I deny your argument by your leave: yea if it be by faith, as ye say, it is muche sure, quia certitudo fidei est maxima certitudo as Duns and other school Doctors say: that there is a great discrepance between certain knowledge,1 and clear knowledge: for that may be of things absent that appear not, this requireth the presence of the object,2 I mean of the thing known so that I certainly and surely know the thing which I perfectly believe, though I do not clearly and evidently know it. I know your school subtleties, as well as you, which […] as though enigmatical knowledge, that is to say, dark and obscure knowledge might not be certain and sure knowledge because it is not clear, manifest and evident knowledge: and yet there hath been (they say) qui zelum Dei habuerunt, sed non secundum scientiam, which have had a zeal, but not after knowledge. Truth it is, there hath been such, and yet be to many to the great hinderance of Christs glory, which nothing doth more obscure, then an hot zeal accompanied with great authority without right judgement. There have bene also, Qui scientiam habuerunt absque zelo Dei, qui vivitatem Dei in iniustitia detinentes plagis vapulabunt multis, dum voluntatem Domini cognoscentes, nihil minus quàm, faciunt, I mean not among Turks and Saracens that be unchristened, but of them that be christened▪ and there have been also that have lost scientiam Dei, id est, spiritualem divini verbi sensum, quam prius habuerunt. i. The spiritual knowledge of Gods word which they had before, because they have not ensued after it, nor promoted the same, but rather with their mother wits have impugned the wisdom of the father, and hindered the knowledge thereof, which therefore hath been taken away from them, ut justificetur Christus in sermonibus suis, & vincat cum judicatur, threatning Math. 13. Ei vero, qui non habet, etiam quod habet, id est, quod videtur habere, auferetur ab eo, cum abuti habito, vel non bene uti, sit non habere, nec non sit verum illud quoue, non habitaturam, videlicet sapientiam in corpore peccatis subdito, qui adhuc & si carnaliter sapiant plus satis, at stat, sententia, nem••e carnalem & Philosophicam scripturarum intelligentiam, non esse sapientiam Dei, quae à sapientibus absconditur, paruulis revelatur.
I deny your argument by your leaue: yea if it be by fayth, as ye say, it is muche sure, quia certitudo fidei est maxima certitudo as Duns and other schole Doctours saye: that there is a great discrepaunce betweene certayne knowledge,1 and cleare knowledge: for that may be of thinges absent that appeare not, this requireth the presence of the obiect,2 I meane of the thinge knowne so that I certainely and surely know the thing whiche I perfectly beleeue, though I doe not clearely and euidently knowe it. I know your schole subtleties, as well as you, whiche 〈…〉 as though enigmaticall knowledge, that is to saye, darcke and obscure knowledge might not be certayn and sure knowledge because it is not cleare, manifest and euident knowledge: and yet there hath bene (they say) qui zelum Dei habuerunt, sed non secundum scientiam, which haue had a zeale, but not after knowledge. Truth it is, there hath bene suche, and yet be to manye to the great hinderaunce of Christes glorye, whiche nothing dothe more obscure, then an hote zeale accompanyed with great authoritie without right iudgement. There haue bene also, Qui scientiam habuerunt absque zelo Dei, qui viuitatem Dei in iniustitia detinentes plagis vapulabunt multis, dum voluntatem Domini cognoscentes, nihil minus quàm, faciunt, I meane not among Turkes and Saracens that bee vnchristened, but of them that be christined▪ and there haue bene also that haue lost scientiam Dei, id est, spiritualem diuini verbi sensum, quam prius habuerunt. i. The spirituall knowledge of Gods word whiche they had before, because they haue not ensued after it, nor promoted the same, but rather with theyr mother wits haue impugned the wisedome of the father, and hindered the knowledge thereof, whiche therefore hath bene taken away from them, vt iustificetur Christus in sermonibus suis, & vincat cum iudicatur, threatning Math. 13. Ei vero, qui non habet, etiam quod habet, id est, quod videtur habere, auferetur ab eo, cum abuti habito, vel non bene vti, sit non habere, nec non sit verum illud quoue, non habitaturam, videlicet sapientiam in corpore peccatis subdito, qui adhuc & si carnaliter sapiant plus satis, at stat, sententia, nem••e carnalem & Philosophicam scripturarum intelligentiam, non esse sapientiam Dei, quae à sapientibus absconditur, paruulis reuelatur.
- 1Answer.Aunswere.
- 2i. The […] the most […] certain […]. Certain knowledge. Clear knowledge. M. Latimer not […] of the […] Which […] had knowledge without any […], while th•y knowing the will of God, do nothing the• after. 1. […], that al•o which he […] as not to have it. And also seeing it is true, that Gods […] will not dwell in a body subject to sin, albeit he abound in carnal wisdom to much yet the same ••rnall and Philosophical understanding of Gods […], is not the wisdom of God, which is hid from the wi•e and i• revealed to little ones. Every Preacher ought to be su•e of the truth. There be many truths, whereof a good man may well be ignorant. There be many things in Scripture in the profundities whereof a man may wade to far▪ Against preachers which take upon them to define great subtleties and high matters in the Pulpit. Vain subtleties and questions to be declined. Simple and plain preaching of faith, and of the fruits thereof. Foolish humility.i. The 〈…〉 the most 〈…〉 certayn• 〈…〉. Certa•ne knowledge. Cl•are knowledge. M. Latimer not 〈…〉 of the 〈…〉 Which 〈…〉 had knowledg without any 〈…〉, while th•y knowing the will of God, doe nothing the• after. 1. 〈…〉, that al•o which he 〈…〉 as not to haue it. And also seing it is true, that Gods 〈…〉 will not dwell in a body subiect to sinne, albeit he abound in carnall wisedome to much yet the same rnall and Philosophicall vnderstanding of Gods , is not the wisedome of God, which is hidde from the wie and i reuealed to litle ones. Euery Preacher ought to be sue of the truth. There be many truthes, whereof a good man may well be ignoraunt. There be many thinges in Scripture in the profundities whereof a man may wade to farre Agaynst preachers which take vpon thē to define great subtilties and highe matters in the Pulpit. Vayne subtilties and questions to be declined. Simple and playne preaching of faith, and of the fruites thereof. Foolishe humilitye.
