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
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
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
ordenaunce of god the earthe began not only at the begynnyng to brynge forthe grasse but yerelye the feldes be couered vestured with grasse â–ª and shal be whyles the worlde and this nature of thynges shall continue and endure Therfore lykewyse as by the laws of man the nature of the earthe can not be chauÌ„ged euen so neyther by vowes neyther by any lawes may the nature of man be chaunged without the speciall worke of god SecuÌ„darily because this creation or ordinaunce of god in man is the law of nature therfore the men of lawe haue sayde very well and wyselye that the coupelynge of man and woman together is of the lawe of nature Nowe sythe the lawe of nature is immutable and can not be chaunged it foloweth necessarilye that the power and libertie to contracte matrimonie dothe alwayes remayne abyde For whan nature is not chaunged that ordenaunce also must nedes remayne whiche god gaue vnto nature neyther can it be taken away by any maÌ„nes lawê That therfore is but a folyshe sayenge whiche our aduersaries after theyr tryfelynge maner do saye that wedlocke was coÌ„maunded at the begynnyng but it is not coÌ„maunded nowe This is euen lyke wyse as if they shulde say In olde tyme men whaÌ„ they were borne brought with them in to the worlde the naturall appetite theyr sexe or kynde but nowe they do not so In olde tyme whaÌ„ they were borne they brought with them the lawe of nature nowe they do not so No workeman coulde euer desyre or imagyne any thynge more craftelye and lyke a craftes man than these folyshe tryfles haue ben imagyned to elude and auoyde the law of nature Let this thynge therfore abyde stable stedfaste in this cause whiche bothe the scripture teacheth the man of law hath wysely spokeÌ„ thaâ— the ioyniÌ„ge together of man and woman is the lawe of nature But the lawe of nature is in dede the lawe of god For it is an ordenaunce imprinted by god in nature And because this lawe can not be chaunged without the speciall worke of god it is necessary and can not be auoyded but that power libertie to contracte matrimonie muste nedes abyde For that naturall appetite is the ordenaunce of god in nature of one kynde or sexe to an other and therfore it is ryght and lawe for els why shulde bothe kyndes be created And we speake as it was sayde before not of concupiscence whiche is synne but of that appetite whiche they cal naturall loue or affectioÌ„ whiche loue coÌ„cupiscence hath not taken out of nature but rather dothe kendle it so that nowe it hath more nede of remedye and wedlocke is nowe necessary not onely because of procreation but also because of remedye These thynges be clere euident and so sure and stronge that they can be by no meanes auoyded ⧠⧠⧠Thyrdely Paule sayth For cause of fornication lette euerye man haue a wyfe of his owne This is an expresse coÌ„mauÌ„dement belongyng to all men whiche be not mete to the single lyfe Our aduersaries do byd that we shulde shewe a coÌ„mauÌ„dement vnto them whiche coÌ„maundeth preestes to wedde wyues as though preestê were no men Certes we iudge that those thynges whiche we dispute in general of the nature of man do also apperteine to preestes Dothe not Paule coÌ„maunde here that those men shulde marie wyues whiche haue not the gyfte of coÌ„tinence and chastite For Paule declareth his owne self not longe after whan he saythe It is better to marye than to burne And Christe sayde playnlye Non omnes capiuÌ„t uerbum hoc sed quibus datum est .1 Al men do not take this sayeng but they only to whom it is gyuen For nowe after synne these two thinges go together naturall appetite and concupiscence whiche inflameth naturall appetite so yâ— nowe there is more nede of wedlocke than was whan nature was perfecte and incorrupted Therfore Paule speaketh of wedlocke as of a remedie And for to auoyde those brennynges and inflammations of the luste he coÌ„maundeth to mary Neyther can any auctoritie or any lawe of man â–ª or any vowes take awaye this sayenge of Paule It is better to mary than to brennne For these sayde thynges take not away nature or coÌ„cupiscence Therfore who soeuer burne haue power libertie to mary And they be bouÌ„de by this coÌ„maundement of Paule that for to auoyde fornication euery one shulde haue a wyfe of his owne as many as do not truelye conteyne lyue chaste the iudgement wherof apperteyneth to euery maÌ„nes owne coÌ„scieÌ„ce For where our aduersaries do bydde vs here desyre continence of god and do byd vs also to tame and mortifie oure bodye with labours and abstinence why do they not synge these hyghe preceptes to theyr owne selues But as we saide before our aduersaries do nought els but tryfle they do nothynge earnestlye If continence or chastitie were possible to all men than it shulde not require a speciall gyfte But Christe sheweth that there is nede of a speciall gyfte wherfore all men do not attayne it The residue whiche haue not this gyfte god wyllethe to vse the comon lawe of nature whiche he hath ordeyned For god is not contente that his ordenaunces or his creatures be despised In suche wyse he wylleth them to be chaste that yet they maye vse the remedy whiche god hath ordeyned Lyke wyse as he wyll that we so mainteine our lyfe if we do vse meate and drynke And Gerson witnessethe yâ— there haue ben many good men whiche haue endeuoured them selues to tame theyr bodye yet it hath lytle auayled them Therfore Ambrose saythe very well Onelye virginitie is the thynge whiche may be counsaylled but can not be coÌ„mauÌ„ded it is a thing more of wysshe or desyre thaÌ„ of coÌ„mauÌ„demeÌ„t If any maÌ„ wyll obiecte here that Christ doth prayse them whiche do gelde them selues for the kyngdome of heuen â–ª let hym also coÌ„sidre this that he prayseth suche maner men whiche haue the gyfte of coÌ„tinence And therfore he added Qui potest capere capiat He that may take let hym take For vnclene fylthy continence dothe not please Christe we also do prayse true continence But we do nowe dispute of the lawe and of them which haue not the gyfte of continencie The thynge ought to be lefte free there ought no bondes or snares to be caste vpon the weyke persones by this lawe Fourthly the law of the byshop of Rome disagreeth also from the canones of the councels For the olde canones do not prohibite wedlocke neyther do they breake or departe wedlocke alredye contracted Albeit they do remoue them from ministration whiche haue made contracte in the tyme that they were in ministerie And this remouyng of them from administration was at those tymes in steade of a benefite But the newe canones whiche were not made in the couÌ„sels but by the priuate wyll of popes bothe do prohibite to coÌ„tracte matrimonie
wordê and sacrameÌ„tes be of efficacitie and strength although euyll menne haue the handlynge of them And in the meane season he teachethe that those wicked meÌ„ although they haue the societie of outwarde sygnes yet they be not the very kyngdome of Christe and the membres of Christe for they be membres of the kiÌ„gdome of the deuyll Neyther do we dreme of a Platonical citie as certain men do wyckedly belye vs but we do saye that this hath a beinge and is in dede euen the true beleuers and ryghtous men sparcled scatered abrode throughout the hole worlde And we put vnto tokens and markes the pure doctrine of the gospell and due administration of the sacramentes And this churche is proprely the pyller of trouthe for it holdeth faste the true and pure gospell and as Paule saythe the fouÌ„dation whiche is the true knowledge and faythe of Christ albeit there be euen amonge these also manye weyke persones whiche vpon the fundation do buylde stubble or strawe that shall perysshe that is to say certayne vnprofitable opinions whiche yet bicause they do not ouerturne and destroye the fundation be partly forgyuen them and partly also be amended But the wrytynges of the holy fathers do witnesse that otherwhiles they haue also buylded stubble vpon the fundation but yet suche haue not ouerthrowen theyr fayth But the most parte of these thynges whiche our aduersaries do defende do quite cleane ouerthrowe the faythe as for example that they do condempne the article of remission of synnes In whiche we do say that by fayth is receyued remission of synnes It is a a manifeste and a perylous errour also that our aduersaries do teache men to merite remission of sinnes by loue towardes god before grace For this also is to take awaye the fundation that is to witte Christe Also what shall we nede faythe if the sacramentes iustifie by the vertue of the warke that is wrought without the good motion of mynde And lykewyse as the churche hath a ê“myse that it shall alway haue the holy ghoste so hath it coÌ„minations and thretnyngê that there shal be wycked teachers and wolues But that is proprely the churche whiche hath the holy ghooste where as wolues and euyll teachers although they worke maistries in the church yet they be not proprely the kyngedome of Christe as Lyra witnesseth whan he saythe The churche staÌ„deth not in men by the reason of the power or dignitie ecclesiasticall or seculare For many princes and also byshops of Rome with other infeâ—iors haue ben fouÌ„de to haue runne out of the faythe Wherfore the churche standeth in those persones in whom is the true knowledge and confession of fayth trouthe What other thynge sayde we in our confession than that whiche Lyre sayth here But paradueÌ„ture our aduersaries do require that the Churche shuld be thys wyse defined that it is the hyghest outwarde monarchie of al the worlde in whiche the byshop of Rome ought to haue absolute power to do what soeuer hym lusteth with out rendryng accoÌ„ptes to any man Of whiche power no man ought to dispute or iudge â–ª whiche hath also power to make articles of the fayth to abrogate what soeuer scriptures he lyste to institute obseruauÌ„ces sacrifices Also to make what soeuer lawes hym lysteth to dispense and loose from what soeuer lawes he lyste whether they be goddes lawes or canonical lawes or ciuile lawes of whom themperour and all kynges shulde receyue power and ryght to holde theyr kyngdomes by the coÌ„maundement of Christe to whom sythe the father hath made all thynges subiecte we ought to vnderstaÌ„de that the same power and auctoritie is deryued and translated in to the pope â–ª Wherfore it is necessarye that the pope be lorde of the hole worlde of all the kyngedomes of the worlde of all thynges bothe publyke and priuate and that he haue fulnes of power in temporall spirituall thynges and that he haue bothe the swerdes the spirituall and the temporal And this diffinition not of the churche of Christ but of the kyngdome of the pope hath auctores for it not only canonistê but also Daniell in the .xj. chaptre That if we wolde define the churche after this facion ê‘aduenture we shulde haue more egall and indifferent iudges For many thynges there be vnmeasurably and wyckedly wryten coÌ„cernyng the power of the byshop of Rome for whiche no man was euer yet accused we only be rebuked punyshed bicause we preache the benefite of Christ yâ— by faythe in Christ we get remissyon of sinnes and not by ceremonies seruicê deuised by the bysshop of Rome But Christ the prophetes and all the apostels do farre otherwyse define the churche of Christ than the kyngedome of the byshop of Rome Neither is that to be translated to byshops of Rome whiche apê‘teineth to the true church that is to wit that they be pyllers of truth that they do not erre For what one of them dothe sette his mynde on the gospell or doth iudge it to be worthy the redynge Many men also do openly scorne all good lyuers and the true syncere religion of Christ or yf they do prayse any thynge they prayse those thynges whiche are agreinge to the reason of men They thinke all other thynges to be but lies and tales and like to the tragedies of poetes Wherfore we according to the scriptures do thinke that the churche taken in his proper sygnifycation is the congregation of holy men which do truly beleue the gospel of Christe and haue the holy ghost And yet neuertheles we graunte that there be many hypocrites and euell men mengled amonge them in this lyfe which haue a societie feloshype of outwarde sygnes and sacramentes which be members of the churche as touchynge the societie of outwarde signes and therfore they beare offices in the Churche Neyther dothe thys thyng take away the effycacitie vertue from the sacramentes because they be mynistred by vnworthye persons sythe they do represente the persone of Christe by the reason that the churche hathe called them and nat there owne persons as Christ witnesseth Who that heareth you heareth me For when they mynyster the worde of Christ when they minister the sacrameÌ„tes of Christ they minister theÌ„ in the stede place of Christ. And this teacheth vs that sayenge of Christe leste we shulde be offended with the vnworthynes of the mynisters But as concernynge thê matter we haue spoken plainly ynough in our coÌ„fession where we do disalowe the Donatistes and the wiclevistes which thought that those men dyd syn which receyued the sacramentes of vnworthy persons in the churche These thynges at thê tyme semed to be sufficiente to the defense of the description of the church which we taught Nether do we se syth the churche in hys proper signification is called the body of Christ howe it shulde haue ben otherwyse discrybed then we haue destribed it for thê is vndouted that wycked men do belonge to the kingdome
lyfte vp and coÌ„forte hym selfe with the gospell and the promise of Christe For faythe sheweth the diuer site betwene the contrititioÌ„ of Iudas and the contrition of Peter But our aduersaryes make theyr answere by the lawe that Iudas loued nat god but feared punyshementes but when shall a troubled and frayed conscience namely in these earnest true and greate terrours whiche be described iÌ„ the Psalmes and the prophetes and whiche those men do vndoubtedly taste whiche be truely conuerted when shall I say suche a troubled conscieÌ„ce be able to iudge whether he feareth and dreadeth god truly and for him selfe or whether he dothe but flee euerlastiÌ„g paynes These great motions and trobelouse may be haply discerned or disseuered by letres and vocabules but they can nat be depted so in suÌ„dre iÌ„ very dede as these swete sophisters do dreame Here we call vpon the iudgementes of all good wyse men They vndoubtedly wyl coÌ„fesse graunt that these disputations amonge our aduersaries be very darke doubtfull perplexe and intricate And yet here they be in hande with a moste wayghty matter and with the chief and principall place of all the gospell I meane coÌ„cernyng forgyuenes of synnes All thys hole doctrine concernynge these questions whiche I haue rehersed amonge our aduersaries is full of errours and hypocrisie and defaceth obscureth and endymmeth the benefyte of Christ the power of the keyes and the iustice of faythe These thynges be done in the fyrst acte or parte of the playe But what wheÌ„ they be come vnto confession What infinite and greate busines is there in that endles rehersall numbryng and reckenyng vp of synnes Whiche neuertheles for a greate parte is speÌ„t and consumed in mans traditions and lawes And because that the good and deuoute myndes myght be the more vexed they fayne and ymagen that this rehersall and iuste reckeniÌ„g of the synnes is commaunded by goddê lawe And though they do exacte and require thys rehersall of all the synnes vnder the pretence of the lawe of god yet in the meane season of absolution whiche is in dede of the lawe of god they speake full slenderly and full coldly They fayne that the selfe sacrament Ex opere operato that is to say euen of the very worke that is wrought gyueth and conferreth grace without any good mocion of the vser But of faythe who receyueth the absolution and coÌ„forteth the conscience is made no mencio nat all This is euen accordyng to the prouerbe Ante mysteria discedere that is to say to depart before the mysteries are begonne Nowe resteth and remayneth the thyrde acte or parte of the play whiche is of satisfactioÌ„s And thê acte hathe very confuse disputacions They fayne that euerlastynge paynes be chaunged into the paynes of purgatorie and that parte of these be relesed by the power of the keyes and parte they teache to be redemed with satisfactions They adde moreouer that satisfactions must be workes of suê‘erogation and them they set and put in moste folyshe obseruaunces whiche haue not the coÌ„maundement of god to beare them as in pylgrymages rosaries and lyke obseruatioÌ„s whiche be maynteyned by no coÌ„mauÌ„dement of god Furthermore lykewyse as· they redeme Purgatorye with satisfactions so hath there ben a crafte deuised of redemynge satisfactions whiche hath ben a very gayngfull profytable crafte and hath broughte in moche lucre For they sell pardones whiche they do interprete to be releasemeÌ„tê of satisfactioÌ„s And this gaynes coÌ„meth in not onely by them that be alyue but moche more largely by them whiche be deade And not onely by pardons but also by the sacrifice of the masse they redeme the satisfactions of deade men Finally the matier of satisfactions is endeles Amonge these sclaunders and offendicles of conscience for we be not able to reherse all and doctrines of deuyls the doctrine of the iustice of faythe in Christe â–ª and of the benefite of Christ lyeth oppressed ouerwhelmed Wherfore all good men do perceiue that the doctrine of Sophistes and Canonistes touchynge repentaunce or penaunce is by vs profitably and godly rebuked For these articles and poyntes folowynge be openly false and not onely disagreyng mere repugnant to the holy scriptures but also dissonauÌ„t variable from the holy fathers of the churche These be their articles ¶ That to the takynge awaye of synne onely the detestation hatred of sinne is sufficient ¶ That for our contrition not by faythe in Christe we do obteyne remission of synnes ¶ That we deserue remissioÌ„ of synnes by goddes couenaunt by good workes done without grace and obteyne it not by faythe that is to wite freely by the truste of mercy ¶ That the power and auctority of the keyes auaileth to the remission of siÌ„nes in the syght of the churche but nat in the syght of god ¶ That by the power of the keyes synnes be nat forgiuen before god but that the power of the keyes was instituted to chaunge eternall paynes into temporall and to lay vpon conscieÌ„ces certayne satisfactioÌ„s to institute newe sacrifices and ceremonies and to bynde consciences to suche maner satisfactions and ceremonies ⧠⧠¶ That the nombering or rekening vp of sinnes in confession of the whiche our aduersaries do teache is necessary by the lawe of god ¶ That canonicall satisfactions be necessary to redeme the payne of Purgatory or els be availlable as a recompensation to take awaye synne For so vnlerned men do vnderstande and take it ¶ That the receiuynge of the sacramente of penaunce by the vertue of the worke that is wrought without the faythe in Christe gyueth grace ¶ That by the power of the keyes soules be deliuered out of Purgatory by pardons ¶ That in reseruation of cases nat onely the canonicall payne but also the synne ought to be reserued in him whiche is truly conuerted ⧠We therfore to the enteÌ„t to deliuer godly and wel disposed coÌ„sciences froÌ„ these comberous and endles mases of sophesters do make two partes of penaunce that is to wytte contrition and faythe Yf any man lusteth to adde the thyrde I meane worthy frutes of penauÌ„ce that is to say good workê folowyng coÌ„uersion we wyl nat saye agaynste hym And we knowe well ynoughe that thys worde penitentia in latine that is to saye repentaunce amonge GraÌ„marious doth betokeÌ„ to mislyke and disalowe that thynge whiche before we dyd lyke and alowe This propertye is more agreinge to contricion rather then to faythe But we in this place to th entent to expresse and sette forthe the thynge before mens eyes do vnderstande by penauÌ„ce the hole coÌ„uersion in which there be two termes mortification and viuification whiche we call by the vsuall and accustomed names contrition and faythe As concernynge contrition we do cutte awaye those ydle vnfrutful and endles disputations as to dispute when we be sory throughe loue of god and when through feare of payne But we say that coÌ„trition is the true feares and terrours of conscience whiche perceiueth feleth
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
well in his worke of PenauÌ„ce these wordes folowynge Therfore it is conuenient that we beleue both that penauÌ„ce is to be done and that forgyuenes shal be gyuen but yet so that we do hope forgyuenes as through faythe For faythe obteyneth as it were by an especialtie or obligation Also faythe it is whiche dothe couer our synnes So than there be senteÌ„ces in the workes of the fathers not onely of contrition and workes but also of faythe But our aduersaries because they neyther perceyue the nature of penaunce neyther the sayenges of the fathers do pyke out the sayenges concernyng the one parte of penauÌ„ce that is to wit workes But those thyngê whiche be spoken in other places of faythe because they do not vnderstande them they passe them ouer ⧠Of confession and satisfaction ⧠GOod men may easely iudge that it is verie profitable and necessary that the true doctrine be kepte concernynge the partes aâ—ouenamed that is to wete concernyng contrition and faythe Therfore in settynge forthe of these places we haue alwayes most busied our selues and as for confession and satisfaction we haue nat greatly coÌ„tended nor striuen For we also do retayne kepe styll confession and specially because of absolution whiche is the worde of god because the power of the keyes by the auctoritie of god dothe pronouÌ„ce and gyue seÌ„tence of euery thiÌ„g Wherfore it shulde be a wycked dede to take away priuate absolucion out of the churche Neyther do they perceyue and vnderstande what is remission of siÌ„nes or what is the power of the keyes who soeuer they be that do despyse and take away priuate absolution But coÌ„cernyng the rehersall and reckenyng vp of synnes particularly by name in confession we haue sayde before that we do nat thynke it necessary by the lawe of god For where as certeyne meÌ„ do obiecte that a Iudge ought fyrste to knowe the mater before that he do gyue sentence this obiectioÌ„ is nothyng to this purpose For absolutioÌ„ is but the execution of the benefite gyuen by an other and nat a iudgement For Christe gaue charge and coÌ„mauÌ„dement to forgyue synnes Thys commaundement the ministers do eâ—ecute They haue no coÌ„mauÌ„dement of knowiÌ„g the synnes that be secrete Thys thynge may well be perceyued herof because they forgyue innumerable synnes whiche they them selues do neuer remembre to whome they be forgyuen And if remission shulde hange vpon the knowledge of sinnes then al the mater shulde be vncertayne and doutful But in those synnes whiche be openly knowne what maner iurisdiction the churche hathe that belongeth nat to thê preseÌ„t disputatioÌ„ For these because they be open and knowen they be accused by name and afterwardes be forgyuen by name if the doer of them wyl be receiued agayne of the churche And it is a folyshnes to apply vnto this mater the sayeng of Salomon whiche is thys Diligenter cognosce vultum pecoris tui .i. Knowe diligeÌ„tly the face of thy catayle For SalomoÌ„ speaketh no whit of coÌ„fession but he gyueth a morall lesson and instruction to an housholder that he shulde vse that whiche is his owne and forbeare from that whiche is an other mans and he biddeth hym to loke diligently vnto his owne thyngê but yet in suche wyse that hys mynde beyng occupied and set all vpon the desyre of gatheryng goodes he do nat caste away the feare of god or faythe or the loue of the word of god But our aduersaries do merueilously transforme and chauÌ„g the wordes of scripture into what soeuer sentences or meanynges it lyketh them selues here vnto theÌ„ this worde knowe betokeneth to here confessions The face betokeneth nat the outewarde conuersation but the secretes and priuities of conscience And catayle signifieth men Forsothe a goodly and a propre interpretation and semely for suche despysers of the studies of eloquence But if any man lyste by a similitude to translate thys instruccion from the householde keper and to apply it vnto a pastor or curate of the churche then doubtles he ought by the face to vnderstande the outwarde coÌ„uersatioÌ„ Thys shal be a more apte a more agreable similitude But let vs passe ouer these thynges some tymes there is mention made of confessioÌ„ in the psalmes as Dixi coÌ„fiteâ— or aduersum me iniustitiam meam domino et tu remisisti iniquitatem peccati mei .i. I sayde I wyll confesse and knowledge agaynst my selfe my wickednes vnto the lorde and thou haste forgiuen the wickednes of my syn Suche maner coÌ„fession of syn whiche is made vnto god is the very ryght contrition For when coÌ„fession is made vnto god it muste nedes be done with the harte and nat only with the mouthe so as is done of the players in enterludê Suche maner confession therfore is contrition in whiche we felyng perceiuyng the wrathe of god do coÌ„fesse that god is wrothe nat with out iuste cause and that he can nat be pacified with our workes And yet neuertheles we seke mercie of god for hys promyse sake Suche maner coÌ„fession is this confession of the prophete Tibi soli peccaui c. To the alone haue I synned that thou mayste be iustified mayst ouercom when thou shalt iudge that is to say I knoweledge my selfe to be a synner and to haue deserued euerlastyng wrathe neither can I set my ryghtuousnes nor my merites agaiÌ„st thy wrathe Therfore I pronounce the to be rightuous when thou doste condempne punyshe vs I pronouÌ„ce that thou haste the victorie wheÌ„ hypochrites do iudge the that thou arte vnrightuous because thou doste punyshe or condempne theÌ„ wel deseruyng it yea more ouer our merites can nat be sette agaynste thy iuâ—gement but in suche wyse we shal be iustified if thou doste iustify vs if thou dost repute vs iustified through thy mercye Perauenture suÌ„me man wyll alledge Iamys who sayeth coÌ„fesse your synnes one of you to another But he speaketh nat here of confession to be made to the preestê but in a generalitie of the reconciling of bretherne among them selues for he biddeth coÌ„fession to be made of eche to other Furthermore our aduersaries shall condeÌ„pne many of the moste approued auctours if they wyll contende that the rehersall of synnes in confession is necessary by goddê lawe For although we do approue coÌ„fession and do iudge that a certayne examination is profitable to the entent that men may be the better instructed and taught yet neuertheles the thyng is in suche wyse to be moderated and measured that consciences be nat tangled and snarled whiche vndoubtedly shall neuer be quiete if they shulde thynke that they can nat obteyne remission of sinnes onles they make that scripulous and iuste rehersal of synnes That sayeng doubtles is verie false whiche our aduersaries haue put in the coÌ„futation that an hole and perfecte confession is necessary to saluation For suche confession is vnpossible And I pray you what snares caste they here vpon the conscieÌ„ce whan they require a hole