follow the true light of God's word, refusing the horror of darkness and false doctrine, whereby, before, they have been seduced from the right teaching and way showed in the Bible. And this is done, not by a hundred, nor by a thousand; but generally by whole cities and countries, both high and low; few or none excepted. Henry VIII. A. D. 1538. Why Lu and of the But our prelates, seeing this, and that their dealing should, if this light were Trial and reading set up, soon be detected and discovered, have sent out commandments, that it of books any person should adventure to keep any such books, they shall, for so doing, free in be excommunicated from God, and all his saints, and cursed as black as pitch, Germany. whether the books be in Latin, English, French, Dutch, or any other tongue; ther's as indeed men, seeing the fruit contained in them, have set them forth in all books be languages. But this ought not christian men to think any novelty; for so did restrained of popish their forefathers, the prelates in Christ's time and afterwards, to the apostles; prelates. yea, and if it were well tried, I think it should be soon found out, that they The time have so dealt ever since unto this day. For when Christ went about preaching, of popes the Scribes and Pharisees, who were bishops then and prelates, gave a general Pharicommandment, that whosoever confessed him to be Christ should be accursed, sees comand put out of the synagogue,' that we call the church; and so they were. pared. Look in the Acts of the Apostles, and you shall find how they were in like manner served; yea, look in the Old Testament, and you shall find (as I re- The papists member) how they procured of one that was a temporal ruler at that season, Pender no to have the prophecy of Jeremy (for he of all others is most vehement against reason of the dissimulation of priests) to be burned. Why then should we eschew them, their doings or their works (unless we knew a better cause why), whom our prelates reject Their and cast away, seeing they render no reasonable cause of their enterprise? but, proud presuming of their power, without any due authority that I can find, granted proceedings only unto them so to do, will, because they so command, so have all done? according to the tyrannical saying, as I trow, of Sardanapalus, Sic volo, sic jubeo; stat without pro ratione voluntas,' That is to say, 'So will I, so do I command; and let my will for reason stand.' But I would to God that such knew what spirit they have in them; for if TheSpirit they had indeed the spirit which they claim and pretend to have, I mean the of Christ, Spirit of Christ, I dare say it should soon alter them from such haughty lan- spirit of guage and doting, and cause them to turn a new leaf; for that Spirit is full of the pasoftness and lenity, lowliness and humility, patience and temperancy; void of unlike. all wilfulness and tyranny: yea, it should cause them not to prevent, but easily to follow, the counsel and doctrine of Christ's apostles and holy saints, that be their interpreters. As St. Paul, who, writing unto the Thessalonians,1 would have them all to prove all things, and to retain or hold that only which is good; refraining from all that hath semblance of evil. And St. John would have Chrischristian people to try the spirit of them that should speak; whether they were of God or no. Also, writing in another Epistle unto a noble woman, and unto her children, he saith, If any person shall come unto you, bringing with them the doctrine that is not of Christ, receive him not into your house, nor make him any cheer.' 3 So that in this he would have women to know the doctrine of Christ, and to love that, refusing to give credence unto foreign teaching; not favouring the same. 4 In the First Epistle also to the Corinthians, St. Paul, writing in general to all the inhabitants of that city, saith, Brethren, be ye not children in wit and understanding; but as concerning maliciousness, be you children. In wit I would have you perfect.' And why? Verily for no other cause, but that we should (as he writeth unto the Hebrews) have discretion to judge the good from ill, and the ill from the good, and so to be like men differing from beasts, according unto the saying of the prophet, 'See that ye be not like unto a horse or a mule, which lack understanding.' And we should pray with him in another Psalm, 'O Lord! teach me the way that I should walk in, for I lift up my soul unto thee.'6 St. Chrysostome," according unto this, in a certain book of his Commentaries upon Matthew (the book is called 'Opus Imperfectum'), writeth after this (1) 1 Thess. v. (4) 1 Cor. xiv. (7) Chrysost, in Opere Imperfecto. Sustome, but are not considered his. Paris. 1836.-ED.] (2) 1 John iv. (3) 2 John i. upon will, all reason. and the pists, far tians bidden to try spirits. VIII. A. D. 1538. Henry fashion, as near as my remembrance doth serve, and certain I am that I shall not mis-report him, and in that I will be tried whensoever it shall please you to bring the book. The priests that were Pharisees in the time,' saith he, "of Christ, made an ordinance, that whosoever should acknowledge Jesus to be Christ, should be accursed and excommunicated. If then the Pharisees or priests that now do occupy their rooms should make a like ordinance, because they would not have Christ's doctrine to be professed for hindering of their lucre, should we therefore give in all points credence unto them, and leave off to seek after the knowledge of Christ's doctrine? Nay truly. Why,' quoth he, 'shall we not be excused herein by ignorance, seeing we be forefended by the Authority rulers to have knowledge?' He answereth, No verily; for if,' saith he, when of rulers thou desirest to buy cloth, thou wilt not be content to see one merchant's ware, discharge but go from the first to the second, from the second to the third, and so further, our igno- to know where is the best cloth, and best cheap, thou, using such careful diligence for a temporal profit, art well worthy great reproach, who wilt be more remiss and negligent for thy soul's health. Seek therefore about from one doctor or teacher unto another, that thou mayest know who doth most duly and truly teach Christ, and him follow; according to the saying of the apostle, Prove all, and hold the good; and as it is said in the gospel, that thou mayest know who be true or lawful changers or coiners, and who be not.' will not rance. try all books. He also addeth another similitude or parable.3 When thou goest,' quoth he, a journey, not knowing perfectly the way, thou wilt, lest thou shouldst fail of the right way, inquire of one man, and after of another; and if thou shouldst chance to go somewhat wide, yet thou wilt not so leave off thy journey undone, but make inquisition again to come where thou wouldst rest. So likewise,' saith he, ought we to seek about intentively for the wealth of our soul, who are the right key-bearers, and who not;' meaning there by the keybearers, Christ's apostles, and the bearers of his testimony or message. Which saying, although it were written of no authentical author (howbeit it is written even of him whom I showed you in the said work), but uttered of one that were in little estimation, every indifferent person having wit and reason would answer I doubt not, that it is full true. The same author also, in an epistle which you shall find in a work called 'Psegmata Chrysostomi,' showeth, as I remember, how certain men deemed ill of him, because he did study Origen's works, who before was condemned for a Lawful to heretic: but he maketh an apology to the same, showing, that christian men read and ought not to be reprehended for so doing; in which apology he bringeth for his defence the saying of Paul above rehearsed, Prove all things,' &c. Likewise did St. Jerome, I wot not well in what place of his works, but you shall find it in a Treatise called 'Unio Dissidentium,' where he treateth 'De mandatis hominum.' When it was objected against him that he retained by him the works of Eusebius and of Origen, studying upon them, he bringeth for him, that it was so lawful, the said place of the apostle, making therewith an assent, worthy to be greatly noted. The same is also reported in the Book called 'Ecclesiastica Historia,' or else 'Historia Tripartita,' I wot not now precisely whether. So that these and other authorities of the Scripture, and semblable ensamples of holy interpreters shall prove, that I and others may safely (no good law inhibiting, unless constitutions pharisaical) read and search the works not only of Luther, but also of all others, be they ever so ill or good; namely, seeing I am a priest: whom the bishop of Norwich ought not to have admitted into orders, unless he had seen me to have had judgment to discern good from ill; neither ought any of you to give orders to any such, in whom ye do not find like ability to judge the light from darkness, and the truth from falsehood: and therefore, if for this you would punish me, I cannot see but you shall condemn yourselves, judging rather of sensual pleasure than of equity, which, in men of your order, were a great shame, and much uncomely. Unto your third demand, wherein you do ask whether I was constituted a priest, and in what diocese, and by what bishop; I say that I was made a priest in Norwich, and by the bishop's suffragan of the same diocese. (1) 1 Thess i. (2) Qui sunt probati nummularii, et qui non.' Matt. xxv. Unto the fourth, wherein you do demand whether it be lawful for a priest to Henry marry a wife, and whether a priest in some case be bound by the law of God VIII. to marry a wife; I say that it is lawful, yea and necessary, for all men that A.D. have not given to them of God the gift of chastity, to marry a wife; and that 1538. show both Christ and St. Paul. In Matthew xix. Christ, speaking unto the Pharisees that came to tempt him, in the conclusion, saith in this wise, Who- Marriage of priests, soever shall forsake his wife, except it be for fornication, and marrieth another, whether committeth adultery; and whosoever marrieth her so forsaken, committeth lawful. adultery.'1 2 With that say his disciples, 'If thus the case stand betwixt a man and his wife, it shall be hurtful, and not expedient to contract matrimony.' He made answer, Every man cannot away with that saying, but they unto whom it is given of God; meaning, that every man could not abide single or unmarried, but such unto whom was given of God a special grace so to continue. And if, with your better advice, I might herein be somewhat bold, I would suppose that where he doth say, 'Non omnes sunt capaces hujus dicti' (Every man cannot away with that saying), this word 'non omnes' ought to be here taken as it is in many other places of Scripture; as where, in the Psalm, it is said, Non justificabitur in conspectu tuo omnis vivens,' it is meant that no person living shall be justified before God. And in the Epistle to the Galatians, and to the Romans, where it is said, Ex operibus non legis justificabitur omnis caro;' (By the works of the law no flesh shall be justified in his sight), it is meant thereby nulla caro: so that, non omnis,' after the rule of equipollence, should be taken for as much as 'nullus,' and then the sense should be thus, Nulli sunt Chastity capaces hujus dicti nisi hi quibus datum sit.' No man can be 'capax' of this is a gift saying, or can so pass his life without marriage, except those who have it given them, by a singular grace of God, to live chaste. · only of God. Then he proceeded further, saying, 'There be eunuchs that so were born from the mother's womb; and there be some eunuchs that have been so made by men; and there be eunuchs that have so made themselves, for love of the kingdom of heaven.' In conclusion he saith, Who, that receiveth this saying,' (thinketh that it should be inexpedient for him to marry, and that he may Singlelive chaste through the gift given him of God); let him take it and so live.' ness not So he leaveth singleness of life to all men's election, without any compelling pelled. them thereto. to be com Hereunto assenteth St. Paul: when that by many reasons he had persuaded the Corinthians to single life, finally he concludeth thus, This,' quoth he, 'say I unto you, willing that which should be for your profit, but not to bring you in bondage.' And a little before, I would,' quoth he, that all men were even as myself am. But every one hath a several gift of God, one onewise, another otherwise:' showing thereby, that unto some it is given of God to live continently, and to others to engender and procreate children, and therefore his will cannot come to effect. Which thing you may easily perceive in this, that after he had showed forth his good wish and desire, saying, I would that all men were even as I am," he putteth a conjunction adversative, that declareth an obstacle or stop, saying, 'But every man hath his proper gift of God.'s Upon this he proceedeth further, whereby you may apertly see, that he would have all men, none except, to marry, wanting the gift of continency. This,' quoth he, 'I say to the unmarried and widows; expedient it were for them to remain as I do: but if they cannot live continent, let them contract marriage; for better is Marriage it to marry than to burn.' This proveth well, that all priests, wanting con- necessary tinency of heart, had need to marry to avoid burning lust, unless they be for all inobedient to the mind of Christ that spake in Paul, in observing the traditions who lack of men. In the beginning of the same chapter also he saith, 'It is good that a nency. man should not deal with a woman: notwithstanding, for avoiding fornication,' Quisque quoth he, let every man have his wife, and every woman have her husband.' quæque, He saith here, quisque et quæque,' every man and every woman; and not dam quidam nec quædam, some man or some woman. He excepteth neither priest quædam. (1) Matt. xix. (2) Ibid. (5) Rom. ix. (3) Non omnes,' must be taken universally in Scripture. (4) Gal. ii. (6) Eunuchs three ways to be taken in Scripture. Matt. xix. (7) Velim omnes homines,' &c. 1 Cor. vii. (8) 'Sed unusquisque proprium donum habet,' &c. conti not qui Henry VIII. A. D. nor nun, but every one, both man and woman, is bound, for avoiding of burning and fornication, to marry, not having the gift given of chastity. The same also confirmeth your own law, where it is written thus, 'If any man do hold that a priest, being married, in that respect that he is married, 1538. ought not to minister in his function, be he accursed." And, ' If any man Marriage shall find fault with matrimony, and detest a faithful and devout woman lying with her husband, and think her culpable, as one that could not therefore enter into the kingdom of God, be he accursed.' And everywhere else suchlike are to be seen. left free by the pope's law. Marriage free by the coun Moreover, in Historia Tripartita' it is written, that a noble martyr of Christ permitted called Paphnutius, in the Nicene Council, when all other bishops were purposed to have enacted there, that priests should live unmarried, this holy man resisted cil of them so mightily both with reasons, and also with authority of Scripture, that then their purpose altered, and their first device could not pass. And one authority I remember was this, which he borrowed of Paul in the Second Epistle to Timothy Your devise,' quoth he, may have a semblance of holiness, but indeed, it shall be the destruction and undoing of the same.' Nice. ་ Moreover, in one of the principal histories of France, called 'Les Illustrations de Galles,' whosoever please may there read it as it standeth, within six leaves afore the end of the same; how the author with deep sorrow lamenteth the ordinance that first decreed priests to live unmarried, showing, and that amply, the miseries that have ensued in France thereby, imputing it unto Calixtus the pope, of whom he maketh a doleful mention in metre, whereof the first I yet remember, and it is thus: 'O sancte Calixte! totus mundus odit te;' &c. 'O holy Calixtus! all the world hateth thee;' which followeth in writing, to all that lust to behold therein. But what need I to make longer treatise hereof, forasmuch as you do daily both hear and see, what foul abomination ariseth in every Men will corner, of this piteous law, made by men that would presume to be wiser than be wiser God; thinking (as we ever do) that either he would not, or else for lack of wisIdom he could not, show us a sufficient law or way, to direct our life and conversation to come to the joy and resting-place by him promised, and so by us longed and looked for; whereby both we be far unreasonable in so deeming of him after our unwise wit, and he much dishonoured. The which I beseech him to help. Amen. than God. Free will joy or pain. very Unto the fifth, where ye do ask, whether I believe that whatsoever is done to deserve of man, whether it be good or ill, cometh of necessity; that is (as you construe) to wit, whether man hath free will, so that he may deserve joy or pain: I say (as I said at the beginning), that unto the first part of your riddle, I neither can nor will give any definitive answer, forasmuch as it surmounteth my capacity; trusting that God shall send hereafter others that shall be of better learning and wit than I, to indite it. As concerning the second part, where you do interpret; that is to say, whether man hath free will or no, so that he may deserve joy or pain: as for our deserving specially of joy, I think it slender or none, even when we do the very commandments and law of God. And that I am taught by our Saviour in St. Luke, where he saith thus, 'Which of you,' quoth he, having a servant that hath eared your land, or fed your beasts, will say unto him, when he cometh home out of the field, Go thy way quickly, and sit down to thy meat; and rather will not say unto him, Make ready my supper; serving thereat till I have made an end thereof, and afterwards take thyself meat and drink? Think you that he is bound to thank his servant which thus shall do his commandment? I trow,' saith he, 'nay.' 'Even so you,' saith he, when you have done all things to you commanded, say yet you be unprofitable servants, and have done that which you were bound to do.' Merits esteemed. In which words you may clearly see, that he would not have us greatly not to be esteem our merits, when we have done what is commanded by God, but rather, reckon ourselves to be but servants unprofitable to God, forasmuch as he hath no need of our well-doing for his own advancement, but only that he loveth to see us do well for our own behoof: and moreover, that when we have done his (1) 'Si quis discernit presbyterum conjugatum, tanquam occasione nuptiarum, quod offerre non debeat, anathema sit.' Distinct. 29. (2) 'Si quis vituperat nuptias, et dormientem cum viro suo fidelem ac religiosam detestatur aut culpabilem æstimat, velut quæ regnum Dei introire non possit, anathema sit.' Dist. 31. bidding, we ought not so to magnify, either ourself, or our own free will, but Henry laud him with a meek heart, through whose benefit we have done (if at any time we do it) his liking and pleasure; not regarding our merit, but his grace A.D. and benefit, whereby only is done all that in any wise is to him acceptable. And 1538. thus, if we ought not to attend our merits in doing the commandment of God, much less should we look for merit for observing of our own inventions or tra- Observditions of men, unto which there is no benefit in all Scripture (which Paul ing of calleth the word of truth and of faith) promised. God's works, no merit. Ergo tradi. tions. But here may be objected against me, that the reward is promised in many places to them that do observe the precepts of God. That I affirm to be very much less sooth. Notwithstanding such reward shall never be attained of us, except men's by the grace and benefit of Him who worketh all things in all creatures. And this affirmeth well St. Augustine, with St. Ambrose, Fulgentius, and others, as you may see everywhere in their works, and especially in the treatise called 'Unio Dissidentium,' wherein Jerome treateth 'De Gratia et Meritis.' And of St. Augustine I remember two or three right notable sentences, concerning the same. One is in the ninth book of his Confessions, in this form; Woe be to the life of men, Reward, be they ever so holy, if Thou shalt examine them, setting thy mercy aside. how it is promised Because thou dost not exactly examine the faults of men, therefore we have a to works. vehement hope and trust to find some place of mercy with thee. And whosoever recounteth unto thee his merits, what other thing doth he recount but thy benefits? O would to God all men would see and know themselves, and that he who glorieth, would glory in the Lord.' Again, in the first book," he saith thus unto God: Doth any man give what he oweth not unto thee, that thou shouldest be in his debt? and hath any man aught that is not thine? Thou renderest debt, and yet owest to no man. Thou forgivest debts, and yet losest nothing.' And therefore his usual prayer was this:3Lord give that thou commandest, and command what thou wilt.' Also in the book called Manuale Augustini,' or 'De Contemplatione Christi." he saith in this wise, 'All my hope is in the Lord's death. His death is my merit, my refuge, my health, and my resurrection. My merit is the mercy of the Lord. I am not without merit, so long as the Lord of mercy shall continue; and if the mercies of the Lord be great and rich, then am I also great and rich in merits.' how they ours. And to conclude, they be Christ's own merits and good works (as saith St. Good Ambrose well nigh everywhere) that he worketh in us, which he doth reward works, and crown; and not ours, if one should look narrowly upon the thing, and be God's, speak properly. Howbeit, they yet nevertheless are ours by him, forasmuch as and how his merciful bounty imputeth his goods to be ours; so that in this, I wot not how others do mean, who lust to sell their merits unto their neighbours, who haply have scarcely enough for themselves: but I do wholly deem and believe, according as the Scriptures, with these holy doctors and such other, do teach, wishing that men ever, for good doing, should not so much (as the common To walk people do) regard their merit or reward, for that is not the thing that engen- vilely is dereth the love of God in us, but rather maketh men to honour God in a ser- to work vile fashion, and for the love of themselves, in doing works for love of reward, Reward or for dread of pain, more than because it so pleaseth God, and liketh him: followeth whereas, if we regarded first, yea and altogether, that it is our duty to do well good (which is the keeping of his commandments), and that so we should content good his pleasure, reward should undoubtedly ensue good deeds, although we minded works no whit the same, as heat followeth evermore the fire unseparate therefrom. for And thus, we should serve God with hearty love as children, and not for meed reward. or dread, as unloving thralls and servants. Concerning free-will, I mean altogether as doth St. Augustine, that of our (1) Væ etiam laudabili vitæ hominum, si remota misericordia discutias eam. Quia vere non exquiris delicta vehementer, fiducialiter speramus aliquem locum apud te invenire indulgentiæ. Quisquis autem tibi enumerat vera merita sua, quid tibi enumerat nisi munera tua? O si cognoscerent se omnes, et qui gloriatur in Domino gloriaretur.' August. Confess. lib. ix. (2) Nunquid inops es et gaudes lucris? Nunquid avarus et usuras exigis? Supererogatur tibi ut debeas? et quis habet quicquam non tuum? Reddis debita nulli debens, donas debita nihil perdens.' Confess. v. lib. i. (3) Domine, da quod jubes, et jube quod vis.' (4) Tota spes mea est in morte Domini. Mors ejus meritum meum, refugium meum, salus vitæ, et resurrectio mea. Meritum meum, miseratio Domini. Non sum meriti inops quamdiu ille miserationum Dominus non defuerit. Et si misericordiæ Domini multæ, multus ego sum in meritis.' for merit. works; not done |