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598 [542]

Actes and Monuments of the Churche.

tred. MarginaliaIn euery priuate confession, two principal thinges to be consydered. i That it be in the waye of councell. ii. That the partye be trusty, and able to geue councell. and this is rather to be called a conference, thē a confession at least this confessyon maketh no sacrament.Notwithstāding I neuer said, ne wil say but þt men feling thē selues agreued in cōsciēs wt some great tentation, had nead to go vnto such whō thei know & trust to be of stedfast credēce, & to haue good skil in þe law of God: opening their grefe vnto them, to thentent they may know thorow coūcel some ease & remeady therof. But in this I meane þt they oughte to go vnto their curate, or to any other priest, whose credēce they deme not al trusty, or their coūcel not sage, but to anye other whatsoeuer he be, whō they know most sufficiēt in properties aboue shewed, when their curate do lack thē. And this thing is thē most behouable whē mē neding councel be so void of knowledge in christes law, þt they cannot find therin remedy thē selues. For the doctrine of Christ, if it wer well known, conteineth remedies for al infyrmities & maladies of þe mind, so þt men by spirituall knowledge might ease thē selues. MarginaliaThe second parte of the questions whether a priest loseth a synner.To thother part of your question wher ye do aske whether a Priest in cases vnto him limited, may lose a sinner cōfessed & contrite for sinne, inioyning him holsome penaunce: I say þt only Christ loseth a sinner, which is contrite, by his word & promise, and the priest doth declare nothing, but shew & declare þe word. Nether doth þt declaration or ministery of þe priest any whit auail for to lose ani person, onles he þt shuld be losed geue credence vnto the word ministred & shewed by the priest. Which word or promyse of Christ is called þe word of reconciliation or atonement making betwixt god and mā. And this testifieth s. Paul in the ii. to the Co. wher he saith in this wise: (god quod he) hath reconciled vs vnto him thorow Iesus Christ. Se how it is god þt loseth vs frō sin, which is to make recōciliation or atonement betwixt vs & him, MarginaliaChrist only loseth vs from synne.& that thorow Christ, whō he caused to die for þe same purpose, & he quod s. Paul, hath ordeined vs ministers of þe said atonement, see how christes apostles called not thē selues thautors of binding & losinge but ministers, for he (þt is to wit, god) recōciled þe world vnto him forgeuīg their sinnes, wherin you may know what recōcilīg is. And hath cōmitted, saith Paul, vnto vs to be messengers of the same word or tidings of atonement or recōcilinge. Also that þe power wherby men are losed frō sin, is not the priests, you may know by the vulgare saying, which is right true, yea & with leisure, I dout not, but þt I can shewe the same in the decrees which is thus: Solus deus remittit peccata. Only god forgeueth & pardoneth vs of our sinns. MarginaliaThis saying is takē out of Peter Lōbard lib. and cyted in the decrees.And this was preached at Pauls crosse þe sonday next after the Epiphany last. The bishop of London sytting by. The preacher speaking after this forme entreating this text Agn9 dei qui tollit peccata mūdi. Behold the Lambe of God which taketh away þe sinnes of þe world. In that said þe preacher testimony is geuen of christ to be a lamb, it is shewed that he was aninnocent man. But in that it is said that he taketh away þe sin of þe world, is shewed that he was God, alledging therfore þe cōfirmation of this part of his purpose, the vulgare saying aboue said by me. Solus deus remitiat peccata. And þe same proposition or an other equall wt the same vseth Chrisostō in an homily, that is made vpon this text in Mat. Vocabitur nomē eius Iesus in enī. &c. MarginaliaChrysoste in opere imperfectoAlso s. Chriso. in opere imperfecto vpō this text, ve vobis scribe & pharisæi qui clauditis regnū celorū. &c. As neare as my remēbraunce do serue me, or els in some other place. but in þe same boke, affyrmeth that þe keies of heauen are the word & doctrine of god. This witnesseth moreouer s. Gregory I trow, MarginaliaGrego. in pastorali. in his booke called Pastoralia, or els it is in an epistle þt he wryteth ad episcopū Constātinopolitanū in these words. Clauis aparitionis est sermo correctoris qui increpando culpam detegit quam sepe nescit & qui perpetrauit.

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MarginaliaAmbrose.Saint Ambrose agreynge to the same sayeth Verbum dei dimittit peccata. But shal we thē say þt gods ministers do not binde & lose: I say no, not as þe autors of so doing, but thei do lose & binde in like māner, as it is said of Paule, in the actes of thapostles, where onr sauior spake vnto him in this māner: MarginaliaHow ministers binde and lose.I shal said our sauior deliuer thee frō the people & natiōs vnto whō I send thee, þt thou shouldest open their eyes þt they maye be conuerted fro darknes to light. Here Paul is said to open the eies of mennes harts. Albeit to speake properly, it is god that so dothe & therfore Dauid prayeth vnto hym: Reuela oculos meos, & in like māner it is spokē of Ihō Baptist in the i. of Luke, that he should go before Christ in the sprite & power of Helias, & turne the harts of their fathers to theyr children, & the vnbeleuers to the wisdome of the rightwise. Albeit to turn mens harts, & to work in thē belongeth vnto God. But so vse we to speke Metonomice, as if your Lordshyp had defined me excōmunicate, and there vpon shuld send a cōmaundement to the parson of knoll to declare the same. The people woulde say that þe parson of knol proclaiming your cōmaundement had accursed me, but yet doth he not properlye curse me, but you rather, when he in pronouncing the same doth your act and cōmaundemēt rather then his own. Touchīg cases limited to priestes & n ministers for losing from sinne or biudinge in the same, I doo not know no such thīgs shewed in scripture, whiche is þe perfect way of our life. MarginaliaPower in binding & losynge limyted no more to one minister thē an other.Nother cā any man, I suppose shewe by autority therof that one shuld haue more or les limited him thē an other. And if you can or will therby teache it me, I shal thanke you for your doing, and pray god acquite you. Concernynge inioynynge of penance I know of none that men neade to admit, ne you to put or enioyne excepte renouation of liuinge in casting a parte olde vyce, and taking them vnto new vertue, whyche

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