se what confession auayleth without absolutioÌ„ But if they do nat seperate the receyuing of absolution from confession they muste nedes thynke that faythe is a parte of penauÌ„ce For absolution is nat receiued but by fayth And that absolution is nat receiued but by faythe it may be proued by Paule whiche teacheth that the promyse can nat be receiued but by faythe Howe absolution is the promyse of the remission of synnes Therfore it dothe necessarily require faythe And we do nat se howe he can be sayde to receiue absolution whiche dothe nat assente and agre to it And what other thyng is it nat to agre to the absolution then to accuse god of a lye If the barte dothe doubte it thynketh that those thynges be vncerteyne vayne whiche god dothe promise Therfore it is wrytten in the epistle of Iohan whosoeuer beleueth nat god maketh hym a lyer because he dothe nat beleue in the testimonye whiche god hathe witnessed of his sonne Secondaryly we suppose that our aduersaries do graunt that remission of synnes is eyther parte or the ende or terminus ad queÌ„ as they vse to speake of penauÌ„ce or repentauÌ„ce ergo that thyng wherby remissioÌ„ of synnes is receyued is of ryght added to the partes of penaunce But most certayne it is most vndoubted although al the gates of helle wolde crye agaynste it that remission of synnes can nat be receiued but only by fayth whiche beleueth that sinnes be forgyuen for Christê sake according to that sayeng of Paule to the Romaines whom god hathe set forthe a propitiator by faythe in the bloude of hym Also in the fyfthe to the Romaynes By whom we haue waye throughe faythe into grace c. For the troubled arraryed coâ—icence can nat plede nor laye agaynste the wrathe of god theyr owne workes or loue but so is only the conscience made quiete when it receiueth the mediatour Christe and beleueth the promises gyuen for hys sake for they do nat perceyue what remission of synnes is or howe it cometh to vs which dreame that hartes be set at peace without faythe in Christe Peter alledgeth out of Esaye thys sayeng whosoeuer shall beleue in hym shall nat be confounded or ashamed â–ª Wherfore hypocrites muste neues be confounded which truste that they receiue remission of synnes for theyr owne workê and nat for Christes sake And Peter sayth in the actes To him all the prophetes beare witnes that al whiche beleue in him do receiue remission of synnes throughe his name It coulde nat be spoken more manifestly than yâ— he sayth throughe his name And he addeth all that beleue in hym We do only therfore thus receiue remission of synnes through the name of Christe that is to wete for Christes sake â–ª and nat for any meritê or workes of our owne And this is so done when we beleue that synnes be forgyuen vs for Christes sake Our aduersaries crye out that they be the churche that they do folowe the coÌ„sent of the church But Peter here in thys our cause alledgeth also the coÌ„sent of the churche To him sayth he al the prophetes beare wytnes that by his name they receiue remission cÌ„ Undoubtedly the consente of the prophetes is to be iudged the consente of the vniuersall churche We do neyther grauÌ„t to the byshop of Rome neither yet vnto the church power or authoritie to decre agaynst this coÌ„sent of the ê“phetes But the Bulle of Leo byshop of Rome do openly condempne this article of remission of sinnes our aduersaries do also coÌ„dempne it in theyr confutation By whiche thynge it appereth what maner churche theyr churche is to be iudged whiche not onely with decrees disalowe this sentence that remission of synnes is purchased by faith not for our workes but for Christ but also coÌ„maunde to destroy that sentence and opinion with violence and with the swerde They coÌ„mauÌ„de also with all kynd of crueltie to destroye the good men whiche be of the same opinion and mynde But they wyll saye that they haue greate and famous authours for them as maister Duns Gabriel â–ª and other lyke the sayenges also of fathers â–ª whiche be recited in the decrees but maymed and vnperfecte Certes if we shulde falle to numbring of testimonies they haue the better bande For there is a great rablement of tryfelyng wryters vpon the mayster of the Sentencies whiche do euen as it were conspire to gether in defendyng these figmentes lyes of the merite of attricion and of workes and the thynges whiche we haue here to fore recyted But let no man be moued with the multitude of them For thauctoritie is not greate of the late wryters whiche were not the fathers of theyr owne wrytynges but onely embesylyng and robbyng the olde fathers dyd shyfre and turmoyle opinions forth of one boke in to an other They vsed no maner iugemeÌ„t but only after the fashyon of the Senatours whiche were called Pedarij without any wordes allowed the errours of them that had writen before whom they perceyued not We therfore wyll not be afraide to set this sayenge of Peter who allegeth the consente of the prophetê agaynst the legions of sententiaries be they neuer so manye And to this preachynge of Peter is added the testimonie of the holy gost For thus sayth the texte Adhuc loquente Petro uerba haec cecidit spiritus sanctus sup omnes qui audiebant uerbum .1 And as Peter was yet speakynge these wordes the holy ghoste lyghted vpon al them which dyd heare the worde Let all good godly consciences therfore knowe that this is the coÌ„maundement of god that they shulde beleue theyr synnes to be freelye forgyuen them for Christes sake and not for our owne workes And with this coÌ„maundement of god let them strengthen and susteyne them selues agaynst desperation and agaynst the terrours of synne and of deathe And let them knowe that this senteÌ„ce opinion hath always remayned in the churche amoÌ„ge holy and good men sythe the begynnynge of the worlde For Peter dothe clearely alledge the consent of the prophetes And the writynges of thapostles testifie that they were of the same mynde we haue also testimonies of the fathers For Barnarde sayth the sawe in playn and open wordes Necesse est enim primo omnium credere quod remissionem peccatoruÌ„ habere noÌ„ possis nisi per indulgeÌ„tiam dei sed adde adhuc ut credas hoc quod per ipsum peccata tibi donantur Hoc est testimonium quod ê‘hibet spiritus sanctus in corde tuo dicens dimissa sunt tibi peccata tua Sic enim arbitratur apostolus gratis iustificari hominem per fidem .i. For it is necessarye fyrste of all to beleue that thou canste not haue forgyuenes of synnes but by the indulgence of god but adde yet hereunto so that thou doste beleue this also that by hym thy synnes be forgyuen the. This is the testimonie which the holy ghost heareth in thy herte
but a newe founde halydaye and a straunge sayeng euen in his tyme. So many wycked opinioÌ„s hang in vowes as that they deserue remission of synnes iustification that they be the christian perfection that they kepe the counselles and the coÌ„maundementes that they haue super fluiâ—e of good workes All these thynges syth they be false and coÌ„trary to Christes doctrine make vowes to be vayne and of none effecte Of the power of the churche GReate disputacions haue ben of the power of bisshoppes iÌ„ which many men haue confusely mengled togyther the power of the churche and the power of the swerde Of this confusion great batailles greate vnquietnes haue proceded whiles bysshoppes bâ—arynge themselues bolde vpon the power of the keys nat allouly haue institute and begonne newe honours of god nat only haue burdonned consciences with reseruation of cases and with violente excoÌ„munications and cursynges but also haue translated and remoâ—ed the kyngdomes of the worlde and gon aboute to take awaye thempire from themperours Well disposed and learned men haue reproued these vices in the churche longe sythen Therfore our preachers to thentente to conforte coÌ„sciences were constrayned to shewe the difference of the ecclesiasticall power and of the power of the swerde haue taughte that eyther of them because of goddes coÌ„maundement is to be had in greate reuerence and honoure as hyghe benefites of god vpon earthe And thus our lerned men thynke this is theyr opinion that the power of the keys or the power of bysshoppes accordyng to the gospell is a power or coÌ„maundemeÌ„t of god to preache the gospell to remitte and retayne lose and bynde synnes and to ministre sacramentes For with that coÌ„maundement Christe sendeth forthe his apostles sayeng as my father hathe sente me euen so I sende you Take the holy ghoste whose synnes ye remitte they be remitted whose synnes ye holde styll they be holden styll Also in the gospell of Marke he saythe Go preache the gospell to euery creature cÌ„ This power is put in execution only by teaching or preachyng the gospell and by ministryng the sacramentes eyther to a multitudeê or elles to one man by hym selue accordyng to his vocation and callyng for here be graunted nat corporall thynges but eternal thynges as eternal ryghtuousnes the holy ghoste eternall lyfe These thynges can nat chauÌ„ce or come but by ministration of the worde and of the sacramentes as Paule saythe The gospell is the power of god to saluation vnto all that beleue therfore sythe the power of the churche graunteth eternall thynges and is exercised only by ministration of the worde it lettith nat ciuile administracion Lyke as the crafte of singynge nothyng lettith ciuile or politicall administration for politicall administration gothe about other thynges then dothe the gospell For the gouernour or ruler defendeth nat myndes but bodies and bodely thynges agaynste manifeste iniuries and restreyneth men with the swerde and corporal paynes to thentente to kepe ciuile iustice and peace Therfore the power of the churche the ciuile power may nat be mixed and confounded together The power of the churche hathe his coÌ„maundemente to teache the gospell and to ministre the sacramentes Let it nat breake into anothers office let it nat translaâ—e altere the kyngdomes of the worlde as the byshops of Rome haue done let iâ— nat abrogate and defete lawes of princes let it nat take awaye due and laufull obedience of the subiecte to his prince let it nat interrupte iudgementeâ— of any ciuile ordenaunces or contractes let it nat prescribe ne appointe lawes to gouernours of the fourme and facion of the comon welthe as Christe saythe My kyngdome is nat of this worlde Also in an other place he sayth Quis me constituit iudicem aut diuisorem super vos that is to say Who made me iudge or deuider ouer you And Paule saith to the PhilippiaÌ„s Our policye or coÌ„uersation is in heuen And to the Corinthes The armure or wepons of our cheualry be nat carnall but mighty through god to destroy cogitacioÌ„s and thoughtes cÌ„ After this sorte do our men diuide they offices and dueties of bothe these powers and teache to honour them bothe and do acknowlege that eche of them is a gyfte benefite of god If byshops haue any power of the swerde that power haue they nat as bysshoppes by the coÌ„maundemeÌ„t of the gospel bu by mannes lawe gyuen to them of kynges and emperours to the ciuile ministration of theyr owne goodes So that this is another office thaÌ„ is the ministratioÌ„ of the gospel Therfore when soeuer question is made of the iurisdiction of byshopps the empyre and temporall power ought to be deuided and distincted from the ecclesiastical iurisdiction Undubtedly after the gospell and after goddes lawe no iurisdiction belongeth to byshoppes that is to saye to them to whom is coÌ„mitted the ministration of the worde and of the sacrameÌ„tes saue only this power to remitte and lose siÌ„nes and also to discerne and iudge doctrines and to reiecte a doctrine contrary to the gospel and to exclude and shytte out froÌ„ the coÌ„munion of the church wyckedmen whose wickednes is knowen and this muste be with the worde without mannes violence In these thynges the congregations or churches owe of dutie and be by the law of god bounden to submitte them selues and to shewe obedience accordyng to that sayeng of Christe who hearith you hearith me But when they teache or ordeyne any thynge agaynste the gospell then the congregations haue a coÌ„maundemente of god prohibitynge obedience As this beware of false prophetes and Paule to the Galathians If an aungell from heuen wolde preache or shewe any other gospell accursed be he Also to the Corinthes we can nothynge do agaynste the truthe but for the truthe Also in another place he sayeth Power is gyuen to vs for edification and nat for destruction So also do the canon lawes coÌ„maunde 2. D. 7. cap. Sacerdotes et cap. Oues And. S Austine against the epistle of Petilian sayeth If catholique by shoppes be deceiued any where by chaunce and thynke any thyng agaynst the canonical scriptures of god we ought nat to consent vnto theÌ„ If byshops haue any other power or iurisdictioÌ„ as in cognisauns of plee or in determinynge of certayne causes as of matrimony or of tythes they haue it by mans lawe wherin when the ordinaries fayle to do theyr dueties because eyther they wyll nat or can nat prynces be compelled yea whether they wyll or nat to see the lawe ministred to theyr subiectes for peace to be hodde amongest them Moreouer it is disputed whether byshops or pastours haue ryght and auctorite to ordeyne ceremonies in the churche and to make lawes of meatê of holy dayes and degrees of ministers or orders c. They that ymagin this auctorite to be in byshops alledge and bryng for them this testimonie and auctoritie of scripture Yet
through faythe Ergo by fayth in Christe we receyue remissioÌ„ of synnes and we can nat lay agaynste the yre of god our loue and our workes Secondly It is certayne yâ— synnes be remitted because of Christ our mercystocke 〈◊〉 whoÌ„ god hath ordeined to be a mercistocke And Paule addeth through faythe wher fore this mercystocke shal ayde vs if by fayth we stycke to the mercy promysed in hym and plede it in arreste of the iudgement and yre of god And to this purpose it is wrytten ad Hebreos .4 hauiÌ„g a byshope cÌ„ let vs approche with truste He byddeth vs approche to god nat by trust of our owne meritê but by trust of our byshop Christe Ergo he requyreth fayth Thyrdly Peter in the actê cap. x. sayeth thus To hym al the prophetes bere wytnes that all whiche beleue in him receyue remission of synnes through hys name Howe myght he speke it more clearly we receyue he sayteh remission of synnes throughe hys name that is to say for his sake Ergo nat for our merites nat for our contricion attricion loue ceremonies workes And he addeth that beleue in hym Ergo he requyreth fayth For we caÌ„ nat cleaue to the name of Christ but by fayth Furthermore he alledgeth the coÌ„sent of al the prophetes This is truly to allege the authoritie of the church But of this place we shal speake here after in the tytle of penaunce Fourthly RemissioÌ„ of synnes is a thyng promised for Christ. Ergo it can nat be receyued but by fayth only For the promyse can nat be receyued but by only fayth RomÌ„ 4. Therfore is it by fayth to the ende it may be a sure promyse hangyng vpon grace as who shuld say If the matter shulde hange vpon our merites the promyse were vncertayne and vnprofitable because we can neuer determyne when we haue merited ynoughe And that the assayed conscience vnderstande ryght wele Therfore Paule sayth Galat. 3. God hath concluded all thyngê vnder synne that the promise through the faythe of Iesu Christe myght be gyuen to the beleuers Here he plucketh away merite froÌ„ vs because he sayeth that all be gylty and concluded vnder synne then he addeth that the promyse meanyng of remission of synnes and iustificacion is gyuen and telleth howe the promysse may be receyued that is to say by faythe And thys reason taken out of the nature of promysse is moste chief with Paule ofte repeted Nor there can nat be any thyng inueÌ„ted or feined to auoyde this argument of Paule wherfore let nat godly myndes suffre them selues to be dryuen from thys opinion that by onely faythe we receyue remission for Christ. For in this they haue a sure and ferme coÌ„solacion agaynst the terrours of synne and agaynst euerlastyng death and agaynst all the gates of helle And syth by only faythe we receyue remission of synnes and reconciliacion for Christe ergo only fayth iustifieth because the reconciled be reputed ryghtwyse and the chyldern of god nat for theyr owne clennes â–ª but through mercy for Christ if so be that we cleaue to thys mercye by fayth and therfore the scripture recordeth that by faythe we be reputed ryghwyse we wyll adde therfore authorities fyrste of scripture theÌ„ of doctours that shal clearely testifye that onely fayth is the very iustice by whiche we be reputed iuste before god that is to say nat because it is a worke worthy of it selfe but because it receyueth the promisse by whiche god hath promised that for Christ he wyll be mercifull to the beleuers in him or be cause it beleueth that Christe is made for vs by god a wysdom iustice sanctificacion and redempcion Paule in the epystle to the Romanes disputeth principally of thê place and propouneth that we be frely iustified by fayth if we beleue that god is pacified with vs for Christe And in the thyrde chapitre he bryngeth in this proposicion whiche conteyneth the sum of his hole disputacion Arbitramur igitur hominem fide iustificari non ex operibus legis .i. we iudge therfore that maÌ„ is iustified by â—ayth and nat by the workes of the lawe Here the aduersaries do iÌ„terprete the workê of the lawe to be the Leuitical ceremonies But Paule nat only speketh of the ceremonies but of the hole lawe For he alledgeth a litle after forth of the Decalogie Non concupisces .i. thou shalte nat couet Moreouer if the morall workê myght deserue remission of synnes and iustificacion then neded nat Christe nor the promise then all were to no purpose that Paule speketh of promyse He shulde wryte also amys to the Ephesians that we be saued frely and that it is a gyfte of god and procedeth nat of workê Also Paule alledgeth Abraham he alledgeth Dauid But these had a coÌ„mauÌ„dement of god of circumcision wherfore if any workes iustifyed it was necessary that tho workes whiche then were commaunded shulde haue iustifyed But Austyne doth ryghtly teache that Paule spake of the hole lawe as he disputeth copiously in his boke de spiritu litera where at last he sayeth thus His igitur coÌ„sideratis pertractatisâ—â— pro viribus quas dominus donare dignatur colligimê° non iustificare â—ominem preceptis bone vite nisi per fidem Iesa Christi .i. These therfore consydered and handled accordyng to the power whiche god vouchsaueth to gyue vs we gather that man is nat iustifyed by the preceptes of good lyfe but by faythe of Iesu Christe And leaste we shulde thynke that this sentence fell from Paule vnwares that fayth iustifieth he mainteyneth and confyrmeth it with a longe disputacyon in the fourthe chapitre to the Rom. And after he repeteth it in all the epystles In the .4 chap. to the Romanes he sayeth thus Operanti merces non imputatur secundum graciâ— sed secundum debitum Ei autem qui non operatur credit autem in eum qui iustificat impium reputatur fides eius ad iusticiam .i. To him that worketh is geueÌ„ a rewarde nat of fauour but of dutie CoÌ„trary wyse to him that worketh nat but trusteth on hym that iustifieth the wycked hys beleue is accompted for ryghtwysnes Here he clerely pronounceth that very faythe is accompted for ryghtwysenes Faythe then is the thynge whiche god pronounceth to be ryghtwysnes and he addeth that it is frely imputed And he denieth that it can be frely imputed if it shuld be due for workes Ergo he also excluded the merite of morall workes For if to these were due the iustifycacion before god faythe shuld nat be accompted ryghwysenes without workes And after he sayeth â–ª For we saye that fayth was iÌ„puted to AbrahaÌ„ for ryghtwysnes In the fyfthe chapitre he sayeth Iustifyed by fayth we haue peace towarde god .i. we haue quyet and glad consciences before god Roma 10. with the harte it is beleued for ryghtwysnes Here he pronounceth faythe to be the iustice of the harte Gal. 2. Nos in Christo hesu credimê° vt
for Christis sake through mercy they shulde obteyne eternall lyfe and not for these ceremonies or seruices because god dothe onely approue the honours and seruices instituted by his owne worde whiche be stronge effectual in fayth ⧠Of the power of the Churche HEre oure aduersaries make a foule cryenge oute do bragge stoutely of the priuileges and liberties of the churche and at laste adde this conclusion All thingê be vayne whiche in this presente article be alledged agaynst the libertie of churches of preestes This is a false accusation and a starkelye For we disputed of other matiers in this article whiche god dothe allowe as iustice and to charge and lade coÌ„sciences so that it were synne to leaue them vndone All these thingê euen one place in the Actê doth teache where the apostles saye that hertes be purified and made cleane by fayth And afterwardes they forbydde to laye on a yocke and shewe howe great ieoperdie it is where they make it a very greuous and haynous offense of them whiche lade and ouercharge the congregation Why do ye tempte god say they But aduersaries be nothynge aferd with this thunder and sore sentence whan they with violence defende theyr owne traditions and wycked opinions For heretofore also they haue condeÌ„ned our .xv. article in whiche we dyd put that traditioÌ„s do not merite remission of synnes And here they saye that traditions do helpe to eternall lyfe Do they merite remission of synnes Be they seruices whiche god dothe allowe as iustices Do they quickeÌ„ the hertê Paule in his epistle to the Collossianes doth therfore deny that traditions be aduayllable or helpyng to eternal iustice and eternal lyfe because meate drynke apparayle such other be thynges decayenge and peryshynge with vse and occupyenge But eternall lyfe in the herte is wroughte by eternall thynges that is to witte by the worde of god and the holy ghoste Let our aduersaries therfore declare if they can howe traditions helpe to eternall lyfe And for asmoche as the gospel dothe euidently witnesse that there oughte not traditions to be layde vpon the churche to merite remission of synnes or to be seruicê whiche god dothe allowe as iustice or to charge consciences so that it shulde be iudged synne to leaue them vndone our aduersaries shall neuer be able to proue that byshops haue power and auctoritie to institute suche honours and seruices But what power the gospell dothe gyue to byshoppes we haue shewed in our confession They whiche de byshoppes nowe a dayes do nat execute the offices of byshops according to the gospell but they be byshoppes accordyng to the policie and ordenaunce in the canones which we do nat rebuke But we speke of a bysshop accordyng to the rule of the gospell And that olde diuision of power into power of ordre and power of iurisdictioÌ„ pleasith vs verie wel The bysshop therfore hathe power of ordre that is the ministration of the worde and of sacramentê He hath also power of iurisdiction that is to say auctoritie to excommunicate those that haue committed open crymes and agayne auctoritie to assoile them if they wyll conuert desyre absolution But neyther haue they tyrannicall power that is to say without any certayne lawe but they haue a certayne coÌ„maundement I meane the vndoubted worde of god whiche they oughte to teache and accordyng to it to vse theyr iurisdiction Wherfore it folowith nat although they haue some iurisdiction that they may institute newe honours and seruices For ceremonies and seruices nothynge apperteyne to iurisdiction And they haue a worde and a coÌ„maundement howe farre forthe they ought to excercise theyr iurisdiction whiche is if any man haue coÌ„mitted and trespassed agaynst the worde whiche they haue receiued of Christe Howbeit in our coÌ„fession we haue added also howe farre forthe it is laufull for theÌ„ to make traditions that is to wete nat as necessary seruices but that there myght be an ordre in the churche because of tranquilitie And these ought nat to bynde and entangle coÌ„sciences as though they dyd coÌ„maunde necessarie honours and seruices as Paule teachith when he sayeth Stande faste in the libertie in whiche Christe hathe deliuered you and be nat brought agayne vnder the yoke of bondage The vse therfore of suche ordinations ought to be lefte free so that we auoyde the offendyng of our bretherne leaste they myght els be iudged to be necessary seruices And so dyd the apostles them selues they ordeined many thynges whiche afterwardes in processe of time were chauÌ„ged Neyther did they in suche wyse ordeyne the sayde traditions that it myght nat be laufull to chaunge them For they dyd nat disagre from theyr owne writyngê in whiche they labour very greatly that this opinioÌ„ shulde nat oppresse the church that humayne rytes and ceremonies be necessary seruices This is the simple and playne maner of interpretynge traditions that is to wete to knowe that they be no necessary seruices and yet that we obserue and kepe them when we se opportunitie without superstition to auoyde the offeÌ„dyng of our bretherne And this hath ben the mynde of many ryght connynge and excellent men in the churche Neyther we se what can be brought agaynste it For this is vndoubted that the sentence of Christe Qui uos audit me audit that is to saye Whosoeuer hearith you hearith me dothe nat speake of traditions but it maketh moste agaynst traditions For it is no coÌ„maundement but a wytnes gyuen to the apostles that we shulde giue credence to them of another mannes worde For Christe wolde confirme and strengthe vs as nede was to do that we shulde knowe that the worde taught by meÌ„ was of force and strengthe and that we shulde nat nede to seke for any other worde from heuen but it can nat be vnderstonded of traditions For Christe requirith that they shulde so teache that he myght be herde for he sayeth he hearith me He wyll therfore that his worde his voyce be herde and nat humaine traditions So the sayeng that makith moste for vs and conteynith moste graue consolation and doctrine these Asses do wreste and apply to moste trifelynge thynges I meane to the choyse and diuersitie of meates varietie of clothyng and seÌ„blable thyngê They alledge also thê texte Obedite prepositis uestris Obey your rulers This sentence requirith obedience towardes the gospel For it dothe nat establyshe a kyngdome to the bysshoppes with out the gospell Neyther ought bysshops to make traditions agaynst the gospell or to interprete theyr traditions agaynst the gospel For when they do so we be forbydden to obey them accordynge to that sayeng if any man teache any other gospell accursed be he The same answere we make to this sayeng of Christe what soeuer they say do it because it is vndoubted that it is nat here vniuersally coÌ„maunded that we shulde receyue al maner of thynges for the scripture in another place dothe bydde vs obey god more
is a false and a slaunderous reporte that all ceremonyes all olde institutyons ordenaunces and customes be vtterly set a syde in our churches But a comon complaynte there was that certayne abuses dyd stycke and hange in the vulgare and accustomed rytes These because they coulde not with good conscyence be allowed and approued they be some what corrected ¶ The artycles in whiche are rehersed certayne abuses chaunged SYthe the Churches with vs in no article of the faythe dissente froÌ„ the catholyke Churche allouly they omytte a certayne fewe abuses whiche be newe and agaynst the wyll entent in the Canons by processe of tyme whiche gathereth moche vyce receyued we desyer praye the Emperours maiestie that he wyll fauorably heare bothe what thinge is chauÌ„ged and also what were the causes why and wherfore the people is not coÌ„pelled to obserue those abuses agaynste there conscience and that the Emperours maiestie wyll gyue no credence to these felowes whiche sowe amonge the people wonderfull slaunders onely to inflame and kendle hatred of meÌ„ agaynst our preachers By these meanes prouokynge the myndes of good meÌ„ they gaue occasyon of this dissentyon in the begynnynge and by the same crafte they be aboute nowe to encrease debate and make more dyscorde For the Emperours maiestie shal vndoubtedly fynde the forme both of doctryne and also of ceremonyes to be more tolerable with vs then the wycked euyll wylled men do describe iâ— to be Certes the truth of the matter can neyther be gathered of the rumours and ianglinge of the vulgare people nor yet of the euyl reportinges of our enemies But this may sone be iudged that nothynge helpeth more to conserue the dignitie and worthines of ceremonies and to noryshe reuerence and godlynes in the people then yf ceremonies be duely and accordyngly done in the churches ¶ Of the sacrament of the Alter to be receyuid in bothe kyndes of all men and women BOthe kyndes of the sacramente are gyuen to lay men in the souper of the Lorde for thys vsage hathe for it selfe the commaundement of the Lorde in the .26 of Math drynke of this all where Christ commaundeth manifestly that al shulde drinke of the cuppe And leste any man myght make cauillacion and say that thys partayned and beloÌ„ged only to prestes Paule to the Corinthians recyteth an example in which it appereth that the hole congregatyon dyd vse bothe kyndes and this custome remayned loÌ„ge in the church neyther it is surely knowen when or by whose authoritie it was chaunged Cypryan in certayne places doth witnes that the bloude was gyuen to the people the same thinge Hierome doth wytnes sayenge the prestes do serue and minister the body and diuyde the bloude of Christ to the people ye Gelasius the byshoppe of Rome commaundeth that the sacrament be not diuided Distinc. 2. de consecratione capt comperimus Only the custome not verie auncient is other wyse But certayne it is that a custome brought vp agaynst the coÌ„maundementes of god is nat to be allowed as the Canons do wytnes Distinc. 8. capi veritate with other that foloweth but this custome is receyued not allouly agaynste scripture but also agaynst the olde Canons and the example of the Churche wherfore yf any had rather vse both kyndes of the sacrameÌ„tes they ought not to be compelled to do other wyse with offence of theyr coÌ„science And because the dyuisyon of the sacrameÌ„t agreeth not with the ordinaunce of Christe we do omitte and leaue the procession which was accustomed to be obserued here tofore ¶ Of the maryage of prestes EUery man complayned of theramples of Prestes whiche lyued not chaste and continently For whiche cause also Pius the byshop of Rome is reported to haue sayde that theyr weâ—e certayne causes why mariage was taken awaye frome prestes But moche more greater causes there be wherfore it ought to be restored vnto theÌ„ agayn For so writeth Platina Syth therfore the prestes with vs were desyâ—rous to auoyde those open sclauÌ„ders they maryed wyues and taughte that it was lawfull for them to contracte matrimonye and to mary Fyrste because Paule sayth Propter fornicationâ— vnusquisque suam vâ—orem habeat That is to say Lette euery man haue hys wyfe to auoyde fornycatyon Also it is better to be maried then to be burned Secondarely Christe sayeth Non omnes capiunt verbum hoc That is to say Not al do take this worde where he teacheth that nat all men be apte to lyue sole and vnmaried for god dyd create a man to procreation as it appereth in the fyrste of Genes And it lyeth not in mans power without a singlar gyft and worke of god to chaunge the creatyon of god Therfore they that be nat apte to lyue sole vnmaried ought to contracte matrimony and to marie for no mans lawe no vowe can take awaye the commaundement and ordinaunce of god For these causes the prestes do teach that it is lawful for them to marie wyues It is euidently knowen also that in the begynnynge of the Church prestes were maried men For Paule sayeth that he that is a maried man is to be chosen byshop And in Germany fyrst of all other places the prestes were violently constrayned some what more thaÌ„ CCCC yeres agoo to lyue without wyues vnmaried which truly dyd withstoÌ„de it soo greatly that when the Archebyshoppe of Mognus was aboute to publishe the byshopes of Romes bulle of that matter he was all most oppressed of the angrie prestes crieng out vpon hym And the thiÌ„ge was handled so vâ—cutâ—esly and vngentily that nat allonly mariages were inhybited to be made in tyme after wardes to come but also the mariages made alredy were disseuered and broken agaynst all ryghâ— lawe both of god and man yea agaynste the selfe canons made not allonly of byshoppes of Rome but of most laudable councels And for asmoch as the world nowe drawing towarde an ende the nature of man is by lytle lytle made more weake and feble it is conuenient to prouyde before hande that mo vyces crepe nat into Germany Undoutedly god dyd ordeyne mariage to be a remedy for mannes infirmitie And the Canons theÌ„ selues do say that the olde rigour ought other whyles in the later tymes to be released and made more slacke because of the imbecilitie and weakenes of men whiche thynge is to be wyshed that it were done here in thys maâ—er And it shulde seme that Churches shall at length lacke theyr true pastours yf mariage shulde any longer be prohibited But when the commaundemente of god is open when the custome of the Churche is knowen when the vnclene lyuinge without wyues bringeth forth so many sclauÌ„ders occasions of euyl so many adulteries other crimes worthy to be loked vpoÌ„ and ponyshed of a good gouernour yet it is a meruelous thing that in nothing more crueltie is exercised then against the mariage of prestes God coÌ„mauÌ„deth to honour mariage
I haue many thynges to say to you but ye can nat yet beare them but when that spirite of veritie shall come he shall teache you all truthe They alledge also the example of the apostles whiche made a prohibition that the people shulde absteyne froÌ„ bloude and suffocate They alledge the Sabbat daye chaunged into Sunday contrary to the boke of the .x. coÌ„mauÌ„dementes called the Decalogie as it semeth Neyther is there any example more craked vpon and bosted then is the chaunging of â—he Sabbat daye Greate saye they is the power and auctoritie of the churche sythe it dispensed with one of the .x. commaundementes But as touchyng this question our men teache after this sorte that byshops haue no power to deâ—re and ordeyne any thynge agaynste the gospell as it is shewed before The canone lawes teache the same thynge .9 distinc But it is agaynst scripture to make traditioÌ„s or to exacte or require them to be obserued for th eÌ„tent that by that obseruation we may get pardon of synnes and maye satisfie and make amendes for synnes For thus the glorie of the merite of Christe is hurte and mynyshed whan we go aboute to deserue remission of synnes and iustification with suche obseruations Nowe it is openly knowen that traditions haue growen almoste to an infinite nombre in the churche by the meanes of that ê‘suasion and the doctrine of fayth ryghtuousnes of fayth in the meane whyle hath ben oppressed For styll more holy dayes and more were made and fastâ—â—ngdayes were coÌ„maunded newe ceremonies newe honourynges of sayntes were institute For the deuisers and auctors of suche thinges thought to gette remission of synnes â— iustification with these workes So grewe vppe the penitential canones in tymes passed of whiche yet we see certeyne tokens and steppes in satisfactions Also many wryters there be which fayne that in the newe testament there must be an honourynge of god lyke as that whiche we reade in Leuiticus the orderynge wherof god coÌ„mitted to the apostles and byshoppes And these writers seeme to be deceyued with thexample of Moyses lawe as though the ryghtuousnes of the newe testamente were an outwarde obseruation of certeyne rites ceremonies lyke as the iustice of the olde lawe was an outwarde obseruation of certeyne rytes Wherfore lyke as in the olde lawe it was synne to eate swynes flesshe c. So in the newe testament they putte synne in meates in dayes in vesture and semblable thyngê And they thynke that the ryghtuousnes of the newe testameÌ„t can not be with out these thinges Of this occasion came those burdens that certein meates do defile and pollute the conscience and that it is deadely synne to omitte and leaue vnsayde canonical houres that fastynges deserue remission of synnes and that they be necessarye to the ryghtuousnes of the newe testament that synne in a case reserued can not be forgyuen without thauctorite of the reseruer where as in very dede the canones them selues speake onelye of the reseruation of the canonical payne and not of the reseruation of synne From whens I pray you of whom haue the byshops theyr power and auctorite to laye these traditions vpon the churche to vexe or greue theyr coÌ„sciences For euery man may se open auctorities and clere testimonies whiche prohibite the makynge of suche traditions eyther to deserue remission of synnes or as necessarye to the ryghtuousnes of the newe testament or to saluacion Fyrst Paule to the Collossenses sayth Let no maÌ„ iudge you in meate drynke parte of the holy daye c. Also if ye be deade with Christe from the elementes of the worlde why as lyuyng in the worlde do ye kepe decrees touche not taste not c. whiche be coÌ„maundementes and doctrines of men and haue a presence and a colour of wysedome Also to Lite he prohibiteth traditions apertlye warâ—ynge that they be not attendynge to the Iuâ—aicall â—aâ—es and to coÌ„maundementes of men whiche turne from the truthe And Christ spekynge of them that require traditions sayth in this wyse Let them alone they are blynde guydes of the blynde and he improueth suche honours layinge All plantes whiche the father of heuen dyd not plante shal be plucked vp by the rootes It byshops haue auctoritie to one-rate and lade churches with infinite traditions and to snare the coÌ„sciences why doth scripture so often prohibete to make and to heare traditions why dothe it call them doctrines of deuyls Dyd the holy goost warne those thynges before in vayne wherfore it muste nedes consequently ensue that syth ordenaunces instituted as thynges necessary or with an opinion to deserue remission of synne be contrary to the gospell that it is not lauful for any byshop to institute or require suche honours For it is necessarye that the doctrine of christen libertie be kepte styll in the churches whiche is that the bondage of the lawe is not necessary to iustification as it is wryten in the epistle to the Galathians Be nat subiecâ—e agayne to the yoke of bondage The chiefe place of the gospell muste nedes be kepte styll whiche is that we obteyne remission of synnes and iustification freely by faythe in Christe and not for certeyne obseruations or honours deuysed by men What shall we thynke than of the Sonday and lyke rytes of the temples To this our lerned men saye that it is laufull to byshops or to pastors to make ordenaunces that thynges be ordrelye done in the Churche not that we shulde purchase by them remission of synnes or that we can satisfie for synnes or that consciences be bounde to iudge them necessary honours or to thinke that they synne whaÌ„ without offence of other they breake them So Paule doth ordeyne that in the congregation women shulde couer theyr heeddes and that interpreters and teachers be herde after an ordre in the churche It is conuenient that the churched shulde kepe suche ordenaunces for charitie and tranquilite so farre forthe that one offendeth not another that all thynges be done in the churches in ordre and without busynes and troubleâ— but yet so that the conscience be not charged as to thinke that they be necessary to saluation or to iudge that they synne whan they breake them without hurtynge of other As no man wyll saye that a woman doth synne whiche gothe forthe abrode bare heded offending no body therwith â–ª Euen suche is the obseruation and kepynge of the Sonday of Easter of Penthecoste lyke holydayes and rytes For they that iudge that by the auctorite of the churche the obseruynge of the Sonday in stede of the Sabbat day was ordeyned as a thyng necessary do greatly erre The scripture ê‘mitteth and grauÌ„teth that the kepynge of the Sabbat day is nowe free for it teacheth that the ceremonies of Moyses lawe after the reuelation and shewyng abrode of the gospell are not necessarye And yet because it was nedefull to ordeyne a certeyn day that the people myghte knowe whan
also do dissolue breake those whiche were alredye contracted And this appereth euidently to be contrary to the coÌ„maundemente of Christe whiche saythe Whom god hath ioyned let no man departe in sondre Our aduersaries cry out in the confutation that to lyue single without wyues is coÌ„maunded by the councelles We do not accuse the the decrees of the councelles For these decrees vnder a certeyne condition do permitte wedlocke but we do accuse the lawes whiche the byshoppes of Rome haue made syns the olde generall couÌ„cels contrary to the auctoritie of the sayde councelles Thus do thÌ„e byshoppes of Rome despise the auctorities of the couÌ„cels whiche they wyll that other men shulde thynke to be mooste holy inuiolable This lawe therfore of perpetuall absteynyng from mariage is onely the lawe of this newe domination of the pope And that not without a cause For Daniel gyuethe this marke and token to the kyngedome of Antichriste that they shall contemne women Fyftelye althoughe oure aduersaries do not defende the lawe because of superstition forasmoche as they se that it is not wonte to be obserued yet neuertheles they sowe superstitious opinions whyles they pretende religion holynes They saye that they require the single lyfe and absteynyng from mariage because it is puritie clennes as who shulde say that mariage were vnclennes and synne or as though single lyfe dyd merite remission of synnes and reconciliation and wedlocke dyd not so And to this purpose they alledge the ceremonies of Moyses lawe that syth in the lawe durynge the tyme of theyr ministration the preestes were seperated from theyr wyues moche more in the newe testameÌ„t the preeste forasmoche as he oughte alwayes to pray ought always to conteine lyue chaste This folyshe vnmete similitude is alledged as it were a demonstration and a most stronge and euident proffe that preestes ought neuer to mary And yet in the similitude it selfe wedlocke is permitted and graunted onelye the vse of the wyfe is forbidden duryng the tyme of theyr ministerie And they be two sundrye thynges to praye and to ministre The holy men dyd praye euen than also whan they dyd not exercise any publike or open ministerie or office Neyther dyd the companyenge with theyr wyues let them that they myghte not praye But we wyll answere in ordre to these fayned tryfles and figmentes Fyrste our aduersaries muste nedes graunte this that wedlocke is pure clene in them that do beleue because it is saÌ„ctified with the worde of god that is to saye it is a thynge laufull approued by the worde of god as the scripture copiously doth recorde For Christ calleth wedlocke goddes ioynyng or couplyng together whan he saythe whom god hath ioyned together And Paule sayth of wedlocke of meatê and lyke thyngê They be sanctified by worde and prayer that is by the word wherwith the coÌ„science is made sure and out of doubt that god dothe approue and allowe it by prayer that is for to saye by faythe whiche vsethe it with gyuyng of thankes as the gyfte of god Also in the fyrste epistle to the Corinthianes he saythe The vnchristen husbande is sanctified by the christen wyfe c. that is to say the vse and companyeng of them together is laufull holy because of the fayth in Christ as it is laufull to vse meate and drynke c. Also to Timothe he wryteth The woman is saued by generation and by bryngyng forthe of chyldren c. If oure aduersaries coulde brynge forthe suche a place of scripture for single lyfe thaÌ„ wolde they make merueylous triumphes Paule saythe that the woman is saued by generation and bryngynge forthe of chyldren What coulde be sayde more honorable agaiÌ„st the hypocrisie of single lyfe than that a womaÌ„ is saued by workê of matrimonie by vse companye coniugale of the one with the other by bryngynge forthe chyldren and by other workes apê‘teinyng to the orderyng of an house And what is Paules mynde Let the reder obserue and marke faythe to be added and not the offices or workes of orderynge an house to be praysed without faythe if they abyde sayth Paule in the fayth For he speaketh generallye of the holle kynde of mothers Therfore he dothe principallye require faythe by whiche the woman receyueth remission of synnes and iustification Afterwardes he addeth a certain worke of callyng Lykewyse as in euery man there ought to folowe after faythe the good worke of a certein vocation This worke pleaseth god because of fayth So the workes of the woman please god because of fayth and the christen woman is saued whiche in suche sorte of workê of her callyng dothe godly seruise These auctorities testimonies do teache that wedlocke is a lauful thyng If thaÌ„ this worde cleÌ„nes betoken that thyng whiche is laufull and approued before god than be wedlockes clene because they be apê“ued by the worde of god And Paule saythe of laufull thynges Omnia munda mundis i. All thynges be cleane to them that he clene that is to saye to them whiche beleue Christe and be ryghtuous by faythe Therfore as virginitie in wycked men is vnclene so wedlocke in godlye men is cleane because of the worde of god and faythe But if this worde cleÌ„nes be taken as a thyng contrary to concupiscence so wedlocke betokeneth clennes of harte that is for to saye a mortified concupiscence because the lawe doth not forbyd wedlocke but coÌ„cupiscence adulterie fornication wherfore single lyfe is not clennes For there maye be more clennes of the herte in a maryed man as in Abraham or Iacob than in very many of those yea whiche be truely continente Finally if in suche sorte they vnderstaÌ„de single lyfe to be cleÌ„nes because it doth merite iustification more then â—edlocke we than playnly with open voyce say agaynst them For we be iustified neyther for cause of virginitie neyther for cause of wedlocke but freelye for Christis sake whan â—e beleue that for his sake we haue god good and gracious to vs. Here peraduenture our aduersaries shal crye out that after the maner of Iouiniane wedlocke is of vs made egall to virginitie But we wyll nat for these rebukes and reuiling wordê caste away the truthe of the ryghtousnes of fayth whiche we haue before declared And yet we do nat make virginitie egall to matrimonye For lykewyse as one gyfte is better then another as prophecy is better then eloquence eloquence is better then carpenters crafte so virginitie is a more excellent gyfte then wedlocke And yet as an Oratour is nat more rightuous before god for cause of hê eloqueÌ„ce then a carpenter because of his carpentrie so lykewyse a virgine meriteth nomore iustification with her virginitie then a wyfe doth with the workes apperteinyng to a wyfe but euery one in theyr gyfte ought to serue faythefully â–ª and to thynke that by fathe for Christes sake they obtayne remission of siÌ„nes and by fayth be reputed ryghtuous before