PLEASE DO NOT REMOVE CARDS OR SLIPS FROM THIS POCKET
UNIVERSITY OF TORONTO LIBRARY
32,
MISCELLANEOUS WRITINGS
AND
LETTERS
OF
THOMAS CRANMER,
ARCHBISHOP OF CANTERBURY, MARTYR, 1556.
EDITED FOR
REV. JOHN EDMUND COX, M.A., F.S.A.,
OF ALL SOULS' COLLEGE, OXFORD, CURATE AND LECTURER OF STEPNEY
Camftrftrge:
PRINTED AT
THE UNIVERSITY PRESS.
M.DCCC.XLVI.
5057
Clo, I8H/4
JAN 12 1966
1039174
THE
WORKS
OF
THOMAS C R A N M E R,
ARCHBISHOP OF CANTERBURY, MARTYR, 1556.
EDITED FOR
RKV. JOHN EDMUND COX, M.A., F.9.A.,
()!• ALL SOULS' COI.I.KOF,, OXKOUD, Cl'KATK AND LlCTl'RMl O) STKPNKY,
VOLUME THE SECOND.
CambriUge:
PRINTED AT
THE UNIVERSITY PEESS.
M.DCCC.XLYI.
THE
W 0 E K S
OF
THOMAS CRANMER,
ARCHBISHOP OF CANTERBURY.
jfor tbe f ublttation of tfte fflfflorfes; of tfte anft (Sarlj) JKBrtter* of tfte Btformrti
MISCELLANEOUS WRITINGS
AND
LETTEES
OP
THOMAS CRANMER,
ARCHBISHOP OF CANTERBURY.
Snstftutfli a, IB.
jfor tfje f ublicattmt of tfte OTorfesJ of tfje ani Ofarlp OTrfters; of tfte Eeformetr
I
C 0 N T E N T S.
PAGE
BIOGRAPHICAL Notice of Archbishop Cranmer vii
A Confutation of Unwritten Verities 1
A Collection of Tenets from the Canon Law 68
Substance of a Speech on General Councils 76
Speech at an Assembly of Bishops, 1536 79
Some Queries concerning Confirmation, with Cranmer's Answers 80
Injunctions to the Diocese of Hereford, 1538 81
Corrections of the Institution by Henry VIII. with Cranmer's Annotations ... 83
Questions and Answers concerning the Sacraments, &c. 1540 115
Preface to the Bible, 1540 118
Speech at the Coronation of Edward VI. Feb. 20, 1547 126
Homily of Salvation 128
Homily of Faith 135
Homily of Good Works annexed unto Faith 141
Questions concerning some Abuses of the Mass 150
Questions with Answers by the Bishops of Worcester, Chichester, and Hereford. 152
Articles to be inquired of within the Diocese of Canterbury, 1548 154
Articles of Inquiry, 1550 159
Injunctions to the Dean and Chapter of Canterbury, 1550 161
Answer to the Fifteen Articles of the Rebels, Devon, 1549 163
Notes for a Homily against Rebellion 188
A Sermon concerning the Time of Rebellion ]90
Notes on Justification 203
Examination before Brokes, 1555 212
Appeal at his Degradation '. 224
LETTERS... 229
APPENDIX.
I. II.
III.
IV.
V.
VI.
VII.
VIII.
XL XII.
XIII. XIV.
XV.
XVI.
Cranmer's Oath to the King for his Temporalties 460
An Order taken for preaching and bidding of the bead in Sermons,
1534 .- ib.
Inhibitio pro Visitatione Regia, 1535 463
The judgment of the Convocation concerning General Councils... ib.
Queries put by Cranmer in order to the correction of abuses, 1537 465
Considerations offered to the King for further Reformation 466
Opinion of certain of the Bishops. &c. touching the General Council. 467 Mandatum Archiepiscopi Cantuar' de Festo D. Marci Evangelistae
celebrando 468
Minute of an answer of Henry VIII. to a letter from the Com missioners prefixed to the Institution of a Christian Man 469
Mandatum Archiepiscopi Cantuar' de non celebrandis Festis Diebus
jussu Regio in Synodo Provincial! abrogatis 470
Archiepiscopi Cantuar' Epistola ad Regem pro Suffraganeo Dovorensi 471 Archiepiscopi Cantuar' Litera Commissionalis ad Richardum, Suf-
fraganeum Dovorensem ib.
A Book containing divers Articles, De Unitate Dei et Trinitute Pcr-
sonarum, de Peccato Original?., &c 472
Articuli de Missa Privata, de Veneratione Sanctorum, et de Iinagi-
nibus 480
De Ordine et Ministerio Sacerdotum et Episcoporum 484
Breve Regis et Mandatum Archiepiscopi de Nominibus Bencficiato-
rum et Beneficiorum 489
VI
CONTENTS.
PAGE
XVII. The King's Letter [and the Mandate of the Archbishop of Canter
bury] for taking away Shrines and Images 490
XVII I. Constitutio Thomse Cranmeri, Archiepiscopi, et aliorum Fratrum
suonim de apparatu escarum moderando 491
XIX. Statutum de Numero Procuratorum Curice Cantuar' confirmatum
per dominum Thomam Cranmer, Cantuar' Archiepiscopum ... ib.
XX. Liters Regis et Archiepiscopi Cantuar' Mandatum Episcopo London'
pro Orationibus pro Cessatione Pluvise 493
XXI. Literse Regiae Archiepiscopo Cantuar. pro Publicatione Regiarum
Injunctionum 494
XXII. Mandate by the Archbishop of Canterbury to the Bishop of London
for keeping Processions in English 495
XXIII. A Preface made by the King's most excellent Majesty unto his
Primer Book 496
XXIV. Injunctions given by the most excellent Prince, Edward the Sixth,
to all his loving subjects 498
XXV. King Edward VI's Injunctions particularly delivered to the Bishops. 504
XXVI. Letter from the Privy Council concerning Homilies and Injunctions. 505
XXVII. A Proclamation concerning the irreverent Talkers of the Sacrament.
Dec. 27, 1547 ib.
XXVIII. A Proclamation for the abstaining from Flesh in Lent time. Jan.
16,1548 507
XXIX. A Proclamation against those that do innovate, &c., and against
them which preach without licence. Febr. 6, 1548 508
XXX. Mandatum ad amovendas et delendas Imagines 509
XXXI. Letter Missive from the Council to the Bishops concerning the
Communion to be ministered in both kinds. March 13, 1548. . 511 XXXII. A Letter sent to all licensed Preachers from the Council. May 13,
1548 512
XXX II I. A Proclamation for the Inhibition of all Preachers. Sept. 23, 1548. 513
XXXIV. Of Unwritten Verities 514
XXXV. 1. Preface to the Book of Common Prayer, 1549. 2. Of Ceremo nies. 3. Preface to the Ordination Service, 1550 ... 517
XXXVI. Three Letters from the Lords of the Council in Windsor to the
Lords of the Council in London. October, 1 549 520
XXXVII. The King's Order, and the Mandate of the Archbishop of Canter
bury, for bringing in Popish Rituals. Febr. 24, 1550 522
XXXVIII. The Council's Letter to Bishop Ridley to take down Altars, and
place Communion Tables in their stead. Nov. 24, 1550 524
XXXIX. Reasons why the Lord's Board should rather be after the Form of
a Table than of an Altar ib.
XL. Letter from the Council to the Princess Mary. Dec. 25, 1550 ... 526 XLI. Mandatum pro Publicatione Actus Parliament! contra Rebelles.
Mai. 9, 1551 530
XLII. Letters from Edward VI. to the Bishops on occasion of the Sweating
Sickness. July 18, 1551 531
XLI 1 1. Mandates by Edward VI. for Subscription to the Articles of 1552... 532 XLIV. Pole, Cardinal Legate, to Archbishop Cranmer, in answer to the
Letter he had sent to the Queen. Nov. 6, 1555 534
X L V. Processus contra Thomam Cranmer 541
XLVI. All the Submissions and Recantations of Thomas Cranmer, &c.
Anno MDLVI 563
BIOGRAPHICAL NOTICE
OK
ARCHBISHOP CRANMER.
THE notice which the editor purposes to give of the Life of Archbishop Cranmer will necessarily, be very brief: a full exhibition of the character and conduct of such a man would require a careful and orderly investigation of documents connected with the three reigns of Henry, Edward, and Mary, and a close examination of the leading facts of ecclesiastical history, extending from the days of Wicliffe to his own ; while the plan pursued by the Parker Society is only to present a succinct view of such general and prominent features of individual biography as may contribute to the in telligent appreciation of the writings collected in its volumes.
"The Life, State, and Story of Thomas Cranmer," already reprinted in the first volume of this edition of his works, describes his character as it was viewed by his contemporaries. This, together with Strype's Memorials of him, and his Life as written severally by Todd and Gilpin, forms a valuable groundwork for all historians of his times, as well as an important help to assist the general student to a just estimate of his principles, as viewed in connection with the singular and appalling difficulties of his position. These difficulties, candidly considered, will often suggest a satisfactory reply to the obloquy, which either religious or political acrimony has attempted to cast on the name of this illustrious martyr.
Thomas Cranmer was born July 2, 1489, at Aslacton in Nottinghamshire. At an early period of his life he lost his father, but his mother sent him to Cambridge, at the age of fourteen, and entered him at Jesus College, where he succeeded to a fellowship. He devoted the first eight years of his academical career to the acquisi tion of a knowledge of the questionists of the Church of Rome. In the year 1519 he commenced the study of the scriptures, which he pursued with unremitting assiduity till he reached his thirty-fourth year, i.e. A.D. 1523. In his twenty-third year he had married, by which he forfeited his fellowship ; but being appointed reader at Buck ingham (now Magdalene) College, he continued to reside and to prosecute his studies at Cambridge. His wife dying about twelve months afterwards, he was reinstated in his former fellowship, which he continued to hold, though much urged by the agents of Cardinal Wolsey to join the new foundation at Oxford, for the endowment of which that prelate suppressed several monastic establishments ; but Cranmer preferred to con tinue divinity lecturer in his own college, which office he held from the time of his proceeding to the degree of D.D.
In 1 528 he retired to AValtham Abbey with two pupils, named Cressy, on account of an infectious disorder breaking out at Cambridge. At this time the divorce between Henry VIII. and his queen, Katherine of Arragon, attracted the attention of Cranmer, whose opinion as to the best method of deciding upon the validity of the royal marriage having been represented to Henry, he wras summoned to court, when he wTas required to digest his views in writing : having done this to the satisfaction of the king, he returned to Cambridge, but in a short time afterwards became one of the commissioners ap pointed from the universities, to determine the cause of the divorce, against the pope's dispensation. Henry VIII. soon after appointed him to the archdeaconry of Taunton, as well as one of his chaplains. In 1529, towards the close of the year, he was sent as an ambassador to the court of Rome, upon the same question, but was com pelled to return home about the end of the following year on account of the ill success of his negociations.
viii BIOGRAPHICAL NOTICE.
In January 153^, he was sent as Henry's sole ambassador to the court of Charles V., in order to induce the German divines to advocate the cause of his master, when lie married a second time, his wife being the niece of Osiander, pastor of Nuremburg. The embassy was unfavourable in its results; but Cranmcr was summoned to return to England, to receive the highest appointment in the realm, which could be conferred upon him, namely, the archbishoprick of Canterbury, which had become vacant by the death of William Warham, August 23, 1532. Although ho delayed his return to avoid the appointment, and manifested great reluctance to undertake the responsible duties of this high station, he was at length compelled to yield to the determination of the imperious monarch, and was consecrated on the 30th March, 1533, having made a public and repeated protestation before witnesses, "wherein he declared that he in tended not, by the oath that he was to take, to bind himself to do anything contrary to the laws of God, the king's prerogative, or to the commonwealth, and statutes of the kingdom1." On the 23rd May, in the same year, the new archbishop pronounced judgment in favour of the king's divorce.
The primary concern of the archbishop in the following year, 1534, was to bring about the reformation of the church, and in connection with it, to effect an object which he had long desired, namely, to procure a translation of the bible, and to obtain the royal permission that it should be read by the people. He was also employed in endea vouring to settle the succession to the crown upon the heirs of Anne Boleyn, in which he was vehemently opposed by Sir Thomas More, and Fisher, bishop of Rochester, who in consequence of their refusal to take the oath required in the preamble of the act were beheaded, although Cranmer used every endeavour to prevent that result.
The archbishop about this time commenced the visitation of his province, and met with much opposition from the bishops and clergy, who favoured Romanism, and opposed the progress of the reformation ; amongst whom none was more persevering than Stephen Gardiner, bishop of Winchester. He also counselled that the monasteries should be visited, with a view to their dissolution, in order that "new foundations might spring from them, which should be nurseries of learning throughout the realm."
On the 2nd May, 1536, Anne Boleyn was sent to the Tower, and a few days after the archbishop divorced her, by command of Henry VIIL, which " he performed by due order and process of law2," but evidently with much reluctance.
In the year 1537, Cranmer had the satisfaction of seeing the bible of Tyndale's translation printed in English, and by the assistance of his friend and fellow-labourer in the work of the reformation, Crumwell, lord privy seal, he caused it to be set forth by the king's authority. It had been preceded by that of Covcrdale, dedicated first to Anne Boleyn, and afterwards to Jane Seymour. In the following year, J538, it is supposed that the archbishop, still intent upon advancing the progress of the reformation, addressed a memorial to the king, praying for his countenance and support in the accomplishment of this purpose, as well as his assent to the marriage of the clergy. He succeeded in having the English bible printed with farther revisions ; but at this time the influence of the Romish party against his efforts was gaining ground, and so far from his second request being granted, a proclamation was issued against the marriage of the clergy, depriving all who had openly entered into that state of their privileges and offices, and threatening the punishment of fine and imprisonment upon such as in future should do so. Other disappointments also were encountered by the archbishop, amongst which it was not the least, that a conference between the German ambassadors and the English divines, which was held to effect an uniformity of doctrine between the re formed and continental churches, had proved unsuccessful. His urgent applications were set aside by those who were determined, if possible, to restore the power of the Roman catholic church. The result of the mission from Germany proved utterly useless. Every prospect now appeared of a decline of the archbishop's influence at court, through the efforts which were made to obtain a counter ascendancy over the mind of Henry VIII. It was in this year that Cranmer had to take a part in the
1 Strypc's Mem.of Abp. Cranmer, Vol. i. p. 28. Ed. Oxon. 15)40. 2 Id. ibid. p.
BIOGRAPHICAL NOTICE. ix
argument against John Lambert on the bodily presence in the sacrament, the result of which was his condemnation and execution as a heretic ; which is one of the grounds of accusation urged against the archbishop by his opponents.
From the year 1538 to 1541 Cranmer had to endure a succession of disappoint ments, which much tried his spirit. He saw the Act of the Six Articles passed, not withstanding his opposition to it, and Crumwell, his most intimate friend and associate, beheaded in consequence of the part he had taken in bringing about the marriage of Henry with Anne of Cleves. But although left almost alone, and surrounded by indefatigable adversaries, who were bent upon his ruin, he yet firmly resisted an attempt which was made by them " to extort from him a consent to a set of articles which would have re established the dominion of error and superstition." In this instance the king still remained his friend, and for a time opposition against him ceased ; and he was enabled to secure a royal proclamation enforcing the placing of the bible in the churches throughout the country. In the year 1542, attempts were made by the Roman Catholic party to effect a revision of the English bible; but the archbishop succeeded in defeating the object, by obtaining the consent of the king to have the matter referred to the univer sities : in twelve months time, however, when the attempt was again renewed, he was unable effectually to resist it ; for the king, wearied and perplexed by continued dissension, was induced to sanction the prohibition of Tyndale's English bible, and to limit the privilege of reading the translations of the scriptures, which had previously been granted.
During the succeeding years Cranmer had still to encounter the hatred and oppo sition of his opponents; but, in 1543, a conspiracy was resorted to which bade fair to destroy his influence, and to render ineffective all that he had hitherto accomplished in the advancement of the Protestant cause. " A succession of meetings were held, a regular scheme was organized, and a voluminous mass of articles were collected by Gardiner and his accomplices, to obtain an advantage over iiim. The chief accusations brought against him were, that he had discouraged and restrained those preachers who refused to promote the new doctrines of the Reformation, that he had ordered the removal of images, and that he corresponded with the divines of Germany." The ac cusations, however, were no sooner laid before the king than he suspected the parties who originated them : he immediately shewed them to the archbishop, who solicited that the whole matter might be sifted by a commission, to which the king at once acceded, but insisted upon appointing the primate himself as chief commissioner. The result of the examinations which followed was, that the archbishop's character was cleared, and his adversaries confounded.
In the year 1544 Cranmer succeeded, through his influence with the king, in mitigating the Act of the Six Articles, and effecting a great change in the forms of public devotion, by the introduction of an English Litany, with responses: neverthe less, his further attempts at a reformation were defeated, and he had again, A.D. 1545, to endure another measure of hostility on the part of his adversaries, from which he was only again released by the continuance of the firm friendship of Henry, who in this instance personally defeated their object of sending him to the Tower, by granting him his ring to be produced at any moment of emergency, and by afterwards reproving them for their hostility and malice against him.
On the 28th of January, 1547, Henry VIII. died, at a period of the deepest in terest to Cranmer, when he had anticipated the prospect of a speedy abolition of many of the remaining and most notorious abuses of the church of Rome, which hitherto he had been unsuccessful in his efforts to remove. The state of religion at this moment throughout the country was unsettled, and it was evident to himself that he was entering upon a reign which, in its earliest period, could not fail to increase his anxiety and his cares. Edward VI. was but ten years old when he began to reign; and as much of the affairs of state necessarily fell to the charge of the archbishop, he had still to encounter the unceasing opposition of the men who throughout the latter years of the late king's government had never ceased to harass and persecute him. Gardiner still continued his activity, although separated from the government; but Cran mer was enabled to set his machinations at defiance by prosecuting steadily the objects
x BIOGRAPHICAL NOTICE.
he had in view : and, in order to ascertain the actual condition of the church, he obtained a royal proclamation for a visitation of the whole kingdom, which measure was resolved upon in April, and carried into effect in the following September.
The Reformation was now progressing, and the archbishop's influence became more and more predominant, especially in the deliberations of the clergy. On November 22, he produced an ordinance for the receiving of the sacrament in both kinds, which was unanimously carried ; and immediately afterwards obtained an entire repeal of the Act of the Six Articles, and other persecuting statutes, the abrogation of which hitherto he had not been able to procure. This year, 1548, saw the abolition of images, and steps taken for converting the mass into a communion-service in English. Opposition wras offered to these proposed changes ; but the tide had now set in favour of the progress of the Reformation, and the great work of producing the English Liturgy was finished, and received the final sanction of the legislature on the 15th of January, 1549. The spirit of rebellion was, however, abroad ; and while a vast proportion of the inhabitants of the country rejoiced at the changes which were taking place, in Devonshire and Cornwall active opposition was roused by the disaffected, and a formidable revolt broke out, which ended in the signal defeat of the rebels. The part which the archbishop had to take in these events was of a prominent character; and his answer to the demands of the rebels remains as an important and interesting document amongst his many literary labours.
In the month of December, of the same year, an act passed the legislature authorising the marriage of the clergy, which afterwards, A.D. 1552, was confirmed by a declaratory statute that marriages performed under it were valid. From the year 1549 to 1551 the work of reformation still proceeded. " The labour of the most reverend the arch bishop of Canterbury," writes Peter Martyr to Bullinger, Jan. 27, 1550, " is not to be expressed. For whatever has hitherto been wrested from them (the bishops) we have acquired solely by the industry, and activity, and importunity of this prelate1." He obtained orders for the abolition of popish books of devotion, and effected the comple tion of the formulary for the ordination of the clergy. He likewise entertained many of the foreign divines at Lambeth, with whom he took counsel in aiding the progress of scriptural divinity. A source of affliction to Cranmer at this season was a spirit of dissension, which spread amongst the reformers themselves, upon the refusal of Hooper, bishop of Gloucester, to wear the episcopal vestments then usually worn. The arch bishop was firm in his opposition to these scruples, and resisted the influence which dictated the opposition : a compromise however was in the end effected. In October, 1550, the communion-table was substituted for the Roman catholic altar, to do away the popish idea of a sacrifice, though several of the bishops resisted the change2.
Proceedings were also taken out against Gardiner, who was deprived of his bishoprick in April, 1551. In this matter the conduct of the archbishop has been animadverted upon, as he undoubtedly took a considerable part in the degradation of his old and inveterate adversary. Gardiner pertinaciously refused to comply with the views of the Reformers. During his imprisonment in the Tower he prepared his treatise on the sacrament, in answer to the archbishop's " Defence of the True Doctrine of the Sacrament," which had attracted great attention, and met with extraordinary success. The primate lost no time in preparing a reply to the bishop of Winchester's confutation, which issued from the press in October, 1551. These works will be found in the first volume of the present collection of the archbishop's writings. Gardiner also replied to this work under the feigned name of Marcus Antonius Constantius, and his rejoinder was published in 1552. It is impossible to say when this contest would have terminated,, had Cranmer and Gardiner lived to carry it on. The anxious attention of the former was occupied during his imprisonment about an answer to Marcus Antonius ; and three parts of it are said to have been actually written, when the design was cut
1 Original Letters relative to the English Re- | to the writings of Roger Hutchinson published by
formation (Park. Soc. ) p. 4J!» 80.
a In this year (1550) occurred the burning of Joan Bocher. In the biographical notice prefixed
the Parker Society, there is a statement (pp. iv — v.) relieving the archbishop from the allegation respect ing her case so commonly reported to his prejudice.
BIOGRAPHICAL NOTICE.
XI
short by his approaching martyrdom : but not a fragment of his labours is known now to be extant, though unceasing search has been made, if possible, to discover it ; and but little doubt now exists that it is irrecoverably lost.
About this time the English Liturgy underwent a revision at the hands of the archbishop, assisted by Ridley, and Cox (afterwards bishop of Ely), in which some of the suggestions of Peter Martyr, Martin Bucer, and others were adopted. The result of these labours was, that the Book of Common Prayer was reduced very nearly into the form in which it stands at the present time, the subsequent changes in Queen Elizabeth's reign having been principally intended to render it less objectionable to the opponents of the reformation. A project of the archbishop for an agreement in religious doctrine between the Anglican and foreign reformed churches about this time was once more attempted, but it again failed ; and the design entertained by him, of holding a synod in England, and adopting one Confession for all the reformed churches, was at length finally abandoned.
In the course of 1551, the archbishop received an order of the king in council to compile certain articles of religion : in the May following, 1552, the first draft was completed, and laid before the council. In September it was again revised by the archbishop, and on the 19th of the same month was submitted by him to sir John Cheke, the tutor of Edward VI., and to Mr Secretary Cecil. On the 2nd October the draft was handed over to six of the royal chaplains, viz. Harley, Bill, Home, Grindal, Perne, and John Knox, the Scottish reformer. On the 20th November it was returned to Cranmer, who again revised it, and returned it to the council, November 24th, with a letter expressing his sentiments thereon, and requesting that all the clergy might be called upon to subscribe to it as the book of articles3. The authority here sought was not granted till June 9, 1553, when the king issued his mandate confirming Cranmer's request.
The next project which the archbishop entertained was that of bringing about a reformation of the ecclesiastical laws ; but his intention was cut short by the untimely removal of his young master, Edward VI., who died before he could authorise the code which had been prepared for this purpose, and which was printed in the following reign, though never authorised or adopted.
The prospects of the reformation were now wholly darkened. By the accession of Mary to power Cranmer lost not only all hope of completing the work he had so long laboured to perfect, but he soon found that he could expect no mercy at the hands of the successor of Edward VI. ; for although he raised his voice against the design for making the Lady Jane Grey queen, yet he did not remain long unmolested after Mary was firmly seated in the throne. Early in the month of August he was sum moned before the council, and was commanded to keep his house at Lambeth. On the 27th of the same month he was again brought before the council, and ordered to give in an inventory of his goods ; and in the middle of the following September he was committed to the Tower. The archbishop was now prepared for extremities, which he anticipated would quickly follow upon his imprisonment. As the commence ment of them, he found himself attainted of high treason by the parliament. This took place in the month of November, and there is reason to believe that he fully expected his execution would speedily have followed. This did not, however, im mediately happen, and in the month of March4, 1554, he was removed to Oxford, with Ridley and Latimer, where disputations were held between these reformers and the Romanist party. On the 20th of April they were condemned, and excommuni cated as heretics. Their execution did not, however, even now immediately follow : eighteen months elapsed from the period of their condemnation, before Ridley and Latimer were burned ; and there was still a further interval of five months al lowed to expire between their martyrdom and that of Cranmer, as he was reserved
3 Vid. Letters CCCV. CCCVII. pp. 439, 40.
4 Incorrectly stated, Vol. I. p. 3111. in the quota tion from Foxe, to have been " about the tenth of April :" but Kishop Ridley (Works, Park. Soc. p.
3!JO.) says, "a little before Easter," (which was March 27 th.) See also Original Letters relating to the Knglish Reformation, p. 154. where the note, following Foxe, is at variance with the text.
xii BIOGRAPHICAL NOTICE.
for another trial when the authority of the pope should be restored throughout the realm. On the 1 2th September, 1555, the archbishop was summoned before his judges, and on the following day the process against him was closed. On the 7th of September, previously to these proceedings, he was cited to appear at Rome within eighty days ; and though obedience to this citation was totally impossible, as he was still kept in prison, yet no sooner had the eighty days elapsed, than on the fourth of December, he was sentenced to excommunication at Rome : the pope's final executory letter was dated December 14th, by which it was commanded that he should first be degraded from his archbishoprick, and then be delivered over to the secular powers. It was not till Feb. 14th, 1556, that this degradation was carried into execution; and notwithstanding he appealed to a general council, after having formally withdrawn the recantations he had been induced to make, he was led to the stake, and suffered death for the truth's sake, on the 21st of March, 1550, in the 67th year of his age, and just at the close of the twenty-third from his consecration as primate of all England.
A list of archbishop Craniner's writings, extracted from bishop Tanner's Biblio theca, has already been given in Vol. I. pp. xxx. xxxi. To this the editor subjoins the following lists: — from Bale's Script, lllust. Mag. Brit. Cat, Todd's Life of Abp. Cranmer, and Jenkyns' Remains of Abp. Cranmer.
List of Abp. Cranmer s Writings from Bales "Script. lllust. maj. Brit. Cat. Ed.
Basil 1559."
INTER occupationes varias in Anglico sermone composuit Cranmerus:
Catechismum Doctrinas Christianas. Lib. I. "Excellentissimo principi Edwardo/
Ordinationes Ecclesice Reformats. Lib. I. " Nusquam excogitatum aliquid erat.'
De Ministris Ordinandis. Lib. I. " Clarum est omnibus hominibus."
De Eucharistia cum Luthero. Lib. I.
Defcnsionem Catholicae Doctrine?. Lib. V. " Pro cura Dominici gregis mihi."
Ad Veritatis Professores. Lib. I. " Dominus et Servator noster."
Jura Ecclesiastica tempore Edwardi. Lib. I. " Quoniam regni potestas et legum.'
Contra Gardineri Concionem. Lib. I.
Doctrinam Crenas Dominicas. Lib. I. " Servator Noster Christus Jesus."
Contra Trans ubstantiationis Errorem. Lib. I. " Quatuor audivistis declaratas."
Quomodo Christus adsit in Coana. Lib. I. " Resoluta jam, ut spero, transub."
De Esu Crenas Dominican. Lib. I. " Crassus Papistarum error de."
De Christi Oblationc. Lib. I. " Maxima blasphemia et injur."
liomelias Christianas. Lib. I.
Ad Ricardi Smithi Calumnias. Lib. I. " Jam mine obtinui, candide lee."
Confutations Veritatum non scriptarum. Lib. I. " Nihil addetis ad verbum,
quod."
Locos Communes ex Doctoribus. Lib. XII "Sacraa Scripture intellectus et." De non ducenda Fratria. Lib. II. Contra Primatum Papas. Lib. II. Adversus Papas Purgatorium. Lib. II. De Justificatione. Lib. II. Pias Precationes. Lib. I. Epistolas ad viros eruditos. Lib. I.
Scripsit ex carcere:
Contra Sacrificium Missas. Lib. I. Contra Adorationem Panis. Lib. 1. Ad Reginam Mariam. Lib. I.
et alia quaedam.
Bibliorum translationes Anglicas pluribus in locis emendavit, prarfationesque addidit.
BIOGRAPHICAL NOTICE. xiii
List of Alp. Cranmer's Writinys, from Mr Toc/d's Life of Cranmer, Vol. n.
p. 519 et sqq.
A LONG Speech in the House of Lords in 1534, discussing the propriety of a
General Council, and denouncing the authority of the Pontiff. A Speech in Convocation in 1536, defending the Opinion of Alexander Aless
concerning the Sacraments of Baptism and the Lord's Supper. Answers to Questions concerning Confirmation, 1537-
Considerations submitted to King Henry in order to a further Reformation, 1537. Injunctions given at his Visitation of the See of Hereford, 1538. Preface to the Translation of the Bible, in 1539, first printed in 1540. Articles intended to be the Doctrine of the Church of England, 1540. Answers4 to Seventeen Questions concerning the Sacraments, previously to the
publication of the Necessary Doctrine, in 1543. Three brief Discourses on his Review of the Necessary Doctrine, entitled, Faith,
Justification, and Forgiveness of Injuries. Other Annotations on this Review. Parts of three other Discourses against the fear of Death, and on Patience in
Sickness and Adversity. Collection of Passages from the Canon Law, to shew the necessity of reforming it,
about the year 1544.
Speech to Edward the Sixth at his Coronation, 1546-7- Speech in Convocation to the Clergy, 1547- The Homilies on Salvation, Faith, and Good Works, 1547. Answers to Questions concerning the Mass, 1547. Additions to the Translation of Justus Jonas' s Catechism, 1548. Against Unwritten Verities, 1548. Articles to be inquired into at his Visitation, 1548. Preface to the Book of Common Prayer, entitled, " Concerning the Service of
the Church," 1548-9.
Answers to the Fifteen Articles of the Devonshire Rebels, 1549. Notes for a Homily on the subject of Rebellion, 1549. Defence of the True and Catholic Doctrine of the Sacrament of the Body and
Blood of our Saviour Christ, 1550.
Vindication of the Defence in Answer to Bishop Gardiner and Dr Smith, 1551. Pious Prayers.
Declaration against the Mass, 1553. Disputation at Oxford, 1554. Speech before the Papal Commissioners, 1555. Appeal to a General Council, 1555-6. Speech at his Martyrdom, 1555-6.
List of Alp. Cranmer's Writings as given in " Jenkyvs Remains of Cranmer,"
4 Vols. Oxon. 1833.
LETTERS,
Collection of Extracts from the Canon Law.
Substance of a Speech on the authority of the Pope, and of General Councils.
Speech in Convocation.
Queries and Answers on Confirmation.
Injunctions for the Diocese of Hereford.
Corrections of The Institution of a Christian Man, by Henry VIII.
Annotations on the King's Book.
Seventeen Questions and Answers on the Sacraments, &c.
Preface to the Bible.
xiv BIOGRAPHICAL NOTICE.
Speech at the Coronation of Edward VI. Notes and Authorities on Justification. Homily of Salvation.
of Faith.
of Good Works.
Queries and Answers on the Mass.
Articles of Visitation for the Diocese of Canterbury.
Articles of Visitation for the Dean and Chapter of Canterbury.
Injunctions to the Dean and Chapter of Canterbury.
Answer to the Devonshire Rebels.
Notes for a Sermon against Rebellion.
Sermon on Rebellion.
Defence of the True and Catholic Doctrine of the Sacrament, &c.
Answer to Rich. Smj-the's Preface.
Answer to Gardyner's Explication.
Notes of Gardyner's Errors.
Declaration concerning the Mass.
Disputation at Oxford with Chedsey.
with Harpsfield.
Condemnation, by Weston.
Examination at Oxford before Brokes.
Appeal to a General Council.
Prayer, Exhortation, and Confession of Faith at St Mary's Church
Confutation of Unwritten Verities.
Appendix.
In bringing this edition of the Writings of Archbishop Cranmer to a close, the editor cannot but express how much he has been indebted to the previous labours of Dr Jenkyns, by whose researches many difficulties have been cleared for him : he would in deed consider it a dereliction of duty, were he not to state that in preparing the reprint of the archbishop's letters for this volume, he has found the chief part of the work amply done before him, which he would here most thankfully acknowledge. Nevertheless he has not thought it right to take any statements upon trust ; but in every instance, when it has been practicable, he has collated for himself, having gone over the MSS. in the State Paper Office, the British Museum, and other libraries, and examined them seriatim and verbatim. He is enabled, through the kind assistance of friends, to add several letters of the archbishop to those already published, which have never before been printed in any collection of the archbishop's writings ; and in many instances, when it had been left undone by Dr Jenkyns, he has supplied references not previously given.
The editor would be wanting in courtesy, were he not to acknowledge his obligations to various persons who have kindly assisted him ; and more especially are his thanks due to the Rev. the masters and fellows of Corpus Christi and Emmanuel colleges, Cam bridge ; to R. Lemon. Esq., of the State Paper Office ; to the Rev. W. H. Cox, vice- principal of St Mary Hall, Oxford; to the Rev. II. Christmas, Sion College ; to the Rev. G. Bryan ; to the Rev. H. Robbins, Head Master of the Stepney Grammar School ; to the Rev. J. Mendham, Sutton Coldfield ; to the Rev. S. R. Maitland, librarian of the Archiepiscopal Library, Lambeth ; to Mr J. Darling, of the Clerical Library, Little Queen Street, Lincoln's Inn Fields, London ; to Mr Black, of the Public Record Office ; and, though last not least, to the Rev. J. Ayre, the indefatigable and laborious editor of Becon, Jewel, &c. for the Parker Society, without whose aid the wrork in several parts would have been far less complete.
Dee. 10, 1846.
ADDENDA ET CORRIGENDA.
Page 17. n. 6. for Gardner read Gardiner.
36. at the end of n. 1. supply D. Scot. Prol. Sent, quaest. ii. p. 5. Ed. Venet. 1497. 66. 1. 7- after " another learned man," supply [Salcot. Bp. of Bangor.] 155. 1. 3. for war read wax. 210. n. 9. substitute the following :
Antididagma, seu Christiana et Catholics &c. Propugnatio. Ed. Paris. 1545. fo. 34. 2. where is affixed a marginal note : " Cum judicio legenda sunthaec." — This is a work relative to Archbishop Herman's reformation at Cologne. 298. n. 1.1. 7- for 1533 read 1523. 457. to n. 6. add : These grounds may be briefly stated as follows :
1. It is clear from the letter that the bearer was high in Cranmer's estimation, and also intimate with P. Martyr. Jewel had been engaged as an assistant to Martyr at Oxford, and had also acted as notary in behalf of Cranmer at his h'rst trial in April, 1554.
2. He was a person of note among the reformers, and one who left England late : for the date given by Bullinger either for the letter, or his own note to it, is 1555. Now the exiles had settled at Zurich before Sept. 1554 ; but Jewel came thither later than the rest.
3. The bearer of the letter was going straight from Oxford to the continent, and to P. Martyr; for Cranmer evidently implies that the friend to whom he entrusted it would deliver it in person to Martyr. And Jewel did actually start from Oxford when he fled abroad, and immediately became Martyr's assistant at Strasburgh, and followed him to Zurich.
4. Jewel had conformed ; but evidently repented of this before he left Oxford, though it was not till he reached Frankfort that he made his open confession of penitence. This previous repentance at Oxford accounts for his precipitate flight thence ; and also for the caution observed by Cranmer in not mentioning his name ; and explains his allusion to the "danger and mischief" occasioned by letters.
6. It is also very intelligible that the fact of Jewel's temporary conformity to the popish articles may have procured him access to Cranmer in his imprison ment ; while it seems incredible that any friend of Cranmer and Martyr, not conforming, would have been allowed such access.
6. To all this it must be added, that there is no evidence (it is believed) of any other reformer — a friend of Cranmer and Martyr — having been in England and at Oxford so late as the date of this letter.
'*<••
A CONFUTATION
OF
UNWRITTEN VERITIES.
[cRANMER, II.]
[Title-page of the original Edition.]
«* & (bantu*
tatto of imtoritte bm'ttesf, botf) bt tbe
holye scriptures and mostc auncient
autors, anfc also probable arguments,
anfc pitj)|i reasons, britj) platne auns-
toers to a! (or at tjje least) to tjje moste
part antr strongest argumentes, folnd)
tfte abuersartes of gotis trutf) either
ftaue, or can fcrgng fortj for tj)e profe
an& defence of tje same bnforitten ba
ntttes, berfttes as tfieg tuoulbe ftaue
t^em calletr : matre ftp ^Jomas ^ran=
mer, late ^rcfiebisjop of €antorbu=
rte, jWartpr of gob, anb rntrnefc
at ([^xforb for tje fcefece of tje
tretoe boctrtne of our sauu
our ODStist, translated
antr set fortfi,
1T ^6f contentes tofjereof, tftou sfialte finbe in tfje next sibe folofomge.
If A Confutation of
vnwritten verities, both by the holye
Scriptures and most auntient authours, and also probable
Arguments, and pithie reasons, with plaine aunsweres to all (or at the least) to the most part and strongest argumentes, which the Aduersa- ries of Gods truth, either haue or can bring foorth for the proofe and defence of the same vnwritten Vanities, Ve rities as they woulde haue them called.
Made ly Thomas Cranmer, late Arche-
lishop of Canterburie, Martir of God, and lurned at Oxen-
fordefor the defence of the true doctrine of our
Sauiour Christ.
The Contents whereof, thou
shalt finde in the next side
following.
(v)
Imprinted at London by Tliomas Purfoote
and are to be solde at his Shop, without Newgate, ouer-
against S. Sepulchers Churche.
Anno. 1582.
1—2
[The "Confutation of Unwritten Verities," is printed from the edition "imprinted at London by Thomas Purfootc, anno 1582," and has been carefully collated with the original edition, published by E. P. in the reign of Queen Mary.]
THE Title-page of the original edition of the " Confutation of Unwritten Verities " states that it was " translated and set forth by E. P. ;" and upon that of both editions it is said to be " made by Thomas Cranmer, late archbishop of Canterbury." Strypo, in his Memorials of Archbp. Cranmer, writes, that " there was another book of the arch bishop's against unwritten verities, which I do by conjecture place here, as put forth under this year, or near this time, (A. D. 1547.) The book was in Latin, and consisted only of allegations out of the bible and ancient writers. In queen Mary's days the book was again published by an English exile, naming himself E. P. The title it now bore was, A Confutation of Unwritten Verities, by divers authorities, diligently and truly gathered out of the Holy Scripture and ancient fathers ; ly Thomas Cranmer, late archbishop, and burned at Oxford for the defence of the true doctrine of our Sa viour. Translated and set forth by E. P. Before it is a preface of the translator to his countrymen and brethren in England," &C1.
Dr Jenkyns, in his edition of the archbishop's works2, pronounces that it certainly was not " made" by Cranmer in its present form : for the preface and some other parts were avowedly written by the translator. "And" (he goes on to say) "it may be doubted, whether it was ever prepared by him for publication at all ; no complete copy of it in Latin, either printed or in manuscript, having been yet discovered. The citations, however, of which the work chiefly consists, are for the most part to be found in one of the archbishop's common-place books in the British Museum, ar ranged under the same heads as in the Confutation. And hence perhaps it may be conjectured, that, according to his usual practice, he formed a collection of authorities on the subject for his private use ; that this collection fell after his death into the hands of the person designated by the letters E. P., and that it was moulded by him, by addition, omission, and transposition, into the shape in which it now appears." "Under these circumstances," Dr Jenkyns thinks, "it cannot safely be quoted as evi dence of Cranmer's tenets, and that perhaps it scarcely ought to be admitted into a collection of his works."
The work, however, has been usually placed amongst the writings of the arch bishop; and there is but little doubt, even in the mind of Dr Jenkyns, that the materials, from which "it was composed, were brought together" and prepared by him. The editor has collated the original edition set forth by E. P., with that im printed at London, A. D. 1582, by Thomas Purfoote, from which copy the piece is printed in this edition, and he has given the different readings in each copy, though adhering as closely as possible in the text to that of A. D. 1582.
Another treatise of unwritten verities, which was published, A. D. 1548, anony mously, is also supposed by Strype to have been written by archbishop Cranmer. Dr Jenkyns3, however, thinks, as he has not brought forward " any evidence in support of his opinion, and has manifestly fallen into much confusion on this matter,'* that " his judgment is of no great weight, since Bale, the cotemporary of Cranmer, evidently knew of no other work" of his than that, which was supposed to be written in Latin, A. D. 1547, and afterwards translated and set forth by E. P. Bp. Tanner, in reference to it, says, "that though it was written in Latin, it is evident to him that it was never printed in that language4."
f1 Strype, Memorials of Archbishop Cranmer, ! [4 Qui liber Latine scriptus nunquam, ut mihi Vol. I. p. 2255. Ed. Oxon. 1H40.] quidem videtur, in ea lingua impressus fuit. Tan-
|2 Vol. IV. p. 144. Ed. Oxon. 1833.] , ner, Bibliotheca — " Cranmer." J [3 Ibid. p. 144.1
Dr Jenkyns1 thinks, "that it was not unlikely that it was compiled by E. P. out of Cranmer's MS. notes, which are still preserved in the British Museum;" and he also positively asserts that " it is certain, at least, that the preface and the conclusion, together with some parts of the body of the work, must be ascribed entirely to the translator."
The anonymous treatise, which is found in Strype8, will be printed in an appendix to this edition. For further particulars, relating to these treatises, the reader is referred to Strype, Memorials of Archbishop Cranmer, Vol. I. pp. 228, 570, ed. Oxon. 1840. Ecclesiastical Memorials, Vol. II. part i. pp. 212, 213; Vol. II. part ii. p. 410, ed. Oxon. 1822. Bale, Script. Brit. Catal. p. 691, ed. Basil. 1559. Ames, Typ. Antiq. Vol. I. p. 583, ed. 1785; Vol. III. p. 1563, ed. 1790.
[l Vol. I. Preface, p. Ivi.] I part ii. (Appendix AA. MSS. D. Job. D. Episc.
[2 Strype, Ecclesiastical Memorials, Vol.11. | Elien.) p. 410. Ed. Oxon. 1822. J
THE CONTENTS.
First, the preface of the translator to his countrymen and brethren of England.
1. That the word of God, written and contained within the canon of the bible, is a true, sound, perfect, and whole doctrine, containing in itself fully all things needful for our salvation.
2. That the writings of the old fathers, without the written word of God, are not able to prove any doctrine in religion.
3. That general councils have no authority to make new articles of our faith.
4. That nothing can be proved by oracles of angels touching religion.
5. That apparitions of the dead3 be unsufficient to that purpose.
6. Neither are miracles able to prove the same. 7- Custom also is of no strength in this case.
8. Reasons against unwritten verities.
9. Scriptures alleged by the papists for unwritten verities, with answers to the same.
10. Doctors to the same purpose, with their answers.
11. The papists' objections, with answers unto them4.
[3 The words, " of the dead," are not found in the original ed.]
[4 The Editor is indebted to the edition of Dr Jenkyns, Vol. IV. p. 147, et sqq. for the following valuable information : — " A conjecture has been hazarded in a preceding note, that this Confutation was compiled from a collection of authorities still preserved in the British Museum (Royal MSS. 7. B. xi. xii.) A list of the principal heads under which these authorities are arranged, is subjoined. It will assist the reader in forming a judgment on the vali dity of the conjecture, and will also give him some insight into Cranmer's studies on other subjects. It will be found to be more copious than the Table of Contents which is prefixed to the manuscript in the Museum, and which has been printed by Strype, (Life of Parker, App. No. 23). The additions are distinguished by brackets. The articles marked with an asterisk exist in the original Table, but are not in the same handwriting as the rest.
Collectiones ex S. Scriptur. et Patribus.
TABULA REPERTOIIIA.
1. Sacrae Scripturae intellectus et utilitas, p. 9.
2. Quod auctorum scripta sine verbo Dei non sunt
accipienda pro articulis fidei, p. 15.
3. Scripture contirmantes idem, p. 16.
4. Doctores idem probantes, p. 19.
5. Rationes in idem, p. 42.
6. Conciliorum decreta sine Scriptura non sunt ac
cipienda pro articulis fidei, p. 47.
7. Veteres Canones abrogati, p. 48.
8. Ex angelorum oraculis non licet idem facere,
p. 53.
9. Nee miraculis idem probare fas est, p. 54.
10. Ne etiam apparitio mortuorum id ipsum satis
astruit, p. 59.
11. Sed ne consuetudini hac in re fidendum est,
p. 62.
12. Objectiones, quod praeter Scriptura? auctoritatern
recipiendi sunt novi articuli fidei, p. 65.
13. Traditiones non scriptas, p. 75.
*Ex Tertullian. Anglice, p. 93.
14. Rationes in idem, p. 94.
[Baptismus parvulorum, p. 97. Baptizati ab haereticis non sunt rebaptizandi, p. 98.]
15. Nee miracula, nee Christi professio, nee locus,
nee externum aliquod, faciunt hominem sanc tum aut Deo gratum, sed observatio manda- torum Dei, p. 99.
16. Novae doctrinae, p. 101.
17- In caeremoniis fere omnibus Juda?os imitamur, p. 101.
18. Osiander.
19. De sacrificiis Christianorum, p. 103.
20. De sacramentis, p. 115, 121.
21. De charactere, p. 133.
22. De baptismo, p. 147-
23. De eucharistia, p. 211.
[Pro sacramentariis, p. 259.]
24. De poenitentia, p. 305, 327-
*De confessione, p. 351. De satisfactione, p. 384. De matrimonio, p. 397- De ordinibus ecclesiasticis, p. 417, 454, 461. [Multa fecerunt Christus et Apostoli qua?
hodie apud nos non observantur, p. 474. Multi sacerdotalem dignitatem consecuti sunt
sine episcoporum consecratione, p. 476. Quod ordo sit sacramentum, p. 477-]
28. De unctione, p. 464, 483.
29. De impositione manuum, p. 470.
[De unctione chrismatis, p. 486. De contirmatione sine unctione chrismatis, p. 502.]
30. De confirmatione, p. 506.
31. De extrema unctione, p. 519.
THE CONTENTS.
32. De unctioue podum, p. 53?.
33. De aqua benedictu, p. 540.
34. De feriis, p. 545.
Tomo secundo.
35. De sanctorum invocatione, p. 1.
[Desideria nostra sancti intelligunt, et quo-
modo, p. 10.] 30. De imaginibus, p. 115. 37- De divorum reliquiis, p. 59. 38. De vera religione et superstitione, p. 67. 3D. Ut oremus, aut peccatoruni veniam consequa-
mur, non est ullus locus pra> alio Deo accep-
tior ; nee pro his opus cst longe pcrcgriuari,
P. 71. [Pro sanctorum invocatione, p. 75.]
40. De religiosis, p. 11U.
41. De votis, p. 137.
42. De virginitate et de votis castitatis, p. 141.
43. De ecclesia, p. 86.
44. De ecclesiis aedificandis, dedicandis, et earum
ornatu, p. 85.
45. De horis canonicis, p. 88.
46. De oratione et cantu ecclesiastico, p. 91.
47. Dejejunio, p. 101.
48. De eleemosyna.
49. De corruptis ecclesiae moribus, p. 111.
50. De excommunicatione, p. 155.
51. De sepultura mortuorum, p. 100.
52. De missa, p. 164.
53. De divinis praeceptis, p. 513, b.
54. De gratia et meritis, p. 183, 245, 517.
[Accipere divinum adjutorium esse accipere Spiritum Sanctum et charitatem, per quas fit in homine delectatio summi boni, p. 183.
Gratis, id est, nullis praecedentibus meritis, p. 185.
Justificare subinde significat justum pronun- ciare, declarare, aut ostendere, p. 187.
Sola fides, p. 191.
Ex sola fide justificamur, p. 199.
Fide in Christum, hoc est, merito passionis Christi, non nostris operibus justificamur, p. 202.
Fides quid sit, p. 207.
Gratia accipitur pro gratia justificante, sive pro gratia ilia qua3 bonos discernit a malis, non pro ilia, quae communis est bonis et malis, p. 229.
Conciliatio Pauli et Jacobi, p. 231.
De loco angelorum, p. 233.
Quod quidam angeli pr.nesint uno vitio, p. 234.
De libero arbitrio angelorum, ibid.
De cognitione angelorum, p. 23(5.
Utrum invocare licet auxilia dannonum, ibid.
De potestate damionum, p. 237-
An angeli corporei sint, p. 238.
Angeli aliquando loquuntur ex persona Patris,
aliquando Filii, aliquando Spiritus Sancti,
aliquando Trinitatis, p. 240. Voces et species corporales Dei ante incarna-
tionem per angelos factae sunt. ibid. Quod nomine sensualitatis inferior rationis
portio intelligitur, p. 244.] 55. De libero arbitrio, p. 244, 519, b.
[Prrcvenit gratia Dei bonam voluntatem, non
contra, p. 255. Praedestinatio, p. 202.] *Pro purgatorio, p. 203. "Contra purgatorium, p. 334. [Subversio illarum rationum qua? pro con-
stabiliendo purgatorio passim solent adduci,
p. 357. Oramus ut eveniant ea, quas ex Dei promissis
certo novimus eventura, p. 431.] 50. Semper orandus est Deus, ut condonet peccata, etiam piis filiis, quibus jam omnia peccata dimissa sunt, p. 432, 521, b. *De conversione impii, p. 453, a. [Cum impius confitetur peccatum, omni.i
peccata dimittuntur, nee medium est ullum
inter filios Dei et diaboli, ibid. Quod timore poence fit, non fit, p. 473, a. Gratia sanat voluntatem, praeceditque meritum,
et justificatio cor rectum, p. 481, a. Ex operibus ante Spiritum Sanctum rei potius
tenemur quam contra, p. 505. Fides non est sine operibus, nee contra, sicut
nee dilectio Dei sine dilectione proximi, nee
e con verso, p. 510, a.] •De fide, p. 447, a. 450, a. 511, a. [Duplex fides, p. 450, b.] "Contra merita humana, p. 453, b. [Gratia et meritum, p. 402, b. 517, b. Baptismus parvulorum, p. 504, b.]
57. De beatissima Virgine Maria, Tom. I. p. 95.
Tom. II. p. 523, b. [Peccatum originate, p. 539, b.]
58. De obedientia erga magistratus, p. 549, b.
[Christianorum sectae et errores, p. 559, b.J
In consequence of a mistake in the paging, there are duplicates of the numbers after 447 in the second volume. These are distinguished in the above list by the letters a and b."J
THE PREFACE.
the heart of man to ever
WHAT Christian heart, dearly beloved countrymen and brethren in our Saviour Christ, 2. can abstain from deep sobs and sorrowful sighings? What natural and kind-hearted man can forbear weeping ; so often as he calleth to remembrance the Lord's vineyard isai. v. 2. within the realm of England (which he himself had of late so strongly hedged, walled, and fenced round about by the princes of most famous memory, king Henry the eighth, Kings and and Edward the sixth, and planted therein the pure vine of his own blessed word by to be^u'iei godly preachers, his gardeners,) to be so suddenly broken down, destroyed, wasted, and fn^ders; rooted up by the roots, by the wild boar of the wood and the beasts of the field, that is, by the Romish bishop and his bloody ministers ; and now in the same vineyard to see planted, take root, and prosper, brambles, briars, and hemlocks ; that is, gross ignorance, m-onie! " naughty doctrine, false worship of God, and such other kinds of most stinking, vile, and >sa-lxxxj filthy weeds ? Oh what a sweet and pleasant grape of godly doctrine was then gathered God's word in England, to the great comfort and rejoicing of all them that lovingly tasted thereof! andpTeasant Then was God's word (for that is the sweet and pleasant grape " that maketh glad the heart of man") with great freedom preached, earnestly embraced, and with greedy hearts in all places received. !S,inffsalva"
Then was God's great glory marvellously advanced. Then the only merits of Christ, Psal-clv-' then true repentance for our former sins, then trust in God's mercy through the death of our Saviour Christ, with a new Christian life, was truly published and preached every where. Then was there the common prayer rightly used, and the sacraments (baptism, I mean, and the holy communion) in such a tongue and language set forth that all people might understand them. Then were they plainly ministered, without any juggling or sorcery, according to Christ's institution and thc rule of his holy word : which word at that time had the prize and bare the bell away throughout the whole land.
With that were all pulpits filled, churches garnished, printers' shops furnished, and 3. every man's house decked. With God's word was every man's mouth occupied, of that But thc were all songs, interludes, and plays made. But, alas ! so long, till all was played under tllc most the board. But what was the cause of all this ? Truly none other thing but our own naked, bare, sins and wickedness. For we were talkers only and not walkers, lip-gospellers, from the ** tteproof mouth outward and no farther. We were even such as thc prophet speaketh of, saying, t°<> well " This people honoureth me with their lips, but are far from me with their hearts." We sS u the' could speak of God's word and talk gloriously thereof; but in our hearts we were full
of pride, malice, envy, covetousness, backbiting, rioting, harlot-hunting, no whit bettered from any
at all than we were before under the pope's kingdom. Nothing was in us amended,
but only our tongues; no, nor they neither, if I shall speak rightly and as the truth was
in deed. For, besides our communication of scripture, we used detraction of our neighbour,
filthy talk, with many proud brags of ourselves. We read not thc scriptures, neither
heard them, for any amendment of our own wicked lives, but only to make a brag and a
shew thereof, to check and to taunt others, yea, and to spy small motes in other men's eyes, Matt \a <>.<
but nothing desirous to sec the great beams in our own. This, I say, to talk and not to
walk, to say and not to do, was not only amongst the unlearned sort, but also amongst
thc great clerks and chief preachers of God's word. Which thing, as I judge, was the
only cause, why God by his just judgment suffered his elect and chosen vineyard to
be thus trodden down, rooted up, and miserably afflicted by this bloody boar of Rome,
and the fat bulls of Basan, his cruel officers. This is thc cause why God hath suffered r*ai. xxu.i
[< Not in ed. 1,082.
10 CONFUTATION OF UNWRITTEN VERITIES.
The nope this great antichrist to disgrace the merits of Christ's passion, and in place thereof to set
foretruth, up men's merits, and instead of his sufficient satisfaction upon the cross once for all to set
nourishing up his masses satisfactory for the sins both of the quick and dead. This is the cause
and minister- that this monstrous beast hath taught the invocation of saints, and the same to be our
life. mediators to God, and satisfiers for our sins. Whereas before, in the forenamed vineyard,
John vi. Was planted Christ Jesus, the true bread that came down from heaven, and that most
John iv. pure weii Of the water of life ; now, after the rooting of this monstrous and ravenous
boar, are upsprung conjured bread, conjured water, to drive away evil spirits and to
purge our sins.
This bloody boar, besides all mischiefs that he hath done to the vineyard, yet ccaseth
4. he not, with fagot, fire, and all other cruel torments, to constrain and compel men to
Psai. cxv.' worship images, the work of men's hands, to kneel to them, to reverence them, to bow
to them, and with all manner of obeisance to honour them, clean contrary to God's
Exod. xx. 4.2 commandment, who saith : "Thou shalt not make to thyself" (much less then to
honour, reverence, and worship them) "any graven image, nor the likeness of any
thing that is in heaven above, or in the earth beneath, or in the water under the earth ;
thou shalt not bow down to them, nor worship them." But yet these shameless wretches
be not abashed to say, that images are necessary, because they be laymen's books,
teaching them, instructing them, and leading them to the true worship of God. Oh
great blasphemy ! Oh sacrilege ! Oh spiteful robbery ! What is blasphemy, what is
God's word is sacrilege, what is robbery, if this be none ? God giveth his word written to be every
sufficient to i .
instruct ail man s book, and his pure, everlasting, and imdenled commandments as sufficient in- true worship structions for all men to the true worship of him. But these earthly wroters (the pope, out'imkges. I mean, and his prelates) as though they were wiser than God, will teach men to themselves worship him with images, although the same be utterly forbidden by God throughout God. the whole course of his holy scriptures.
These and such other false and feigned doctrines, contrary to the scriptures of God
contained in his holy bible, are now blown out, blustered, and yelled forth in every
pulpit. Every street soundeth of these ; yea, every printer's house is filled with such
ungodly baggage; yea, and the same are commanded by public authority (which is much
to be lamented) to be set forth, and the sincere doctrine of Christ's holy word clean
put to silence, and utterly condemned. Neither may any man reason, or once doubt of
their doctrine, under pain of excommunication, nay, rather under pain of burning.
The pope And when they be not able (as they are not able at any time indeed) to prove any
iKoctrine of these doctrines by the word of God written, then they fly to their unwritten verities,
fagoted that is, to certain things delivered, as they say, from the apostles by word of mouth,
sc°riptures.y3 without writing. Which things are to all men uncertain ; for no man knoweth certainly,
A weak re- what they are. But whatsoever pleaseth them and maketh for their purpose, profit,
were not ob- and lordly ambition, that is an unwritten verity, not to be gainsaid or denied. This
shameless, is their shot-anchor, bulwark, and extreme refuge, whereunto they fly whensoever they
are forced and constrained by God's word. These they make their foundations, where
upon they build and maintain all their superstitions, idolatries and heresies. Which
5. foundations I trust, by God's grace and help, so to shake, both by the open scriptures,
by the full consent of all the most ancient writers, and by probable reasons, that the
building thereupon shall have a fall.
if unwritten For this is most true, that no unwritten verity is or can be necessary for our salvation : for then should the sacred and holy scriptures, written by the apostles in the Spirit of God, and sealed witli their bloods, seem to be insufficient and not able to bring us unto salvation. But what a great blasphemy that should be to God and his
nto* most holy Spirit, all men, I trust, that list to read the same scriptures, easily shall perceive. But when these unshamefaced robbers are put to their shifts, urged and forced herein by the open and manifest word written, then have they another starting-hole to
[' Misprinted Psalm xx. in ed. 1582.] ! ed. 1582, Exo. 115.]
(2 Misprinted in Orig. ed. Exo. xx. 2, and in I [3 By the holy scriptures, Orig. ed.J
THE PREFACE. 11
creep out at, crying and yelling, Templum Domini, Templum Domini, Templum Jer. \\\. 2. Domini, &c. " The church, the church, the church ;" affirming in plain words that the thetr strong church can in no wise err or be deceived. And here they deceive themselves, because Kafk of
they take4 no distinction or difference of the church. For there are two manner of churches, one true, perfect, and holy in the sight of God, and another false, imperfect, and ungodly. Truth it is, that the true church of God, being grounded and set upon his code holy word, (I mean the gospel of grace) cannot err unto damnation. But the other, how d shining and glorious soever it appear, if it wander abroad, and be not contained within the compass and limits of the word written, is no true, but a feigned and forged church, word eff That church, as it is without the compass of God's promises made in truth, not only ^"matters of may, but also doth commonly, yea continually err and go astray ; for they are not sal coupled to the head Christ, which is the life, the way, and the truth. Paul, the apostle The church of God, and elect vessel of salvation, writing to the Galatians, hath these words : " If eth from we," saith he, " or an angel from heaven, preach any other gospel unto you, than that we written have preached, hold him accursed:" and yet the papist5, not fearing the curse of God, errnfrnat°
i ,1 • i • i T» i i ,1 • i • tersof faith
dare be bold to teach things which Paul never knew, yea, things clean contrary to his and saiva- evident and manifest teaching. Such gross ignorance (I would to God it were but Gaia't. i. ignorance indeed) is entered into their heads, and such arrogant boldness possesseth their The papists hearts, that they are bold to affirm no church to be the true church of God, but that curse. which standeth by ordinary succession of bishops, in such pompous and glorious sort as 6. now is seen. For if there be, say they, no such outward and visible church, how shall any man know whether he be of the church of Christ, and in the right belief, or no ? To this I answer, that if our faith should be stayed upon the outward, glistering, and pompous church, not ruled nor governed by the determinate counsel of God in his word written, we should never be certain thereof, but ever wavering and doubting; which is the gate and ready pathway to desperation, from which God defend his chosen flock !
" Cursed is he," saith the scripture, "that putteth his trust in man." And why? For jer. xvii. " all men," as the kingly prophet David saith, "are liars" in their words, and sinners in their rsai. cxvi. works. By which words it appeareth plain, that there was never man so virtuous, holy, nor so well learned, only the writers of the holy scriptures excepted, but, either of ignorance or of negligence, there escaped some faults in his writings and doings. Yea, the general The general councils themselves also, that they make so much of, have notably erred, as hereafter erred, and shall be declared. Yea, such hath been the truth of those seen churches, that one small trifles. general council hath condemned another of heresy : moreover, the outward seen church, whereof they brag not a little, hath never since the beginning any space continued in the true doctrine of God. Let us begin at Moses, who was the first lawgiver, and we shall see the state of this outward church, which consisteth in the ordinary suc cession of bishops, whether it be so as I have said, or no. When Moses was gone Exod. xxxii. up to the mount Sinai to talk with God, and to receive the law at his hands, did not Aaron, the high priest and bishop, with all the people, in the mean space worship the golden calf? Read the book of Judges, and you shall see how the whole outward and visible church fell to idolatry and worshipping of strange gods : as Baal, Astaroth, gods of the Edomites, Moabites, Philistines, and the Syrians. After the reign of king David, how many kings were there, I pray you, in whose time false gods were not openly worshipped? All the kings of Israel served strange gods with the consent of the bishops, priests, and the whole people. And in Juda there passed not three or four kings, after David, in whose days open idolatry was not allowed and practised, by the consent of the kings, bishops, high priests, scribes, and Pharisees. Which of the prophets did not the open and visible church persecute ? Where was the visible church in the time of Elias ? Were not all that were known, and thought to be of the church, worshippers of Baal ; insomuch that Elias thought there had been left alive of God's true church but himself only? And yet, notwithstanding, God had preserved his church, known but only to himself; for he knoweth who are his. Who 2 Tim. ii. smote Micheas, the true prophet of God, but the chief priest and bishop Zedechias ? i Kings xxii.
4 Make, Orig. ed.] [5 Papists, Orig. ed.]
12 CONFUTATION OF UNWRITTEN VERITIES.
And he, with four hundred priests more of his own mind and religion, deceived
7. Achab, and promised him victory over the Assyrians, although Cod had made them no such promise, hut rather had pointed the contrary, as it came to pass. Who
jer. xx commanded Jeremy to he beaten for his true prophesying, but Phashur, the archbishop? This and such Who persuaded with the king that Jeremy, the true prophet of God, was a seditious ward of ail fellow, and wrent about to discourage the people in Jerusalem, that they should not c:rs ami f.uth- resist Nabuchodonozor, king of Babylon, but the priests ? Yea, and when the king of God.' ' delivered him out of prison, who but these holy men of the church procured him to be cast again into a deep dungeon, where they would have famished him, if God had not put in the king's heart to take him out and deliver him ? These be the fruits and practices of the visible and seen church, which, if it be true that the papists say, cannot err. But whatsoever they say, it forceth not : for we know what the spi ritualty, as they call themselves, have been since the beginning, the very expressed i Mac. vii. image whereof is set forth and declared in the Machabies (as they that read the story shall perceive it well enough) by Alcinus, Simon, Jason, and Menelaus.
Now let us come to the new Testament, and see what the visible and known
church was under it. Who was the true church, or how was it known to the people,
in Christ's time ? The high priests, bishops, scribes, Pharisees, and Sadducees, which
appeared outwardly and boasted themselves to be the church of God, were indeed, as
Matt. ni. xii. Christ calleth1 them, serpents, the generations of vipers, hypocrites, children of hell,
painted tombs, persecutors of true religion, and murderers of the prophets, yea, of
himself and his apostles ; men that shut up the kingdom of heaven, so that neither
they would enter therein themselves, nor suffer the poor simple, that were desirous
to know the truth, to enter, but excommunicated and thrust them out of the
church, as men cast away, as heretics, and forsaken of God, whosoever believed on
Actsiv. Christ. WTho commanded the apostles that they should preach no more in Christ's
Acts vii. name? Who caused Stephen to be stoned, and James to be thrown off the pin-
Eu»b. Kcci. nacle?2 Who gave authority to Paul to bind and bring before them all that professed
capL22.lb ' Christ? Who commanded him to be buffeted? Who accused him before Festus and
Acts xxv. Agrippa ? Who stirred the gentiles against him in all countries where he went to
preach, but the church ? If you will then needs judge the outward visible church,
that sitteth in Moses' chair, (though they do not as the chair requireth,) to be the true
Rum™, Lib. church of God, I pray you then tell me, who caused Constantinus, the emperor, to
Boo&^Lib. banish Athanasius?3 Who exiled Chrysostome and many other more godly and well
learned bishops, and slew a great number of godly and well learned men, but the
8. priests, by seducing the empress Eudoxia?4 Who put out the eyes of Constantino, Mark woii the fourth emperor, and caused him to be slain, because he pulled the images out of [ills outward the church, being worshipped contrary to God's holy will and commandment, but his by them' yc own mother, by the counsel of the pope and the bishops, being then taken for the whauhey' church ? Who deposed Henry, the fourth emperor, causing his own son to rebel
against him ? Who deposed Childericus, the French king, assoiling his subjects from their obedience to him, and made Pipine king in his stead, but the pope and his churchmen ?
Let us come to our own realm, and speak of things done in our own memory. Who procured king Henry the eighth, in the beginning of his reign, to war against the French king; where, besides the murder committed, adultery was learned, theft and sacrilege practised, lying, swearing, yea, and forswearing, with all other kinds of vices, used, which be the very fruits of war, but the clergy ? For the pope, then being in war with the French king, to make his part good and the stronger, procured the bishops of the church of England, being the pope's dear darlings, and chief of the king's council, to entitle the king to his right of the realm and crown of France ; and to en courage the young king thereto, the pope accursed the king of France and all his
[l Called, Ori£. ed.] j pp. 11)0, 1. Ed. Basil. IfilJl.] [- Eusebius, Eccl. Hist. Lib. ji. cap.xxii. p. Gl. (4 Socrates, Eccl. Hist. Lib. vi. cap. xvi. p. 7'24.
Ed. Paris. lfir,9.] | Ed. Colon. Allobr. 1612.]
[3 Ruffinus, Eccl. Hist. Lib. i. cap. xvii. x;x. I
THE PREFACE. 13
aiders and succonrcrs. Then free pardons flew abroad as thick as butterflies in sum mer: but so free, that the realm thereby and the said warriors5 was robbed of a great deal of our treasure, and in manner half undone. There wras full remission a noena The in°iie
* imketh him-
et culpa preached at Paul's Cross, and almost m every sermon through all England ; s?lf «i«ai to promising, that whosoever died in the pope's quarrel, his soul should be in heaven ralher »»>VC before his bones were cold. After, when the same king Henry had justly, by the his promise, authority of God's word, and the full consent both of the parliament and convocation, abolished the usurped power of the bishop of Rome, then the pope interdicted the Thllis>ls one of whole realm, and sent cardinal Poolc from prince to prince, to excite and move them of prelate*, (if he could have brought it to pass) to make open war against the king and the realm; as it appcareth in a sermon preached by Tonstall then*3 bishop of Durham, and set out in print openly: which sermon, and all other tcll-truths, opening the abuses and tyranny of the bishop of Rome, arc now put to silence. Who were the workers of all these mischiefs ? Who, these three years past, hath persecuted, prisoned, and burned so many learned and godly men, only for their true faith's sake, grounded upon God's most holy word, (men worthy to be compared with the old martyrs of the primitive church, as well for the constancy of their faith, as also for patience and charity shewed at their deaths,) but the church, as they call themselves? Who, by their cruel tyranny, hath enforced so many notable members of Christ (leaving wife, children, kinsfolk, lands and goods) cither to fly into strange realms, or else from town to town, from city to city, only because they would not drink of the venomous cup of the whore of Babylon? Who hath wrought all these wickednesses, but only the mitred prelates and their popish priests?
If we shall allow them for the true church of God, that appear to be the visible and outward church, consisting of the ordinary succession of bishops, then shall we make Christ, which is an innocent lamb without spot, and in whom is found no Exod. xu. guile, to be the head of ungodly and disobedient members. Which thing is as im- J Pet'S possible as to make God, which is only good, and nothing but goodness itself, to be the author, original, and cause of all evil. For Christ, as he is pure, holy, and perfect, even so must his church and members be, to whom he, as the head, is ad- Ephes. i. joined and coupled. But if we allow the pope, his cardinals, bishops, priests, monks, canons, friars, and the whole rabble of the clergy, to be this perfect church of God, whose doings are clean contrary, for the most part, to the will and commandment of Christ, left and expressed in his word written; then make we him a sinner, and his word of no effect9. For as sweet agreeth with sour, black with white, dark ness with light, and evil with good ; even so this outward, seen, and visible church, consisting of the ordinary succession of bishops, agreeth with Christ.
But here they will ask me, how shall a man know whether he be in the right faith, but by this church ? To this Christ shall make answer himself, saying, in the gospel of John, " My sheep hear my voice, and shall not hear a stranger." And where, I pray John \. you, hath Christ left any voice to be heard or followed, but in his word written? " Search the scriptures," saith he, " for they bear witness of me." Where he biddeth you John v. not search unwritten verities, such as the outward, seen, and pompous church shall of their own heads shew you, but the written verities contained in the holy scriptures, "which are profitable to teach, to improve, to amend, and to instruct in righteousness, 2 Tim. in. that the man of God may be perfect and prepared unto all good works."
If thou therefore be desirous to know, whether thou be in the right faith or no seek it not at man's mouth : for " all men be liars." Seek it not, I say, at a proud, i' ai. «m. glorious, and wavering sort of bishops and priests ; but at God's own mouth, which is oni/eerti- his holy word written, which can neither lie, deceive, nor be deceived. Ask, I say, uhethelThTs seek, and knock by diligent study and earnest prayer unto God, who hath promised to or no. c !
10.
[5 Warres, Grig. ed.J [7 Nunquam enim spiritualis pcrsequitur carna-
[6 Now Bishop, Grig. ed. See Strypc, Eccl. lem, sed ignoscit. Hieron. in Epist. ad Galat. Lib.
Mem. Vol. I. parti, pp. f»l«, ,r»2l. Oxford, 1822. This Sermon was intituled "Against the Pope's supremacy." Bertholet. 1539.]
11. cap. v. Tom. IX. p. 140. Ed. Francof. 1G34. [8 1 Pet. ii. Grig. ed.J [9 None effect, Grig, ed.]
14 CONFUTATION OF UNWRITTEN VERITIES.
give to all them that ask faithfully of him the certainty of good faith in their con science, taught and confirmed by the holy scriptures of the old and new Testament.
And here I forbid no man, as though they should not ask and learn of the learned ; for that is good and necessary, yea, and allowed by God's truth : but this would I have all men to do, to use discretion and wisdom in this matter, and to know whether they be learned, godly-minded, and able to instruct by the scriptures, or no. And yet, if they ke, believe them no further than they can shew their doctrine and exhortation to be agreeaDle with the true word of God written. For that is the very touchstone which must> yea, and also will, try all doctrine or learning, whatsoever it be, whether it be scriptures good or evil, true or false. And let not men of small learning be too curious in asking triethS?"1 or movm» dark an^ doubtful questions, which breed contention rather than godly
wh"fher the edifying, but let them be content with the plain and open places of the scriptures. Let bejood or them rather be earnest to observe the commandments of faith and love, which are plainly set forth in God's book, than to trouble themselves and busy their heads with dark places; for that is a thing that hath done, and also doth displease God very greatly. Yea, I think surely, that these heavy plagues, wherewith God most justly punisheth now this realm of England (which I beseech him, of his infinite mercy, either to take clean away, or else to mitigate them for his elect's sake) cometh not so much from the simple, innocent, and unlearned sort, (which, being beguiled through their simplicity, by the craft and subtlety of the wily papists, do still continue in superstition and idolatry,) but rather for the curious sort, which preach strange and far-fetched doctrines, nothing so much to edifying as to contentious brawling. Yea, I would to God there were not a great number of them, that were and are counted learned, which preach and defend doctrines which themselves know to be untrue and contrary to the evident scriptures. Would God there were not many hundreds of great gospellers sometimes, that had not subscribed with their own hands, and confirmed by their open and Their con- public sermons, the contrary of that which they once builded in Christ. And some
sciences shall L . * . J .
therefore Of such, I know, in persuading privately with their old friends and acquaintance,
them for so have confessed no less, but that they have done contrary to the truth, and the good
repent not in persuasion of their own conscience: and yet the same men counsel their friends, for
11. unity and peace sake, as they term it, but rather, they may say, for fear of loss of
goods and life, to obey wicked superstition1, naughty rites, and damnable laws. But
Matt. xvi. what peace, or what unity is that, that is against God and his Christ ? And " what profiteth it a man to win all the world, and lose his own soul ?" For "he that loveth his own life more than me," saith Christ, " is not worthy of me." For these men's sakes therefore, that is to say, the stubborn papists, that lead the world in blindness,
The wit and contrary to their own consciences ; and specially for delicate gospellers' sakes, whose wit and virtue is in their tongues, hot disputers, busy talkers, taunters and fault- finders with others, rather than menders of themselves ; for these two sorts' sakes chiefly, I say, God heapeth these great plagues, that is, persecution of his word, dearth, danger of war, and people of strange nations, likely to subdue and utterly destroy that our realm, except they repent and amend their lives in time, and become not only forgetful of their former evils, but also diligent workers and true followers of the word, that they have so lightly condemned and refused. "Which if they do not, let
Matt, xxiii. them be sure that all the plagues which are written in the book of God, and all the blood of his saints, which hath been shed from just Abel unto this present time, shall be poured upon them. But howsoever these men do, let us, dear brethren, whose hearts God of his goodness hath more mercifully touched, repent and amend our former lives, and cease from all dead works, lest we be partakers of the same plagues with them. But thanks be unto our God, that hath so gently ordered us ! For this we know, that God sufiereth not his people long to follow their own minds, but shortly punisheth them, which is a token of his great loving-kindness toward them. For this
2 Mace. vi. grace have we of God more than other people, as it is written, that he suffereth not us long to sin unpunished, like other nations, that when the day of judgment cometh, he may punish them in the fulness of their sins. If we sin, he correcteth us, but he
[ ' Superstitions, Orig. ed.
THE PREFACE.
15
m th<
never withdraweth his mercy from us ; and though he punish us with adversity, yet
doth he never forsake his people : " For whom," as St Paul saith, " the Lord loveth, Heb. xii.
him he chasteneth; yea, and he scourgeth every son whom he receiveth."
But, to leave this digression and come to our purpose again, I will briefly shew you what the outward face of the church and religion hath been in all ages ; even such as hath pleased the mighty kings, emperors, and rulers of the world. When Jeroboam set up golden calves at Bethel and Dan, the priests and Levites consented 2Chron.xiii.2 thereto, and all Israel worshipped them, contrary to God's commandment. When 12. Jesabel had persuaded with her husband about murder, he fulfilled her mind and slew all the prophets of God that he could come by; only Elias remained that was known to be the true church, whereas the priests of Baal were four hundred and fifty in J number. Ezechias destroyed the brazen serpent, and restored the true religion and } worship of God; but Manasses, his son, set up idolatry, maintained wicked religion, and slew them that were good. Josias restored right religion; but Jehoas and Jeho- achim, his sons, 'forsook it, and all their priests and subjects with them committed idolatry. And generally, what religion soever the king would have, that was stab- AS princes lished for his time ; so that, as Solomon saith of the judges, so may we say of the things' were clergy, "Whatsoever saith the prince, that saith the priest."
But let us once again come to the new Testament. Did not the head rulers of the church, with the authority of Herod and Pilate, condemn Christ and his doctrine Matt. xxvi. as erroneous and seditious; and all the people followed, and cried, crucifye? Did not all the emperors before Constantine, being seduced by their bishops and priests, con demn Christian religion as heretical, seditious, and traitorous, and for the same mur dered many thousands of martyrs ? When Constantine was christened, then was the true religion first set forth and openly preached by public authority: and yet, in the space between Christ and this godly emperor, God was not without his church, though it were not known, seen, and so accepted of the world. In this prince's time, and by his authority, was kept the first and best general Council of Nice3 ; where was set forth our common creed, containing shortly the chief and most necessary articles of our belief. This Constantinus' son, Constantius, favouring the error of the Arians, in Theodoreti,
Lib. ii. cap.
the council of Arimine, decreed that Christ was not God but man only4: and then is. to call Christ the Son of God, was by the outward known church, and by a general council, condemned for an heinous heresy. From that time forth, wThen painime5 princes The priests, reigned, idolatry and worshipping of false gods was the public doctrine. When heretics part, were reigned and bare the rule, heresy was openly preached for God's truth. When the em- turnttppett ' perors were catholic, then was the true doctrine of the gospel openly preached. And an generally, such as was the faith of the emperors, kings, or other rulers, such did the priests preach. And if any, by the authority of God's word, preached the contrary, or withstood their corrupt teachings, straightway he was either deposed from his office, condemned for an heretic, banished, brent, or put to some other cruel death.
After all these sprung up the pope, that triple-crowned monster, and great anti- christ, which took upon him authority6, not only over the clergy, but also climbed above kings and emperors, deposing them at his pleasure, and settled himself in the temple of God, that is, in the consciences of men, extolling himself above God, dispensing with good7 laws, and giving men leave to break them, and to regard more his decrees than the everlasting commandments of God. And so it came to pass in time, that to eat flesh on the Friday, or fasting-day, was counted greater sin than drunkenness, adultery, or perjury. And why? because his laws were diligentlier and more straitly looked to, and the offenders thereof sorer punished, than God's laws. Since this anti christ of Rome, I say, was stablished in his full power, whatsoever pleased him, that was taken for God's law, and that was decreed upon by general council, confirmed
13.
[2 Omitted in ed. 1582.]
[3 The first (Ecumenical, or General Nicene Council, was held at Nice, A.D. 325.]
[4 Theodoreti, Eccl. Hist. Lib. n. cap. xviii. p. 70. Ed. Colon. Allobr. 1612. The Council of
Rimini was held, A.D. 359. Vid. Labbe et Cossart, Tom. II. col. 791. Ed. Lutet. Paris. 1671. J
[5 Painime: Pagan.]
[6 An authority, Orig. ed.]
P With God's laws, Orig. ed.]
10 CONFUTATION OF UNWRITTEN VERITIES.
and ratified by whole heaps of clerks. To speak against that was, and also now is, detestable heresy, and so heinous a crime against the Holy Ghost (if it were true that they say), that it cannot be forgiven cither in this world or in the world to come. These bo the He that spcaketh against any of his decrees must utterly be condemned for an heretic, Bx»ii?un~ accursed of God, and damned into hell for ever, without redemption, except he recant, toSrth abjure, and deny the truth, and set forth error and false doctrine, and promise with SSffijSk a solemn oath, that he shall never preach, teach, nor defend the truth hereafter. d£?t?M» Now let us come to our days. AVhcn king Henry the eighth was, as he ought
to be by God's law, made supreme head, as well of the clergy as of the laity, he, by the consent of the parliament and convocation, set forth in print a godly book of religion1, not much varying from that which was enacted in his son's time, Edward it was a small the sixth. But when he took displeasure with certain bishops, as they term them, of the new learning, because they would not give their consent in the parliament, that the king should have all abbey lands to his own use, but only such lands as were given by his ancestors, kings of England; and that the residue of those lands shoukf have been bestowed to augment the number of learned men in the universities; to the founding also of grammar schools in every shire of England, where children, most apt to learning, should have been brought up freely, and without great cost to their friends and kinsfolks; to the founding of hospitals, where poor and impotent people should have been sufficiently provided for with physicians and surgeons, 14. which should have ministered physic2 and surgery freely, not only to them, but also to all other poor folk within this realm; and also in every shire town, and other market towns, where should be thought most meet and fit, to set up divers occupa tions, most profitable for the commonwealth, where all valiant and sturdy beggars should have been set to work, and if they refused to labour, then to force them thereto by whipping, stocking, and hunger; and the residue of the abbey lands above these should have been reserved in the common treasuries, to aid the king in his wars, or other affairs of his realm, and thereby to have favoured and eased the more his sub- private com- jects, in taxes, subsidies, fifteenths3, and loans, and such other like thing4 :— king Henry, ™oSS£. as I said before, upon the displeasure taken, and by the incitation of the old popish I-une°p2d bishops, shortly after, by consent of the same, or the most part of them, that were 'aml'bnmljhf' makers of the first book of religion, set forth by open parliament and convocation the in tyranny, g.^ j^k^ as wen arrreeing with the former parliament and the word of God, as black with white, light with darkness, Christ with Belial, or with antichrist. But after, when he was pacified with these foresaid bishops, considering that they spake against the king's profit, not of malice but of good conscience and zeal to God's glory and the commonwealth, he mitigated the Six Articles, and from that time forth, more and more, restored true religion. And I doubt not but, if he had lived, he would have brought all things to a better state than he left it. But Edward the sixth, his son, succeeding in his said father's place, by the advice of his uncle, the duke of Somerset, the lords of his council, bishops, and the clergy, set forth such a book of religion3, as without boast or dispraise of other be it spoken, was never a better set forth since the apostles' time.
Now, after that God had plagued this realm with the most grievous plague that ever came to it, in taking away from it so godly a king as he was, yea, such an one as hath not been read of, of his age, in any realm, both for wit, learning, so berness, and godliness; in his stead he hath set up queen Mary, who in short time They are nil hath pulled down that was not buildcd in many years, and brought in the bishop Vr.aiUyrasgTve of Rome, before justly and by law of parliament abolished, with open perjury of so ^''theTrinT many, as gave their voices and consent to the same. For they had all made a imta?p°ofhe solemn oath before, never to receive his unjust usurped power into the realm again.
llom
[l "The godly and pious institution of a chris- the reformation than the other.] dan man," published 1537, which was superseded [s Ministered both physic, Orig. ed.]
by "A necessary doctrine and erudition of any ' [3 Fifteens, Orig. ed.] Christian man," in 1540; the latter book being in [4 Things, Orig. ed.]
several points less favourable to the doctrines of ; [5 i. e. the Liturgy.]
THE PREFACE.
17
m3,
Hath she not, being seduced by the perjured prelacies6, revoked and made of none effect so many godly laws enacted by parliament, that is, by the consent of the lords J"1^ both spiritual and temporal, the clergy and common house, yea, and by them that were the chief of king Henry her father's privy council, and setters on of him in the abo- {Sj^Sjot lishing of the bishop of Rome, even open preachers and writers against the pope's a"' waging tyranny, with so pithy reasons and strong arguments, as neither they themselves, nor r<^.tand any other after them, shall be able at any time rightly to assoil and answer? Yet these men were chief of counsel, and procurers of the queen, and first workers in the parliament to allure the lords and commons to receive the bishop of Rome again for the supreme head of this realm, contrary to God's law, the laws of this realm, and By their their own solemn oaths. And not only this, but they have taken away the acts of krj mortmain and praemunire, and divers other statutes that did bridle the unsatiate7 covetousness and licentious liberty of the popish priests, and restored the act ex qfficio3. Which thing if it should long continue in this state that it is in, the great treasure of this realm should come into the clergy's hands, and a great part thereof should fly to Rome for bishoprics, benefices, appellations, pardons, dispensations, and such other baggage.
But (say the papists) when scriptures be hard and doubtful, and seem to be con trary one to another, by mistaking and wrong understanding whereof divers heresies do arise ; how shall a man know the truth in such diversity of opinions, both parties grounding themselves upon the scriptures, but only by the church, which (as they say) cannot err ? St Augustine shall make answer herein for me, saying on this wise : in his third "Dark places are to be expounded by more plain places; for that is the surest way of Christian declaring the scriptures, to expound one scripture by another9." And again he saith, cap. as"6' that " in things openly contained in the scriptures are found all things that concern in his second faith, good living, and charity10." "And if any thing cannot be tried by the certain Christum and clear places of the scriptures, let man's presumption," saith he, " stay itself, not esp!?!*' leaning to either part: for this I am sure of, that if it were requisite to be known InljJ88econd upon pain of damnation, there should not lack most plain and clear authorities of the J,Ic'ri< same in the scriptures. But in seeking of the scriptures, let us seek no farther than °,f Sin\. is left in writing by God our Saviour, lest in desiring too much we lose all11." St^ap. uit.' Chrysostom also saith : " It is not possible that he which with earnest study and uP°n GcTie- fervent desire applieth him to the scriptures of God, should ever be 12 neglected of Ilom- 3<5- God; but although we lack a master to teach us, yet the Lord himself, entering our hearts from above, shall give light into our minds, and pour his bright beams into ]0. our reason and understanding, and open the things that be hid, and teach us those things whereof we be ignorant13." "Therefore," saith the same Chrysostom, "if thou inhi*rnp?r- wilt enter into the truth of the scriptures, now ask by prayers, now knock by good cap. as!"" works, and search the old ancient writers, and ask divers priests, to know which be
and en ess
[6 Prelates, Orig. ed. i. e. Bishops Gardner, Bonner, ccc. who had previously written and spoken against the Pope's supremacy.]
[7 Unsatiable, Orig. ed.]
[8 Vid. Foxe's Acts and Monuments, Ed. 1583. pp. 418, 11). 523. and 1410; and Strype, Eccl. Me morials, Vol. III. Part i. p. 59; and Life of Abp. Whitgift, Vol. II. pp. 28—32. Ed. Oxon. 1822.]
['•' Ubi autem talis sensus eruitur, cujus incer- tum certis sanctarum scripturarum testimoniis non possit aperiri, restat ut ratione reddita manifestus appareat, etiamsi ille cujus verba intelligere quas- rimus, eum forte non sensit. Sed hasc consuetudo periculosa est. Per scripturas enim divinas multo tutius ambulatur. Augustin. I)e Doctrina Chris tiana, Lib. in. cap. xxviii. Tom. III. p. 25. Paris. 1635.]
[10 In iis enim quas aperte in scriptura posita sunt, inveniuntur ilia omnia qua? continent fidem moresque vivendi, spem scilicet atque caritatem. Id. Lib. ii. cap. ix. Tom. III. p. 12.]
CCRANMER, n."]
[n Ubi enim de re obscurissima disputatur, non adjuvantibus divinarum scripturarum certis claris- que documentis, cohibere se debet humana pra?- sumptio, nihil faciens in partem alteram declinando. Etsi enim quodlibet horum, quevnadmodum de- monstrari et explicari possit, ignorem, illud lamen credo, quod etiam hinc divinorum eloquiorum cla- rissima auctoritas esset, si homo illud sine dispendio promissa? salutis ignorare non posset. Id. De Pec- catorum mentis et remissione. Tom. VII. p. 3U4.J
[12 Would ever be, Orig. ed.]
j^13 Ouoe ydp eoTTt TOV fifrd CTTTOUOJ/S /cat TTO\\OV
TTodoV TOIS 06iOlS €V TVy^dvOVTa 7T6yOtO00i;j/ai 7TOT6'
a'XXa KU.V civQpwTros ijfJiiv fJLij yivi\Ta.i ototi'ir/caXos, auTos 6 <5e<r7roTj;s dviafiev e^i/3«Teu6uf Tats Kapciat? Tats ij^CTc'/oais </>a>Tt£ei TIJI/ didvoLav, KaTavyd^ci TOV Xoyicrfjiov, e/CKaXirTTTet TCC Xai/6az/oj/Ta, otoa- cr/caXos tj/utv yive-rat tiav dyvoovfUViav. Chrysost. in (lenes. Cap. xiii. Horn. xxxv. Tom. IV. pp. 349,50. Ed. Paris. 1J18—38.]
CONFUTATION OF UNWRITTEN VERITIES.
James i.
Matt. xxii. Mark xii.
John x.
Rev. iii.
John xv.
the true key-keepers, and which are the false1. For all things," saitli he, "are plain and manifest in the divine scriptures : whatsoever things are needful are there2 opened3." But if these authors will not satisfy them, then let them use St James' counsel, saying : " He that lacketh wisdom, let him ask it of God, which giveth to all men indifferently, and casteth no man in the teeth, and it shall be given him." For God is not partial, nor regardeth any more a pope than a potter, a cardinal than a carter, a bishop than a butcher, a priest than a pedlar, except his faith and life be agree able to God's will.
Whither should a man (desiring to know the truth, and right understanding and worshipping of God) have resorted in Elias his time, when there was no more of the true outward church but he alone ? To whom should a man have resorted for counsel of the truth in the time of Jeremy ? Of whom should a man have learned the truth in Christ's time, when there was no ordinary succession of bishops in the truth ? Should they have learned (think you) the truth of God of the head priests, scribes, and Pharisees ? Then you know what a learning they should have had, and how much Christ should have profited them. How should a man have been satisfied of his salvation at Annas, Caiphas, and the rest of the Pharisees' hands? Even so, no doubt, would they have taught and instructed him, that, if he had believed and fol lowed their sayings, Christ and he should never have met. And yet those men bare the image and name of the known church at that time; yea, and the same men condemned him of whom our faith and salvation dependeth, as a seditious fellow, as a traitor to Cassar, as an heretic, and a blasphemer of God. Christ therefore, to teach us what we should do in matters pertaining to his glory and our own com modity, sendeth his hearers to the scriptures, and not to the church. He said also to the Sadducees, "Ye err because ye know not the scriptures;" and not, because ye believe not the church. He also promiscth his elect, that they shall hear his voice, and not a stranger's voice. If ye be doubtful therefore in any point, resort to the scriptures given from God, and out of them search for the thing whereof thou art ignorant ; and, above all things, be not too rash in judgment, neither trust too much in thine own wit.
Ask also counsel of such men whom thou knowest to be well learned and exercised in the same scriptures, and whose conversation thou seest to be agreeable to their words; and yet believe them no farther than they can prove their doctrines and ex hortations to answer and agree with God's most holy word. Seek, ask, cry, call, knock, fast and pray, with a constant faith, joining thereto a Christian, sober, and a charitable living ; and then " he that hath the key of David, who openeth, and no man shutteth," shall (according to his promise) give unto you all that you ask of his Father in his name, and shall send his Holy Spirit into your hearts, who shall lead you into all truth, and put you in remembrance of all those things which Christ hath commanded, needful and necessary for your salvation.
Whatsoever therefore the church teacheth you out of the canonical books of the bible, believe that; but if they teach any thing beside that, (I mean, which is not agreeable4 with the same,) believe neither that, nor them. For then they are not the church of Christ, but the synagogue of Sathan and antichrist. For the church of God (as Saint Paul witnesseth) is "builded upon the foundation of the apostles and pro phets;" not upon the apostles, -but upon the same foundation which they laid, that is, Christ Jesus, and his holy word. And all such unwritten verities as the papists
[l Et si velles scripturarum ingredi veritatem, nunc peteres orationibus, nunc quaereres in scripturis, nunc pulsates bonis operibus, nunc interrogates sacerdotes, nunc istos, nunc illos; non investigas qui veri sint clavicularii scripturarum, qui falsi. Id. Opus. Imperf. in Matthaeum. Horn. xliv. col. clxxxvii. in cap. xxiii. Tom. VI. This treatise is generally supposed to be spurious. See James' Corruption of Scripture Councils, p. 107. &c. Lon
don, 1843. Rived Critica Sacra. Ed. Genevae, 1626.]
f2 Needful there to be opened, Orig. ed.] [3 Ergo non sunt scriptura; clausae....Non ergo abscondita est in scripturis veritas, sed obscura : non ut non inveniant earn qui quserunt earn, sed ut non inveniant earn qui quaerere earn nolunt. Id. ibid. col. clxxxvi.]
[4 Agreeing, Orig. ed.J
THE PREFACE. 19
have in their mouths, though they seem never so glorious a church to the face of
the world, if they bo not agreeing (as they are not indeed) to the very word of
God, suspect them, yea, rather, I bid you utterly to abhor and reject them. For
their outward and seen church may, and doth (as is before proved) commonly err
in great and weighty matters. Stand fast therefore to sound and good doctrine, and
waver not. And " if any man come unto you, and bring not this doctrine with him, 2 John
receive him not into your house : bid him not God speed," nor have ought to do
with him; but count him as an abject from God and Christ. But cleave ye fast to
the sound and certain doctrine of God's infallible word, written in the canonical
books of the new and old Testament, which is able sufficiently to instruct
you to eternal salvation, through Jesus Christ our Lord. To
whom, with the Father and the Holy Ghost,
be all honour and praise for
ever and ever.
Amen.
2—2
THE BOOK TO THE READER,
18. Judge not before
Thou know mine intent, But read me throughout, And then say thy Jill : As thou in opinion Art minded and bent, Whether it be Either good or ill.
I care not for praise, Nor slander untrue, Of man nor of child, Whatever he be: Truth need not to fear, Who doth it pursue With praise or dispraise In any
For truth is not bettered By praises at all, Nor harmed by dispraise Of any wight : But goodness or hurt Most surely come shall To him that doth judge Either wrong or right.
Read me, then judge me, Therefore I thee pray, Nothing for my cause, But only thine own : For I shall endure, Whosoever say nay, When unwritten truths Shall be overthrown.
A CONFUTATION
UNWRITTEN VERITIES
BY DIVERS AUTHORITIES DILIGENTLY AND TRULY GATHERED TOGETHER OUT OF THE HOLY SCRIPTURES AND ANCIENT FATHERS.
THE FIRST CHAPTER.
That the word of God written, contained within the canon of the Bible, is a true, sound, perfect, and whole doctrine, containing in itself fully all things needful for our salvation.
" YE shall put nothing to the word which I command you, neither take aught Dcut. iv. therefrom ; that ye may keep the commandments of the Lord your God which I com mand you."
"You shall not do after any thing1 that we do here this day, every man what Deut. xii. seemeth him good in his own eyes."
" Whatsoever I command you, that take heed you do only to the Lord ; and put ibidem nothing thereto, nor take aught therefrom."
" The prophet which shall presume to speak a word in my name, which I have Deut. xvm. not commanded him to speak, or that speaketh in the name of strange gods, that prophet shall die."
"All the words of God are pure and clean: for he is a shield unto all them that Prov. xxx. put their trust in him. Put thou nothing unto his words, lest he reprove thee, and thou be found a liar."
" Hear not the words of the prophets that preach unto you and deceive you : for Jer. xxm. they speak the meaning of their own hearts, and not out of the mouth of the Lord."
" Whosoever teacheth and keepeth the same, (speaking of his commandments,) shall Matt. r. be called great in the kingdom of heaven."
"Whosoever heareth these my words, and doth the same, shall be likened unto aMatt.vii. wise man, that buildeth his house upon a rock ; and abundance of rain fell, the floods came, the wind blew, and beat upon the same house, and it fell not, because it was grounded on the sure rock."
" This people draweth nigh unto me with their mouth, and honourcth me with Matt. xv. their lips2, howbeit their hearts be far from me; but in vain do they serve me, teaching the doctrines and precepts of men."
" Go ye, and teach all nations, baptizing them in the name of the Father, &c. Matt, xxviii teaching them to observe all things whatsoever I have commanded you."
" Go ye into all the world, and preach my gospel to all creatures." Mark xvi.
" He that heareth my word, and believcth in him that sent me, hath everlasting John v. life, and shall not come into damnation ; but is escaped from death to life."
" Search the scriptures, for in them ye think ye have eternal life, and they are John v. they which testify of me."
" These are written that you might believe that Jesus is Christ the Son of God, John xx. and that (in believing) ye might have life through his name."
" I have spared no labour, but I have shewed you all the counsel of God." Acts xx.
" I have obtained help of God, and continue unto this day, witnessing both to the Acts xxvi. small and to the great, saying none other things than those which the prophets and Moses did say should come."
[' Do anything, Orig. ed.] f2 With lips, Grig, ed.]
22 A CONFUTATION [CHAP.
Horn, x. " Faith cometh by hearing, hearing cometh by the word of God."
Hom. xiv. "Whatsoever is not of faith, the same is sin."
2 cor. i. "We be not lords over your faith, but helpers of your joy."
c*ai. i. " Though we ourselves, or an angel from heaven, preach any other gospel unto
you than that which we have preached, let him be accursed."
2 Tim. ill. " Continue thou in the things which thou hast learned, which also were commit
ted unto thee, knowing of whom thou hast learned them : and forasmuch also as thou hast known the holy scriptures of a child, which are able to make thee learned unto salvation, through the faith which is in Christ Jesu. For all scripture, given by in- 21. spiration of God, is profitable to teach, to improve, to amend, to instruct in righte ousness, that the man of God may bo perfect, and prepared to all good works."
1 Pet. iv. " If any man speak, let him speak as the words of God."
2 John, " If any man come unto you, and bring not this learning, receive him not into
your house, neither bid him God speed. For he that biddeth him God speed is par taker of his evil deeds."
itev. xxii. "If any man shall add unto these things, God shall add unto him the plagues
that are written in this book. And if any man shall minish of the words of this prophecy, God shall take away his part out of the book of life, and out of the holy city, and from those things which are written in this book."
THE SECOND CHAPTER.
That t/ie Writings of the old Fathers, without the written Word of God, are not able to prove any doctrine in religion.
Doctrine in IREN^EUS, Lib. ii. cap. 46. " To lean to the scriptures of God (which is the certain
be grounded and undoubted truth) is to build a man's house upon a sure and strong rock. But scriptures to leave that, and lean to any other doctrines (whatsoever they be), is to build a
ruinous house upon the shattering gravel, whereof the overthrow is easy1." We may^not Idem, in Epist. 72. " Happy is he that sowcth upon the water where the ox and faith upon the ass treadeth, that is, upon that people which only folio weth the doctrine of both
men's tradi- . J
turns. the testaments, and not upon the vain traditions of men.
Tertullian, in the Prescriptions of Heretics, pa. 19. " It is not lawful for us to
favour any doctrine at our pleasure, nor yet to choose what any man hath brought
The apostles Jn Of nis Own mind. We have the apostles of the Lord for our authors, which did
taught
nothing but not elect any thing, that they would bring in, of their own heads ; but taught faith- they learned fully to all nations that doctrine that they had received of Christ. Therefore, although
'an angel from heaven should preach any other thing, let us hold him accursed2.'" The first And a little after he saith : " We need to use no curiosity after Jesus Christ,
point of be-
lief is, that nor make further search after the gospel : for when we believe, we desire to believe pel no 3 other no more. For first we believe this, that there is nothing else that we ought to
thing is to be
believed. bellCVC .
22. ,
[* Quia autem parabolas possunt multas recipere absolutiones ; ex ipsis de inquisitione Dei affirmare, relinquentes quod certum et indubitatum et verum est, valde praecipitantium se in periculum, et irra- tionabilium esse, quis non amantium veritatem con- fitebitur ? Et numquid hoc est non in petra firma, et valida, et in aperto posita aedificare suam do- mum ; sed in incertum effusae arenac ? Unde et facilis est aversio hujusmodi aedificationis. Iren.
Lib. n. cap. xlvi. (xxvii.) p. 155. Ed. Paris. ' Jesum, nee inquisitione post evangelium. Cum 1710.] credimus, nihil desideramus ultra credere. Hoc
[2 Nobis vero nihil ex nostro arbitrio inducere enim prius credimus, non esse quod ultra credere licet, sed nee eligere quod aliquis de arbitrio suo debeamus. Id. cap. viii. p. 205.]
induxerit : apostolos Domini habemus auctores, qui nee ipsi quicquam ex suo arbitrio, quod inducerent, elegerunt ; sed acceptam a Christo disciplinam fide- liter nationibus adsignaverunt. Itaque etiamsi an- gelus de ccelis aliter evangelizaret, anathema dice- retur a nobis. Tertull. de Prescript, haereticor. Cap. vi. p. 204. Ed. Lutet. Paris. 1664.]
[3 None, Orig. ed.]
[4 Nobis curiositate opus non est post Christum
II.]
OF UNWRITTEN VERITIES.
23
Idem, Of the Flesh of Christ, pa. 20. against Apelles, which said that the angels had a bodily substance, which they took of the stars. Tertullian answereth, that " there is no certainty in this matter, because the scripture declareth it not5."
The same, to Praxeas. "Let this be a general rule, indifferently determined before and against all heresies : that that is true, whatsoever is first ; and that to be forged, whatsoever cometh after7." pa. 418.
Origen, in his first homily upon Jeremy. " We must needs call the holy scrip tures to witness : for our judgments and expositions without these witnesses are worthy no credit9."
Idem, upon Leviticus, in his fifth homily. " If the holy scripture do not deter mine any thing, we ought not to admit any other writing for the stablishing of our doctrine: but as for the rest, let us leave it to God10."
The same, upon the third chapter to the Romans. "After these, as his custom is (meaning St Paul), he doth confirm that he had said by the scriptures, giving also an example to the preachers of the church, that those things which they speak to the people should be armed and maintained by the holy scriptures, and not spoken out of their own judgments. For if he (being such and so great an apostle) thought not the authority of his own words to be sufficient, except he teach those things which he saith to be written in the law and the prophets ; how much more ought we little ones to take heed, that when we teach, we utter not our own minds, but the sentences of the Holy Ghost11!"
The same, upon Matthew, in his 26th Homily. " No man ought (for the stablishing of doctrine) to use any books that be without the canonical scriptures13."
Cyprian, in the exposition of the creed, after that he hath rehearsed the canonical books of the bible, he saith: "These be they which our fathers have included within the canon, out of the which our fathers would the doctrine of our faith to be certain : never theless there be other books, which of our elders were not called canonical, but ecclesias tical; as the book of Wisdom, the books of Sirach, Tobie, Judith, Machabees, and other. All which books they would have to be read in the church, but not alleged as of authority to confirm any article of our faith. All other writings they called Apocrypha, which they would in no wise to be read in the church 14."
There is no certainty in that the scrip ture dcfmeth not
The law, the prophets, and gospel «, are the first doc trines, and therefore true.
Our words, without* God's word are not to be believed. That which cannot be proved by the scripture, leave to God.
If Paul thought his autho>ity[not
sufficient, much more ought we to take heed that we utter not our own minds1'-'.]
All books which be not in the canon of the Hible are called Apocrypha, and are not sufficient to prove any articles of our faith.
[5 Igitur probent angelos illos camera de si- deribus concepisse. Si non probant, qviia nee scrip- turn est, nee Christi caro inde erit .... Igitur, cum relatum non sit unde sumpserint carnem, relinquitur intellectui nostro non dubitare, hoc esse proprium angelicae potestatis, ex nulla materia corpus sibi sumere. Quanto magis, inquis, ex aliqua ? Certum est, sed nihil de eo constat, quia scriptura non ex- hibet. Id. De carne Christi, cap. vi. p. 312.]
[6 And the gospel, Orig. ed.]
[7 Quo peraeque adversus universas haeraeses jam hinc prsejudicatum sit, id esse verum quodcumque primum; id esse adulterum quodcumque posterius. Id. adversus Praxeam. Cap. ii. p. 501. J
[8 With God's words, 1582.]
[° Md/oTUyOcts (5eT XajSeu/ TCCS y/oa^a's. dfj.dpTvpoi yap al 67rt/3o/\ai I'I/ULWV Kal ai t£jjyfjcrets a-jncrToi elcriv. Origen. In Jeremiam. Horn. i. Tom. III. p. 129. Ed. Paris, 1733—1759.]
[10 Si quid autem superfuerit, quod non divina scriptura decernat, nullam aliam tertiam scripturam
debere ad auctoritatem scientiae suscipi, sed igni
tradamus quod superest, id est, Deo reservemus. Id. In Levit. Horn. v. Tom. II. p. 212.]
[n Post haec vero, ut ei moris est, de scripturis sanctis vult affirmare quod dixerat : simul et doc- toribus ecclesiaa prsbet exemplum, ut ea quse lo- quuntur ad populum, non propriis praasumpta sen- tentiis, sed divinis munita testimoniis proferant. Si enim ipse tantus ac talis apostolus auctoritatem dic- torum suorum sufficere posse non credit, nisi doceat in Icge et prophetis scripta esse qua1 dicit ; quanto
magis nos minimi hoc observare debemus, ut non nostras cum docemus, sed sancti Spiritus sententias proferamus ! Id. In Epist. ad Romanos, Cap. in. Tom. IV. p. 504.]
[12 The words, "If Paul thought his authority," are only found in the margin of the original edition. The remaining clause is in Jenkyns' Cranmer, Vol. IV. p. 175.]
[13 Non ergo debemus ad confirmandum doc- trinam nos tram nostros proprios intellectus jurare, et quasi testimonia assumere, quos unusquisque nostrum intelligit, et secundum veritatem existimat esse, ni ostenderit eos sanctos esse ex eo quod in scripturis continentur divinis. Id. In Matthaeum, Horn. xxv. Tom. III. p. 842.]
[14 Haec sunt quae patres intra canonem conclu- serunt ; ex quibus fidei nostrae assertiones constare voluerunt. Sciendum tamen est, quod et alii libri sunt qui non canonici, sed ecclesiastici a majoribus appellati sunt: ut est Sapientia Salomonis, et alia
Sapientia quae dicitur filii Syrach Ejusdem
ordinis est libellus Tobiae et Judith, et Macha-
bzeorum libri quaeomnia legi quidem in ecclesiis
voluerunt, non tamen proferri ad auctoritatem ex his fidei confirmandam. Ceteras vero scripturas apocryphas nominarunt, quas in ecclesiis legi noluerunt. Cyprian. Expos, in Symb. Apostol. Capp. xxxvii, viii. col. ccxxiv. Ed. Paris. 172(1. This exposition is asserted by the Benedictine edi tors to be spurious. Ruffinus was probably the author. J
24
A CONFUTATION
23.
No man can dispense with God's law.
Things that be not com manded be inditrbreiit to be used or not used : but yet as cliarity requireth. Search no further than the gospel.
24.
In time of heresy there is no means to try the truth, and the true church of Christ from Antichrist's church, but only by the scriptures.
Athanasius against the Gentiles. " The holy scriptures, being inspired from God, are sufficient to all instruction of the truth '."
Basilius, in his book of Ethics, of his short definitions the 20. "Every word and deed that maketh for the certainty and surety of good men, and the confusion of them that be evil, must be confirmed by the testimony of God's scriptures. And those things, which either in our nature, or in the custom and manner of our life, arc manifestly known, must we use to confirm those things which we do and say2."
The same, in his short definitions, the first question: "Whether it be lawful or expe dient for a man to permit himself to do what he thinketh good, without the testimony of the holy scriptures." His answer : " Seeing that our Saviour saith of the Holy Ghost, 4 He shall not speak of himself, but whatsoever he hath heard, that shall he speak :' and of himself he saith, ' The Son can do nothing of himself :' and again, ' I have not spoken of myself, but he which sent me gave me commandment what I should say, and what I should speak ; and I know that his commandment is eternal life : therefore those things that I speak, I speak as the Father said unto me :' who is he then that will run into such madness, that he dare once think only anything of himself, seeing that he hath need of the Holy Ghost for his aid, so that both in mind, word, and work, he may be guided in the way of truth, and that he must needs walk in darkness, except he be lightened with the Sun of Righteousness, our Lord Jesus Christ, which shineth upon us with his commandments, as with bright beams ? For ' the commandment of the Lord is clear, and giveth light to the eyes.' For of those things that are done, and com monly used among us, some are by God's commandment determined, and plainly set forth in the holy scriptures, and some not expressed. Of those that be expressed by the scriptures, there is utterly no power given to any man (whatsoever he be in the whole world) either to do anything of those that be forbidden, or else to leave undone anything of them that be commanded : seeing that the Lord hath once commanded and said, ' Whatsoever I command you, that take heed ye do, &c.' But of those things that are not expressed, the apostle Paul hath given us a rule, saying : ' I may do all things; but all things are not expedient. I may do all things; but all things edify not3.'"
Isychius, upon Leviticus, lib. v. cap. 16. "Let us, which would have anything observed of God, search no more but that which the gospel doth give unto us4."
Chrysostom, upon the 24 cap. of Matthew, Homilia 49. " ' When you shall see the abominable desolation stand in the holy place,' (that is) when you shall see ungodly heresy (which is the army of antichrist) stand in the holy places of the church, ' in that time let them which are in Jewry fly unto the hills,' (that is) let them that be in Christendom resort unto the scriptures. For like as the true Jew is a Christian (as
1 Aura/oKeis /uti/ yap ela-iv al aytai Kal 0eo- ypafpal -717)09 Ttji/ TJ|S a'XtjOeias aVayye- \iav. Athanas. Oratio contra Gentes. Tom. I. p. I.Ed. Paris. 1598.]
[2 "OTI Sel irdv pnp.a jj irpdy/j.a TTLcrTcveffQai -ry fjLapTvpta T//S QcoTTveuffTou ypafpijs, eis 7r\tjpo(po-
piav /JLCV TWV dyadwv, evTpoTrijv Se TU>V Troviipwv
Ori 06? Kal TOIS ev TTJ (pvtrei Kal TT) (rvvt]$eia TOV (3iov yvaipi^ofjievot^ Kex/>7/<r0«i eis fiefia'ucHriv Ttav yivofjLevwv »j Xeyo^eVtof. Basil. Moralia Ethica. Regula xxvi. cap. i. ii. pp. 434, 435. Ed. Paris. 1887.]
[3 Tov Kvpiov TJ/UWI> 'Iiiffov XpicrTov Xe'yoz/Tos Trepi TOV dyiov -Tn/eu/xarus, Ou yap XaXfjo"ei dtp' eavTov, cc'XX' ocra civ duovtrri, TavTa XaXtjcrei* treat oe eauTou, Ov cvvaTai b i/los iroielv dtp' cavTov ovctv' KUI TraXif/'Ori tycu e£ e/mavTov OVK eXa'X^o-a, a'XX' 6 Tre'/ivJ/as /me TraTtjp, airros /not emroXj/V eow/ce, •rt etTro), KUI XaXfj'crio' Kal olda OTL ?; ei/roXtj af/Tov jjanj cuw'mos CCTTLV' d ovv XaXw eyto, /ca0ws etp?;/ce' fjL<)i b iraTtj/o, ovTca XaXw' Tts dv eis TocrauTijv e£e'X0»; /Ltoi/iay, ai(TT6 d(p' eavrov To\[i.ij(rai TI KUI fie^pi-s tvvoia* Xafielir, tis ocijyov /j.tu TOU dyiov Kal dya-
6ov TrveufjLaros \pciav ex^tj 'iva KarcvQuvQfj eis T-fjv bdov T?JS a'X»}0ei'as, Kara re vovv, Kal Xdyoj/, /cat Trpd^iv, TU^>Xos ^e Kal ev ovcoTet cidyet uvev TOV ?;Xiov T?;S dtKaioarvviyi avTOV TOV Kvpiov ij/mwif 'Irjo-ou X'piaTOv TOV (pwTt^ovTos, uxnrep a'/CTlcTi, Tais cav- TOV ei/ToXals ; ij yap ei/roXjj Kvpiov, <pr)crl, TJjXau- •yrjs, (pcoT^ov<ra 6(ptia\/Jiov<i. uia-trep fte Ttav ev r\p.!v aTpcfyofjievtav Trpay/jiaTiav Ta fiev earTtv VTTO T^S ti/ToX/Js TOV Beou ev Ty dyia ypacpfj oteo-TaX/ze'i/a, Ta oe o'ec'itoTrTj/At'i'a' TTCpl fjiev T<Jov yeypafjLfjLeviov ov^efjiia efcovtria SedoTai Ka06\ov ovSevl, OVTC Troirj- <rai Ti TWV K6/ca)Xu/xej/ajj/, oi/Te Trapa\el\l/ai TI TIOV TrpoarTeTay/ULovwv' TOV Kvpiov dira£ Trapayyel\av- TOS, Kal eiTrovTO?' Kal (f)v\d^y TO prifia o eVreX-
Xo/xat (rot (Ti'i/j.epov' Trepl de TWV (retrKa'Trrjfj.evwv
Kavova vfjiiv e£e6eTO b aTrotrroXos IlauXos e'nruiu' irdvTa IULOL e£eo-TLV, dXX" ov irdvTa crvfirfrepei. irdvTa fioi efcevTtv, aXX" ov irdvTa OLKoco/j.el. Id. Regulae Breviores. Interrogatio prima. Tom. II. pp. 623,4.] [4 Et nihil amplius qua?ramus nos qui aliquid de Deo scrutari volumus, sed quantum nobis evan- gelicus sermo tradit. Isychius, in Levit. Lib. v. cap. xvi. fol. 91. Ed. Basil. 152J-]
II.]
OF UNWRITTEN VERITIES.
25
the apostle saith, ' He is not a Jew which is outward, &c.'), in like ma'nner the very
Jewry is Christianity, the hills are the scriptures of the apostles and prophets. And
why doth he command all Christians at that time to resort to the scriptures ? For in
this time, since heresy hath prevailed in the church, there can be none other proof of
true Christianity: neither can there be any other refuge for Christian men (willing to
know the truth of the right faith) but only unto the holy scriptures. Beforetime it was
shewed by many other means, which was the true church of Christ, and which gentility :
but now there is no way to know it. And why ? For all those things, which pertain
to Christ indeed, have the heretics in their schism : likewise churches, likewise the
scriptures of God, likewise bishops, and other orders of clerks, and likewise baptism
and the sacrament of thanksgiving, and (to conclude) Christ himself. Wherefore he
that will know which is the true church of Christ in this so great a confusion of
things being so like, how shall he know it but only by the scriptures ? It was also
known which was the true church of Christ by their manners, when the conversation
of Christian men (either of all or many) was holy, which was not among the heathen.
But now Christian men are become like, or worse than the gentiles or heretics : yea, An heary
and there is more continency found amongst them than amongst Christians. Therefore aUsTfeo true.
he that will know which is the true church of Christ, whereby shall he know it but
only by the scriptures? The Lord therefore, knowing that so great a confusion of
things should come in the latter time, commandeth that Christian men, that be willing
to know the right faith, should fly to none other things but only to the scriptures.
For if they look upon any other thing but only the scriptures, they shall be offended
and perish, not perceiving which is the true church; and so fall into the abominable
desolation which standeth in the holy places of the church5."
The same in the Unperfect Work, Matth. 7- "Every preacher is a servant of the Preachers law, which may neither add anything above the law of his own mind, nor withdraw STm"r uke anything after his own understanding; but preach that thing only that is had in the GwKiaS™ law, as Salomon saith, 'Thou shalt add nothing to the word of God, nor take aught 25. therefrom6.'"
The same of the Holy Ghost, torn. 3. " If you see any man saying that I have They that the Holy Ghost, and not speaking the gospel, but his own, that man speaketh of se himself, and the Holy Ghost is not in him." And after: "If any of them therefore
f the
scripture, be void of the Holy Ghost.
[6 Tune cum videriiis abominationem desola- tionis stantem in loco sancto. Id est, cum videritis haeresim impiam, qua; est exercitus antichristi, stan tem in locis sanctis ecclesia;, in illo tempore qui in Judaea sunt fugiant ad montes : id est, qui sunt in Christianitate, conferantsead scripturas. Sicut enim verus Judaus est Christianus,Aicente apostolo,...sic
vera Judaea Christianitas est Montes autem sunt
scripturas apostolorum aut prophetarum Et quare
jubet in hoc tempore omnes Christianos conferre se ad scripturas ? Quia in tempore hoc, ex quo ob- tinuit haeresis illas ecclesias, nulla probatio potest esse vera; Christianitatis, neque refugium potest esse Christianorum aliud, volentium cognoscere fidei veritatem, nisi scripturae divinae. Antea enim multis modis ostendebatur, quae esset ecclesia Christi, et quae gentilitas : nunc autem nullo modo cognoscitur volentibus cognoscere quae sit vera ecclesia Christi, nisi tantummodo per scripturas. Quare ? quia omnia haec quae sunt proprie Christi in veritate, habent et hasreses illae in schismate : similiter ecclesias, similiter et ipsas scripturas di- vinas, similiter episcopos ceterosque ordines clerico- rum, similiter baptismum, similiter eucharistiam, et cetera omnia, denique ipsuvn Christum. Volens ergo quis cognoscere quae sit vera ecclesia Christi, unde cognoscat in tantae conlusione similitudinis, nisi
tantummodo per scripturas? Item ex moribus
ipsis prius intelligebatur ecclesia Christi, quando
conversatio Christianorum, aut omnium, aut mul- torum, erat sancta, quae apud impios non erat. Nunc autem aut tales, aut pejores facti sunt Christiani, quales sunt haeretici aut gentiles. Adhuc autem et major continentia apud illos invenitur, quamvis in schismate sunt, quam apud Christianos. Qui ergo vult cognoscere quae sit vera ecclesia Christi, uncle cognoscat, nisi tantummodo per scripturas ? Sciens ergo Dominus tantam confusionem rerum in novis- simis diebus esse futuram, ideo mandat, ut Chris tiani qui sunt in Christianitate, volentes tirmitatem accipere fidei verae, ad nullam rem fugiant nisi ad scripturas. Alioqui si alia respexerint, scanda- lizabuntur, et peribunt, non intelligentes quae sit vera ecclesia ; et per hoc incident in abomina tionem desolationis, quae stat in sanctis ecclesia; locis. Chrysostom. Opus Imperf. in Matthaeum. in cap. xxiv. Horn. xlix. Tom. VI. col. cciv. Ed. Paris. 1718—38.]
[° Omnis doctor servus est legis, quia neque supra legem addere potest aliquid de suo sensu, neque subtrahere aliquid secundum proprium intel- lectum, sed hoc tantummodo pra:dicat, quod habe- tur in lege. Nee enim potest mens humana direc- tare, id est extra rectum facere, scilicet perversum vel malum ostendere, quod sapientia divina dictavit. Sic enim ait Moses ac Salomon : Non addas verbis Dei, neque detrahas inde. Id. ibid, in cap. vii. Horn. xx. Tom. VI. col. xcix.]
A CONFUTATION
[CHAP.
reason.
anpthinhbe
which saith he hath the Holy Ghost, and speakcth anything of himself, and not forth of the gospel, say, Follow my counsel, believe him not1."
The same on the 7. of Matth. Horn. 19. Upon this text: "By their fruits ye shall know them." "The fruits of man is the confession of his faith, and the works of his conversation. If thou, therefore, shalt see a Christian man, forthwith consider, if his confession agree with the scriptures, he is a true Christian : but if not, he is (as Christ said) false. For so John, when he wrote his epistle of the heretics, said not, If any come unto you, not having the name of Christ, ' bid him not God speed :' but, ' If any bring not this doctrine2/"
Heretics The same in the same place, the 22. chapt. and 42. Homily. " Let us first allege
be convinced the authority of the scriptures to the false forgers, afterward let us shew them reasons : tur«,*nd and to them that ask for any manner of purpose, first let us declare unto them the reason, and afterward the authority, that we may pacify them with reason, and stablish them with authority. For we ought to confute false interpreters, and instruct them that search V
^e same> uPon the ^as* °f *ne Romans, upon this text: "I beseech you, bre- thwn.* "He saith, that dissensions and slanders, that is to say, heresies, are brought and *n °f those, which bring any thing besides the doctrine and learning of the apostles4." AH things The same, upon the latter epistle to Timothy, the third chapter. " There is no-
terming by thing that cannot be determined by the scriptures, ' to reprove,' if it be to be reproved, re' that is to say, lies ; ' to correct, and to teach in righteousness.' If it be needful (saith he) that any should be corrected or instructed, that is, to be made continent and sober unto righteousness, and to execute those things that be just ; all that shall be given by the scripture, ' that the man of God may be perfect :' the amendment (saith he) is prepared by the scriptures, that nothing may be lacking to that man that walketh after God5." The holy The same, upon Matth. 22. cap. Horn. 4. "Whatsoever is required for our salva-
scripture con- . . .... .
tainethaii tion is already contained in the holy scriptures. He that is ignorant, shall find there luiforour what he may learn; he that is stubborn, and a sinner, may find there scourges of
the judgments to come, the which he may fear ; he that is troubled, may find there
the joys and promises of everlasting life, through the beholding of the which he may
be stirred to good works6."
The same, upon the 2. of the Thessalo. cap. 2. "All things be plain and clear
in the scriptures; and what things soever be needful, be manifest there7."
26.
I"1 '~Edv ?o»;re TLVCL \eyovra, KO.I fit] \u\ovvra TO. eva.yye\iKd, dXXa TO. toia, d<p' eavTov XaAei, KCII OVK e<rri Trvevfia ayiov evauTco.... edv Tts ovv T(av ovofjict^ovrtav e~)^eiv irvevfia \eyri TL d(f>' cauTOu, /cat /o; diro TWV eiiayyeXiwf, /JLI] TTI- crreuo-aTe. Id. De Spiritu Sancto. Cap. x. Tom. III. p. 808. This treatise is pronounced by the Benedictine editors to be spurious.]
[2 Ex fructibus eorum cognoscetis eos. Fructus enim hominis est confessio fidei ejus, et opera con- versationis ipsius. Si ergo videris hominem chris- tianum, statim considera, si confessio ejus conveniat cum scripturis, verus est Christianus : si autem non est quemadmodum Christus mandavit, falsus est. Sic enim et Joannes, cum de ha?reticis scripsisset epistolam, non dixit, Si quis venerit ad vos non habens nomen Christi, nee ave ei dixeritis : sed, Si quis non attulerit istam doctrinam. Id. Opus Im- perf. in Matthaeum, in cap. vii. Horn. xix. Tom. VI. col. xciv.]
[' Ut et nos calumniatoribus prius auctoritatem scripturae proferamus, postea rationem reddamus. Interrogantibus autem quocumque proposito, prius rationem exponamus, postea auctoritatem; ut ra- tione quidem eos placemus, auctoritate confirmemus : quoniam calumniatores convincere oportet, interro-
gatores autem docere. Id. ibid. Horn. xlii. Tom. VI. col. clxxix, clxxx.]
[4 'H Se QiyoaTavia TroOei/; diro TWV coy/JLaTwit TWV irapd TI]V l>ioayr\v TWV aTroo-ToXcoi/. Id. ill Epist. ad Rom. Horn, xxxii. Tom. IX. p. 754.]
[5 Ileco-a ovv »; -roiawTtj OeoVveuo-Tos. /juidev ovv a/i</)i/3a\Xfc', f/»)trt. /cat w'(/)cXi/xos -TT/OOS ^toatr/caXiav, 7ryoo5 e'Xcy^of, TT^OOS eTrai/o/oOaxrii/, 'Iva a/oTios y o TOV Qeov aj/O/owTTos, TT^OS TTO.V epyov dyaQov e]~i)pTi- <TfJievo<s. TTyoos oiSa<TKa\iav. 'iva. apTios 17 6 TOV Qfou avOpwTros, Sid TOVTO c^njcri, yeyovev Tiav ypa.(p(ou 'Tra/oa/cXtjcris, 'iva. a/oTios ^ o TOV Oeov avdpiairos, OVK upa )(a)pis au-ri/s dpTtov evi yeveffQai. Id. In 2 Epist. ad Timoth. cap. iii. Horn. ix. Tom. XI. p. 714.]
[6 Quidquid quseritur ad salutem, totum jam ad- impletum est in scripturis. Qui ignarus est, inve- niet ibi quod discat. Qui contumax est et peccator, inveniet ibi futuri judicii flagella, quaa timeat. Qui laborat, inveniet ibi glorias et promissiones vitap perpetua?, quas manducando amplius excitetur ad opus. Id. Opus Imp. in Matthasum, Horn. xli. in cap. xxii. Tom. VI. col. clxxiv.]
[7 Ilaj/Ta tra^ij Kal cvOea TO. Trapd TaZs 0eta<s yp«(/>a?s' irdvTct Ta dvaynala o»7Xa. Id. in 2 Epist. ad Thessal. cap. ii. Horn. iv. Tom. XI. p. 528.]
n.] OF UNWRITTEN VERITIES. 27
The same, upon the 2. to Timo. cap. 3. " If there be any thing needful to be known, or not to be known, we shall learn it by the holy scriptures : if we shall need to reprove a falsehood, we shall fetch it from thence : if to be corrected, to be chas tened, to be exhorted, or comforted, to be short, if aught lack that ought to be taught or learned, we shall also learn it out of the same scriptures8."
The same, Horn. 1. Titum. "Like as the beadle crieth openly to all them that A preacher be in the court, so do we preach openly ; but on that condition, that we add nothing, nXin^but but preach only that thing that we have heard. For the office of a crier is to speak Sooth. out those things that be committed to him, and not to add, change, or take away any thing9."
The same upon the later epistle to Timothy, cap. 3. " Therefore neither ought Believe him they to be believed at all, except they speak those things which be agreeable to the speaketh
Scriptures 10." scripture.
The same, upon the 20. chap, of John, Horn. 89. " But why did not the apostles "^^the" write all things ? Chiefly, because of the multitude of them. Moreover, they did f™^1^^ consider, that he which would not believe these, would not believe more : but he believe no that bclieveth these, need no more to attain faith11."
The same, upon Genesis, the 12. Homily. "The holy scripture expoundeth itself, and suffereth not the hearer to err13."
The same, in the same book, Horn. 21. "Neither hath the scripture of God Not man's any need of man's wisdom, that it may be understand, but the revelation of the Holy the Holy
, , . , , . , J Ghost, is the
Ghost : that, the true meaning being sucked thereout, great advantage may grow to trueexpositor
. . .,„ of the scrip-
US thereby13. ture.
Hieronymus, in the prologue of the bible to Pauline. After he had recited the Nothing is of books of the New Testament and the Old, he saith : " I pray thee, dear brother, among rity with the these live, muse upon these, know nothing else, seek for none other thing14." ture.s°r
Again, upon the books of the Old and New Testament. " These writings be holy, these books be sound both in number and authority; there is none other to be compared to these ; whatsoever is besides these may in no wise be received among these holy things."
Again, upon the first chapter of Agge. " All other things which they seek out and God's word invent at their own pleasure, without the authority and testimony of the scriptures (as SSStonf ** though they were the traditions of the apostles), the sword of God cutteth off15." thTy'caii' as
Again, in his little commentaries to the Galatians, upon this place: " Condescend bedside the to no man : this persuasion is not of God, which hath called you :" thus he inter- same^' preteth it: "Ye ought neither to consent to them, nor to me, without the word of God16." Jott°0Uaiio
[8 Ei Tt jua0eTv, ei TI dyvoijarai X/°T'J ' el eXe'y£at TCC x//"ei;o»7, Kal TOVT
O eKeev'
el cTravopQwQ^vai Kal <r(o<ppovL<TQi)vai. TT/OOS Trapd- TjOos TrapafjLvQlaV) <^>rjcrt, Trpo's eTravopQcacriv' TovT6<TTiv, ei Tt XetTTet, Kal XP'J TrpoarTeQijvat. Id in 2 Epist. ad Timoth. cap. iii. Horn. ix. Tom. XI. P. 714.]
[9 "Qa-irep yap 6 /oj/ou£ TrdvTtav irapovTcov ev TW
KT)/OUTT6i, OUTO) Kal JJjUcTs /CrjjOUTTO/i6t/, (a(TT£
/uTj<5ei/ TrpocrQelvai) d\\' auTa a riKovarafiev elirelv. »/' yap TOU KtipvKo<i dpCTi) ev TU> Traaiv elirelv eari TO yeyoi/os, OVK ev T(ia TrpoarQelvat Tiva Kal d(f>e- Xelv. Id. In Epist. ad Titum. cap. i. Horn. i. Tom. XI. p. 732.]
[10 These words are not found. Similar senti ments are in the end of Horn. viii. on 2 Timoth. Tom. XI. p. 713.]
[n Tti/os oiiv eveKev ov iravra eTrijXQov; /xcc'Xiora juev Sid TO Tr\fjQos. eireiTa tie KUKS^VO evevoovv^ OTL 6 fir} TTioreuo-as TO!S elpii/uievoLS ovSe TOIS TrXeuxri b 8e TavTa ^ea'xeyos oi/Sev
eTepov eis TOV T»/S Tri<TT€(0s \6yov. Id. In Joan- nem. cap. xx. Horn. Ixxxvii. (al. Ixxxvi.) Tom.
now
any man's
docfrine, without God's
VIII. p. 521.]
[12 KottTot ye TJJS a'ytas ypafyijs, eireiodv (3ov\e-
ai TI TOLOVTOV ?}/uas 5t(5ao-Keii/, cauTfjV kpfjii]vevov
<rijSj Kai OVK a^ueto-tjs 7rXaj/ao-6ai TOV
Id. In Genes, cap. ii. Horn. xiii. (al. xii.) Tom. IV.
p. 103.]
[13 Ouoe yap <TO^HGCS dvQpiairivi]^ SetTat tj Beta
ypa(j>i] TTjOos T»J d\\d T^S TOU Trvev/jLaTos aVo/caXui^eeos, 'Lva TOV d\i]Qrj vovv TWV eyKei/j.evu)V /caTa/xaOoi/Tes TroXXiji/ eKeWev de^tafj.eQa TTJV cofpeXeiav. Id. In Genes. cap. iv. Horn. xxi. Tom. IV. p. 181.]
[u Oro te, frater carissime, inter hacc vivere, ista meditari, nihil aliud nosse, nihil quasrere. Hieron. in Epist. ad Paulinum, de Studio divinaj scripturae. Tom. III. p. 8. Ed. Francof. 1684.]
[15 Sed et alia, quae absque auctoritate et testi- moniis scripturarum quasi traditione apostolica sponte reperiunt atque confingunt, percutit gladius Dei. Id. in Aggeum. cap. i. Tom. VI. p. 184.]
[16 Nee illis, nee mihi, sine verbis Dei consentire debetis. Id. in Epist. ad Galat. cap. v. Tom. IX. p. 286.]
28
A CONFUTATION
The apostles grounded all their doctrine upon the law and prophets.
To build upon any doctor's say ing, without scripture or reason agree ing to scrip ture, were to follow Pytha goras, rather than Christ.
[Be a man never so holy, and never so learned after the apostles, yet his words, without God's word, are of none authority5.]
To teach that as needful to salvation, which Christ hath not taught, is damnable.
The soul Jiveth only by the word of God.
28.
Nothing is to be added to the word of God, al though it be for a good purpose.
Again, upon Matth. cap. 13. Upon this place: "Every learned scribe." "Whatso ever the apostles preached, they confirmed it by the oracles of the law and prophets V
The same, to Minerius and Alexander. "Not, according to Pythagoras' disciples, the opinion given sentence upon aforehand by the doctors, but the reason of the doctrine is to be weighed : but if any man, that is of a contrary sect, do murmur why I read their expositions unto whose doctrines I do not consent, let him know that I willingly hear this of the apostle, 4 Prove all things, but cleave to that which is good ;' and the words of our Saviour, saying, 'Be ye tried bankers;' and if any money be coun terfeited, and have not the emperor's stamp, nor be current money, refuse it ; but that that sheweth the face of Christ in the clear light, bestow it in the purse of your heart V
The same, upon Matthew, 23d chap. "That which hath none authority of the scriptures may as easily be rejected as proved3."
The same, in the 98. Psal. " All that ever we speak we ought to prove it by the scriptures4."
The same, in the 86. Psal. " The Lord shall speak in the scriptures of the people," £c. " And how shall he speak ? Not with words, but with ' scriptures of those princes that were in it,' that is, of the apostles and evangelists. And mark what he saith, c Of those princes that were in it,' and not ' which are.' So that (the apostles except) whatsoever shall be spoken afterward, let it be cut off, and have none authority. Be a man therefore never so holy, be he never so well learned, after the apostles he hath none authority : for the Lord speaketh in the scriptures, ' of those princes that Avere in it6.'"
Ambrosius, of Virgins, Lib. 3. cap. 1. "We justly do condemn all new things which Christ hath not taught ; for Christ is the way to the faithful. If therefore we ourselves preach any thing that Christ hath not taught, judge that abominable7."
The same, in the Psal. 118. "The word of God is the lively meat of our souls, with the which it is nourished, fed, and governed : neither is there any thing else that maketh a reasonable soul to live but the word of God8."
The same, in his book of Paradise, chap. 12. " By that which Eva added to the word of God, £' Thou shalt not touch,' &c. we do learn how much this present lesson putteth us in remembrance that we ought to add nothing to the word of God9,] yea, though it be for a good purpose. For if thou put to, or take away any thing,
[J Ut quicquid in evangelic praedicabant, legis et prophetarum vocibus comprobarent. Id. in Mat- thccum, cap. xiii. Tom. IX. p. 35.]
[2 Nee juxta PythagoraD discipulos praejudicata doctoris opinio, sed doctrinae ratio ponderanda est. Si quis autem contrariae factionis immurmurat, quare eorum explanationes legam, quorum dog- matibus non acquiesco ; sciat me illud apostoli libenter audire : " Omnia probate, quod bonum est tenete;" [et Salvatoris verba dicentis : "Estote pro- bati numularii,"] ut si quis nummus adulter est, et figuram Caesaris non habet nee signatus est moneta publica, reprobetur. Qui autem Christi faciem claro praefert lumine, in cordis nostri marsu- pium recondatur. Id. Minerio et Alexandro. Tom. III. p. 128.]
[3 Hoc quia de scripturis non habet auctoritatem, eadem facilitate contemnitur, qua probatur. Id. in Matth. cap. xxiii. Tom. IX. p. 5J.]
[4 Omne quod loquimur, debemus affirmare de scripturis sanctis. Id. in Psalmum xcviii. Tom. VIII. p. 118. J
f 5 This side-note is omitted in ed. 1582.]
[6 [Dominus narrabit^ &c.] Non dixit, qui sunt in ea, sed qui fuerunt in ea. Dominus nar- rabit : et quomodo narrabit ? Non verbo, sed scrip.
tura. In cujus scriptura? In populorum. Non sufficit in populorum, sed etiam principum dicit. Et quorum principum ? Qui sunt in ea. Non dixit
hoc, sed qui fuerunt in ea Et principum, hoc est,
apostolorum et evangelistarum : horum qui fuerunt in ea. Videte quid dicat : Qui fuerunt, non qui sunt : ut exceptis apostolis, quodcunque aliud pos- tea dicetur, abscindatur ; non habeat postea auctori tatem. Quamvis ergo sanctus sit aliquis post apostolos, quamvis disertus sit, non habet auctori tatem. Quoniam Dominus narrat in scriptura populorum et principum horum qui fuerunt in ea. Id. in Psalmum Ixxxvi. Tom. VIII. p. 103.]
[7 Nos enim nova omnia, quae Christus non do- cuit, jure damnamus, quia fidelibus via Christus est. Si igitur Christus non docuit quod docemus, etiam nos id detestabile judicamus. Ambros. De Virginibus. Lib. HI. cap. i. Tom. IV. p. 229. Ed. Colon. Agrip. 1616.]
[8 Hacc est enim animae nostrae vitalis substantia, qua alitur, pascitur, gubernatur. Nee quidquam aliud est quod vivere facial rationabilem animam, quam alloquium Dei. Id. in Psalmum cxviii. (119) Octon. vii. Tom. II. p. 437.]
[9 This passage is omitted in ed. 1582.]
II.]
OF UNWRITTEN VERITIES.
it appoarcth to be a transgression of the commandment : for there ought nothing to be added, although it seem good10."
The same, in the epistle to the Galatians, cap. 1. "Neither saith the apostle, AS well who if they preach contrary: but, * if they preach any thing besides that that we have beside the preached/ (that is, if they add any thing to it at all,) 'hold them accursed.' Neither against it, is do I except myself, if I put to any thing beside that which was preached afore11."
The same, in the same place. " He doth affirm the gospel, which he had preached Even the unto them, to be so firm and true, that although it should chance themselves (that preaching be- is to say, the apostles), being changed, to preach any other thing, he teacheth that g<*»pei, are they ought not to be heard Ia." believed.
Augustine, of the consent of the Evangelists. " He that sent the prophets before Christ made his incarnation, the same sent also his apostles after his ascension ; yea, and by that ten that he manhood, which he took upon him, he is the head of all his disciples, which are members should read of his body : therefore, forasmuch as they wrote those things, which he shewed and taught them, it ought not to be said that he wrote them not, seeing that his mem- weareas bers wrote that which they knew by their head teaching them. For whatsoever he tobettere would have us to read, both of his deeds and words, that commanded he them to
write, as his hands of his body. Whosoever doth perceive this fellowship of unity, though Christ and agreement of members, ministering under one head in diverse offices, he shall none with his own other ways take that that he readeth in the gospel, the disciples declaring it, than if he had seen the very hand of the Lord, which he bare in his own body, writing it13."
The same, to Vincent, against the Donatists, the 6th torn. pa. 116, Epist. 48. "We The church therefore for this cause are certain and sure, that no man ought to withdraw himself the scripture. from the communion of all men. And let none of us seek the church in our own righte ousness, but in the holy scripture14."
The same, to the Mandarens, Epi. 42. "All that ever our elders made mention of AH that con- to be done towards mankind in times past, and delivered to us; all things also which religion is we see and deliver to our posterity, which do appertain to getting and maintaining of the scripture. true religion, the scripture of God did not pass with silence15."
Again, to the brethren in the wilderness. " Read the holy scripture, wherein ye shall t™^*^1 find fully what is to be followed, and what to be avoided1"." enough for
The same, of nature and grace, lib. i. cap. 61. "I owe my consent to the canonical turn 17. ] scriptures only, without any refusal18."
[lo Etenim quantum praesens lectio docet, dis- cimus nihil vel cautionis gratia jungere nos debere mandate. Si quid enim vel addas vel detrahas, pras-
varicatio qusedam videtur esse mandati Nihil
igitur, vel quod bonum videtur, addendum est. Id. De Paradise, cap. xii. Tom I. p. 62.]
[n Aut si forte diabolus angelumDei se fingens, ut facile possit audiri, de ccelis appareret contra hacc praedicans, sciretur esse contrarium, et ut abominatio haberetur. Si ergo apostolos Christi, quorum tarn praeclara opinio in signis et prodigiis erat faciendis, et angelum de ccelo, quern possit spiritalis ratio commendare, aliter docentes quam ab apostolo Paulo edocti erant, anathematizari praecepit, £c. Id. in Epist. ad Galat. cap. i. Tom. III. p. 221.]
[12 Nam tarn firmum atque verum evangelium quod eis praedicaverat, asserit, ut etiam seipsos, id est apostolos, si immutati forte aliter praedicarent, non audiri doceret. Id. ibid. cap. i. Tom. III. p. 221.]
[13 Proinde qui prophetas ante descensionem suam prannisit, ipse et apostolos post ascensionem suam misit. Omnibus autem discipulis suis per hominem quern assumpsit, tanquam membris sui corporis, caput est. Itaque cum illi scripserunt, quae ille ostendit et dixit, nequaquam dicendum est quod ipse non scripserit : quandoquidem membra ejus id operata sunt, quod dictante capite cognoverunt.
Quicquid enim ille de suis factis et dictis nos legere voluit, hoc scribendum illis tanquam suis manibus imperavit. Hoc unitatis consortium et in diversis officiis concordium membrorum sub uno capite ministerium, quisquis intellexerit, non aliter accipiet quod narrantibus discipulis Christi in evan- gelio legerit, quam si ipsam manum Domini, quam in proprio corpore gestabat, scribentem conspexerit. Augustin. De Consensu Evangelistarum. Lib. i. cap. xxxv. Tom. IV. p. 170. Ed. Paris. 1635.]
[14 Nos autem ideo certi sumus, neminem se a communione omnium gentium juste seperare potu- isse, quia non quisque nostrum in justitia sua, sed in scripturis divinis quaerit ecclesiam. Id. Epist. xlviii. Vincentio contra Donatistas Tom. II. p. 68.]
[15 Omnia quae prscteritis temporibus erga huma- num genus majores nostri gesta esse meminerunt, nobisque tradiderunt ; omnia etiam quae nos vide- mus, et posteris tradimus, qua? tamen pertinent ad veram religionem quaerendam et tenendam, divina scriptura non tacuit. Id. Epist. xlii. Mandauren- sibus. Tom. II. p. .57-]
[16 Legite sacram scripturam, in qua quid tenen- dum, et quid fugiendum sit, plene invenietis. Id. Sermones ad fratres in eremo. Serm. xxxviii. Tom. X. p. 734.]
[17 Omitted in ed. 1582.]
[1R Quia solis canonicis debeo sine ulla recusa-
30
A CONFUTATION
[CHAP.
No man is bound to be lieve farther than the holy scrip tures teach.
The balanee to try the truth is the holy scrip ture.
They that sit on Moses' chair', and teach their own doctrine, are not to be believed.
All evil is condemned by the scrip ture, and all good things are there found.
We may law fully di.'sent from all doc trine except the scriptures only. 30.
All things that concern f.iith, hope, love, and
The same, upon John, 49th Treatise, cap. 11. " Not all things that the Lord Jesus did arc written, as the same evangelist witnesseth : for the Lord both did and said many things that are not written; but things were chosen out to be written, which seemed sufficient for the salvation of the believers'."
The same, against Faustus, lib. 23, cap. 9. " That which Faustus putteth forth upon the birth of Mary, that she had a certain priest to her father, of the tribe of Levi, named Joachim ; because it is not canonical, it doth not bind me2."
The same, of Baptism against the Donatists, lib. ii. cap. 6. " Let us not bring de ceitful balances, wherein we may weigh what we will after our own pleasure, saying, 'this is heavy,' 'this is light/ but let us bring the divine balance of the holy scriptures, as of the treasures of the Lord, and in it let us weigh what is heavy; yea, let us not weigh, but rather acknowledge the things that are weighed of the Lord3."
Again, upon John, the 46th Treatise. " Sitting upon the chair of Moses, they teach the law of God : therefore God teach eth by them. But if they will teach their own, hear them not, do not after them : for truly such men search their own, but not those things which are of Jesus Christ5."
Again, Lib. 3. of the Christian Doctrine, cap. ult. " How much less the abundance of gold, silver, and clothing, which that people brought with them forth of Egypt, is in comparison of the riches which afterwards they had at Jerusalem, which, above all other, was shewed in king Salomon ; so let all knowledge, which is in deed profitably gathered out of the books of the gentiles, be such, if it be compared to the knowledge of God's scriptures. For whatsoever man learneth without them, if it be evil, there it is condemned ; if it be profitable, there it is found. And seeing then every man shall find all things there which he hath profitably learned other where; much more abundantly shall he find those things there, which can no where at all else be learned, but only in the marvellous deepness and wonderful humility of those scriptures6."
The same, in his book of Nature and Grace, the 16th chapt. "We may lawfully sometimes dissent from other learning; but to the catholic learning every man must give place, every man must subscribe, whether he be layman, priest, king, or emperor7."
The same, in his 2nd book of the Christian Doctrine, cap. 9. After that he hath numbered the canonical books, he saith thus : " In all these books they that fear God, and are tamed through godliness, do search the will of God. The first note of whicli labour and travail, as we said, is to know these books ; and if as yet we cannot under stand them, yet let us by reading get them in memory, or not to be altogether ignorant in them. Furthermore, those things which be plainly contained therein, whether they be precepts of living, or else of believing, are earnestly and diligently to be searched ; which,
tione consensum. Id. De Natura et Gratia contra Pelagianos. Lib. i. cap. Ixi. Tom. VII. p. 322.J
[' Nam cum multa fecisset Dominus Jesus, non omnia scripta sunt : sicut idem ipse sanctus Joannes evangelista testatur, multa Domiuum Christum et dixisse et fecisse quae scripta non sunt. Electa sunt autem quae scriberentur, qua? saluti credentium suf- ficere videbantur. Id. in Joannem. Tract, xlix. De cap. xi. Tom. IX. p. 146.]
[2 Ac per hoc illud, quod de generatione Marias Faustus posuit, quod patrem habuerit ex tribu Levi sacerdotem quendam nomine Joachim, quia canoni- cum non est, non me constringit. Id. Contra Faus- tum, Lib. xxiu. cap. ix. Tom. VI. p. 188.]
[3 Non afferamus stateras dolosas, ubi appen- damus quod volumus, et quomodo volumus pro ar- bitrio nostro, dicentes, hoc grave, hoc leve est : sed afteramus divinam stateram de scripturis sanctis tanquam de thesauris Dominicis, et in ilia quid sit gravius appendamns : imo non appendamus, sed a Domino appensa recognoscamus. Id. De Bap- tismo contra Donatistas. Lib. II. cap. vi. Tom. VII. p. 43.]
I4 On Moses scat, Orig. ed.]
[5 Sedendo enim [super] cathedram Moysi le- gem docent; ergo per illos Deus docet. Sua vero illi si velint docere, nolite audire, nolite facere : certe enim tales sua qucerunt, non quceJesu Chrinti. Id. in Joannem. Tract, xlvi. De cap. x. Tom. IX. p. 139.]
[6 Quantum autem minor est auri, argenti, ves- tisque copia, quam de JEgypto secum ille populus abstulit, in comparatione divitiarum, quas postea Hierosolymae consecutus est, qua? maxime in Salo- mone rege ostenduntur ; tanta fit cuncta scientia, quae quidem est utilis collecta de libris gentium, si divinarum scripturarum scientiae comparetur. Nam quicquid homo extra didicerit, si noxium est, ibi damnatur; si utile est, ibi invenitur. Et cum ibi quisquis invenerit omnia quae utiliter alibi didicit; multo abundantius ibi inveniet ea quae nusquam omnino alibi, sed in illarum tantummodo scriptu rarum mirabili altitudine et mirabili humilitate dis- cuntur. Id. De Doctrina Christiana, Lib. n. cap. xlii. Tom. III. p. 20.]
[7 The reference in the text appears to be er roneous.]
II.]
OF UNWRITTEN VERITIES.
31
how many the more every man findeth, so much the more is he apt in his understanding. fi°od m»n- In these, therefore, which are evidently contained in the scripture, are found all things, [»Jn«d in the which contain faith, manners of living, hope, and love8."
The same, of the Unity of the Church, cap. 3. " Let us not hear, ' I say,' ' Thou Not what we sayest ;' but let us hear, ' Thus saith the Lord.' There are, out of doubt, the Lord's the Loni, books, to the authority whereof we both consent, we both believe, we both serve. Let heart. us search the church there; let us discuss our cause there9." b known by
Again in his second book of Baptism, against the Donatists, cap. 3. " Who is he that knoweth not that the scripture canonical is so contained within his certain bounds10 of the Old and New Testament, and is so to be preferred above all other writings" of We may bishops, that a man may not at all either doubt or dispute of it, whether any thing be mSX do? true or right, that he is sure is written in it? but the letters of all other bishops, which notofhoiy are or shall be hereafter written, besides the canonical scriptures, already confirmed, may scnptui be reproved either by more grave authority of other bishops or learned men, and by the words of every nwi that is better seen in the matter12."
Again, in his second book of the Merits and Forgiveness of Sins, cap. ult. Tom. vii. if God's " Where disputation is had of a doubtful matter, if the certain and clear doctrine of the ranffdis- scriptures of God do not help it, man's reason ought to stay itself, nothing leaning to either todoubtflet part. For though I know not how to express every one of these things, yet I believe J£>aJXeto surely that the scriptures of God should be most plain herein, if a man might not be ignorant hereof without the loss of that salvation that is promised him13."
Again, in his book of Pastors. " He appointed the hills of Israel, the authors of who feedeth the scriptures of God ; feed there, that you may feed safely. Whatsoever you hear out of ratytuni, that, let it savour well to you ; whatsoever is besides that, refuse it, lest you wander into clouds. Get you to the hill u of the scriptures : there be the pleasures of your hearts ; there is no noisome, hurtful, or venomous things, no inconvenient things ; there be most "erTti plentiful pastures16." untruly
Again, of Christian Doctrine, lib. 2, cap. 9. "In these things that be plainly set 31 forth in the scriptures are found all things that contain faith and manners of living, that J" is to wit, hope and charity. Then after a certain familiarity had with the speech of the J scripture of God, we must go to expound and discuss those things that be dark, that *nh'|t510jj(l'fe (to give light to dark speeches) examples may be taken out of the more plain places,
[R In his omnibus libris timentes Deum et pie- tate mansueti quaerunt voluntatem Dei. Cujus operis et laboris prima observatio est, ut diximus, nosse istos libros, et si nondum ad intellectum, le- gendo tamen vel mandate memoriae, vel omnino in cognitos non habere. Deinde ilia quae in eis aperte posita sunt, vel praacepta vivendi vel regulae credendi, solertius diligentiusque investiganda sunt. Quae tanto quisquis plura invenit, quanto est intelligentia capacior. In iis enim quae aperte in scriptura posita sunt, inveniuntur ilia omnia quae continent fidem, moresque vivendi, spem scilicet atque caritatem. Id. De Doctrina Christiana. Lib. n. cap. ix. Tom. III. p. 12.]
[9 Sed, ut dicere cceperam, non audiamus, Haec dico, hasc dicis; sed audiamus, Haec dicit Domi- nus. Sunt certe libri Dominici, quorum auctori- tati utrique consentimus, utrique credimus, utrique servimus : ibi quaeramus ecclesiam, ibi discutiamus causam nostram. Id. De Unitate Ecclesiae. cap. iii. Tom. VII. p. 142. J
[10 Certain bonds, Orig. ed.]
[n All latter writings, Orig. ed.]
[12 Quis autem nesciat sanctam scripturam ca- nonicam tarn veteris quam novi testamenti certis suis terminis contineri, eamque omnibus posteriori- bus episcoporum literis ita praeponi, ut de ilia om nino dubitari et disceptari non possit, utrum verum
vel utrum rectum sit, quicquid in ea scriptum con- stiterit; episcoporum autem literas, quae post con- firmatum canonem vel scriptae sunt vel scribuntur, et per sermonem forte sapientiorem cujuslibet in ea re peritioris et per aliorum episcoporum graviorem authoritatem doctioremque prudentiam et per con cilia licere reprehendi ? Id. De Baptismo contra Donatistas, Lib. n. cap. iii. Tom. VII. p. 40. J
[13 Ubi enim de re obscurissima disputatur non adjuvantibus divinarum scripturarum certis claris- que documentis, cohibere se debet humana pra?- sumptio, nihil faciens in partem alteram declinando. Etsi enim quodlibet horum, quemadmodum demon- strari et explicari possit, ignorem, illud tamen credo, quod etiam hinc divinorum eloquiorum clarissima auctoritas esset, si homo illud sine dispendio pro- missaa salutis ignorare non posset. Id. De pecca- torum mentis et remissione, Lib. II. cap. xxxvi. Tom. VII. p. 304. Ib.J
[14 To the hills, Orig. ed.]
[15 Constituit montes Israel auctores scriptura rum divinarum. Ibi pascite, ut secure pascatis. Quicquid inde audieritis, hoc vobis bene sapiat : quicquid extra est, respuite, ne erretis in nebula.... Colligite vos ad montes scripture sanctae. Ibi sunt deliciae cordis vestri, ibi nihil venenosum, nihil ali- enum ; uberrima pascua sunt. Id. De Pastoribus, cap. xi. Tom. IX. p. 279-1
32
A CONFUTATION
[CHAP.
Jf any man's saying or writing cannot be proved by plain scrip ture, or good reason gathered of trie same, a man may allow or refuse it, as him liketh.
32.
The old writers are not of such authority but that we may deny them, if they dissent from the holy scriptures.
We may not think afl that the old fathers did write to be true.
and some testimonies of places being certain may take away the doubt of the uncertain sentences1."
Again, of the Christian Doctrine, the 3 lib. cap. 26. " Dark places are to be ex pounded by plainer places. That is the surest way, to expound one scripture by another2."
Again, to Vincent the Donatist, Epist. 48. "This kind of learning (speaking of the old writers' doings) is not to be read with necessity of belief, but with liberty of judgment." And after : " There, that is, in the holy scriptures, it is not lawful to say, the author of this book perceived not the truth ; but either that the book is false, or the interpreter hath erred, or thou understandest it not. But in the works of all them that come after, (which be contained in innumerable books, yet in no wise to be compared to the most holy excellency of the canonical scriptures,) although in some of them be found the same truth, yet the authority is far unlike. Therefore, if it fortune any thing in them to be thought to dissent from the truth, because they are not so understand as they be spoken, yet the reader or hearer hath his free judgment, so that either he may allow that that pleaseth him, or reject that which offcndeth him. And therefore all such like (except they may be defended either by good reason, or by the canonical authority, that it may be proved that they are so in deed, or may be so, because either it is there disputed or declared), if it displease any man, or if he will not believe it, he is not to be blamed therefore3."
The same, in the same place, Epist. 48. " Gather not, my brother, against so many, so clear, and so undoubted witnesses of the scriptures, sentences misunderstanded, out of the writings of bishops, either of ours, or of Hilary, or Cyprian, bishop, and martyr of the church : for \ve must put a diversity betwixt this kind of writing and the canonical scriptures. For these are not so to be read, as though a witness might be alleged out of them, so that no man might think otherwise, if they fortune to judge otherwise than the truth requireth4."
The same to Jerome. "I have learned to give this reverence and honour to those only writers which be now called canonical, that I dare be bold to believe that none of them did err any thing at all in writing. But if I find any thing in those scriptures that seemeth contrary to the truth, I doubt not but that either the book is false, or the interpreter did not attain the thing that was spoken, or else I understand it not. But all other authors, be they never so excellent both in virtue and learning, I do so read them, not that I think it true that they writ5, because they thought so ; but because they could persuade me either by other canonical scriptures, or by some probable reasons, a thing not altogether abhorring from the truth6."
[l In iis enim, quae aperte in scriptura posita sunt, inveniuntur ilia omnia qua; continent {idem moresque vivendi, spem scilicet atque charitatem :— Turn vero facta quadam familiaritate cum ipsa lingua divinarum scripturarum in ea quae ob- scura sunt aperienda et discutienda pergendum est, ut ad obscuriores locutiones illustrandas de mani- festioribus sumantur exempla, et quondam certarum sententiarum testimonia dubitationem de incertis auferant. Id. De Doctrina Christiana, Lib. n. cap. ix. Tom. III. p. 12.J
[2 Ubi autem apertius ponuntur, ibi discendum est quomodo in locis intelligantur obscuris. Neque enim melius potest intelligi quod dictum est de Deo. Id. Lib. in. cap. xxvi. ibid. p. 25.]
[3 The reference is erroneous ; the passage is as follows : — Quod genus literarum non cum credendi necessitate, sed cum judicandi libertate legendum est. Ibi si quid velut absurdum moverit, non licet dicere, author hujus libri non tenuit veritatem : sed, aut codex mendosus est, aut interpres erravit, aut tu non intelligis. In opusculis autem posteriorum, quae libris innumerabilibus continentur, sed nullo modo illi sacratissimae canonicorum scripturarum excellentia? coa:quantur, etiam in quibuscunque eorum invenitur eadem veritas, longe tamen est im-
par authoritas : itaque in eis, si quae forte propterea dissonare putantur a vero, quia non ut dicta sunt intelliguntur, tamen libeium ibi habet lector audi- torve judicium, quo vel approbet quod placuerit, vel improbet quod offenderit: et ideo cuncta ejus- modi nisi vel certa ratione, vel ex ilia canonica au- thoritate defendantur, ut demonstretur sive omnino ita esse, sive fieri potuisse, quod vel disputatum ibi est, vel narratum : si cui displicuerit, aut credere noluerit, non reprehenditur. Id. Contra Faustum, Lib. xi. cap. v. Tom. VI. pp. 104, 5.J
[4 Noli ergo frater contra divina tain multa, tain clara, tarn indubitata testimonia colligere velle ca- lumnias ex episcoporum scriptis, sive nostrorum, si- cut Hilarii, sive antequam pars Donati separaretur, ipsius unitatis, sicut Cypriani, et Agrippini : primo, quia hoc genus literarum ab authoritate canonis dis- tinguendum est. Non enim sic leguntur, tanquam ita ex eis testimonium proferatur, ut contra sentire non liceat, sicubi forte aliter sapuerint quam veritas postulat. Id. Vincentio contra Donatistas, Tom. II. p. 70.]
[5 That they wrote, Orig. ed.]
[6 Ego enim fateor caritati tua?, solis eis scrip turarum libris, qui jam canonici appellantur, didici hunc timorem honoremquc deferre, utnullum eorum
II.]
OF UNAVRITTEN VERITIES.
,-33
Tho same against Cresconlum^ a grammarian, lib. ii. cap. 32. "I am not bound AH men's to his authority. For I do not account Cyprian's writings as canonical, but weigh them ouSulo be by the canonical scriptures ; and that in them which agreeth with the canonical scrip- thecanoni«i tures, I allow to his praise; but that that agreeth not, by his favour I refuse7."
The same to Vincent Victor. " I cannot, nor ought not to deny, that like as in mine Heomfesseth ciders, so also in my so many books, be many things that by just judgment, without ^""w own" rashness, may be reproved8." others also.
The same, in the Prologue of his book of the Trinity. "Be not bound to my Believe not writings, as to the canonical scriptures : but if thou find any thing in them, which thou exceptthou diddest not believe, straightway believe it ; in these that thou art not sure of, except thou themrby°the certainly understand it, believe it not certainly9."
The same to Fortunate, Epist. 198. "Neither ought we to allow the reasonings of We ought any men, whatsoever they be, (although they be catholic and laudable men,) as the man's writ-
ings further
canonical scriptures; so that it shall not be lawful for us, saving the reverence that is due than they to those men, to reprove and refuse any thing in their writings, if it chance that they the scrip- have judged otherwise than truth is; the same truth, by God's help, being understand may refuse either of other men, or of us. For I am even such an one in other men's writings as I pleasures, would men should be in mine10."
The same, in the same place. " Let us seek no further than is written of God our Saviour, lest a man would know more than the scriptures witness11." 33.
Cyril, lib. vi. upon Leviticus. " There be two offices of a bishop, to learn Understand the scriptures of God, and by oft reading to digest the same, or else to teach the wrltte?, for people; but let him teach those things, which he hath learned of God, and not ofkurnofit his own heart, or by man's understanding, but those things which the Holy Ghost teacheth'V
The same, in John, chap. vi. He saith, " By this we learn, that only Christ ought to be followed as a master, and we must cleave unto him only13."
The same, in John, chap. xx. " Not all things that the Lord did are written, but AH things those things that the writers thought sufficient, as well to good manners as to doctrine ; 5oSSSe«nd that we, shining with a constant faith, good works, and virtues, may come to the king- nersarein
f. „ fe the word
dom of heaven . written,
which is
sufficient.
auctorem scribenclo aliquid errasse firmissime cre- dam. Ac si aliquid in eis offendero literis, quod vi- deatur contrarium veritati : nihil aliud, quam vel mendosum esse codicem, vel interpretem non asse- quutum esse quod dictum est; vel me minime intel- lexisse, non ambigam. Alios autem ita lego, ut, quantalibet sanctitate doctrinaque praapolleant, non ideo verum putem, quia ipsi ita senserunt ; sed quia mihi vel per illos auctores canonicos, vel probabili ratione, quod a vero non abhorreat, persuadere po- tuerunt. August. Epist. xix. (de Petro reprehenso a Paulo ad Hieronymum) Tom. II. p. 27. Ed. Paris. 1637.]
[7 Ego hujus epistolae auctoritate non teneor, quia literas Cypriani non ut canonicas habeo, sed eas ex canonicis considero ; et quod in eis divinarum scripturarum auctoritati congruit, cum laude ejus accipio; quod autem non congruit, cum pace ejus respuo. Id. contra Cresconium Grammaticum, Lib. n. cap. xxxii. Tom. VII. p. 177.]
[8 Neque enim negare debeo, sicut in ipsis mo- ribus, ita multa esse in tarn vnultis opusculis meis, quae possint justo judicio et nulla temeritate culpari. Id. De Anima et ejus origine, Lib. iv. (ad Vincen- tium Victorem) cap. i. Tom. VII. p. 499.]
[9 Noli meis literis quasi scripturis canonicis inservire; sed in illis et quod non credebas cum inveneris incunctanter crede, in istis autem quod certum non habebas, nisi certum intellexeris, noli
QCRANMEH, u.]
firmiter retinere. Id. Procemium in Lib. in. de Trinitate, Tom. III. p. 104.]
[10 Neque enim quorumlibetdisputationes.quam- vis catholicorum et laudatorum hominum, velut scripturas canonicas habere debemus, ut nobis non liceat salva honorificentia, qua illis debetur homi- nibus, aliquid in eorum scriptis improbare atque respuere, si forte invenerimus quod aliter senscrint quam veritas habet, divino adjutorio vel ab aliis intellecta vel a nobis. Talis ego sum in scriptis aliorum, tales volo esse intellectores meorum. Id. Fortunatiano,(de videndoDeo). Epist.cxi.Tom.il. p. 199.J
[n De corpore autem spiritali pacatius et dili- gentius inquiramus, ne forte aliquid certum ac liquidum, si nobis hoc utile esse novit, secundum scripturas suas Deus dignetur demonstrare. Id. ibid.]
[12 Haec duo sunt pontificis opera: ut a Deodiscat legendo scripturas divinas et sa?pius ruminando, aut populum doceat; sed ilia doceat quse ipse a Deo didicerit, non ex proprio corde, vel ex humano sensu, sed quae Spiritus docet. Cyril. Alexand. In Levit. Lib. vi. col. 25. Ed. Paris. 1514.]
[13 Hinc etiam discimus unum solummodo Chris- turn sequendum esse magistrum,illi soli inhaerendum. Id. in Joannem, cap. vi. p. 384. Ed. Lutet. 1638.J
[u Non igitur omnia qua? Dominus fecit con- scripta sunt, sed quae scribentes tarn ad mores
3
A CONFUTATION
[CHAP.
Note this Fulgence, in his sermon of the Confessors. " In the word of God is plenty for the
words,damir " strong man to eat ; there is enough for the child to suck ; there is also milk to drink, your hearts'0 wherewith the tender infancy of the faithful may be nourished ; and strong meat, where with the lusty youth of them that be perfect may receive the spiritual increasement of holy virtue. There provision is made for the salvation of all men whom the Lord doth vouchsafe to save. There is that that is agreeable to all ages ; there is also that which is meet for all states. There we learn the commandments which we ought to do ; there we know the rewards which we hope for1." if preachers Gregory in Job lib. xvi. cap. 28. "lie that prepareth himself to the office of a
ou_'htso,then e> .' ' t*
true Prcaclier^ must nec(ls fetcn the foundation of his matters out of the holy scriptures; so that all that he saith he must reduce it to the first beginning of God's authority, to^one and in that stay the effect of his sayings. For, as I have said many times afore, heretics, ordinary rule, when they study to maintain their fro ward doctrine, surely they bring forth those things that are not contained in the holy scriptures2."
Theophylactus, upon this place of Paul, the last to the Romans, " I beseech you, brethren, mark them which cause division, and give occasion of evil, contrary to the doctrine which you have learned, and avoid them. For they that arc such, serve not the Lord Jesus Christ, but their own bellies ; and with sweet preachings and flattering words deceive the hearts of the innocents." Here saith Theophylactus, that "they bring in "4. divisions and occasions of evil, which bring forth any thing beside the doctrine and learning of the apostles3."
Damascenus, lib. i. cap. 1. " All that ever was delivered by the law, the prophets, the apostles, and the evangelists, we receive, acknowledge, and give reverence unto them, searching nothing besides them4."
The serin- Bruno, in the second to Timothy. " Doubtless the holy scriptures are able to instruct
sufficient for thee to salvation. For every scripture being inspired from God, that is to say, spiritually
salvation \ understand after the will of God, is profitable to teach them that be ignorant ; to reprove,
that is, to convince them that speak against the faith ; to correct sinners, such as deny
not themselves to be sinners ; to instruct those that be yet rude and simple ; to instruct,
I say, in righteousness, that they may be made righteous by putting away their former
instructions of infidelity, I say, that he may be so taught, that, as much as in the teacher
lieth, he that is taught may be the perfect man of God; so perfect, that he may be
instruct to do every good work6."
quam ad dogmata putarunt sufficere ; ut recta fide et operibus ac virtute rutilantes, ad regnum coelorum perveniamus. Id. in Joannem, cap. xxi. col. 220. Ed. Paris. 1508. This edition is quoted, since this reference made by the archbishop was undoubtedly extracted from it, and not from the Greek text of the author, which is more diffuse.]
[l In quibus denuo mandatis, tanquam ditissi- mis ferculis, sic coclestium deliciarum copia spiritalis exuberat, ut in verbo Dei abundet, quod perfectus comedat ; abundet etiam, quod parvulus sugat. Ibi est enim simul et lacteus potus, quo tenera fidelium nutriatur infantia; et solidus cibus, quo robusta perfectorum juventus spiritalia sanctae virtutis ac- cipiat incrementa. Ibi prorsus ad salutem consuli- tur universis, quos Dominus salvare dignatur. Ibi est quod omni astati congruat : ibi quod omni pro- fessioni conveniat. Ibi audimus praecepta quae fa- ciamus : ibi cognoscimus praemia qua; speremus. Fulgent. Sermo de Confessoribus, p. 649. Ed. Ant- verp. 1574.]
[2 Qui ad vera? praedicationis verba se praparat, necesse est ut causarum origines a sacris paginis sumat ; ut omne quod loquitur, ad divina? auctorita- tis fundamentum revocet, atque in eo acdificium lo-
cutionis sua? firmet. Ut enim praediximus, ssepe ha;retici dum sua student perversa adstruere, ea pro- ferunt qua? profecto in sacrorum librorum paginis non tenentur. Gregor. Papas I. Op. (Moral. Lib. xvin. in cap. xxxviii. beati Job.) Tom. I. col. 5J3. Ed. Paris. 1705.]
[3 Kal al SiyotTTaaiai TOIVVV, KOI TO. c jjyovv al aipe&eiv, e/c TWV Trapd Ti}v aTro<rro/\i/cij// <5io«X>ji> ooyfJMTi^ovrwv. Theoph. In Epist. ad Rom. Tom. II. p. 110. Ed. Venet. 1754.]
[4 Liber vero scripturas est sacra pagina, legem, prophetas, et evangelium continens. In quibus divina revelatione nobis indultis manifesta traditur Dei cognitio, quid de eo tenere, quid sentire debea- mus ; ut quae ibidem aperiuntur de Deo, inconcussa fide teneamus, et ultra ilia temerarie quippiam as- truere de ipso non tentemus. Damascen. Ortho- doxae fidei, Lib. i. p. 3. Ed. Basil. 1675.]
[5 Matter of salvation, Orig. ed.]
[6 Vere sacra? literac possunt te instruere ad sa lutem : quia omnis scriptura inspirata divinitus, i. spiritualiter secundum Deum intellecta, utilis est ad docendum eos qui nesciunt ; et ad arguendum, i. ad convincendum eos qui fidei contradicunt ; et ad corripiendum peccantes, et se peccasse non abne-
II.]
OF UNWRITTEN VERITIES.
35
Beda, in the 1st Epistle of Peter, chap. v. " If any man speak, let him speak as the if any man words of God." " Fearing lest he say or command any thing besides the will of God, or S speak besides that which is manifestly commanded in the holy scriptures, and be found as STSwKrf a false witness of God, or a committer of sacrilege, or a bringer in of any strange thing he w from the Lord's doctrine, or else leave out or pass over any thing that pleaseth God ; th seeing that Christ most plainly commandeth the preachers of the truth concerning them ed*e £ whom they had taught, saying, ' Teach them to keep all things that I have com manded you;' yea, even the same which he had commanded, and none other; and he commanded his preachers to command their hearers to keep, not some of these, but all7."
Anselmus, bishop, in his book of Virginity, cap. xxiv. " God's law forbiddeth to w? may not follow the steps of the catholic, or universal faith, any more than the judgment of the general faith, canonical truth commandeth to believe. And all other apocryphal lies, the good policies Mine agree of the best learned fathers have stablished in their decrees utterly to reject, and to banish word, them clean, as horrible thunderings of wrords8."
Lyrane, upon the last chap, of the Proverbs. " Like as in a merchant's ship are carried divers things necessary for man's life, so in the scripture are contained all things needful to salvation8."
Thomas of Aquine. " The holy scripture is the rule of our faith, whereunto it is The truth of neither lawful to add, nor take any thing away. But the truth of our faith is contained in the holy scriptures diffusely and divers ways ; in some places darkly ; and to try out the truth of our faith by the scriptures, is required long study and exercise ; to the which all they cannot come that need to know the truth of the faith, the more part whereof, being occupied with other business, cannot attend to study. And therefore it was needful out of the sentences of holy scripture to gather something into a short sum, which should be set forth for all men to believe; which is not added to the scriptures, but rather taken out of the scriptures10."
Scotus, in the prologue of Sentences, quEest. 2. Question: " Whether knowledge above nature, sufficient for a man in this life, be sufficiently set forth in the holy scrip ture." The question is not, " Whether any things be true that are not written, or whether God, since the creation and redemption of the world, hath done or said any thing that is not written, and received of the church for the holy scripture ;" but this is the ques tion, "Whether the word of God written be sufficient for our salvation ; or whether a Christian man be bound to believe any thing that cannot be proved by the holy scripture." And this granted, that all things that may be gathered out of the scripture, and every thing that upon any truth granted may be proved by a good argument of the scripture,
gantes ; et ad erudiendum eos qui adhuc rudes sunt et simplices, erudiendum dico in justitia, i. ad hoc ut justificentur exuendo rudimenta infidelitatis. Sic inquam erudiant ut, quantum in doctore est, sit ille qui eruditur perfectus homo Dei ; perfectus ita ut sit instructus ad omne opus bonum faciendum. Brun. Carth. Patri. In 2 Tim. cap. iii. in fine. Ed. 1524.J
[7 Si quis loquitur quasi sermones Dei. Timens videlicet, ne piaster voluntatem Dei, vel przeter quod in scripturis sanctis evidenter praecipitur, vel dicat aliquid, vel imperet, et inveiftetur tanquam falsus testis Dei, aut sacrilegus, vel introducens aliquid alienum a doctrina Domini, vel certe subre- linquens et praeteriens aliquid eorum, quae Deo pla- cita sunt, cum ipse manifestissime praedicatoribus veritatis de his quos imbuerint praecipiat dicens : Docentes eos servare omnia, qucecunque mandavi vobis. Et ea enim, qua? ipse mandavit, non alia, et hsec non ex parte, sed omnia suis auditoribus obser- vare tradere jubet. Bedas Opera, Tom. IV. col. 710. Ed. Colon. Agrip. 1012.]
[8 The Editor has not succeeded in discovering the passage referred to.]
[9 Sicut enim in navi institoris portantur di- versa vitas human 83 necessaria ; sic in scriptura continentur omnia necessaria ad salutem. Nico. de Lyra. In Prov. cap. xxxi. Pars in. p. 339. Ed. Basil. 1502.J
[10 Sacra enim scriptura est regula fidei, cui nee addere, nee subtrahere licet. Veritas fidei in sacra scriptura diffuse continetur et variis modis, et in quibusdam obscure, ita quod ad eliciendum fidei veri- tatem ex sacra scriptura requiritur longum studium et exercitium, ad quod non possunt pervenire omnes illi, quibus necessarium est cognoscere fidei verita- tem; quorum plerique aliis negotiis occupati, studio vacare non possunt: et ideo fuit necessarium, ut ex sententiis sacra scripturae aliquid manifestum sum- marie colligeretur, quod proponeretur omnibus ad credendum : quod quidem non est additum sacra) scripturae, sed potius ex sacra scriptura sumptum. Thomas Aquin. Secunda secundae, Quaest. i. Art. ix. Tom. II. p. 5. Ed. Antverp. 1624.]
3—2
A CONFUTATION
[CHAP.
doth pertain to the holy scripture; this granted, I say, he concludeth, that "all things necessary for our salvation are fully contained in the holy scripture1."
11 The school-authors call the stay of our faith, the truth shewed of God, and contained in the canon of the bible.
They were gathered in the spirit of pride and envv, and not in the spirit of meekness and love.
Note these words dili gently, and forget them
Councils are not of such authority that whatso ever they de cree must be holden for truth.
The scripture must try all.
Mark this.
THE THIRD CHAPTER.
That the General Councils, without the Word of God, are not sufficient to make articles
of our faith.
EUSEBIUS, in his Ecclesiastical History, lib. i. cap. 8. [viii. 1.] "The head-rulers of the church, forgetting God's commandments, were inflamed one against another with con tention, zeal, envy, pride, malice, and hatred ; so that they thought rather that they occupied the room of tyrants than of priests. And also, forgetting Christian humility and sincerity, they did celebrate the holy mysteries with unholy hands2."
Gregory Nazianzen to Procopius. " Undoubtedly I think thus, if I must needs write the truth, that all assemblies of bishops are to be eschewed. For I never saw good end of any synod, that did not rather bring in evils, than put them away ; for the lusts of strife and desire and of lordship reign there3."
Augustine, in his second book and third chapter against the Donatists. " The councils, which are kept through every region or province, without all clokings, ought to give place to the general councils, which are made of all Christendom; yea, and the former general councils ought ofttimes to be reformed by the latter councils, if any thing in them do chance to err from the truth4."
Augustine, against Maximinuin, the bishop of the Arians, lib. iii. cap. 4. "But now neither ought I to allege the council of Nice, nor thou the council of Arimine, to take advantage thereby : for neither am I bound nor held by the authority of this, nor thou of that. Let matter with matter, cause with cause, or reason with reason, try the matter by the authority of scriptures, not proper witnesses to any of us, but indifferent witnesses for us both5."
Gerson. "We ought rather believe the saying of any teacher, armed with the canonical scripture, than the pope's determination6."
[' Quaestio ii. Utrum cognitio supernaturalis necessaria viatori sit sufficienter tradita in sacra scriptura : upon which the conclusion is, Quod sacra scriptura sufficienter continet doctrinam ne- cessariam viatori.]
[2 Ot TC COKOVVTCS rfj.wv TTOifj.ei'e'Sy TOV T?;S 6eo- (re/3etas Qccr/Ji6v Trapcocraytiefoi, TaTs TT^OOS a'XXj;Xous di/e^Xeyoirro <£iXoi/et/aats' aura ojj TOUTC p.6va, TCES e'piflas /cut Tas aVeiAas TOV TC £/}Xoi> /cat TO TT/OOS a'XXjjXous e'x&os /cat ynio-os e7rau£oi/T6s, old T£ Tvpa.WLoa'i Tas </>iXapx*«s iicWjuw 5tc/cot/couj/TC9, Tore £jj, K.T.e. Euseb. Eccl. Hist. Lib. vm. cap. i.]
[3 "E^oj (lev OUTCOS, ct eel TaXrjOes ypdcfieiv, alcTTe TrdvTa av\Xoyov (peuyeiv eiriffKuTrcov, OTI ds GVVO&OV TeXos clcov )(/o?j<rToi', /ur;(5e \vcriv /xaXXoi/ eir^Jj/cuias >] TrpocrQi')Ki]v' del yap «/nXoj/ciKtat »cal (j)i\np^iai. Greg. Nazianz. Epist. cxxx. Procopio. Tom. II. p. 110. Ed. Paris. 1840.]
[4 Et ipsa concilia, quae per singulas regiones vel provincias fiunt, plenariorum conciliorum auc- toritati, quse fiunt ex universo orbe Christiano, sine ullis ambagibus cedere ; ipsaque plenaria sa?pe priora posterioribus emendari, cum aliquo experi- ir.ento rerum aperitur quod clausum erat. Angus-
tin, de Bapt. cont. Donat. Lib. n. cap. iii. Tom. VI I. p. 42. Ed. Paris. 1G35.]
[5 Sed nunc nee ego Nicacnum, nee tu debes Arimenense, tanquam pnEJudicaturus proferre con cilium. Nee ego hujus auctoritate, nee tu illius detineris : scripturarum auctoritatibus, non quo- rumque propriis, sed utrisque communibus testibus, res cum re, causa cum causa, ratio cum ratione concertet. Id. Contra Maxim. Arrian. Epis. Lib. in. cap. xiv. Tom. VI. p. 306.]
[6 Jungatur huic consideration! cum sua decla- ratione duplex veritas. Prima, staret quod aliquis simplex non auctorisatus, esset tarn excellenter in sacris litteris eruditus, quod plus esset credendum in casu doctrinaii suae assertioni, quam papae decla ration!; constat enim plus esse credendum evangelio quam papa? : si doceat igitur talis eruditus veri- tatem aliquam in evangelio contineri, ubi et papa nesciret, vel ultro erraret; patet cujus praaferendum sit juclicium. Altera veritas, talis eruditus deberet in casu, si et dum celebraretur generale concilium, cui et ipse pracsens esset, illi se opponere, si sentiret majorem partem ad oppositum evangelii malitia vel ignorantia declinare. Gerson. De Exam. Doctr. Pars i. Consid. v. Tom. I. col. ii. Ed. Antverp. 1706.]
III.]
OF UNWRITTEN VERITIES.
37
The same. " More credit is to be given to a man that is singularly learned in 37. the scripture, bringing forth catholic authority, than to the general council7."
Panormitan, in cap. " Significasti." "A simple layman, bringing forth the scriptures,
is to be believed rather than a whole council. For a council may err, as it hath afore- councils may-
times erred8:" as did the council of Melchidense and Aquisgranum, of contracting ofofuimcs-
matrimony. The council of Constance, among other articles of John Hus and Hierome
of Prague unjustly condemned, condemned also this article for heresy : That the two
natures, that is, the divine9 and humanity, be one Christ; which is a necessary article
of our faith, expressed in the Creed of Athanasius, called Quicunque vult; where it
is read, ' The right faith is, that we believe and confess that our Lord Jesus Christ. J;';"1^
the Son of God, is God and man:' and a little after, 'Like as the reasonable soul
and the flesh is one man, so God and man is one Christ.' The same is also decreed
by the council of Nice and divers other catholic councils, and it is the doctrine of the
church at this time. Finally, it may be proved by the express word of God : and
yet these malicious clergy were not ashamed to condemn the same for an heresy.
H Note here, gentle reader, unto what shameless and detestable heresies their popish, yea, antichristian general councils have Mien, of the which they boast so much that they cannot err, and whereupon chiefly they build all their errors and heresies. Moreover, the most part of the good laws and canons be in manner altogether abrogated, and nowhere kept : part whereof I shall express.
CANONS OF THE APOSTLES AND COUNCILS NOT KEPT NOR USED. W.
" Let not a bishop, priest, or deacon, by any means put away his own wife under Camm :i. pretence of religion : but if he do, let him be excommunicated ; and if he so continue, let him be deposed10."
" Let no bishop, priest, or deacon, be received into another bishop's diocese, without canon 4. a testimonial of his good behaviour : and when they have delivered their writings, let them be diligently examined if they be godly preachers11."
IT If these two laws \vere throughly executed by indifferent judges, being no priests, the realm of England should not swarm so full of runagates, adulterous, and sodomical priests. For in Wales, for their cradle crowns paid to the ordinary, they kept their concubines or harlots openly; and in England many great beneficcd men keep their harlots at rack and manger without any punishment, except it be by. bribing of the ordinaries privily ; and, all shame set aside, they have their own known bastards waiting upon them in sight of the whole world. But the poor purgatory priests, when they be taken in open advoutry, flee from east to west, from north to south, from diocese to diocese, and there be received without any letters testimonial at all; where they be taken for honest and chaste priests. But if the rich priests were deprived of all their promotions, so oft as they be known to be fornicators, (as they ought to be,) and the poor priests not received into any strange diocese without testimony of his honest demeanour from his former ordinary, you should scarcely find priests for every
[7 See note 6 on previous page.]
[8 Uni fideli privato, si meliorem scripturae auc- toritatem aut rationem habeat, plus credendum est, quam toti concilio — nam et concilium potest errare. — Panorm. (N. de Tudesch.) sup. Decretal. Lib. i. Tit. vi. Tom. I. fol. R. 2. Lib. Venet. Ed. Nur. et Basil. 1476-8.]
[9 The divinity and humanity, Orig. ed.J
eaVTOV yvvcuKct /JLI] eK/SuXXc-Tco Trpo<pd(T€i euXa/3eia§. 'Eav Se CK/3a'\Ar;, dtyopi^ecrQa)' CTri/J.ev<av Be, KaQai- (oei'o-Pw. Can. Apost. Can. v. Labbe et Cossart.
Tom. I. col. 25. Ed. Paris. 1671.]
f"11 Mrjdeva TUIV fceviov eTnovcoTra'i/, »j 7r/oe<r/3uTc- p(aV) ») ciaKovwv avev crva-TaTiKiiv Trpo<r!!>e~xecrQai, Koi GTTK^epoiJLevtav avTcov dva.Kpive<r6(jo<rav. Id. Can. xxii. Labbe et Cossart, Tom. I. col. 31. Ib. This Canon is given more fully, " ex interpretatione Dionysii exigui," in Latin, as follows (col. 50): "Nullus episcoporum peregrinorum,aut presbytero- rum, aut diaconorum sine commendatitiis suscipiatur epistolis. Et cum scripta detulerint, discutiantur attentius, et ita suscipiantur, si praedicatores pietatis exstiterint." Id. Can. xxxiv. col. 50-1
38
A CONFUTATION
[CHAP.
O what a court is this, that in sus-
Eicion of eresy ac- quitteth no
crime never so openly known!
39.
third ' benefice of England, and the priests themselves would be the first earnest suitors that they might have their lawful wives of their own. But as long as they be their own judges, (according to the old proverb, "One scabbed horse knappeth another,") what for favour and friendship, what for money and for slandering of their order, they wink one at another's faults, and help to cloke the same; insomuch that within my memory, which is above thirty years, and also by information of other, that be twenty years elder than I, I could never perceive or learn that any one priest under the pope's . kingdom was ever punished for advoutry by his ordinary. And yet, not long ago,
ter'ycon- a petty canon of a cathedral church in England was accused2, by three boys of
demneth no ., , , ., . , . . * *
priest, be his the grammar-school, to the vice-dean or sub-dean of the same church; a man not unlike to a monk called Jodocus, of whom Erasmus maketh mention, that he were worthy to walk openly with a bell and a cockscomb, if he were not set forth under the holy habit of a monk. But when he perceived that the said priest could not purge himself of the foresaid crime, he privily paid him his quarter's wages beforehand, and suffered him to depart without farther trial of the said crime : and now he jetteth in London, with side gown and sarcenet tippet, as good a virgin-priest as the best. If I should but briefly touch all the histories that I have known of the incontinency of priests, it would grow to a work thrice greater than all my whole book, and it would make some of the proudest of them to blush, if they be not past all shame : but I will not blot my good paper with so evil matter, although they be not ashamed openly to blot and stain their own good names with crimes worthy of such reproach and ignominy.
"Let not any bishop, priest, or deacon, in any wise take upon him any secular business; but if he do, let him be excommunicated3."
II But now such shameless contemners they be of their own laws, which they so greatly extol and bind all other to keep, that they be hunters, falconers, stewards, surveyors, and receivers, to all great men, yea, and to the bishops themselves.
" If any priest or deacon, or any other of the number of priesthood, do not receive at the communion, let him shew his cause : if it be reasonable, let him be pardoned ; if not, let him be deprived from the communion4."
"It is meet to put off from the communion all Christian men which enter into the church, and hear the scriptures, but continue not in prayer until mass be done, nor receive there the holy communion, as disturbers of the quietness of the church6."
U By these two canons be subverted, and utterly overthrown, all private masses, where the priest only receiveth.
" Let the old custom continue still in Egypt, Lybia, and Pentapoli, that the bishop of Alexandrie have power over all these ; forasmuch as the bishop of Rome hath a like custom. At Antioch also, and other provinces, let their honour be reserved to church 6."
Canon
Canon 9.
Canon 10.
The council of Nice. Canon 6.
every
The council of Nice. Canon 20. 40.
" Because there be some that kneel at their prayers on the Sunday and in Whitsun- week ; be it therefore ordained by this holy council, that all men stand at their prayers; forsomuch as it is a convenient custom, fit to be kept in all churches7."
f1 Third be benefice, Ed. 1582.]
[2 Two words are omitted.]
[3 'ETTtcr/co-Tros, i) irpeafivTepo-i, jj SidKOVo? KOO-- /nt/cas </>/>ovTi'<5as /u»j dvaXa^aveTW el tie fjn], /ca0- ai/oeto-ew. Id. Can. vi. Labbe et Cossart. Tom. I. col. 25. Ib.]
[4 E'i Tts eTriV/coTTOs, ?) irpecrftvrepo'i, T? ^ta'/coj/os, TJ eK TOU KccraXoyov TOV iepaTiKov, Trpoa-^opd^ ye- i/o/ieVijs /urj /ii6TaXa/3oi, TI}V alriav eiTraVto. Kai edv ei!\oyos »7, arvyy W /XTJS Tvy^avtTta' el <5e yurj Xeyei, dfyopC^eaQia, &c. Id. Can. viii. Ib. Tom. I. col. 25.]
[5 IlaVras TOI/S etcrtoVras TTKTTOUS, Kai TU>V ypafyiav d/vOuoj/Tas, //ij -rra/oa/ie'i/oz/Tas £e TJ/ irpoa-- evX.V Kat T?7 dyia jueTaXfji/fei, ws aTa^iav ep.- TroiovvTa-s Trj t/v/cXi/aia, atpopi^eoQat. -%pq. Id.
Can. ix. Ib. Tom. I. col. 27.]
[6 Ta dp^ala £'6»; Kpa.TeiT<a, rd kv AlyvTn-ta Kai Aiftvij Kal Flej/TaTroXei, wcrre TOV ' eTricTKOTrov Trdvrttiv TOVTWV eyjsiv TI]V t'7reio»; Kai Tea ev TTJ 'Pw^ir/ eTriarKOTrw TOVTO aruv- fjfle's ecrTtv o/uLoitas oe Kai KaTa TI}V 'A^Tio^etai/, Kai ti/ -rals aAAais e7ra/c>xiais> TCC ir/oetr/Jeia <ra>- £eo-0at Tais eKK\rjo-uus. Cone. Nica-n. Can. vi. Labbe et Cossart. Tom. II. col. 32. Lutet. Paris. 1671-2.]
TLve<s eicriv ev
Ka ev TaTs T?/S
TOU TTUVTO. iv TTaV?? TTapoiKio. 6/xoiws rtuT Be
Krj yovv K\i- ijfupatv, vjrep
oe TT ya a-vvou> T«S eu^as Id. Can. xx. Ib. Tom. II. col.
37.]
III.]
OF UNWRITTEN VERITIES.
39
anon &
Ibidem. Canon 7-
11 But now Antichrist of Rome, contrary to this decree, hath extolled himself above his fellow-bishops, as God's vicar, yea, rather as God himself; and taketh upon him authority over kings and emperors, and sitteth in the temple of God, that is, in the consciences of men, and causeth his decrees to be more regarded than God's laws ; yea, and for money he dispenseth with God's laws, and all other, giving men licence to break them.
" If any priest be found eating in a common alehouse, let him be excommunicated8."
" If any man judge that a married priest ought not to offer, as it were for his mar- C riage sake, and for that cause do abstain from his oblation, let him be excommuni- cated9."
11 But now married priests be excommunicated; and except they will forsake their lawful wives, they shall be burned therefore.
" Forasmuch as there are some which pray standing, both on the Sunday and in Whitsun-week, it is therefore ordained by this holy council, that because it is a con venient custom, and agreeable throughout all churches, that men should make their prayers to God standing10."
H This law is no where kept.
" Let no priest be made before thirty years, yea, though he be of an honest life ; The council but let him tarry to the time appointed : for the Lord was baptized at thirty years, ria. and then preached11."
11 How this law is kept, the whole world may judge: for the cardinal of Lorcyn was made about the twelfth year of his age ; and pope Clement made two of his nephews cardinals, being very boys. And of late, in the pope's kingdom, children have been made archdeacons and deans of cathedral churches.
"No man may be received to baptism in Lent after twTo weeks12." JrlSkSI
"Bread ought not to be offered in Lent but in the Saturday and Sunday13." ibidem.
1T He speaketh of the bread of the holy communion. But who keepeth these laws?
" Laymen ought not to sing any made and commonly used songs in the church, nor read any book beside the canon; but only the canonical books of the new and old testament14." "Those books which ought to be read and received for authority, be those books which be divided from the books called Apocrypha, in the great bible. Unto the which Saint Cyprian, Hierome, Austin, with all the old writers, agree15."
IT But the third council of Carthage added to these the books of Wisdom, Ecclesias- ticus, Tobie, Judith, Hester, and the books of the Machabeesla; unto which latter council the papists cleave with tooth and nail, and thereupon stay their purgatory, praying to saints, with divers other errors and heresies, contrary to the elder and better councils. Hereby you may most easily perceive how shamefully their general councils have erred, as well in the judgment of the scriptures, as also in necessary articles of our faith and good manners. Yea, and the chiefest and oldest councils be (as Anacharsis said of the laws made by Solon for the Athenians) like to cobwebs, wherein small flies, gnats, and midges, be taken and devoured of the spiders; but great hornets and humble-bees fly through and break them, without any danger or hurt. And generally there is no laws regarded, kept, or maintained among them, but such as make (as they term them) pro
41.
[8 There is an error in the reference. But see Concil. Labb. et Cossart. Tom. II. p. 592. Tit. xxiii.J
[9 Et TIS SiaKpivOLTO irapd irpeo-fiuTepov ye- ya/jL^KOTOi, cos /j.i) y^pTivai XetToupyijo-am-os CIVTOV Trpo<r<j)opd<i /ieTa\a/u.f3dveiv, dvdQcfM errTtu. Cone. Gangr. Can. iv. Tom. 11. col. 419. Id.]
[10 See preceding page, note 7.J
[n HpeafivTepos 717)6 TIOV TpLaKovTa eTcav /ijj "%EipOTOveia'Q(iJ, edv /cat irdvv TJ o dvtfptoTTO'S a^tos, aXXa a7roT?j|oeicr0a>. 'O ydp /cuptos 'I ^axil's XpiaTos ev Tat TpiaKOCTTcp eVet £<^>a>Ti<rt)tJ, /cat jJ/o^aTo 6t- £ao-Keii/. Concil. Neoc£csarense, Can. xi. Ib. Tom. I. col. 1483.]
[12 /me. "OTI ou oel peTa cvo efBSofj.do'as T»J« reo-crapa/coo-TT/s oe^ecrOai eis TO <£u»Ticr/ia. Synodi Laodicenas Canones, Can. xlv. Ib. Tom. I. col. 1503.]
[13 /j.6'. "OTI ou Sel Trj Tecrcrcc/oavoaTj; upTOV Trpo<r<t>fpeiV) el /j.i) tv aafifidTio KUI Kvpiaicfj /JLOVOV. Can. xlix. Id. Tom. I. col. 1505.]
[14 vd'. "Ori ov del ISiwTiKov^ v/Aa\luou5 \eyecr0at ev Trj eKK\i]cria, ovSe aKavovia-TO. /ii/3Xia, aXXa /Jiova TCC Kavovtud T/;S /caiv;";? /cat TraXatas Cta0jj(o;s. Id. Can. lix. Tom. I. col. 1507.]
[15 Vide Can. Ix. Ib.]
[1G Vide Canones Concilii Carthagin. iii. Can, xlvii. Id. Tom. II. col. 1177-]
40
A CONFUTATION
[CHAP.
iiatt. xxiii. pane lucrando, that is, for their dignities, immunities, or liberties and profits. Where fore the words of our Saviour Christ may be rightly verified of them : " They lay heavy and importable burthens on other men's shoulders, but will not once move them with their finger." For all their laws bo but nets to take and kill the poor fishes, and to fill their own paunches.
THE FOURTH CHAPTER.
42.
Gen. iii.
1 Kings xxii,
Gal. i.
2 Cor. xi.
CoL ii.
[1 Tim. iv.]
1 John IT. Acts xvi.
The devil de- ceiveth man, because he wandereth from the word written, and is not content therewith.
43.
[Spirits work no good, but eviH]
[The devil's miracles are to work mis chief 4.]
They hurt most of all when they cease from hurting.
That nothing can be proccd l>y oracles of angels touching religion*.
SATAN, being changed into a serpent, deceived our first parents; and in them cast all mankind headlong into damnation.
" I will go forth, and be a lying spirit in the mouth of all his prophets."
II Read the whole chapter.
" Though an angel from heaven preach any other gospel," &c.
" Satan himself is changed into an angel of light."
" Let no man make you shoot at a wrong mark by the humbleness and holiness of angels."
The same, chap. iv. "The Spirit speaketh evidently, that in the latter times some shall depart from the faith, and shall give heed unto spirits of error and devilish doctrine."
" Believe not every spirit, but prove the spirits, whether they are of God, or not."
" A certain damsel, possessed with a spirit that prophesied, met us ; which brought her master and mistress much vantage with prophesying. The same followed Paul and us, and cried, saying, These are the servants of the most High God, which shew unto us the way of salvation. And this did she many days : but Paul, not content, turned about, and said to the spirit, I command thee in the name of Jesu Christ, that thou come out of her. And he came out the same hour."
Cyprian, of the Simpleness of Prelates. "The enemy (after the words of the apostles2) changeth himself into an angel of light, and setteth forth his servants, as ministers of righteousness, affirming night for day, death for health, desperation under the colour of hope, false faith under the pretence of faith, antichrist under the name of Christ : so that whiles they counterfeit the like things, they make void the truth with subtlety. This, dearly-beloved brethren, cometh to pass by this means, that we resort not to the original of the truth, nor seek the head Christ, nor keep the doctrine of our heavenly Master3."
Cyprianus, in his fourth treatise of the Vanity of Idols. " Filthy spirits wandering abroad, being drowned in worldly vices, after they have shrunken from heavenly virtue through worldly corruption, being themselves destroyed, cease not to destroy other, and, being infect with evil, infect other with the same. These inspire the hearts of the prophets, ever lapping up lies with the truth ; they trouble men's lives, disquiet their sleeps, drawing their members awry, hurt their health, provoke diseases, to force men to worshipping of them : and this is the remedy of them, when they cease to hurt. Neither have they any other study but to call men back from God, and turn them from the
I"1 The Confutation here contains several au thorities which are not to be found in Cranmer's Common-place Book at the British Museum, par ticularly the long quotation from Lactantius.J
[2 The apostle, Orig. ed.]
[3 (Blandiente adversario atque fallente,) qui secundum apostoli voccm transfigurat se velut ange- lum lucis, et ministros suos subornat velut ministros justitiiE, asserentes noctem pro die, interitum pro sa
lute, desperationem sub obtentu spei, perfidiam sub praetextu fidei, antichristum sub vocabulo Christi ; ut dum verisimilia mentiuntur, veritatem subtilitate frustrentur. Hoc eo fit, fratres dilectissimi, dum ad veritatis originem non reditur, nee caput quaaritur, nee magistri ccelestis doctrina servatur. Cyprian, De Unit. Eccles. (vulg. de Simp. Pra;l.) p. 194. Ed. Paris. 1J26.]
[4 These paragraphs arc omitted in ed. 1082.]
iv.] OF UNWRITTEN VERITIES. 41
perceiving of true religion to their superstition; and seeing they be in pain themselves, to seek those to be companions of their pain whom they have made, through their error, partakers of their sin5."
Lactantius, Institutionum, Lib. ii. cap. 15. "Corrupt and damned spirits stray over all the world, and seek for ease of their destruction through the destruction of men. They therefore fill all the world with snares, frauds, and errors: the which, because they be men to seek
' '. J to them for
fine spirits, and cannot be perceived, convey themselves into men's bodies, and being
secretly hid within the body, trouble health, bring sickness, fray men with dreams, vex
men's minds with sweat, that through these harms they may force men to run to them
for help. The cause of all which deceits is dark to them that be ignorant in the truth ;
for they think they profit when they cease from hurting which can do nothing but hurt.
But they which have shrunken back from God's service, because they be enemies and
transgressors of the truth, go about to challenge to themselves the name and honour of
God : not because they desire any honour, (for what honour can the damned have?) nor
that they should liurt God, who cannot be hurt; but to hurt men, whom they go about to
draw away from the worship and knowledge of God's true majesty, lest they should attain
immortality, which they have lost through their own malice. So they cover all with
darkness, and compass the truth with clouds ; so that they cannot know their Lord, nor
their Father. And that they may easily allure men, they hide themselves in the churches,
and are at hand in all sacrifices. Yea, many times they work miracles, through which
men being astonied, do give to images the faith of the godhead. Hereof it cometh that bv
a stone was cut in sunder with a razor by a sorcerer ; and that Juno of Vcia answered, spnngeth the
. ' worshipping
that she would go to Rome; and that a ship followed the hand of Claudia; and that Juno of images.
being robbed, and Proserpina of Locrense, and Ceres of Milete, took vengeance of those
that had committed sacrilege ; and Hercules of Appius, and Jupiter of Atimus, and
Minerva of Caesar. Hereof also it cometh that a serpent delivered the city of Rome
from the pestilence, being brought from Epidaure. But chiefly they deceive men in their The devils
oracles and answers, whose jugglings ungodly men cannot discern from the truth. There- images as
fore they think that empires and victories, riches and lucky chances of things, are given of were gods.
them ; and to be short, ofttimes commonwealths to be delivered from present dangers at
their beck, which dangers they both declared by their answer', and, being pacified with
sacrifice, turned away. But all these be but deceits ; for seeing they know before the JJ[° p|[[ dh^y
disposition of God, because they were his ministers, they thrust themselves into these Jj^jfe e?
business 7, so that whatsoever things either be done or have been done of God, they might
seem chiefly to do or have done it. And so oft as any goodness is coming at hand to
any people or city, according to God's appointment, they promise that they will do it,
either by miracles, dreams, or revelations, if churches, if honours, if sacrifices, be given
to them: the which things being given, when that chanceth that needs must be, they
get to themselves great worship. For this cause be temples vowed, for this cause be
new