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de rebus Sacris non communicabimus, nec and in no wise contentiously to treat of mateorum vel de Sacris vel de Prophanis expec. ters indifferent, which he neither necessary tabimus sententiam.
to our Salvation, as the good and vertuous Quæ vero Christi puram atq; sinceram Ceremonies of Holy Church, ne yet to be in Doctrinam promovere, quæ Christi Evange- any wise contemned and abrogated, for that lium dilatare, quæ ad repurganda Ecclesiæ they be incitements and motions to l'ertue, Anglicanæ vitia tendere, quæ ad extirpandos and allurements to Devotion : all which our abusus atq; errores omnes spectare, quæ travail notwithstanding, so little regard was deniq; Ecclesie candorem exornare posse by some taken and adbibited to our adver. videbuntur, ea totis viribus sectabimur, bis tisements therein, that we were constrained studebimus, his Deo volente in perpetuum to put our own Pen to the Book, and to conincumbemus.
ceive certain Articles, wbich were by all you De Articulis vero quos jam disseruimus the Bishops and whole Clergy of this our maturius cum Theologis nostris quamprimum Realm in Convocation agreed on, as Cathovacabit agemus, atq; ea demum statuemug lick, meet, and necessary to be by our Au. quæ ad Christi Gloriam Ecclesiæque sponsæ thority for avoiding of all contention set ejus decorem conducere existimabimus. forth, read and taught to our Subjects, to
l'obis autem, Præstantissimi Oratores qui bring the same in unity, quietness, and good tot labores terra marique perpessi estis, ut concord : supposing then that no Person nos inviseretis, qui cum Theologis nostris having Authority under us, would either have tamdiu contulistis, qui ob Evangelii negotium presumed to have spoken any word, that a Patria abfuistis multis mensibus, immen- might hare offended the sentence and mean. sas atq; innumeras habemus gratias ; nec ing of the same, or have been any thing remiramur si dulcis amor Patriæ, post diutur- miss, slack, or negligent in the plain setting nam absentiam vestram, ad reditum vos in- forth of them as they be conceived, so as by vita:. Itaque post expleta Principum vestro- that mean of abetinence such quiet and unity rum mandata, post absoluta in totum negotia should not grow thereupon as we desired and vestra, si non gravabiinipinos invisere, vester looked for of the same; and perceiving eft. ad nos accessus admodum gratus erit, vosque soons, by credible report, that our labours, in Patriam non modo libenter dimittemus travail and desire therein, is nevertheless cum bona venia, sed ad Principes etiam ves- defeated, and in manner by general and con. tros, literas dabimus summa diligentiæ ves. temptuous words spoken, by sundry light and træ in exequenda legatione testimonium per- seditious persons, contemned and despised, bibentes. Valete.
so that by the abstinence of direct and plain setting-forth of the said Articles, and by the
fond and contentious manner of speaking, IX.--A Letler written by the King to his Pi- that the said light Personages do still use
shops, directing them how to instruct the against the honest Rites, Customs, Usages, Peuple. An Original.
and cerernonial Things of the Church, our [Cotton Libr. Cleop. E. 5)
People be much more offended than they BY TUE KING.
were before ; and in a manner exclaim that HENRY R.
we will suffer that injury at any Man's band, Right Reverend Father in God, right whereby they think both God, us, and our trusty and well-beloved, we greet you well: whole Realm highly offended, insomuch that And whereas for the Vertue, Learning, and principally upon that ground, and for the good qualities which we saw and perceived Reformation of those Follies and A buses, heretofore in you, judging you thereby a they have made this commotion and insurPersonage that would sincerely, devoutly, rection, and have thereby grievously offended purely, and plainly set forth the Word of us, dammaged themselves, and troubled many God, and instruct our People in the truth of of our good Subjects: We be now enforced. the same, after a sinple and plain sort, for for our discharge towards God, and for the their better instruction, unity, quiet, and tender love and zeal we bear unto the tranagreement in the points thereof, we advanced quillity and loving unity of our said People you to the room and office of a Bishop within and Subjects, again to readdress these our this our Realm; and so endowed you with Letters to all the Bishops of our Realm, and great Revenues and Possessions ; perceiving amongst other unto you, as a peremptory after, by the contrariety of preaching within warning to admonish you, to demean and use this our Realm, our said People were brought your self for the redobbying of these things into a diversity of Opinion, wbereby there as shall be hereafter declared, upon pair of ensued contention amongst them; which was deprivation from the Bishoprick, and further only engendred by a certain contemptuous to be punished for your contempt, if vou shall manner of speaking, against honest, laud, offend in the contrary, as Justice shall require able, and tolerable Ceremonies, Usages, and for your own Trespass. Customs of the Church; we were enforced, And first, we straitly charge and command by our sundry letters, to admonish and com- you, that plainly and distinctly, withont any mand you, amongst others. to preach God's additions, ye shall every Holy day, where Word sincerely, to declare abuses plainly, soever ye shall be within your Diocess, when
ye may so do with your health and con- of what degree soever in learning, Strangers venient commodity, openly, in your Cathe. or other, to preach in any place within your dral Church, or the Parish Church of the said Diocess out of his own Church, by virtue place where ye shall for time be, read and of any License by us, or any other of our declare our Articles; and in no wisc, in the Ministers, granted before the fifteenth day rest of your words which ye shall theu speak of this month, neither in your presence nor of your self, if you speak any thing, utter any elsewhere, unless he be a Man of such honesty, word that shall make the same, or any word vertue, learning, and judgment, as you shall in the same, doubtful to the people.
think able for that purpose, and one whom in Secondly; We will and command you, manner you dare answer for. That you shall in your Person travel froin F inally; Whereas we be advertised that place to place in all your Diocess, as you may divers Priests have presumed to marry themwith your commodity, and endeavour your selves, contrary to the custom of our Church selves every Holy-day to make a Collation of England, our pleasure is, Ye shall make to the People, and in the same to set forth secret enquiry within your Diocess, wherber plainly the Texts of Scripture that you shall there be any such resiant witbin the same or treat of; and with that also as well to declare not : And in case ye shall find that there be the obedience due by God's Laws to their any Priests that have so presumed to marry Prince and Sovereign Lord, agaist whose themselves, and have sithence nevertheless commandment they ought in no wise, though used and exercised in any thing the Office of the same were unjust, to use any violence, as Priesthood, we charge you, as ye will answer to commend and praise honest Ceremonies of upon the pains aforesaid, not to conceal their the Church as they be to be praised, in such doings therein, but rather to signify their de. plain and reverent sort, that the People may meanour to our Council, or to cause them to perceive they be not contemned, and yet learn be apprehended, and so sent up unto us ac. how they were instituted, and how they ought cordingly, Given under our Signet at our to be observed and esteemed; using such a Castle of Windsor, the 19th day of November, temperance therein, as our said People be not in the 28th Year of Our Reign. corrupted, by putting over-much affiance in tbem, which a part should more offend, than the clear silencing of the same, and that our X.-Tonstall's Arguments for the Divine InPeople may thereto the better know their stitution of Auricular Confession ; with some duties to us, being their King and Soveraiga Notes written on the Margerit by King Henry's Lord.
own Hand. An Original. Thirdly; We straitly charge and command ynu, That neither in your private communi
[Cotton Libr. Cleop. E. 5.] cations you shall use any words that may Quoi Confessio Auricularis sit de Jure Divino. sound to the contrary of this our Commandment, ne you shall keep or retain any Man ProBARI videtur ex illo loco Matthæi 3. of any degree, that shall in his words pri. ubi Joanne Baptista in deserto prædicante vately or openly, directly or indirectly, speak penitentiam, exibat ad eum Hierosolyma et in these matters of the Ceremonies, conten- omnis Judæa, et baptizabantur ab eo in Jortiously or contemptously ; but we will that in dane confitentes peccata sua; quem locum case ye have, or shail bave towards you any Chrysostomus ita exponit, inquiens, Con. such l'erson that will not better temper bis fessio peccatorum est testimonium ConscienTongue, you shall, as an Offender and a Se. tiæ confitentis Deum, qui enim timet Judi. ductor of our People, send the same in sure cium Dei peccata sua non erubescat confiteri; custody to us and our Council, to be punished qui autem erubescit non timet, perfectus enim as shall appertain ; and semblably to do with timor solvit omnem pudorem; illic enim turother Strangers whom ye shall hear to be pitudo confessionis aspicitur, ubi futuri judicii notable offenders in that part.
pæna non creditur. Nunquid nescimus quia Fourthly; Our pleasure and commandment Confessio peccatorum habet pudorem, et quia is, That you shall on your behalf, give strait hoc ipsum erubescere pæna est gravis, sed commandment upon like pain of deprivation ideo magis nos jubet Deus confiteri peccata and further punishment, to all Parsons, Vicars, nostra, ut verecundiam patiamur pro pana ? Curats, and Governors of Religious Houses, nam et hoc ipsum pars est Judicii, () miseriColledges, and other places Ecclesiastical cordia Dei! quem toties ad iracundiam exwithin your Diocess, that they and every of citavimus, sufficit ei* solus pudor pro pæna. them shall, touching the indifferent praise of Si verecundia pro pana est apud Deum, Ceremonies, the avoiding of contentious and ea autem non continget ex confessione facta conteinptous Communication, concerning any soli Deo, nam nemo rationis compos ignorat of the same, and the distinct and plain read. etiam absque Confessione Deum peccata nos. ing of our said Articles, observe and perform, tra scire, de Confessione facta homini necesse in their Churches, Monasteries, and other est intelligantur. Præterea ipsa Verba deHouses Ecclesiastical aforesaid, tbe very same monstrant quod Joanni Baptistæ confessi sunt order that is before to you prescribed. And further, that you permit nor sutler any Man, • Nota bene de solo pudore. + Fallar.
peccata sua, nam dixit eis, facite ergo fruc- oratio fidei salvabit infirmum, et si in pectum dignum pænitentia, quod apte dicere catis fuerit remittentur ei. non poterat, nisi pænitentes eos ex confes
Origenes Homilia 2. in Psal. 37. sione sibi facta rescivisset.
* Intellige mibi fidelem quidem hominem Beda Marci I.
sed tamen infirmum, qui etiam vinci ab aliquo Et Baptizabantur ab illo in Jordane flumine, peccato potuit, et propter hoc mugientem pro confitentes peccata sua. * Exemplum con- delictis suis et omni modo curain vulneris sui fitendi peccata ac meliorem vitam promittendi sanitatemq; requirentem, licet præventus sit datur eis, qui Baptisma accipere desiderant, et lapsus, volentem tamen medelam ac salusicut etiam prædicante + Paulo in Epheso tem reparare; si ergo hujusmodi homo memulti credentium veniebant, confitentes et mor delicii sci, confiteatur quæ commisit, et annunciantes actus suos, quatenus abdicata humana confusione parvi pendat eos, qui exvita peteri, renovari mererentur in Christo. probraut eum confitentem, et notant vel ir
Scribitur quoq; in Evangelio Joannis 21. rident, ille autem intelligens per hoc veniam Quorum remiseritis peccata, remittuntur eis sibi dari, et in die Resurrectionis pro his quiet quorum retinueritis, retenta sunt: et bus nunc confunditur coram hominibus, tunc Matth. 18. Quæcunq; ligaveritis super ter- ante Angelos Dei confusionem atq; opproram, erunt ligata in Cælo, et quæcunq; sol- bria evasurum, ut nolit tegere et occullare veritis super terram, erunt soluta in Calo. maculam suam, sed pronunciet delictum suum, Remittere autem et solvere nemo potest id nec velit esse Sepulchrum dealbatum, quod quod ignorat, occulta autem peccata præter deforis quidem appareat hominibus speciopeccantem novit nisi solus Deus, quare nisi sum, id est ut videntibus se quasi justus ap. peccata aperiantur Sacerdoti, nec ea ligare pareat, intus autem sit repietus omni ime nec solvere posset. Et quemadmoduin Sa- munditie et ossibus mortuorum. cratissima tua Majestas, si commissionem Et paulo post, Quoniam iniquitatem meam aliquibus dedisset audiendi et terminandi pronuncio. Pronunciationem iniquitatis, id Degotium aliquod, non possent judices rem est, confessionem peccati, frequentius dixiignorantes nisi negotio coram eis patefacto mus, vide ergo quid edocet nos scriptura dicausam finire, viz. propter culpam litigato- vina, quia oportet peccatum non celare inrum non comparentium coram eis; sic nec trinsecus ; fortassis enim sicut ii qui habent Sacerdotes ligare et solvere possunt peccata intus inclusam escam indigestam, aut hu. quæ ignorant. Itaq; cum Deus Sacerdotem moris, vel flegmatis stomacbo graviter el movelut medicum Spiritualem Ecclesiæ dederit, leste imminentem, si votuerunt relevantur; siquis enim sua vulnera celat, ipse sua culpa ita etiam bi qui peccarunt, si quidem occnl. perit, cum tamen de salute sua deberet esse tant et retinent intra se peccatum intrinsecus sollicitus, sicut Paulus ad Phil. 2. admonet, urgentur, et propemodum suffocantur a phleg. inquiens, cum metu et tremore Salutem ves- mate vel bumore peccati : Si autem ipse sui tram operamini.
accusator fiat, dum accusat semetipsum, siOrigenes in Levit. Homilia 2. loquens de
mul evomit et delectum, atque omnem morbi
digerit causam. Tantummodo circumspice diRemissionibus Peccatorum.
ligentius cui debeas confiteri peccatum tuum, || Est adhuc et septima, licet dura et la proba prius medicum cui debeas causam lanboriosa, per pænitentiam remissio peccato- guoris exponere, qui sciat infirmari cum inrum, cum Javat peccator lachrimnis stratum firmante, fiere cum fiente, qui condolendi et suum, et fiunt ei lachrimæ suæ panis die et compatiendi noverit disciplinam, ut ita de. nocte, et cum non erubescit Sacerdoti Domini mum siquid ille dixerit, qui se prius et erudiindicare peccatum suum, et quærere medici- tum medicum ostenderit et misericordem, sinam secundum eum qui ait, Dixi pronun. quid consilii dederit, facias et sequaris, si ciabo adversum me injustitiam meam Do- intellexerit et præviderit talem esse lanmino, et tu remisisti impietatem cordis mei, guorem tuum, qui in conventu totius Ecclesiæ in quo impletur et illud quod Jacobus A pos- exponi debeat et curari, ex quo fortassis et tolus dicit, Siquis autem infirmatur, vocet cæteri ædificari poterunt. et tu ipse facile saPresbyteros Ecclesiæ, et imponant ei manus nari, multa hac deliberatione et satis perito ** ungentes eum oleo in nomine Domini, et medici illius consilio procurandum est. • Eremplum dicit non præceptum.
Cyprianus in Sermone de Lapsis. + Non præcepto.
+ Denique quando et fide majore et timore fiuic respondendum est. Absolutio datur meliores sunt, qui quamvis nullo Sacrificii aut in remedium peccatorum petentibus tantum libelli facinore constricti, quoniam tamen de nam si non petiero.
boc vel cogitaverunt, hoc ipsum apud SacerExemplum bene declarat rem, sed non – perite positum.
* Non ait, necesse est ut confiteantur, jam || De sua opinione loquens.
de contemptu loquitur. & Male sentit qui abutitur Scriptura. + Fateor Cyprianus Confessionem auricu.
** Nunquam is modus unctionis in Confes- larem nobis non plus præcipi quam virginisinne utebatur.
dotes Dei dolenter et simpliciter confitentur, longa multorum lectione, quæ præter ista exomolegesin conscientiæ faciunt, animi sni atferre possem, remorari videar, plura adjun. pondus exponunt, salutarem medelam parvis gere supersedebo, illud tantummodo preca. licet et modicis vulneribus exquirunt, scientes tus, ut meam hanc scribendi temeritatem boni scriptum esse, Deus non deridetur; derideri consulat, quam ego totam perspicacissimo et circumveniri Deus non potest, nec astutia atq; eruditissimo Majestatis tuæ judicio conaliqua fallente deludi : plus imo delinquit qui siderandam pensitandamq; committo. Atq; secundum hominem Deum cogitans evadere ita fælicissime valeat Sacratissima tua Majes. se pænam criminis credit, si non palam, cri- tas, cujus Reguum et prosperrimum et in sæmen admisit. Christus in præceptis suis dicit, culum diuturnum vobis fore precamur. qui confusus me fuerit, confundet eum filius hominis, et Christianum se putat qui Chris. tianus esse aut confunditur aut veretur. Quo- XI.-d Letter of King Henry's to Tonstall, modo potest esse cum Christo qui ad Chris. Bishop of Duresme, against Auricular Contum pertinere aut erubescit aut metuit ! minus fession being of Divine Institution. An Oriplane peccaverit non videndo idola, nec suh pinal. oculis circumstantis atq; insultantis populi sanctitatem fidei profanando, non polluendo
[Cott. Libr. Cleop. E. 5.) manus suas funestis Sacrificiis, nec sceleratis Since me thought (my Lord of Durham) cibis ora maculando ; hoc eo proficit ut sit that both the Bishops of York, Winchester, minor culpa, non ut innocens conscientia ; and your Reasons and Texts were so fully facilius potest ad veniam criminis pervenire, answered this other day, in the House, as to non est tamen immunis a crimine, nec cesset my seeming and supposal, the most of the in agenda penitentia, atq; in Domini mise. House was satisfied ; I marvelled not a little ricordia deprecanda, ne quod minus esse in why eft-soons you have sent to me this now qualitate delicti videtur, in neglecta satisfac- your writing, being in a manner few other tione cumuletur. *Confiteantur singuli, quæso Texts or Reasons than there were declared vos fratres, delictum suum, dum adhuc qui both by the Bishop of Canterbury and me, to deliquit in sæculo est, dum admitti confessio make smally or nothing to your intended purejus potest, dum satisfactio et remissio facta pose : but either l esteem that you do it to per Sacerdotes apud Dominum grata est; prove my simple judgment alone, which in. convertamur ad Dominum mente tota, et deed doth not much use (tho not the wisest) pænitentiam criminis veris doloribus expri. to call in aid, the judgments of other learned mentes Dei misericordiam deprecemur; illi Men, and so by mine ignorant answer, seem se anima prosternat, illi mæstitia satisfaciat, to win the Field; or else that you be too illi spes omnis incumbat; rogare qualiter de- much blinded in your own fansy and judg. beamus dicit ipse, Revertimini, inquit, ad ment, to think that a Truth, which by learnme ex toto corde vestro, simulq; et jejunio, ing you have not yet proved, nor I fear me et fletu, et planctu, et scindite corda vestra cannot by Scriptures, nor any other Directors et non vestimenta.
probable grounds, though I kuow mine unPræterea Esaias peccatorem admonet sufficiency in learning, if the matter were in. Cap. 42. secundum 70. inquiens, Dic tu prior different, and that the ballance stood equal, iniquitates tuas ut justificeris; et Solomon since I take the verity of the Cause rather to Prov. 18. ait, Justus prior est accusator sui, favorize the part I take than yours; it giveth atq; ideo ne Satan nos in judicio coram om- me therefore great boldness, not presuming nibus accuset, nos illum in hac vita, per prio- in Learning, but in justness of the Cause, see. rem confessionem delicti nostri factam aliis ing by writing you have provoked me to it, prævenire debemus, mam Deum prævenire in to make answer to your Arguments : Therenostri accusatione nequimus qui omnia facta fore I beginning now to reply to your first nostra jam novit, imo vero antequam fierent Allegation, shall essay to prove, if I can, that ea præscivit; quare Confessio illa necesse est, your own Author in place by you alledged, intelligatur, de extranea confessione facta maketh plain against your Opinion ; for as Dei ininistro qui id ignoravit, nam Deum ni. you alledg bim, St. Chrysostom saith, Quod bil unquam latuit non modo jam factum, sed sufficit solus pudor pro panu, then Auricular ne futurum quidem quicquam.
Confession is not by commandment necessary; Circa personas vero mioistrorum quibus for if it were, this word (Solus) is by your sufieri deberet Confessio, atq; circa tempora thor ill set; therefore your Author in this Ecclesiæ nonnunquam aliquid immutarunt, place furdereth you but little. To your Fale et varie pro regionibus statuerunt.
lai Argument, I deny your consequent, found. Et ne tuam solicitudinem, Sacratissima ed only upon small Reason, which is the Majestas, circa publicam Regni tui tranquil. ground of your Fallus Argument: which Realitatem stabiliendam sanctissime occupatam, son I need not take away, for your alledged
- Author doth shew too plainly, in his 3. • Si præceptum haberet non persuaderet. Homily, Tom. 5. that you gather wrong sense † Hi omnes suadent, sed non præcipiunt. upon his words ; for he saith, with much more
Cum nec cui nec tempora designantur touching this matter, these few words, Non non firmum præceptum datur.
hominibus peccata detegere cogo; then tbis other Text before rehearsei, is not to be understood 43. secundum Septuaginta ; nor Solomon in the as you will by wriving it. Further, me think. Proverbs 10. for these speak rather of knoweth, I need not (God thank you) too greatly ledging our Offence to God in our Heart, chan study for Authors to conclude your wrony of Auricular Confession ; after David the taking of Texts, for those your self alledg Prophets saying and teaching, when he said, serveth me well to purpose : for all your la- Tin coli peccavi, that was not to a Priest. By bour is to prove that Auricular Confession the text also which you alledg, beginning, were by God commanded, and both your Au. circa personas vero ministrorum, &c. you do thorities of Bede and Paul, sheweth nothing openly confess that the Church hath not acbut that they did confess their sins, and yet cepted Auricular Confession to be by God's do not they affirm that it was by command. Commandment; or else by your saying and ment; wherefore they make for mine Argu- Allegation, they have long erred: for you ment and not for yours. Your other Texts of confess that the Church hath divers times John 21. and Matthew 10. were so thoroughly changed both to wbom Confession should be answered this other day, and so manifestly made, and times when ; and that also they declared not to appertain to our grounded have changed divers ways for divers Res Argument, that I marvel you be not ashamed gions; if it were by God's commandment eft-soons to put them in writing, and to found they might not do thus: Wherefore, my Lord, your Argument now so fondly on them : for since I hear no other Allegations, I pray you wbat fonder Argument can be made to prove blame not me tho I be not of your Opinion ; thereby a necessity of Confession, than to say, and of the both, I think that I have more If you confess not, I cannot forgive ? Would cause to think you obstinate, than you me, a Thief which committeth Felony, think him- seeing your Authors and Allegations make self obliged by the Law to disclose his Felony, so little to your purpose. And thus fare you if the Law say no more, but if thou confess well. not I cannot forgive thee? or would theft the sooner therefore be forgiven ? This is matter 80 apparent, that none can but perceive ex- XII.-A Definition of the Church, corrected in cept he would not see. As touching Origens the Margent by King Henry's own hund. places by you alledged ; as the first, in Levi- An Original. ticum, sheweth that we be as much bound lavare stratum lacrimis, as dicere Sacerdoti,
[Cotton Libr. Cleop. E. 5.] which no man, I think, will affirm that he be
De Ecclesia. bound to do; and yet he affirmeth not that any of them is commanded : the Text also ECCLESIA præter alias acceptiones in whereby ye would approve his so saying, Scripturis duas babet pracipuas: Unam, qua doth not yet speak quod pronunciabo justiliain Ecclesia accipitur pro Congregatione Sancmeam Sacerdoti, but Domino : The other of torum et vere fidelium qui Christo capiti vere James seemeth better to make for extream credunt, et sanctificantur Spiritu ejus hæc Unction, than for Confession : for when was autem una est, et vere Sanctum Corpus Christi ever the use, that Folk coming only to Con- sed Soli Deo cognitum, qui hominum corda fession, were wont to be anointed with Oil, solus intuetur. Altera acceptio est, qua Ectherefore this makes nothing of your Argu- clesia accipitur pro Congregatione omnium ment. As touching Origen in Psal. 37, he Hominum qui baptizati sunt in Christo, et saith not, quod obliyumur dicere Sacerdoti, but non palam abnegarint Christum, nec suntt. si confiteantur ; and seemeth rather to per- excommunicati : quæ Ecclesiæ acceptio conswade Men that they should not parvi pendere gruit ejus Statui in hac vita duntaxat, ubi Confessionem, (as all good Folk would) than habet malos bonis simul admixtos,ll et debet that they were obliged to Confess them to a esse cognita per Verbum et legitimum usum Priest. Though Cyprian de Lapsis, doth praise Sacramentorum ut possit audiri; sicut docet them which do Confess their Faults to Piiests, Christus, Qui Ecclesiam non audierit. Porro yet doth he confess that we be not bound to ad veram unitatem Ecclesiæ, requiritur ut sit do su ; for he saith in the highest of his praise. consensus in recta Doctrina Fidei et admithese words, “How much be they then higher nistratione Sacramentorum. in Faith, and better in fear of God, which Traditiones vero et ritus atq; Czeremoniæ though they be not bound by any deed of Sa- quæ vel ad decorem, vel ordinem, vel Discrifice. or Book, yet be they content sorrow. ciplinam Ecclesiæ ab hominibus sunt instifully to confess to the Priest sins!" He know. tutæ, non omnino necesse est, ut eadem sint ledgeth no bond in us by neither fact of Sa. ubiq; aut prorsus similes : bæ enim et variæ crifice or Libel, why alledg you (tho he praise Auricular Confession) that we should be bound by God and Law thereto ? This is no
• Sponsa Christi cognita. proof thereof, neither by Reason nor by Scrip- † Juste.
Aut obstinatı. Inre, nor any good Authority. And whereas || Et cognitio hujus Ecclesiæ pervenit per he saith further, Confiteantur singuli, quaso usum Verbi et Sacramentorum, acceptione, vos fratres, delietum suum; this doth not argue perfecta, unitate, ac unanimi consensu accepa precept ; nor yet the saying of Esay, cap. tata.