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A03896
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Newes from Rome concerning the blasphemous sacrifice of the papisticall Masse with dyuers other treatises very godlye [et] profitable.
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Hurlestone, Randall. aut
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1550
(1550)
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STC 14006; ESTC S104348
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30,125
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110
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the lawe prescribith apoyntith takyng thes workes for nothyng els then the fruites of faith but hipocrites what so euer thei doo of the lawe doo it for aface ascribinge thes workes notwithstanding to ther iustification P. Thes paraduenture be true but if it be lauful to vse other seremonies that is inuented by man nowe agayne a newe you will make vs subiecte to mans traditions and that againste the mynde of saincte Paule / whose wordes be thes / ye be bought with a price Cor. 7. be ye not made the seruaÌ„tes of men V. Ther be certaine rude feloes which wheÌ„ thei heare mention of libertie in sermones straightwayes with out iudgement despise all maners lawes honestie As though mens lyfe could be without lawes / but these defylers of the Israelites tentes must not in this matter be borne with wherfore we haue nede here in these thinges of great wisdom great iudgement finally of great caution that we do nothynge otherwyse then it becometh christians / for what do these lawes hurt the church yf they be not agaynst the worde / verely there be some constitucions both fyghtynge manyfestly with the worde of God layenge snares for oure consciences / as preestes synglenes monkyshe vowes sellynge of masses and a thousande suche other / froÌ„ these we be fre because they fyght with the worde of God And here the aucthorite of them which wylseme heades of the churche bynde no man in so moche that it is boldly to be despysed yf they wyll remytte nothynge of theyr tyrannie as in the actes when the apostles were forbydden to preache not only dyspysed theyr commaundemeÌ„t but also coÌ„tynued to preache most boldly the deathe and resurreccioÌ„ of Christ wherby health came to the world in so moch that by whippes they could not be dreuen from theyr wyll P. I commende this contempte V. There be other constitucions coÌ„maundynge of thynges indyfferent / those maye be despysed and kepte partly for charities sake partly for the common peace P. Heare I loke whether you wyll saye any thynge that shall please me / but hoo wheÌ„ must such tradicioÌ„s be brokeÌ„ or kept V. yf they shal neyther be takeÌ„ for the worshyppe of God nor haue nothynge a doo with iustification they muste be kepte bothe for the comon ease and also for a good ordre wherunto the youthe from theyr cradels must be vsed / accordynge to that 1. Cor. 14. Gal. 3. Amonge you let all thinges be done in a good ordre also that the lawe is a scole mayster to Christe Adde hyther the waye of offension which we must regarde by all meanes possible / for althoughe these indyfferent thynges haue lybertie adioyned with them / yet must we to the vttermost of our power endeuoure that that which we do be not done to the offence of oure weake brother As Paule suffred Timothe to be circumcided for certayne weake mennes causes wheras he wolde not suffre Titus to be circumcided of whome many requyred circumcision as necessarie for saluacion And who knoweth not that comune sayenge of Paule 1. Cor. 1â— All thynges be laufull for me but all thynges be not profitable but yf they shall be nombred amonge them whiche are bothe necessarie for saluacion and perteyne to the worshyp of God they muste then be dispised and the libertie which Christ hathe gyuen vs must be defended / for the lorde spoke not with out a cause by the prophete / they worshyp me in vayne Eze. 20. Mat. 16. by mennes commaundementes P. Extendeth oure libertie any further I haue hytherto thought that they which were taken in to libertie by Christ were deliuered from pensions and paymentes V. In this mater you were amysse for be it that the chyldren of the kyngdom be most free yet for loue and for escheuynge of offension they submytte them selues to comon burdens and that by Christes example whom we reade with Peter gaue a grote to them that were receiuers amoÌ„ge the Caphernaites and this loue althoughe I be free maketh me all mennes seruaunt for faythe maketh a man free but loue vonde fredome pertayneth to the soule bondage to the body They be free whose synnes are pardoned for Christes sake they are bonde which for Christes sake are equally in all mennes daunger So Paule althoughe he was free yet acknowledged hym selfe to be all mennes seruaunte WheÌ„ as loue can not be seperated from sayth nor heate from fyre so can not bondage be seuered from christian libertie bondage I meane whiche alwayes serueth her brothers comoditie But Philostatiê° whye hunt you after so carefully this outwarde no rather this carnall libertie seynge the holy scripture neyther teacheth it neyther any man proued luckely whiche at any tyme stumbled in this mater This I am able to proue by many examples of the olde men if we had not late examples / for as yet Muntzers endeuours be not forgoten / he also was of the mynde that he thought the holy scripture dyd teach the libertie of the fleshe wherin when he was a preacher to moche diligent it came to passe that he destroyed not hym selfe only but also a great nombre of vplandyshmen with hym Had it not bene better for hym here to haue bene content with the libertie of the soule then by sekynge the fleshly to cast hym into so great daungers bothe of body and soule / worked he not here hym selfe a displesure Adde hyther the example of the monasteriaÌ„as verie unserable but where in the furie of souldiours commytted nothynge otherwyse then was deserued / by sedicion they putte the aldermen out of theyr places they cast many good men out of the cytie they toke awaye other mennes goodes finally occupied the sworde neyther coÌ„mauÌ„ded nor called of God wherin when they were warned of certayne prynces and confederated cyties in vayne neyther any man by suche admonitions was moued to repeÌ„taunce at the lyngthe were thie punished for ther nough tines P. But I heare saye that Monasterians were destroyed not for the denieng of pensions but because they were Anabaptistes V. You erre nothynge at all so that you know the secte of Anabaptistes hath sedition ioyned wyth it / for what sought thes madde men els but the destruction of al thynges and the ruine of beest thynges They caule it a restoryuge they truely wil restore al thynges whiche be decayed but peraduenture on the same sort as MuÌ„tzer made the vplandish men free / the which when he craked that he woulde shake of our neckes the noble mens yocke not only loost his labour in a thynge seditious and nothynge godly but also doublid the selfe same yocke P. What then shall I doo seing the mater is so V. Medle not with thes destroyers of churches and troublers of the comon weale And seyng that in thys life we can not be with out thes comoÌ„burdens nether we ought for god hath not wyth out acause alowed officers the ciuile waye to liue we must endeuore that we obaye those thynges that perteine to the comon tranquillitie and that not only for necessitie but also for conscience Thou shalt paye thy tythes of thyne owne acorde thy yerely pensious of thyne owne acorde thy tribute of thyne owne acorde and that to whom the magistrates comaunde the. What nede you to care what thei be that receyue them so you doo the duty of a christiane and of a good man for thys aboue al thynges endeyuore that for as much as by nature we are desyrous of libertie thou mayest atteyne that libertie whiche is in danger of no faultes no desiers no noughtie affectioÌ„s and whiche maye remembre that for thys cause she is delyuered froÌ„ sinne to thintent she maye lyue only to rightuousnes and to hir neighbour / which kind of libertie Angustine speakith on this maner / whom true libertie delitith leat him desier to be free from the loue of thinges mutable / whom it delitith to raigne leat hym be subiecte to the only god the raigner ouer al / by louyng him more then him selfe / for so it shal come to passe that whiche you wolde haue done afore against your will and vnwillyngly ye shall doo it willyngly and merely P. Go to if it be so I wil vainquish my selfe and diligeÌ„tly doo that you exhort me Loke that you tell me of it yf I do any thyuge contrarie to my outie V. yf you wyll be taught and folowe me wheÌ„ I teache you I wyl easely bryng it aboute that you go not out of the waye for I knowe what is my dutie in that mater On the contrarie partie you must also remembre your dutie wyll you any thynge elles P. No forsoth but that you neuer do any worser theÌ„ I wold my selfe to doo ¶ Prynted at Cantorbury by I Mychell For E. Campion
not tel what reuenewes of my father V. Yf you wil be free from suche bordens couer your pate with a coule P. What in an earneste matter mocke you your old scholer and frende My question to you is of libertie V. Of libertie then what hath libertie to doo with those reuenewes that you paye to munckes it is more precious then which ought to be mingled with those thynges which are brickel and endure but for a tyme. P. Then if I be not frewhie teach preach you libertie on that maner must we so be deceiued V. You take libertie other wise then it is taught by vs / for they that be free are not fre on the sort in the Christentie that euery thynge is laufull that they wyll but a christian rather takith libertie so that he being deliuered from sinne and the curse of the lawe remembrith now that he is become euery mans seruante P. What maye I be a seruant both a free man it is not lyke in so mâ—…e that the word meanith some other thynge farre from that V. We use not to speake of that libertie wherby the people thynke it is lawful to doo euel and to be disobedieÌ„t it is an other maner of thing as I sayed afore to be free in the christian pael P. Then howe vsed the olde men thys worde libertie Were not the cyties of Grecia called free because they were free froÌ„ kynges exactions V. Be it they were as free as coulde be from kynges exactions yet they lyued after theyr owne lawes as at this preseÌ„t many cities are caused soo not be cause it is lawefull to doo in them what euery man wil but because they lyue vnder ther owne lawes / nowe to whom I pray you doo the lawes permitte to do euery thynge but go to let vs se how Tully vsed this word what is libertie sayth he / power to lyue as thou wylte Then who lyueth as he wyll but he that foloweth good thynges whiche is glad to do his dutie whiche hathe consydered and prouyded how to lyue whiche obeyeth the lawes not for feare but fulfylleth and kepeth them because he iudgeth that to be moste profitable Adde hyther that of Socrates who beynge asked whether he had goten any profyte of the studie of Philosophie answered that I may know how to be free menynge from euyll de syers whoÌ„ a good mynd must not serue P. Your sayenge comith to this end to make me bond free although ther be not so greate distaunce betwene heaueÌ„ yearth as ther is betwenene fredom and bondage V. I knowe that emonge the Romanes the state of a fre maÌ„ and a bond man were diuerse but we speake of thes thynges christenly with whome they be so conioyned that they can not be separated P. you plainly make me to doubte howe thes can be true / first of all declare wherin Christian libertie consistith V. Libertie amonge christian men is nothing els then to be deliuered from sinne from the curse of the lawe from death from Satan and from hel and that trely for christis sake P. Here is not one word concerneng exactions V. Not one for this fredom is the fredoÌ„ of the sprite coÌ„science and can not be wrested to ciuil exactions / in so moch that if it be wrested thither it can not be called libertie And thynke you it but a trifle to be fre from the accusement of sinne and coÌ„demnemeÌ„t of the lawe I verely can not tell whether a greater libertie can come to any man as the which maketh vs lordes of all thynges for Christis sake Nowhat shulde it profite vs to be free from certaine burdens for a tyme if we shuld coÌ„tinuewe the seruauntes of vnrightuousnes Nether the comon sayeinge is folishe altogether he is noughtily made fre on whom the 〈◊〉 hath power P. yet I heard a certaine maÌ„ affirminge in a pulâ—â—â— as well the outwarde libertie as the libertie of the conscience 〈◊〉 that I maye saye nothing of that which I haue hard in the open lectours V. That diuision well handeled and vnderstode aright hathe no danger But here you muste take hede leste whiles we teach a certaine outward kind of libertie you gyue occasion for the fleshe to sinne / 〈…〉 for the Apostle sayed not without acause brethren you be cauled to libertie / so that you gyue not your libertie an occasioÌ„ vnto the flesh P. Whie then put you not a difference betwene both the kindes of libertie V. We touched eueÌ„ now the inward and spiritual and the scripture for the mooste parte speakith of that / as often as it makith mention of libertie / hither perteinith that in Iohn / if the sone shal delyuer you Iohn 8. ye be free in dede and the trueth shall delyuer you / ther was a coÌ„tention betwene Christe and the Iewes the Iewes dreaming of a certaine corporall libertie and Christ caulyng them by al wayes to an inwarde and a spiritual as the which consistith in the forgyuenes of sinnes in the giuyng of the holy goost in the exchaunge of liuyng finally in the fulfilling of the coÌ„mandmentes willyngly VpoÌ„ thys Paule sayth also wher the spirite of the lorde is ther is libertie / the Apostle grantith that there is a certaine libertie but of the spirite of the heart of the conscience and which can be taken by no meanes for the deliueryng from ciuile burdens P. And yet you coÌ„fessed a certaine kinde of outward libertie V. I denie it not P. wher in coÌ„sistith that same V. That we maye knowe that we are deliuered from the parte of the lawe which coÌ„teineth the Iewesh ceremonies and iudgementes / for so we be fre that ther it is permitted vs to vse other ceremonies especially such as be not agaynst the gospel also other lawes after that god alowed the Gentiles sworde P. What are we not deliuered from all the lawe Gala. 4. whie saith Paule after that the fulnes of the tyme came god sent his sone made of a woman made vnder the lawe that he might redeme them wihch were vnder the lawe I thynke he speakith here ingenerally of al the law V. Concerning our iustification we be deliuered from all the lawe euen from the .x. commaundemeÌ„ts as which threateÌ„ moost of al damnation onles they be kepte / for iustification comith not by fulfillyng of the .x. commaundmentes but of goddes mere ientlenes whiche he gaue to the worlde by Christe And as farre as we laye hold by faith vpon that goodnes so farre we be iustified / but coÌ„cernyng obedieÌ„ce we be so deliuered from the .x. commaundementes that if thei be not kepte we can not be cauled christians Mat. 19. as Christe sayeth also if thou wilt goo to life kepe the commaundementes / yet here there is one affection of the good man an other of the hipocrite / thei which are good men in dede doo willyngly freely merely finally for no fear of punishmeÌ„t that which