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multa habeo vobis dicere, sed non testimony for it: 'I have yet many potestis portare modo. Cum things to say unto you, but ye can autem venerit ille Spiritus veri- not bear them now; but when that tatis, docebit vos omnem verita- Spirit of truth shall come, lie shall tem.' Allegant etiam exemplum teach you all truth'(John xvi. 12, 13). Apostolorum, qui prohibuerunt They allege also the examples of the abstinere a sanguine et suffo- Apostles, who commanded to abcato. Allegant Sabbatum muta- stain from blood, and that which tum in diem Dominicum, con- was strangled (Acts xv. 29). They tra Decalogum ut videtur. Nec allege the change of the Sabbath ullum exemplum magis jacta- into the Lord's day, contrary, as it tur, quam
mutatio Sabbati. seemeth, to the Decalogue; and Magnam contendunt Ecclesiæ po- they have no example more in their testatem esse, quod dispensaverit mouths than the change of the Sabde præcepto Decalogi.
bath. They will needs have the Church's power to be very great, because it hath dispensed with a
precept of the Decalogue. Sed de hac quæstione nostri But of this question our's do thus sic docent, quod Episcopi non teach: that the Bishops have no habent potestatem statuendi ali- power to ordain any thing contrary quid contra Evangelium, ut 81- to the Gospel, as was showed bepra ostensum est ; docent idem fore. The same also do the Canons Canones IX. Distinct. Porro teach : Distinct. 9. Moreover, it is contra Scripturam est, traditi- against the Scripture to ordain or ones condere aut exigere, ut per require the observation of any traeam observationem satis facia- ditions, to the end that we may merit mus pro peccatis, aut mereamur remission of sins, and satisfy for sins gratiam et justitiam. Leditur by them. For the glory of Christ's enim gloria meriti Christi, cum merit suffers when we seek by such talibus observationibus conamur observances to merit justification. mereri justificationem. Constat And it is very apparent, that autem propter hanc persuasio- through this persuasion traditions nem, in Ecclesia pene in infini- grew into an infinite number in the tum crevisse traditiones, op- Church. In the mean while, the pressa interim doctrina de fide doctrine concerning faith, and the
et justitia fidei, quia subinde righteousness of faith, was quite supplures feria factae sunt, jeju- pressed, for thereupon there were nia indicta, ceremonio nove, new holidays made, new fasts apnovi honores sanctorum insti- pointed, new ceremonies, new wortuti sunt, quia arbitrabantur se ships for saints, instituted ; because autores talium rerum his operi- that the authors of such things supbus mereri gratiam. Sic olim posed by these works to merit grace. creverunt Canones pænitentiales, After the same manner heretofore quorum adhuc in satisfactioni- did the Penitential Canons increase, bus vestigia quædam videmus. whereof we still see some traces in
satisfactions. Item, autores traditionum fa- Moreover, the authors of tradiciunt contra mandatum Dei, tions do contrary to the command cum collocant peccatum in cibis, of God when they find matters of in diebus et similibus rebus, et sin in foods, in days, and like things, onerant Ecclesiam servitute legis, and burden the Church with the quasi oporteat apud Christianos servitude of the law, as if there ought ad promerendam justificationem to be among Christians, in order to cultum
similem Levitico, merit justification, a service like the cujus . ordinationem commiserit Levitical, the ordination of which Deus Apostolis et Episcopis. Sic God has committed to the Apostles enim scribunt quidam, et viden- and Bishops. For this some of them tur Pontifices aliqua ex parte write, and the Pontiffs in some measexemplo legis Mosaicae decepti ure seem to be misled by the examesse. Hinc sunt illa onera, quod ple of the Law of Moses. From peccatum mortale sit, etiam sine hence are those burdens, that it is offensione aliorum, in feriis la- mortal sin, eren without offense to borare manibus, quod sit pecca- others, to do manual labor on the tum mortale omittere horas Ca- festivals, that it is a mortal sin to nonicas, quod certi cibi polluant omit the Canonical Hours, that cerconscientiam, quod jejunia sint tain foods defile the conscience, that opera placantia Deum, quod pec- fastings are works which appease catum in casu reservato non pos- God; that sin, in a reserved case, sit remitti, nisi accesserit auto- can not be pardoned, but by the ritas reservantis, cum quidem ip- authority of him that reserved it; si Canones non de reservatione whereas the Canons speak only of
culpæ, sed de reservatione poenæ reserving of ecclesiastical penalty, ecclesiasticæ loquantur.
and not of the reserving of the fault. Unde habent jus Episcopi has Whence, then, have the Bishops traditiones imponendi Ecclesiis ad power and authority of imposing illaqueandas conscientias, quum these traditions upon the churches, Petrus (Acts xv. 10) vetet im- for the ensnaring of men's conponere jugum discipulis, quum sciences, when Peter forbids (Acts Paulus (2 Cor. xiii. 10) dicat, xv. 10)‘to put a yoke upon the neck potestatem ipsis datam esse 'ad of the disciples,' and St. Paul says ædificationem, non ad destructio-|(2 Cor. xiii. 10) that the power given nem.' Cur igitur augent peccata him was to edification, not to deper has traditiones ?
struction? Why, therefore, do they
increase sins by these traditions ? Verum extant clara testimo For there are divers clear testimonia, quæ prohibent condere tales nies which prohibit the making of traditiones ad promerendam gra- such traditions, either to merit grace, tiam, aut tanquam necessarias or as things necessary to salvation. ad salutem. Paulus (Col. ii. 16): Paul saith to the Colossians,‘Let no • Nemo vos judicet in cibo, potu, man jndge you in meat, or in drink, parte diei festi, novilunio aut or in respect of a holiday, or of the Sabbatis.' Item (20): “Si mor- new moon, or of the Sabbath days’ tui estis cum Christo ab elemen- (Col. ii. 16). Again, If ye be dead tis mundi, quare tanquam vi- with Christ from the rudiments of ventes in mundo, decreta faci- the world, why, as though living in tis ? non attingas, non gustes, the world, are ye subject to ordinon contrectes ; quæ omnia pe- nances (Touch not, taste not, handle reunt usu, et sunt mandata et not; which all are to perish with doctrinæ hominum, quæ habent the using) after the commandments speciem sapientiæ.' Item, ad Ti- and doctrines of men ? which things tum (i. 14) aperte prohibet tradi- indeed have a show of wisdom' tiones : Non attendentes Juda- (Col. ii. 20-23). And to Titus he icis fabulis et mandatis homi- doth plainly forbid traditions; for num aversantium veritatem.' Et he saith, “ Not giving heed to JewChristus (Matt. xv. 14) inquit de ish fables, and to commandments his, qui exigunt traditiones : of men, that turn from the truth' 'Sinite illos, cæci sunt et duces |(Tit. i.14). And Christ saith of them
cæcorum. Et improbat tales cul- which urge traditions, “Let them tus (13): “Omnis plantatio, quam alone; they be blind leaders of the non plantavit Pater meus coeles- blind' (Matt. xv. 14). And he contis, eradicabitur.'
demneth such services: Every plant which my. heavenly Father hath not planted shall be rooted
up' (ver. 13). Si jus habent Episcopi one If Bishops have authority to burrandi ecclesias infinitis tradi- den the churches with innumerable tionibus, et illaqueandi conscien- traditions, and to snare men's contias, cur toties prohibet Scriptu- sciences, why doth the Scripture so ra condere et audire traditiones ? oft forbid to make and to listen to cur vocat eas (1 Tim. iv. 1) do- traditions? Why doth it call them ctrinas dæmoniorum ? num fru- the doctrines of devils ? (1 Tim. iv. stra hæc præmonuit Spiritus 1.) Hath the Holy Ghost warned Sanctus ?
us of them to no purpose ? Relinquitur igitur, cum ordi It remaineth, then, that (seeing nationes institutæ tanquam neces- ordinances, instituted as necessary, sarice, aut cum opinione prome- or with the opinion of meriting rendæ gratiæ, pugnent cum Evan- grace, are repugnant to the Gospel) gelio, quod non liceat ullis Epi- it is not lawful for any Bishops scopis tales cultus instituere aut to institute or exact such worship. exigere. Necesse est enim in ec- For it is necessary that the doctrine clesiis [in der. Christenheit] reti- of Christian liberty should be mainneri doctrinam de libertate Chri- tained in the churches (Christenstiana, quod non sit necessaria dom]; that the bondage of the law servitus legis ad justificationem; is not necessary unto justification, sicut in Galatis scriptum est as it is written to the Galatians : (v. 1): "Nolite iterum jugo ser- Be not entangled again with the vitutis subjici. Necesse est reti- yoke of bondage' (Gal. v. 1). It is neri præcipuum Evangelii lo- necessary that the chiefest point of cum, quod gratiam per fidem in all the Gospel should be holden Christum, gratis consequamur, fast, that we do freely obtain grace, non propter certas observationes, by faith in Christ, not because of aut propter cultus ab hominibus certain observances, or of services institutos.
devised by men.
Quid igitur sentiendum est de What is, then, to be thought of die Dominico et similibus riti- the Lord's day, and of like rites of bus templorum. Ad hæc re- temples? Hereunto they [onrs] spondent [die Unsern], quod li- answer, that it is lawful for Bishceat Episcopis seu Pastoribus fa- ops or Pastors to make ordinances, cere ordinationes, ut res ordine whereby things may be done in gerantur in Ecclesia, non ut per order in the Church; not that by illas mereamur gratiam, aut satis them we may merit grace, or satisfy faciamus pro peccatis, aut obli- for sins, or that men's consciences gentur conscientiæ, ut judicent should be bound to esteem them as esse necessarios cultus, ac 'sen necessary services, and think that tiant se peccare, cum sine offen- they sin when they violate them, sione aliorum violant. Sic Pau- without the offense of others. So lus ordinat (1 Cor. xi. 15) .ut in Panl ordained, that women shonld congregatione mulieres velent ca- cover their heads in the congregapita' (1 Cor. xiv. 30), “ut ordine tion' (1 Cor. xi. 6); “that the interaudiantur in
in Ecclesia inter- preters of Scripture should be heard pretes, etc.
in order in the Church' (1 Cor.
xiv. 27), etc. Tales ordinationes convenit Such ordinances it behooveth the ecclesias propter caritatem et churches to keep for charity and tranquillitatem servare eatenus, quietness' sake, so that one offend ne alius alium offendat, ut or- not another, that all things inay be dine et sine tumultu omnia fiant done in order, and without tumult in ecclesiis (1 Cor. xiv. 40, comp. in the churches (1 Cor. xiv. 40 and Phil. ii. 14): verum ita, ne con. Phil. ii. 14), but so that consciences scientiæ onerentur, ut ducant res be not burdened, so as to account esse necessarias ad salutem, ac them as things necessary to salvajudicent se peccare, cum violant tion, and think they sin when they eas sine aliorum offensione, sicut violate them, without offense of nemo dixerit peccare mulierem, others; as no one wonld say that quæ in publicum non velato ca- a woman sins. if she went into pubpite procedit, sine offensione ho- lic with her head uncovered, prominum.
vided it were without the offense
of men. Talis est observatio diei Do Such is the observation of the