Whole Works, Tract 7
What the keyes of the Church bee, and to whom they were geuen.
TO declare this matter our Schoolemen hauehave wrapped them ſelues in ſuche doubtes that they were neuer able to come out of thē, nor yet to ſatiſfie thē ſelues nor any good Chriſten mans conſcience. For all ye they write is but dreames of theyr own inuention, and as Paule calleth them the doctrines of ye deuill agaynſt 1. Tim. 4.the holy word of God, and wringyng & wreſtyng the bleſſed worde of God to their purpoſe, alonely conſideryng how they might, by right or by wrong ſtabliſhe the authoritie of miſerable men, not cōſideryng the intent of the holy ghoſt whiche intended nothyng els in all places of Scripture, but to opē vntounto vsus Chriſt, & the looſing from our ſinne by hym alonely. The which The keyes of ye church is the openyng of Chriſt, and the looſing of vsus from ſinne.thyng our dreamers, and inuenters of all ſubtile lyes dyd neuer preſerue, nor neuer ſought for: but by deſpiſing the holy worde of God, and ſtickyng ſo faſt to their owne corrupted reaſons, dyd they fall into innumerable hereſies, diſſentions and contentions, and brawlynges of wordes, and ſcoldyng lyke harlots, ſo that none of thē could agrée with an other. Wherfore that ſaying of the holy Prophete may well bée verified of them.
My people hauehave not heard my voice Pſal. 80.and Iſraell hath taken no héede vntounto me, and therfore hauehave I let thē paſſe after the deſires of their own harts: and therefore they ſhall folow their own inuentiōs. This is alwayes the ſore vengeaunce of God, when we will not beléeue and receiue alonely hys worde, then doth hée let vsus paſſe, ſo that we can doe nothyng but erre. Notwithſtandyng we are ſo blynded that we thinke darkenes light, and errours veritie.
This is openly proued, by all our greate clarkly ſchoolemen: and that it may bée open to all men, I will recite what they learne of the keyes. Duns & all his ſcholers ſay that theſe keyes Sc…tus 4. ſent. di. 18.bée nothyng els, but an authoritie geuen to Prieſtes whereby they geue ſentence, that heauen muſt bée opened How Dūs interpreteth the keyes.to this man, and ſhyt vntounto the other: ſo that heauen is opened & ſhyt at the ſentence of ye prieſt. This is his learnyng. Who could hauehave inuented ſuch a doctrine, but y• deuill him ſelfe? who can ſpeake greater hereſie then this is? who can ſpeake more openly agaynſt Chriſte and hys holy Scripture? If the authoritie of the Prieſt bée the keyes of heauen, and can open open and ſhyt heauen, then néede we no other thyng to our ſaluation, but the authoritie of the Prieſt: then can no man bée ſaued without the authoritie of the Prieſt: then can there no Prieſtes bée damned: For they hauehave the keyes of heauē: I thinke they wil not bée ſo mad: as by their authoritie to ſhyt them ſelues with the deuill.
Briefely what néede hauehave we of Chriſt and of hys holy word. For the authoritie of the Prieſt is the keye of heauen, but let me bryng their owne words ye the matter may bée playner.
The keye in this purpoſe is taken Nicho. de orbel. di. vsus ſupra.after the ſimilitude of a materiall key whiche is the next inſtrument to ſhyt and to open a doore, whereby we enter into the houſe: So lykewiſe, the authoritie to geue ſentence that heauen muſt bée opened vntounto this man, is called the keye. &c. To vſe many wordes in refellyng this damnable opinion it néedeth not. But agaynſte them all, I will ſet the authoritie of S. Hierome whoſe words bée theſe. I ſhal geue thée ye keyes of heauē. This Hiero. in M. c. 16.place, the Byſhops and the Prieſtes not vnderſtandyng hauehave vſu…ped vntounto them ſomewhat of the Phariſeis pryde, ſo ye they thinke that they may condemne innocentes, and looſe them that bée giltie: when afore God not ye ſentence of the Prieſt but the lyfe of the giltie is regarded. &c. Here you hauehave playnly that the ſentence of the The ſaying of S. Hierome vppon the keyes.Prieſt is not looked on, nor able to looſe a ſinner afore God. Marke alſo that S. Hierome ſayth you vnderſtād not this place.
Moreouer I would know of you all, where you cā bryng me one example in Scripture, that the ſentence of a Prieſt hath looſed a ſinner, or bound a righteous man, and if it can not doe this, then is there an other thyng aboue the ſentence of a Prieſt.
Furthermore that your auctoritie ſhould bée the keyes of heauen, it is a gaynſt reaſon, & agaynſt your owne learning. For Duns and alſo Lyra of the ſame text. Qnodcunque ligaueris, Scotus 4. ſen. diſt. 15. Queſt. 1.doe playnely declare, that your key of auctoritie may erre? Now if it may erre, then is it not the right key to the locke of heauen, for the right key can neuer erre in his owne locke. Wherfore at the moſt you can make it but a picklocke which belongeth to robbers and théeues onelyonly.
Moreouer if this were the key, thē ſhould we neuer bée in ſuretye whether heauē were opened or not. Firſt we hauehave no promiſe nor no worde of God, made vntounto this key. And againe we can not know when it openeth heauen and whē not: for it may erre after your owne doctours. And if it chaūce for to erre, then are not heauē gates opened. So ye by this meanes we ſhall bée alwayes in doubt, whether we bée loſed frō our ſinne or not.
Wherefore we muſt ſéeke out an other key that is the very trew key to the locke the which can not erre, of the which we ſhall bée in ſurety and without all doubt. But ere wee declare what this key is, we will firſt ſhew the nature and the propertye of this key.
S. Auguſtine ſayth, That muſt be Auguſt. ſer. 2. de ſane.called a key where by the hardnes of our harts are opened vntounto fayth, and whereby the ſecretnes of mindes are made manyfeſt. A key it is (ſayth hée) the which doth both open the conciēce The nature & property of the keyes of heauen.to yt knowledge of ſynne, and alſo includeth grace, vntounto the wholeſomnes of euerlaſting miſtery. &c. This is the diffynition of this key that we ſpeake of after, S. Auguſtine. Now compare your power vntounto this diffinitiō, and ſée how they doe agrée.
Fyrſt what can your power doe (which you call your key) to remoue away the hardenes of the harte, and to bring in fayth?
Agayne what can your key Iudge of the ſecreatnes of mans mynde?
Thirdly what can your power doe to mens conſciences, to make thē to knowledge their ſinne? yea where by doe you know your awne ſynne? by your power? then hauehave all prieſtes a like knowledge. Fynally what grace doth your power include in hym, ye may bring vsus to euerlaſting Ioye? Wherefore you ſée that this deffinition agréeth as well with your key, as Chalke and Chéeſe.
Therfore muſt we ſéeke an other key, ye hath all theſe properties. This is nothing els but the holy worde of God, whereby that we receaue fayth into our hartes as. S. Paule ſayth: Fayth is by hearing and hearing is Roma. 10.by the wordes of God. And for this cauſe the holy Prophet calleth it a lanterne, Pſal. 118.ſaying. Thy word is a lanterne vntounto my féete, & it is a lyght vntounto my pathes. By this word doe we receiue lyfe as the prophet ſayth. Thy ſpeach Ibidem.ſhall quicken mée. Alſo the ſecreates of our hartes be opened by this word.
S. Paule declareth ſaying if there 1. Cor. 14.come one that doth not beléeue, hée is reproued by the word of all men, and the ſecreates of his harte are opened. By this worde alſo is declared vntounto vsus grace and euerlaſting lyfe. as S. Paule ſayth, Chriſt hath put away 2. Tim. 1.death, and hath brought lyfe and immortalitie vntounto the light through the Goſpell.
This is the thing onelyonly where by that our conſcience is loſed and made frée from ſynne. Therefore ſayth the holy Prophet there is much peace vn Pſal. 118.to them that louelove the lawe of God, & there is no ſclaūder vntounto them. Much peace is nothyng els but remiſſion of ſinnes: yea & that without any doubt for hée that is looſed by the worde of God, that is, hée that hath the open word of God for hym, that his ſinnes bée forgeuē him, hée can not bée ſclaū dered: that is, there is nothyng can make him to doubt: but though heauen and hell, life and death, doe threaten him, hée is not offended, hée is not ſclaundered, but hydeth faſt, & knoweth ſurely that all theſe thynges muſt periſhe, but the word of God bydeth All thinges ſhal periſh, but y• word of God endureth for euer.for euer. Wherefore this is the very keye that iudgeth the thoughtes and the intentes of the hart, as S. Paule ſayth: By this hauehave we alſo the very knowledge of our ſinne, as S. Paule declareth to the Romaines: by this is Hebr. 4.alſo declared vntounto vsus grace, & alſo remiſſion Roma 3.of our ſinnes if we beléeue it.
Wherefore this muſt néedes bée the very true keye, as you may ſée euidently thoroughout all Scripture, and not your boaſted and craked power: for there is no ſuch thynge, nor yet can bée in man, that can looſe the ſoule of man from hys ſinne.
Wherefore, it is damnable and deuilliſhe learning, and commeth of the preſumptuous pride of mā to learne, that man hath a power in hym, by the which power, mans ſoule is bounde or looſed from ſinne. But this is all that man hath, hée is a miniſter, and a diſpenſator of the heauenly worde of God, for whoſe ſake our ſinnes What power it is that the Prieſt hath.bée remitted, when we beléeue it, and our ſinnes bée retained when wée doe de ſpiſe it. Therfore the bleſſed word of God is the very keye, and in that The word of God is the true keye that openeth & loſeth.is all the might and power to loouſe our ſinnes, and man is but a miniſter and a ſeruaunt vntounto this worde. This may bée prooued by our Maiſter Chriſtes wordes, where hée ſayth: Goe your wayes into all the worlde, and preach the Goſpell vntounto all creatures, and hée that doth beléeue and is baptiſed ſhalbe ſaued, but hée that doth not beléeue ſhall bee damned. Math. 6.Here may you playnely ſée, that the Apoſtles bée but miniſters and ſeruauntes, and hauehave no power, but alonely miniſtration. The keyes that they hauehave, whereby they muſt looſe men and bynde, is the very worde of God. And therfore ſayth our Maiſter Chriſt: hée that beléeueth ſhall bée ſaued, and hée that doth not beléeue ſhal bée damned. By this worde did the holy Apoſtles declare grace thorough Chriſt, and learned mē to ſet all their hope of ſaluation in Chriſt onelyonly. By this worde did they learne men to knowledge their ſinne, and to ſéeke for grace, & fully and wholly to hope for remiſſion & forgéeuenes of theyr ſinnes in Chriſt onelyonly. Briefely, by theſe keyes is opened all goodnes, if they bée receaued: And all goodnes is ſhutte from vsus, if wée receaue them not. Now, where this keye is receaued by faith, there is all things …wſed: that is, all ſinnes bée forgéeuen, and the conſciences bée made frée. And where it commeth not in, nor is receaued by faith, there all thynges bée ſhutte and bounde.
Of this maner did the holy Apoſtles Acte. 2.bynde and looſe, when they preached this holy worde of God vntounto y• people: As wée hauehave an open example of S. Peter that preached this holy worde, and at his preaching ye hearers were pricked in their hartes, and aſked Peter what they myght doe, and hée aunſwered them, repent and bée baptiſed eueryevery one of you, in the name of Ieſus for remiſſion of your ſinnes, and you ſhall receaue the gifte of the holy Ghoſt, wherfore as many as receaued his word, were baptiſed.
Here you hauehave playnely, the very true maner of looſing from ſinnes, as The true maner of loſyng and byndyng, & of openyng and ſhottyng.ye holy Apoſtles vſed it, that is, when the people beléeued the worde that they preached, thē they declared how their ſinnes were remitted for Chriſtes ſake, and not thorow any power that they had, for they were but miniſters. But the very power was in the word of God whereby they were deliuered from their ſinnes. This is well proued by our maiſter Chriſtes word, where hée ſayth vntounto them, goe and preach, ſaying. That the kyngdome of heauen is at hande. What is this the kyngdome of heauen? not Math. 10.any power that is in man, but remiſſion of ſinnes ſhall bée geuen to them that receiue either your power or your perſons: and therfore followeth it. In what houſe you enter, ſay firſt peace bée with you, and if the houſe bée worthy, your peace ſhall come vppon the ſame, that is to ſay if they reciue your word and beléeue it, than ſhall your peace, that is the peace of the Goſpel which you bring with you geue them quietnes of conſciēce, and loſe them from all ſynne. But if the houſe bée not worthy, your peace ſhall returne to you agayn, and whoſoeuer ſhall not receiue you, nor will heare your preaching, when you depart out of that houſe, ſhake of the duſt from your féete. I ſay vntounto you it ſhalbe eaſyer for Sodom and Gomorra in the day of Iudgment then for that Cytie.
What is this your peace ſhall returne agayne? nothing els but that they ſhall not bée pertakers thereof, but ſhall remaine bound in their ſinne And why? becauſe they receiue not your perſons or your power? nay trewlye: but becauſe they heare not your preaching.
It is not to bée doubted, but that The hearyng of the worde of God and beleuyng the ſame, loſeth vsus from our ſinnes.many men by hearing the Apoſtles preaching the word of God, were loſed from their ſynnes and yet neuer ſpake with the Apoſtles. Wherefore the receauyng of the word, & not the Apoſtle, loſeth vsus from our ſinnes: & for that cauſe the Apoſtle did declare by their departing frō thē that would not beleue the word ye they remained ſtill in their ſinnes, for as S. Marke ſayth, your departyng ſhal bée a teſtimonie agaynſt them, that is to ſay a token of their condemnation.
We hauehave alſo an open practiſe of S. Paule how hée dyd bynde thē that did not receiue his preaching, to whō Mark. 6.hée ſayth theſe wordes. Your bloud vponupon your heades. I will departe frō hence in clennes vntounto the Gentiles.Actes. 18.
Now hauehave you playnely how the holy Apoſtle dyd bynde and looſe, and with what keye they did it, that is by preachyng of the holy word of God. And becauſe this thyng ſhoulde bée dons without any errour, and that no man ſhould doubt in it, hée gaue them the holye ghoſt, ſaying theſe wordes: whoſe ſinnes you doe forgeue ſhall bee forgeuen, & whoſe ſinnes, you doe Iohn. 20.retaine ſhall bée retained. To theſe wordes addeth S. Luke. Thē opened hée, their wytte that they might vnderunder ſtand the Scriptures, ſo that where S. Iohn ſayth, hée gaue them the holy Luke. 24.ghoſt. Luke ſayeth, hée opened their wytte to vnderſtand Scripture.
It foloweth in Luke, thus, & thus, is it written that Chriſte muſt ſuffer death and riſe agayne the thyrd day & that repentaūce, & remiſſion of ſinnes Luke. 24.ſhoulde bée preached in hys name among all nations. Now where Saint Iohn ſayth, whoſe ſins you doe looſe ſhall bée looſed &c. That ſayth Luke in theſe wordes remiſſiō of ſinnes muſt bée preached in hys name. So that Preachyng of the word of God is loſing from ſinne.whoſe ſinnes you doe looſe ſhal bée looſed, is nothyng els but that you muſt preach remiſſion of ſins in my name, and as many as receiue this word, you ſhall looſe them by this word & as many as doe not receiue it you ſhall bynde them by that ſame word.
That this is the ſentence of theſe two places, it is opē by that, that they ſpeake all of one ſtory & of that thyng that was done all in one day. This doth alſo S. Paule prooue wel where Actes. 17.hée reciteth the wordes of Luke ſaying, Chriſt muſt néedes ſuffer & ryſe agayne from death, and this Ieſus is Chriſt. Here is it plaine that ſ. Paule loſed men from their ſinnes by preaching remiſſiō through Chriſt: ſo that you hauehave openly here the practiſe of the holy Apoſtles, how they did bynde & looſe by preaching the word of God. They did bynde with the word when How the worde of God byndeth & how it loſeth.it was not beléeued. They dyd looſe by the worde when it was beléeued. Thus dyd they by one word preache both ſaluation and damnatiō, but vntounto diuers men. This vertue of the 2. Cor. 2.worde doth S. Paule declare in theſe wordes, we are vntounto God the ſwéete ſauour of Chriſte both among them that are ſaued, and alſo among them which periſh. To the one part are we the ſauour of death vntounto death, vntounto the other parte are we the ſauour of lyfe vntounto lyfe. What is this ſauour nothyng els but the Goſpell, which is vntounto one ſauour of lyfe, that is nothyng els but looſing and remiſſion of ſinnes: And vntounto the other, it is the ſauour of death vntounto death, that is occaſion of bynding and reteinyng in ſinne. This doth Paule alſo declare in an other place. The preachyng of 1. Cor. 1.the croſſe is to them that periſh fooliſhnes. But vntounto vsus whiche are ſaued it is the power of God. What is ye power of God? nothyng els but remiſſion and loſing from our ſinnes. What is The worde of God is remiſſion of ſinne, if it bee beleeued when it is preached.fooliſhenes: nothyng els but they deſpiſe the Goſpell & recken it of no value, and of no power. Wherfore they remayne bound in their ſinne.
Thus is it declared that one word of God worketh in diuers mē, diuers operatiōs. In ye one it worketh lyfe, ye is, remiſſion of ſinnes: in the other worketh it death, & is taken for fooliſhnes, that is, it declareth them bounde and retained in their dānable ſinnes: and yet in him ſelfe, hée is of one goodnes and of our nature: but the diuerſitie commeth, of them that bée the receiuers. This may bée proued by a naturall example. The dew of heauē cō meth downe indifferently vppon all grounde: but in the one it bryngeth forth good corne & ſwéete frutes: and in the other it bryngeth forth nettles & brombilles, that bée nothyng worth but to the fier. This exāple hauehave you in the epiſtle to the Hebrues, for this Hebr. 6.ſame purpoſe. Likewiſe by one word doe the holy Apoſtles & Chriſtes miniſters looſe and bynde: but this doe they not by charmyng, coungeryng, iugglyng, and whyſlyng abſolutions as you doe: But by preachyng the holy By preaching of the worde of God, heauē is opened and ſhut.word of God which when it is beléeued doth quiet and looſe our conſcience from all ſinne, and offereth it vsus through Chriſt onelyonly. But when it is not beléeued then doth it bynde vsus and retaine vsus in ſinne. So that this holy worde is the very true keye of heauen, for by it heauen is opened and ſhut.
This doth Chriſoſtome wel prooue Chriſo. in M. c. 15. De doctr. chriſti. li. 1. c. 15. es. 18.in theſe wordes. The key is the word and the knowledge of Scriptures, whereby the gate of veritie is opened vntounto men &c. S. Auguſtine doth alſo witnes the ſame ſaying. Theſe keyes hath bée geuen to the Churche, that what ſhée byndeth in earth ſhall bée bound in heauē, and what ſhée looſeth in earth ſhall bée looſed in heauen, that is to ſay, who ſoeuer doth not beléeue that his ſinnes bée forgeuē hym in the Churche, they bée not forgeuen hym: But hée that doth beléeue, and auerte him ſelfe from his ſinnes, beyng with in the Church by that ſame fayth and amendement is hée made whole &c.
Here hauehave you openly that by bée, leeuing the worde of God our ſinnes bée looſed: & by vnbeléefe bée we boūde in our ſins. But now muſt we ſearch to whom theſe keyes bée geuen. They may not all onelyonly bée geuen to Peter, for then Paule, and the two ſonnes of thunder had them not. Nor they may not bee geuen, to one more then Auguſtine in Ioan Trac. 124.to the other: For Chriſt was indifferent and they were all his Apoſtles & their confeſſion was all one. Wherfore no doubt but theſe keyes weare geuen vntounto all Chriſtes Apoſtles vntounto the whole Church, as S. Auguſtine doth declare openly vponupon Iohn.
This may bée alſo proued by the wordes of your owne lawe which bée 24. q. 1. Quodcū que .theſe, if Peter hauehave power all onelye to binde and to looſe, then doth it not the Church: But if this bée donne in the Church, then did Peter when hée receaued ye keyes, ſygnifie holy chucrh &c. Heare hauehave you openly that Peter had not onelyonly the keyes, but hée receiued them in the name of the Church. Wherefore they béelong to all Chriſten men. This doth Origene well prooue in theſe wordes. Tu es Petrus. Origenes Super. M. Ho. 1.&c.
Theſe wordes were ſpoken vntounto Peter, vntounto all Apoſtles, vntounto all maner of perfect faythfull men (for all The church is builded vpō the confeſſion of all the Apoſtles and of all faithfull people.they are Petrus) & in all them is builded the church of Chriſt, and agaynſt none of them can the gates of hell preuayle. Dooſt thou recken that yt keyes of heauen were all onelyonly geuen to Peter, and that no other Chriſten man did receaue them? &c.
Here is it clearely that all Chriſten men bée Peter and all they hauehave receyued the keyes of heauen, and hell can not preuayle agaynſt them. S. Auguſtine. doth alſo teſtifie the ſame in theſe wordes. Wherefore the church Super Ioan Trac. 124. c. 21.which is founded and grounded in Chriſt, of hym hath receyued in Peter the keyes of heauen, that is, to ſay power to bynde and looſe. &c.
Thus is it playne that thoſe keyes are geuē to ye whole church of Chriſt for her fayth, and they bée the cōmon treaſure of the Church and béelonge no more to one man then to an other but becauſe that all men can not vſe theſe keyes all together (for ye would make a confuſion) therofore doth the Church, that is the congregation of faythfull men commyt the miniſtratiof theſe keyes, that is of preaching ye worde of God, vntounto certayne men whome they thinke moſt able and beſt learned in the worde of God: the which mē thus choſen, bée but miniſters of the commen treaſure, and no Lordes ouer it. For the Churche Preachers, if they abuſe their preaching, maye bee depoſed.may depoſe them, ye is ſhée may take away the open and the common myniſtration that ſhée committed vntounto them, if they vſe it not well and then they bée but as other Chriſten men hauing no common office nor adminiſtration in the Church.
Wherfore they may neither preach nor yet miniſter ſacramentes openlye but as other Chriſten men may doe pryuately, in their owne houſes, or in other places where men bée gathered, which wil heare of Chriſt: there I ſaye both they and all other Chriſtē men, may ſpeake and learne Chriſtes worde, and declare it after the gift ye is geuen vntounto them of God. And they that doe beléeue this word thus preached by Chriſten men, bée by the power of ye keyes loſed from their ſinne and bound if they beléeue not. For all the Church and eueryevery part of the Church hauehave power to execute theſe keyes, all onelyonly that the open order bée not broken, This doth S. Paule declare ſaying, you may all interpretate 1. Cor. 14.ſcriptures but ſée that all thinges ſée done after an order.
Now to kéepe an order and that nothing ſhould bée done after a confuſe manner, therefore the Church aſſigneth certayne men to be the open and the common myniſters of this treaſure the which bée but all onelyonly minyſters, and no Lordes. And of this cō mon treaſure and not of their priuate treaſure as S. Paule ſayth let a man ſo reckē vsus as the miniſters of Chriſt and diſpenſators of the mynyſtery of God. Alſo in an other place, what is S. Paule? what is Appollo? but myniſters 1. Cor. 4. Item. 3.by whom you hauehave beléeued.
Alſo S. Peter your predeceſſor, 1. Pet. 5.commaundeth you, that you ſhoulde not exerciſe any dominion ouer the The miniſters of the Churche ought to be no Lordes.congregations, but geue example to the flocke. Bée not theſe playne ſcriptures, how you bée no Lordes but miniſters of Chriſtes treaſure: and you leaue the miniſtration and vſurpe auctoritie. S. Petter, whoſe ſucceſſors you boaſt your ſelues to bée, commaū deth you that you ſhoulde bée alonely but miniſters, & keybearers of theſe keyes. As Chriſoſtome prooueth in In M. c. 23.theſe wordes: The keye bearers are prieſtes, vntounto whome is committed the worde to teach, and to interprete Scriptures. &c.
Heare you not, how you bée but keybearers, and teachers of y• worde of God. This doth S. Ambroſe witneſſe in theſe wordes: ſinnes bée forgeuen li. de Cain et Abell.by the worde of God, whoſe interpreter is the Deacon. &c. Marke that ſinnes bée forgeuen by the word of God, of the which you bée but interpreters.
Where is now I pray you your Lordly power? which you call the keyes of heauen, is not Scripture, and the practiſe of the Apoſtles, and the expoſition of holy Doctours opē ly againſt you? Will you vſurpe a thing that is contrary to all theſe? I pray you where finde you in all holy Scripture, but one, that Peter or The Byſhops and cleargie abuſe Chriſtes keyes.Paule did aſſoyle after the maner of your keyes. And yet no doubt, but they had the keyes, yea and alſo dyd vſe them. Wherfore it is to mée great maruayle, of whome you hauehave learned your vſage, and where you hauehave gotten ſuch keyes. It maketh no matter to mée though you cry as you are wonte. Fathers, Fathers, Counſels, Counſels, the Churche, the Church. For it wilnot helpe you. You ſée opē ly that I hauehave the holy worde of god, and our maiſter Chriſte, which is elder then our fathers. I hauehave alſo the practiſe of the holy Apoſtles, that vnderſtand this thynge better then all your counſels.
But let vsus graunt that you hauehave fathers and counſelles for you, That is the next way to deceaue the church of God. By whom can Chriſten men The falſe allegyng of fathers and Councels is the next way to deceaue the Churche of God.bée deceaued, but by ſuch men as bée of auctoritie, and dignitie of yt world? This you know, that men can not bée deceaued by Horſes, nor by Calues, but it muſt bée by men, and not by fooliſhe mē (for who will regarde fooles) but by them that bée reckoned of wiſdome and of reputation in the world. And not by one wiſe man (for an other wyſe man may bée of as good reputation and wiſdome as hée) but it muſt bée by many, or els it can hauehave no ſhyne nor colour of excellencie, yea and by ſuch a multitude, that reaſon can not ſuſpect. So that there is neuer ſo great daunger vntounto the church of God, as when all theſe thynges come togither. And therefore ſayth ye holy Prophete: Bleſſed is that man that foloweth not the counſels of wicked Pſal. 1.men. You know that counſelles cā bée no ſmale thing, nor no fooliſhe: nor the wicked men themſelues doe recken it for no ſmale thinge, but for the greateſt thynge, and the wyſeſt thyng, and the ſtrongeſt that they can thinke or deuiſe. And no doubte but it hath a fore reaſon, and a fore all the worlde a great apparence of no ſmale wiſdome, and is ſo ſtrong that eueryevery man is compelled to receaue it. Yea and alſo thoſe men hauehave auctoritie (for as the Prophet ſaith: they ſitte in the chayre, the which doth both ſignifie great learning, and and alſo great auctoritie): And yet ſaith ye Prophet, that bleſſed is hée that foloweth not their counſelles, nor ſitteth in theyr chayre.
Now, if theſe thynges coulde bée iudged by ſome reaſon, or els they ſéemed ſo euill, that all the worlde could iudge them. What néede the holy Ghoſt to make ſuch a dooe, or to write ſo ſtrongly agaynſt them? yea and to ſay, that bleſſed is hée ye heareth them not? Wherfore hée muſt néedes ſpeke of ſuch miſchiefe, and of ſuch falſhod, and of ſuch errours as hauehave all thoſe thinges for them, that you brynge for you: That is, fatherhod, wyſdome, learning, auctoritie, multitude, and long cuſtome. The which thyngs bée able to peruerte any man, bée hée neuer ſo wiſe, or neuer ſo holy, if hée ſticke not faſt to the worde of God onelyonly. And therefore ſayth the Prophet: Bleſſed are they whoſe meditation is in the law of God.Bleſſed is hee whoſe wyll and meditation is night and day (that is continually) in the law of God. Ʋnto the which, if all your coūſels, all your fathers, all your cuſtomes, briefly, all that you bring for you, bée compared, then ſhall wée ſée whether it bée true, and of God or not. For of themſelues they hauehave no truth, but bée inuentions of corrupted reaſon, and perſwaſions of the deuill, to peruerte the holy church of God.
But my Lordes, let vsus goe to reaſon: Tell mée by your honour, is it reaſonable that the holy Churche of God, redéemed wyth Chriſtes precious bloud, and aſſoyled by hym from all her ſinnes, ſhould bée now bounde vntounto you, and to your abſolution? and that ſhée ſhould not bée releaſed, but thorow your power? ſéeyng that you bée but miniſters and ſeruauntes ordayned of Chriſt vntounto her profite, and not to your honour? Thys wyll I declare by an example.
I put this caſe, that there bée a priſoner An exāple.bounde faſt in cheynes, ouer the which you hauehave the cuſtody and the kéepyng, after the kynges commaundement, now the kynges grace ſaith vntounto you, looſe that fellow, & let hym goe frée out of priſon vnderunder this cōdition, that he ſhal promiſe to ſerue no Prince but mée onelyonly. What, will you looſe him or not? Cā you, or dare you kéepe hym longer if you woulde? Or can you compell him to make any other compoſition with you, than alonely to ſerue ye king? If you woulde The miniſtration of the Church belongeth to the Byſhops & other miniſters but the authoritie of the ſame belongeth to Chriſt.kéepe him longer in priſon, did you not runne in the kynges diſpleaſure? And if hée did promiſe you any other compoſition, were hée bounde thereto? Nay doubtles. Moreouer, in looſing of him, what thyng doe you by your auctoritie? yea what thyng doe you at all, but that you are myniſters vntounto the kynges commaundement, and a ſeruaunt to the poore fellowe. The miniſtration & ſeruice is yours, but the auctoritie is the kinges, of the which you hauehave neuer a crumme.
Take an other example. If it pleaſe the kynges grace to make any An other example.of you an Embaſſadour, and geeue you a commiſſion, and commaundement, to fetch home into his lande a baniſhed man, vntounto whom the kinges grace writeth his pardon, with ſuch wordes and vnderunder ſuch condition as pleaſeth his grace. Now, this pardō deliuereth hée to you, for to beare and to declare vntounto the baniſhed man. Here woulde I know of you, what you can doe for this baniſhed man more then is written in your cōmiſſion? Alſo what can you doe againſte hym, in theſe thinges that the kinges grace hath pardoned hym? You can neyther adde nor take away from the kinges pardon. You can no more doe but declare it vntounto the partie. And if hée receaue it, then may hée as lawfully, and as fréely come into the land as you may, and you can not ſay by right that you hauehave by your auctoritie diſcharged hym, or geuen him any pardō of his baniſhmēt, but alonely you hauehave deliuered & declared vntounto hym the kinges pardon, which when hée had receaued with the conſiderations therein, then is hée diſcharged of hys baniſhment. And if hée will not receaue the kinges pardon, then can you neyther helpe him into the land, nor yet diſcharge hym of his trāſgreſſion: but onelyonly you leaue hym, and declare vntounto him, yea and that by the kinges wordes that hée is a baniſhed man, and ſo ſhall remayne till hée receaue the kinges pardon.
So likewiſe ye word of God where in is pardon for all ſinners is committed vntounto you to preach and to declare, which if they receiue by faith, they are frée and looſed from their ſynnes, but The doctrine and true preaching of the worde of God is the pardon and remiſſion of our ſins.if they doe not they are bound (not by your auctorytie, for you bée but myniſters and ſeruauntes, and can no further goe then your commyſſion) but by ye auctorytie of God onelyonly. Wherefore ſée well to your conſcyence how you can diſcharge your ſelf afore God that doe ſo preſūptuouſly vſurpe his auctorite, of the which you hauehave neyther worde nor example in ſcripture.
Moreouer how can you prooue this manner of abſolution. Ego abſaluo te auctoritate mihi comiſſa, for to bée lawfull. I pray you where was there euer any auctoritie cōmitted vntounto man to take away ſynne? There is no auctoritie The authoritie of the churche belongeth to Chriſt onelyonly.committed vntounto man, but all onelyonly miniſtraciō of the worde. Now your abſolucion maketh mencion of auctoritie, yea and that without the ſworde, and a great many of you vnderſtode not the worde. Duns ſayth, Quod abſolutio ſacerdotis, eſt diſpoſitio neceſſitatis ad remiſſionem culpae. How thinke you, bée theſe fitte wordes for a Chriſten man?) if your abſolution bée neceſſary, then can not God take away ſinne without you, nor you wt out hym, but God and you togither take away ſinne. Whether will you now? Will you aſcend ſo hie, will you bée check mates with God? I thinke ſhortly you will alſo bée Gods. The Phareſies did recken much better of God then you doe, for they ſayd, that God onelyonly did abſolue from ſinnes, & you ſay I doe aſſoyle, yea and that by auctoritie, ſo that you farre paſſe the Phareſies. But let vsus ſée what S. Auguſtine ſayth of ſuch mē, many ſinnes bée forgeuen thee, hée Prophecyed of men that bée to come. There weare Luke. 7. Auguſt. lib. Quinquaginta home liarum. be. 23.many men to come that would ſay, I forgéeue ſinnes, I iuſtefie, I ſanctifie, I make whole ſo many as I baptiſe. Wherefore the Iewes did better vnderſtande the remiſſyon of ſynnes thē heretykes doe, for the Iewes ſayde, what mā is this, ye forgeueth ſynnes, & the heretyke ſaith, I forgeue, I make cleane, I ſanctifie. &c.
Theſe wordes bée playne inough agaynſt you, for you ſay we hauehave auctoritie The popes Clergy is condemned by S. Auſten to bee heretickes.to remyt ſynnes. And. S. Auguſtine ſayth, you bée heretyckes for ſo ſaying. You can not denye, but S. Auguſtine reprooueth your owne abſolucion, where in you ſay that your abſolution is requiſite of neceſſitie to remyſſion of ſinnes, the which is nothing els, but clearly denying of chriſt, of his bleſſed bloud, and alſo of his holy worde. But if wée had grace, wée might perceaue that neyther you, nor your abſolucion, nor yet any thing ye you doe weare of God. For all ye you doe is clearely done for mony and for no other cauſe. Recken one thing that you doe, as concerning your miniſtration, but that you will hauehave money for it: As not ſo much as waſhing of a heape of ſtones.
Whereby hauehave you gotten all your great poſſeſſions, but alonely vnderunder the collour, that you bée Chriſtes holy biſhops. For money you make whore dome as lawfull as matrimony. For Money is the Popes beſt marchaunt.money, ſtollen good ſhall bée better thē heritage. For money, you make vſury lawful marchaundiſe. For money, all ſinnes bée vertue. Yea and alſo hauehave great pardon to them. For money, you ſell man, wife, mayde & child king, and land. For money you make as good marchaūdiſe, of womens priuities, as a Goldſmith doth of gilted plate. You will recken that this is a Shamefull doyngs muſt bee ſhamefully rebuked.ſhame for me to write, but it is more ſhame for you to doe it. And if you did not theſe ſhamefull déedes, I ſhoulde hauehave none occaſiō to make this ſhamefull writyng. Take you away ye cauſe and I will take away yt writyng. Yea you are not ſo content, but you ſell Chriſt, you ſel the bleſſed Sacrament of his fleſh and bloud, you ſell his holy worde, you ſell all other Sacramentes. Briefely you ſell, all maner of thyng that euer hée left in earth to The Pope ſelleth God and all his ordinaūcesthe comfort of mans ſoule, and all for money. Yea and not ſo content, but you make alſo more lawes, and more ſtatutes, & diſpenſe with them for money, and all theſe thynges doe you, by the authoritie of the keyes, that both open heauen and hell, and a mans coffer and alſo his purſſe yea & ſometime they loſſe the coate frō his backe. Our maiſter Chriſte ſayth vntounto you, The Pope will not folow nor obey to Chriſtes commaūdemēt, for hee biddeth hym looſe.you hauehave receiued it frée, geue it frée agayne, and you geue nothyng frée. But I know your aūſwere. You will ſay that you ſell not your Maſſe, nor Sacramentes, nor the word of God, but the labour that you hauehave about them. O thou deuill when wilt thou bée without an excuſe, whē wilt thou graunt thy ſelfe gilty? Tell me ye that bée without ſhame, if you doe ſell but your labour, is it not ſore and an vnlawfull price to ſell it ſo deare? what Byſhop can deſerue by his labour a thouſand pound by yeare: & yet ſome of them hauehave a great deale more, and labour nothyng at all. How deare wil The Pope ſelleth hys ware very deare.theſe men ſell their labour, if they ſhoulde bée tankerdebearers. They would make water dearer thē wyne. Yea tel me what labour there is with in the Realme that is halfe ſo deare ſold as their idlenes is?
But you belly gods, did not Chriſtes Apoſtles take paynes & labours about the miniſtration of the worde? and in fulfillyng of their office, more in one day then you doe in all your lyues: and yet was it not lawfull for them more to receiue then a lyuyng. For our maiſter Chriſt ſayd, yt worke man is worthy of his meate: ſo ye our Math. 10.maiſter wold that they ſhould receiue no more but that was neceſſarie. Alſo S. Paule ſayth our Lord dyd ordeine 1. Cor. 9.that they whiche preache the Goſpell ſhould lyue on yt Goſpell. Marke how hée ſayth, they that preach yt Goſpell. Now which of you all doth preache ye Goſpel: not one: and yet will you enioye Hierome.theſe innumerable poſſeſſions. S. Hierome ſayth on this ſame text, you muſt lyue on the Goſpell, but not bée Chriſoſto, ad Ti. 5.riche, alſo Chriſoſtome ſayth, I ſay boldly that the byſhops and Prelates of the Church, may hauehave nothyng but meate and drinke and cloth. &c.
Heare hauehave you playnely, that if S. Chriſoſtome is very ſtraight to byſhops and the reſt of the Clergye.you did labour faythfully and truely in the Goſpell, you could hauehave but a lyuyng there on, and no Lordly poſſeſſions, but now doe you nothing in the worlde, but excerciſe tyranny on them that would preach the Goſpell, and make lawes and ſtatutes, to deſtroy them, and the holy Goſpell of Chri. ſ. 6. de anathemate.God, ſo that Chriſoſtome ſpeaketh well of you. Beholde I ſée men that hauehave no trew ſence of holy ſcripture: yea they vnderſtand nothing at all thereof: & to paſſe ouer many things, for I am aſhamed to call thē mad mē, triflers & wranglers) they bée ſuch as know not what they ſay, nor of what thynge they ſpeake, but all onelyonly bée they mighty & bold to make lawes, & to curſe & cōdemne thoſe things, of yt which they know nothing at all. &c.
Bée not theſe your workes? who can ſay, but that theſe wordes be ſpoken of you? who maketh ſtatutes and lawes but you? who curſeth and condemneth but you? how can you lay theſe thinges from you? how can you auoyde thē? ſo long ſhall they bée layd agaynſt you tyll you can bring in one that is gylty of them, I think that will bée long. And yet will you hauehave theſe great poſſeſſions, and bée alſo greate Lordes, doing nothing therefore at al but al onelyonly play the part of a byſhop, as a Chriſtmas game player, doth of a king, and as a Popet which ſpringeth Byſhops compared to popets and ſtage players.vp and downe and cryeth Peepe Péepe and goeth his way. So doe you make a coūtenaūce of great holines & of great perfectiō, but all ye world can teſtify what you doe in indeede. More ouer you are more bound to the Goſpell, then all other men bee in ye world for thereby hauehave you all your honour all your riches, all your Lordly poſſeſſions, and if the goſpell were not, men would no more regard you, then they doe Coblers, & yet deſerue you worſt of all men of the Goſpell.
Wherefore I can no more ſay vntounto you, but the wordes of our Maiſter Chriſt, Woe bée vntounto you hypocrites the whiche ſhut heauen gates before other men, and as. S. Luke ſayth,Math. 26. Luke. 11. you hauehave taken away ye key of ſcience and neyther enter in your ſelfe, nor yet ſuffer other that come to enter in.A ſore ſentence of Chriſt agaynſt vnpreachyng Prelates. Now let mée ſée, how all your keyes, and al your power can aſſoyle you frō this ſame woe yt our M. Chriſt doth heare laye vntounto you? This worde of God byndeth you to euerlaſting damnation: let vsus ſée if your piklocke can open this locke then will I ſay that you hauehave the keyes of heauen or els not. I thinke you may ſéeke all your clegge with keyes and fynde not one that will open this locke.
FINIS.