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1101 [1100]

K. Henry. 8. The aunsweres of Iohn Lambert to the Byshops Articles.

MarginaliaThe spirite of Christ, & the spirite of the papistes farre vnlike.it should soone alter them from such hawtie language & doting, and cause them to turne a new leafe: for that spirit is ful of softnes and lenitie, lowlines and humilitie, pacience & temperancie, voyde of all wilfulnes & tiranny, yea, it should cause them not to preuent, but easily to follow the counsaile and doctrine of Christes Apostles, and holy saintes that be their interpretours. As S. Paul which writyng vnto the Thessalonians, would them all, to proue all things, and to reteyne or hold that onely, which is good, in refraynyng frō all that hath semblaunce of euill. Marginalia1. Thess. 5. And S. Iohn would haue Christen people, to try the spirites of thē that should speake whether they were of God or no. MarginaliaChristians bydden to try spirites.
1. Iohn. 4.
Also he writing in an other epistle vnto a noble woman & vnto her children, sayth: If any person shall come vnto you, bringyng with them the doctrine that is not of Christ, receiue hym not into your house, ne make hym any chere. Marginalia2. Iohn. 1. So that in this he woulde haue women to knowe the doctrine of Christ, and to loue that, refusing to geue credence vnto forayne teaching, not sauouring the same.

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In the i. Epistle also to the Corinthians, S. Paule writyng in generall to all the inhabitants of that city, saith: Brethren, be you not children in wit and vnderstanding, but as concernyng maliciousnes, be you children. In wit I would haue you perfite: Marginalia1. Cor. 14. and why? Verily for none other cause, but that we should (as he writeth vnto the Hebrues) haue discretion to iudge the good from ill, & the ill from the good, and so to be lyke men differing from beastes, accordyng to þe saying of the prophet: See that you be not lyke vnto an horse or a mule which lacke vnderstandyng. MarginaliaPsal. 32. And we should pray with hym, in an other Psalme: O Lord teach me the way that I should walke in, for I lift vp my soule vnto thee. MarginaliaPsal 143

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Saint Chrisostome accordyng vnto this, in a certayne of his Commentaries vpon Mathew, the booke is called Opus imperfectum, writeth after this fashion, so neare as my remembraunce doth serue, and certayne I am that I shall not misreport hym, and that I wyll be tried when so euer it shall please you to bring the booke. MarginaliaChrisost. in opere imperfecto. The priestes that were Phariseis in the tyme (sayth he) of Christ, made an ordinance, that whosoeuer should knowledge Iesus to be Christ should be accursed and excommunicate. If then the Phariseis or Priestes that now do occupy their rowmes, should make a lyke ordinance, because they would not haue Christes doctrine to be professed for hindryng of their lucre, should we therfore geue in all poyntes credence vnto them, and leaue of to seke after the knowledge of Christes doctrine? MarginaliaAuthoritie of rulers will not discharge our ignorāce. Nay truly, Why (quoth he) shall we not be excused herein by ignoraunce, seyng we be forfended by the rulers to haue knowledge? He aunswereth, no verily: for if (sayth he) when thou desirest to buy cloth, thou wilt not be content to see one Marchaunts ware, but goe from the first to the second, from the second to the third and so farther, to know where is the best cloth and best cheepe: thou vsing such carefull diligence for a temporal profite art well worthy great reproche, that wilt be more remisse and negligent for thy soule health. Seeke therfore about from one Doctor or teacher vnto an other, that thou mayest know who doth most duely and truely teach Christ, and hym follow, accordyng to the saying of the Apostle: Proue all and hold the good: Marginalia1 Thess 5. and as it is sayd in the Gospell, that thou mayest know: Qui sunt probati nummularij, & qui non. MarginaliaMath. 25. That is to witte, know who be true or lawfull chaungers or coyners, and who be not.

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He also addeth an other similitude or parable. MarginaliaChrysost. ibid. When thou goest (quoth he) a iourney, not knowing perfitely the way thou wylt, lest thou should fayle of the right way, enquire of one man and after of an other, and if thou shouldest chaunce to go somewhat wyde, yet thou wilt not so leaue of thy iourney vndone, but make inquisition agayn, to come where thou wouldest rest: So likewise (sayth hee) ought we to seeke about intentiuely for the welth of our soule: Qui sunt probi clauigeri, & qui non, that is to saye, who are the right key bearers and who not: meanyng thereby the key beares, Christes Apostles, and berers of his testimonie or message. Whiche saying, although it were written of no autenticall author (howbeit, it is written euen of hym whō I shewed you in the sayd worke) but vttered of one that were in litle estimatiō, euery indifferent person hauyng wyt and reason, would assent (I doubt not) that it is full true.

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MarginaliaPsegmata Chrisost. The same author also, in an Epistle whiche you shall finde in a worke called Psegmata Chrysostomi, sheweth (as I remēber) how certain men deemed ill of hym, for because he did study Origines workes, whiche afore was condemned for an hereticke: MarginaliaLawfull to read and try all bokes. but he maketh an Apologie to the same shewyng that Christian men ought not to be reprehended for so doyng. In which Apologie he bryngeth for his defence, the saying of Paul aboue rehearsed. Proue all thinges. &c. MarginaliaHierome. Likewise did S. Hierome, I wote not well in what place of his workes, but you shall finde it in a treatise called vnio dissidentium where hee entreateth De mandatis homi num. When it was obiected agaynst hym that he retained by hym the workes of Eusebius and of Origene studying vpon them: he bryngeth for hym that it was so lawfull, the sayd place of the Apostle, makyng therwith an aunswere worthy to be greatly noted:

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The same is also reported in the booke called Ecclesiastica historia, or els Historia Tripartita. I wot not now precisely whether. 

Commentary  *  Close

Lambert is having to quote authors from memory in his replies. He is referring to Eusebius' ecclesiastical history and the Historia tripartita, which is a Latin translation of three continuations of Eusebius.

So that these and other moe authorities of the Scripture, and semblable ensamples of holy interpretours, shall proue, that I and other may safely (no good law inhibityng, vnles constitutions Pharisaicall (read and search the workes, not onely of Luther, but also of all other, bee they neuer so ill or good: namely seyng I am a Priest, whō the Byshop of Norwich ought not to haue admitted into orders, vnles he had seene me to haue had iudgement to discern good from ill, neither ought any of you to gyue orders to any such, in whom you do not fynde lyke habilitie for to iudge the light from darkenes, and the truth from falshode: and therfore, if for this you would punish me, I can not see but you shall condemne your selues, iudgyng rather of sensuall pleasure then of equitie, whiche in men of your order, were a great shame and much vncomely.

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MarginaliaAunswer to the third article. À Vnto your thyrd demaund, where you do aske whether I was constitute Priest, and in what dioces, and of what Byshop: MarginaliaLambert made priest in Norwich I say that I was made Priest in Norwhich, and of the Bishops Suffragan of the same dioces.

MarginaliaAunswere to the fourth article.
Mariage of priestes whether it be lawfull and expediēt.
À Vnto the fourth, wherein you do demaund, whether it be lawful for a Priest to mary a wyfe, and whether a priest in some case be bound by the law of God to mary a wyfe: I say that it is lawful, yea, and necessarye for al men that haue not giuen to them of God, the gift of chastitie, to mary a wyfe, and that sheweth both Christ and S. Paule. In the xix. of Mathew Christ speakyng vnto the Phariseis that came for to tempt hym, in the conclusion, sayth in this wise: Whosoeuer, shall forsake his wyfe except it be for fornication, and marieth an other, committeth adultrie, and whosoeuer maryeth her so forsaken, committeth adultrie. MarginaliaMath. 19.

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With that speaketh his disciples: If thus the case stād betwixt a man and his wyfe: it shall be hurtfull and not expedient to contract matrimony. He made answer: Euery mā cannot away with that saying, but they vnto whom it is geuen of god: MarginaliaMath. i9. Meanyng that euery man could not abide single or vnmaried, but such vnto whom was geuen of God a speciall grace so to continue. And if with your better aduise I might be somewhat herein bolde, I would suppose that where as he doth say: Non omnes sunt capaces huius dicti (Euery man can not away with that saying) MarginaliaNon omnes, taken vniuersally in scripture. this worde Non omnes, ought to be here taken lyke as it is in many other places of Scripture, as where in the Psalme it is said: Non iustificabitur in conspectu tuo omnis viuens. It is mēt that no person liuyng shalbe iustified afore God. And in the Epistle to the Galathians, and to the Romaynes, where it said: Ex operibus legis nō iustificabitur omnis caro. MarginaliaGal. 2.
Rom. 9.
(By the workes of the law, no flesh shalbe iustified in his sight) it is ment therby nulla caro, so that non omnis, after the rule of equipollence, should be taken for as much as nullus: and then the sence should be thus: Nulli sunt capaces huius dicti, nisi hi quibus datum sit. MarginaliaChastitie is a gifte onely of God. No man can be capax of this saying, or can so passe theyr lyfe without mariage, except those whiche haue it geuen them by a singular grace of God to lyue chaste.

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Then he proccedeth further saying: MarginaliaMath. 19.
Gelded men three wayes to be taken in scripture.
There be gelded mē that so were borne from their mothers wombe: and there bee some gelded men, that haue bene so made by men: and there be gelded men that haue so made themselues, for loue of the kingdome of heauen. In conclusion he saith: who that receiueth this saying, thinking that it should be vnexpedient for hym to mary, and that he may lyue chaste thorow þe gift geuen him of God let hym take it, and so liue. MarginaliaSinglenes ought not to be compelled. So he leaueth singlenes of lyfe to all mens election, wtout any compelling them theroto.

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Hereunto assenteth S. Paule, when that by many reasons he had perswaded the Corinthians to single lyfe. Finally, he concludeth thus: This (quoth he) say I vnto you, willing þt which should be for your profite: but not to bring you in bondage. Marginalia1. Cor. 7. And a little afore: I would (quoth he) þt all men were euen as I my selfe am. But euery one hath a seuerall gifte of God, one wise, an other otherwise, shewing therby, that vnto some it is geuen of God to liue continent, and to other for to engēder and procreat children, and therfore his will can not come to effect. Which thing you may easely perceiue in this: that after he had shewed forth hys good wish and desire, sayng: Velim omnes homines. &c. Marginalia1. Cor. 7. I would that all men were euen as I am: he putteth a coniunction aduersatiue, that declareth an obstacle or stop, saying: Sed vnusquisque proprium donum habet. &c. But euerie man hath his proper gifte of God.

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Vpon this he procedeth further, wherby you maye apert-

ly
DDDiij.
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