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.
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 Prolrior 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
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 ⟨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.
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?
¶Let us hear, what he him self sayeth, and than shall I be blameless. By the Prophet Isaiah he speaketh on this manner.1 The spirit of the Lord is upon me,2 because he hath anointed me, to preach y• Gospel too the poor he hath send me, to heal the broken ha•ted, to preach deliverance to the captive, and sight to the blind freely to set at liberty them that are bruised, and to preach the acceptable year of the Lord. Again he saith,3 I must preach the glad & joyful tidings of y• kingdom of God to other cities also, for therefore am I sent. Once again he saith:4 let us go into y• next towns, that I may preach there also, for therefore am I come Al these sentences declare manifestly, y•⟨image 27⟩[…] ⟨image 27⟩[…] ⟨image 28⟩that Christ was sent to preach the kingdom of God, that is to say, free deliverance from sin to so many as repent and believe. If they will not be above Christ, they must be contented to preach the will of the celestial father, as he was, and not to take upon them, that thing whereof only they are ministers. Doth not saint Paul, James, Peter, and Jude, call them selves the servants of Jesus Christ in all their Epistles, declaring thereby, that they are not the self master, by whom remission & absolution of since cometh, but only the ministers of him, which infundeth and poureth into all men grace, favour, remission of since and everlasting life? there is but one master, that is to say,5 Christ, the other are servants, as saint ⟨image 28⟩Paul witnesseth, We preach not our selves, but Christ Jesus the Lord,6 and we your servants for Jesus sake. Again, let a man this wise esteem us, even as the ministers of Christ, and stewards of y• secretes of God.7 All these texts declare manifestly, that priests, if they be true ministers, and not rather idols, are nothing but ministers and servants appointed of God to declare unto the christen congregation, that free remission of since cometh unto us from God alone, through the glorious name of Jesus christ, so far is it of, that the priests contrary to their commission can forgive since, whose office consisteth in declaring, and not in giving remission of sins.
¶Let vs heare, what he hym selfe sayeth, and than shall I be blamelesse. By the Prophete Esaye he speaketh on this maner.1 The spirite of the Lorde is vpon me,2 because he hathe anoynted me, to preache y• Gospell too the poore he hath sende me, to heale the br•ken ha•ted, to preache deliueraunce to the captiue, and sighte to the blind frely to set at liberte them that are brosed, and to preache the acceptable yere of the Lorde. Agayn he sayth,3 I must preach the glad & ioyful tydinges of y• kingdom of God to other cities also, fortherfore am I sēt. Once again he saith:4 let vs go into y• next tounes, that I may preach ther also, for therfor am I come Al these sētēces declare manifestly, y•⟨image 27⟩〈…〉⟨image 27⟩〈…〉⟨image 28⟩that Christ was sent to preach the kyngdome of God, that is to saye, fre deliueraunce frome synne to so many as repent and beleue. If thei wil not be aboue Christe, they must be contented to preache the will of the celestiall father, as he was, and not to take vpon them, that thynge wherof only they are ministers. Doth not saint Paule, Iames, Peter, and Iude, call thē selfs the seruauntes of Iesu Christe in all their Epistles, declaringe therby, that they are not the self master, by whome remission & absolucion of synnes cometh, but onely the ministers of him, whiche infundeth and poureth into all men grace, fauoure, remission of synnes and euerlastyng lyfe? there is but one master, that is to saye,5 Christe, the other are seruauntes, as saynct ⟨image 28⟩
Therefore let them be contented no more from henceforth arrogantly ⟨image 29⟩to arrogate that unto them, which pertain to God alone. but hum bly confess, that God only forgiveth the sin, and that they are but commissioners, appointed of God, to publish and set forth the same, I mean the remission of since given to the faithful penitent of God alone. Neither let them frown at this doctrine, which setteth them in their right place, but rather (as it becometh good & faithful servants) let them give the glory of our salvation to God alone, and be glad that they are called unto so worthy & honourable office to declare the mysteries of God to the people, whose preachings or sermons, whosoever believeth, may be so certainly assured of y• remission of their sins, as though God him self had said unto them, your sins ⟨image 29⟩are forgiven you. For this saying of Christ is an infallible verity, he y• heareth you heareth me.1 Now let us behold the objections of y• papists, & briefly confute them, y• all y• glory may be the Lords. First they allege this saying of Christ, loosen him & let him go away.2 Again, loosen them a bring them unto me.3 Here is simple poor shift too prove their absolution, when they are compelled to flee unto y• untying of a vile sheet, and loosening of a simple rude Ass. Look wheresoever the papists find any word that cometh of this verb Soluo, that maketh for absolution straight ways. I marvel how this escaped theym,4 Solue quod debes. I think if Salve regina had been turned into Solve regina, as some of them that be not very fine mouthed ⟨image 30⟩pronounce it, they would not have been ashamed to have alleged it for absolution, even as some of the papists do, which, where so ever they find, Ignis, take it for Purgatory straight-ways. O noble doctors of Tyrology, rather than of Theology.
Therfore let theim be contēted nomore frō hensforth arrogātly ⟨image 29⟩to arrogate yt vnto them, which pertayne to God alone. but hū bly cōfesse, that God onely forgeueth the synne, and that they are but commissioners, appointed of God, to publishe and setforth the same, I meane the remission of synnes geuen to the faythfull penitēt of God alone. Neyther let theym frowne at thys doctrine, whiche setteth them in their righte place, but rather (as it becometh good & faythfull seruauntes) let theim geue the glory of our saluaciō to God alone, and be glad that they are called vnto so worthy & honorable office to declare the misteries of God to the people, whose preachinges or sermōs, whosoeuer beleueth, may be so certenly assured of y• remissiō of their sinnes, as though God hī self had sayd vnto thē, your sinnes ⟨image 29⟩are forgeuē you. For thys sayng of Christ is an infallible verite, he y• heareth you heareth me.1 Now let vs beholde ye obiecciōs of y• papistes, & briefly confute thē, y• all y• glory may be the Lordes. Fyrst they alledge this saying of Christe, loosen hym & let him go away.2 Agayn, loosen thē a bring thē vnto me.3 Here is simple poore shyfte too proue their absolucion, whan thei are cōpelled to fle vnto y• vnteiyng of a vile shete, and loseninge of a simple rude Asse. Loke whersoeuer the papistes fynde any worde that cometh of this verbe Soluo, that maketh for absoluciō streyght wayes. I maruel how this escaped theym,4 Solue quod debes. I thinke if Salue regina hadde bene turned into Solue regina, as some of theim that be not very fyne mouthed ⟨image 30⟩pronounce it, they wolde not haue bene ashamed to haue alledged it for absolutiō, euen as some of the papistes do, which, where so euer they fynde, Ignis, take it for Purgatory streyght-wayes. O noble doctors of Tyrology, rather than of Theology.
As concerning the first text, which is that Christ commanded that Lazarus should be let loose, and suffered freely to go his way, if they will gather their absolution of that, it may than be proved, y• all other men and women have that same power so well as they. For there were at that time present, not only the disciples of Christ, but also divers Jews with certain women, which I am sure were not all priests. Have they not made a good market? they ⟨image 30⟩have brought a shilling to .ix. pens, yea, rather to nothing.
As concerning the first text, which is that Christ commaunded that Lazarus should be let loose, and suffered frely to go hys waye, if they will gather their absolucion of that, it may than be proued, y• all other men and womē haue that same power so well as they. For there were at that tyme present, not onely the disciples of Christe, but also diuers Iewes with certeyn women, whiche I am sure were not all priestes. Haue they not made a good market? they ⟨image 30⟩haue brought a shillinge to .ix. pens, yea, rather to nothynge.
They have done fair by them selves by my fail. While they labour to make them selves gods, & to excel all other in dignity, they go so wisely to work that they have made them selves equal to the most inferior. O crafty daubers. Which of them all is able too prove that Christ spake these words, loosen him and let him go, rather to his Disciples than to all the other indifferently? I think rather that he spake them to y• women, as most commonly occupied about such things. But to whom he spake, the text maketh no mention, therefore can they prove nothing.
They haue done fayre by them selfes by my fay. Whyle thei laboure to make them selfs goddes, & to excell all other in dignitie, they go so wisely to worke that they haue made them selfs equal to the mooste inferioure. O crafty dawbers. Whiche of them all is able too proue that Christ spake these wordes, loosen hym and let hym go, rather to his Disciples than to all the other indifferently? I thynke rather that he spake them to y• women, as mooste comonly occupied aboute suche thinges. But to whom he spake, the text maketh no menciō, therfore cā they proue nothyng.
As touching the loosening1 of y• Ass, who seeth not their foolishness? the occasion why christ ⟨image 31⟩sent the disciples for the Ass, was not to give them power to loosen men from their sins at their pleasure, but to fulfil the prophecy of zachary, which so long before prophesied y• Christ should come riding meekly upon an Ass, contrary to the expectation of the ambitious & vain glorious Jews. What is this to the purpose? Where as Christ by this example teacheth humility, the papists gather pride.2 Christ submitteth him self, even with the most lowest, and they exalt them selves with the most highest, yea, above all that is called God or that is worshipped, and sit in the temple of God, and show them selves as God. Tell me good Reader, are not these sweet Allegory makers? I would they would ones cease to moralise, ⟨image 31⟩for they have lied too long.
As touchyng the losoninge1 of y• Asse, who seeth not their folishnes? the occasion why christ ⟨image 31⟩sente the disciples for the Asse, was not to geue theym power to losen men from their sinnes at their pleasure, but to fulfil ye prophecy of zachary, whiche so lōge before prophecied y• Christ shoulde come rydynge mekely vpon an Asse, contrarye to the expectacion of the ambicious & vayne glorious Iewes. What is this to the purpose? Where as Christ by this example teacheth humilite, the papistes gather pryde.2 Christe submitteth hym self, euen with the mooste lowest, and they exalt thē selfs with the mooste hyghest, yea, aboue all that is called God or that is worshypped, and syt in the temple of God, and shewe them selfes as God. Tell me good Reader, are not these swete Allegorymakers? I woulde they woulde ones cease to moralyse, ⟨image 31⟩for they haue lyed too longe.
Some of them also allege this saying of Christ, Whatsoever thou shalt bind on the earth, shall be also bound in heaven. And whatsoever thou shalt loosen on earth, shall be loosened in heaven. Here they esteem them selves more than Goddes. By this text, they think they may do, whatsoever pleaseth them, save or condemn, bind or loose, hold up or cast down, build or subvert, bring to heaven or caste down to hell, but if the good men would take the pains to look what goeth before, their comb should soon be plucked down, they would not make so much of their painted sheth. Christ sayeth a little before, I will give y•, the keys of y• kingdom of heaven. ⟨image 32⟩He sayeth not, I give y•. Christ in this place only promised y• keys to the congregation, and performed his promise after his resurrection, as we may see in y• Gospel of John. Hereof may y• papists right well perceive, y• this text, whereof hitherto they have so greatly gloried, and out of the which they have sucked so great advantage, maketh little unto the advancement of their feigned power.
Some of them also alledge this sayinge of Christe, Whatsoeuer thou shalt bynde on the earth, shalbe also boūde in heauē. And whatsoeuer thou shalt loosen on earthe, shall be loosoned in heauen. Here they esteme them selfes more thā Goddes. By this texte, they thynke they maye do, whatsoeuer pleaseth theym, saue or condemne, bynde or loose, holde vp or cast doune, buylde or subuerte, brīg to heauen or caste doune to hel, but if the good men woulde take the paynes to looke what goeth before, theyr cōbe should sone be plucked doune, they wold not make somuch of their paynted shethe. Christ sayeth a littel before, I will geue y•, the keyes of y• kyngdom of heauē. ⟨image 32⟩He sayeth not, I geue y•. Christ in this place onely promised y• keyes to the congregacion, and performed his promise after his resurreccion, as we maye se in y• Gospel of Ihon. Hereof maye y• papistes rightwell perceyue, y• this texte, wherof hytherto they haue so greatly gloried, and out of the whiche they haue sucked so greate aduauntage, maketh littel vnto the aduauncemēt of theyr fayned power.
Their last and most strong bulwark,1 where y• keys were given to the true ministers, is this text, Whosoever since ye forgive, they are forgiven unto them. And whosoevers since ye retain, they are retained. Here they triumph & persuade themselves, that they have gotten the victory, though they never fight stroke. But if ⟨image 32⟩they will be favourable to God, and work no injury to the other scriptures afore rehearsed, they shall have no cause to lift up their bristles. Christ speaketh here after the manner of our speech, which diligently must be noted, unless we will deprive God of his glory. When we see a man restored to his health, which long before hath ben vexed of some grievous disease, & is made whole through the diligence of some Physician we use to say, Doctor Turner made this man whole, or doctor Bill, or some other, which is expert in that kind of science, and yet is it not the doctor that made him whole, but rather the emplastures and medicines y• he ministered unto him, yea, rather god, if we will speak truly which gave such virtue to his ⟨image 33⟩creatures to work health unto the sick. So doeth the scripture speak. Sometime it attributeth our health to the ministers of the word, as in this aforesaid place, sometime and most commonly to God him self, as we tofore have abundantly heard, & sometime to the word of God,2 as it is written. Now are ye clean for the words sake which I have spoken unto you, Item,3 Neither herb nor emplasture hath healed them, but thy word, o Lord, y• healeth all things. Hereto pertaineth the saying of the Psalmographe,4 he sent his word, & healed them, & delivered them from their destructions, and yet doeth God only make us whole, & forgive us our sins as he himself witnesseth by the Prophet,5 saying, thy destruction o Israel cometh of thy self, only ⟨image 33⟩of me cometh thy help & salvation. What can be more plainly spoke? Who is able once to hiske against these things? Who will once open his mouth to bark against this doctrine? No man I suppose, except he be altogether drowned in papism. This therefore is the true meaning of the aforesaid text. Wham soever y• ministers of y• Lords word declare unto me y• sweet promises of God y• father made to me in Christs blood,6 & I believe them, than are my sins forgiven me at y• very instant, but if I do not believe them, than are my since retained, y• is to say, not forgiven.
Their laste and moste strōg bulwarke,1 where y• keyes were geuen to the true ministers, is this text, Whosoeuer synnes ye forgeue, they are forgeuen vnto them. And whosoeuers synnes ye retayne, they are retayned. Here they triumphe & perswade themselfes, that they haue gottē the victory, though they neuer fight stroke. But if ⟨image 32⟩they will be fauorable to God, and worke no iniurie to the other scriptures afore rehersed, they shall haue no cause to lifte vp their bristles. Christe speaketh here after the manner of our speache, whiche diligently must be noted, vnles we wil depriue God of his glorie. Whan we se a man restored to his healthe, whiche longe before hathe ben vexed of some greuous disease, & is made whole thorowe the diligence of some Phisicion we vse to saye, Doctor Turner made this mā whole, or doctor Byll, or some other, whiche is expert in that kynde of science, and yet is it not the doctor that made hym whole, but rather ye emplastures and medecines y• he ministred vnto hym, yea, rather god, if we wil speake truly which gaue such vertue to hys ⟨image 33⟩creatures to worke health vnto the sicke. So doeth the scripture speake. Somtyme it attributeth our health to the ministers of the worde, as in thys aforesayde place, somtyme and moste comōly to God hym self, as we tofore haue abundantly hearde, & somtyme to the worde of God,2 as it is written. Nowe are ye clene for the wordes sake which I haue spokē vnto you, Itē,3 Neyther herbe nor emplasture hathe healed thē, but thy worde, o Lord, y• healeth al thinges. Hereto pertaineth ye saying of ye Psalmographe,4 he sent his worde, & healed thē, & deliuered thē frō their destruccions, and yet doeth God onely make vs whole, & forgeue vs our sinnes as he himself witnesseth by the Prophet,5 saying, thy destrucciō o Israel cometh of thy self, only ⟨image 33⟩of me cometh thy helpe & saluacion. What cā be more plainly spoke? Who is able once to hiske against these thinges? Who wil once opē his mouth to barcke agaist this doctrine? Nomā I suppose, except he be altogether drouned in papisme. This therfore is the true meaning of thaforesayd text. Whā soeuer y ministers of y Lordes worde declare vnto me y swete promises of God y father made to me in Christes bloud,
And forasmuch as I either repent & believe, or else continue still in mine old damnable state, at the preaching of y• Lords ministers, therefore y• scripture attributeth my deliverance ⟨image 34⟩from sin or otherwise to them, when notwithstanding God alone remitteth my sin, if I repent and believe. If I do not, the uncircumcision of my heart, that is, my incredulity and unfaithfulness is the occasion that my sins are retained and not forgiven. For this saying alway must needs avid true, thy destruction, o Israel, cometh of thy self, only of me cometh thy help and salvation. So that the priests (I mean the ministers of Gods word) are counted to forgive sin, when they preach to the truly repentant remission of since through Christ, and to retain sin, when they declare too the unfaithful damnation, and that the wrath of God abideth upon them, so long as they remain still in their incredulity and ⟨image 34⟩unfaithfulness, as it is written, He that believeth not on y• Son shall not see life,1 but the wrath of God abideth upon him. Thus see we, that those te• te• of the holy scripture, which the papists allege for y• maintenance of their feigned & usurped power in remitting sin, maketh nothing for their purpose, if they be truly alleged & understand, according to the vain of the holy scriptures. The scriptures of God may not be rent and torn, neither harked nor wrested to serve the private affects of men, but every text must be so weighed, pondered, alleged, and understood, that it may agree with the other texts of the holy Bible, that all the glory of our salvation may be ascribed to God alone, which is both the beginner & finisher ⟨image 35⟩of all our health, to him therefore be all honour and praise for ever. Amen.
And forasmuch as I eyther repēt & beleue, or els cōtinew still in myne olde dānable state, at the preaching of y• Lordes ministers, therfore y• scripture attributeth my deliueraūs ⟨image 34⟩from synne or otherwyse to thē, whan notwithstandynge God alone remitteth my synne, if I repent and beleue. If I do not, the vncircumcision of my hert, that is, my incredulitie and vnfaithfulnes is the occasion that my sinnes are retained and not forgeuen. For thys sayinge alwaye muste nedes avyde true, thy destrucciō, o Israel, cometh of thy selfe, onely of me cometh thy helpe and saluacion. So yt the priestes (I meane the ministers of Gods worde) are counted to forgeue synne, whan they preache to the truly repentaūte remission of synnes thorowe Christe, and to retayne synne, whan they declare too the vnfaythfull damnacion, and that the wrath of God abydeth vpō them, so long as they remayne still in their incredulitie and ⟨image 34⟩vnfaythfulnes, as it is writtē, He that beleueth not on y• sonne shall not see lyfe,1 but the wrathe of God abydeth vpon hym. Thus se we, that those te• te• of the holy scripture, which the papistes alledge for y• maintenaunce of their fayned & vsurped power in remitting synne, maketh nothing for their purpose, if they be truly alledged & vnderstande, accordinge to the vayne of the holy scriptures. The scriptures of God maye not be rent and torne, neyther harked nor wrested to serue the priuate affectes of menne, but euery text must be so weyed, pō dered, alledged, and vnderstōd, that it may agre with the other textes of the holy Bible, that al the glory of our saluacion may be ascribed to God alone, which is both the beginner & finisher ⟨image 35⟩of all our health, to hym therefore be all honour and prayse for euer. Amen.
Now will I make hast to the last part of1 this treatise, which requireth y• I should express my mind, concerning the keys, which Christ before his passion promised too his church,2 and after his resurrection performed his promise, and show by the sacred scriptures, that the gift of the keys is no vain and idle gift, but a necessary, joyful and comfortable treasure. For the Papists will here object, If remission of sins cometh from God alone than were the keys given to the congregation in vain. But to the intent, that I may stop the mouths of the adversaries, ⟨image 35⟩and that they may have no occasion to bark against the glory of God after this, mark well good Reader, what shall be spoken.3 Trueth it is y• God alone teacheth men his verity by the holy Ghost,4 as it is written,5 Al shall be taught of God.6 Again I will pour out of my spirit upon all flesh,7 and your sons and your daughters shall prophecy.8 The Psalmographe also sayeth:9 I will hear what the Lord speaketh in me,10 yet will he that they should be studious of the holy scriptures, both day and night, as it is commanded of Christ. Search the scriptures, and also diligently hear the preaching of his word, as it is written. He that is of God, heareth the words of God.
NOw wil I make hast to the laste parte of1 this treatyse, which requireth y• I should expresse my mynde, concernyng the keyes, which Christe before hys passion promised too hys churche,2 and after his resurreccion performed hys promyse, and shew by the sacred scriptures, that the gyfte of the keyes is no vayne and idle gyfte, but a necessarie, ioyfull and confortable treasure. For ye Papistes will here obiecte, If remissiō of sinnes cometh from God alone than were the keyes geuen to the congregaciō in vayne. But to the entent, that I maye stop the mouthes of ye aduersaries, ⟨image 35⟩and that they may haue no occasion to barke agaynst the glory of God after this, marke wel good Reader, what shal be spoken.3 Trueth it is y• God alone teacheth men hys verite by the holy Ghoste,4 as it is written,5 Al shal be taughte of God.6 Again I will poure oute of my spirite vpon all fleshe,7 and youre sonnes and your doughters shall prophecye.8 The Psalmographe also sayeth:9 I will heare what the Lord speaketh in me,10 yet will he that they shoulde be studious of the holy scriptures, bothe daye and nyghte, as it is commaunded of Christe. Searche the scriptures, and also diligently heare the preachynge of hys woorde, as it is written. He that is of God, heareth the woordes of God.
My sheep hear my voice. Every one that is of the trueth, heareth my voice. So in like manner although God alone remitteth all sin, yet will he y• remission of since should be preached to the people, that by this means they may repent believe and be made whole, as Christ testifieth,1 saying: It behoved Christ to suffer, and too rise again from death the third day, and that repentance and remission of since should be preached in his name among all nations.2 Faith cometh by hearing, & hearing by the word of God. For the ministers of the gospel are the organs & instruments of Christ, by whom God worketh through his holy spirit, health and salvation in so many as are predestinate unto eternal life. They are Gods ⟨image 36⟩labourers & ministers, by whom we believe,3 even as the Lord giveth every man grace. They are the orators, messengers, interpreters, Asigels, Apostles and Ambassadors of the Lord as the Apostle sayeth, all things are of God, which hath reconciled us unto him self by Jesus Christ, and hath given us the office to preach the atonement. For God was in Christ, & reconciled the world unto him self,4 and imputed not their sins unto them, and among us hath he set up the word of atonement. Now then are we messengers in the room of Christ, even as though God exhorted by us. We beseech you now therefore in Christs stead, that y• be at one with god.5 Again to the Galatians he writteth on this manner, Ye did not ⟨image 37⟩despise nor abhor me, but received me as an Angel of God, yea, even as Christ Jesus. Hereto pertaineth his saying to the Thessalonians,6 He that casteth away us, casteth not away men, but God, which hath given his holy spirit into us. Moses also in times paste, said to the people that murmured against him,7 The Lord hath heard your grudging and murmuring, wherewith ye murmur against him. For what are we? Your murmurings are not against us, but against the Lord. So likewise read we in the Gospel,8 that the Lord spake of his ministers, Verily, verily I say unto you: He that receiveth, wl•ome soever I shall send, receiveth me. And he that receiveth ⟨image 37⟩me, receiveth him that also that sent me.9 Again he sayeth: he that heareth you, heareth me, and he that despiseth you, despiseth me, and he that despiseth •e, despiseth him also that sent me.
My shepe heare my voyce. Euery one that is of the trueth, heareth my voyce. So in like maner although God alone remitteth all synne, yet will he y• remission of synnes shoulde be preached to the people, that by this meanes they maye repent beleue and be made whole, as Christ testifieth,1 saying: It behoued Christ to suffer, and too ryse agayn frō death the thirde day, and that repentaunce and remission of synnes shoulde be preached in hys name amonge all nacions.2 Faythe cometh by hearing, & hearing by the worde of God. For the ministers of the gospell are the organnes & instrumētes of Christ, by whom God worketh thorow his holy spirit, health and saluacion in so many as are predestinate vnto eternal lyfe. They are Gods ⟨image 36⟩laborers & ministers, by whom we beleue,3 euē as the Lord geueth euery man grace. They are the oratours, messengers, interpreters, Asigels, Apostles and Embassadours of the Lord as the Apostle sayeth, all thinges are of God, which hath reconciled vs vnto hym selfe by Iesu Christ, and hath geuē vs the office to preache the attonement. For God was in Christ, & reconciled the worlde vnto him self,4 and imputed not their sinnes vnto them, and among vs hath he set vp the worde of attonement. Now then are we messengers in the roume of Christ, euen as though God exhorted by vs. We beseche you nowe therfore in Christes steade, that y• be at one with god.5 Agayne to the Galathians he writteth on this manner, Ye did not ⟨image 37⟩despyse nor abhorre me, but receyued me as an Aungell of God, yea, euen as Christe Iesu. Hereto pertayneth hys saying to the Thessalonians,6 He that casteth awaye vs, casteth not awaye menne, but God, whiche hath geuen hys holy spirit into vs. Moyses also in tymes paste, sayde to the people that murmured agaynste hym,7 The Lorde hath hearde your grudgynge and murmuryng, wherwith ye murmure against him. For what are we? Youre murmurīgs are not against vs, but agaynst the Lorde. So likewise reade we in the Gospell,
Here see we that the ministers of God's word, are not to be despised, for they are necessary instruments unto the health of men and they are worthy of double honour, as the Apostle sayeth. Therefore may it be concluded that the absolution of the1 Priest is not too be despised, seeing it is none other thing, if it be a true and Christen absolution, than the preaching of free remission of our since in Christs name.2 And although he y• planteth, be nothing & he that watereth be nothing, ⟨image 38⟩but God, which giveth the increase, again, albeit the Lord blesseth us with all spiritual benediction, yet inasmuch as the inestimable kindness & manifold benefits of God toward us can not be known nor believed without preaching (for faith cometh by hearing,3 and hearing by the word of God) therefore hath God appointed his ministers to open & declare unto men those excellent mysteries, those comfortable & joyful promises of Gods mercy and good will toward mankind, that they may perceive, learn and understand, what is given them of the Lord, what they ought to believe, how they should obtain the gifts of God, and lead a life worthy the kindness of so bounteous a father, God also hath appointed the ministers ⟨image 38⟩to beget men in Christ Jesus by the Gospel,4 too open the eyes of the blind, to turn them from darkness to light, to convert the hearts of fathers into children, and the disobedient to the wisdom of the righteous. He hath commanded them to preach repentance and remission of since in his name unto5 all nations, Go your way, sayeth he into the world universal, and preach the gospel to every creature.6 He that believeth and is baptised, shall be saved. He that believeth not shall be condemned. Moreover he hath given to his faithful ministers the keys of the kingdom7 of heaven, that whatsoever they loosen in earth, may be also loosened in heaven. And whatsoever they bind in earth may also be bound in heaven, ⟨image 39⟩that is to say: he hath committed to them the office of preaching the Gospel, that they should go forth into the world, & preach unto all men the grace and favour that is given of God the father for Christs sake, yea and that they should proclaim, publish and set abroad unto all men, that so many as repent & believe, are loosened from the captivity of satan, purged from sin, delivered from death, & made inheritors of eternal life:
Here se we that the ministers of Goddes woorde, are not to be despysed, for they are necessarye instrumentes vnto the health of men and they are worthy of double honoure, as the Apostle sayeth. Therefore maye it be concluded that the absolucion of the1 Prieste is not too be despysed, seynge it is none other thynge, if it be a true and Christen absolucion, than the preachynge of fre remission of oure synnes in Christes name.2 And although he y• plāteth, be nothing & he that wattereth be nothing, ⟨image 38⟩but God, which geueth the encrease, agayne, albeit the Lorde blesseth vs with al spiritual benediction, yet inasmuche as the inestimable kyndnes & manyfolde benefytes of God toward vs can not be knowen nor beleued without preachinge (for fayth cometh by hearynge,3 and hearing by the worde of God) therefore hath God appoynted hys ministers to open & declare vnto men those excellent misteries, those confortable & ioyful promyses of Gods mercy and good wil towarde mankynde, that they maye perceyue, learne and vnderstande, what is geuē them of the Lorde, what they ought to beleue, how thei shuld obtayne the giftes of God, and lede a lyfe worthy the kyndnes of so bounteous a father, God also hath appoynted the ministers ⟨image 38⟩to beget men in Christ Iesu by the Gospell,4 too open the eyes of the blynde, to turne thē from darkenes to lighte, to cō uerte the hertes of fathers into children, and the disobedient to the wysdome of the righteous. He hath commaunded them to preache repātaunce and remissiō of synnes in his name vnto5 all nacions, Go youre waye, sayeth he into the worlde vniuersall, and preache the gospell to euery creature.6 He that beleueth and is baptised, shall be saued. He that beleueth not shal be condemned. Moreouer he hath geuen to his faythful ministers the keyes of the kyngedom7 of heauē, that whatsoeuer they loosen in earthe, maye be also loosened in heauen. And whatsoeuer thei bynde in earth maye also be bounde in heauē,
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.
Paule witnesseth, We preache not our selfes, but Christe Iesu the Lorde,
All these textes declare manifestlye, that priestes, if they be true ministers, and not rather idolles, are nothinge but ministers and seruaūtes appoynted of God to declare vnto the christen congregacion, that fre remission of synnes cometh vnto vs from God alone, thorow the glorious name of Iesu christe, so farre is it of, that the priestes contrary to their commission cā forgeue synnes, whose office cō sisteth in declaring, and not in geuinge remission of sinnes.
& I beleue thē, thā are my sinnes forgeuen me at y• very instaūt, but if I do not beleue thē, than are my synnes retayned, y• is to saye, not forgeuē.
that the Lord spake of hys ministers, Uerely, verely I saye vnto you: He that receyueth, wl•ome soeuer I shall sende, receyueth me. And he that receyueth
Agayne he sayeth: he that heareth you, heareth me, and he that despyseth you, despiseth me, and he that despyseth •e, despyseth hym also that sent me.
⟨image 39⟩
that is to saye: he hath committed to theim the office of preachyng the Gospel, yt they should go forth into the worlde, & preache vnto all men the grace and fauoure that is geuen of God the father for Christes sake, yea and that thei should proclaime, publish and set abrode vnto all men, that so many as repent & beleue, are losoned frō the captiuitie of sathā, purged frō syn, deliuered frō death, & made enheritours of eternal life:
