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1103 [1102]

K. Henry. 8. The aunsweres of Iohn Lambert to the Byshops articles.
MarginaliaReward followeth good workes, but yet good workes be not done for rewarde.

reward should vndoubtedly ensue good dedes, although we mynded no whit the same, as heat followeth euermore the fire vnseparate therefrom. And thus we should serue god with harty loue as children, and not for meede or dread, as vnlouyng thraldes and seruantes.

MarginaliaNo abilitye in man to doe the wyll of God. Concernyng free will, I meane altogether, as doth S. Augustine, that of our selfe we haue no libertie ne habilitie to do the wyll of God, but are subiect vnto sinne, & thraldes of the same, conclusi sub peccatum, & vænundati sub eodē: MarginaliaRom. 7. 11. Shut vp and sold under sinne, as withnesseth both Esay & also Paule, but by the grace of God, we are rid and set at liberty, accordyng to the portion that euery man hath takē of the same, some more some lesse.

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MarginaliaAunswere to the 6. article.
The sacrament of the body and bloud of the Lord.
¶ Whereas in your sixt demaund, you doe enquire whether the sacramēt of the aultar be a sacramēt necessary vnto saluatiō, & whether after the consecration of the bread & wyne done by the priest, as by the minister of God there is the very body & bloud of Christ in lykenes of bread & wyne: I neyther can ne wyll aunswere one word, otherwyse then I haue told sith I was first deliuered into your hands. Neither would I haue aunswered one whit therunto, knowyng so much at the first as I now do, till you had brought forth some that would haue accused me to haue trespassed in the same: which I am certayne you cannot do, bringing any that is honest and credible.

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MarginaliaAunswere to the 7 article. ¶ As concernyng the other vj. sacraments, I make you þe same aunswer that I haue done vnto the Sacrament of the aulter, and none other. That is, I wil say nothing vntil some mē appeare to accuse me in þe same, vnles I know a more reasonable cause then I haue yet heard, why I so ought to do. But as touchyng the forme and fashiō, I shal aunswer willingly so farreforth as my rudenes will serue. MarginaliaBaptisme to be in the vulgare tounge. I hold well that such as be duely elect Ministers in the Church, ought to baptise except necessitie requireth otherwise, and that the forme vsed in the Church, is in myne opinion not vncommendable. Neuertheles it should edifie much more, if it were vttered in the vulgare language, and cause people in the Baptisme of children, more effectuously to thanke God for hys institution and high benefite therby represented.

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MarginaliaAunswere to the 8. article. ¶ In lyke condition do I also deeme of ministration in all the other, that it should be expediēt to haue them ministred openly in the vulgare language, for the edifiyng of the people. As concernyng the forme vsed in matrimony, I like it right well, and thinke it commendable, sauyng in all coūtreys lightly Iudas hath set in hys foote ouer farre, and taketh in hand to sell his maister, accompanied with Symon Magus, saying: what wyll you geue me if I deliuer vnto you Christ? 

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Matthew 26: 15. On Simon Magus, see Acts 8: 9-24.

MarginaliaMatrimony ought freely to be ministred & without money. This is the saying of all them that require, without any lawfull authoritie, in some places, xij. pence, in some vj. pence, in some more, in some lesse, but in euery place lightly some money, when a couple should be maried: and this they call the churches right. Moreouer, that they will not suffer mariage to be solemnised at all tymes of the yeare, I thinke it standeth not with Christes rule, but rather is agaynst the same: and that they will not suffer the banes vpon all holydayes to be proclaymed vnles a dispensation for money be purchased therfore. Al this god forbiddeth, Finally, lyke as no mony ought to be geuen for this: no more should any be taken for any other. But the contrary is sene, which is great pity, yea euen at the receyuyng of the sacrament of the aulter, priestes euery where vse to clayme somewhat, and in some part of the West coūtrey, no less then. ij. pence of euery pole.

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MarginaliaAunswere to the 9. article. ¶ As touchyng Priesthoode, in the primitiue Churche, when vertue bare (as auncient Doctors do deeme, & scripture, in myne opiniō recordeth the same) most roume, there were no mo officers in the Church of God, then Bishops and Deacons, that is to say, ministers: as witnesseth beside scripture full apertly Hierome in hys Commentaries vpon the Epistles of Paule, wheras he sayth, MarginaliaByshops & priestes all one in the olde time. that those whom we call Priestes were all one, and none other but Bishops: and the Bishops none other but Priestes, men auncient both in age and learnyng, so nere as could be chosen: MarginaliaThe order & state of priestes. neyther were they institute and chosen as they be now a dayes, with small regard of a Bishop or his Officer only, opposing them if they can construe a Collect, but they were chosen not onely of the B. MarginaliaElection of ministers in the olde time not without the assent of the people. but also with the consent of the people, among whō they should haue their liuyng, as sheweth S. Cyprian: and the people (as he sayth) ought to haue power to chuse priests that be men of good learning, of good & honest report, but (alack for pity) such elections are now banished, & new fashions brought in. Which if we should cōferre wt the forme of the election shewed of Christ by his apostle Paul, we should find no smal diuersitie, but al turned vp side down. MarginaliaSubdeacōs, Exorcistes. To conclude, I say, þe order or state of priests and Deacons was ordayned by God, but Subdeacons and coniurers otherwise called Exorcistæ and Accolitæ, which which we call Benet and Collect, were institute by the inuention of men. And this you may finde in the law, Dict. 21. 21. and other places, where is written: Subdiaconatus tempore Apostolorum non fuit facer. MarginaliaBenet & Collect, not ordeined of God but men.
Subdeaconship in the time of the Apostles was no holy order.
Subdeaconship in the tyme of the Apostles was no holy order.

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MarginaliaAunswere to the 10. article. ¶ As touchyng eare confession, I say, that the common fashion now vsed was neuer ordayned by Christes law, that is written in the Bible: neiyher can you proue MarginaliaAuricular confession not ordeined by God. by any authoritie of the same, that we ought to confesse all our offences particularly, with the circumstances of all & of euery such, to any man. Agayne, for the maintenaunce of thys which I haue sayd, you shall know that Chrisostome stādeth stifly with me, MarginaliaChrisost. in epist. ad Hed.
In Psal. Miserere.
Serm. de pœnitētia.
in hys Commentaries vpon the Epistle to the Hebrues. In an homely also that he maketh vppon the Psalme Miserere. And moreouer in a Sermō that he maketh, De pœnitētia: beside many other treatises, wherin he cōtinueth euer one, testifying in semblable wise.

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In lyke maner doth one of your principall Doctours, writing vpon your Canon lawe, named Panormitanus, testifie that it is made by the lawe of man, and not of God MarginaliaPanormitanus [illegible text]
Historia tripartita.
in cap. Omnis vtriusq; sexus. In the booke also called historia tripartita, you shal finde how it was first iustitute (as I remember) and after vndone againe, because of an huge vilany committed wyth a woman by a Minister of the Church thorow confession.

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MarginaliaDist. 1. de pœnitētia.
The greke church alowed not confession auricular
Also it is mentioned in the end of the first Distinct. De pœnitentia, how the Greeke Church, whom I thincke you do not note to be heretickes, will not yet hetherto alowe it. There also are many reasons brought forth, both to proue that cōfession made to a priest, should not be necessary & also that confession made vnto God. should suffice, cōcluding in thys wise: Quibus autoritatibus. &c. I coulde brynge forth other that be yet lyuing men, of surmounting and excellent litterature, which exactly by many and mighty, both authorities and reasons, doe shewe and confirme me thys my saying to be iust: but I keepe silence and will not name them, least I should bryng them in hatred. Notwithstandyng, I neuer sayd, ne will say, but that men feeling them selues agreued in conscience wyth some great tentatiō, had neede to go vnto such, whom they know and trust to be of stedfast credence, and to haue good skill in the law of God, opening their griefe vnto them, to the entēt they may know thorogh counsell, some ease and remedy thereof.

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MarginaliaAsking counsell in the church is good, but is not tyed to any person. But in thys I meane not that they ought to go vnto their Curate or to any other Priest, whose credence they deeme not all trusty, or their Councell not sage, but to any other, what soeuer he be, whom they know most sufficient in properties aboue shewed, when their Curate doth lacke them. And thys thing is the most behouable, when men needyng counsell, be so voyde of knowledge in Christes law, that they can not finde therein remedie them selues. For the doctrine of Christ, if it were well knowen, conteyneth remedies for all infirmities and maladies of the mynde, so that men by spirituall knowledge myght ease themselues.

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MarginaliaThe second part of the questions, whether a priest loseth the sinner. To the other part of your question, where ye doe aske whether a Priest in cases vnto hym limited, may loose a sinner confessed and contrite for hys sinne, inioyning hym holsome penaunce? MarginaliaChrist, & not the Priest, loseth the sinner. I say that onely Christ looseth a sinner which is contrite, by his worde and promise, and the priest doth nothyng but shewe and declare the worde: Neyther doth declaration or ministery of the Priest any whit auayle for to lose any person, vnlesse he that should be losed, geue credence vnto the worde ministred and shewed by the priest. Which worde or promise of Christ is called the word of reconciliation or atonement makyng betwixt God and man. And this testifieth S. Paule in the 2. to the Cor. where he sayth in this wyse: God hath reconciled vs vnto him thorough Iesus Christ. Marginalia2. Cor. 5.
Christ onely loseth vs from sinne.
See how it is God that loseth vs frō sinne, which is to make reconciliation or atonement betwixt vs and hym, and that thorow Christ, whom he caused to dye for the same purpose. And he (quoth S. Paule) hath ordayned vs Ministers of the sayd atonemēt. MarginaliaThe Apostles not the authours of bynding and losing, but ministers. See how Christes Apostles called not themselues the authors of bynding and loosing, but Ministers: for he (that is to wit, God) recōciled the world vnto him forgeuing theyr sinnes. Wher you may know what reconcyling is. And hath committed (sayth Paul) vnto vs to be messengers of the same worde or tydinges of atonement or reconcilyng.

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Also that the power whereby men are losed from sinne, is not the priestes power you may know by the vulgar saying, which is right true: yea and with leisure, I doubt not but that I cā shew the same in þe Decrees which is thus: Solus deus remittit peccata. MarginaliaThis saying is taken out of Peter Lombert, lib. and cited in the decrees. Onely God forgeueth and pardoneth vs of our sinnes. And this was preached at Paules Crosse the sonday next after the Epiphany last, the Byshop of London sitting by: the Preacher speaking after thys forme, treating of this text: MarginaliaIohn. 1.Ecce agnus dei qui tollit

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pecata
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