that which is rightly consonant vnto the Scripture In the faith which we haue in Christ in Gods promises finde we mercy life fauour peace In the law we finde death damnation and wrath moreouer the curse and vengeance of God vpon vs. And it that is to say the law is called of Paul the ministratioÌ„ of death and damnation In the lawe wee are prooued to be the ennemies of God and that we hate hym For howe can we be at peace wyth God and loue hym seeing we are coÌ„ceiued and borne vnder the power of the Deuill and are his possession kingdome hys captiues and bondmen and led at hys will and he holdeth our hearts so that it is impossible for vs to consent to the will of God Muche more is it impossible for a man to fulfill the lawe of hys owne strength and power seeing that we are by birth and nature the heires of the eternall damnation c. 4. The lawe requireth impossible things of vs Fol. 59. Read the place 4. article The law when it commaundeth y t thou shalt not lust geueth thee not power so to do but daumeth thee because thou canst not so doe What hereâ—sy is in the wordes 2. Cor. 3. If thou wilt therefore be at peace with God and loue hym then must thou turne to the promises and to the gospel which is called of Paul the ministration of righteousnesse and of the spirite 5. The spirit of God turneth vs our nature that we do good as naturally as a tree doth bring fourth fruit Fol. 65. 5. article The place is this the spirite of God accompanyeth fayth and bringeth with her light wherwith a man beholdeth himself in the law of God and seeth his miserable boÌ„dage captiuitie and humbleth himselfe This place speaking of the 〈◊〉 effecteâ— fayth conteyneth noâ—thing but which is mayntaynâ—â—ble by the Scripture abhorreth himselfe She bringeth Gods promises of all good thynges in Christ God worketh with his word in his worde And as hys word is preached fayth rooteth her selfe in y e harts of the elect and as fayth entreth and the worde of God is beleued the power of God looseth the hart from the captiuitie bondage vnder sinne and knitteth coupleth hym to God to the will of God altereth hym changeth him cleane fashioneth and forgeth hym a new geueth him power to loue and to do that which before was impossible for him either to loue or doe and turneth him into a new nature so that he loueth that which before hee hated hateth that which he before loued and is cleane altered and changed and contrary disposed and is knitt and coupled fast to gods will and naturally bringeth fourth good workes y t is to say that which God commandeth to do not things of his owne imagination and that doth hee of his owne accord as a tree bringeth forth fruit of his owne accord c. 6. Workes doe onely declare to thee that thou art iustified Fol. 65. If Tindall say 6. article that workes doe onely declare our iustification he doth not thereby destroy good works but onely sheweth the right vse and office of good workes to be noted to merite our iustificatioÌ„ but rather to testify a liuely fayth which onely iustifieth vs The article is playn by the scripture and S. Paule 7. Christ with all his workes did not deserue heauen fol. 69. Reade the place Al good workes must be done freely w t a single eye without respect of any thing 7. article so that no profit be sought thereby That commaundeth Christ where hee sayth Free haue you receaued free geue agayne For look as Christ with all his workes did not Math. 10. He meaneth in his diuinitye but iâ— his humanitye he deserued heauen by his workes not onely for himselfe 〈◊〉 for vs all deserue heauen for that was his already but did vs seruice therewith neyther looked for nor sought his owne profite but ours and the honour of god his father onely euen so we withal our workes may not seeke our owne profite neither in thys world nor in heauen but must and ought freely to worke to honour God withall and without all maner of respect seeke our neighbours profite and do him seruice c. 8. Labouring by good workes to come to heauen thou shamest Christes bloud Fol. 9. Read the place 8. article If thou wouldest obteine heauen with the merites and deseruings of thine owne works so doest thou wrong yea and shamest the bloud of Christ and vnto thee Christ is dead in vaine Now is the true beleuer heire of God by christes deseruings To say that heauen is gotten by our deseruings is a Popishe heresie contrary to the Scriptures yea and in Christ was predestinate and ordained vnto eternall life before the worlde began And when the Gospell is preached vnto vs we beleue the mercy of God and in beleuing we receiue the spirit of God which is the earnest of eternall life and we are in eternal life already and feele already in our harts y e sweetnes thereof and are ouercome with the kindnes of God Christ and therefore loue the will of God and of loue are ready to woorke freely and not to obtaine that whyche is geuen vs freely and whereof we are heyres already c. 9. Saintes in heauen can not helpe vs thither fol. 69. Whether saintes can helpe vs vnto heauen see y e scripture 9. article and marke wel the office of the sonne of God our only Sauiour and redeemer and thou shalt not nede to seeke any further 10. To builde a Churche in the honour of our Ladye or anye other Saincte is in vaine they cannot helpe thee 10. article they be not thy friends fol. 71. Read the place of Tind What buildest thou Churches foundest Abbeys Chauntreis Colledges in the honour of Saintes to my mother S. Peter Paule The place â—â—nexed and Saintes that be deade to make of them thy friendes They neede it not yea they be not thy friends Thy friends are thy poore neighbours which neede thy help and succour TheÌ„ make thy friendes with the vnrighteous Mammon that they may testifie of thy fayth and that thou mayest
gift of spirit and courage God had geuen to this godly and blessed martyr At what time Doctour Taylour was depriued of hys benefice of Hadley there was one called Syr Robert Bracher a false pretensed Protestant in king Edwardes dayes and afterward a deadly enemy to the same ReligioÌ„ who was also one of them that so vnmercifully thrust Doctor Taylors wife and children out of the dores as she her selfe yet can testify notwithstanding the same now since became a Protestant agayne This Syr Robert Bracher aforesayde Syr Robâ—â—â— Bracherâ— coÌ„ming 〈◊〉 Hadley comming to Hadley to the buriall of a certayne frend of his and Gods great enemy one Walter Clarke albeit he came somewhat to late to the market as he sayd yet desirous to vtter such Popishe pelfe and packeware as he brought with him hee opened there his baggage of pestilent doctrine A popisâ— Sermon Syr 〈◊〉 Bracher preaching in the same towne of Hadley agaynst iustification of fayth of the corporall presence of praying for the dead and Auricular confession Whereof Doctour Taylour hauing vnderstanding by Letters writeth agayn to them of Hadley directing his Letter to his wife in confutation of the sayde Popish poysoned Sermon the Copy of which Letter we thought not vnworthy here in the ende of this story to bee annexed as vnder foloweth ¶ A Letter of Doctor Taylour of Hadley written to his wife DEare wife This cap was a 〈◊〉 cap sent M· Couâ—â—dale to 〈◊〉 Taylor 〈◊〉 his wyfe I pray God be euer with vs through Christ our onely Mediator Amen I thanke you for my cap I am something proud of it for it is one steppe from the Clergy in these dayes I thanke God my hart is cleane deuided from theyr proceedinges for I knowe that no man can serue two maisters specially if they agree no better theÌ„ Christ and Antichrist do I am glad that Hadley can skill of such packing ware as was brought thether the first day of May last past Christes sheepe can discerne Christes voyce from the voice of straungers theeues or hirelings The packebringer was sory that he came to late to the funerall market of his faithfull friend· But here I will leaue them both to Gods iudgement and somethyng touch the matter whereof the packer made mention on his openyng day At the first he called the Scripture as I heare full of darke sentences but in deed it is called of Dauid a candle to our feete and a light to our pathes Our Sauior Christ calleth hys word the light which euill doers do flee from and hate least their deeds should be reprooued thereby S. Paule would haue vs to walke as children of light and in any wyse not to continue in ignorance or darkenes But all we in the world pertaine to two princes eyther to the father of light truth or els to the prince of darkenes and lyes In these dayes preachers declare euidently of whome they are sent and with what spirit they speake to what prince they belong 〈◊〉 stripe 〈◊〉 falsely 〈◊〉 of 〈…〉 to be â—eare and 〈◊〉 For they cry out against Gods Lightes Sunne Moone Starres torches lampes lanternes cressets and candles in Gods booke the Bible prouided of Gods great goodnes and mercy to auoyd all foule darknes cloudes and mistes or dangerous doutfull wayes in this our iourney to our heaueÌ„ly father long home mansion houses and dearely purchased heritage Esay gods faithfull messenger sayth Woe be vnto them that call sweete sower good euill and light darkenes Therfore commeth my people into captiuitie because they haue no vnderstanding Our Sauiour Christ pronounceth errours and heresies to remaine among the people so long as ignorance of the scriptures remayneth And hereby it appeareth to all good consciences what they meane which defame or accuse Gods blessed word beyng full of light as though it were full of darkenes These Owles would haue all day lights scraped out of bookes hartes and Churches Oh Lord turne their heartes and tongues bowe them from the waye of darkenesse least they goe to the prince of darkenesse and be cast into the pit of vtter darkenes where is weepyng and gnashyng of teeth Now touching the packes of wooll and the packes of cloth I feare they were as all other wares bee transubstantiate into flockes The Popes packe ware Iustification by workes Corporall pâ—esence Praying for soules Auricular confession euen his very finest packing stuffe against onely faith iustifieng and for the corporal presence of Christes body in the sacrament for praying for soules departed and for auricular confession Abrahams iustification by fayth by grace by promise and not by workes is plainly set forth both in the epistle to the Rom. cap. 4. and to the Gal. ca. 3. and Abrahams works of obedience in offring vp his sonne so long after his iustification must needes be taken as a fruite of a good tree iustifieng before men and not of iustification before God for then had man to glory in then dyd Christ die in vayne And where as the 6 chap. of Iohn was alledged to proue that Christ did geue his body corporally in his supper eueÌ„ as he had promised in the sayd 6. chap. it is most vntrue Against the corporall presence For onely he gaue his body sacramentally spiritually and effectually in his supper to the faythfull Apostles and corporally he gaue it in a bloudy sacrifice for the lyfe of the worlde vppon the crosse once for all There in hys owne person Chrâ—sts body geuen in the Supper spiritually vpon the croâ—se corporally in hys owne naturall body he bare all our sinnes By whose stripes we were healed as S. Peter proueth 1. Pet. 2. and Esay 53. In deed receiuyng Christs sacrament accordingly as it was instituted we receyue Christes body Christs bloud euen as I sayd before the Apostles dyd But the popish Masse is another matter The Masse as it is now is but one of Antichrists youngest daughters in the which the deuill is rather present and receyued Against the Masse The Masse the Popes youngest daâ—ghter Dâ—scription of the popes â—ingdome then our sauiour the second person in Trinitie God and man O Lord God heauenly father for Christes sake we beseeche thee to turne agayne England to the right way it was in in K. Edwards tyme from this Babylonicall stewish spirituall whoredome conspiracie tyranny detestable enormities false doctrine heresie hardnes of hart and coÌ„tempt of thy word and commaundements from this euident and open idolatry sacriledge simonie blasphemy superstition hypocrisie transubstantiate angell of lyght and day deuill kyngdome of lyes foule vayne schismes sects sedition apostasie gay sweete poyson honied and sugred viperous venome wily woluishnesse sathanicall subtletie and abhomination in the sight of God and of all such as put on the true spectacles of holy scripture I am the more playne now in this matter because I feare greatly that many will be to much ready to go from Christ to
helpe towardes his children vseth an other way He ceaseth to be beneficiall vnto them to minister vnto theÌ„ fatherly correction he geueth them ouer vnto them selues sufferyng them to lyue as they lust them selues But we trust to see better of you my dearely beloued and that ye lyke very Gadarenites Heb. 6. Math. 8. for feare to lose your wordly substance or other delites of this lif wil not banish away Christ his gospell from amongest you Actes 1â— 2. Tim. â— 2. Tim. â— but that ye with al diligence of mind wil receiue y e word of god taught you by such ministers as now when persecution ariseth because of y e word are not ashamed of the testimony of our Lorde Iesus but are content to suffer aduersitie with the Gospel therein to suffer trouble as euil doers euen vnto bondes And if ye refuse thus to do Actes 1â— The moâ—â— preachiâ—â— with 〈◊〉 followiâ—â— draweth greater 〈…〉 God 's 〈◊〉 your owne bloud wil be vpon your owne heades And as ye haue had plenteous preaching of the Gospel more then other haue had so shall ye be sure if ye repent not and bring forth fruites worthy of repentaÌ„ce to be sorer plagued to receiue greater vengeaunce at Gods hand then others and the kyngdome of God shal be taken from you and be geuen to an other nation which will bring forth the fruites thereof Wherfore my dearely beloued in Christ take good heede to your selues ponder well in your mindes how fearefull and horrible a thing it is to fal into the haÌ„des of the liuing God And see that ye receiue not the worde of God in vaine but continually labour in fayth and declare your fayth by your good workes which are infallible witnesses of y e true iustifying fayth which is neuer idle but worketh by charitie And see that ye continually geue yourselues vnto all maner of good workes amongest the which the chiefest are to be obedient to the Magistrates sith they are the ordinaunce of God whether they be good or euil Iames â—â— Gala. 5. Tit. 2. Rom. 13 Actes 5â— vnles they commaunde Idolatry and vngodlines that is to say thinges contrary vnto true Religion For then ought we to say with Peter We ought more to obey God then man But in any wyse we must beware of tumult insurrection rebellion or resistaunce The weapon of a Christian in this matter Ephe. 6 ought to be the sword of the spirite which is Gods word and prayer coupled with humilitie and due submission Iohn 1â— Iob. 35. Rom. 1â— and with readynes of hart rather to dye then to do any vngodlynesse Christ also doth teach vs that al power is of God yea eueÌ„ the power of the wicked which God causeth often tymes to raigne for our sinnes disobedience towards him and his word Whosoeuer then doth resist any power doth resist the ordinaunce of God and so purchase to him selfe vtter destruction and vndoyng We must also by al meanes be promoters of vnity peace and concorde We must honour and reuerence Princes 1. Pet â—â— Ephe. â—â— 1. Tim. â— and all that be in authoritie and pray for them and be diligent to set forth their profite and commoditie Secondly we must obey our parents or them that be in their rowmes be careful for our housholds that they be prouided for fed not onely w t bodely foode but muche rather with spirituall foode which is the word of God Thirdly we must serue our neighbors by all meanes we can remembring well the saying of Christ Whatsoeuer ye woulde that men shoulde doe vnto you doe ye likewise vnto them for this is the lawe and the Prophets Fourthly we must diligently exercise the necessarye worke of prayer for all estates 〈◊〉 for Sspanâ— Math. 5. â—â—â—beaâ—ing 〈◊〉 aduersaries â—â—tience in 〈…〉 〈…〉 Pet. 1. Actes 20. knowing that God therefore hath so much commaunded it and hath made so great promises vnto it and doeth so well accept it After these workes we must learne to know the Crosse what affection and minde we must beare towardes our aduersaries and enemies what so euer they be to suffer all aduersities and euils paciently to pray for them that hurt persecute and trouble vs and by thus vsing our selues we shal obtaine an hope certaintie of our vocation that we be the elect children of God And thus I commende you brethren vnto God and to the word of his grace This letter 〈◊〉 written 〈◊〉 yeare 〈◊〉 the moneth 〈…〉 which is able to builde further geue you an inheritaunce among al theÌ„ which are sanctified beseechyng you to helpe M. SauÌ„ders me your late Pastours and all them that be in bondes for the Gospels sake with your praiers to God for vs that we may be deliuered from all them that beleue not and froÌ„ vnreasonable and froward meÌ„ and that this our imprisonment afflictioÌ„ may be to the glory and profit of our Christian brethren in the world that Christ may be magnified in our bodies whether it be by death or by lyfe Amen Salute from me all the faythfull brethren because I write not seuerall Letters to them let them either 〈◊〉 or heare these my letters The grace of our Lord be with you all AmeÌ„ The xxviij of Iune by the vnprofitable seruauÌ„t of Iesus Christ and now also his prisoner George Marsh. Saue your selues from this vntoward generation Actes 2. Pray pray pray Neuer more neede An other Letter of the sayd George Marsh to certaine of his dearely beloued frendes at Manchester in Lancashire GRace be with you and peace from God ouâ— Father and from our Lord Iesus Christ. Amen An other godly letter of G. Marsh to them of Manchester After salutations in Christe to you with thankes for youre frendly remembraunces of mee desiring and wishing vnto you not onely in my letters but also in my daily praiers such consolation in spirite and taste of heauenly treasures that ye may therby continually worke in faith labour in loue perseueer in hope and be pacient in all your tribulations and persecutions euen vnto the ende and glorious comming of Christ these shal be eaâ—nestly to exhort and beseeche you in Christ as ye haue receyued the Lord Iesus Coloss. 2. Phil. 2. 1. Pet. 3. Math. 10. Luke 11. Aduersaries not to be feared Gods helpe alwayes ready with his Sâ—rsâ—antes euen so to walke rooted in him and not to be afraid of any terrour of your aduersaries be they neuer so manye and mighty and you on the other side neuer so fewe and weake for the battell is the Lordes And as in times past God was with Abraham Moses Isaac Dauid the Machabees and other fought for them and deliuered all their ennemies into their handes euen so hath he promised to be with vs also vnto the worlds end and so to assist strengthen and helpe vs that no man shal be able to
is the next and immediate cause which by Gods promise worketh our iustification according as it is wrytten Crede in Dominum Iesum saluus eris tu domus tua i. Beleeue in the Lorde Iesus and thou shalt be saued thou and thy whole house Actes 16. And thus muche touching the definition of Election wyth the causes thereof declared Which you see nowe to be no merites nor woorkes of man whether they go before or come after faith but onely the meere mercy of God through faith For like as all they that be borne of Adam doe taste of his malediction though they tasted not his apple so al they that be borne of Christ which is by faith take part of the obedience of Christ although they neuer did that obedience them selues whyche was in hym Rom. 5. Nowe to the second consideration let vs see likewise how The second â—onsideration and in what order this election of God proceedeth in chusing and electing them which hee ordaineth to saluation which order is this In them that be chosen to life first Gods mercy and free grace bringeth foorth election Election worketh vocation or Gods holy calling which vocation thorowe hearing bringeth knowledge and faith of Christ Grace Election â—ocation Fayth â—uâ—â—ificatioÌ„ Glorification Mans free-will Blynd â—ortune Man wisedome Mans Learnâ—ng Maâ—s 〈◊〉 Worâ—es of the lawe excluded from the causes of our saluatioÌ„ in Chriâ—t Faith through promise obtaineth iustification Iustification thorow hope waiteth for glorification Election is before time Uocation and faith commeth in time Iustification and glorification is wythout ende Election depending vppon Gods free grace and will excludeth all mannes will blinde fortune chaunce and all peraduentures Uocation standing vpon Gods election excludeth all mans wisedome cunning learning intention power and presumption Faith in Christ proceding by y e gift of the holy Ghoste and freely iustifying man by Gods promise excludeth all other merites of men all condition of deseruing and all works of the law both Gods law and mans law with all other outward meanes what soeuer Iustification comming freely by Faith standeth sure by promise without doubt feare or wauering in this lyfe Glorification pertaining onely to the life to come by hope is looked for Grace and mercy preuenteth Election ordaineth Uocation prepareth and receiueth the word whereby commeth faith Faith iustifieth Iustification bringeth glory Election is the immediate and next cause of vocation Uocation which is the working of Gods spirit by the woord is the immediate and next cause of faith Faith is the immediate and next cause of iustification And this order and connexion of causes is diligeÌ„tly to be obserued Papistes 〈◊〉 and the doctrine 〈…〉 because of the Papistes which haue miserably confounded and inuerted this doctrine thus teaching that almighty God so farre foorth as he foreseeth mans merites before to come so doeth he dispense his election Dominus pro vt cuiusque merita fore praeuidet ita dispensat electionis gratiam And againe Nullis praecedentibus meritis Dominum rependere electionis gratiam futuris tamen concedere That is That the Lorde recompenseth the grace of election not to any merites preceeding but yet graunteth the same to the merites which follow after As though we had our election by our holinesse that followeth after not rather haue our holinesse by Gods election going before But we folowing the scripture say otherwise that the cause onely of Gods election Election is hys owne free mercy and the cause only of our iustification is our faith in Christ and nothing els As for example first concerning Election if the question be asked why was Abraham chosen and not Nachor Why was Iacob chosen not Esau Why was Moses elected and Pharao hardened Why Dauid accepted and Saule refused Why fewe be chosen and the moste forsaken It can not be answeared otherwise but thus because it was so the good will of God In like maner touching vocation and also faith if the question be asked why this vocation gifte of faith was geuen to Cornelius the Gentil and not to Tertullius the Iewe Whye to the poore to the babes and little ones of this world of whom Christ speaketh I thanke thee Father which haste hidde this from the wise c. Mathew 11. Whye to the vnwise Vocation bringeth fayth the simple abiectes and outcastes in thys worlde Of whome speaketh S. Paule 1. Cor. 1. Yee see your calling my brethren howe not many of you c. Why to the sinners and not to the iust Why the beggers by the hye wayes were called and the bidden gestes excluded We can goe to no other cause but to Gods purpose election and saye wyth Christe our Sauiour Quia pater sic complacitum est ante te i. Yea father for so it seemed good in thy sight Luke 18. And so for Iustification likewise if the question be asked why the Publicane was iustified Iustification by fayth onely and not the Pharisey Luke 18. Why Marie the sinner and not Symon the inuiter Luke 11. Why harlottes and Publicanes goe before the Scribes and Pharisees in the kingdom Mat. 21. Why the sonne of the free woman was receiued and the bond womans sonne being hys elder reiected Genes 21. Why Israel whych so long sought for righteousnes found it not and the Gentiles whych sought not for it found it Rom. 9. Wee haue no other cause heereof to render but to say wyth S. Paule because they soughte for it by woorkes of the Lawe and not by Faith which faith as it commeth not by mans will as the Papist falsly pretendeth but only by the election and free gift of God so it is only the immediate cause whereunto the promise of oure saluation is annexed according as we read And therefore of faith is the inheritaunce geuen as after grace that the promise might stande sure to euery seede Rom. 4. Item in the same chap. Faith beleeuing in him which iustifieth the wicked is imputed to righteousnesse And thus concerning the cause of our saluation yee see howe faith in Christ onely and immediately without any coÌ„dition doth iustifie vs How fayth and election are lincked together in the acte of Iustifiyng being so linked with Gods mercye and election that where so euer election goeth before there faith in Christ must needes folow after And againe whosoeuer beleeueth in Christ Iesu through the vocation of God he must needes be partaker of Gods election Whereuppon resulteth nowe the thirde note or consideration whych is to consider whether a man in this life may be certaine of his election To answere to which question thys first is to be vnderstande The third consideration that although oure election and vocation simplye in deede be knowen to God onely in hym selfe à priore yet notwythstanding it may be knowen to euery particular faithfull man à posteriore Election knowen to God simply Election knowen to man by meanes that is
by meanes which meanes is faith in Christ Iesus crucified For so much as by hys faith in Christe a man is iustified and thereby made the childe of saluation reason must needes lead the same to be then the childe of election chosen of God vnto euerlasting life For howe can a man be iustified but he must needes be saued and howe can a man be saued but by consequence it foloweth that he must also be elected And therefore of Election it is truely sayd De electione iudicandum est à posteriore that is to say Fayth is the meanes wherby we be certified of our Election wee must iudge of election by that which commeth after that is by oure faith and beliefe in Christ which faith although in time it followeth after election yet is it the proper and immediat cause assigned by the scripture which not onely iustifieth vs but also certifieth vs of thys election of God Whereunto likewise well agreeth thys present letter of M. Bradford wherein he sayeth Election allbeit in God it be the first yet to vs it is the last opened And therefore beginning first sayth he wyth creation De electione iudicandum est a posterâ—ore Election fiâ—st knowen to God and last opened to man I come froÌ„ thence to the redemption and iustification by faith and so to election Not that faith is the cause efficient of election being rather the effect thereof but is to vs the cause certificatory or the cause of our certification wherby we are brought to the feeling and knowledge of our election in Christe For all be it that election first be certaine in the knowledge of God yet in our knowledge Faith onely that wee haue in Christe is the thynge that geueth to vs our certificate and comfort of thys election Wherefore who soeuer desireth to be assured that he is one of the electe number of God lette hym not clyme vp to heauen to knowe but let hym descende into hym selfe and there searche hys Faith in Christe the sonne of God whyche if hee finde in hym not fained by the working of Gods holy spirite accordingly thereuppon let hym staye Euery man to stay himsâ—lfe vpon Gods generall promise and so wrappe hym selfe wholely both body and soule vnder Gods generall promise and cumber hys heade wyth no further speculations knowing thys that who so euer beleueth in him shall not perish Ihon. 3. shall not be confounded Ro. 9. shal not see death Ih. 8. shal not enter into iudgemeÌ„t Ih. 5. shall haue euerlasting life Iâ— 3.7 shall be saued Mat. 28. Act. 16. shal haue remission of al his sinnes Act. 10. shal be iustified Rom. 3. Ga. 2. shal haue flouds flowing oute of him of water of life Iohn 7. shall neuer die Iohn 11. shal be raised in the last day Iohn 6 shal finde rest to hys soule and shal be refreshed Math. 11. Now then for so much as we see faith to be the ground wherupon depeÌ„deth the whole coÌ„dition of our iustifying let vs discusse in like maner what is this faith whereof the scripture so much speaketh What fayth is Diuers kindes of fayth for the more plaine vnderstanding of the simple For many kindes there be of faith as a man maye beleeue euery thing that is true yet not euery truth doeth saue neither doth the beleeuing of euery truth iustifie a man Euery truth hath his fayth but euery truth iustifieth not no more doth euery fayth He y t beeleueth that God created all things of nought beleueth truely He that beleueth that God is a iust God that he is omnipoteÌ„t that he is mercifull that he is true of promise beleeueth well and holdeth the truthe So hee that beleeueth that God hath his election from the beginning and that he also is one of the same electe predestinate hath a good beliefe and thinketh wel but yet this beliefe alone except it be seasoned with an other thing wil not serue to saluation as it auailed not the olde Iewes which so thought of them selues and yet thinke to this day to be only Gods elect people Fayth the action Christ the obiect of fayth Fayth Christ correlatiues Onely the faithe whiche auaileth to saluation is that whose obiect is the body and passion of Iesus Christe crucified So that in the act of iustifying these two fayth and Christ haue a mutual relation and must alwaies concurre together faith as the action which apprehendeth Christe as the obiect which is apprehended For neither doeth the passion of Christe saue wythout faith Christ without faith saueth not Fayth without Christ helpeth not neither doeth faith helpe except it be in Christ As we see the body of man sustained by bread drinke not except the same be receiued and conueied into the stomacke and yet neither doeth y e receiuing of euery thing sustaine mans body except it be meate and drinke whych haue power to geue nourishment In like sort it is with faith for neither doth the beleuing of euery thing saue but onely faith in the bloud of Christ neither again doth y e same bloud of Christ profite vs except by faith it be receiued And as the sunne being the cause of all lighte shineth not but to them onely which haue eyes to see nor yet to them neither vnlesse they will open their eyes to receiue the light so the Passion of Christ is the efficient cause of saluation but faith is the coÌ„dition wherby the sayd passion is to vs effectuall Grace Election Vocation Christes death causes externe of our saluatioÌ„ Fayth the onely interne cause of mans saluation Fayth is an action in man but not of man Vertues and workes of charitye though they be good giftes of God in man yet they serue not to iustification Fayth taketh his dignitye of his obiect Looking vp to the brasen Serpent and beleeuing vpon the body of Christ compared The error of the Papistes peruerting the mind of Gods testament how and wherin And that is the cause why we say with the Scripture that faith only iustifieth vs not excluding thereby al other externe causes that goe before faith as grace mercy election vocation the death of Christe c. all whiche be externe causes working our saluation through faith But when we say that faith only iustifieth vs the meaning thereof is thys that of all internall actions motions or operations in man geuen to him of God there is none other that contenteth pleaseth God or standeth before hys iudgement or can helpe any thing to the iustifying of man before him but only this one action of faith in Iesus Christ the sonne of God For although the action of praying fasting almes pacience charity repentance the feare and loue of God be hie giftes in man and not of man geuen of God to man yet be none of al these actions in man imputed of God to saluation but only this one action of faith in maÌ„ vpon Christ Iesus the sonne
of Peter the one in his first Epistle the other in the latter and so be you contented with this present answer rashed vp in haste Fare ye hartily wel And comfort my William the good aged father by the grace of God which is in you Commende me to Iohn Eggenberge From Zuricke the 1. day of September An. 1527. FRom the first beginning of this whole booke and historie hitherto good reader thou hast hearde of many and sundry troubles much businesse in the church of Christe concerning the reformation of diuers abuses and great errors crept into the same namely in the Churche of Rome as appeareth by the doings of them in diuers and sundry places wherof mention hath bene made heretofore in this said historie For what godly man hath there bene wythin the space of these 500. yeares The corruption of the Sea of Rome continually cryed out against either vertuously disposed or excellently learned which hath not disprooued the misordred doings and corrupt examples of the See and Bishop of Rome from time to time vnto the cōming of this Luther Wherin this appeareth to me may also appeare no lesse to al godly disposed mē to be noted not without great admiration that seeing this foresaid Romish Bishop hath had great ennemies and gainsaiers continually from time to time both speaking working preaching and wryting against him yet notwithstanding neuer any could preuail before the comming of this man The cause whereof although it be secretely knowen vnto God and vnknowen vnto men yet so farre as men by cōiectures may suppose it may thus not vnlikely be thought That whereas other men before him speaking against the pomp pride whoredom and auarice of the Bishop of Rome charged him only or most specially with examples and maners of life Luther went further with hym charging him not wyth life but with his learning not with doings but with his doctrine not picking at the rine but plucking vp the roote not seeking the man but shaking his seate yea charging him with plaine heresie The Pope charged with heresie by Luther as preiudicial and resisting plainly against the bloud of Christ cōtrary to the true sense and direct vnderstanding of the sacred testament of Gods holy woord For whereas the foundation of our faith grounded vpon the holy scripture teacheth leadeth vs to be iustified onely by the worthines of Christ the onely price of his bloud The foundation of the Popes doctrine contrarye to Christen faith the Pope proceeding with a contrary doctrine teacheth vs otherwyse to seeke our saluation not by Christ alone but by the way of mennes meriting and deseruing by works Wherupon rose diuers sorts of orders religious sects amongst men some professing one thing and some an other euery man seeking his owne vnrighteousnes but few seking the righteousnes of him which is set vp of God to be our righteousnes redemption and iustification Martin Luther therefore vrging reducing things to the foundation and touchstone of the Scripture Iustification by faith reuiued by Luther opened the eyes of many which before were drowned in darknes Whereupon it can not be expressed what ioy comforte and consolation came to the hearts of men some lying in darknes and ignoraunce some wallowing in sinne some being in despaire some macerating them selues by woorkes and some presuming vppon their owne righteousnesse to beholde that glorious benefite of the greate libertie and free iustification set vp in Christ Iesus And briefly to speake the more glorious the benefite of this doctrine appeared to the world after long ignoraunce the greater persecution followed vppon the same And where the elect of God tooke most occasion of comfort and of saluation thereof the aduersaries tooke moste matter of vexation disturbance As commonly we see the true woord of God to bring with it euer dissention and perturbation and therefore truely it was sayde of Christ That he came not to send peace on earth but the swoorde Math. 10. And this was the cause why that after the doctrine and preaching of Luther so great troubles and persecutions followed in all quarters of the world Great persecution after the doctrine of Luther wherby rose great disquietnesse among the Prelates and many lawes and decrees were made to ouerthrowe the same by cruell handling of many good and Christian men Thus while authoritie armed wyth lawes and rigour did striue againste simple veritie lamentable it was to heare howe many poore men were troubled and went to wracke some tost from place to place some exiled out of the land for fear some caused to abiure some driuen to caues in woodes some racked wyth torment and some pursued to deathe wyth fagot and fire Of whom we haue nowe Christ willing in this hystorie following to entreat first begynning with certaine that suffered in Germanie then to returne to our owne stories and Martyrs here in England Henry Voes and Iohn Esch Friers Augustines IN the yeare of our Lorde 1523. two young menne were burnt at Bruxelles the one named Henry Uoes Two Fryers burned at Bruxelles being of the age of 24. yeares and the other Iohn Esch whych before had bene of the order of the Augustine Friers They were disgraded the first day of Iulie and spoiled of theyr friers weede at the suite of Egmondanus the Popes Inquisitour and the diuines of Louaine Egmondanus and Hochestratus doctors of Louain persecuters for that they would not retracte and deny their doctrine of the Gospell which the Papistes call Lutheranisme Theyr examiners were Hochestratus and other who demaunded of them what they did beleeue They sayde the bookes of the olde Testament and the newe wherein were contained the Articles of the Creede Then were they asked whether they beleued the decrees of the Councels and of the Fathers They sayde such as were agreeing to the Scripture Their examination they beleeued After thys they proceeded further asking whether they thought it any deadly sinne to transgresse the decrees of the fathers and of the bishop of Rome That said they is to be attributed onely to the precepts of God to binde the conscience of man or to loose it Wherein when they cōstantly persisted and would not turne they were condemned and iudged to be burned Then they beganne to geue thanks to God their heauenly father which had deliuered them through his great goodnes from the false and abhominable priesthoode had made of them priests of his holy order receiuing thē vnto him as a sacrifice of sweete odor Then there was a bill written which was deliuered vnto them to read opēly before the people to declare what faith and doctrine they helde The cause of their accusation Martirdōe The greatest error that they were accused of was that men ought to trust only in God for so much as men are liers and deceitful in all their words and deedes and therefore there ought no trust or
iustifying these are to be remooued and separated a sonder the lawe from the Gospel and faith from workes Otherwise in the person that is iustified and also in order of doctrine they ought coÌ„monly to goe necessarily together Therfore where soeuer any question or doubt riseth of saluation or our iustifying before God there the law al good works must be vtterly excluded and stand apart Grace free Promise simple Faith alone that grace may appeare free the promise simple and that faith may staÌ„d alone Which faith alone without law or workes worketh to euery man particularly his saluation through mere promise and the free grace of God This worde particularly I adde Particularly for the particulare certifying of euery mans hart priuately and peculiarly that beleueth in Christ. For as the body of Christ is the cause efficient of the redemption of the whole world in generall so is faith the instrumentall cause The body of Christ is the efficient cause of our redemption in generall Faith is the instrumental cause of euery mans particular saluation by which euery man applieth the sayde body of Christ particularly to his owne saluation So that in the action and office of iustification both law workes here be vtterly secluded and exempted as things hauing nothing to doe in this behalfe The reason is this for seing that all our redemption vniuersally springeth only froÌ„ the body of the sonne of God crucified then is there nothing that can stande vs in steade but that onely wherewith thys bodye of Christ is apprehended Now for somuch as neither the law nor works but faith onely is the thing which apprehendeth the body and death of Christ Note the obiecte of faith Faith with her obiecte onely saueth A similitude beâ—tweene the brasen Serpente and Christes bodye therfore faith onely is that matter which iustifieth euery soule before God thorough the strength of that obiect which it doth apprehend For the obiect onely of our faith is the body of Christ like as the brasen Serpent was the obiecte onely of the Israelites looking and not of their handes working by the strength of which obiect through the promise of God immediatly proceeded health to the beholders So the body of Christ being the obiecte of our faithe striketh righteousnesse to our soules not through working but beleuing onely Thus you see howe faith being the onely eye of our soule Faith is only the eye of the soule which â—â—â—keth to Christ. standeth alone with her obiecte in case of iustifying but yet neuerthelesse in the body she standeth not alone for besides the eye there be also handes to worke feete to walke eares to heare and other members moe euery one conuenient for the seruyce of the body and yet there is none of them all that can see but onely the eye So in a christian mans life and in order of doctrine ther is the law there is repentance there is hope charitie and dedes of charitie all which in life and in doctrine are ioyned necessarily do concurre together and yet in the action of iustifying there is nothing els in man that hath any parte or place but onely Fayth apprehending the obiect which is the body of Christ Iesus for vs crucified in whom consisteth all the worthines and fulnes of our saluation by faith that is by our apprehending and receauyng of him according as it is wrytten Iohn 1. Whosoeuer receiued him he gaue them power to be made the sonnes of God euen all such as beleued in his name c. Also Esay 53. And this iust seruaunt of mine in the knowledge of him shall iustifie many c. Argument Da. Apprehending and receauing of Christ onely maketh vs iustified before God As many as receaued him to them he gaue power c. â—ohn 1. And â—e by the knâ—wâ—â—dge of him shall iustifie many c. Esay 53. Iohn 1. ti Christ onely is apprehended and receaued by Faith si Ergo faith onely maketh vs iustified before God Argument Ba Iustification commeth onely by apprehending and receiuing of Christ. Esay 53. ro The lawe and workes do nothing pertaine to the apprehending of Christ. co Ergo the law and workes pertaine nothing to Iustification Argument Ce Nothing which is vniust of it selfe can iustifie vs before God or helpe any thing to our iustifying All our righteousnes is as filthy cloutes Esay 64. sa Euery worke we do is vniust before God Esay 54. re Ergo no worke that we do can iustifie vs before God nor helpe any thing to our iustifying Argument Ca If workes could any thing further our iustification theÌ„ should our works some thing profit vs before God When â—e haue done all that is commaunded you say we are vnprofitable seruantes Luke 17. Without me can ye do nothing Iohn 15. me No workes doe the best we can doe profite vs before God Luke 17. stres Ergo no workes that we doe can any thynge further our iustification Argument Ba All that we can do w t God is only by Christ. Ihon. 15. ro Our workes and merites be not Christe neyther anye part of him co Ergo our workes merits can do nothing with God Argument Da That which is the cause of condemnation cannot be the cause of iustification The lawe worketh anger Rom. 4. ri The law is the cause of condemnation Rom. 4. j. Ergo it is not the cause of iustification A consequent We are quit and deliuered from the law Rom. 7. Now are we quitte and deliuered from the law being dead to that wherein we were once holden Rom. 7. Ergo we are not quâ—t and deliuered by the law Forsomuch therfore as the truth of the Scripture in expresse words hath thus included our saluation in faith onely we are enforced necessarily to exclude all other causes and meanes in our Iustification and to make this difference betwene the lawe the Gospel betwene faith and works affirming with the Scripture word of God that the lawe condemneth vs our works do not auaile vs and that faith in Christ onely iustifieth vs. And thys difference and distinction ought diligently to be learned and retained of all christians especially in conflict of conscience betweene the law and the gospel faith and works grace and merites promise condition Gods free election and mans freewil So that the lyght of the free grace of God in our saluation may appeare to all consciences to the immortal glory of Gods holy name Amen The order and differences of places The Gospel Antitheta The law Faith Works Grace Merites Promise coÌ„ditioÌ„ Gods fre election maÌ„s fre wil. The difference and repugnance of these foresayde places being wel noted and exâ—ended it shall geue no smal light to euerye faithfull christian both to vnderstande the Scripture to iudge in cases of conscience and to reconcile such places in the olde and newe Testament as els may seeme to repugne according to the rule
by our faith so freely to iustify vs they leauing this Iustification by faith set vp other markes partly of the lawe partly of their owne deuising for men to shoote at And here commeth in the manifest and manifolde absurdities of the B. of Romes doctrine which here the Lorde willing we will rehearse as in Catalogue here following Errours and absurdities of the Papists touching the doctrine of the Law and of the Gospel 1. THey erroniously conceiue opinion of saluation in the law which only is to be sought in the faith of Christ Errours in the Popes doctrine coÌ„cerning the doctrine of the lawe and in no other 2. They erroneously do seke Gods fauor by works of the law not knowing that the law in thys our corrupt nature worketh only the anger of God Rom. 3. 3. They erre also in this that where the office of the lawe is diuers and contrary from the Gospel they without any difference 〈…〉 of God iâ— tâ—e popes 〈…〉 onely 〈…〉 This aâ—ticle 〈…〉 Goâ—pell to euery creâ—ture He that 〈…〉 But they preach as â—â—ough Christ 〈…〉 Goe pâ—each the law to euery creature This aâ—ticle is contâ—ary to the pâ—ace Rom. 8. Tâ—at wâ—ich the lawe coulde not peâ—forme in the behalfe of our weake flesh c. Rom. 8. Thâ—s article repâ—gneth against 〈◊〉 place Gal. 2. 〈◊〉 it righteousnes come by the lawe tâ—en Chrâ—st dyed in vaine Tâ—â—s article sauâ—reth oâ— the pâ—ice of the Pharisâ—y which said I am not like this Pâ—blicane This article re pugneth agayâ—st this place They 〈…〉 greeuous to 〈◊〉 and lay theâ— on mens shoulde â— Maâ— 23. 〈◊〉 to you 〈…〉 which for the 〈…〉 the Commaundementes of God coÌ„found the one with the other making the gospel to be a law and Christ to be a Moses 4. They erre in deuiding the law vnskilfully in 3. partes into the law naturall the law morall and the lawe Euangelicall 5. They erre againe in deuiding the lawe Euangelicall into precepts and counsailes making the precepts to serue for all men the counsailes onely to serue for them that be perfect 6. The chiefe substance of all their teaching and preaching resteth vpon the works of the law as may appear by theyr religion which wholy consisteth in mens merites traditions lawes canons decrees and ceremonies 7. In the doctrine of saluation of remission and iustification either they admixt the lawe equally with the Gospel or els cleane secluding the Gospel they teache and preache the law so that litle mention is made of the faith of Christ or none at all 8. They erre in thinking that the lawe of God requireth nothing in vs vnder paine of damnation but onely our obedience in externe actions as for the inwarde affections and concupiscence they esteeme but light matters 9. They not knowing the true nature and strength of the lawe do erroneously imagine that it is in mannes power to fulfill it 10. They erre in thinking not onely to be in mans power to keepe the law of God but also to performe more perfect workes then be in Gods law commanded and these they call the workes of perfection And heereof rise the workes of supererogation of satisfaction of congruitie and coÌ„dignitye to store vp the treasurehouse of the Popes Churche to be solde out to the people for money 11. They erre in saying that the state monasticall is more perfect for keeping the Counsailes of the Gospell then other states be in keping the law of the Gospell 12. The counsailes of the Gospell they call the vowes of theyr religious men as profound humilitie perfect chastitie and wilfull pouertie 13. They erre abhominably in equaling their laws constitutions with Gods law and in saying that mans lawe bindeth vnder paine of daÌ„nation no lesse then Gods law 14. They erre sinnefully in punyshing the transgressours of their lawes more sharply then the transgressours of the law of God as appeareth by their Inquisitions and theyr Canon lawe c. 15. Finally they erre most horribly in this that where the free promyse of God ascribeth our saluation onely to oure faith in Christ excluding woorkes they contrary ascribe saluation onely or principally to workes and merites excluding faith Wherupon riseth the applicatioÌ„ of the sacrifice of the Masse Ex opere operato for the quicke and deade application of the merites of Christes passion in Bulles application of the merites of all religious orders and such other moe aboue specified more at large in the former part of this history about the pag. 21.22 c. ¶ Here follow three cautions to be obserued and auoided in the true vnderstanding of the Law The first caution FIrst that we throughe the misunderstanding of the Scriptures do not take the law for the Gospel Three Cautions to be auoyded coÌ„cerning the right vnderstanding of the lawe nor the Gospel for the law but skilfully discerne and distincte the voyce of the one from the voyce of the other Many there be which reading the booke of the new Testament doe take and vnderstand whatsoeuer they see contained in the sayd boke to be only and meerely the voyce of the gospel And contrariwise whatsoeuer is contained in the coÌ„passe of the old Testament that is within the law stories Psalmes and Prophets to be only and merely the worde and voyce of the law wherein many are deceiued For the preaching of the law of the Gospel are mixed together in both the Testaments as wel the old as the new Neither is the order of these two doctrines to be distincted by bookes and leaues but by the diuersitie of Gods spirite speaking vnto vs. The voice of the Gospell sometymes soundeth in the olde Testament For sometimes in the olde Testament God doth comfort as he comforted Adam with the voyce of the Gospell Sometimes also in the newe Testament he doth threaten and terrifie as when Christ threatned the Phariseis In some places againe Moses and the Prophets play the Euangelists In so much that Hierome doubteth whether he should call Esay a Prophet or an Euangelist In some places likewise Christe and the Apostles supply the part of Moses The voice of the lawe sometymes is vsed in the new Testament And as Christ himselfe vntill hys death was vnder the law which law he came not to breake but to fulfill so his Sermons made to the Iewes for the most part runne all vpon the perfect doctrine and workes of the law shewing and teaching what we ought to doe by the righte lawe of Iustice and what danger insueth in not performing the same Al which places though they be contained in the booke of the new Testament What places of the Scripture are to be referred to the law what to the Gospell Math. 5. yet are they to be referred to the doctrine of the lawe euer hauyng in them included a priuie exception of repentaÌ„ce and faith in Christ Iesus As in example where Christ thus preacheth Blessed be they that be pure of heart
the fast in Lent and other appoynted by the Canon lawe Lent fast and receiued in common vsage of Christian people vnlesse necessitye otherwise requireth are to be obserued 18. Whether it be laudable and profitable Worshipping of Images that worshipful images be set in churches for the remembraunce of Christ and his sayntes 19. Whether thou beleuest that prayers of men liuing doe profit soules departed and being in Purgatory Praying for soules departed Merites 20. Whether men may merite and deserue both by their fastinges and also by their other deedes of deuotion 21. Whether thou doest beleue that men prohibited of Bishops to preach as suspect of heresy Preaching with out lycence ought to cease from preaching and teaching vntill they haue purged thēselues of suspition before an higher iudge 23. Whether thou beleuest that it is lawfull for all Priestes freely to preach the word of God or no 23. Whether thou beleuest that it is lawfull for lay men of both kindes that is to wit Lay men to preach both men and women to sacrifice and preach the word of God 24. Whether excommunication denounced by the Pope agaynst all hereticks do oblige and bind them before God The Popes excommunication Saying of Mattens 25. Whether euery priest is bound to say dayly his mattins and euensong according as it is ordeined by the church or whether he may leaue them vnsaid without offēce or deadly sinne 26. Whether thou beleuest that y e heds or rulers by necessity of saluation are boūd to geue vnto the people Scripture in the mother tounge holy scripture in theyr mother language 27. Whether is it lawful for the rulers for some cause vpō theyr reasonable aduisement to ordeine that the scripture should not be deliuered vnto the people in the vulgar language 28. Whether thou beleuest that consecrations hallowings and blessings vsed in the Church are to be praysed 29. Whether thou beleuest that the pope may make lawes and statutes Making of lawes in the Churche to bind all christen men to the obseruaunce of the same vnder payne of deadly sinne so that such lawes statutes be not contrary to the law of God 30 Whether thou beleuest that the pope and other prelates theyr deputies in spirituall things haue power to excōmunicate Priestes and lay people that are inobedient and sturdy from entring into the church and to suspend or let them from ministration of the sacramentes of the same 31. Whether fayth only without good workes Iustification may suffice vnto a man fallen into sinne after his baptisme for his saluation and iustifying Difference betweene a Latine Priest and a Greeke Priest 32. Whether a Priest marying a wife and that without the dispensation of the Pope and begetting also childrē of her without slaunder geuing do sinne deadly 33. Item whether a latin priest after he hath taken the order of priesthood being sore troubled and styrred with pricking of lust and lechery and therefore marying a wife for remedy of the same do sinne deadly 34. Item whether thou didst euer pray for Iohn Wickliffe Praying for Wickliffe Hus and Hierome of Prage Iohn Hus or Hierome of Prage cōdemned of heresy in the Coūsell of Constance or for any of them sith they died or whether thou hast done opēly or secretly any deedes of charity for them affirming them to be in blesse saued 35. Item whether thou hast recounted them or any of thē to be saints and worshipped them as sayntes General Councels 36. Item whether thou doest beleeue holde and affirme that euery generall Coūsell and the Coūcell of Constance also do represent the vniuersall congregation or church 37. Item whether thou doest beleue that the same things which the Counsel of Constance representing the vniuersall church hath approued The Councell of Constance doth approue for the maintenance of fayth and soules health that the same is to be approued and holden of all christians 38. Whether the condēnations of Iohn Wickliffe I. Hus and Hierome of Prage done vpon theyr persons bookes and documents by the whole general coūsell of Constance were duely and rightly done and so for such of euery catholick person they are to be holden Iohn Wickliffe Iohn Hus and Hierome of Prage 39. Whether thou beleuest that Ioh. Wickliffe of Englād Iohn Hus of Boheme and Hierome of Prage were hereticks and for hereticks to be named and theyr bookes and doctrines to haue bene and now be peruerse for the which books and pertinacy of theyr persons they are condemned by the holy counsell of Constance for heretickes 40. Item whether thou beleue or affirme that it is not lawfull in any case to sweare 41. Whether thou beleue that it is lawfull at the commaūdement of a iudge To sweare to make an othe to say the truth or any other othe in case cōuenient and that also for purgation of infamy 42 Item whether a christian person despising the receipte of the sacramentes of confirmation The number of Sacramentes extreme vnction or solemnising of matrimony do sinne deadly 43. Itē whether thou beleeue that S. Peter as Christes vicar The power of Peter haue power vpon earth to bind and lose 44. Item whether the Pope ordinarily chosen for a time his proper name being exprest be the successor of S. Peter 45. Item whether thou hast euer promised at any tyme by an othe The power of the Pope or made any confederacy or league with any person or persons that you woulde alwayes hold defēd certein conclusions or articles seming to you and your accōplices right and cōsonant vnto the fayth and that you certefye vs touching the order and tenor of the sayd opinions and conclusions and of the names and surnames of them that were your adherentes promised to be adherent vnto you in this behalfe ¶ The aunswere of Iohn Lambert to the first Article VNto your first demaund wherin you do aske whether I was suspect or infamed of heresy Aunswere to the first Artycle I answere that I am not certayne what all persons at all seasōs haue demed or suspected of me peraduenture some better some worse like as y e opiniō of the people was neuer one but thought diuersly of all the famous prophets The speach of people diuers inconstant Iohn 7. of the Apostles yea and of Christ himselfe as appereth in S. Iohn how whē he came into Ierusalem in the feast called Scenopegia anon there arose vpon him a great noyse some saying that he was a very good man other sayd nay called him a seducer because he led the people frō the right waies of Moses law into error Seing therfore that all men coulde not say wel by Christ which is the author of verity and truth yea the very truth it selfe and likewise of his best seruāts what should I need to regard if at some time some person for a like cause should
no part nor cause of their casting into the tower and geueth this reason for him Steph Gardiner had no accesâ—â— to the kinges councell a yeare and more before the L. Cromwels fall for that he had then no accesse ne had not after so long as Cromwels time lasted to the Kings secret Counsayle yet notwithstanding the sayd Gardiner can not persuade vs to the contrary but that his priuie complaing to the King and his secrete whisperings in his frends eares and his other workings by his factours about the King was a great sparcle to set theyr fagots a fire Thus then Barnes Hierome and Garret being committed to the Tower after Easter there remayned till the xxx day of Iuly which was two dayes after the deathe of the Lord Cromwell Then ensued processe againste them by the Kings Counsell in the Parliament Processe agaynst Barnes Hierome Garret to the whyche processe Gardiner confesseth himselfe that he was priuie amongst the rest Whereupon all these three good saints of God the xxx day of Iuly not comming to any aunswere nor yet knowing any cause of their coÌ„demnation without any publike hearing were brought together from the Tower to Smithfield where they preparing themselues to the fire had there at the stake diuers and sundry exhortations amongest whome D. Barnes first began wyth thys protestation following I am come hether to be burned as an hereticke and you shal heare my beliefe The protestation of Doct. Barnes at the stake whereby you shall perceiue what erroneous opinions I hold God I take to record I neuer to my knowledge taught any erroneous doctrine but only those things which scripture leade me vnto and that in my Sermons I neuer mainteined any errour neyther moued nor gaue occasion of any insurrection Although I haue bene sclaundered to preach that our Lady was but a saffron bag which I vtterly protest before God that I neuer meant it nor preached it but all my study and diligeÌ„ce hath bene vtterly to confound and confute all men of that doctrine D. Barnes falsly slaundered as are the Anabaptists which deny that our Sauiour Christ did take any flesh of the blessed virgin Mary which sectes I detest and abhorre And in this place there hath bene burned some of them whome I neuer fauoured nor mainteyned but with all diligence euermore did I study to set forth the glory of God the obedience to our soueraigne Lord the King and the true and sincere religion of Christ. And now harken to my fayth I beleue in the holy and blessed Trinitie three persons and one God D. Barnes confession that created and made al the world and that this blessed Trinitie sent downe the seconde person Iesu Christ into the wombe of the most blessed purest virgin Mary And heere beare me record that I do vtterly condemne that abhominable and detestable opinion of the Anabaptistes which say that Christ tooke no flesh of the virgine For I beleue that without mans will or power hee was conceiued by the holy Ghost and tooke flesh of her that he suffered hunger thirst cold other passions of our body sinne except according to the sayeng of S. Peter He was made in all things like to his brethren except sinne And I beleeue that this his death and passion was the sufficiente raunsome for the sinne of all the world And I beleeue that through his death he ouercame sinne death and hell and that there is none other satisfaction vnto the Father but this his death and passion only and that no worke of man did deserue any thing of God but only his passion as touching our iustification For I know the best worke that euer I did is vnpure and vnperfit And with this he cast abroade his handes and desired God to forgiue hym hys trespasses All mens workes vnperfite For although perchaunce sayd he you knowe nothing by me yet do I confesse that my thoughts and cogitations be innumerable Wherefore I beseeche thee O Lorde not to enter into iudgement with me according to the sayeng of the Prophete Dauid Non intres in iudicium cum seruo tuo domine .i. Enter not into iudgement with thy seruaunt O Lord. Psal. 143. And in an other place Si iniquitates obseruaueris domine quis sustinebit Lorde if thou straitely marke our iniquities Psal. 130. who is able to abyde thy iudgement Wherefore I trust in no good worke that euer I did but onely in the death of Christ. I do not doubt but through him to inherite the kingdome of heauen Take me not heere that I speake against good woorkes Good workeâ— are to be done for they are to be done and verely they that do them not shall neuer come in the kingdome of God We must do them because they are coÌ„manded vs of God to shew and set foorth our profession not to deserue or merite for that is onely the death of Christ. I beleue that there is a holy Churche a company of all them that professe Christ and that all that haue suffered confessed his name be Saintes that all they do prayse laude God in heauen more then I or any mans tongue caÌ„ expresse that alwayes I haue spoken reuerently and praysed them as much as Scripture willed me to do And that our Lady I say was a Uirgin immaculate and vndefiled that she is the most purest virgine that euer God created a vessell elect of God of whom Christ should be borne Then sayd M. Shiriffe D. Barnes obedient to Magistrates you haue sayd well of her before And beyng afrayde that Maister Shiriffe had bene or should be agreeued with any thyng that he should say he sayd Maister Shiriffe if I speake any thyng that you will me not do no more but becken me with your hand I will straight way hold my peace for I will not be disobedient in any thyng but will obey TheÌ„ there was one that asked him his opinioÌ„ of praying to Saintes Then sayd he Pray noÌ„ to Saintes Now of Saintes you shall here my opinion I haue sayd before somewhat I thinke of them how that I beleue they are in heauen with God and that they are worthy of all the honour that Scripture willeth theÌ„ to haue But I say throughout all Scripture we are not commauÌ„ded to pray to any Saintes Therfore I can not nor will not preach to you that Saintes ought to be prayed vnto for then should I preache vnto you a doctrine of myne owne head Notwithstandyng whether they pray for vs or no that I referre to GOD. And if Saintes do pray for vs then I trust to pray for you within this halfe houre Maister Shiriffe and for euery Christian man liuyng in the fayth of Christ dying in the same as a Saint Wherfore if the dead may pray for the quicke I will surely pray for you Wel haue you any thing more to say TheÌ„ spake he
Tolwine defended himself saying that he tooke occasion so to do by the kinges Iniunctions whyche say that ceremonyes should be vsed all ignorance superstition set apart In y e end this Tolwyne was forced to stand at paules crosse to recaÌ„t his doctrine doings Rob. Wisedome Tho. Becon Preacher The same time also Robert Wisedome The recantation of W. Tolwin parish Priest of S. Katherines in Lothbery and Tho. Becon were brought to Paules crosse to recant and to reuoke theyr doctrine and to burne theyr bookes Sir George Parker Person of S. Pancrace This priest and parsoÌ„ of S. Pancrace Little Allhalowes and Curate of little Alhallowes was noted suspected and conuented before the Ordinary for certayne bookes especially for hauing Vnio dissidentium c. Sir Iohn Birch Priest I. Byrch priest of S. Botolphes lane was complayned of by one M. Wilson for being a busy reasoner in certayne opinions which agreed not wyth the popes church Alexander Seton a Scottishman and a worthye Preacher Alexander Seton was denounced detected presented by 3. priestes Alex. Seton Chaplein to the Duke of Suffolke of whoÌ„ one was felow of Whittington colledge called Rich. Taylor An other was Ioh. Smith The thyrd was Ioh. Huntingdon who after was conuerted to y e same doctrine himselfe This Seton was Chaplayne to the duke of Suffolke and by him was made free Denison In his sermon preached at S. Anthonies his aduersaries picked agaynst him matter coÌ„teining 15. obiectioÌ„s or rather cauillatioÌ„s which for example I thought here to exhibite to the reader to the intent that men may see not only what true doctrine Seton then preached consonant to the Scriptures but also what wraÌ„gling cauillers caÌ„ do in deprauing that is right or in wrasting that is wel meÌ„t or in carping that they vnderstand not or in seking out faults where none is as by these theyr sinister cauillations may appeare * Certayne places or Articles gathered out of Setons Sermons by his aduersaryes THe sayings and wordes of Alexander Seton spoken preached by him in his sermon Articles gathered out of Alex Setons sermons by his aduersaryes made the xiij day of Nouember at afternoone in the Parish Churche of S. A. in London Paule saith of our selues we can do nothing I pray thee then where is thy will Art thou any better theÌ„ Paul Iames Peter and all the Apostles Hast thou any more grace then they Tell me now if thy will be any thing or nothing If it be any thing tel me whether it be to do good or ill If thou say to do ill I will graunt thou hast a greater deale If thou say to doe good I aske whether is more somewhat or nothing For Paul said he could do nothing and I am sure thou hast no more grace then Paul and his companions Scripture speaketh of three thinges in man the fyrst is will the other two are consent and deed The first that is will God worketh without vs 1. Will. 2. Consent 3. Deede No will in man of himselfe to do good and besides vs. The other two he worketh in vs and wyth vs. And here he alledged S. Augustine to proue that we can will nothing y t is good Moreouer he said thou hast not one iot no not one title to do any good There is nothing in heauen nor earth creature nor other that can be any meane towardes our iustification nor can or may satisfy God the father for our sinne saue onely Christ and the shedding of his bloud He that preacheth that workes doe merite or be any meane to our saluation or any part of our iustificatioÌ„ preacheth a doctrine of the deuill Ouâ— workes merite nothing to saluation If any thing els saue onely Christ be any meane towards our iustificatioÌ„ then did not Christ only iustify vs. I say that thy good woorkes nor any thing that thou canst do can be one iot or title towards thy iustificatioÌ„ For if they be then is not Christ a full iustifier and that I will proue hy a familier example Be it in case that I haue .2 seruantes the one is called Iohn and the other Robert I promise to send you such a day xx.l. by Iohn my seruant and at my day I send you by Iohn my seruant xix l.xix s. xi d. ob q. and there lacketh but one farthing which Robert doth bring thee and so thou hast thy xx.l. euery penye and farthing Yet will I aske if I be true of my promise or no and thou mayst say nay And why because I promised to send thee that whole xx pound by Iohn and did not for there lacked a farthing which Robert brought Wherefore I say if thy workes do merite or bring one litle iot or title toward thy iustification then is Christ false of his promise which sayd that he would do altogether One Scripture I will bring you which they can not writhe to proue that Christ was onely promised to be our onely Iustifier our onely meane and that is in the xxij of Genesis where it is written In thy seede shall all people bee blessed meaning therby onely Christ and he said not in thy seedes nor in the workes of thy seedes Wherfore all they that preach that workes be any part or meane toward our iustification do make God false of his promise They that preach that works do merit do make works the tree which are but the fruits of iustice wrought by him that is already a iust man which can not chuse but brynge forth good fruit I would aske a question whether he that worketh be a good maÌ„ Good fruites make not a good man but a good man cannot câ—use but to make good fruites Mans workes made checkmate with christ or bad for he must be one of them If he be a good man he can not chuse but bring forth good fruites if he be an ill maÌ„ he can bring forth no fruit but ill fruit for a good tree cannot bring forth ill fruit He that sayth that works do merit any thing towards our saluation doth make workes checke mate with Christ plucketh from Christ that is his geueth it to workes Some will aske wherfore then should I do good workes I aunswere good workes are to be done for no cause els but onely for the glory of God and not that they do merite any thing at all And he that sayth that workes are to bee done for any other cause theÌ„ for the glory of God only and will haue theÌ„ to merite or be any meane towardes our iustification I say he lyeth and beleue him not He that caÌ„ shew me in any scripture that works do merite or by any meane to our iustification for the first scripture I will without any further iudgemeÌ„t lose both mine eares for the second my toung and for the third my necke For I dare say he cannot prooue in all the whole scripture one title wherfore beleue them not Men
say that we deny good workes and fasting and prayer The Papistes belye the protestantes as though they dâ—nyed good workes They lye on vs we deny nothing but popish workes and popish fasting and popish prayer he that preacheth that works do merite or fasting doth merite or prayer doth merite doth preach a popish doctrine If you aske when we will leaue preaching of workes euen when they do leaue to preach that works do merite suffer Christ to be a whole satisfier only mean to our iustification till theÌ„ we will not cease in Gods cause to set forth onely Christ to be a ful perfect onely satisfaction If you aske if good works shal be rewarded I say yea and with no lesse then eternall glory Good workes how they be rewarded but for no merit that they deserue for they deserue nothing but only because god hath promised not for the merite of the worke but for hys promise sake and he will not breake his promise Other articles gathered out of Setons Sermons TOuching reconciliation spoken of by D. Smith preaching in the forenoone at Paules crosse Other articles out of Setons sâ—rmons 2. Cor. 5. Alexander Seton preaching at afternoone at S. Anthonies recityng his sayings scriptures reproued him for alledging thys saying RecoÌ„ciliamini deo englishing the same thus recoÌ„cile your selues to God because it is there spoken passiuely not actiuely so that there should be nothing in man perteining to reconciliation but all in God Also reprouing the sayd D. Smith for that the said D. said that man by his good works might merite Which saying of D. Smith the sayd Alexander SetoÌ„ reproued in the pulpit at S. Anthonies the 13. day of Nouember the yere of our Lord 1541. as noughtely spoken Moreouer the sayd Alexander Seton sayd in the same place that it was shame that any such preacher shoulde be suffered so openly to preach such erroneous doctrine as to say that workes should merite adducing non sunt condignae passiones c. Et postquam feceritis omnia c. Finally Seton said peradueÌ„ture ye will say the church hath determined this matter touching workes And I say quoth he that it is Ecclesia malignantium so determining any thing agaynst scripture To these preteÌ„sed obiectioÌ„s of his aduersaryes he made his answere again by writing first denying many thinges there presented taking vpon his conscience that he neuer spake diuers of those words and again many things that he neuer ment to such end nor purpose as in y e said register may appeare But all this notwithstanding for all that he could say for himself the ordinary proceded in his coÌ„sistory iudgement ministring to him certain Interogatories after the popish course to y e number of x. articles The greatest matter laid against him was for preaching free iustificatioÌ„ by fayth in Christ Iesu Seton bâ—â—ring a 〈◊〉 at Paules crosse agaynst false coÌ„fideÌ„ce in good works mans fre wil. Also it was layd vnto him for affirming y e priuate masses diriges other prayers profited not y e soules departed so that in the end he with Tolwing aforesaid was caused to recant at paules crosse an 1541. Adde to these aforesayd D. Taylor Parson of S. Peters in Cornehill South Parish priest of Allhallowes in Lombardstreet Some Priest Giles the kinges Beerebrewer at the redde Lion in S Katherines Tho. Lancaster Priest All which were imprisoned likewise for the 6. Articles To be short such a number out of all parishes in LoÌ„doÌ„ out of Calice and diuers other quarters All prisonâ— in London to little to hold them that were taken for the vi articles The Lord Audly Loâ—â— Chauncellour of England were theÌ„ apprehended through the sayd InquisitioÌ„ that al prisons in LoÌ„don were to litle to hold theÌ„ in so much that they were fain to lay theÌ„ in the Halles At the last by the meanes of good L. Audley such pardoÌ„ was obteined of the king that y e said L. Audley theÌ„ L. Chancellor being conteÌ„t that one should be bound for another they were all discharged being bouÌ„d onely to appere in the starre chamber the next day after Al soules there to answer if they were called but neither was there any person called neither did there any appeare ¶ The story of Iohn Porter cruelly Martyred for reading the Bible in Paules IN the number of these afore named commeth the remeÌ„braunce of Iohn Porter A story of Iohn Porter Martyr who in the same yeare 1541. for reading the Bible in Paules Church was cruelly handled and that vnto death as you shall heare It was declared in this history aboue pag. 1162. how Edm. Boner Bishop of London in the dayes of the L. Cromwell beyng then Ambassador at Paris The bible commaunded by the king to be set vp in Churches Read beforâ— pag. 1069. was a great Doer in setting forward the Printing of the Bible in the great volume promising moreouer that he would for his part haue 6. of those Bibles set vp in the Church of S. Paule in London Which also at his comming home he no lesse performed according to the kinges proclamation set foorth for y e same whereof read before pag. 1069. The bibles thus standing in Paules by the commauÌ„dement of the king and the appointment of Boner the bishop many well disposed people vsed much to resort to the hearing therof especially wheÌ„ they could get any that had an audible voyce to read vnto theÌ„ misdoubting therin no daunger toward them and no more there was so long as the dayes of Cromwell lasted After he was gone it happened amongest diuers and sondry godly disposed persoÌ„s which frequented there the reading of the foresayd Bible that one Iohn Porter vsed sometimes to be occupyed in that godly exercise to the edefying as well of himselfe as of other This Porter was a freshe young man and of a bigge stature Who by diligent reading of the Scripture and by hearing of such Sermons as then were preached by them that were the setters forth of Gods truth Ann. 1541. became very expert The Bible then being set vppe by Boners commaundement vpon diuers pillers in Paules Church fixed vnto the same with cheines for all men to read in theÌ„ y t would I. Porter a great reaâ—der in the Bible at Paules great multitudes woulde resort thither to heare this Porter because he could read well and had an audible voyce Boner his chappeleines being greued withall the world beginning then to frowne vppon the Gospellers sent for the sayd Porter and rebuked him very sharpely Boner and his Chapleynes greeâ—ed with the Byâ—leâ— whicâ—â— he before caused to 〈◊〉 vp himâ—â—lfe for his reading But Porter answered hym that he trusted he had done nothing contrary to the law neither contrary to his aduertisementes which he had fixed in print ouer euery Bible Boner theÌ„â—ayd vnto his charge that he had made expositions vpon the
adherents do pursue therefore the Pope Byshops and Cardinals and their adherents are Antichrists I weene our Sillogismus be well made fol. 9. The place annexed The place of this Article gathered out of the Reuela is this I will shew thee an euident reason that thou mayst know without doubting which is the very Antichrist and this argument may be grounded of their furious persecution which Paul doth confirme writing to the GalathiaÌ„s We deare brethren are the children oâ— promise as Isaac was not the sonnes of the bond woman as Ismaell but as he that was borne aâ—ter the flesh did persecute him that was borne after y e spirite euen so is it now Mark Paules reason By Isaac are signified the elect and by Ismaell the reprobate Isaac did not persecute Ismaell but contrarye Ismaell did persecute Isaac Now let vs make our reasoÌ„ Bar All they that do persecute are Ismaell be reprobates and Antichristes ba But all the popes Cardinals bishops Maior and theyr adherentes do persecute ra Therefore all the popes cardinals bishops Minor their adherents be Ismaell reprobates and Antichristes I weene our Sillogismus is well made and in the first figure Read the place and see how he proueth the partes of this argument more at large Conclusio 13 I thinke verily that so long as the successours of the Apostles were persecuted and martyred 13. article there were good Christen men and no longer fol. 10. The Bishops of Rome in the primitiue Churche were vnder persecution the space welneare of 300. yeares vnder y e which persecution as good as 30. of them and moe dyed martyrs Since that time haue succeeded 204. popes whiche haue liued in great wealth and aboundance amongest whom if the booke of Reuelation thinke that there is not 4. to be found good christen men I thinke no lesse but that he may so thinke without any heresie 14 It is impossible that the worde of the Crosse shoulde be without affliction and persecution fol. 10. 14. article S. Paule sayth 2. Tim. 3. who soeuer will liue vertuously in Christ Iesu shall suffer persecution And how then caÌ„ this be true in Paule and in this man heresie 15 That the Apostles did curse euer anye man 15. article truely we can not read in scripture for Christ commaunded them to blesse those that cursed them fol. 11. Upon what good ground of the ReuelatioÌ„ this heresie is wroung out let the place be conferred The place annexed which is written in these wordes following They are as mercifull as the Woolfe is on his pray They were ordeyned to blesse men but they curse as the deuill were in them Paule sayth that he hath power to edifie and not to destroy 1. Cor. 10. 1. Cor. 13. But I wot not of whom these bloudy beastes haue their authority which do so much reioyce in cursing destruction We reade how Paule did excoÌ„municate the Corinthian and y t for a great transgressioÌ„ to the entent that he might be ashamed of his iniquity 1. Cor. 5. and desired agayne the Corinthians to receaue hym with all charitie 2. Cor. 2. but that the Apostles did curse anye man truely we can not read in scripture for Christ commaunded them to blesse those that cursed them and to pray for those that persecuted them c. 16 By workes superstitions and ceremonies we decay from the faith which alone doth truely iustifie and make holy fol. 15. 16. article Note here good reader how peruersly corruply this article is drawne For where the place of this book which is written fol. 15. expresly speaketh of trusting to workes meaning that we should put no confidence in workes but onely in fayth in Christ Iesus False wrasting this article to make it appeare more infamous and hereticall leaueth out the false trust and speaketh simply as though workes should decay fayth Read the place which is written in these wordes folowing Daniell calleth not this word Peschaim any maner of sinne but those speciall and chiefe sinnes whiche resist and fight agaynst the truth and the fayth as at the trusting in workes superstitions and ceremonies by y e which we decay from the fayth c. 17 The abusion of the Masse with all his solemnityes with vigils yeare mindes foundations burials 17. article and all the busines that is done for the dead is but a face and a cloke of godlynes and deceiuing of the people as they were good workes rather for the dead then for the quicke fol. 24. True godlines consisteth in fayth that is in the true knowledge of the sonne of God whom he hath sent and in y e obseruation of Gods coÌ„maundements All their rites additions instituted by man are no part of true godlines And who so putteth trust and confidence therein as being thinges meritorious for the dead is deceiued Suche funerals S. Austen calleth rather refreshinges of the liuing then releuinges and helpes of the dead 18 To keep and obserue one day to fast an other to abstaine to forbeare such a meate vpon the fasting day to deserue heauen therby is a wicked face and cloke agaynst Paul fol. 29. 18. Article The trueth of this article is manifest enough to be voyd of all errour and heresie vnlesse it be heresie to beleue and hold w t the scripture s. Paule sayth Galat. 2. if heauen our righteousnes come by the law then Christ died in vayne Gal. 2. 19. article 19 The multiplication of holydayes of feastes of Corpus Christi of the visitation of our Lady c. is a wicked face and colour and in deede foolish vnprofitable and vayne fol 30. This Article likewise nedeth no declaration conteining in it a true and necessary complaint of suche superfluous holydayes of the Popes making Which as they bring with them much occasion of wickednes idlenes dronkennesse and vanitie so hauing also ioined vnto them opinion of religion and meritorious deuotion and Gods seruice they gender superstition nourish the people in the same 20 Keeping of virginitie and chastitie of religion is a diuelishe thing 20 article fol. 30. The place cited in the booke of the Reuelation of Antichrist A other place falsly depraued by the Papistes doth sufficiently open it selfe speaking and meaning onely of those Monkishe vowes whiche by the canonicall constitution of the Pope are violeÌ„tly forced vpon Priests and Monkes the coaction whereof S. Paule doth rightly call the doctrine of deuils And here note by y e way another tricke of a Popishe cauiller For where the wordes of the booke speake plainely of the chastitie of the religious fraudulently turning it to an vniuersalitie sayeth the chastitie of Religion whereby it might seeme to the simple reader more odious hereticall The words of the place be these Keeping of virginitie chastitie of the religious semeth to be a godly and a heauenly thing but it is a
xxiij of May did aunswere to the same confessing and graunting the articles and the contentes thereof to bee true accordyng as they were obiected in euery part subscribing also the same with hys hand Such strength and fortitude gods holy spirit wrought in hym to stand stoutly and confidently to the defence of the sincere doctrine of hys sonne Whereupon the B. exhorting him with many wordes to leaue his heresies as he called them and to returne to the bosom of his mother the holy church commanded him to appeare agayne the next day being the xxiiij of the same moneth Who so doyng and aunswering as he did before was willed to come thither agayne at after noone so hee dyd The 〈◊〉 Session agaynst 〈◊〉 Warne where and at what tyme he was earnestly exhorted by the sayd Bish. to recant his opinions To whom he aunswered that he would not depart from his receyued profession vnlesse he were therunto throughly perswaded by the holy scriptures Upon which aunswer he was willed to come agayne the next day beyng the 25. day of the same moneth The thirâ— session May. 25. at one of the clocke in the after noone At which day and houre the B. examined him agayne vpon all his former articles before obiected to the which he most constantly did sticke with his further aunswer thereunto added I am persuaded quoth he to be in the right opinion and that I see no cause to repent for all filthines Idolatry is in the church of Rome The B. then seyng that notwithstandyng all his faire promises terrible threatnyngs whereof he vsed store he could not any thing preuaile Iohn Warne â—â—nstant agaynst the Bishops persuasioâ— Sentence geuen agaynst Iohn Warne May. 30. Cardmakâ—â— and Iohn Warne brought 〈◊〉 execution Iohn Warne tyed to thâ— stake finished this examination with the definitiue sentence of condemnation pronounced against the said Iohn Warne and so charged the Shiriffs of London with him vnder whose custody he remained in the prison of Newgate vntil the 30. day of the same month of May. Upon the which 30. of May being the day appoynted for their execution Iohn Cardmaker with the sayd Iohn Warne were brought by the shiriffes to the place where they should suffer Who beyng come to the stake first the Shiriffes called Cardmaker aside and talked with hym secretly so long that in the meane tyme Warne had made hys prayers was chayned to the stake and had wood and reede set about hym so that nothyng wanted but the firyng but styll aboade Cardmaker talkyng with the shiriffes The people whiche before had heard that Cardmaker would recant and beholding this maner of doing The peopâ—â— afrayd at Cardmakâ—â— recanting were in a meruailous dumpe and sadnes thinkyng in deede that Cardmaker should now recant at the burning of Warne At length Cardmaker departed from the Shiriffes and came towards the stake and in his garments as he was kneeled downe made a long prayer in silence to himself yet the people coÌ„firmed themselues in their fantasie of his recanting seyng him in his garments praying secretly no semblance of any burning ⧠The Martyrdome of Iohn Cardmaker and Iohn Warne Vpholster An. 1555. May. 30. ¶ The confession of the fayth of Iohn Warne Citizen of London which he wrote the day before he was burned the 30. day of May. 1555. I beleeue in God the father almighty maker of heauen and earth A Father because hee is the Father of our Lord Iesus Christ 〈◊〉 Iohn 〈◊〉 who is the euerlasting word whome before all worldes he hath begotten of himselfe which worde was made flesh and therein also manifested to be his sonne in whom he hath adopted vs to be his children the inheriters of his kyngdom and therfore he is our father An almighty God because he hath of nothing created all things visible and inuisible both in heauen and in earth euen all creatures conteyned therin and gouerneth them And in Iesus Christ his onely sonne our Lord. The eternall word perfect God with his father of equal power in all things of the same substance of like glory by whom all things were made and haue life without whom nothing liueth he was made also perfect maÌ„ and so being very God and very man in one person is the onely Sauiour Redeemer and Ransomer of them which were lost in Adam our forefather He is the onely meane of our deliuerance the hope of our health the suretie of our saluation Which was conceyued by the holy Ghost borne of the Virgin Mary According to the Fathers most mercifull promise this eternal sonne of God forsaking the heauenly glory humbled himselfe to take flesh of a virgin according to y e scriptures vniting the substance of the Godhed to the substaÌ„ce of the manhoode which he tooke of the substaunce of that blessed virgin Mary in one person to become therein the very Massiah the annointed king and priest for euer appointed to pacifie the fathers wrath which was iustlye gone out agaynst vs all for our sinne Suffred vnder Pontius Pilate was crucified dead and buried and descended into hell He was arraigned before Pontius Pilate the ruler of Iewrie and so vniustly accused of many crimes that the Ruler iudged him innocent and sought meanes to deliuer him but contrary to knowen iustice he did let go Barrabas which had deserued death and deliuered Christ to bee crucified who deserued no death which doth declare vnto vs manifestly that he suffred for our sinnes was buffeted for our offences as the prophets do witnes thereby to haue it manifested to all men that he is that Lambe of God that taketh away the sinnes of the world Therefore sufferyng for our sinnes he receiued and did beare our deserued condemnation the paines of death the tast of abiection the very terror of hell yelding his spirit to his father his body to be buried in earth The third day he rose againe from death to lyfe To make full and perfect the whole worke of our redemption and iustification the same crucified body which was layd in the graue was raised vp againe the third day from death by the power of hys Father and glory of hys Godhead he became the first fruits of the resurrection got the victory of death that all by him might be raised vp from death Thorough whome all true penitent sinners may now boldly come vnto the father and haue remission of their sinnes He ascended into heauen and sitteth on the right hand of God the father almighty After that in his death and resurrectioÌ„ he had conquered sinne death and the deuil and had bene conuersant 40. days in the earth being seene of the Apostles more then v. hundred brethren at once in the same body in which he wrought the worke of our saluation he ascended into heauen with eternal triumph for the victory ouer death sinne and hel leauing the passage open by which all true beleeuers may and shal enter