Acts and Monuments Volume 2 Part 1
Let no man therefore be so bold to dare, to infringe, or with rash presumption, to contrary this writing of our damnation, reprobation, rejection, decree, declaration, inhibition, will, commandment, exhortation, beseching, request, admonition, assignation, grant, condemnatiō, subjection, excommunication & curse. And if any person & persons dare presume to attempt the same, let him know and be sure, that he shall incur the indignation of almighty God, and of his blessed Apostles Peter and Paul.
Geuen at Rome at S. Peters, an. 1520.17. Calend. Iulij, and of our Popedom, the viii. year.
Although it was somewhat long before this Bull aforesaid of Pope Leo, being sent & dispersed through all other places abroad, could come to the hands of Luther, yet so soon as he by means of his friends, might get a sight thereof, he shaped again an answer to the same: in such sort, as I am sure, the Pope himself will say, that his Bull was never so baited, and so welfauoredly shaken in all his days, as by the handling of the matter, and reading of his answer may evidently appear. The contents & copy of the which answer, I thought here next after the said Bull immediately to exhibit to the Christian reader, that who so is disposed to confer the one with the other, having thē both at hand, may judge the better of the whole matter & cause, and also may see the true Image of the Pope out of his painted visour appear in his own perfect colors. The answer now to the Bull here followeth.
JESUS. Martinus Lutherus Christiano Lectori, gratiam Christi in salutem aeternam.
FAma peruenit ad me, Christiane Lector, exijsse Bullam quandam aduersum me, pene in omne terrá, prius quam ad me, in quem vnice fuerit, & cui maxim erat inferenda, veniret. Forte, quod noctis & tenebrarum scilicet filia, timult lucem vultus mei. Hanc tamen ipsam noctuam, vix tandem multum adiuuātibus amicis, in imagine sua, datum est videre, &c.
Here followeth the same answer of Martin Luther against the execrable Bull of Pope Leo, in English.
MArtin Luther to the christiā reader, wisheth the grace of Christ to eternal salvation. I heard a fanie a far of (Christian reader) that a certain Bull was past out against me, and sent almost over all the world before it came to me, against whom it was especially directed, & to whō most chiefly it appertained. For what cause I cannot tell, except peradventure it was for that the said Bull like unto a nightcrow, and as a bird of darkness hatched in the night, durst not fly in y e day, nor abide to come in my sight. Notwithstanding the said night foul after long time, by help of friends was caught at length & brought unto me in his own likeness to behold. Which causeth me yet to be uncertain what to think, whether my papists do dally & jest with me, in setting out such famous libels without any name against me: or whether in truth and earnest they play the mad men so against me at Rome, or no. For first, neither do I see here the style (as it is called) nor y e process of the court of Rome observed. And again (which maketh me more to doubt) herein be brought & condemned such articles which it is plain and manifest to be most Christian: whereby it seemeth to me most like, the said monster to be hatched by John Eccius, a man wholly compact and framed altogether of lies, dissimulations, errors, & heresies.
The said suspicion this also partly confirmeth, for that I hear it so bruted abroad, that y e said Eccius is thought and said to be the Apostle of such a goodly Bull. And not unlike, when none could be more meet an Apostle for such an Apostleship then he. And in deed I heard no less long since, that a Bull was in working against me at Rome, partly by the workmanship of Eccius: which because (as the style and composition thereof declareth) it displeased the good and learned men there, was therefore deferred and should have been suppressed.
But whatsoever the matter be, it seemeth to me not unlike wheresoever this apostle Eccius beareth rule, there to be the kingdom of Antichrist, and all kind of madness there to reign. In the mean time I will so deal, that I will not seem to believe Pope Leo the x. with his learned cardinals to be the authors of this furious madness: which I do not so much for the honor of the Sea of Rome, as because I will not be puffed up to much with pride, and seem to myself as one worthy to suffer such, so great, & so glorious things for the verity of God. For if it were so in deed that the bishop of Rome did so furiously rage against me, who were then so happy before God as Luther, to be condemned for so manifest a truth of such a proud Prelate? Wherein what were more to be wished for of me, then that I should never be absolved, reconciled, nor have any part with that so doltish and unlearned, wicked, and furious Antichrist? Happy were that day, happy were that death, and to be received with all joy and thankfulness to God, if it might be my hap at any time in such a cause as this is, to be apprehended and to suffer death. But give the honor of this cause unto others, and let this matter find his Martyr worthy for the same: I for my sins am not worthy to come to that honor.
Let other men therefore think of these Romanists what they list: Thus I think, that whosoever was the author of this bull, he is a very Antichrist, and against Antichrist, these things I write, to redeem the verity of Christ, so much as in me lieth, which he laboreth to extinguish. And first, that he shall obtain no part of his will in anything against me, here I protest before God and our Lord Jesus Ehrist, and his holy angels and all the world, that I dissēt with all my heart from the condemnatiō of this bull, which Bull I also do curse and execrate as an enemy, a Church robber and blasphemy against Christ the son of god our Lord. Amen.
Furthermore I hold, defend, and embrace with the full trust of my spirit, those articles in the said Bul condemned and excommunicate, and affirm that the same oughe to be holden of all faithful Christians, under pain of eternal malediction, and that they are to be counted for Antichrists, who so ever have consented to the said Bull, whom I also together with the spirit of all them which purely know, & do utterly shun them according to the precept of our Lord Jesus Christ. Amen. And let this stand for thy revocation, O Bulla vere Bullarum filia. i. O thou Bull which art the very daughter of all vain bubbles.
This my confession and protestation made (for witness whereof I take all them that shall read these presents) before I proceed to defend & declare these foresaid Articles, I will first begin, with certain arguments for the confutation of the said Bull: whereof the first I will take of the blind ignorance of this blockish Antichrist. For the Apostle Peter so commandeth, that we should be ready to render a reason of that faith and hope which is in us. And the apostle Paul willeth a bishop to be mighty to exhort in sound doctrine & to refute the gaynesayers. And these things be they, which now 3. years ago, I have desired & looked for out of Rome, or from them which take part with Rome. Which things also we do read to be observed most diligently amongst the ancient fathers, whensoever they condemned heresies. Neither do we read that the apostles did ever decree anything in their Counsels, but they first alleged the holy Scripture. So I also when I waited that they would answer me with grapes, and to inform me with true testimonies of the scripture, behold they bring to me sower and wild grapes, condemning me with nothing else but bare words, whereas I have fortified my matter with plain scriptures.
I say unto thee. O thou most unlearned Antichrist, hast thou joined such brain • ike rashness together with such barbarous ignorance, that thou wilt presume to think all mē to be turned into stocks & blocks, and to think that thou with thy bare and naked words only canst triumph against the invincible force and power of God's holy word? Hast thou learned this manner of condemning of the magistralities of Colen and Louaine.
If this be the manner of the Church to damn errors, only to say. I like it not, I deny it, I will not: what fool, what patch, what asse, what block cannot condemn after this manner? Is not thy whorish face ashamed in the public sight of the church, to dare once to set the trifling vanities only of thy naked and bare words against the thunderboirs of God's eternal word? O impudent condemnation and right seemly for Antichrist, which hath not one jot or title to bring against such evident scriptures inferred against him, but only with one word cometh and saith, I condemn thee. And why then do we not believe the Turk? Why do we not admit the Jews? Why do we not honor the heretics which also condemn our writings as well as he, if it be enough only to condemn? unless we do not therefore peradventure give place unto them, because they condemn us not utterly without some scriptures and reasons: but these men after a new found fashion, utterly without all scriptures or reason do condemn us. What then shall I think to be the cause why they proceeded against me with this their Bul condemnatory, so vain, so ridiculous, so trifling, but only their mere blockishness, whereby they seeing my allegations to be true and not able to abide, nor yet to confute the same, thought to terrify me with the vain ratlyng of their rottē parchment. But I tell thee Antichrist, that Luther being accustomed to war, will not be terrified with these vain bulls, and hath learned to put a difference between a piece of paper, and the omnipotent word of God.
Of the like ignorance proceedeth this also, that they against their own conscience, durst not particularly digest all and singular the Articles in their orders: for they feared least they should note him for an heretic, whom they were not able perhaps to convince either to be erroneous or offensive, & therefore they have found out this Adverb respective: & after the numbering of the articles, then come they & say that some be respectively heretical, some erroneous, and some offensive, which is as much to say, as we suppose some to be heretical, some erroneous, & some slanderous, but we cannot tell qui, quales, quanti. i. Which, what manner, and how great they are. O dastardly ignorance, how slippery and cowardly art thou? how art thou afraid of the light? how doest thou turn and return all things, least thou shouldst be taken like a Proteus: and yet for all that thou shalt not so escape, yea in thy wilynes thou shalt the rather be overtaken and subverted.
Come out therefore O thou asseheaded Antichrist, and show forth thy wisdom, and dispose thy matters in order. Tell us if thou canst, what sayest thou or meanest thou, when thou sayest this article is heretical, this is erroneous, this is offensive. For it becometh such a worshipful condemner to know what he condemneth. And to shameful it is to condemn an article for heretical, and yet cannot name the same. Neither will I be answered herewith respectively, but I look to be taught simply and plainly, for I am one of Occams faction which contemneth these respectiues, and love to have all things simple & absolute.
Thou seest therefore (good Reader) the ignorant dotage of this Antichrist, how craftily, & yet grossly he thinketh to walk in a net under his adverb, respectively, who not only • oth not teach the truth, and cause of his condemning, but neither also dare prove any error, nor show forth what it is that he condemneth, and yet must he needs condemn. Is not this trow you a proper kind of damning, to damn and cannot tell what he damneth? Is not this a fine manner of loquution, passing all Rhetoric, to speak, & yet not to know what he speaketh, what purgatories might we wish sufficient to purge the doltish brains of these Bull bragging bedlems? with such blindness & doltishnes are all the adversaries of God's truth worthy to be plagued.
But I know whereupon all this grief riseth. The origin whereof is this: Eccius mine old adversary remembering how he was put to shame enough at Lypsia when he rousing himself upon his stage, and frothing at the mouth like a Bore, with a furious mouth called me 3. hundred times heretic, for the Articles of Hus, and yet afterward was not able to prove the same, whereas the sentence condemnatory of the Council of Constance, alleged by me otherwise then Eccius looked for, noted there, no certain article for heretical: and also the same condemnation much like to this of ours, with the like foolishness called some of his Articles heretical, some erroneous, & some offensive, and Eccius hearing this, being confounded in himself for his impudent rashness: perceived that he had called me heretic falsely and untruly: he thought then to heal this his wound again at Rome, and there to stablish his false and impudent lying. But the lying sophister shall not prevail by the help (I trust) of Christ, for I ask and require yet still, y t they absolutely, not respectively, distinctly, and not confusedly, simply, & not dissemblingly, plainly and not obscurely, particularly & not in general, do show what is, and what is not heretical. But when will they so do? When Christ and Belial, or when light and darkness shall agree together.
And what shall I do then in the mean time? First I will contemn these dastardly dotipoles and unlearned Papists and apostles of Antichrist. And I will scorn them as Helias did, and say: if Baal be God, let him answer, pe ••• uenture he is drunk, or busy in his journey, Cry out higher, for he is a God and peradventure heareth. For what other thing do these Bull bragging Asses deserve else, which condemn that they know not, and confess also their own ignorance?
Secondly, I will not be troubled nor disquieted for the matter, neither am I to be counted heretic, erroneous▪ or offensive, so long as I shall not be proved and plainly convicted with simple and manifest words in what Article I am so judged. Neither do I here charge my Papists, these blockheds, that I will put them to their proofs, but only that they will show me at least my error that is, that they will show me if they know what it is that they themselves do prattle of, or have any feeling of their own doings. For so long as they assign me no heretical Article, I am at free liberty to deny what Article so ever they lay unto me to be heretical, and say it is Catholic.
Agayne, what a rudeness is it in this wicked & doltishe Antichrist worthy to be laughed at, where as these drummedaries do distinct heretical Articles from those that be erroneous, and the erroneous from offensive, and those again from slanderous? By the which subtle distinction of those grosseheaded dolts, this we do gather, that that article which is erroneous, is not heretical, and if it be not heretical, what doth it then appertain to these Ecclesiastical condemners, which ought to condemn those things only, which be heretical. For that which is not heretical, is catholic, as Christ himself saith: He that is not against us is with us. Yea I would wish, that these jolly Sophisters would show me in all the Church an Article that is erroneous, and not heretical: for if it be erroneous, it differeth nothing from heretical, but only in stiffness of defending. For all things be equally either true or false, although affection in someone thing which is true or false, may be greater or lesser. Ye see therefore again, how these men for all their braggyng Bulls, are not able to produce me one Article which is erroneous and not heretical, and yet like wise brainsike men, they will needs babble they know not themselves what, condemning that which they find erroneous and not heretical: which cannot stand either in matter or in words so that such as are the Articles: such is the condemnation.
The like wisdom also they show in affirming that to be Scandalous, which is neither heretical nor erroneous. That Article I would fain see either in my books or in the words and works of any writer else from the beginning of the world to the latter end. What made my papists then to excogitate these so prodigious monsters, but only their monstrous fury and madness? Unless peradventure they mean those Articles so to be Scandalous, as commonly all true and Catholic Articles are wont to be. For what is more scandalous then Ueritie? Yea only truth and verity is scandalous to all proud and senseless persons, and is said of Christ, 1. Cor. 1. We preach (saith S. Paul) Christ crucified, a stumblynge stone to the Jews, and to the Gentiles foolishness. And in Luke 2. He is set to be the fall and rising up of many in Israel. Wherefore, where as my Papists do distinguish scandalous Articles from heretical and erroneous, and forasmuch as that which is not heretical or erroneous, must needs be Catholic and true: it followeth thereof, that these scandalous Articles be understanded and condemned of them for such as be very Catholic and sound. O worthy commendation & me • te for the Papists.
Mark here good Reader, the impiety of these blind Bussards, whether they roll themselves, how they deride and mock themselves, how easily they are taken in their own words, how fond and foolish they are in their studies not only in not proouyng any error or slander in these Articles, but also in going about only to express them, how they cast out things impossible and most foolishly repugnant to themselves. Where is then thou most presumptuous and shameless Bull, thy doltish respective now become? whether respectedst thou? Verily into the bottomless pit of impiety, and thine own brutish stoliditie.
The like also is to be said touching the Articles offensive, which must be neither slanderous, neither erroneous, nor heretical, seeing they are distincted by such great Rabbin's. Who will not now marvel at the depe & profound wisdom of these Papists, which could find out that to be offensive in the Church, which is neither false, neither heretical nor slanderous, but true, sound, Catholic and edifieng, and yet must that also be condemned? And who would not now desire & covet to be condemned also of such harebrained Idiotes, who by their own condemning do utter themselves to approve things damnable, and to condemn things justifiable, that is, which openly show themselves, to their own great ignominy and shame, to be more senseless then stocks, rocks, or blocks. Go ye now therefore, O ye impious and brainless Papists, and if ye will needs write: show yourselves more sober: for this Bull (it appeareth) was spewed out in youre night feasts amongst other drabs and harlots, or else huddled up in the Caniculare days or mad midsomer Moon: For never were there any dissardes that would show them selves so mad.
Lette us now return this dirt of Antichrist, and cast it in his own teethe, and of his own words let us judge him and condemn him, that hereafter he may learn to take better heed, and be better advised in his lying. For as the Proverb saith, a liar had need to have a good memory. If some Articles be offensive, and other heretical, and thou condemnest him which is no heretic, and consequently a true Catholic, although he be six hundredth times offensive. Doth not thy shameless mouth then condemn thyself, not only of heresy, but of extreme impiety, blasphemy and treason against God's holy truth, showing thyself to be the man in deed which is the adversary, and is extolled above all that which is called God, or is worshipped? Art not thou then the man of sin, and the son of perdition, which denieth God his redeamer, and taketh away the love of truth, to stablishe the setting forth of his error, for men to believe iniquity, as Paul foretold? For if the Article be not heretical, it cannot be offensive or slanderous, but only to such heretics as Antichrist is, and Sathanistes of all piety. See theeefore howe his shameless and moste foolish Bull, whiles it condemneth in me one thing to be heretical, and another offensive, doeth manifestly declare the authors thereof to be true heretics and the enemies of God in deed. So that now it may appear, that there is no knowledge nor counsel against the Lord, seeing blind impiety is thus caughte in the words of his own mouth: so truly it is said, that he which casteth up a stone on high, it falleth down again upon his own pate.
And (which is chiefest of all) by this their wicked contradiction it cometh to pass, that the cogitations of their own hearts be revealed, and that they them selves chiefly do utter and disclose their own wickedness which they covet most to conceal, that all men may see how ready they are to condemn all verity even at once. For when they affirm such Articles to be heretical, which neither they can, nor know, nor yet dare show or name to be heretical, what have we thereby to understand, but that they are the adversaries of Christ from the bottom of their hearts, and ready to impugn all truth, and yet notwithstanding with their damnable hypocrisy they pretend themselves to be condemners of heresies? Learn, learn, ye beetell headed Asses with your blustering bulls, learn I say, what it is, Christ to be a sign of contradiction and a stone of offense. Howe soon and easily is all your inward impiety and your ignominy disclosed with the same covert of words, wherewith in vain ye went about to cloke the same? Thus then have we here proved by this first and manifest argument, that the foresaid Bull proceedeth from none other, then very Antichrist himself, the chiefest adversary of God and of all godliness. And now let either Eckius or the Pope acknowledge if he dare, and then consider what opinion we ought to have of him, or what name to give him: in whom all cursed names, as in one heap, do concur together and agree, as impiety, blasphemy, ignorance, foolishness, hypocrisy, lying, briefly, Satan himself with his Antichrist.
Neither doeth this impiety anything less appear in that also which I will now say. For this worshipful Bul decreeth in plain and moste impudent words, that those Books also of mine ought to be burned, in the which are no errors contained, to the end that the memory of me may be utterly rooted out.
Canst thou O Christian Reader, now doubt that the great Dragon of hell himself speaketh in this Bull? It is an old Proverb, that the Ass singeth therefore evil fauoredly, because he taketh his note to hye. So this Bull in like manner should have piped more tunably, if he had not set by his blasphemous throat so open against heaven, so impudently and deuelishly condemning also the manifest and evident truth. For hitherto Satan when so ever he oppressed the truth, did it under the color of truth: but this man of sin, the Adversary which is extolled above God, without all color, not privily but apeartly, and that in the open Church of God, without all shame taketh upon him to condemn, and commandeth to be burned the sincere veritye of Christ, known and allowed both of him and of all others. What could be more done amongst the Turks? What place is this worthy off (I pray thee) but the deep dungeon of Hell? And are ye not afraid ye Antichrists, with your brutishe Bulls, lease stones and trees should swear with blood, at the moste horrible sight of this your execrable impiety and blasphemy?
Where art thou now good Emperor Charles? Where are ye Christian Kings and Princes? Ye have given your name to Christ in Baptism, and can ye now abide these infernal voices of such an Antichrist? Where be ye Bishops? Where be ye Doctors? Where be all ye that confess Christ? Can ye hold your peace at these horrible and prodigious monsters of the Papists, O miserable Church of God, which art made now so great a scorn, and a very mocking stock of Satan. O miserable are all they which live in these times. The wrath of God is finally come upon the Papists, enemies to the cross of Christ and verity of God, resistinge all men, and forbidding the truth of Christ to be taught and preached, as S. Paul said of the Jews. Admitte I pray you, that I were such a one in deed, as that cursed and malicious Bull doeth make me to be an heretic, erroneous, schismatical, offensive, scandalous, in certain of my books: yet why should the other books of mine be condemned, which are Catholic, Christian, true, edifying, and peaceable? Where have these wretched Papists learned this religion, that for the persons cause being evil, they should damn and burn the holy and sound verity of God? Can ye not destroy men, but you must also destroy the truth? Will ye pluck up the good wheat also with the cockle? Will ye scatter also the corn away together with the chaff? And why then receive ye Origen in his Catholic books, and do not utterly reject him all together? Yea, why suffer ye wicked Aristotle (in whom is nothing taught but errors) and do not at lease in some parte condemn him? Why burn ye not and set on fire, the wicked, barbarous, unlearned, and heretical Decretalles of the Pope? Why do ye not all this, I say, but only for that ye are set in this holy place, for none other cause, but only to be that abomination spoken of in Daniel, which should put down truth and set up lies, and the operation of error. For this thing and none other, becometh the seat of Antichrist.
Wherefore this I say to thee (Pope Leo the tenth and to you Lord Cardinals, and all other whosoever is in any parte or doing in that Courte of Rome) and this I speak boldly unto your faces, if this Bull hath come out in your name, and by your knowledge, and if ye will so acknowledge it for your own: then will I likewise use my power, by the which I am made in my Baptism, y e son of God, and coheyre with Christ, being founded upon a sure rock which neither feareth the gates of hell, nor heaven, nor earth, and say, monish and exhort you in the Lord that you will reform yourselves and take a better way, and refrain heeeafter from those diabolical blasphemies and to much exceeding presumptuous impeties, and this I allege: That unless ye so do, know it for certain, that I with all them that worship Christ, do recount youre seat, possessed and oppressed of Satan himself, to be the damned seat of Antichrist, which we not only do not obey, and will not be subject nor concorporate unto, but also do detest and abhor the same, as the principal & chiefest enemy of Christ, being ready in this our sentence and profession, not only to suffer gladly your fond foolish censures, but also do pray you heartily that you will never assoil us again, nor ever number us in your fellowship, and moreover to fulfill your bloody tyranny, do willingly offer our selves to die for y e same. And according y e to power & might, y t the spirit of Christ, and efficacye of our faith can do in these our writings, if ye shall persist so still in your fury, we condemn you, & together with this Bull, & all the Decretal, we give you to Satan, to the destruction of flesh y t your spirit in the day of our Lord may be delivered: in the name which you persecute of Jesus Christ our Lord. Amen.
For our Lord Jesus Christ yet liveth and raygneth (in whom I do nothing doubt) who I firmly trust will shortly come and slay with the spirit of his mouth, and destroy with the brightness of his coming, this man of sin, and son of perditiō, for as much as I cannot deny, if the pope be the author and doer of these misshapen and monstrous doings, but he is the true, final, most wicked, and that famous Antichrist: that subuerteth the whole world by the operation of his delusions, as we see it in all places fulfilled and accomplished.
But whether doth the burning zeal of charity carry me. Neither am I as yet fully persuaded this to be the popes Bull, but to proceed from his wicked Apostle Eckius, who with his fathers, fariously gaping at me like a gulf, would swallow me clean up: • inging with the wicked thus: Let us swallow him up quick and whole like hell, and like one descending down into the pit. For little careth this furious ma • brain, howe the verity of God be extinguished (ye he would count that for a lucre) so he might • ill his malicious desire with the blood 〈◊〉 his brother. O miserable state of the Church at this time▪ worthy to be bewailed w t tears o • blood. But who heareth our groanings, or who comforteth our weepings? The fury of the Lord seemeth to be inoxorable against us.
Ouer and besides, what a ridiculous toye, or pretty figment have they invented, whereby belike to sport thenselves with some merye matter amongst their earnest business, writing that besides other great frendshippe, which they have shown unto me: they have also offered to support me with money, and to bear my charges with their liberality, in my journey to Rome. Will ye see what a charity is newly come upon the City of Rome, which after it hath pilled and polled the whole world of their money, and hath consumed & wasted the same by intolerable tyranny, now cometh, and to me only offereth money? But this impudent lie I know with whose hōmer it was coined, Caietanus the Cardinal, a man borne and formed to lie for the whetstone after his worshipful Legacy depeached in Germany coming home to Rome, there he forged & feigned that he promised me money, whereas he being at Anspurge, was there in such miserable penury, & so pinching in his house, that it was thought he would have famished his family. But thus it becometh the Bull to be vere Bulla, that is a thing of naught, void of all truth and wit.
And so these great judges & condemners after all this, yet have authority to command us to believe them to say truth, when they do nothing but lie, and that they are good Catholics, when they be stark heretics, and that they are true Christians, whē they play the very Antichrist, and all by the virtue of this universal: Quodcunque ligaueris. &c. i. Whatsoever thing thou bindest. &c. So that where nothing is excepted, they think they may do all things. Who not only do lie most loudly and manifestly, but also (which passeth all impudency) do vaunt and commend their liberalitye before y e people to bring me more in hatred, making men falsely to believe that they offered friendship and money unto me: Whereas these tyrants of Rome, if they had had any truth, goodness, or godliness in them, should have taken some better hede in their doing and speaking, so that no adversary might conceive any suspicion of evil against them. But now if there were no other matter else to bring this Bull out of credit, only this gross & foolish lie were sufficient to declare how light, vain, and false this Bul is. What? would Rome (think ye) offer money to me? And how then cometh this, which I know to be moste certain, that out of the bank (as they call it) two or three hundred crowns were assigned in Germany to be disposed and given to ruffians and catchpoles, to murder Luther: for these be the reasons & arguments, whereby now fighteth, reigneth and triumpheth the holy Apostolic sea, the mistress of faith & mother of all churches, y t which long since should have been proved to be the very • eat of Antichrist, and manifold ways heretical, if she had fought with the sword of the spirit, which is the word of God: whereof she herself is nothing ignorant, & therefore because she would not be brought to that issue, thus she fareth and taketh on like as she were mad, in the Church of Christ, confounding and consuming all things with wars, murders, bloodshed, death, and destruction, and yet for all this they must needs be counted most holy fathers in God, & vicars of Christ, and Pastors of his flock.
But go to (that I may also dally with them a while) let them, yet send me the money they speak of: for as touching their promise & safeconduct (because I will not overcharge them) that I gladly resign to them again, seeing I have no great need thereof, so that y e moni may come to my hands. But here I must require so much as may suffice me: to wit, that I may be furnished with fifty thousand footmen, and ten thousand horsemen, to conducte me safe to Rome, and so for any other promise of safe conduct I will not trouble them. And this I require, because of the danger that is in Rome, which devoureth up her inhabitauntes, neither keepeth, nor ever did keep promise with any: Where these most holy fathers do slay their beloved children in the charity of God, and brethren destroy their brethren to do service to Christ, as the manner is and style of Rome. In the mean time I will keep myself free and sa •• from the Citation of this most reverend Bull. O ye miserable varlets, which are so confounded with the truth and with your own conscience, that neither ye can lie handsomely, neither dare ye speak the truth, and yet neither ca ye so keep yourselves quiet, to your perpetual ignominy and confusion.
Furthermore, here in this Bull is brought in a strange fashion of style, not heard of before. For where Augustine would have said, that he would not believe the Gospel, except he had ben moved by the authority of the church, now cometh in this goodly Bull, and maketh this Catholic church to be a few reverent Cardinals his brethren, & priours of regular orders, Masters of Divinity and doctors of the law, out of whose counsel the said Bull boasteth her self to be borne and brought forth, a blessed babe (forsooth) of such an universal Church, O happy travel (no dout) of this Catholic church, never seen nor heard of before, and such as Augustine the valiant impugner of sects, if he did see, would not doubt to call it the Synagogue of the devil. See therefore the madness of their Papists. The universal Church is a • ewe Cardinals, Priours and Doctors, scarcely perhaps 20. persons in all, when also it is possible enough that never one of them all is the menber of one chapel or altare. And whereas the Church is the communion of Saints, as we say in the Creed, out of this communion of saints, that is, out of this universal church, all they then must needs be excluded, whosoever be not in the noneber of these 20. persons: and so whatsoever these holy men do think or judge, by and by the universal Church must needs hold and believe the same, albeit they be liars, heretics, and Antichrists, thinking and iudginge nothing but that which is abhominable.
Would there ever any man think such doltishnesse and madness to be in Rome? Is there any brain in these men's heads think ye, or heart in their bodies? Agustine speaketh of the church dispersed through the whole world, confessing the gospel with one consent. Neither would God that any book else should be received with such consent of the whole world as the holy scripture (as the said Augustine in his confessions affirmeth) least by the receiving of other books, schisms might take occasion to rise, according as the wicked Sea of Rome hath long sought by her decrees, & hath, for a great part, brought the same to pass already. But yet the universal Church did never agree thereto. For in the East, West, & South there have ben Christians, which being content only with y e gospel, have not regarded how Rome hath gone about of a particular church, to make herself an universal church, & accuseth other churches as schismatical whē as she hath cut of her self from the universal Church, and striveth in vain to draw the whole universal church to her, being the mother and fountain of all schisms, and all by the means of this tyranny.
Let no man therefore ever think that this true Catholic Church aforesaid, will believe or maintain those things which this detestable Bull here pratleth, when as neither that which is the very true Church of Rome, indeed doth her self so think, neither taketh that by and by to be Catholic, whatsoever is known to proceed from y e Church of Rome. For as I said, there is no book which shall be called Catholic hereafter, as neither it hath been heretofore, besides only the holy scripture. For the church of Rome it may suffice to glory her self to be a little parcel or piece of the universal church, and so let her vex her self only with her own decrees.
Neither let any man think this to be the Bull of the catholic church, but rather to proceed out of the Court of Rome. For such wisdom and religion may well beseem that seat of Satan, which seeketh to be counted for the whole universal Church, and obtrudeth her foolish and wicked Bulls most arrogantly and vainly to the whole world in y e stead of sincere catholic doctrine. Whose pride and presumption hath grown so far, that she trustinge upon her own power, without all learning and holiness of life, taketh upon her to prescribe laws to all men of all their doings and sayings, as though for dominion only and loftines of spirit, she were to be counted the house and church of Christ, where as by this means Satan also the prince of the world, or the Turk might be counted the Church of Christ. Again, neither the Monarchies of the Gentiles can abide mighty Princes to reign over them w t out wisdom and goodness. Furthermore, in the Church the spiritual man only judgeth all things, & is judged of no man, and not the Pope alone or the Court of Rome, unless they be spiritual.
But against all this their rash presumption, I boldly set the invincible Champion of the Church S. Paul, who 1. Cor. 14. saith: If any thing be revealed to another that sitteth by, let the first man hold his peace. Here have ye plainly that Pope or any other elder, what so ever he be, ought to keep silence, if any thing be revealed to other in the Church, that is inferior. I therefore upon his authority contemning the presumptuous proceeding of this swelling Bull, do confidently take upon me to defend the Articles, caring nothing for the bare condemnation of any person, yea of the Pope him self with his whole Church, unless he shall inform me by the Scriptures. Whereof the first Article is this.
The Article.
It is an heretical sentence, and also common to say, that Sacraments of the new law do give grace to them, which have no obstacle in themselves to the contrary.
The Answer.
I acknowledge this Article to be mine, and I ask of you good masters Respectiuistes, which make these Articles respectively, some to be heretical, some erroneous, some slanderous, &c. whether respecteth this article I pray you? To heresy, to error, to slander and offense? Or else whether respected you in condemning the same? To the holy scripture? to the holy fathers? to faith? to y e church? To which of these I beseech you tell me. Neither do I here put you to the labor of proving, but only require you to show your judgment what you think, that I may know wherein I say amiss. Will you that I should tell you (you babish in • antes and noddies) whether this Article respecteth? I will. This article hath ii. respects. Whereof the one respecteth the Papists the condemners hereof, amongst whom it respecteth some to be mules, some to be horses, which have no understanding and be void of all sense, and yet notwithstanding they will needs condemn all things. An other respect it hath to the holy Scripture, which saith. Rom. 14. What so ever is not of faith, is sin. Whereupon consequently it followeth that the Sacraments or the new law can give no grace to the unbelievers (for so much as the sin of infidelity is the greatest obstacle) but only to the believers. For only faith putteth no obstacle: all other things be obstacles, although they put not the same obstacles which the Sophisters understand, meaning only of the actual purpose of external sin. I confess therefore this article not only to be mine, but also to be the article of the Catholic and Christian verity: and the Bull which confesseth the same, to be twice heretical, impious, and blasphemous, with all them which follow the same. Who little regarding the sin of incredulity, foolishly and madly do hold that the obstacle is taken away, if a man cease from suming, although the vnbeleuer can think no good thing. But these things I have discussed more at large in my books, and will more discuss if those prating Romanists dare at any time prove their opinion and confute mine.
The 2. Article.
To deny that sin remaineth in a child after his Baptism, is as much as to tread down Christ & Paul together under foot.
The Answer.
I would also require of them to show the cause why this article is condemned, if they were not so blinded in their fantastical respects, that they are not able to perceive why they would have this article condemned. And yet I cannot tell whether it be heretical or erroneous. And no marvel, when as the condemners themselves cannot tell me. I hold therefore this article also by the Apostle. Rom. 7. I myself in my mind do serve the law of God, and in my flesh the law of sin. Here the Apostle confesseth plainly of himself, that in his flesh he serveth sin. And also 1. Cor. 1. Christ is made to us of God our righteousness, our wisdom, sanctification and redemption. And how then doeth he sanctified them that be sanctified already, unless it be as the Apoc. saith: He that is holy, let him be holy still? To be sanctified, is as much as to be purged frō sin. But what have these our Respectiuists to do with the apostle Paul, seeing they are the whole universal Church, by whose authority Paul either standeth or falleth, being but a member only and a parte of the church. The Lord rebuke thee Satan, and these thy Sathanicall papists.
The 3. Article.
The original root of sin, although no actual sin do follow, stoppeth the soul departing out of the body, from entrance into heaven.
The Answer.
As touching this matter, I never defined anything hitherto, but largely & probably I have disputed hereof, neither yet to this day am I fully certain what is done w t such a • oule. But our papists more blind then bussardes, when they are nothing able to perceive what cause this Article hath worthily to be condemned, yet dare they take upon thē to pronounce that which the whole universal church is ignorant of. I yet notw t standing contemning this foolish and fond condemnation aforsaid, do hold this article probably to be true. For seeing this original root which I speak of, is truly sin, as I have proved. Rom. 7. & Gal. 5. and seeing that sin letteth a man from entering into heaven, as it is written: No polluted thing shall enter: I suppose therefore that original sin wythholdeth a man from entering into heaven. Nether do I anything at all esteem the fantastical dreams of them, whereby they extenuating original sin, do call it only the pain of sin, and imperfections, plainly against the manifest scriptures, which call it sin and teach the same to be cured by grace, which is the medicine of true, and not of feigned sin.
The 4. Article.
The imperfect charity of a man departing, necessarily carrieth with it great fear, which of it self is enough to make the pain of Purgatory, and letteth the entrance into the kingdom of heaven.
The Answer.
This followeth of the other going before, which in like manner I did not determinately affirm, although very probably I do yet hold the same, asking before a dispensation after mine own arbitrement, even in defiance of the Bul, which is not able to bring forth any other probation but this: We are the highest powers in the Church, yea we are the church it self. Ergo, we are the best learned, most holiest, full of the holy Ghost which cannot err, although we stink like a filthy puddle to the whole world, polluted with all kind of sins, and drowned in ignorance. But all these reasons prevail nothing with me: peradventure they may w t them, which fear least if my sentence should prevail, then purgatory should be taken out of the Popes hands, & then priests and religious men having lost their gainful offices of vexing (of releasing I would have said) of the dead, should be pinched by the bellies and brought to penurye. It was time therefore for their greedy avarice here to wake & look about, and not to suffer these their frivolous opinions, but yet very gainful, to be overcome with truth, and so to be overthrown.
The 5. article.
Where they say penance standeth of three partes, to wit, contrition, confession, and satisfaction it is not founded in holy scripture, nor in ancient, holy, and Christian Doctors.
The answer.
This article, in what respect it is condemed, I do right well perceive: For the respect thereof is to greedye covetousness, and therefore I know that the probation thereof hath the like respect, which is this: if this article wer true then men would give nothing for satisfactiō and indulgences, neither should we have anymore wherewith to vex them with confessions, cases reserved, restricted, or ampliated for our gain, and so should we become beggars, and gods service should be minished in Uigils and Masses. But it is wicked that God's service should be minished: therefore Luther is an heretic: This consequent holdeth a respectu Bullae ad Papistas. 1. From the Bull to the papists and contrariwise.
I beseech thee by the Lord Jesus, whatsoever grave & learned reader shalt read these things, that thou wilt pardon this my levity, and (as it may seem) my childishness. For thou seest how I have to do with such mē as be twice children, and yet do brag themselves to be peers and principal pillars of all men. I assure you, I know it most certainly to be true, that there be many and great governors of people, which this so ridiculous and foolish reason above recited, hath moved to y e condemnation of my books. Unless I perceived (with tears I speak it) the anger of God sharp and fierce against us, in bringing us under subjection of such effeminate children, and such dregs of the earth, and vile refuse of all other people of the whole world it would make • e to burst for very grief and sorrow.
My sentence is, and hath been this, that that satisfaction which the keys are able to dispence withal, standeth not by the law of God. For if it did, then could it not be dispensed with all by the keys. If these Bull founders do charge me with any other thing besides in this article, they do nothing else but as they are wont to do. For what matter or marvel is it if Antichrist do lie?
The 6. article.
Contrition which is gotten by examining, remembering and detesting our sins, whereby a man calleth to mind his years past in the bitterness of his soul, in pondring the greatness, the multitude and filthiness of his sins, the loosing of eternal bliss, and purchasing of eternal damnation: this contrition maketh an hypocrite, yea rather a man to be more a sinner.
The Answer.
O the incredible blindness and brutishnes of these Romish bulls. This Article is truly mine, & very Christian, which I will not suffer to be wreasted from me, for all the Popes and papists in the world. For this I meant by that doctrine, that repentance is of no force, unless it be done in faith and charity, which thing they also teache them selves, but that they do not know nor teach, neither what faith nor charity is. And therefore in condemning my doctrine, they condemn also their own, foolishly repugnyng against themselves in their own contradiction. I say therefore that he which teacheth repentance in such wise & manner, that he hath not a greater regard to the promised mercy of God and faith in the same, then to this afflicting and vexing of the mind, he teacheth the repentance of Judas Iscarioth, he is pestilent, a devil to men's souls, and a tormentor of consciences. Read the books of those sophisters, where they write of repentance, and thou shalt see there no mention made either of promise or faith. For these lively parts of reap̄tance, they clean omit, & only do vex mē with these dead contritions. But hereof we have, and will hereafter entreat more at large.
But what should I here stand upon every Article, seeing my books be abroad, wherein I have given a reason of all sufficiently, and more would have done, if mine adversaries also had brought to light theirs. For what folishnesse is this, that they think to answer me with this one saying, that they count all my sayings as damned, whereas I did write to this ende only, that they should acknowledge their errors, wherewith they have so long bewitched the people of God. Neither did I look that I should be condemned, which understanding & knowing the same right well, have justified those things which they have condemned before with sufficient authority, both of scripture and reason. Neither looked I that they should tell me what they thought (for I knew all that well enough) but that I sought of them was to know whether they thought right therein or not. Here looked I to be taught, and behold, none of them all durst once put forth his head. Wherefore I see these asses nothing to understand either the things that I say, or yet themselves. But they be such blind bussardes, that they perceive not what it is that I seek in my books. For they dream that I have such an opinion of them, as though they had the truth of their side, when there is nothing that I less think to be true. For I foreseeing that they had condemned all these things before, came forth and shown myself, as one not to be condemned, but as already condemned of them, to accuse their condemnation to be wicked, heretical, and blasphemous, and so openly to denounce them as heretics and erroneous, unless they shown some better reason and ground of their doings & doctrine: where as they on the other side, like foolish minstrels harping all on one string, have nothing else in their mouths, but we condemn that we have condemned, proving after a new kind of Logike, the same thing by it self. O most idiote huddypeaks, and blockish condemners, where is the saying of Peter? Be always ready to render a count of that faith and hope which is in you.
Wherefore seeing these ignorant Papists, being thus confounded, do so fly away, from the face of the manifest verity, that they dare not once open their mouths in defense of themselves, or of their cause, and have blasted out with much ado this timorous Bul of theirs: I being comforted with the flight of these mine adversaries, do account this their dastardly damnation in stead of full allowing and justifying of my cause, and so rebounde again their own damnation upon their own heads, for howe could they more condemn themselves, then whiles they, (fearing to be found themselves culpable of heresy, if they should be driven to give account of their doctrine) do fly to this miserable and desperate refuge, willingly to shut their eyes and stop their ears, and to say, I will not, I damn thee, I hear thee not, I allow thee not. If I should have plaid any such mad part, how would they (I pray you) have triumphed against me? This dastardly fear declareth what cowardes they are.
Wherefore, not to burden the reader with any tedious prolixity of matter in prosecutinge every Article, I here protest in these presents, that I confess all these things here condemned by this miserable Bull, for pure, clear and Catholic doctrine: whereof I have sufficiently given accompt in my books which be extant abroad.
Furthermore, I will also that the said my books being extant abroad, shall be taken as a public accusation against these wicked Sophisters & seducers of the people of God: so that unless they shall give a count of their doctrine, and shall convict me with good ground of Scripture, I do here as much as in me lieth, denounce thē as guilty of error, heresy, and sacrilege, admonishing, desiring, and in the Lord exhorting all them which truly confess Christ, that they will beware and take heed of their pestiferous doctrine, and not to dout, but that the true Antichrist reigneth by them in the world amongst us.
And if any shall contemn this my brotherly admonition, let him know that I am pure and clean from his blood, & excused frō the last judgment of Christ. For I have left nothing undone, which Christian charity did bind me to do.
Finally, if there be no other way whereby I may resist these babbling and trifling condemners, the uttermost and last which I have, I will give and bestow in the quarrel, that is, this life and blood of mine. For better it were for me a thousand times to be slain, then to revoke one syllable of these Articles which they have condemned. And now as they do curse and excommunicate me for their damnable heresy, so I again likewise do curse and excommunicate them for the holy verity of God. Christ which is only the Judge of all, judge and determine this matter between us, whether of these two excommunications, his or mine shall stand and prevail before him. Amen.
In storying the life of Luther, before pag. 849. it was declared, how the said Luther in the beginning, first being rejected of the Cardinal Caietanus, appealed from y e cardinal unto the Pope. When that would not serve, neither could not any tolerable submission of Luther to y e pope be received, but that the P. with his Cardinals, contrary to all equity and conscience, would needs proceed against him, and against the express truth of God's word, thinking by mere authority to bear down the verity as he had used before to do. Luther following the iustnes of his cause, was then compelled to appeal from the Pope to the next general council, and so did, as before you may read, pag. 812. Which was 2. years before the Popes Bull against Luther came out. The tenor of which appellation before omitted, I thought here to exhibit, whereby the reader considering the great change of religion and state of the church which since hath ensued, may also perceive y e true original cause and occasion, howe it first began, by what order & degrees it after increased, what humility and submission first on Luther's part was shown, and again what insolency, wrong, and violence on the Popes part was declared. And further, where Pope Leo in his Bull above prefixed, seemeth to pretend certain conditions of favor, charity, and money offered to Luther in the beginning, how false & vain that is, by this present appeal may appear. The copy whereof, as it was drawn by the public notarie and exhibited, is this as in form here followeth.
The tenor and form of the Appeale of Martin Luther, from Pope Leo to the next general Council.
IN nomine Domini, Amen. Anno a natiuitate eiusdem .1518. indictione sexta, die vero solis vigesima octaua mensis Nouemb. Pontificatus sanctissimi in Christo patris & Domini nostri, Domini Leonis, diuina prouidentia Papae, decimi, anno sexto in mea Notarij publici testium{que} infra scriptorum ad hoc. specialiter vocatorum & rogatorum praesentia constitutus, &c.
The effect of the said Appeale of Luther, in English.
THe effect of the appeal aforesaid, is this: That for so much as the liberty of appealing is provided for a remedy to relieve the oppressed from injury and violence of the superior, it was therefore lawful for Martin Luther so to do, especially being manifold ways injured and molested by the See of Rome, and other the Popes confederates, as he in the said appeal declareth. For at first whereas he modestly disputing of the errors and abuses of the Popes pardons, did somewhat withstand the impudent rauen and blasphemies of them that come about with the Popes pardons to poll and rob the people, he was therefore openly railed upon, and defamed by them in their public sermons to be an heretic, and consequently upon the same accused to Pope Leo for an heretic, by Marius the Popes Proctor and others.
Then was obtained of the Pope a commission to cite up the said Luther to appear at Rome before the Cardinals, by Hieronymus, and Sylvester Prieras, his mortal enemies, where as he could by no way appear without manifest danger of his life, both by the way, and also in the city of Rome.
For the consideration whereof, Duke Ih. Fridericke, Prince Electour, and the Lantgraue entreated for him to have his cause indifferently to be heard, and to be committed to two parties that were equal, and not partial: yet notwithstanding the suit of these princes, and the contrary labor of the Cardinals, which were his capital adversaries, so prevailed at Rome, that the cause of Luther was still detained in their own hands, and contrary to all indifferency, was committed to the hearing of the Popes Legate then in Germany, called Cardinalis Sancti Sixti. Who being no less enemy against Luther, then the other, and notwithstanding that Luther obediently appeared at his call, and with humble protestation submitted himself to be answered by the Scriptures, and referred himself to the judgment of the Sea of Rome, and of four Universities, to wit, Basel, Friburge, Leuven, and Paris yet contrary to all equity, showing forth no Scripture nor reason, rejecting his gentle protestation, submission, and honest offer, with all other his requests and suits, he would needs forthwith have him to revoke his errors, threatening and menasing him most cruelly, and commanded him no more to come in his sight.
Whereupon Luther being thus proudely rejected of the Cardinal, made his appeal from the said Cardinal to Pope Leo being better informed.
This appellation also being contemned of the Pope, who would neither come to any agreement, nor take any reasonable condition, nor show Luther his errors by the scripture, nor yet refer the matter by learning to be decided, but would needs perforce proceed against him by mere authority, and oppression at Rome, Luther then seeing there was no other refuge or remedy for his own defense, and seeing moreover the truth of God's word to lie under foot by might and authority oppressed, so that none durst almost confess the same, and that the poor flock was so misled in errors and vain opinions to the seduction of their souls, for these and other such causes, he being necessarily thereunto compelled, commensed this Appeale from the Pope misinformed to the next general Council that should be, calling for the help of the public notarie, and testimony also of sufficient witnesses requisite in that behalf accordingly.
The death of K. Henry the viii. with the manner thereof.
ANd thus closing up this eight book with the death of King Henry the 8. I will now (the Lord Christ assisting me with his grace) proceed next to the time & reign of King Edward his son, after that first I shall intermitte a few words touching the death of the said Kyng Henry his father, and the manner of the same. Who after long languishing, infirmity growing more and more upon him, lay from S. Stevens day (as is above mentioned) to the latter end of January. His Physicians at length perceiving that he would away: and yet not daring to discourage him with death, for fear of the Act past before in Parliamente, that none should speak any thing of the Kings death (the Act being made only for Soothsayers and talkers of prophesies) moved them that were about the King to put him in remembrance of his mortal state and fatal infirmity. Which when the rest were in dread to do, M. Deny who was specially attendant upon him, boldly coming to the King: told him what case he was in, to man's judgment not like to live, and therefore exhorted him to prepare himself to death, calling himself to remembrance of his former life, and to call upon God in Christ betime for grace and mercy, as becometh every good Christian man to do.
Although the K. was loath to hear any mention of death, yet perceiving the same to rise upon the judgment of his Physicians and feeling his own weakness, he disposed himself more quietly to hearken to the words of his exhortation, and to consider his life past. Which although he much accused, yet (said he) is the mercy of Christ able to pardon me all my sins, though they were greater then they be. M. Deny being glad to hear him thus speak, required to know his pleasure, whether he would have any learned man sent for to confer withal, and to open his mind unto. To whom the King answered again, that if he had any, he would have D. Cranmer, who was then lying at Croydon. And therefore M. Denye asking the King whether he would have him sent for, I will first said the King take a little sleep, and then as I feel myself, I will advise upon the matter.
After an hour or two, the King awaking and feeling feebleness to increase upon him, commanded D. Cranmer to be sent for: but before he could come, y e king was speachles, and almost senseless. Notwithstanding perceiving D. Cranmer to be come, he reaching his hand to D. Cranmer, did hold him fast, but could utter no word unto him, and scarce was able to make any sign. Then the Archbyshop exhorting him to put his trust in Christ, and to call upon his mercy, desired him, though he could not speak, yet to give some token with his eyes, or with hand, as he trusted in the Lord. Then the King holding him with his hand, did wring his hand in his, as hard as he could, and so shortly after departed, after he had reigned in this land the term of 37. years and 9. months, leaving behind him three children, Edward, Mary, and Elizabeth.
Moreover, for so much as mention is inserted in this place of the good inclination of King Henry in his latter days to the reformation of religion, by the occasion hereof it cometh also to mind, somewhat likewise to add by way of appendix touching the talk between the Archbishop of Canterbury Thomas Cranmer, and the Duke of Suffolk Charles Branden, as concerning the Kings purpose and intent conceived against the Bishop of Winchester Stephen Gardener, in that he could never allow any reformation in religion in this realm, and namely being offended with this that men should use in their talk, The Lord, as well as our Lord. The said Duke said unto the said Archbyshop: We of the Counsel had him once at a good lift, and should well have dispatched him from his authority, if the Kings Majesty our Master had stayed himself from admitting him to his presence, as then his highness was content that we should thoroughly have sifted and tried him, It was my Lord (quoth the Duke to the Archbishop) at that time, when Gardener his Secretary was attached and suffered for defending the Popes authority. For then I and certain of the Counsel having conference with the Kings Majesty for that matter, his highness was fully persuaded that the Bishops Secretary being in such special favor with his Master, would never stand so stiff in defense of the Bishop of Rome's usurped power and authority, without his said masters both advise, knowledge, and persuasion. For already, quoth the King, he played but a homely part with me, when he was Ambassador to the Pope concerning my cause of divorce. And therefore (quoth the King to me) send for him my Lord incontinently, and by assistance of two or three moe of the Counsel whom you think good, let him be committed to the Tower, to answer to such things as may be objected against him. Thys communicatiō was in y e evening: so that we purposed to have executed the kings pleasure and commandment y e next morning. Howbeit our talk was not so secrete, but that some of his friends of the privy chamber then, suspecting the matter (where he had many friends) sent him word there of. Who incontinently repaired to the kings presence, and finding some matter to minister unto y e king, his highness said to the bish. We do marvel that your secretary hath thus notoriously offended against us & our laws. It is surely though: that you are not all clear in this offense, but that you are of the same opinion with him, & therefore my Lord be plain with me, and let me know if you be y e way infected or no: If you will tell me the truth, I will rather pardon the fault, but if you halt or dissemble with me, look for no favor at my hand.
With this monition Winchester fell down upon his knees & besought his majesty of mercy and pardon, manifestly confessing y t he of long time had been of that opinion w t his said secretary: and there bewailing himself, promised from that day forward to reform his opinion, & become a new man. Well (quoth y e king) this way you have of me, that which otherwise you should never have obtained. I am content to remit all things past and pardon you upon your amendment.
The next morning I had word how the matter was handled, whereupon I came to his highness & said: Your Majesty hath prevented our commission, which I and other had from your grace concerning my Lord of Winchesters committing to the tower. Wot you what quoth the K.? he hath confessed himself as guilty in this matter as his man, and hath with much sorrow & pensiuenes sued for my pardon: And you know what my nature and custom hath been in such matters, evermore to pardon them that will not dissemble but confess their fault.
Thus will • lie and politickely he got himself out of our hands. But if I had suspected this, I would have had him in the tower over night and stopped his journey to y e court. Well said my Lord of Canterbury he was evermore to good for you all.
Moreover as touching this foresaid bishop of Winchester for so much as he in king Edward's time bragged so much of his old master of famous memory king Henr. 8. to y e intent y t the glorious vanity of this bishop, & of all other like unto him, more notoriously may appear to all mē here is to be noted by the testification as well of master Deny, as also of Sir Henry Neuell, who were there present witnesses of the matter, whose record is this, that king Henry before the time of his sickness, taking his horse upon the tarras at Windsore to ride out on hawking, saw standing before him the Lord Wryothesley Lord Chancellor with diverse other Counselors, and amongst them the Bishop of Winchester. Whereupon he called the Lord Chancellor and said: Did not I command you he should come no more amongst you (meaning the Bishop?) Wherunto the Lord Chancellor answered, that his coming was to bring his Majesty word of a benevolence given unto him by the Clergy. Whereat the King said: Ah, let him come hither, and so he did his message, and the King went straight away.
Item, another time the King immediately after his repair to London, fell sick, and caused diverse times his whole Counsel to come unto him about his will, and other his grave affairs: At what time, the Bishop also would come up with them into the utter privy Chamber, and there remain until the Counsel came from the King, and then go down with them again, to the ende (as then was thought) to blind the world withal.
Furthermore, as the King grew more in sickness, he considering upon his will and testament made before at his going over to Bullein, willed the same to be drawn out again with leaving out and excluding the Bishop of Winchester by name from amongst his Executors. Which being to him no small corsey, and a cutting off of all their purposes, a way was found, that Sir Anthony Brown a principal pillar of Winchesters side, pretending unto the King, as though by the negligence of the writer the Bishops name had been left out of the Kings will, kneeled down to the Kings Majesty, lying in his bed, and said: My Lord of Winchester I think by negligence is left out of your Majesty's will, who hath done your highness most painful, long, and notable service, and one without whom the rest shall not be able to overcome your great and weighty affairs committed unto them.
Hold your peace (quoth the King) I remembered him well enough, and of good purpose have left him out. For surely, if he were in my testament, and one of you, he would cumber you all, and you should never rule him, he is of so troublesome a nature. Mary, quoth the King, I myself could use him, and rule him to all manner of purposes, as seemed good to me, but so shall you never do, and therefore talk no more of him to me in this behalf. Syr Anthony Brown perceiving the king somewhat stiff herein, gave place to the Kings words at that time. Howbeit, seeking farther occasion vpō more persuasions put into his head, took in hand once again to move the King to have the Bishop one of his Executors. When the King perceived that this instant suit would not cease: have you not yet done (quoth the King) to molest me in this matter? If you will not cease farther to trouble me, by the faith that I owe unto God, I will surely dispatch thee out of my will also, and therefore let us hear no more of this matter. All this Sir Anthony Deny was heard to report to the Archbyshop of Cant. Thom. Cranmer, of the said Archbishops Secretary who is yet alive, and witness to the same.
And thus much touching the end of King Henry, who if he had continued a few months longer (all those obites and Masses, which appear in his will made before he went to Bulleyne notwithstanding) most certain it is, & to be signified to all posterity, that his full purpose was to have repurged the estate of the Church, & to have gone through with the same, so that he would not have left one mass in all England. For the more certain intelligence whereof, two things I have to lead me. The one is, the assured report and testimony of Tho. Cranmer, Archbyshop of Canterbury, hearing the King declare the same out of his own mouth, both to himself, & to Monsieur de Annebault Lord Admiral the French Ambassador, in the month of August a little before his death, as above may appear more at large, page. 1240. The other cause which leadeth me thereunto, is also of equal credit, grounded upon the declaration of the Kings own mouth after that time, more near to his death, unto Bruno Ambassador of John Fridericke, Duke of Saxony. Unto the which Ambassador of Saxony, the King gave this answer openly, that if the quarrel of the Duke of Saxony were nothing else against the Emperor but for religion, he should stand to it strongly, and he would take his part, willing him not to doubt nor fear, and so with this answer dimissed the Ambassador unto the Duke openly in the hearing of these four sufficient witnesses, the L. Scym • r Earl of Harforde, Lord Lisley then Admiral, the Earl of Bedford Lord Priuy Seal, and Lord Paget. But the secret working of God's holy providence, which disposeth all things after his own wisdom and purpose, thought it good rather by taking the King away, to reserve the accomplishment of this reformation of his church, to the peaceable time of his son Edward, and Elizabeth his daughter, whose hands were yet undefiled with any blood, and life unspotted with any violence, or cruelty.
And thus to finish this book, I thought here to close up King Henries reign. But because a little vacant space of empty paper remaineth behind needful to be filled up, to employ therefore and to replenishe the same with some matter or other, I thought to annex here unto one story which happened in this King Henries reign. Which albeit it serveth not to the purpose of this our matter now in hand, yet nevertheless to supply the room it may stand in some place, either to refresh the traueiled mind of the Reader wearied with other stories, or else to disclose the detestable impiety of these counterfeit sects of Monks and Friers, who under the hipocriticall visour of pretensed Religion, have so long seduced and deceived the world. Although the deceitful parts and practices of these fantastical orders be so many, and in all places so notorious, that they are not able to be expressed yet amongst many one you shall hear that chanced in this Kings days in the City of Orleans in France, by the Gray Friers, about the year of our Lord. 1534. The story is this.
A tragical story of certain Friers in France in the City of Orleans. an. 1534.
THe Mayors wife of the City of Orleans provided in her will to be buried without any pomp or solemnity. For when any departeth there, in some places the Belmen are hired to go about the City, and in places most frequēted to assemble the people with the sound of the bel, & there to declare the names and y e titles of those parties deceased, also where and whē they shall be buried, exhorting the people to pray for them. And when the Coarse is carried forth, the most part of the begging friers go withal to y e church, with many torches and tapers carried before them, and the more pomp & solemnity is used, the more is y e concourse of people. But this woman (as I said) would have none of all this gear done for her. Wherefore her husband which loved her well, followed her mind herein, and gave unto these greedy cormorāts the friers, which waiting for their pray (in whose Church she was buried besides her father and her grandfather) six crowns for a reward: whereas they gaped for a great deal more. And afterward when he cut down a wood and sold it, the friers craving to have part thereof freely and without money, he denied them, this took they wonderful grievously, and where as they loved him not before, they devised now a way to be revenged, saying that his wife was damned everlastingly.
The workers of this Tragedy were Colyman, and Stephen of Arras both doctors of Divinity: and the first in deed was a Coniurer, and had all his trinkets and furniture concerning such matters, in a readiness, and they used the matter thus. They set a young man which was a Nouice above over the vaute of the Church, and when they came to mumble up their mattins at midnight after their accustomed manner, he made a wonderful noise and shriking aloft. Then went this Colyman to crossing and conjuring, but the other above would not speak. Being charged to make a sign to declare if he were a dumb spirit, he russeled and made a noise again, and that was the sign and token.
When they had laid this foundation, they went to certain of the chiefest in all the City, and such as favored them most, and told them what an heavy case was chanced, yet did they not utter what it was, but entreated them to take the pains to come to their service at nigh. When they were come, and the service was begun, he that was alofte, made a great noise. Being demanded what he would, and what he was, he signified that he might not speak, then was he commanded to answer to their interrogatories by signs and tokens. Now, was there a hole made for the purpose, where by laying to his ear, he might hear and understand what the Coniurer said unto them. There was also a table at hand, and when any question was asked, he struck and beat upon the Table, so that he might be heard beneath. Then first the Coniurer demanded whether he were any of them that had ben buried there. After that, reckoning up many of their names in order, whose bodies had been buried there, at the last he named the Mayors wife. Here he made a sign that he was the spirit of that woman. Then he asked whether be were damned, and for what desert or offense? Whether it were for covetousness, pride, or lechery, or not doing the works of charity, or else for this new sproong up heresy and Lutheranism? Moreover, what was the cause that he made such a noise, and was so unquiet? Whether it were that the body being buried within holy ground should be digged up again and carried to some other place? To all these things he answered by signs in like case as he was commanded: whereby he affirmed, or denied every thing, striking twice or thrice upon the Table.
When he had thus signified that Luther's heresy was the cause of her damnation, and that her body must be taken up, the Friers desired the Citizens that were present, to bear witness of such things as they had seen and heard, and set their hands to it in writing. But they taking advisement least they should both offend the Major, and bring thenselves in trouble, refused to subscribe. Notwithstanding, the Friers took the pyx with the host and the Lord's body (as they call it) and all their Saints relics, and carried them to another place, and there they said their Masses: which they are wont to do by the Popes Law, when a Church is suspended, and must be hallowed again, and when the Bishops Officiall heard of this, he came thither to understand the matter better, and associating to him certain honest men, he commanded the Frier to conjure in his presence, and would have appointed certain to go up to the vaut, to see if any spirit did there appear. But Stephen of Arras was sore against it, and exhorted them earnestly that they should not so do, saying that the spirit ought not to be molested. And albeit the Officiall did earnestly urge them to conjure before him, yet could they not bring them to it. In the mean time, the Major making his friends privy what he would do, went to the King, and informed him of the whole matter. And because the Friers trusting to their immunities and privileges, refused to come in judgment, the King chose certain out of the court of Parliament at Paris, to examine the matter, and gave them full authority so to do. Whereupon they were carried to Paris, and constrained to make answer, but they would confess nothing. Then they were sent again to prison, and kept apart one from another: and the Nouice was kept in Fumeus house a Senator, and being oftentimes examined, he would confess nothing, fearing least he should after be murdered of thē for slandering their order. But when the judges promised him that he should have no harm: and should come no more in the Friers hands, he declared to them the whole matter in order, and being brought before the others, he avouched the same. But they, albeit they were convicted, and in manner taken with the deed, yet refused they their judges, and bragged of their privileges: but it was altogether in vain, for they were condemned in open judgment, that they should be carried again to Orleaunce, and committed to prison, and afterwards brought openly to the Cathedral Church, and so to the place of punishment where malefactors are executed, and there should make open confession of their wickedness.
But even at the same time chanced a persecution against the Lutherans, which was the cause that this sentence, albeit it was too gentle for so great offense, was not put in execution. For, because the name of the Lutherans was most odious, they feared least the punishment of these men should not have been so much thought to be due for their offense, as done in reproach of the order: and many thought that whatsoever should be done to them, it would be to the Lutherans a pleasant spectacle, and cause them much to rejoice.
This order of the Franciscans was esteemed of the common people very holy: so that what time they were carried out of Paris, certain women moved with pity, followed them unto the gate of the University with many tears and sighs.
After they came to Orleans, and were bestowed in several prisons, they began to boast again of their liberties and privileges, and at length, after long imprisonment, they were discharged and set at liberty without any further punishment. Had not these persecutions before mentioned letted the matter, the King had determined, as it was certaynely reported, to pluck down their house, and make it even with the ground. Ex Io. Sleid. lib. 9.
But to leave the memory of this Idolatrous generation, not worthy any further to be named, let us occupy the time with some better matter, in remembering the story of a good and constant Martyr of the Lord before overpast, which suffered in Kent for the word of God before Luther's time, about the second year of this kings reign, as here in story followeth.
John Brown a blessed Martyr of Christ Jesus burned at Ashford by Archbishop Warrham, and Doct. Fisher Bish. of Rochester, about the 2. year of king Henry the 8. An. 1511.
So at the landing, the priest taking with him Walter More and W. More two Gentlemen and brethren, rode straightways to the archbishop, who thē was Will. Warham. Wherupon the said John Brown, within 3. days after, was sent for by the archbishop. His bringers up were Chilten of Wye baily arraunt, and one Bear of Wilseborough, with two of the bishops servants. Who with certain other being appointed for the same, came suddenly into his house upon him, the same day when his wife was churched, as he was bringing in a mess of pottage to the bourd serving his gestes: and so laying hands upon him, set him upon his own horse, and binding his feet under the horses belly, carried him away to Canterbury, neither he nor his wife, nor any of his friends knowing whether he went, nor whether he should, and there continuing the space of 40. days, frō Lowsōday, till Friday before Whitsonday through the cruel handling of the said Archb. and y e B. of Rochest. D. Fisher, he was so piteously entreated, that his bare feet were set upon the hot burning coals, to make him deny his faith, which notwithstanding he would not do, but patiently abiding y e pain continued in the Lord's quarrel unremoveable. At length after all this cruelty sustained his wife yet not knowing where he was become, on Friday before Whitsonday he was sent to Ashford where he dwelt the next day there to be burned.
In the mean time, as he was brought to the town over night, there to be set in the stocks, it happened as God would, that a young maid of his house coming by and seeing her master, ran home and told her mistress.
Then she coming to him, and finding him in y e stocks appointed to be burned the next morrow, sat by him all the night long. To whom then he declared the whole story or rather tragedy how he was handled and how his feet were burned to the bones, that he could not set them upon the ground, by the two Bishops aforesaid (he thanked God therefore) and all to make me (said he) to deny my Lord, which I will never do, for if I should deny him said he in this world he would deny me hereafter. And therefore I pray thee (said he) good Elizabeth, continue as y u hast begun, & bring up thy childrē virtuously in the fear of God.
And so the next day which was on Whitson even, this godly martyr was burned, where he standing at the stake said this prayer holding up his hands as followeth.
The prayer of Brown at his death.
Into thy hands I commend my spirit: thou hast redeemed me O Lord of truth.
And so this blessed Martyr ended his life in peace, anno. 1511.
This story the said Elizabeth Brown his wife did oft times repeat to Alice her daughter, who dwelling yet in the parish of S. Pulchers, testified the narration hereof unto me and certain other, upon whose credible information I have recorded the same.
Furthermore, it is to be noted, that the said John Brown bare a fagot seven years before this, in the days of King Henry the seventh. Whose son also named Richard Brown for the like cause of Religion, was imprisoned at Canterbury, likewise in the latter time of Queen Mary, and should have been burned with two mo besides himself, the next day after the death of Queen Mary, but that by the proclaiming of Queen Elizabeth they escaped.
Amongst other injunctions and letters of king Henry the eight, written and set forth for reformation of religion, he wrate one letter to Edmund Bonner for abolishing of Images, pilgrimages, shrines, and other monuments of Idolatry. Which letter being before expressed pag. 1229, we should also have annexed to the same the letter or mandate of Bonner, directed in latin to Richard Cloney his Somner, appertaining to the due execution thereof. Which letter because we have omitted before the defect thereof, I thought here in this vacant space to supply. The letter written to Cloney in latin thus beginneth.
Bonners letter to Cloney, keeper of the Colehouse, for the abolishing of Images.
EDmundus permissione Diuina Lond. Episc. Dilecto nobis in Christo Richardo Cloney literato, Apparitori, nostro generali salut. grat. & benedictionem. Cum nos 13. die mensi • instantis Octob. circa noctem, literas serenissimi, &c.
The same in English.
FOr as much as the 13. day of this present, we have received the letters of our sovereign Lord, by the grace of God King of England, &c. to us di • ected and containing in them the commandment of his Majesty, by us to be executed in tenor of words which here I send unto you: we therefore willing and desiring according as our duty bindeth us, to put the same in execution with all diligence possible according to the effect and tenor thereof, do charge and straightly command you by the tenor hereof, in the Kings behalf, and for the fidelity which we have in you assuredly approved, that you incontinent upon the receipt hereof, do effectually warn all and singular Parsons and Vicars of this City of London, and of all our diocese, that they immediately upon the sight and intimation of these present Articles and interrogatories here under written, do cause diligent and effectual inquisition thereof to be made, to wit:
Whether there be used or continued any superstition, hypocrisy or abuse within any their parishes or Cures, contrary to any ordinance, injunction, or commandment given or set forth by the Kings Majesty or by his authority.
Item, whether they have in their Churches, or within their parishes, any shrines, coverings of shrines, tables of feigned miracles, pilgrimages, Images and bones resorted and offered unto and other monuments and things wherewith the people have been illuded, or any offering or setting up of lights, or candles, other then be permitted by the Kings Majesty's Injunctions, or whether the said Injunctions be duly observed and kept in their Parishes or Cures, or else transgressed and broken, and in what part. And further, after the said Inquisition thus by them and every of them respectively being made, that you do certify us, or our Vicare general, what is done in the premisses, upon the even of Simon and Jude, or thereabout, under the peril thereof following. Dat. 14. die Octob. an. 1541. & nostrae translat. 2.
The Articles and opinions objected against Master Patrick Hamelton, by James Beton, Archbyshop of S. Andrew's.
THat man hath no free will.
That there is no Purgatory.
That the holy Patriarchs were in heaven, before Christ's passion.
That the Pope hath no power to loose and bind: neither any Pope had that power, after S. Peter.
That the Pope is Antichrist, and that every Priest hath the power that the Pope hath.
That Mayster Patrick Hamelton was a Bishop.
That it is not necessary to obtain any Bulls from any Bishop.
That the vow of the Popes religion, is a vow of wickedness.
That the Popes laws be of no strength.
That all Christians worthy to be called Christians, do know that they be in the state of grace.
That none be saved, but they are before predestinate.
Whosoever is in deadly sin, is unfaithful.
That God is the cause of sin, in this sense, that is, that he withdraweth his grace from men, whereby they sin.
That it is devilish doctrine, to enjoin to any sinner, actual penance for sin.
That the said M. Patrick himself doubteth whether all children departing incontinent after their Baptism, are saved or condemned.
That auricular confession is not necessary to salvation.
These Articles above written, were given in, and laid against M. Hamelton, and inserted in their registers, for the which also he was condemned, by thē which hated him to death. But other learned men, which commoned & reasoned with him, do testify, that these Articles following were the very Articles, for the which he suffered.
1. Man hath no free will.
2. A man is only justified by faith in Christ.
3. A man, so long as he liveth, is not without sin.
4. He is not worthy to be called a Christian, which believeth not that he is in grace.
5. A good man doth good works: good works do not make a good man.
6. An evil man bringeth forth evil works: evil works, being faithfully repented, do not make an evil man.
7. Faith, hope, and charity be so linked together, that one of thē cannot be without another, in one mā, in this life.
And as touching the other Articles, whereupon the Doctors gave their judgments, as diverse do report, he was not accused of them before the Bishop. Albeit in private disputation, he affirmed and defended the most of thē.
Here followeth the sentence pronounced against him.
CHristi nomine Inuocato: We James, by the mercy of God, Archbyshop of Saint Andrew, primate of Scotland, with the counsel, decree, and authority of the most reverend fathers in God, and Lord's, Abbots, Doctors of Theology, professors of the holy Scripture, and masters of the University, assisting us for the time, sitting in judgment within our Metropolitan Church of S. Andrew, in the cause of heretical pravity, against Mayster Patrick Hamelton, Abbot or pensionarie of Ferme, being summoned to appear before us, to answer to certain Articles affirmed, taught, and preached by him, and so appearing before us, and accused, the merits of the cause being ripely weighed, discussed, and understanded by faithful inquisition made in Lent last passed: we have found the same M. Patrick, many ways infamed with heresy, disputing, holding, and maintaining diverse heresies of Martin Luther, and his followers, repugnant to our faith, and which is already condemned by general Councils, and most famous Universities. And he being under the same infamy, we decerning before, him to be summoned and accused upon the premisses, he of evil mind (as may be presumed) passed to other partes forth of the Realm, suspected and noted of heresy. And being lately returned, not being admitted, but of his own head, without license or privilege, hath presumed to preach wicked heresy.
We have found also, that he hath affirmed, published, & taught, diverse opinions of Luther, and wicked heresies, after that he was summoned to appear before us and our Council: That man hath no free will: That man is in sin so long as he liveth: That childrē incontinent after their baptism, are sinners: All Christians that be worthy to be called Christians, do know that they are in grace: No man is justified by works, but by faith only: Good works make not a good man, but a good man doth make good works: That faith, hope, and charity, are so knit, that he that hath the one, hath the rest, and he that wanteth the one of them, wanteth the rest, &c. with diverse other heresies and detestable opinions: and hath persisted so obstinate in the same, that by no counsel nor persuasion, he may be drawn therefrom, to the way of our right faith.
All these premisses being considered, we having God and the integrity of our faith before our eyes, and following the counsel and advise of the professors of the holy Scripture, men of law, and others assisting us, for the time: do pronounce, determine, and declare, the said M Patrick Hamelton, for his affirming, confessing, and maintaining of the foresaid heresies, and his pertinacitie (they being condemned already by the Church, general Councils, and most famous Universities) to be an heretic, and to have an evil opinion of the faith, and therefore to be condemned and punished, like as we condemn, and define him to be punished, by this our sentence definitive, depriving and sentencing him, to be deprived of all dignities, honors, orders, offices, and benefices of the Church: and therefore do judge and pronounce him to be delivered over to the secular power, to be punished, and his goods to be confiscate.
This our sentence definitive, was given and read at our Metropolitan Church of S. Andrew's, the last day of the month of February, an. 1527. being present, the most reverend fathers in Christ, and Lord's, Gawand Bishop of Glasgow, George Bishop of Dunkelden, John, Bishop of Brecham, William, Bishop of Dunblane, Patrick, Prior of S. Andrew. David, Abbot of Abirbrothoke, George, Abbot of Dunfermeling, Alexander, Abbot of Caunbuskyneth, Henry, Abbot of Lendors, John Prior of Pittyrweme, the Dean, and Subdeane of Glasgow, M. Hugh Spens, Thomas Ramsay, Allane Meldrun, &c. In the presence of the Clergy and the people.
After the condemnation and Martyrdom of this true Saint of God was dispatched by the Bishops and Doctors of Scotland, the rulers and Doctors of the University of Leuven hearing thereof, received such joy & consolation, at the shedding of that innocent blood, that for the abundance of heart, they could not stay their pen, to utter condign thanks, applauding and triumphing in their letters, sent to the foresaid Bishop of S. Andrew's, & Doctors of Scotland, at the worthy & famous deservings of their a • chieued enterprise, in that behalf: as by the tenor of their said letter may appear, which here followeth.
The copy of a letter congratulatorie, sent from the Doctors of Leuven, to the Archbysh. of S. Andrew's and Doctors of Scotland, commending them for the death of master Patrick Hamelton.
YOur excellent virtue (most honorable Bishop) hath so deserved, that albeit we be far distant, both by sea and land, without conjunction of familiarity, yet we desire with all our harts, to thank you for your worthy deed, by whose works, that true faith which not long ago, was taynted with heresy, not only remaineth unhurt, but also is more confirmed. For as our dear friend M. Alexander Galoway, Chanon of Aberdon, hath shown us, the presumption of the wicked heretic Patrick Hamelton, which is expressed in this your example, in that you have cut him off, when there was no hope of amendment, &c.
The which thing, as it is thought commendable to us, so the manner of the proceeding was no less pleasant, that the matter was performed by so great consent of so many estates, as of the Clergy, nobility, and vulgare people, not rashly, but most prudently, the order of law being in all points observed. We have seen the sentence which ye pronounced, and always do approve the same, not doubting but that the Articles which be inserted, are erroneous: so that whosoever will defend for a truth, any one of the same, with pertinacitie, should be esteemed an enemy to the faith, and an adversary to the holy Scripture. And albeit one or two of them appear to be without error, to them that will consider only the bare words: as (for example) good works make not a good man, but a good man worketh good works, yet there is no doubt, but they contain a Lutheran sense, which in a manner, they signify: to wit, that works done after faith, and justification, make not a man the better, nor are worthy of any reward before God. Believe not, that this example shall have place only among you, for there shall be among externe nations, which shall imitate the same, &c.
Certaynly, ye have given us great courage, so that now we acknowledge your University, which was founded according to the example of our University of Leuven, to be equal to ours, or else above: and would God occasion were offered of testifying our minds toward you. In the mean time, let us labor with one consent, that the ravening Wolves may be expelled from the sheepfold of Christ, while we have time. Let us study to preach to the people more learnedly hereafter, and more wisely Let us have Inquisitors, & espyers of books, containing that doctrine, especially that is brought in from far countries, whether by a postatiue Monks, or by Marchauntes, the most suspected kind of mē in these days. It is said, that since Scotland first embraced the Christiā faith, it was never defiled with any heresy Perseuere therefore, being moved thereunto by the example of England, your next neighbor, which in this most troublous time, is not changed, partly by the working of the Bishops, among the which Roffensis hath showeth himself an Evangelical Phoenix, and partly of the king, declaring himself to be another Mathias of the new law: pretermittyng nothing that may defend the law of his realm. The which, if your most renowned king of Scotland will follow, he shall purchase to himself eternal glory. Further, as touching the condign commendation, due for your part (most reverend Bishop) in this behalf, it shall not be the least part of your praise, that these heresies have been extinct sometimes in Scotland, you being Primate of Scotland and principal author thereof: Albeit that they also which have assisted you, are not to be defrauded of their deserved praise, as the reverend Bishop of Glasgow, of whose erudition, we have here givē us partly to understand, and also the Reverend Bishop of Aberden, a stout defender of the faith, together with the rest of the Prelates, Abbottes, Priours, and professors of holy Scripture. Let your Reverend Fatherhood take this little testificate of our duty toward you, in good part, whom we wish long and happily well to fare in Christ. From Leuven. An. 1528. April. 21.
By the Masters, and professors, of Theology in the University of Leuven, yours to command
In this Epistle of the Louanian Doctors, I shall not need (gentle Reader) to note unto thee, what a pernicious thing in a common wealth, is blind ignorance, whē it • alleth into cruel hearts. Which may well be compared to a sword put in the hands of one, that is both blind and mad. For as the blind man, having no sense to see & judge knoweth not whom he striketh: so the mad man, being cruel & furious, hath no compassion in sparyng any. Wherupon it happeneth many times with these men, as it did with the blind furious Pharisees, that as they having the sword of authority in their hands, in stead of malefactors and false Prophets, slue the true Prophets of God, and at last crucified the king of glory: so these Catholic Louanians and followers of their Messias of Rome, take in their hands the sword of jurisdiction, who neither seeing what to spare, nor caring whom they smite, under the style and pretense of heretics, murder and blaspheme without mercy, the true Preachers of the Gospel, and the holy annointed of the Lord.
But to return to the matter again of M. Hameltō, here is moreover to be observed, as a note worthy of memory, that in the year of the Lord. 1564. in y t which year this present history was collected in Scotland, there were certain faithful men of credit thē alive, who being present the same time, when M. Patrick Hamelton was in the fire, heard him to cite & appeal the black Frier called Cāpbel, that accused him, to appear before the high God, as general judge of all mē, to answer to the innocency of his death, and whether his accusation was just or not, between that, & a certain day of the next month▪ which he there named. Moreover by the same witness it is testified, that y e said Frier died immediately before y e said day came, without remorse of conscience, that he had persecuted the Innocēt. By the example whereof diverse of the people the same time, much mused, and firmly believed the doctrine of the foresaid M. Hamelton, to be good and just.
Hereunto I thought good to adjoin a certain godly and profitable treatise of the said M. Patrick Hamelton, written first by him in Latin, and afterward translated by John Frith into English, which he names Patriks Places, not unprofitable in my mind, to be seen and read of all men, for the pure and comfortable doctrine contained in the same, as not only by the Treatise it self may appear, but also by the Preface of the said John Frith, prefixed before, which also I thought not inconvenient to insert with the same, as here followeth.
A brief treatise of M. Patrick Hamelton, called Patrikes Places, translated into English by John Frith, with the Epistle of the said Frith prefixed before the same, as followeth.
*John Frith unto the Christian Reader.
BLessed be God the Father of our Lord Jesus Christ, which in these last days and perilous times, hath stirred up in all coūtreys, witnesses unto his son, to testify the truth unto the unfaithful, to save, at the least some from the snares of Antichrist, which lead to perdition, as ye may here perceive by that excellent, and well learned young man, Patrick Hamelton, borne in Scotland of a noble progeny: who to testify the truth, sought all means, and took upon him Priesthode, (even as Paul circumcised Timothy, to win the weak Jews) that he might be admitted to preach the pure word of God. Notwithstanding, as soon as the Chamberleyne and other Bishops of Scotland had perceived that the light began to shine, which disclosed their falsehood that they conveyed in darkness, they laid hands on him, and because he would not deny his Savior Christ at their instance, they burnt him to ashes. Nevertheless, God of his bounteous mercy (to publish to the whole world what a man these monsters have murdered) hath reserved a little treatise, made by this Patrick, which, if ye list, ye may call Patrickes Places: For it treateth exactly of certain common places, which known, ye have the pith of all Divinity. This treatise have I turned into the English tongue, to the profit of my nation: to whom I beseech God to give light, that they may espy the deceitful paths of perdition, and return to the right way which leadeth to life everlasting. Amen.
The doctrine of the Law.
THE Law is a doctrine that biddeth good, and forbiddeth evil, as the Commandments do specify, here following.
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The ten Commandments of God.
- 1. Thou shalt worship but one God.
- 2. Thou shalt make thee no Image to worship it.
- 3. Thou shalt not swear by his name in vain.
- 4. Hold the Sabbath day holy.
- 5. Honor thy father and thy mother.
- 6. Thou shalt not kill.
- 7. Thou shalt not commit aduoutry.
- 8. Thou shalt not steal.
- 9. Thou shalt not bear false witness.
- 10. Thou shalt not desire ought that belongeth to thy neighbor.
All these Commandments are briefly comprised in these two here under ensuing.
Love thy Lord God with all thine heart, with all thy soul, and with all thy mind. This is the first, and great commandment. The second is like unto this, that is, love thy neighbor as thyself. On these two commandments hangeth all the Law and the Prophets.
Certain general propositions proved by the Scripture.
The first proposition.
He that loveth God, loveth his neighbor.
This proposition is proved 1. John. 4. If a man say, I love God, and yet hateth his brother, he is a liar. He that loveth not his brother whom he hath seen, how can he love God, whom he hath not seen?
The 2. proposition.
He that loveth his neighbor as himself, keepeth all the Commandments of God.
This proposition is proved Mat. 7. Rom. 13. Whatsoever ye would that men should do to you, even so do to them. For this is the Law and the Prophets. Math. 7.
He that loveth his neighbor, fulfilleth the Law. Thou shalt not commit aduoutry. Thou shalt not kill: Thou shalt not steal: Thou shalt not bear false witness: Thou shalt not desire, &c. and if there be any other Commandment, all are comprehended in this saying: Love thy neighbor as thyself. Rom. xiii.
All the Law is fulfilled in one word, that is, Love thy neighbor as thyself. Gal. v.
The 3. proposition.
He that hath faith loveth God.
My father loveth you, because you love me, and believe that I come of God. John. 16.
The 4. proposition.
He that keepeth one Commandment of God, keepeth them all.
This proposition is confirmed. Heb. 11. It is impossible for a man, without faith to please God, that is, to keep any one of God's Commandments, as he should do. Then whosoever keepeth any one Commandment, hath faith.
The 5. proposition.
He that keepeth not all the Commandments of God, keepeth not one of them.
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Argument.
- He that keepeth one Commaundemente of God, keepeth all.
- Ergo, he that keepeth not all the Commandments of God, keepeth not one of them.
The 6. proposition.
It is not in our power to keep any one of the Commandments of God.
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Argument.
- Ba. It is impossible to keep any of the Commandments of God, without grace.
- ro. It is not in our power to have grace.
- co. Ergo it is not in our power, to keep any of the Commandments of God.
And even so may you reason concerning the holy Ghost, and faith, for so much as neither without them we are able to keep any of the Commandments of God: neither yet be they in our power to have. Non est volentis ne{que} currentis, &c. Rom. 9.
The 7. proposition.
The Law was given us to show our sin.
By the Law cometh the knowledge of sin. Rom. 3. I knew not what sin meant, but thorough the law. For I had not known what lust had meant, except the Law had said: Thou shalt not lust. Without the Law sin was dead, that is, it moved me not, neither wyst I that it was sin, which notwithstanding was sin, and forbidden by the Law, Rom. 7.
The doctrine of the Gospel.
THe Gospel is as much to say in our tongue, as good tidings: like as these be, here under following, and such other.
Christ is the Savior of the world.
Christ is the Savior.
Christ died for us.
Christ died for our sins.
Christ bought us with his blood.
Christ washed us with his blood.
Christ offered himself for us.
Christ bare our sins on his back.
Christ came into this world to save sinners.
Christ came into this world to take away our sins.
Christ was the price that was given for us & our sins.
Christ was made debtor for us.
Christ hath paid our debt, for he died for us.
Christ made satisfaction for us and our sins.
Christ is our righteousness.
Christ is our sanctification.
Christ is our redemption.
Christ is our peace.
Christ hath pacified the father of heaven for us.
Christ is our and all his.
Christ hath delivered us from the law, from the devil, and from hell.
The father of heaven hath forgiven us our sins, for Christ's sake. Or any such other, like to the same, which declare unto us the mercy of God.
The nature and office of the law, and of the Gospel.
THe law showeth us our sin.
The Gospel showeth us remedy for it.
The law showeth us our condemnation.
The Gospel showeth us our redemption.
The law is the word of Ire.
The Gospel is the word of grace.
The law is the word of despair.
The Gospel is the word of comfort.
The law is the word of unrest.
The Gospel is the word of peace.
*A disputation between the law and the Gospel, where is shown the difference or contrariety between them both.
THe law saith, pay thy dette.
The Gospel saith, Christ hath paid it.
The law saith, thou art a sinner, despair and thou shalt be damned.
The Gospel saith, thy sins are forgiven thee, be of good comfort, thou shalt be saved.
The law saith, make amends for thy sins.
The Gospel saith, Christ hath made it for thee.
The law saith, the father of heaven is angry with thee.
The Gospel saith, Christ hath pacified him with his blood.
The law saith, where is thy righteousness, goodness, and satisfaction.
The Gospel saith, Christ is thy righteousness, thy goodness, and satisfaction.
The law saith, thou art bound and obliged to me, to the devil, and to hell.
The Gospel saith, Christ hath delivered thee from them all.
The doctrine of Faith.
FAith is to believe God, like as Abraham believed God, and it was imputed unto him for righteousness.
To believe God, is to believe his word and to recount it true that he saith.
He that believeth not God's word, believeth not God himself.
He that believeth not God's word, he counteth him false and a liar, and believeth not that he may and will fulful his word, and so he denieth both the might of God, and God himself.
The 9. proposition.
The 11. proposition.
He that lacketh faith, cannot please God.
Without faith, it is impossible to please God. Rom 14. All that cometh not of faith, is sin, for without faith can no man please God. Heb. 11.
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Induction.An argument called Inductio.
- He that lacketh faith, trusteth not God: he that trusteth not God, trusteth not his word: he that trusteth not his word, holdeth him false and a liar: he that holdeth him false and a liar, believeth not that he may do that he promiseth, and so denieth he, that he is God.
- Ergo, a primo ad vltimum, he that lacketh faith, cannot please God.
- If it were possible for any man to do all the good deeds that ever were done, either of men or angels: yet being in this case, it is impossible for him to please God.
The 12. proposition.
All that is done in faith, pleaseth God.
Right is the word of God, and all his works in faith. Psal. 33.
Lord thine eyes look to faith: that is as much to say, as Lord thou delightest in faith. Ier 5.
The 14 proposition.
He that hath faith, and believeth God, cannot displease him.
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Induction.
- He that hath faith, believeth God: he that believeth God, believeth his word, he that believeth his word, wotteth well that he is true and faithful, and may not lie, knowing that he both may and will fulfill his word:
- Ergo, a primo ad vltimum, he that hath faith, cannot displease God: neither can any man do a greater honor to God, then to count him true.
The 15. proposition.
Faith is a certainty or assurednesse.
Faith is a sure confidence of things which are hoped for, and certainty of things which are not seen. Heb. 11.
The same spirit certifieth our spirit, that we are the children of God. Rom. 8. Moreover, he that hath faith, wotteth well that God will fulfill his word. Whereby it appeareth, that faith is a certainty or assurednesse.
A man is justified by faith.
ABraham believed God, and it was imputed unto him for righteousness. Rom. 4.
We suppose therefore that a man is justified by faith without the deeds of the law. Rom. 3. Gal. 2.
He that worketh not but believeth on him that justifieth the wicked, his faith is counted to him for righteousness. Rom. 4.
The just man liveth by his faith. Abac. 2. Rom. 1.
We wotte that a man is not justified by the deeds of the law: but by the faith of Jesus Christ: and we believe in Jesus Christ, that we may be justified by the faith of Christ and not by the deeds of the law. Gal. 2.
What is the faith of Christ.
THe faith of Christ is to believe in him, that is, to believe his word, and believe that he will help thee in all thy need, and deliver thee from all evil.
Thou wilt ask me, what word? I answer, the Gospel.
He that believeth in Christ, shall be saved. Mark 16.
He that believeth y e son, hath everlasting life. John 3.
Verily I say unto you, he that believeth in me hath everlasting life. John 6.
This I write unto you, that you believe on the son of GOD, that ye may know how y t ye have eternal life. 1. John. 5.
Thomas, because thou hast seen me, therefore hast thou believed. Happy are they which have not seen, and yet have believed in me. John. 22.
All the Prophets to him bear witness, that whosoeuuer believeth in him, shall have remission of their sins. Acts. 10.
What must I do that I may be saved? The Apostles answered: Believe in the Lord Jesus Christ, and thou shalt be saved. Act. 16.
If thou knowledge with thy mouth that Jesus is the Lord, and believest with thine heart that God raised him from death, thou shalt be safe Rom. 10.
He that believeth not in Christ, shall be condemned.
He that believeth not the son, shall never see life, but the ire of God, bydeth upon him. John. 3.
The holy Ghost shall reprove the world of sin, because they believe not in me. John. 16.
They that believe Jesus Christ, are the sons of God.
Ye are all the sons of God, because ye believe in Jesus Christ. 1. John. 3.
He that believeth that Christ is the son of God, is safe. John. 1.
Peter said, thou art Christ the son of the living God, Jesus answered and said unto him, happy art thou Simon the son of Jonah, for flesh and blood have not opened to thee that: but my father that is in heaven. Mat. 16.
We have believed, and know that thou art Christ, the son of the living God.
I believe that thou art Christ the son of God, which should come into the world. John 11.
These things are written that ye might believe, that Jesus is Christ the son of God, and that ye in believing, might have life. John 20.
I believe that Jesus is the son of God. Act. 8.
The 16. proposition.
He that believeth the Gospel, believeth God.
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Argument.
- Da. He that believeth God's word, believeth God.
- ri. The Gospel is God's word.
- j. Ergo, he that believeth the Gospel, believeth God.
To believe the Gospel is this:
- That Christ is the Savior of the world. John 4.
- Christ is our Savior. Luke 2.
- Christ bought us with his blood. Heb. 13. 1. Pet. 1. Apo. 5
- Christ washed us with his blood. Apoc. 1.
- Christ offered himself for us. Heb. 9.
- Christ bare our sins on his own back, &c. 1. Pet. 2.
A comparison between faith, and incredulity.
FAith is the root of all good.
Incredulity is the root of all evil.
Faith maketh God and man good friends.
Incredulity maketh them foes.
Faith bringeth God and man together.
Incredulity sundereth them.
All that faith doth, pleaseth God.
All that Incredulity doth, displeaseth God.
Faith only maketh a man good and righteous.
Incredulity only maketh him unjust and evil.
Faith maketh a man a member of Christ.
Incredulity maketh him a member of the devil.
Feith maketh a man the inheritor of heaven.
Incredulity maketh him inheritor of hell.
Faith maketh a man the servant of God.
Incredulity maketh him the servant of the devil.
Faith showeth us God to be a sweet father.
Incredulity showeth him a terrible judge.
Faith holdeth stiff by the word of God.
Incredulity wauereth here and there.
Faith counteth and holdeth God to be true.
Incredulity holdeth him false and a liar.
Faith knoweth God.
Incredulity knoweth him not.
Faith loveth both God and his neighbor.
Incredulity loveth neither of them.
Faith only saveth us.
Incredulity only condemneth us.
Faith extolleth God and his deeds.
Incredulity extolleth her self and her own deeds.
Of hope.
HOpe is a trusty looking after the thing that is promised us to come: as we hope after the everlasting joy, which Christ hath promised unto all that believe in him.
We should put our hope and trust in God a lonely, and in no other thing.
IT is good to trust in God and not in man. Psal. 118.
He that trusteth in his own heart, is a fool. Prov. 28.
It is good to trust in God and not in princes. Psal. 118.
They shall be like unto the Images which they make, and all that trust in them. Psal. 115.
He that trusteth in his own thoughts doth ungodly. Prov. 12.
Cursed be he that trusteth in man. Ier. 17.
Bid y e rich men of this world that they trust not in their unstable richesse, but that they trust in the living God. 1. Tim. 6.
It is hard for them that trust in money, to enter into the kingdom of heaven. Luke 18.
Moreover, we should trust in him only that may help us, God only may help us, therefore we should trust in him only.
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, shall understand the verity. Sap. 3.
They shall all rejoice that trust in thee: they shall ever be glad, and thou wilt defend them. Psal. 5.
Of Charity.
CHaritie is the love of thy neighbor. The rule of charity is this: Do as thou wouldest be done to: for Christ holdeth all alike, the rich, the poor, the friend and the foe, the thankful and unthankful, the kinseman and stranger.
A comparison between Faith, Hope, and Charity.
FAith cometh of the word of God: Hope cometh of faith: and Charity springeth of them both.
Faith believeth the word: Hope trusteth after it that is promised by the word: Charity doth good unto her neyghbor, thorough the love that it hath to God, and gladness that is within her self.
Faith looketh to God and his word: Hope looketh unto his gift and reward: Charity looketh on her neighbors profit.
Faith receiveth God: Hope receiveth his reward: Charity loveth her neighbor with a glad heart, and that without any respect of reward.
Faith pertaineth to God only: Hope to his reward: and Charity to her neighbor.
The doctrine of works. No manner of works make us rightwise.
WE believe that a man shall be justified without works. Rom. 3.
No man is justified by the deeds of the law, but by the faith of Jesus Christ, and we believe in Jesus Christ that we may be justified by the faith of Christ, and not by the deeds of the law: For if righteousness come by the law, then died Christ in vain. Gal. 2.
That no man is justified by the law, is manifest, for a rightwise man liveth by his faith, but y e law is not of faith.
Moreover, since Christ the maker of heaven & earth, and all that is therein, behooved to die for us, we are compelled to grant that we were so far drowned & sunken in sin, that neither our deeds nor all the treasures that ever God made or might make, could have holpen us out of them: therefore no deeds, no Works may make us rightwise.
No works make us vnrightwise.
IF any evil works make us unrighteous, then the contrary works should make us rightwise. But it is proved that no works can make us rightwise: therefore no works maketh us vnrightwise.
Works maketh us neither good nor evil.
IT is proved that works neither maketh us rightwise nor vnrightwise: therefore no works make us either good or evil: For rightwise and good are one thing, & vnrightwise and evil likewise one.
Good works make not a good man, nor evil works an evil man: but a good man bringeth forth good works, and an evil man evil works.
Good fruit maketh not the tree good, nor evil fruit the tree evil: but a good tree beareth good fruit, and an evil tree, evil fruit.
A good man cannot do evil works, nor an evil man good works: for a good tree cannot bear evil fruit, nor an evil tree, good fruit.
A man is good ere he do good works, and evil ere he do evil works: for the tree is good ere it bear good fruit, and evil ere it bear evil fruit.
Every man, and the works of man, are either good or evil.
EUery tree, and the fruits thereof, are either good or evil, Either make ye the tree good, and the fruit good also, or else make the tree evil, and the fruit of it likewise evil. Math. 12.
A good man is known by his works, for a good man doth good works, and an evil man, evil works. Ye shall know thē by their fruit, for a good tree beareth good fruit, and an evil tree, evil fruit. A mā is likened to the tree, and his works to the fruit of the tree.
Beware of the false Prophets which come to you in shepes clothing, but inwardly they are ravening wolves: ye shall know them by their fruits. Luke. 7.
None of our works either save us, or condemn us.
IF works make us neither righteous nor vnrightuous, then thou wilt say, it maketh no matter what we do. I answer, if thou do evil, it is a sure argument, that thou art evil, and wantest faith. If thou do good, it is an argument that thou art good, & haste faith, for a good tree beareth good fruit, and an evil tree evil fruit. Yet good fruit maketh not the tree good, nor evil fruit the tree evil: so that man is good ere he do good deeds, and evil, ere he do evil deeds,
The man is the tree, his works are the fruit.
FAith maketh the good tree, and incredulity the evil tree: such a tree, such fruit, such a man, such works: For all things that are done in faith, please God, and are good works: and all that are done without faith, displease God and are evil works.
Who so ever believeth, or thinketh to be saved by his works, denieth that Christ is his Savior, that Christ died for him, and all things that pertain to Christ. For howe is he thy Savior, if thou mightest save thyself by thy works, or whereto should he die for thee, if any works might have saved thee?
What is this to say, Christ died for thee? Verily that thou shouldest have died perpetually, and Christ to deliver thee from death, died for thee, and changed thy perpetual death, into his own death: For thou madest the fault, and he suffered the pain, and that for the love he had to thee, before thou wast borne, when thou haddest done neither good nor evil.
Now seeing he hath paid thy dette, thou needest not, neither canst thou pay it, but shouldest be damned, if his blood were not. But sithe he was punished for thee, thou shalt not be punished.
Finally, he hath delivered thee from thy cōdamnation and all evil, and desireth naught of thee, but that thou wilt acknowledge what he hath done for thee, and bear it in mind: and that thou wouldest help other for his sake, both in word and deed, even as he hath holpen thee for naught, and without reward.
O how ready would we be to help other, if we knew his goodness and gentleness towards us? He is a good and a gentle Lord, for he doth all for naught. Let us I beseech you therefore, follow his footesteppes, whom all the world ought to praise and worship. Amen.
He that thinketh to be saved by his works, calleth himself Christ.
FOr he calleth himself the Savior, which pertaineth to Christ only.
What is a Savior, but he that saveth? and he saith, I saved myself, which is as much to say, as I am Christ, for Christ only is the Savior of the world.
We should do no good works for the intent to get the inheritance of heaven, or remission of sin.
FOr whosoever believeth to get the inheritance of heaven, or remission of sin through works, he believeth not to get the same for Christ's sake. And they that believe not that their sins are forgiven them, and that they shall be saved for Christ's sake, they believe not the Gospel: For the Gospel saith, you shall be saved for Christ's sake, your sins are forgiven for Christ's sake.
He that believeth not the Gospel, believeth not God. So it followeth, that they which believe to be saved by their works, or to get remission of their sins by their own deeds, believe not God, but recoūt him as a liar, and so utterly deny him to be God.
Objection.
Thou wilt say, shall we then do no good deeds?
Answer.
I say not so, but I say we should do no good works, for the intent to get the inheritance of heaven, or remission of sin. For if we believe to get the inheritance of heaven through good works, then we believe not to get it through the promise of God. Or if we think to get remission of our sins by our deeds, then we believe not that they are forgiven us, and so we count God a liar. For God saith thou shalt have the inheritance of heaven for my sons sake, thy sins are forgiven thee for my sons sake: and you say it is not so, but I will win it through my works. Thus you see I condemn not good deeds, but I condemn the false trust in any works, for all the works wherein a man putteth any confidence, are therewith poisoned & become evil,
Wherefore, thou must do good works, but beware thou do them not to deserve any good thorough them, for if thou do, thou receivest the good, not as the gifts of God, but as dette to thee, and makest thyself fellow with God, because y u wilt take nothing of him for naught. And what needeth he anything of thine, which giveth all thing and is not the poorer?
Therefore do nothing to him, but take of him, for he is a gentle Lord, and with a gladder will giveth us all that we need, then we can take it of him: if then we want ought, let us wite our selves.
Press not therefore to the inheritance of heaven thorough presumption of thy good works, for if thou do, thou countest thyself holy and equal to God, because thou wilt take nothing of him for nought, and so shalt thou fall as Lucifer fell for his pride.
Certain brief Notes or declarations upon the foresaid places of M. Patrick.
THis little treatise of M. Patricks places, albeit in quantity it be but short, yet in effect it comprehendeth matter able to fill large volumes, declaring to us the true doctrine of the law, of the Gospel, of faith, and of works, with the nature and properties, & also the difference of the same. Which difference is thus to be understanded, that in the cause of salvation, and in the office of justifying, these are to be removed and separated a sonder, the law from the Gospel, and faith from works: Otherwise in the person that is justified, and also in order of doctrine, they ought commonly to go necessarily together.
Therefore, where soever any question or doubt riseth of salvation, or our justifying before God, there the law, & all good works must be utterly excluded, and stand apart, that grace may appear free, the promise simple, and that faith may stand alone. Which faith alone, without law or works, worketh to every man particularly his salvation, through mere promise, and the free grace of God. This word (particularly) I add, for the particular certifying of every man's heart privately and peculiarly, that believeth in Christ. For as the body of Christ is the cause efficient of the redemption of the whole world in general: so is faith the instrumental cause, by which every man applieth the said body of Christ particularly to his own salvation. So that in the action and office of justification, both law & works here be utterly secluded and exempted, as things having nothing to do in this behalf. The reason is this: for seeing that all our redemption universally springeth only frō the body of the son of God crucified, then is there nothing, that can stand us in stead, but that only, wherewith this body of Christ is apprehended. Now, for so much as neither the law nor works, but faith only is the thing which apprehendeth the body and death of Christ, therefore faith only is that matter which justifieth every soul before God, thorough the strength of that object which it doth apprehend. For the object only of our faith, is the body of Christ, like as the brazen Serpent was the object only of the Israelites looking, and not of their hands working: by the strength of which object, through the promise of God, immediately proceeded health to the beholders. So the body of Christ being the object of our faith, striketh righteousness to our souls, not through working, but believing only.
Thus you see, howe faith being the only eye of our soul, standeth alone with her object, in case of justifying: but yet nevertheless, in the body she standeth not alone: for besides the eye, there be also hands to work, feet to walk, ears to hear, and other members moe, everyone convenient for the service of the body, and yet there is none of them all that can see, but only the eye. So in a Christian man's life, and in order of doctrine, there is the law, there is repentance, there is hope, charity, and deeds of charity: all which in life, and in doctrine, are joined, & necessarily do concur together, and yet in the action of justifying, there is nothing else in man, that hath any parte or place, but only Faith apprehending the object which is the body of Christ Jesus for us crucified, in whom consisteth all the worthiness and fullness of our salvation, by faith, that is, by our apprehending and receiving of him, according as it is written. John 1. Whosoever received him, he gave them power to be made the sons of God, even all such as believed in his name, &c. Also Isaiah. 53. And this just servant of mine, in the knowledge of him shall justify many. &c.
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Argument.
- Da. Apprehending and receiving of Christ only, maketh us justified before God, John 1.
- ti - Christ only is apprehended and received, by Faith.
- si. Ergo, faith only maketh us justified before God.
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Argument.
- Ba Justification cometh only by apprehending and receiving of Christ. Isaiah. 53.
- ro The law, and works do nothing pertain to the apprehending of Christ.
- co. Ergo, the law and works pertain nothing to Justification.
-
Argument.
- Ce - Nothing which is unjust of it self, can justify us before God, or help anything to our justifying.
- sa - Every work we do, is unjust before God. Isaiah 54.
- re. Ergo, no work that we do, can justify us before God, nor help anything to our justifying.
-
Argument.
- Ca - If works could anything further our justification, thē should our works something profit us before God?
- me No works (do the best we can) do profit us before God. Luke 17.
- stres. Ergo, no works that we do, can any thing further our justification.
-
Argument.
- Ba - All that we can do w t God, is only by Christ. John. 15.
- ro Our works and merits be not Christ, neither any part of him.
- co. Ergo, our works & merits can do nothing with God.
-
Argument.
- Da - That which is the cause of condemnation, cannot be the cause of justification.
- ri - The law is the cause of condemnation. Rom. 4.
- j. Ergo, it is not the cause of justification.
A consequent.
We are quit and delivered from the law. Rom. 7.
Ergo, we are not qu • t and delivered by the law.
Forsomuch therefore as the truth of the Scripture in express words, hath thus included our salvation in faith only, we are enforced necessarily to exclude all other causes and means in our Justification, and to make this difference between the law & the Gospel, between faith and works, affirming with the Scripture & word of God, that the law condemneth us, our works do not avail us, and that faith in Christ only justifieth us. And this difference and distinction ought diligently to be learned and retained of all Christians, especially in conflict of conscience between the law and the gospel: faith and works: grace and merits: promise & condition: God's free election, and man's freewill: So that the light of the free grace of God, in our salvation may appear to all consciences, to the immortal glory of God's holy name, Amen.
The order and differences of places.
- The Gospel
- The law.
- Faith
- Works.
- Grace
- Merits.
- Promise
- cōditiō.
- God's free election.
- mans free will.
The difference and repugnance of these foresaid places being well noted and ex • ended, it shall give no small light to every faithful Christian, both to understand the Scripture, to judge in cases of conscience, and to reconcile such places in the old and new Testament, as else may seem to repugn, according to the rule of Augustine, saying, Distingue tempora, & conciliabis scripturas &c. Make distinction of times, and thou shalt reconcile the Scriptures. &c. Contrariwise, where men be not perfectly in these places instructed, to discern between the law and the Gospel, between faith and works. &c. so long they can never ryghtly estable their minds in the free promises of God's grace: but walk confusedly, without order in all matters of religion. Exāple whereof we have to much in the Romish church, who confoūding these places together without distinction, following no method, have perverted the true order of Christian doctrine, and have obscured the sweet comfort & benefit of the Gospel of Christ, not knowing what the true use of the law, nor of the Gospel meaneth.
In the doctrine of the law, iii. things to be noted.
In the law therefore 3 things are to be considered: First, what is the true rigor and strength of the law, which is, to require full and perfect obedience of the whole man, not only to restrain his outward actions, but also his inward motions, and inclinatiōs of will and affection, from the appetite of sin: And therefore saith S. Paul: The law is spiritual, but I am carnal &c. Rom. 7 Whereupon riseth this proposition: That it is not in our nature and power to fulfil the law. Item, The law commandeth that which is to us impossible &c. 2 The second thing to be noted in the doctrine of the law, is to consider the time and place of the law, what they be, & how far they extend. For as the surging seas have their banks and bars to keep them in: so the law hath his times & limites which it ought not to pass. If Christ had not come & suffered, the time & dominion of the law had ben everlasting. But now seeing Christ hath come and hath died in his righteous flesh, the power of the law against our sinful flesh doth cease. For the ende of the law is Christ. Rom. 10. that is, the death of Christ's body is the death of the law to all that believe in him: so that who so ever reap̄teth their sins, & fly to the death and passion of Christ the condemnation & time of the law to them is expired. Wherefore this is to be understand as a perpetual rule in the scripture, that the law withal his sentences and judgments wheresoerver they are writ̄, either in the Old Testament or in the new, do ever include a privy exception of repentance and belief in Christ, to the which always it giveth place, having there his end, and can proceed no further, according as S. Paul doth say: The law is our Scholemaister until Christ, that we might be justified by faith. Gal. 3.
Moreover, as the law hath his time how long to reign, so also it hath his proper place, where to reign. By the reign of the law here is meant the cōdamnation of the law: for as the time of the law ceaseth, when the faith of Christ, in a true repenting heart, beginneth so hath the law no place in such, as be good and faithful, that is, in sinners repenting and amending, but only in them which be evil and wicked. Euil men here I call all such, which walking in sinful flesh, are not yet drivē by earnest repentance, to fly to Christ for succor. And therefore saith S. Paul: To the just man there is no law set, but to the unjust and disobedient, &c. 1. Tim. 1. By the just man here is meant, nor he which never had disease, but he, who knowing his disease, seeketh out the Physician, and being cured, keepeth himself in health as much as he may, from any mo surfeits: notwithstanding, he shall never so keep himself but that his health (that is, his new obedience) shall always remain frail & imperfect, and shall continually need the Physician. Where, by the way, these iii. things are to be noted. 1. the sickness itself. 2 the knowing of the sickness. 3. the Physician. The sickness is sin. The knowing of the sickness, is repentance, which the law worketh. The Physician is Christ. And therefore, although in remission of our sins, reap̄taunce is joined with faith, yet it is not the dignity or worthiness of repentance, that causeth remission of sins, but only the worthiness of Christ whom faith only apprehēdeath: no more then the feeling of the disease is the cause of health, but only the Physician. For else when man is cast and condemned by the law, it is not repentance that can serve or deserve life, but i • his pardō come, then is it the grace of the prince, and not his repentance that saveth.
The third point to be considered in the doctrine of the law, is this: That we mark well the ende and purpose why the law is given, which is, not to bring us to salvation, not to work God's favor, nor to make us good: but rather to declare and convict our wickedness, and to make us feel the danger thereof to this ende and purpose, that we seeing our condemnation, and being in our selves confounded, may be driven thereby to have our refuge in Christ the son of God, and to submit our selves to him, in whom only is to he found our remedy, and in none other. And this ende of the law discretely ought to be pondered of all Christians. Otherwise, they that consider not this • nd and purpose of the law, fall into manifold errors and inconveniences. First they pervert all order of doctrine. 2. They seek that in the law which the law cannot give. 3. They are not able to comfort themselves, nor other. 4. They keep men's souls in an uncertain doubt and dubitation of their salvation. 5. They obscure the light of God's grace. 6. They are unkind to God's benefits. 7 They are injurious to Christ's passion, and enemies to his cross. 8. They stop Christian liberty. 9▪ They beriue the church the spouse of Christ, of her due comfort, as taking away the son out of the world. 10 In all their doings they shoot to a wrong mark For where Christ only is set up to be apprehended by our faith, & so freely to justify us: they leaving this Justification by faith, set up other marks, partly of the law, partly of their own devising for men to shoot at. And here cometh in the manifest and manifold absurdities of the B. of Rome's doctrine, which here (the Lord willing) we will rehearse, as in Catalogue here following.
Errors and absurdities of the Papists touching the doctrine of the Law, and of the Gospel.
1. THey erroneously conceive opinion of salvation in the law, which only is to be sought in the faith of Christ, and in no other.
2. They erroneously do seek God's favor by works of the law, not knowing that the law in this our corrupt nature worketh only the anger of God. Rom. 3.
3. They err also in this, that where the office of the law is diverse and contrary from the Gospel, they without any difference, confound the one with the other, making the gospel to be a law, and Christ to be a Moses.
4. They err in deviding the law unskillfully in 3. partes into the law natural, the law moral, and the law Evangelical.
5. They err again in deviding the law Evangelical into precepts and counsels, making the precepts to serve for all men, the counsels only to serve for them that be perfect.
6. The chief substance of all their teaching and preaching resteth upon the works of the law, as may appear by their religion, which wholly consisteth in men's merits, traditions, laws, canons, decrees, and ceremonies.
7. In the doctrine of salvation, of remission, and justification, either they admixt the law equally with the Gospel, or else clean secluding the Gospel, they teache and preach the law, so that little mention is made of the faith of Christ, or none at all.
8. They err in thinking, that the law of God requireth nothing in us under pain of damnation, but only our obedience in externe actions: as for the inward affections and concupiscence, they esteem but light matters.
9. They not knowing the true nature and strength of the law, do erroneously imagine that it is in man's power to fulfill it.
10. They err in thinking, not only to be in man's power to keep the law of God, but also to perform more perfect works, then be in God's law commanded, and these they call the works of perfection. And hereof rise the works of supererogation, of satisfaction, of congruity, and cōdignity, to store up the treasurehouse of the Popes Church, to be sold out to the people for money.
11. They err, in saying that the state monastical is more perfect, for keeping the Counsels of the Gospel, then other states be, in keeping the law of the Gospel.
12. The counsels of the Gospel they call the vows of their religious men, as profound humility, perfect chastity, and willful poverty.
13. They err abominably, in equaling their laws & constitutions, with God's law, and in saying: that man's law bindeth under pain of damnation, no less then God's law.
14. They err sinnefully, in punyshing the transgressors of their laws more sharply then the transgressors of the law of God, as appeareth by their Inquisitions and their Canon law. &c.
15. Finally, they err most horribly in this, that where the free promise of God ascribeth our salvation, only to our faith in Christ, excluding works: they contrary ascribe salvation, only or principally, to works and merits, excluding faith. Wherupon riseth the applicatiō of the sacrifice of the Mass, Ex opere operato, for the quick and dead application of the merits of Christ's passion, in Bulls, application of the merits of all religious orders, and such other moe above specified more at large, in the former part of this history, about the pag. 21.22. &c.
The doctrine of the Law.
THE Law is a doctrine that biddeth good, and forbiddeth evil, as the Commandments do specify, here following.
-
The ten Commandments of God.
- 1. Thou shalt worship but one God.
- 2. Thou shalt make thee no Image to worship it.
- 3. Thou shalt not swear by his name in vain.
- 4. Hold the Sabbath day holy.
- 5. Honor thy father and thy mother.
- 6. Thou shalt not kill.
- 7. Thou shalt not commit aduoutry.
- 8. Thou shalt not steal.
- 9. Thou shalt not bear false witness.
- 10. Thou shalt not desire ought that belongeth to thy neighbor.
All these Commandments are briefly comprised in these two here under ensuing.
Love thy Lord God with all thine heart, with all thy soul, and with all thy mind. This is the first, and great commandment. The second is like unto this, that is, love thy neighbor as thyself. On these two commandments hangeth all the Law and the Prophets.
Certain general propositions proved by the Scripture.
The first proposition.
He that loveth God, loveth his neighbor.
This proposition is proved 1. John. 4. If a man say, I love God, and yet hateth his brother, he is a liar. He that loveth not his brother whom he hath seen, how can he love God, whom he hath not seen?
The 2. proposition.
He that loveth his neighbor as himself, keepeth all the Commandments of God.
This proposition is proved Mat. 7. Rom. 13. Whatsoever ye would that men should do to you, even so do to them. For this is the Law and the Prophets. Math. 7.
He that loveth his neighbor, fulfilleth the Law. Thou shalt not commit aduoutry. Thou shalt not kill: Thou shalt not steal: Thou shalt not bear false witness: Thou shalt not desire, &c. and if there be any other Commandment, all are comprehended in this saying: Love thy neighbor as thyself. Rom. xiii.
All the Law is fulfilled in one word, that is, Love thy neighbor as thyself. Gal. v.
The 3. proposition.
He that hath faith loveth God.
My father loveth you, because you love me, and believe that I come of God. John. 16.
The 4. proposition.
He that keepeth one Commandment of God, keepeth them all.
This proposition is confirmed. Heb. 11. It is impossible for a man, without faith to please God, that is, to keep any one of God's Commandments, as he should do. Then whosoever keepeth any one Commandment, hath faith.
The 5. proposition.
He that keepeth not all the Commandments of God, keepeth not one of them.
-
Argument.
- He that keepeth one Commaundemente of God, keepeth all.
- Ergo, he that keepeth not all the Commandments of God, keepeth not one of them.
The 6. proposition.
It is not in our power to keep any one of the Commandments of God.
-
Argument.
- Ba. It is impossible to keep any of the Commandments of God, without grace.
- ro. It is not in our power to have grace.
- co. Ergo it is not in our power, to keep any of the Commandments of God.
And even so may you reason concerning the holy Ghost, and faith, for so much as neither without them we are able to keep any of the Commandments of God: neither yet be they in our power to have. Non est volentis ne{que} currentis, &c. Rom. 9.
The 7. proposition.
The Law was given us to show our sin.
By the Law cometh the knowledge of sin. Rom. 3. I knew not what sin meant, but thorough the law. For I had not known what lust had meant, except the Law had said: Thou shalt not lust. Without the Law sin was dead, that is, it moved me not, neither wyst I that it was sin, which notwithstanding was sin, and forbidden by the Law, Rom. 7.
The 2. proposition.
He that loveth his neighbor as himself, keepeth all the Commandments of God.
This proposition is proved Mat. 7. Rom. 13. Whatsoever ye would that men should do to you, even so do to them. For this is the Law and the Prophets. Math. 7.
He that loveth his neighbor, fulfilleth the Law. Thou shalt not commit aduoutry. Thou shalt not kill: Thou shalt not steal: Thou shalt not bear false witness: Thou shalt not desire, &c. and if there be any other Commandment, all are comprehended in this saying: Love thy neighbor as thyself. Rom. xiii.
All the Law is fulfilled in one word, that is, Love thy neighbor as thyself. Gal. v.
The 6. proposition.
It is not in our power to keep any one of the Commandments of God.
-
Argument.
- Ba. It is impossible to keep any of the Commandments of God, without grace.
- ro. It is not in our power to have grace.
- co. Ergo it is not in our power, to keep any of the Commandments of God.
And even so may you reason concerning the holy Ghost, and faith, for so much as neither without them we are able to keep any of the Commandments of God: neither yet be they in our power to have. Non est volentis ne{que} currentis, &c. Rom. 9.
The 7. proposition.
The Law was given us to show our sin.
By the Law cometh the knowledge of sin. Rom. 3. I knew not what sin meant, but thorough the law. For I had not known what lust had meant, except the Law had said: Thou shalt not lust. Without the Law sin was dead, that is, it moved me not, neither wyst I that it was sin, which notwithstanding was sin, and forbidden by the Law, Rom. 7.
The doctrine of the Gospel.
THe Gospel is as much to say in our tongue, as good tidings: like as these be, here under following, and such other.
Christ is the Savior of the world.
Christ is the Savior.
Christ died for us.
Christ died for our sins.
Christ bought us with his blood.
Christ washed us with his blood.
Christ offered himself for us.
Christ bare our sins on his back.
Christ came into this world to save sinners.
Christ came into this world to take away our sins.
Christ was the price that was given for us & our sins.
Christ was made debtor for us.
Christ hath paid our debt, for he died for us.
Christ made satisfaction for us and our sins.
Christ is our righteousness.
Christ is our sanctification.
Christ is our redemption.
Christ is our peace.
Christ hath pacified the father of heaven for us.
Christ is our and all his.
Christ hath delivered us from the law, from the devil, and from hell.
The father of heaven hath forgiven us our sins, for Christ's sake. Or any such other, like to the same, which declare unto us the mercy of God.
The nature and office of the law, and of the Gospel.
THe law showeth us our sin.
The Gospel showeth us remedy for it.
The law showeth us our condemnation.
The Gospel showeth us our redemption.
The law is the word of Ire.
The Gospel is the word of grace.
The law is the word of despair.
The Gospel is the word of comfort.
The law is the word of unrest.
The Gospel is the word of peace.
The nature and office of the law, and of the Gospel.
THe law showeth us our sin.
The Gospel showeth us remedy for it.
The law showeth us our condemnation.
The Gospel showeth us our redemption.
The law is the word of Ire.
The Gospel is the word of grace.
The law is the word of despair.
The Gospel is the word of comfort.
The law is the word of unrest.
The Gospel is the word of peace.
*A disputation between the law and the Gospel, where is shown the difference or contrariety between them both.
THe law saith, pay thy dette.
The Gospel saith, Christ hath paid it.
The law saith, thou art a sinner, despair and thou shalt be damned.
The Gospel saith, thy sins are forgiven thee, be of good comfort, thou shalt be saved.
The law saith, make amends for thy sins.
The Gospel saith, Christ hath made it for thee.
The law saith, the father of heaven is angry with thee.
The Gospel saith, Christ hath pacified him with his blood.
The law saith, where is thy righteousness, goodness, and satisfaction.
The Gospel saith, Christ is thy righteousness, thy goodness, and satisfaction.
The law saith, thou art bound and obliged to me, to the devil, and to hell.
The Gospel saith, Christ hath delivered thee from them all.
The doctrine of Faith.
FAith is to believe God, like as Abraham believed God, and it was imputed unto him for righteousness.
To believe God, is to believe his word and to recount it true that he saith.
He that believeth not God's word, believeth not God himself.
He that believeth not God's word, he counteth him false and a liar, and believeth not that he may and will fulful his word, and so he denieth both the might of God, and God himself.
The 9. proposition.
The 11. proposition.
He that lacketh faith, cannot please God.
Without faith, it is impossible to please God. Rom 14. All that cometh not of faith, is sin, for without faith can no man please God. Heb. 11.
-
Induction.An argument called Inductio.
- He that lacketh faith, trusteth not God: he that trusteth not God, trusteth not his word: he that trusteth not his word, holdeth him false and a liar: he that holdeth him false and a liar, believeth not that he may do that he promiseth, and so denieth he, that he is God.
- Ergo, a primo ad vltimum, he that lacketh faith, cannot please God.
- If it were possible for any man to do all the good deeds that ever were done, either of men or angels: yet being in this case, it is impossible for him to please God.
The 12. proposition.
All that is done in faith, pleaseth God.
Right is the word of God, and all his works in faith. Psal. 33.
Lord thine eyes look to faith: that is as much to say, as Lord thou delightest in faith. Ier 5.
The 14 proposition.
He that hath faith, and believeth God, cannot displease him.
-
Induction.
- He that hath faith, believeth God: he that believeth God, believeth his word, he that believeth his word, wotteth well that he is true and faithful, and may not lie, knowing that he both may and will fulfill his word:
- Ergo, a primo ad vltimum, he that hath faith, cannot displease God: neither can any man do a greater honor to God, then to count him true.
The 15. proposition.
Faith is a certainty or assurednesse.
Faith is a sure confidence of things which are hoped for, and certainty of things which are not seen. Heb. 11.
The same spirit certifieth our spirit, that we are the children of God. Rom. 8. Moreover, he that hath faith, wotteth well that God will fulfill his word. Whereby it appeareth, that faith is a certainty or assurednesse.
A man is justified by faith.
ABraham believed God, and it was imputed unto him for righteousness. Rom. 4.
We suppose therefore that a man is justified by faith without the deeds of the law. Rom. 3. Gal. 2.
He that worketh not but believeth on him that justifieth the wicked, his faith is counted to him for righteousness. Rom. 4.
The just man liveth by his faith. Abac. 2. Rom. 1.
We wotte that a man is not justified by the deeds of the law: but by the faith of Jesus Christ: and we believe in Jesus Christ, that we may be justified by the faith of Christ and not by the deeds of the law. Gal. 2.
What is the faith of Christ.
THe faith of Christ is to believe in him, that is, to believe his word, and believe that he will help thee in all thy need, and deliver thee from all evil.
Thou wilt ask me, what word? I answer, the Gospel.
He that believeth in Christ, shall be saved. Mark 16.
He that believeth y e son, hath everlasting life. John 3.
Verily I say unto you, he that believeth in me hath everlasting life. John 6.
This I write unto you, that you believe on the son of GOD, that ye may know how y t ye have eternal life. 1. John. 5.
Thomas, because thou hast seen me, therefore hast thou believed. Happy are they which have not seen, and yet have believed in me. John. 22.
All the Prophets to him bear witness, that whosoeuuer believeth in him, shall have remission of their sins. Acts. 10.
What must I do that I may be saved? The Apostles answered: Believe in the Lord Jesus Christ, and thou shalt be saved. Act. 16.
If thou knowledge with thy mouth that Jesus is the Lord, and believest with thine heart that God raised him from death, thou shalt be safe Rom. 10.
He that believeth not in Christ, shall be condemned.
He that believeth not the son, shall never see life, but the ire of God, bydeth upon him. John. 3.
The holy Ghost shall reprove the world of sin, because they believe not in me. John. 16.
They that believe Jesus Christ, are the sons of God.
Ye are all the sons of God, because ye believe in Jesus Christ. 1. John. 3.
He that believeth that Christ is the son of God, is safe. John. 1.
Peter said, thou art Christ the son of the living God, Jesus answered and said unto him, happy art thou Simon the son of Jonah, for flesh and blood have not opened to thee that: but my father that is in heaven. Mat. 16.
We have believed, and know that thou art Christ, the son of the living God.
I believe that thou art Christ the son of God, which should come into the world. John 11.
These things are written that ye might believe, that Jesus is Christ the son of God, and that ye in believing, might have life. John 20.
I believe that Jesus is the son of God. Act. 8.
The 16. proposition.
He that believeth the Gospel, believeth God.
-
Argument.
- Da. He that believeth God's word, believeth God.
- ri. The Gospel is God's word.
- j. Ergo, he that believeth the Gospel, believeth God.
To believe the Gospel is this:
- That Christ is the Savior of the world. John 4.
- Christ is our Savior. Luke 2.
- Christ bought us with his blood. Heb. 13. 1. Pet. 1. Apo. 5
- Christ washed us with his blood. Apoc. 1.
- Christ offered himself for us. Heb. 9.
- Christ bare our sins on his own back, &c. 1. Pet. 2.
The 11. proposition.
He that lacketh faith, cannot please God.
Without faith, it is impossible to please God. Rom 14. All that cometh not of faith, is sin, for without faith can no man please God. Heb. 11.
-
Induction.An argument called Inductio.
- He that lacketh faith, trusteth not God: he that trusteth not God, trusteth not his word: he that trusteth not his word, holdeth him false and a liar: he that holdeth him false and a liar, believeth not that he may do that he promiseth, and so denieth he, that he is God.
- Ergo, a primo ad vltimum, he that lacketh faith, cannot please God.
- If it were possible for any man to do all the good deeds that ever were done, either of men or angels: yet being in this case, it is impossible for him to please God.
The 14 proposition.
He that hath faith, and believeth God, cannot displease him.
-
Induction.
- He that hath faith, believeth God: he that believeth God, believeth his word, he that believeth his word, wotteth well that he is true and faithful, and may not lie, knowing that he both may and will fulfill his word:
- Ergo, a primo ad vltimum, he that hath faith, cannot displease God: neither can any man do a greater honor to God, then to count him true.
The 15. proposition.
Faith is a certainty or assurednesse.
Faith is a sure confidence of things which are hoped for, and certainty of things which are not seen. Heb. 11.
The same spirit certifieth our spirit, that we are the children of God. Rom. 8. Moreover, he that hath faith, wotteth well that God will fulfill his word. Whereby it appeareth, that faith is a certainty or assurednesse.
A man is justified by faith.
ABraham believed God, and it was imputed unto him for righteousness. Rom. 4.
We suppose therefore that a man is justified by faith without the deeds of the law. Rom. 3. Gal. 2.
He that worketh not but believeth on him that justifieth the wicked, his faith is counted to him for righteousness. Rom. 4.
The just man liveth by his faith. Abac. 2. Rom. 1.
We wotte that a man is not justified by the deeds of the law: but by the faith of Jesus Christ: and we believe in Jesus Christ, that we may be justified by the faith of Christ and not by the deeds of the law. Gal. 2.
What is the faith of Christ.
THe faith of Christ is to believe in him, that is, to believe his word, and believe that he will help thee in all thy need, and deliver thee from all evil.
Thou wilt ask me, what word? I answer, the Gospel.
He that believeth in Christ, shall be saved. Mark 16.
He that believeth y e son, hath everlasting life. John 3.
Verily I say unto you, he that believeth in me hath everlasting life. John 6.
This I write unto you, that you believe on the son of GOD, that ye may know how y t ye have eternal life. 1. John. 5.
Thomas, because thou hast seen me, therefore hast thou believed. Happy are they which have not seen, and yet have believed in me. John. 22.
All the Prophets to him bear witness, that whosoeuuer believeth in him, shall have remission of their sins. Acts. 10.
What must I do that I may be saved? The Apostles answered: Believe in the Lord Jesus Christ, and thou shalt be saved. Act. 16.
If thou knowledge with thy mouth that Jesus is the Lord, and believest with thine heart that God raised him from death, thou shalt be safe Rom. 10.
He that believeth not in Christ, shall be condemned.
He that believeth not the son, shall never see life, but the ire of God, bydeth upon him. John. 3.
The holy Ghost shall reprove the world of sin, because they believe not in me. John. 16.
They that believe Jesus Christ, are the sons of God.
Ye are all the sons of God, because ye believe in Jesus Christ. 1. John. 3.
He that believeth that Christ is the son of God, is safe. John. 1.
Peter said, thou art Christ the son of the living God, Jesus answered and said unto him, happy art thou Simon the son of Jonah, for flesh and blood have not opened to thee that: but my father that is in heaven. Mat. 16.
We have believed, and know that thou art Christ, the son of the living God.
I believe that thou art Christ the son of God, which should come into the world. John 11.
These things are written that ye might believe, that Jesus is Christ the son of God, and that ye in believing, might have life. John 20.
I believe that Jesus is the son of God. Act. 8.
A man is justified by faith.
ABraham believed God, and it was imputed unto him for righteousness. Rom. 4.
We suppose therefore that a man is justified by faith without the deeds of the law. Rom. 3. Gal. 2.
He that worketh not but believeth on him that justifieth the wicked, his faith is counted to him for righteousness. Rom. 4.
The just man liveth by his faith. Abac. 2. Rom. 1.
We wotte that a man is not justified by the deeds of the law: but by the faith of Jesus Christ: and we believe in Jesus Christ, that we may be justified by the faith of Christ and not by the deeds of the law. Gal. 2.
What is the faith of Christ.
THe faith of Christ is to believe in him, that is, to believe his word, and believe that he will help thee in all thy need, and deliver thee from all evil.
Thou wilt ask me, what word? I answer, the Gospel.
He that believeth in Christ, shall be saved. Mark 16.
He that believeth y e son, hath everlasting life. John 3.
Verily I say unto you, he that believeth in me hath everlasting life. John 6.
This I write unto you, that you believe on the son of GOD, that ye may know how y t ye have eternal life. 1. John. 5.
Thomas, because thou hast seen me, therefore hast thou believed. Happy are they which have not seen, and yet have believed in me. John. 22.
All the Prophets to him bear witness, that whosoeuuer believeth in him, shall have remission of their sins. Acts. 10.
What must I do that I may be saved? The Apostles answered: Believe in the Lord Jesus Christ, and thou shalt be saved. Act. 16.
If thou knowledge with thy mouth that Jesus is the Lord, and believest with thine heart that God raised him from death, thou shalt be safe Rom. 10.
He that believeth not in Christ, shall be condemned.
He that believeth not the son, shall never see life, but the ire of God, bydeth upon him. John. 3.
The holy Ghost shall reprove the world of sin, because they believe not in me. John. 16.
They that believe Jesus Christ, are the sons of God.
Ye are all the sons of God, because ye believe in Jesus Christ. 1. John. 3.
He that believeth that Christ is the son of God, is safe. John. 1.
Peter said, thou art Christ the son of the living God, Jesus answered and said unto him, happy art thou Simon the son of Jonah, for flesh and blood have not opened to thee that: but my father that is in heaven. Mat. 16.
We have believed, and know that thou art Christ, the son of the living God.
I believe that thou art Christ the son of God, which should come into the world. John 11.
These things are written that ye might believe, that Jesus is Christ the son of God, and that ye in believing, might have life. John 20.
I believe that Jesus is the son of God. Act. 8.
The 16. proposition.
He that believeth the Gospel, believeth God.
-
Argument.
- Da. He that believeth God's word, believeth God.
- ri. The Gospel is God's word.
- j. Ergo, he that believeth the Gospel, believeth God.
To believe the Gospel is this:
- That Christ is the Savior of the world. John 4.
- Christ is our Savior. Luke 2.
- Christ bought us with his blood. Heb. 13. 1. Pet. 1. Apo. 5
- Christ washed us with his blood. Apoc. 1.
- Christ offered himself for us. Heb. 9.
- Christ bare our sins on his own back, &c. 1. Pet. 2.
A comparison between faith, and incredulity.
FAith is the root of all good.
Incredulity is the root of all evil.
Faith maketh God and man good friends.
Incredulity maketh them foes.
Faith bringeth God and man together.
Incredulity sundereth them.
All that faith doth, pleaseth God.
All that Incredulity doth, displeaseth God.
Faith only maketh a man good and righteous.
Incredulity only maketh him unjust and evil.
Faith maketh a man a member of Christ.
Incredulity maketh him a member of the devil.
Feith maketh a man the inheritor of heaven.
Incredulity maketh him inheritor of hell.
Faith maketh a man the servant of God.
Incredulity maketh him the servant of the devil.
Faith showeth us God to be a sweet father.
Incredulity showeth him a terrible judge.
Faith holdeth stiff by the word of God.
Incredulity wauereth here and there.
Faith counteth and holdeth God to be true.
Incredulity holdeth him false and a liar.
Faith knoweth God.
Incredulity knoweth him not.
Faith loveth both God and his neighbor.
Incredulity loveth neither of them.
Faith only saveth us.
Incredulity only condemneth us.
Faith extolleth God and his deeds.
Incredulity extolleth her self and her own deeds.
Of hope.
HOpe is a trusty looking after the thing that is promised us to come: as we hope after the everlasting joy, which Christ hath promised unto all that believe in him.
We should put our hope and trust in God a lonely, and in no other thing.
IT is good to trust in God and not in man. Psal. 118.
He that trusteth in his own heart, is a fool. Prov. 28.
It is good to trust in God and not in princes. Psal. 118.
They shall be like unto the Images which they make, and all that trust in them. Psal. 115.
He that trusteth in his own thoughts doth ungodly. Prov. 12.
Cursed be he that trusteth in man. Ier. 17.
Bid y e rich men of this world that they trust not in their unstable richesse, but that they trust in the living God. 1. Tim. 6.
It is hard for them that trust in money, to enter into the kingdom of heaven. Luke 18.
Moreover, we should trust in him only that may help us, God only may help us, therefore we should trust in him only.
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, shall understand the verity. Sap. 3.
They shall all rejoice that trust in thee: they shall ever be glad, and thou wilt defend them. Psal. 5.
We should put our hope and trust in God a lonely, and in no other thing.
IT is good to trust in God and not in man. Psal. 118.
He that trusteth in his own heart, is a fool. Prov. 28.
It is good to trust in God and not in princes. Psal. 118.
They shall be like unto the Images which they make, and all that trust in them. Psal. 115.
He that trusteth in his own thoughts doth ungodly. Prov. 12.
Cursed be he that trusteth in man. Ier. 17.
Bid y e rich men of this world that they trust not in their unstable richesse, but that they trust in the living God. 1. Tim. 6.
It is hard for them that trust in money, to enter into the kingdom of heaven. Luke 18.
Moreover, we should trust in him only that may help us, God only may help us, therefore we should trust in him only.
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, shall understand the verity. Sap. 3.
They shall all rejoice that trust in thee: they shall ever be glad, and thou wilt defend them. Psal. 5.
A comparison between Faith, Hope, and Charity.
FAith cometh of the word of God: Hope cometh of faith: and Charity springeth of them both.
Faith believeth the word: Hope trusteth after it that is promised by the word: Charity doth good unto her neyghbor, thorough the love that it hath to God, and gladness that is within her self.
Faith looketh to God and his word: Hope looketh unto his gift and reward: Charity looketh on her neighbors profit.
Faith receiveth God: Hope receiveth his reward: Charity loveth her neighbor with a glad heart, and that without any respect of reward.
Faith pertaineth to God only: Hope to his reward: and Charity to her neighbor.
The doctrine of works. No manner of works make us rightwise.
WE believe that a man shall be justified without works. Rom. 3.
No man is justified by the deeds of the law, but by the faith of Jesus Christ, and we believe in Jesus Christ that we may be justified by the faith of Christ, and not by the deeds of the law: For if righteousness come by the law, then died Christ in vain. Gal. 2.
That no man is justified by the law, is manifest, for a rightwise man liveth by his faith, but y e law is not of faith.
Moreover, since Christ the maker of heaven & earth, and all that is therein, behooved to die for us, we are compelled to grant that we were so far drowned & sunken in sin, that neither our deeds nor all the treasures that ever God made or might make, could have holpen us out of them: therefore no deeds, no Works may make us rightwise.
No works make us vnrightwise.
IF any evil works make us unrighteous, then the contrary works should make us rightwise. But it is proved that no works can make us rightwise: therefore no works maketh us vnrightwise.
Works maketh us neither good nor evil.
IT is proved that works neither maketh us rightwise nor vnrightwise: therefore no works make us either good or evil: For rightwise and good are one thing, & vnrightwise and evil likewise one.
Good works make not a good man, nor evil works an evil man: but a good man bringeth forth good works, and an evil man evil works.
Good fruit maketh not the tree good, nor evil fruit the tree evil: but a good tree beareth good fruit, and an evil tree, evil fruit.
A good man cannot do evil works, nor an evil man good works: for a good tree cannot bear evil fruit, nor an evil tree, good fruit.
A man is good ere he do good works, and evil ere he do evil works: for the tree is good ere it bear good fruit, and evil ere it bear evil fruit.
Every man, and the works of man, are either good or evil.
EUery tree, and the fruits thereof, are either good or evil, Either make ye the tree good, and the fruit good also, or else make the tree evil, and the fruit of it likewise evil. Math. 12.
A good man is known by his works, for a good man doth good works, and an evil man, evil works. Ye shall know thē by their fruit, for a good tree beareth good fruit, and an evil tree, evil fruit. A mā is likened to the tree, and his works to the fruit of the tree.
Beware of the false Prophets which come to you in shepes clothing, but inwardly they are ravening wolves: ye shall know them by their fruits. Luke. 7.
None of our works either save us, or condemn us.
IF works make us neither righteous nor vnrightuous, then thou wilt say, it maketh no matter what we do. I answer, if thou do evil, it is a sure argument, that thou art evil, and wantest faith. If thou do good, it is an argument that thou art good, & haste faith, for a good tree beareth good fruit, and an evil tree evil fruit. Yet good fruit maketh not the tree good, nor evil fruit the tree evil: so that man is good ere he do good deeds, and evil, ere he do evil deeds,
The man is the tree, his works are the fruit.
FAith maketh the good tree, and incredulity the evil tree: such a tree, such fruit, such a man, such works: For all things that are done in faith, please God, and are good works: and all that are done without faith, displease God and are evil works.
Who so ever believeth, or thinketh to be saved by his works, denieth that Christ is his Savior, that Christ died for him, and all things that pertain to Christ. For howe is he thy Savior, if thou mightest save thyself by thy works, or whereto should he die for thee, if any works might have saved thee?
What is this to say, Christ died for thee? Verily that thou shouldest have died perpetually, and Christ to deliver thee from death, died for thee, and changed thy perpetual death, into his own death: For thou madest the fault, and he suffered the pain, and that for the love he had to thee, before thou wast borne, when thou haddest done neither good nor evil.
Now seeing he hath paid thy dette, thou needest not, neither canst thou pay it, but shouldest be damned, if his blood were not. But sithe he was punished for thee, thou shalt not be punished.
Finally, he hath delivered thee from thy cōdamnation and all evil, and desireth naught of thee, but that thou wilt acknowledge what he hath done for thee, and bear it in mind: and that thou wouldest help other for his sake, both in word and deed, even as he hath holpen thee for naught, and without reward.
O how ready would we be to help other, if we knew his goodness and gentleness towards us? He is a good and a gentle Lord, for he doth all for naught. Let us I beseech you therefore, follow his footesteppes, whom all the world ought to praise and worship. Amen.
He that thinketh to be saved by his works, calleth himself Christ.
FOr he calleth himself the Savior, which pertaineth to Christ only.
What is a Savior, but he that saveth? and he saith, I saved myself, which is as much to say, as I am Christ, for Christ only is the Savior of the world.
We should do no good works for the intent to get the inheritance of heaven, or remission of sin.
FOr whosoever believeth to get the inheritance of heaven, or remission of sin through works, he believeth not to get the same for Christ's sake. And they that believe not that their sins are forgiven them, and that they shall be saved for Christ's sake, they believe not the Gospel: For the Gospel saith, you shall be saved for Christ's sake, your sins are forgiven for Christ's sake.
He that believeth not the Gospel, believeth not God. So it followeth, that they which believe to be saved by their works, or to get remission of their sins by their own deeds, believe not God, but recoūt him as a liar, and so utterly deny him to be God.
Objection.
Thou wilt say, shall we then do no good deeds?
Answer.
I say not so, but I say we should do no good works, for the intent to get the inheritance of heaven, or remission of sin. For if we believe to get the inheritance of heaven through good works, then we believe not to get it through the promise of God. Or if we think to get remission of our sins by our deeds, then we believe not that they are forgiven us, and so we count God a liar. For God saith thou shalt have the inheritance of heaven for my sons sake, thy sins are forgiven thee for my sons sake: and you say it is not so, but I will win it through my works. Thus you see I condemn not good deeds, but I condemn the false trust in any works, for all the works wherein a man putteth any confidence, are therewith poisoned & become evil,
Wherefore, thou must do good works, but beware thou do them not to deserve any good thorough them, for if thou do, thou receivest the good, not as the gifts of God, but as dette to thee, and makest thyself fellow with God, because y u wilt take nothing of him for naught. And what needeth he anything of thine, which giveth all thing and is not the poorer?
Therefore do nothing to him, but take of him, for he is a gentle Lord, and with a gladder will giveth us all that we need, then we can take it of him: if then we want ought, let us wite our selves.
Press not therefore to the inheritance of heaven thorough presumption of thy good works, for if thou do, thou countest thyself holy and equal to God, because thou wilt take nothing of him for nought, and so shalt thou fall as Lucifer fell for his pride.
Works maketh us neither good nor evil.
IT is proved that works neither maketh us rightwise nor vnrightwise: therefore no works make us either good or evil: For rightwise and good are one thing, & vnrightwise and evil likewise one.
Good works make not a good man, nor evil works an evil man: but a good man bringeth forth good works, and an evil man evil works.
Good fruit maketh not the tree good, nor evil fruit the tree evil: but a good tree beareth good fruit, and an evil tree, evil fruit.
A good man cannot do evil works, nor an evil man good works: for a good tree cannot bear evil fruit, nor an evil tree, good fruit.
A man is good ere he do good works, and evil ere he do evil works: for the tree is good ere it bear good fruit, and evil ere it bear evil fruit.
Every man, and the works of man, are either good or evil.
EUery tree, and the fruits thereof, are either good or evil, Either make ye the tree good, and the fruit good also, or else make the tree evil, and the fruit of it likewise evil. Math. 12.
A good man is known by his works, for a good man doth good works, and an evil man, evil works. Ye shall know thē by their fruit, for a good tree beareth good fruit, and an evil tree, evil fruit. A mā is likened to the tree, and his works to the fruit of the tree.
Beware of the false Prophets which come to you in shepes clothing, but inwardly they are ravening wolves: ye shall know them by their fruits. Luke. 7.
None of our works either save us, or condemn us.
IF works make us neither righteous nor vnrightuous, then thou wilt say, it maketh no matter what we do. I answer, if thou do evil, it is a sure argument, that thou art evil, and wantest faith. If thou do good, it is an argument that thou art good, & haste faith, for a good tree beareth good fruit, and an evil tree evil fruit. Yet good fruit maketh not the tree good, nor evil fruit the tree evil: so that man is good ere he do good deeds, and evil, ere he do evil deeds,
The man is the tree, his works are the fruit.
FAith maketh the good tree, and incredulity the evil tree: such a tree, such fruit, such a man, such works: For all things that are done in faith, please God, and are good works: and all that are done without faith, displease God and are evil works.
Who so ever believeth, or thinketh to be saved by his works, denieth that Christ is his Savior, that Christ died for him, and all things that pertain to Christ. For howe is he thy Savior, if thou mightest save thyself by thy works, or whereto should he die for thee, if any works might have saved thee?
What is this to say, Christ died for thee? Verily that thou shouldest have died perpetually, and Christ to deliver thee from death, died for thee, and changed thy perpetual death, into his own death: For thou madest the fault, and he suffered the pain, and that for the love he had to thee, before thou wast borne, when thou haddest done neither good nor evil.
Now seeing he hath paid thy dette, thou needest not, neither canst thou pay it, but shouldest be damned, if his blood were not. But sithe he was punished for thee, thou shalt not be punished.
Finally, he hath delivered thee from thy cōdamnation and all evil, and desireth naught of thee, but that thou wilt acknowledge what he hath done for thee, and bear it in mind: and that thou wouldest help other for his sake, both in word and deed, even as he hath holpen thee for naught, and without reward.
O how ready would we be to help other, if we knew his goodness and gentleness towards us? He is a good and a gentle Lord, for he doth all for naught. Let us I beseech you therefore, follow his footesteppes, whom all the world ought to praise and worship. Amen.
We should do no good works for the intent to get the inheritance of heaven, or remission of sin.
FOr whosoever believeth to get the inheritance of heaven, or remission of sin through works, he believeth not to get the same for Christ's sake. And they that believe not that their sins are forgiven them, and that they shall be saved for Christ's sake, they believe not the Gospel: For the Gospel saith, you shall be saved for Christ's sake, your sins are forgiven for Christ's sake.
He that believeth not the Gospel, believeth not God. So it followeth, that they which believe to be saved by their works, or to get remission of their sins by their own deeds, believe not God, but recoūt him as a liar, and so utterly deny him to be God.
Objection.
Thou wilt say, shall we then do no good deeds?
Answer.
I say not so, but I say we should do no good works, for the intent to get the inheritance of heaven, or remission of sin. For if we believe to get the inheritance of heaven through good works, then we believe not to get it through the promise of God. Or if we think to get remission of our sins by our deeds, then we believe not that they are forgiven us, and so we count God a liar. For God saith thou shalt have the inheritance of heaven for my sons sake, thy sins are forgiven thee for my sons sake: and you say it is not so, but I will win it through my works. Thus you see I condemn not good deeds, but I condemn the false trust in any works, for all the works wherein a man putteth any confidence, are therewith poisoned & become evil,
Wherefore, thou must do good works, but beware thou do them not to deserve any good thorough them, for if thou do, thou receivest the good, not as the gifts of God, but as dette to thee, and makest thyself fellow with God, because y u wilt take nothing of him for naught. And what needeth he anything of thine, which giveth all thing and is not the poorer?
Therefore do nothing to him, but take of him, for he is a gentle Lord, and with a gladder will giveth us all that we need, then we can take it of him: if then we want ought, let us wite our selves.
Press not therefore to the inheritance of heaven thorough presumption of thy good works, for if thou do, thou countest thyself holy and equal to God, because thou wilt take nothing of him for nought, and so shalt thou fall as Lucifer fell for his pride.
Answer.
I say not so, but I say we should do no good works, for the intent to get the inheritance of heaven, or remission of sin. For if we believe to get the inheritance of heaven through good works, then we believe not to get it through the promise of God. Or if we think to get remission of our sins by our deeds, then we believe not that they are forgiven us, and so we count God a liar. For God saith thou shalt have the inheritance of heaven for my sons sake, thy sins are forgiven thee for my sons sake: and you say it is not so, but I will win it through my works. Thus you see I condemn not good deeds, but I condemn the false trust in any works, for all the works wherein a man putteth any confidence, are therewith poisoned & become evil,
Wherefore, thou must do good works, but beware thou do them not to deserve any good thorough them, for if thou do, thou receivest the good, not as the gifts of God, but as dette to thee, and makest thyself fellow with God, because y u wilt take nothing of him for naught. And what needeth he anything of thine, which giveth all thing and is not the poorer?
Therefore do nothing to him, but take of him, for he is a gentle Lord, and with a gladder will giveth us all that we need, then we can take it of him: if then we want ought, let us wite our selves.
Press not therefore to the inheritance of heaven thorough presumption of thy good works, for if thou do, thou countest thyself holy and equal to God, because thou wilt take nothing of him for nought, and so shalt thou fall as Lucifer fell for his pride.
Certain brief Notes or declarations upon the foresaid places of M. Patrick.
THis little treatise of M. Patricks places, albeit in quantity it be but short, yet in effect it comprehendeth matter able to fill large volumes, declaring to us the true doctrine of the law, of the Gospel, of faith, and of works, with the nature and properties, & also the difference of the same. Which difference is thus to be understanded, that in the cause of salvation, and in the office of justifying, these are to be removed and separated a sonder, the law from the Gospel, and faith from works: Otherwise in the person that is justified, and also in order of doctrine, they ought commonly to go necessarily together.
Therefore, where soever any question or doubt riseth of salvation, or our justifying before God, there the law, & all good works must be utterly excluded, and stand apart, that grace may appear free, the promise simple, and that faith may stand alone. Which faith alone, without law or works, worketh to every man particularly his salvation, through mere promise, and the free grace of God. This word (particularly) I add, for the particular certifying of every man's heart privately and peculiarly, that believeth in Christ. For as the body of Christ is the cause efficient of the redemption of the whole world in general: so is faith the instrumental cause, by which every man applieth the said body of Christ particularly to his own salvation. So that in the action and office of justification, both law & works here be utterly secluded and exempted, as things having nothing to do in this behalf. The reason is this: for seeing that all our redemption universally springeth only frō the body of the son of God crucified, then is there nothing, that can stand us in stead, but that only, wherewith this body of Christ is apprehended. Now, for so much as neither the law nor works, but faith only is the thing which apprehendeth the body and death of Christ, therefore faith only is that matter which justifieth every soul before God, thorough the strength of that object which it doth apprehend. For the object only of our faith, is the body of Christ, like as the brazen Serpent was the object only of the Israelites looking, and not of their hands working: by the strength of which object, through the promise of God, immediately proceeded health to the beholders. So the body of Christ being the object of our faith, striketh righteousness to our souls, not through working, but believing only.
Thus you see, howe faith being the only eye of our soul, standeth alone with her object, in case of justifying: but yet nevertheless, in the body she standeth not alone: for besides the eye, there be also hands to work, feet to walk, ears to hear, and other members moe, everyone convenient for the service of the body, and yet there is none of them all that can see, but only the eye. So in a Christian man's life, and in order of doctrine, there is the law, there is repentance, there is hope, charity, and deeds of charity: all which in life, and in doctrine, are joined, & necessarily do concur together, and yet in the action of justifying, there is nothing else in man, that hath any parte or place, but only Faith apprehending the object which is the body of Christ Jesus for us crucified, in whom consisteth all the worthiness and fullness of our salvation, by faith, that is, by our apprehending and receiving of him, according as it is written. John 1. Whosoever received him, he gave them power to be made the sons of God, even all such as believed in his name, &c. Also Isaiah. 53. And this just servant of mine, in the knowledge of him shall justify many. &c.
-
Argument.
- Da. Apprehending and receiving of Christ only, maketh us justified before God, John 1.
- ti - Christ only is apprehended and received, by Faith.
- si. Ergo, faith only maketh us justified before God.
-
Argument.
- Ba Justification cometh only by apprehending and receiving of Christ. Isaiah. 53.
- ro The law, and works do nothing pertain to the apprehending of Christ.
- co. Ergo, the law and works pertain nothing to Justification.
-
Argument.
- Ce - Nothing which is unjust of it self, can justify us before God, or help anything to our justifying.
- sa - Every work we do, is unjust before God. Isaiah 54.
- re. Ergo, no work that we do, can justify us before God, nor help anything to our justifying.
-
Argument.
- Ca - If works could anything further our justification, thē should our works something profit us before God?
- me No works (do the best we can) do profit us before God. Luke 17.
- stres. Ergo, no works that we do, can any thing further our justification.
-
Argument.
- Ba - All that we can do w t God, is only by Christ. John. 15.
- ro Our works and merits be not Christ, neither any part of him.
- co. Ergo, our works & merits can do nothing with God.
-
Argument.
- Da - That which is the cause of condemnation, cannot be the cause of justification.
- ri - The law is the cause of condemnation. Rom. 4.
- j. Ergo, it is not the cause of justification.
A consequent.
We are quit and delivered from the law. Rom. 7.
Ergo, we are not qu • t and delivered by the law.
Forsomuch therefore as the truth of the Scripture in express words, hath thus included our salvation in faith only, we are enforced necessarily to exclude all other causes and means in our Justification, and to make this difference between the law & the Gospel, between faith and works, affirming with the Scripture & word of God, that the law condemneth us, our works do not avail us, and that faith in Christ only justifieth us. And this difference and distinction ought diligently to be learned and retained of all Christians, especially in conflict of conscience between the law and the gospel: faith and works: grace and merits: promise & condition: God's free election, and man's freewill: So that the light of the free grace of God, in our salvation may appear to all consciences, to the immortal glory of God's holy name, Amen.
A consequent.
We are quit and delivered from the law. Rom. 7.
Ergo, we are not qu • t and delivered by the law.
Forsomuch therefore as the truth of the Scripture in express words, hath thus included our salvation in faith only, we are enforced necessarily to exclude all other causes and means in our Justification, and to make this difference between the law & the Gospel, between faith and works, affirming with the Scripture & word of God, that the law condemneth us, our works do not avail us, and that faith in Christ only justifieth us. And this difference and distinction ought diligently to be learned and retained of all Christians, especially in conflict of conscience between the law and the gospel: faith and works: grace and merits: promise & condition: God's free election, and man's freewill: So that the light of the free grace of God, in our salvation may appear to all consciences, to the immortal glory of God's holy name, Amen.
The order and differences of places.
- The Gospel
- The law.
- Faith
- Works.
- Grace
- Merits.
- Promise
- cōditiō.
- God's free election.
- mans free will.
The difference and repugnance of these foresaid places being well noted and ex • ended, it shall give no small light to every faithful Christian, both to understand the Scripture, to judge in cases of conscience, and to reconcile such places in the old and new Testament, as else may seem to repugn, according to the rule of Augustine, saying, Distingue tempora, & conciliabis scripturas &c. Make distinction of times, and thou shalt reconcile the Scriptures. &c. Contrariwise, where men be not perfectly in these places instructed, to discern between the law and the Gospel, between faith and works. &c. so long they can never ryghtly estable their minds in the free promises of God's grace: but walk confusedly, without order in all matters of religion. Exāple whereof we have to much in the Romish church, who confoūding these places together without distinction, following no method, have perverted the true order of Christian doctrine, and have obscured the sweet comfort & benefit of the Gospel of Christ, not knowing what the true use of the law, nor of the Gospel meaneth.
In the doctrine of the law, iii. things to be noted.
In the law therefore 3 things are to be considered: First, what is the true rigor and strength of the law, which is, to require full and perfect obedience of the whole man, not only to restrain his outward actions, but also his inward motions, and inclinatiōs of will and affection, from the appetite of sin: And therefore saith S. Paul: The law is spiritual, but I am carnal &c. Rom. 7 Whereupon riseth this proposition: That it is not in our nature and power to fulfil the law. Item, The law commandeth that which is to us impossible &c. 2 The second thing to be noted in the doctrine of the law, is to consider the time and place of the law, what they be, & how far they extend. For as the surging seas have their banks and bars to keep them in: so the law hath his times & limites which it ought not to pass. If Christ had not come & suffered, the time & dominion of the law had ben everlasting. But now seeing Christ hath come and hath died in his righteous flesh, the power of the law against our sinful flesh doth cease. For the ende of the law is Christ. Rom. 10. that is, the death of Christ's body is the death of the law to all that believe in him: so that who so ever reap̄teth their sins, & fly to the death and passion of Christ the condemnation & time of the law to them is expired. Wherefore this is to be understand as a perpetual rule in the scripture, that the law withal his sentences and judgments wheresoerver they are writ̄, either in the Old Testament or in the new, do ever include a privy exception of repentance and belief in Christ, to the which always it giveth place, having there his end, and can proceed no further, according as S. Paul doth say: The law is our Scholemaister until Christ, that we might be justified by faith. Gal. 3.
Moreover, as the law hath his time how long to reign, so also it hath his proper place, where to reign. By the reign of the law here is meant the cōdamnation of the law: for as the time of the law ceaseth, when the faith of Christ, in a true repenting heart, beginneth so hath the law no place in such, as be good and faithful, that is, in sinners repenting and amending, but only in them which be evil and wicked. Euil men here I call all such, which walking in sinful flesh, are not yet drivē by earnest repentance, to fly to Christ for succor. And therefore saith S. Paul: To the just man there is no law set, but to the unjust and disobedient, &c. 1. Tim. 1. By the just man here is meant, nor he which never had disease, but he, who knowing his disease, seeketh out the Physician, and being cured, keepeth himself in health as much as he may, from any mo surfeits: notwithstanding, he shall never so keep himself but that his health (that is, his new obedience) shall always remain frail & imperfect, and shall continually need the Physician. Where, by the way, these iii. things are to be noted. 1. the sickness itself. 2 the knowing of the sickness. 3. the Physician. The sickness is sin. The knowing of the sickness, is repentance, which the law worketh. The Physician is Christ. And therefore, although in remission of our sins, reap̄taunce is joined with faith, yet it is not the dignity or worthiness of repentance, that causeth remission of sins, but only the worthiness of Christ whom faith only apprehēdeath: no more then the feeling of the disease is the cause of health, but only the Physician. For else when man is cast and condemned by the law, it is not repentance that can serve or deserve life, but i • his pardō come, then is it the grace of the prince, and not his repentance that saveth.
The third point to be considered in the doctrine of the law, is this: That we mark well the ende and purpose why the law is given, which is, not to bring us to salvation, not to work God's favor, nor to make us good: but rather to declare and convict our wickedness, and to make us feel the danger thereof to this ende and purpose, that we seeing our condemnation, and being in our selves confounded, may be driven thereby to have our refuge in Christ the son of God, and to submit our selves to him, in whom only is to he found our remedy, and in none other. And this ende of the law discretely ought to be pondered of all Christians. Otherwise, they that consider not this • nd and purpose of the law, fall into manifold errors and inconveniences. First they pervert all order of doctrine. 2. They seek that in the law which the law cannot give. 3. They are not able to comfort themselves, nor other. 4. They keep men's souls in an uncertain doubt and dubitation of their salvation. 5. They obscure the light of God's grace. 6. They are unkind to God's benefits. 7 They are injurious to Christ's passion, and enemies to his cross. 8. They stop Christian liberty. 9▪ They beriue the church the spouse of Christ, of her due comfort, as taking away the son out of the world. 10 In all their doings they shoot to a wrong mark For where Christ only is set up to be apprehended by our faith, & so freely to justify us: they leaving this Justification by faith, set up other marks, partly of the law, partly of their own devising for men to shoot at. And here cometh in the manifest and manifold absurdities of the B. of Rome's doctrine, which here (the Lord willing) we will rehearse, as in Catalogue here following.
Errors and absurdities of the Papists touching the doctrine of the Law, and of the Gospel.
1. THey erroneously conceive opinion of salvation in the law, which only is to be sought in the faith of Christ, and in no other.
2. They erroneously do seek God's favor by works of the law, not knowing that the law in this our corrupt nature worketh only the anger of God. Rom. 3.
3. They err also in this, that where the office of the law is diverse and contrary from the Gospel, they without any difference, confound the one with the other, making the gospel to be a law, and Christ to be a Moses.
4. They err in deviding the law unskillfully in 3. partes into the law natural, the law moral, and the law Evangelical.
5. They err again in deviding the law Evangelical into precepts and counsels, making the precepts to serve for all men, the counsels only to serve for them that be perfect.
6. The chief substance of all their teaching and preaching resteth upon the works of the law, as may appear by their religion, which wholly consisteth in men's merits, traditions, laws, canons, decrees, and ceremonies.
7. In the doctrine of salvation, of remission, and justification, either they admixt the law equally with the Gospel, or else clean secluding the Gospel, they teache and preach the law, so that little mention is made of the faith of Christ, or none at all.
8. They err in thinking, that the law of God requireth nothing in us under pain of damnation, but only our obedience in externe actions: as for the inward affections and concupiscence, they esteem but light matters.
9. They not knowing the true nature and strength of the law, do erroneously imagine that it is in man's power to fulfill it.
10. They err in thinking, not only to be in man's power to keep the law of God, but also to perform more perfect works, then be in God's law commanded, and these they call the works of perfection. And hereof rise the works of supererogation, of satisfaction, of congruity, and cōdignity, to store up the treasurehouse of the Popes Church, to be sold out to the people for money.
11. They err, in saying that the state monastical is more perfect, for keeping the Counsels of the Gospel, then other states be, in keeping the law of the Gospel.
12. The counsels of the Gospel they call the vows of their religious men, as profound humility, perfect chastity, and willful poverty.
13. They err abominably, in equaling their laws & constitutions, with God's law, and in saying: that man's law bindeth under pain of damnation, no less then God's law.
14. They err sinnefully, in punyshing the transgressors of their laws more sharply then the transgressors of the law of God, as appeareth by their Inquisitions and their Canon law. &c.
15. Finally, they err most horribly in this, that where the free promise of God ascribeth our salvation, only to our faith in Christ, excluding works: they contrary ascribe salvation, only or principally, to works and merits, excluding faith. Wherupon riseth the applicatiō of the sacrifice of the Mass, Ex opere operato, for the quick and dead application of the merits of Christ's passion, in Bulls, application of the merits of all religious orders, and such other moe above specified more at large, in the former part of this history, about the pag. 21.22. &c.
Here follow three cautions to be observed and avoided in the true understanding of the Law.
The first caution.
FIrst, that we through the misunderstanding of the Scriptures, do not take the law for the Gospel, nor the Gospel for the law: but skillfully discern and distinct the voice of the one, from the voice of the other. Many there be, which reading the book of the New Testament, do take and understand whatsoever they see contained in the said boke, to be only and merely the voice of the gospel. And contrariwise, whatsoever is contained in the cōpass of the Old Testament, that is, within the law, stories, Psalms and Prophets, to be only and merely the word and voice of the law: wherein many are deceived. For the preaching of the law & of the Gospel, are mixed together in both the Testaments, as well the old as the new. Neither is the order of these two doctrines to be distincted by books and leaves, but by the diversity of God's spirit speaking unto us.