The castle of comfort in the which it is evidently proved, [that] God alone…The castell of comforte in the whiche it is euidently proued, [that] God alone…
The castle of comfort in the which it is evidently proved, [that] God alone absolveth, and freely forgiveth the sinners of so many as unfeignedly repent, and turn unto him Lately compiled by Thomas Becon.The castell of comforte in the whiche it is euidently proued, [that] God alone absolueth, and freli forgeueth the sinners of so many as vnfaynedly repent, and turne vnto hym Lately compyled by Thomas Becon.
Thomas Becon 1512–1567London: printed by John Daye, 1549London: printed by Ihon Daye, 1549
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
That God alone absolveth the truly penitent, and only forgiveth the since of so many as with unfeigned faith and hearty repentance convert, turn and flee unto his mercy, it is manifestly proved by divers texts of y• holy scripture. First let us hear,1 what God him self sayeth by the Prophet, I am he yea, I am he in deed, which putteth away thy since, yea, and that for mine own sake, and I will remember thy since no more. Call to remembrance, & let us be judged together. Tell, ⟨image 9⟩if thou haste any thing y• thou mayest be justified. Thy first father sinned, & thy Prophets have trespassed against me.
THat God alone absolueth ye truly penitent, and onely forgeueth the synnes of so many as with vnfayned fayth and harty repentaunce conuerte, turne and fle vnto his mercy, it is manifestly proued by diuers textes of y• holy scripture. First let vs heare,1 what God him self sayeth by the Prophet, I am he yea, I am he in dede, which putteth awaye thy synnes, yea, and that for myne owne sake, and I will remember thy synnes nomore. Call to remembraunce, & let vs be iudged together. Tel, ⟨image 9⟩if thou haste any thinge y• thou mayste be iustified. Thy first father synned, & thy Prophetes haue trespassed agaynste me.
Are not these words evident enough?1 God the father perceiving right well, that there should arise false anointed & false preachers, which without all shame would arrogantly arrogate, and proudly challenge to them selves that power of forgiving sin, which alone pertaineth to him, plainly here affirmeth, that he alone putteth away our sins. And because he would have us the more seriously and earnestly to believe it, he repeateth this word, I twice, saying, I am he, yea, I am he in deed, which putteth away thy since, yea, and that for mine own sake. And least any man should think, that ⟨image 10⟩one may more forgive another his since (I speak of those since, which are between God and our conscience, and not of the brotherly reconciliation) he affirmeth that our first father Adam, and all Prophets and preachers have sinned, so that of them no remission of since is to be looked for.2 Can flesh purify the soul?3 that which is borne of flesh,4 is flesh sayeth Christ. All have sinned, sayeth saint Paul, and want y• glory of God. Again, God hath wrapped all nations, saith he in unbelief, that he might have mercy on all.5 If all be sinners, flesh, and the children of wrath,6 if all be hypocrites, unprofitable servants, earth, dust and ashes, if all be the enemies of God & unfaithful, how dare we be so bold, as to take upon us one ⟨image 10⟩to forgive another their since? Is a traitor a mete man to purchase a pardon of a Price for another traitor? Can one traitor forgive another his treason? Can one sinner forgive another his sin?7 Of the unclean what can be made clean? as Job saith: Who can make him clean, that is conceived of unclean seed? Is it not thou alone o Lord? It is the Lord alone in deed,8 as David sayeth, thou o Lord, shalt sprinkle me with Hyssop, & I shall be made clean, yea, I shall be made whither than snow. And as our saviour Christ said unto Peter,9 If I wash thee not, thou haste no part with me. If God washeth us not from our filthiness, we have no part in the heritage of Christ. Again the aforesaid Prophet saith,10 the Lord is our ⟨image 11⟩judge, the Lord is our Lawgiver, the Lord is our King, and he it is that shall save us. Howe oft is the Lord here repeated, to show y• it is he alone, which worketh all good things in us, which forgiveth our since, and saveth us, yea, and none but he alone.
Are not these woordes euident ynough?1 God the father perceyuynge righte wel, that there shoulde aryse fals annoynted & fals preachers, whiche without all shame woulde arrogantlye arrogate, and proudely chalēge to them selfes that power of forgeuinge synne, whych alone pertayneth to him, plainly here affirmeth, that he alone putteth away oure sinnes. And because he would haue vs the more seriously and earnestly to beleue it, he repetethe thys worde, I twyse, sayinge, I am he, yea, I am he in dede, whiche putteth awaye thy synnes, yea, and that for myne awne sake. And leaste any man shoulde thynke, that ⟨image 10⟩one may more forgeue another hys synnes (I speake of those synnes, which are betwene God and our conscience, and not of the brotherly reconciliation) he affirmeth that our firste father Adam, and all Prophetes and preachers haue synned, so that of them no remission of synnes is to be loked for.2 Can fleshe purifye the soule?3 that whiche is borne of fleshe,4 is fleshe sayeth Christ. All haue synned, sayeth saint Paule, and wante y• glory of God. Again, God hath wrapped all nacions, sayth he in vnbelefe, that he might haue mercy on all.5 If al be sinners, flesh, and the chyldren of wrath,6 if al be hipocrites, vnprofitable seruauntes, earth, dust and ashes, if all be the enemies of God & vnfaythfull, howe dare we be so bolde, as to take vpō vs one ⟨image 10⟩to forgeue another their synnes? Is a traytoure a mete mā to purchase a pardon of a Price for another traytoure? Can one traytoure forgeue another hys treason? Cā one sinner forgeue another his sinne?7 Of the vnclene what cā be made clene? as Iob saith: Who can make him clene, that is conceyued of vnclene sede? Is it not thou alone o Lorde? It is the Lorde alone in dede,8
Again the Lord him self sayeth by the same Prophet,1 I am the Lord & there is no Saviour besides me. Here God him self confesseth, that he alone is the Lord, and that there is none other saviour besides him, that is too say, none that forgiveth sin and giveth eternal life, but he alone.2 By another Prophet he also sayeth, thy destruction, o Israel, cometh of thy self, only of me cometh thy help and salvation. David that holy king and godly Prophet, knowing ⟨image 11⟩his deliverance from sin to be of God alone, stireth up his inward man to magnify the Lord, saying: magnify the Lord, o my soul, and all that are within me, praise his holy name. O my soul bless y• Lord and forget nor all his benefits.3 For he it is that pardonneth all thine iniquities, & that healeth all thy diseases, yea, he it is, y• delivereth thy life from destruction, and crowneth the in mercy and loving kindness. Again let Israel trust in the Lord,4 for with the Lord there is infinite mercy, and plenteous redemption. And he it is that redeemeth Israel from all their sins. Whosoever therefore taketh on him to forgive sin, maketh him self a saviour, and sayeth with the Angel Apostate,5 I will clime up above the high clouds ⟨image 12⟩and I will be like unto y• most highest. But let him know, that pride will have a fall, and that the Lord is a jealous God, and will give his glory to none other.6 Who delivered Adam from everlasting damnation,7 when he with his wife had transgressed the commandment of the high Lord? Who absolved Nohe from his drunkenness? Who delivered Loth from the uncleanness, which he committed with his daughters?8 Who saved Moses, and forgave him his manslaughter?9 Who absolved David from his adultery?10 Who had compassion on the Ninevites wham they repented,11 believed and converted? To be short, who forgave and absolved all the Patriarchs, Kings, Prophets, priests, &c with all other of the old testament, ⟨image 12⟩when they knowledged their sins, and returned unto the Lord their God, with faithful repentance, but only God alone? to whom did thief for remission of sins, but to God alone? In whom did they put their affiance and trust, but in God alone? as the Psalmographe testifieth,12 saying: Our fathers trusted in thee, o Lord, yea they trusted in thee, and thou deliverest them.
Agayne the Lorde hym selfe sayeth by the same Prophet,1 I am the Lorde & there is no Sauiour besides me. Here God hym selfe cōfesseth, that he alone is the Lorde, and that there is none other sauiour besydes hym, that is too saye, none that forgeueth synne and geueth eternall lyfe, but he alone.2 By another Prophet he also saieth, thy destrucciō, o Israel, cometh of thy self, onely of me cometh thy healpe and saluacion. Dauid that holy kyng and godly Prophet, knowyng ⟨image 11⟩hys deliueraunce from sinne to be of God alone, stireth vp his inwarde man to magnifie the Lorde, sayinge: magnifye the Lorde, o my soule, and all that are within me, prayse his holy name. O my soule blesse y• Lord and forget nor al his benefites.3 For he it is that pardonneth al thyne iniquities, & that healeth all thy diseases, yea, he it is, y• deliuereth thy lyfe from destruccion, and crouneth the in mercy and louing kyndnesse. Agayne let Israel trust in the Lord,4 for with the Lord there is infinite mercy, and plenteous redēptiō. And he it is that redemeth Israel frō all their sinnes. Whosoeuer therfore taketh on hym to forgeue synne, maketh hym selfe a sauiour, and sayeth with the Aungell Apostata,5 I will clyme vp aboue the hygh cloudes ⟨image 12⟩and I will be lyke vnto y• mooste hyghest. But let hym knowe, that pryde will haue a faule, and that the Lorde is a ielous God, and will geue hys glorie to none other.6 Who deliuered Adam from euerlastinge damnacion,7 whan he with hys wyfe had transgressed the commaundemēt of the hygh Lord? Who absolued Nohe from his dronkennes? Who deliuered Loth frō the vnclennes, which he committed with hys doughters?8
They cried unto thee, and they were made safe, in the o Lord, they trusted, & were not confounded. Are not these the words of blessed David? I said,1 I will confess my sins unto the Lord, and thou forgavest the wickedness of my sin. Here is no mention made of Aaron or of any of that priesthood, nor yet of Pope, Patriarch, Cardinal, Archbishop ⟨image 13⟩Bishop, Priest, or of any other man to forgive us our since, but of God alone. So followeth it, that the Lord alone remitteth the ungodliness of our sin, and that he alone absolveth a pena et culpa. This was godly doctrine in the old testament, neither was he counted of godly men any Heretic that taught this kind of learning at that time. God was than the Lord alone omnisufficient for all his people that truly repented and converted to his unmeasurable mercy, neither had he need at that time of any other to be conjoined with him, as he him self said unto Abraham,2 fear not Abraham, I am thy defender and thine altogether sufficient rewarder, and is the Lords hand now so abbreviated and shortened,3 that ⟨image 13⟩he can save no more? or is his ear so stopped that he can not hear? Lord God, what a so•ē change is this? But I steadfastly believe, that he is the same Lord now, that he was in the old time, and of no less power to remit sin at this present, than he was many thousand years before these our days, inasmuch as he abideth ever one, and is not changeable, as he sayeth by the Prophet Malachi,4 I am the Lord and am not changed.
They cryed vnto the, and they were made safe, in the o Lord, they trusted, & were not confounded. Are not these the woordes of blessed Dauid? I sayde,1 I wil confesse my sinnes vnto the Lorde, and thou forgauest the wickednes of my sinne. Here is no menciō made of Aarō or of any of that priesthode, nor yet of Pope, Patriarcke, Cardinall, Archebishop ⟨image 13⟩Bishop, Prieste, or of any other man to forgeue vs our synnes, but of God alone. So foloweth it, that the Lorde alone remitteth the vngodlynes of oure synne, and that he alone absolueth a pena et culpa. This was godly doctrine in the olde testament, neyther was he counted of godly mē any Heretyke that taught this kynde of learning at that tyme. God was thā the Lorde alone omnisufficient for all hys people that truly repented and conuerted to his vnmesurable mercye, neyther had he nede at that tyme of any other to be conioyned with hym, as he hym selfe sayde vnto Abraham,2 feare not Abraham, I am thy defender and thyne altogether sufficient rewarder, and is the Lordes hande nowe so abbreuiated and shortened,3 that ⟨image 13⟩he can saue nomore? or is hys eare so stopped that he can not heare? Lorde God, what a so•ē chaunge is this? But I stedfastly beleue, that he is thesame Lorde now, that he was in the olde tyme, and of no lesse power to remit sinne at thys present, than he was many thousande yeres before these oure dayes, in asmuche as he abydeth euer one, and is not chaū geable, as he sayeth by the Prophet Malachie,4 I am the Lord and am not chaunged.
¶Hitherto have I been hold in few words to prove, y• in the time of the old law, God alone forgave the since of his people without the help, either of Bishop, Prophet, priest, levite or any other, that the whole glory of their salvation might be ascribed to him alone. Now let ⟨image 14⟩us also labour to declare, that God alone doth the very same thing in the new testament, y• he alone may still remain the God of health against the pestilent doctrine of the wicked Papists, which so boorishly sweat to maintain their usurped power, and feigned authority to the great obscuring of Gods glory, and that to him alone all honour and praise may be given.1
¶Hytherto haue I bene holde in few wordes to proue, y• in the time of the olde law, God alone forgaue the synnes of his people without the helpe, eyther of Bishop, Prophet, prieste, leuite or any other, yt the whole glory of their saluacion might be ascribed to hym alone. Nowe let ⟨image 14⟩vs also labour to declare, that God alone doth the very same thynge in the new testament, y• he alone maye stil remayne the God of health agaynst the pestilent doctrine of the wicked Papistes, whiche so borishelye sweate to maintaine their vsurped power, and fayned authoritie to the greate obscuringe of Gods glorie, and that to hym alone all honour and prayse maye be geuen.1
¶We read in the holy gospel that when a certain man being diseased of the palsy, was brought unto Christ to be made whole, Christ said unto him: Son be on a good comfort,1 thy sins are forgiven thee. The Scribes hearing these words of forgiving sin, thinking with them selves y• Christ was not God, but man only, & that it was the ⟨image 14⟩office of God alone too remit & forgive sin, spake on this manner within them selves. Hic blasphemat, this fellow blasphemeth,2 or as Mark & Luke writeth,3 Who is he y• speaketh blasphemies? Who is able to forgive sin but God alone? here the Scribes tendering more the glory of God then our papists & pharisees do at this time, could not abide y• Christ, whom they judged only man, should challenge to him power to forgive sin, seeing y• alone pertained to God. And upon this place of the scripture many write that y• Scribes erred not in this confession y• God alone forgiveth sin, but in this they say, they were deceived because they believed not, y• christ was both God and man. If Christ had been nothing but man, he had blasphemed in deed, ⟨image 15⟩that is to say, taken that thing upon him, which is the office of God alone, but forasmuch as he was not only man, but also God, he blasphemeth not, he challenged nothing but that was his right. So did the Scribes and not Christ blaspheme. Let all men therefore learn of this history, that God alone forgiveth sin. Doeth not Christ also in the aforesaid chapter of Matthew,4 call him self a Physician, and show that he came to call sinners unto repentance, and to make them whole? Why calleth he him self a physician, but because it is his office to cure and heal?5 Jeremiah prayed unto this physician, saying: heal me o Lord, & I shall be healed, save thou me, & I shall be safe, for thou art he whom I will magnify. For ⟨image 15⟩he did know full well, that all other physicians were unprofitable without his help, and no more mete to cure sick conscī ces of them selves, then the old Lyon was to heal the horse, of whom Aesop writeth in his fables, which notwithstanding take on him to practise physic wham of that same science he was altogether ignorant.6 Moreover Christ calleth all them y• labour and are laden to him, & promiseth that he will refresh, ease and comfort them.
¶We reade in the holy gospel that when a certen man beyng diseased of the palsey, was brought vnto Christe to be made whole, Christ sayde vnto hym: Sonne be on a good conforte,1 thy sinnes are forgeuē the. The Scribes hearing these wordes of forgeuing sinne, thinking wt thē selfs y• Christ was not God, but mā onely, & that it was the ⟨image 14⟩office of God alone too remit & forgeue synne, spake on thys manner within them selfs. Hic blasphemat, this felow blasphemeth,2 or as Marke & Luke writeth,3 Who is he y• speaketh blasphemies? Who is able to forgeue sinne but God alone? here the Scribes tēdering more the glory of God then our papistes & pharises do at this time, could not abyde y• Christ, whome they iudged only mā, should chalēge to him power to forgeue sinne, seing y• alone pertained to God. And vpō this place of ye scripture many write yt y• Scribes erred not in this cōfession y• God alone forgeueth synne, but in this thei sai, thei were deceyued because thei beleued not, y• christ was bothe God and man. If Christe had bene nothinge but mā, he had blasphemed in dede, ⟨image 15⟩that is to say, taken that thing vpon hym, whiche is the office of God alone, but forasmuche as he was not onely man, but also God, he blasphemeth not, he chalenged nothing but that was hys righte. So did the Scribes and not Christe blaspheme. Let all men therefore learne of this historie, that God alone forgeueth synne. Doeth not Christe also in the aforesaid chapter of Matthew,4 call hym selfe a Phisicion, and shew that he came to call synners vnto repentaunce, and to make them whole? Why calleth he him self a phisicion, but because it is his office to cure and heale?5 Ieremy prayed vnto this phisicion, sayeng: heale me o Lorde, & I shall be healed, saue thou me, & I shall be safe, for thou arte he whome I will magnifye. For
He sendeth them not away to other, but calleth them all without exception to him, whereby he showeth that no creature, neither in heaven nor in earth can truly and sufficiently heal our infirm and sick consciences, but he alone,1 which sayeth, I am the resurrection and life. He ⟨image 16⟩that believeth in me, although he be dead, shall live, and every one that liveth and believeth in me, shall never dye. For who can forgive me my sin, but he alone, which is without all sin? Who can deliver me from death & hell,2 but he alone, which hath overcome them both?3 Who can make me good, but he alone, which only is good?4 Who can make me wise, righteous and holy, but he alone, which is appointed of God the father to be our wisdom, righteousness, & sanctification?5 Finally, who can engraft in me life & virtue, but he alone, in whom is all hope of life and virtue?6 Therefore full well doth Christ call so many as labour and are laden with the burden of sin to him,7 and promiseth that he will refresh them, that is to say, absolve and deliver ⟨image 16⟩them from their since. Hereto belongeth the saying of blessed Johan Baptiste,8 Behold that lamb of God, which taketh away the sin of the world. Here blessed Baptiste confesseth, that it is Christ alone, which absolveth and taketh away the sin of the world. Doeth not also the holy Evangelist saint Johan in the aforesaid Chapter call Christ that true light, which lighteneth every man that cometh into this world: what other thing is it to lighten, than too put away the clouds of since, and to send into our hearts the radiant and glistering beams of the eternal sun, which is the knowledge of Gods most holy will. And this, sayeth saint Johan, is the office of Christ alone.
He sendeth them not awaye to other, but calleth them all withoute excepcion to hym, whereby he sheweth that no creature, neyther in heauen nor in earth can truly and sufficiently heale our infirme and sicke consciences, but he alone,1 whiche sayeth, I am the resurrectiō and lyfe. He ⟨image 16⟩that beleueth in me, althoughe he be dead, shal lyue, and euery one that liueth and beleueth in me, shal neuer dye. For who can forgeue me my synne, but he alone, which is without al sinne? Who can deliuer me frō death & hel,2 but he alone, which hath ouercome them both?3 Who cā make me good, but he alone, whiche onely is good?4 Who cā make me wyse, righteous and holy, but he alone, which is appoynted of God the father to be our wysdome, righteousnes, & sanctification?5 Finally, who cā engraffe in me life & vertu, but he alone, in whome is all hope of life and vertue?6 Therfore ful well doth Christ cal so many as labour and are loden with the burdē of synne to him,7 and promiseth that he wil refresh them, that is to saye, absolue and deliuer ⟨image 16⟩them frome their synnes. Hereto belongeth the sayinge of blessed Iohan Baptiste,8 Beholde that lābe of God, whiche taketh awaye the sinne of the worlde. Here blessed Baptiste confesseth, that it is Christe alone, whiche absolueth and taketh awaye the synne of the worlde. Doeth not also the holy Euangelist sainct Iohan in the aforesayde Chapter call Christe that true lighte, which lighteneth euery man that cometh into this worlde: what other thinge is it to lighten, thā too put awaye the cloudes of synnes, and to sende into oure hertes the radiante and glisteringe beames of the eternall sonne, whiche is the knowlege of Gods mooste holy will. And this, sayeth saincte Iohan, is the office of Christe alone.
Why doth Christ call so many as thirst unto him,1 & promiseth that floods of lyuysh water shall flow out of their bellies:2 yea,3 and that he will give them the water of life freely▪ but only to show, that whosoever is thirsty, and heartily desireth remission of since, must with all haste come to him,4 and say with the Psalmographe, Like as the heart desireth the water brooks, so longeth my soul after thee, o God. My soul is a thirst for God, yea, even for the living God. &c. Furthermore Christ commandeth that repentance and remission of sins should be preached in his name.5 Where we may learn, that forgiveness of sin cometh only by the name of Christ. And in the Acts of y• Apostles we find, y• when any famous ⟨image 17⟩& notable act or miracle was done▪ the people, as many at this day, did ascribe it to the virtue and power of the Apostles, willing to do sacrifice unto them for it, but the Apostles did reject and cast away all such immerited honour and undeserved praise, contending and mainly labouring to persuade the people,6 that whatsoever was don, came not to pass by their power, but by the virtue of Jesus Christ, whom God raised up from death. And when they made mention of remission of since, they did never remember and rehearse their own power to forgive sin, but only preached, that so many as believed and were baptised into the remission of since, should be absolved and freely forgiven by the name of Jesus Christ. And ⟨image 18⟩in the acts of the apostles blessed Peter plainly confesseth,7 y• there is no health, no life, no remission of since, but in Christ alone, and that there is none other name given unto men under heaven, wherein they must be saved,8 but the name of Jesus Christ alone. Neither did the Apostles absolve any otherwise than by the preaching of gods word, which when it was heard & believed, than were y• diligent hearers, and faithful believers of the same truly absolved, as Christ sayeth. Now are ye clean for the words sake that I have spoken unto you, that is. Now are ye delivered from your sins because ye have believed my preaching.9 The faith of y• heart justifieth, sayeth saint Paul. Where it may be learned,10 y• if faith be not given to the word ⟨image 18⟩there is no absolution or deliverance from sin.11
Why doth Christe cal so many as thyrste vnto hym,1 & promyseth that floudes of lyuysh water shall flowe out of their bellies:2 yea,3 and that he will geue them the water of life frely▪ but onely to shewe, that whosoeuer is thyrsty, and hartely desireth remission of synnes, muste with all haste come to hym,4 and saye with the Psalmographe, Lyke as the harte desireth the water brokes, so longeth my soule after the, o God. My soule is a thyrste for God, yea, euen for ye liuinge God. &c. Furthermore Christe commaundeth yt repentaunce and remission of sinnes shoulde be preached in his name.5 Where we may learne, that forgeuenes of synne cometh onely by the name of Christe. And in the Actes of y• Apostles we fynde, y• when any famous ⟨image 17⟩& notable acte or miracle was done▪ the people, as manye at this daye, did ascribe it to the vertue and power of the Apostles, willynge to do sacrifice vnto them for it, but the Apostles did reiecte and cast awaye all suche immerited honor and vndeserued prayse, contendyng and maynly laborynge to perswade the people,6 that whatsoeuer was don, came not to passe by their power, but by the vertue of Iesu Christe, whom God raysed vp from death. And whē they made mencion of remissiō of synnes, they did neuer remē ber and reherse their owne power to forgeue synne, but onely preached, that so many as beleued and were baptised into the remission of synnes, shoulde be absolued and frely forgeuen by the name of Iesu Christe. And ⟨image 18⟩in the actes of the apostles blessed Peter playnly confesseth,7 y• there is no health, no lyfe, no remission of synnes, but in Christ alone, and that there is none other name geuen vnto mē vnder heauen, wherein they muste be saued,
For whatsoever is not of faith, is sin, & where faith is not, there abideth the wrath of God, as holy Johan Baptist sayeth,1 he y• believeth y• Son, hath everlasting life, but he that believeth not the Son, shall not see life, but the wrath of God abideth upon him.2 Therefore before Christ absolved any man of his since,3 he did behold & see,4 whether he had faith or not.5 If Christ found true faith in his heart, than he always said, thy faith hath saved thee. Seeing than ye none can search the heart, whither it be faithful or unfaithful▪ but God alone, seeing also that the absolution beareth no strength, but where faith is, it followeth that none can absolve me of my since,6 but that Lord alone, ⟨image 19⟩which searcheth the reins & the heart.7 The priest is only Gods minister,8 appointed of God (if he be truly sent) to preach that absolution and free deliverance from my sin, through the name of Jesus Christ, which preaching if I believe, I am so sure to be delivered from all my sins, as though Christ him self had said unto me,9 I freely absolve thee, or thy since are forgiven thee for thy faiths sake in my name. Are not these the words of Christ,10 which is the self trueth and can not lye, spoken too all faithful Ministers?11 He that heareth you, heareth me, and he that despiseth you, despiseth me, and he that despiseth me, despiseth him y• sent me. But let us rehearse mo scriptures, although too any Christen heart, these, which hitherto ⟨image 19⟩I have recited, may seem abundantly too suffice.
For whatsoeuer is not of fayth, is sinne, & where fayth is not, there abydeth the wrathe of God, as holy Iohan Baptist sayeth,1 he y• beleueth y• sonne, hath euerlasting life, but he that beleueth not the sonne, shal not se life, but the wrath of God abydeth vpon him.2 Therfore before Christ absolued any man of his synnes,3 he did beholde & se,4 whether he had faith or not.5 If Christe founde true fayth in his hert, thā he alwais sayde, thy fayth hath saued the. Seyng than ye none can search the hert, whyther it be faythfull or vnfaythful▪ but God alone, seynge also that the absolution beareth no strength, but where faythe is, it foloweth that none canne absolue me of my synnes,6 but that Lorde alone, ⟨image 19⟩whiche searcheth the raynes & the herte.7 The prieste is onely Gods minister,8 appoynted of God (if he be truly sent) to preache that absolucion and fre deliueraunce from my synne, thorow the name of Iesu Christe, whiche pre•chinge if I beleue, I am so sure to be deliuered frō all my sinnes, as though Christ hym self had sayde vnto me,9 I frely absolue the, or thy synnes are forgeuē the for thy faythes sake in my name. Are not these the wordes of Christ,10 whiche is the self trueth and can not lye, spoken too all faythfull Ministers?11 He that heareth you, heareth me, and he that depyseth you, despiseth me, and he that despyseth me, despiseth hym y sent me. But let vs reherse mo scriptures, althoughe too anye Christen hert, these, whiche hytherto
Blessed Paul in his Epistle to the Romans proveth manifestly,1 that God alone justifieth us. If our justification cometh from God alone, than followeth it well, that the remission of our sins cometh from God alone also. For remission of since goeth before Justification.2 By Christs death are we delivered from our since but by his resurrection are we insti•ide and made righteous. So doeth it evidently appear, that it is God alone,3 which both remitteth the sin, and also justifieth y• sinner for Christs sake, which is our righteousness.4 Again the aforesaid Apostle sayeth, that God hath not only given us his Son, but also all things with him. Ergo absolution of ⟨image 20⟩since. So see we y• God alone absolveth & forgiveth us our since for Christs sake. Saint Paul to the Galatians affirmeth,5 that Christ gave him self for our sins, that he might deliver us from this present evil world, that is to say, from all evil in this present world. Ergo God alone it is,6 which delivereth us from our sins in this vale of misery. Ye are washed away from your sins, sayeth he, yea, ye are sanctified & made righteous by y• name of the Lord Jesus, and by the spirit of our God. Ergo our absolution, our deliverance from sin, our sanctification, our justification and all that ever good is cometh from God through Jesus Christ our Lord. Again he sayeth,7 God y• father ⟨image 20⟩hath blessed us with all spiritual blessings, ergo with the blessing of absolution and free deliverance from all our sins.8 God hath delivered us from the power of darkness, and carried us into the kingdom of his well beloved Son, by whom we have redemption, even by his blood remission of since. Ergo by Christs blood are we absolved and delivered from our since.
Blessed Paule in his Epistel to the Romains proueth manifestly,1 that God alone iusti•ieth vs. If our iustificacion cometh from God alone, than foloweth it wel, that the remission of our sinnes cometh from God alone also. For remission of synnes goeth before Iustification.2 By Christes death are we deliuered from our synnes but by his resurreccion are we insti•ide and made righteous. So doeth it euidently appere, that it is God alone,3 which both remitteth the synne, and also iustifieth y• synner for Christes sake, which is our righteousnes.4 Agayne the aforesayde Apostle sayeth, that God hath not onely geuen vs his sonne, but also all thinges with hym. Ergo absolucion of ⟨image 20⟩synnes. So se we y• God alone absolueth & forgeueth vs oure synnes for Christes sake. Saīt Paule to the Galathians affirmeth,5 that Christ gaue him self for our sinnes, that he might deliuer vs from this present euill worlde, that is to saye, from all euil in this present worlde. Ergo God alone it is,6 which deliuereth vs from oure sinnes in this vale of misery. Ye are wasshed awaye from your sinnes, sayeth he, yea, ye are sanctified & made righteous by y• name of the Lord Iesu, and by the spirit of our God. Ergo our absolucion, oure deliueraunce frome synne, our sanctification, oure iustification and all that euer good is cometh frome God thorowe Iesu Christ our Lord. Agayn he sayeth,7 God y• father ⟨image 20⟩hath blessed vs with all spirituall blessinges, ergo with the blessinge of absolucion and fre deliueraunce from all oure sinnes.
Every good gift and every perfect gift,1 sayeth James, cometh from above, and descē death from the father of light. Ergo absolution, which is a good and perfect gift, cometh down from the father of light. Blessed John in his epistle sayeth: If we confess ⟨image 21⟩our since, god is faithful & righteous to forgive us our since & to make us clean from all iniquity. Here saint John affirmeth,2 that God forgiveth us our since, and ma••h us clean from all unrighteousness. He sayeth also, that the blood of Jesus Christ gods ow••onne,3 maketh us clean […] sin. And in the chap•••olowyng he sayeth, If any •an sinneth, we have an advocate with the father Jesus Christ that righteous one. And he it is that obtaineth mercy for our since, not for our sins only, but for all the world also. Again he sayeth, I writ unto you, o ye little children, that your since are forgiven you for Christs name sake. Here see we again that by Christ remission of since cometh to us from God the ⟨image 21⟩father. Moreover bl•ssed John in his revelation writteth on this manner,4 Christ hath loved us, and washed us from our since by his blood. Here see we y• all our since be washed away by Christs blood alone. What should I write more▪ If I go forth to gather together all the places of holy scripture, y• prove the absolution of our sins to come from God alone, I should not only trouble the most godly Reader, but also writ a volume more Prol•rior than the Iliads of the greek poet Homer, when to any christen judgement I may justly seem all ready to have proved my article true & sufficiently christen men unto y• great shame of all these Papists, which cease not with their stentorous voices to speak evil of the true preachers of ⟨image 22⟩Gods word, and to obscure or deface the glory of God. Take away the power of only remitting since from God, & what remaineth there, wherefore we should confess our selves bound to him? I speak of matters concerning the salvation of our souls. If all that be of the shaven nation, have power to absolve men of their sins at their pleasure, and to remit or retain, whose iniquities it pleaseth them, than is God well promoted, even out of y• Hall into y• Kitchen, as they use to say.
Euery good gyfte and euery perfecte gifte,1 sayeth Iames, cometh from aboue, and descē deth frome the father of lyght. Ergo absolucion, whiche is a good and perfecte gyfte, cometh doune frome the father of lyghte. Blessed Ihon in his epistle sayeth: If we confesse ⟨image 21⟩our synnes, god is faythfull & righteous to forgeue vs oure synnes & to make vs clēne from all iniquite. Here saynct Ihon affirmeth,2 that God for•eueth vs our synnes, and ma••h vs clene from all vnrighteousnes. He sayeth also, that the bl•ude of Iesu Christ gods ow••onne,3 maketh vs cleane 〈…〉 sinne. And in the chap•••olowyng he sayeth, If any •an synneth, we haue an aduocate with the father Iesu Christ that righteous one. And he it is that obtaineth mercy for our synnes, not for our sinnes only, but for al the world also. Again he sayeth, I writte vnto you, o ye litle chyldren, that your synnes are forgeuen you for Christes name sake. Here se we agaī that by Christ remission of synnes cometh to vs from God the ⟨image 21⟩father. Moreouer bl•ssed Ihon in hys reuelacion writteth on this manner,4 Christ hath loued vs, and washed vs frō our synnes by hys bloude. Here se we y• all our synnes be washed away by Christes bloud alone. What shoulde I write more▪ If I go forthe to gather together al the places of holy scripture, y• proue the absolucion of our sinnes to come from God alone, I shuld not onely trouble the mooste godly Reader, but also writte a volume more Prol•rior thā the Iliades of the greke poet Homere, whan to any christen iudgement I maye iustly seme all redy to haue poroued my article true & sufficiently christē mē vnto y great shame of all these Papistes, which cease not with their stētorous voyces to speke euill of the true preachers of
So should it also follow, that so many as pleased the priests should have their since forgiven them, and so be saved, otherwise not. O intolerable blasphemy. But as God alone remitted the since of the fathers of the old Testament, so ⟨image 22⟩in like manner doth he now in the new testament.1 Who absolved Mary Magdalene from her sins, but Christ? Who forgave the these his robbery and manslaughter,2 but Christ? Who had compassion on Peter, wham he had denied his master christ, but Christ?3 Who made of Mat thew the publican and toll gatherer, a faithful apostle & preacher, but Christ?4 Who is that good shepherd,5 that fetcheth home the stray sheep, lovingly upon his shoulders unto the sheepfold, is it not Christ, which sayeth of him self, I am that good shepherd? A good shepherd giveth his life for the sheep. Who received home joyfully the lost son, was it not Christ?6 Who healed the wounded man? the Priest or the Levite? Or rather ⟨image 23⟩Christ the Samaritan? who made of Saul the persecutor, Paul an Apostle, was it not Christ? Who absolved all these with many other in y• scripture from their since, but Christ alone, the Son of the living God?7 Doth not all power belong to Christ, both in heaven and in earth? to him therefore alone doeth the power of remitting sin pertain. Seeing than y• this is true, and nothing more true, why may we not be bold to say, eager the Papists, y• God alone absolveth the truly penitent, and only remitteth the since of so many as with an unfeigned faith convert & flee unto his mercy? If this be heresy, which we only confess and teach. I could allege divers sentences out of the holy doctors of Christs church, ⟨image 23⟩which maintain this doctrine. But seeing I fight not for the advancement of man, but for y• glory of God, I will not satisfy this my work with mans doctrine, but with the infallible verity of Gods word. For I know that every man is a liar,8 but God is true,9 & his word abideth for evermore.
So shoulde it also folowe, that so many as pleased the priestes shoulde haue their synnes forgeuen them, and so be saued, otherwyse not. O intollerable blasphemy. But as God alone remitted the synnes of the fathers of the olde Testament, so ⟨image 22⟩in lyke maner doth he nowe in the new testament.1 Who absolued Mary Magdalene frō her sinnes, but Christe? Who forgaue the thefe hys robbery and māslaughter,2 but Christ? Who had compassion on Peter, whā he had denied his master christ, but Christ?3 Who made of Mat thew the publica•e and tolgatherer, a faithful apostle & preacher, but Christe?4 Who is that good shepeharde,5 that fetcheth home the strayeshepe, louingly vpon hys shulders vnto the shepefolde, is it not Christe, whiche sayeth of him self, I am that good shepeharde? A good shepeharde geueth his lyfe for the shepe. Who receyued home ioyfully the loste sonne, was it not Christe?6 Who healed the wounded manne? the Prieste or the Leuite? Or rather ⟨image 23⟩Christe the Samaritane? who made of Saul the persecutour, Paule an Apostle, was it not Christe? Who absolued al these with many other in y• scripture from their synnes, but Christe alone, the sonne of the liuynge God?7 Doth not al power belōg to Christe, both in heauen and in earth? to hym therfore alone doeth the power of remi•tinge synne pertayne. Seyng than y• this is true, and nothyng more true, why maye we not be bolde to saye, •agre the Papistes, y• God alone absolueth the truly penitent, and onely remitteth the synnes of so many as wyth an vnfayned fayth conuerte & fle vnto hys mercy? If this be heresy, whiche we onely confesse and teache. I coulde allege diuers sentences out of the holy doctors of Christes churche,
Now will I prepare my self to the second part of this treatise, and afterward make answer to the objections of the adversaries, that God may still remain a glorious God in the presence of all men, and all other recounted dust and ashes in comparison of him. The second part of this treatise is this, as concerning the priest, he forgiveth not the sin, but only is a minister of God, appointed to utter & declare that free remission ⟨image 24⟩of since purchased for us of God the father, by the most precious blood of Jesus Christ. This maketh the Papists to cry, ad ignem, ad ignem. For this doctrine plucketh them down one staff lower than they were before. They may now become no more Checkmate with God. For before they were not only not contented to be his ministers, but also they would be hail fellow well met with him. Now shall they be fain, either to be y• messengers and servants of God, or else plain Antichrists and papists. But let us see, what the scripture sayeth.
Now will I prepare my self to the second parte of this treatise, and afterwarde make aunswer to the obiecciōs of the aduersaries, that God maye styll remayne a glorious God in the presence of al men, and al other recoūted duste and ashes in cō parison of hym. The seconde parte of this treatise is this, as concernyng the priest, he forgeueth not the synne, but onely is a minister of God, appointed to vtter & declare that fre remissiō ⟨image 24⟩of synnes purchased for vs of God the father, by the most precious bloude of Iesu Christe. This maketh the Papistes to cry, ad ignem, ad ignem. For this doctrine plucketh them doune one staffe lower than they were before. They may now become no more Checkemate with God. For before they were not onely not contented to be his ministers, but also they woulde be heylefellow wel mette with hī. Now shall they be fayne, eyther to be y• messengers and seruaū tes of God, or els playne Antichristes and papistes. But let vs se, what the scripture sayeth.
That the priest forgiveth not sin but God alone, it is sufficiently proved before. Now must we learn of y• holy scriptures, whither y• priest be but only a minister appointed of God to ⟨image 24⟩utter & declare y• absolution & free deliverance from sin, or not. That this is his office, it is manifest by divers places of y• new testament. Wham Christ sent forth his disciples, he said unto them on this manner: Go into y• universal world, & preach y• Gospel to every creature,1 who so shall believe & be baptised, he shall be saved, but who so will not believe shall be condemned. Here is it evident enough, what authority priests have, & what their office is, verily to preach y• Gospel & to baptise. Mark y• they must preach y• Gospel, as s. Paul sayeth, Christ sent me not only to baptise, but to preach y• Gospel. Again, woe is unto me,2 if I preach not y• Gospel.3 And in y• description of a spiritual minister he showeth that such one ought to be chosen, as is not only learned, but also apt too teach, ⟨image 25⟩able to exhort with wholesome doctrine,4 & to convince or overcome them that speak against the trueth of Christs gospel. And saint Peter sayeth, ye elders feed the flock of Christ, so much as in you is. What other thing is it to preach the gospel, than to declare unto the people, that their since be forgiven them freely of God, if they repent and believe in Christ, as it is written. He that believeth y• Son, hath everlasting life.5 If since be forgiven of God, & the ministers commanded to declare that same to the people than doth it follow, that they forgive not the sin, but only are ministers appointed of god to publish that benefit of our salvation. If a Prince pardonneth his subject for his treason committed against his person, ⟨image 25⟩and sendeth his, letters of favour to the traitor, by one of his faithful servants, commanding him to declare his pitiful mercy to the guilty, who forgiveth the fau•• the messenger or the king? I am sure it will be answered the king. And not unjustly. For y• prince alone pardoneth, the messenger only declareth his princes pleasure to the traitor. Even so all we have offended, & worthily deserved eternal death.
That the priest forgeueth not synne but God alone, it is sufficiētly proued before. Now must we learne of y• holy scriptures, whyther y• priest be but onely a minister appoynted of God to ⟨image 24⟩vtter & declare y• absoluciō & fre deliueraūce from synne, or not. That this is his office, it is manifest by diuers places of y• new testamēt. Whā Christ sent forth his disciples, he sayd vnto them on this maner: Go into y• vniuersal worlde, & preache y• Gospel to euery creatur,1 who so shal beleue & be baptised, he shall be saued, but who so wil not beleue shalbe condēned. Here is it euident ynough, what authoritie prestes haue, & what their office is, verely to preache y• Gospel & to baptise. Marke y• they must preache y• Gospell, as s. Paule sayeth, Christ sent me not onely to baptise, but to preache y• Gospel. Again, wo is vnto me,2 if I preache not y• Gospel.3 And in y• discripsiō of a spiritual minister he sheweth yt such one ought to be chosen, as is not onely learned, but also apte too teache, ⟨image 25⟩able to exhorte with wholsome doctrine,4 & to conuince or ouercome them that speake agaynst the trueth of Christes gospell. And sainct Peter sayeth, ye elders fede the flocke of Christe, somuche as in you is. What other thynge is it to preache the gospel, than to declare vnto the people, that their synnes be forgeuen them frely of God, if they repent and beleue in Christe, as it is written. He that beleueth y• sonne, hath euerlasting lyfe.5
Now the good pleasure of our most mighty prince is to forgive us even of his own free mercy, without our deserts or merits for Christs sake, and that his unspeakable goodness toward mankind may be known, he hath appointed his ministers to publish it abroad. The sum of their commission ⟨image 26⟩is this, that whosoever will repent his former life & believe to have remission of their sins through the mercy of God in Jesus Christ our Lord, they, shall be forgiven. The ministers of God publish these joyful news exhort unto repentance and faith. The people repent & believe, their since are forgiven. Who forgiveth the since of y• faithful repentant? The gram ter of the commission, or the declarer thereof? God or man? I doubt not, but that ye will answer, God. If god alone, whom we offend, forgiveth the sin, and not the declarers of y• forgiveness, I have gotten that I have desired for the probation of the second part of this little treatise. But let us hear what Christ sayeth,1 as my father sent me, so send I you. Now ⟨image 26⟩I pray you how was Christ sent, and for what purpose?
Nowe the good pleasure of our moste mighty prince is to forgeue vs euen of his owne fre mercy, without our desertes or merites for Christes sake, and that hys vnspeakable goodnes towarde mankynde maye be knowen, he hath appoynted his ministers to publishe it abrode. The summe of their commissiō ⟨image 26⟩is this, that whosoeuer will repente hys former lyfe & beleue to haue remissiō of their sinnes thorowe the mercye of God in Iesu Christ our Lord, they, shal be forgeuen. The ministers of God publish these ioiful newes exhorte vnto repentaunce and fayth. The people repent & beleue, their synnes are forgeuen. Who forgeueth the synnes of y• faythful repentaūte? The graū ter of the commission, or the declarer thereof? God or man? I doubte not, but that ye wil aunswer, God. If god alone, whom we offende, forgeueth the sinne, and not the declarers of y• forgeuenes, I haue gottē that I haue desyred for the probacion of the second parte of this littel treatyse. But let vs heare what Christe sayeth,1 as my father sent me, so sende I you. Nowe ⟨image 26⟩I praye you howe was Christe sent, and for what purpose?
1Joan. x•.Ioan. x•.
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as Dauid sayeth, thou o Lord, shalte sprinkle me with Hysop, & I shall be made clene, yea, I shall be made whyther than snowe. And as our sauior Christe sayde vnto Peter,
If I washe the not, thou haste no parte with me. If God washeth vs not from oure filthines, we haue no parte in the heritage of Christ. Agayn the aforesayde Prophet sayth,
iudge, the Lorde is our Lawegeuer, the Lorde is our Kynge, and he it is that shall saue vs. Howe ofte is the Lorde here repeted, to shewe y• it is he alone, whiche worketh all good thinges in vs, which forgeueth our synnes, and saueth vs, yea, and none but he alone.
Who saued Moyses, and forgaue hym hys manslaughter?
beleued and cōuerted? To be shorte, who forgaue and absolued all the Patriarckes, Kynges, Prophetes, prestes, &c with all other of the olde testament,
⟨image 12⟩
whan they knowledged their sinnes, and returned vnto the Lord their God, with faithfull repentaūce, but onely God alone? to whome did theif•e for remission of sinnes, but to God alone? In whome did they put their afflaunce and trust, but in God alone? as the Psalmographe testifieth,
sayinge: Our fathers trusted in the, o Lord, yea they trusted in the, and thou deliuerest them.
⟨image 15⟩
he did knowe full well, that all other phisicions were vnprofitable without his helpe, and no more mete to cure sicke conscī ces of them selfes, then the olde Lyon was to heale the horse, of whome Esope writeth in his fables, whiche notwithstandyng take on him to practise phisicke whā of that same sciēce he was altogether ignorante.
but the name of Iesu Christe alone. Neyther did the Apostles absolue any otherwise than by the preachyng of gods worde, which whē it was heard & beleued, than were y• diligent hearers, and faythful beleuers of the same truly absolued, as Christ sayeth. Now are ye clene for the wordes sake that I haue spoken vnto you, that is. Now are ye deliuered frō your sinnes because ye haue beleued my preaching.
God hathe deliuered vs from the power of darkenes, and caryed vs into the kyngedome of his welbeloued sonne, by whome we haue redemptiō, euen by hys bloude remission of synnes. Ergo by Christes bloude are we absolued and deliuered frome oure synnes.
•
⟨image 22⟩
Gods worde, and to obscure or deface the glory of God. Take away the power of onely remittinge synnes from God, & what remayneth there, wherfore we should confesse our selfs boūde to hym? I speake of matters concernynge the saluacion of our soules. If all that be of the shauen nacion, haue power to absolue men of their sinnes at their pleasure, and to remit or retayn, whose iniquities it pleaseth them, than is God wel promoted, euē out of y• Halle into y• Kytchyn, as they vse to saye.
⟨image 23⟩
which maintaine this doctrine. But seyng I fighte not for the auauncement of man, but for y• glory of God, I wil not satisfie this my worke with mans doctrine, but with the infallible verite of Gods word. For I know that euery man is a lyar,
If synnes be forgeuen of God, & the ministers commaunded to declare that same to the people than doth it folowe, that they forgeue not the synne, but only are ministers appointed of god to publishe that benefite of our saluacion. If a Prince pardonneth his subiect for hys treason committed against hys person,
⟨image 25⟩
and sendeth hys, letters of fauoure to the traytoure, by one of his faythfull seruauntes, cō maundynge him to declare his pitefull mercy to the gilty, who forgeueth the fau•• the messenger or the kynge? I am sure it wyll be answered the kynge. And not vniustly. For y• prince alone pardoneth, the messenger only declareth hys princes pleasure to the traytoure. Euen so all we haue offended, & worthely deserued eternall deathe.
