The Sun.
London, England, 1840-09-08 00:00:00

,eror j the Confisa ion of Augsburg:, A.D. I 580.)
Great , dysputatio as bane ben of the power of by-
shoppe s, in whiche r navy men haue confusely meng-!ed
togyener the power of the churche,
and the power of
the swerde [sword]. Of this confnsion great battaylles,
geate unquictnes 1 roue proceded, whyles byshoppes
bearynge them selfes borde upon the power of the keys,
not allonely haue inst ytute and begonae new honours of
god, and not onely hitue burdoned consciences, with re-
servation of cases [casuistry], and with violent excommu-
nications and cursynge s, but also haue translated
and remoued the kyng, domes of the woride, and gone
aboute to take awaye ti leinpire [the empire] from them-
perours ; well disposed. and learned men haue reproued
these vises [vices] in tb c churche longe sythen.
fore our preachers to a.hentent [the intent] to conforte
consciences : were con: arayned to shewe the difference
of the ecclesiastical p ower, and of the power of the
swerde, and haue taugt.t that cyther of them because of
goddes commaundement is to be had in greate reuerence
and honour, as hygla beuelytes of god upon earth°.
And thus oure lerned. men thynke, this is theyr opi-
nion, that the power of the keys, or the power of the
byshoppes accordyngo to the gospel!, is a power or a
commaundement of god to preache the gospel!, to re-
myttc, and retayne, lose, and bynde synnes, and to
mynystre Sacramentes. For with that commaundement
Chryste sendeth forth his apostles, sayenge as my fa-
ther bath sent me, even so I tencle you. Take the
holyy t ghosts,whose synnes ye remitte they be re-
whose spines ye holde styli they be holden
mt
edand
styli. Also in the gospel! of Macke he saythe : Go
preache the gospell to every creature, &c.
This power is put in execution onely by teachynge or
preachynge the gospel!, and by mynystrying the Sacra-
ments eyther to a multitude, or elles to one man by him
Rife accordyng to his vocation and eallynge, for
here be graunted not corporall thynges, but
eternal! thinges, as eternal! ryghtuousness, the
holy ghoste eternal! lyfe. These thynges can
not chaunce or come but by ministration of the
wordy and of the sacramentes. As Paula savhe : The
thatgos beu
gospel! is
e thereforethep power of
the power Godtwoer of hech
salu.atti&tui
orcaiell
graunteth eternal thynges and is exercised onely by
ministration of the word, it lettith [hindereth] not ciuile
[civil] administracion. lyke as the crafte of synging no-
thing lettith ciuile or political administration, for politi-
cal administration goth [toeth] aboute other thinges
then [than] cloth the gospel!. For the gouernour or
ruler defendeth not myndes, but bodies and bodely
thynges agaynste manyfeste injuries, and restreyneth
men with the swerde and corporall paynes to thentent
[the intent] to kepe cyuyle [civil] justice and peace.
Therefore the power of the churche and the ciuile
power may not be myxed and confounded together.
The power of the churche hathe his commaundemente
to teache the gospel! and to mynistre the sacramentes.
Let it not breke into anothers offyce, let it not trans-
late and altere the kyngdomes of the world as the
byshoppes of Rome haue done, let it not abrogate
and delete lawes of prynces, let it not take awaye
due and lawful! obedience of the subiecte to his prynce,
let it not interrupt° iudgementes of any cyuile ordi-
naunces or contractes, let it not prescribe ne appoynt
lawes to gouernours of the fourme and facion of
the comen welthe, as Chryste saythe : My kyngdome
is not of this woride. Also in another place he sayth :
Guts me constituit judicem aut divisorem super vos.
That is to saye, who made me judge or deuider ouer you.
And Paulo saith to the Philippians : Our policye or
conuersation is in heuen [heaven]. And to the Co-
rinthes : The armure or wepons of our cheualry [chi-
valry] he not carnal!, but mighty through god to destroy
cogitacions, and thoughts, &c. After this sorte do our
men dyuyde [divide] the offices, and dueties of both
these powers, and teache to honour them bothe, and to
acknowlege that eche of them is a gyft and benefyte sof god.
If byshops haue any power of the swerde, that power
haue they not us byshoppes by the commaundedient of
the gospel!, but by mannes !awe gyuen [given] to them
of kynges, and emperours, to the cyuile ministration of
theyr owne goodes. So that this is another offyce than
is the mynistration of the gospel!.
Therfore when soever question is made of the juris-
diction of byshops, the empyre, and temporal! power
ought to be deuided [divided], and distincted from the
ecclesiasticall iurisdiction. Undoubtedly after the gospel!,
and after goddes lawe no jurisdiction belongeth to by-
shoppes (that is to say) to them to whome is committed
the mynystration of the worde and of the sacramentes,
sane onely this power to remitte and lose [loose] sinnes,
and also to discerne and judge doctrines, and to rejecte a
doctrine contrary to the gospel!, and to exclude and
shyt [shut] oute from the communion of the churche,
wycked men, whose wyckedness is knowen, and this
must be with the worde, without mannes violence. In
these things the congregations, or churches owe of
dutie, and be by the lawe of god bounden to submitto
staie
hemi
ngof
olsvviewheo
[hereol aredienee; anee.soisel i
ynletozootrhaast
heareth you), heareth me.
But when they teache or ordeyne any thynge agaynst
the gospell, then the congregations haue a commaunde-
ment of god prohibitynge ohedyence. As this : Be-
ware of false prophetes, and Paulo to the Galathians :
If an aungell from heuen worde preache or slime any
other gospel!, accursed be he. Also to the Corinthes
We can nothynge do agaynst the truth; but [here is
missed for] the truthe. Also in another place he sayeth
Power is gyuen to us for edification and not for destruc-
tion. So also do the canon lawes commaunde 2. D. 7.
cop. Sacerdotes et cap. Oves. And S. Austine agaynst
the epistle of Pctilian sayeth : If catholique byshoppes
be deceyued [deceived] any where by chaunce, and
thynke any thing agaynst the canooieall scryptures of
gad, we ought not to consent to them.
If, byshops haue any other power or iurisdieion as in
cognisaunce of plee [plea] or in determinyng of certayne
causes, as of matrimony or of tythes : they haue it by
mannes lawe, wherein when the ordinaries fayle to do
theyr dueties, because eyther they wyl not, or can not,
prynces be compelled (yea whether they will or not) to
see the law ministered to theyr suhiectes for peace to
be bad atnongest them.
Moreouer it is disputed whether byshops, or pastours
haue ryght and auctorite to ordeyne ceremonies in the
churche and to make !awes of meates, of holy dayes, and
degrees of ministers or orders, &e. They that ymagin
[imagine] this auctorite to be in byshops, alledge and
bryng for them this testimonie and auctoritie of aeryp-
ture. Yet I bane many thynges to saye to yoa, but ye
can not yet beare them, but when that spyrytc or-
tye shall come,heshall teache you all truthe.
also the example of ate apostek whicb -
tion that the people shulde abstto
suffocate, They alledge tt-
into Sundaye contrary •
mantes called al•
there an"

very-
.Ley alledge
made a prohibi-
,ne from bloude and
..e Sabbat dayc chaunged
the bake of the x commaunde-
.,e Decalogie as it semeth. Neyther is
example more craked upon and hosted
.acked upon and boasted] then is the chaunging of
the Sabbat day. Greate, say they, is the power and
auctorytie of the churche, sythe [since] it dispensed
with one of the x commaundementes.

But as touchyng this question our men teache after
this sorte, that byshops have no power to decre and
ordeyne any thyng agaynst the gospel!, as it is showed
before. The canone laves teach the same thyng. 9.
Distinc. But it is agaynst scrypture to make traditions,
or to exacte or require them to be obserued, for thentent
[the intent] that by that obseruation we may get pardon
of synnes, and may satisfyc and make amendes for
synnes. For thus the glory of the rneryte of Christe
is butte zn-1 minished, whan we go aboute to de-
styli more
serue remission of synnes and iustyfycatyon with such
obseruaticns. Nowe it is openly knowen that tra-
dicions haue growen almoste to an infinite nom.
bre in the churche by the meancs of that persuasion
and the doctryne of laythe and ryghtuousness of fay the
Yslon of synnes
in the mean whyle bath been oppressed. For
holy dayes and more were made, and fastyngdayes were
tlevhhiechafn"lninenourYn '
commaunded, new ceremonies, new honourynges of
sayntes were institute. For the deuisers and auctors of
asuncdh
inthjifingaactsintnholuvgitlhitethteoseg
passed, of
i...wtaterkeres.m
So
grewe
uppe
the penitential canones in tymes
and steppes inwhich yet
we see certayne tokencs
[feign] that
[penances].
a p satisfactiono
stels a d
in
tAhlesonemwantyestwarmyatenrts
ttibieerraernbaes,
ge of
god, lyke as that whiche we reade in
Leviticus, the
byshoppes. And these wrytcrs scaleh to be deceyved
orderying whereof God commytied to the
with thexample of Moyses laws, as t oughe the ryghtu-
ousoes of the newe testament were an outward obser-
uation of certayne rytes and ceremonies, 13 ke
as the
iustice of the old lawe was an ootwarde obseruation I
of certayne rytes. Wherefore lyke as in the olde
lawe it was synne to cate swynes flesh, &e.,
so in
the newe testament they putte syn in meates, in
dayes, in vesture, and sesobiabie thinges. And they
thynke that the ryghtuousness of the newe testament
can not be without these thinges. Of this occasion
came those burdens, that certayne meates do defyle and
it is deadly pollute the conscience, and that synne to
omytte and leaue unsayde canonical) houres [services so
called], that fastyngcs deserue remyssyon of synnes, and
that they be necessaryc to the ryghtuousness of the
newe testament, that synne in a case reserued can not
be forgyuen [forgiven] without thauctoryte [the autho-
rity] of the reseruer, where as in very dede the canones
them seines speake onely of the reservation of the ca-
nonycall payne [punishment] and not of the reservation
of synne.
From whens [whence] I pray you, and of whome halm
the byshops their power and aucthoritie to Jaye these
traditions upon the aurae to von or greuu [grieve]

theyr consciences. For euery man may se [see] open
auctoryties and dere testimonies whiche prohibite the
makynge of suche traditions eyther to deserue remys-
son of synnes, or as necessarye to the ryghtuousnes of
the newe testament or to saluation,
For Paule to the CollosSMZeg sayth : Lette no man
iudge you in meate, drynke, parte of the holy daye, &e.
Also : Yff ye be deade with Chryste from the elementes
of the world, why as lyving in the world do ye kepe da.
crees, touch not, taste not, &c. which be commaundementes
and doctrynes of men, and have a pretence and a colour
of wysedome. Also to Ty te he prohibiteth traditions
apertlye [openly], warn} nge that they be not
attendynge to the Judaicall tales and to con-
maundementes of men, whiche turne from the truthe.
And Chryste speakynge of them that require tradytyons
sayeth in this wyse : Let them alone, they are blynde
eery des of the blynde, and be reproueth such honours
[reverential observances] sayenge : All plantes, whiche,
the father of heucn dyd not plante, shalbe [shall be]
plucked up by the rootes.
If byshops haue auctoritie to onerate and lade
churches with infynite traditions and to snare the
consciences, why doth scrypture so often prohibete
to make arid to 'lease traditions ? Why dothe it call
them doctrynes of deuls [devils] ? Dyd the holy
ghost warne those thynges before in vayne ? Where-
fore it must nedes consequently ensue, that syth or-
denaunces instituted as thynges necessary, or with an
opinion to deserue remission of synne, be contrary
to the gospel!: that it is not lawful! for any by-
shop to institute or require such honours [obser-
vances]. For it is necessary that the doctryne of
Chrysten [Christian] libertie be kepte styli in the
churches, which is that the bondage of the law is not ne.
cessary to iustification, as it is wryten in the epistle to
the Galathians : Be not subiecte agayne to the yoke of
bondage. The chyef place of the gospel] muste nedes
be kepte styli, whiche is, that we optayne remission of
synnes, and justification freely by fayth in Chryste, and
not for certayne obseruations or honours deuysed by men.
What shal we thynke than of the Sonday and lyke
rytes of the temples ? To this our horned men saye,
that it is lawful! to byshops or to pastors to make
ordynauaces, that thinges be ordrelye done in the
Churche not that we shulde purchase by them
remyssion of sines, or that we can satisfie for
sinnes, or that consciences be bound to judge them
necessary honours, or to thynke that they sinne, sshan
without offence of other they breake them. So Paule
doth ordeyne that in the congregation that women shulde
couer theyr heeddes, and that interpreters and teachers
be herde after an ordre in the Churche.
It is convenient that the Churches shuldo kepe suche
ordinaunces for charitie and tranquilite so farre forth
that one offendeth not another that all thynges be done
in the churches in ordre, and without busynes and
trouble, but yet so that the conscience be not charged,
as to thynke that they be necessary to saluation, or to
judge that they synne when thay breake them without
hurtynge of others. As no man wyll saye that a woman
doth synne which gothe forthe abrode bare heded of-
fendynge no body thersvith.
Euen suche is the obseruation and kepyng of the Son-
day, of Easter, of Pcnthccoste, and lyke holydayes and
rytes. For they that jug° that by the auctorite of the
churche the obseruynge of the Sondaye in stede of the
Sabbat day was ordeyned as a thyng necessary do greatly
erre. The scrypturc permitteth and graunteth that the
kepynge of the Sabbat daye is now free, for it teaeheth
that the ceremonies of Moyses lawe after the reuelation
and shewyuge abrode of the gospel are not necessarye.
And yet because it was nedefull to ordeyne a certayne
daye, that the people myght know whan they ought to
ccme together it appereth that the Church dyd apoynt
the Sonday, whiche daye (as it semeth) pleased them
rather than the Sabbat daye, cum' for this cause, that
men myght haue an example of Chrysten libertie, and
myght knowe that the kepynge and the observation
neyther of the saturday nor of any other day is necessary.
Prodygyous, monstrous, and wonderful disputations
are set forth of the chaungynge of the !awe, of the cere-
monies of the new lawe, of the chaungyng of the Sabbat
dave which all haue spronge forth ofd false persuation
and beleue of men, which thought that there muste
nedes be in the churche an honouryng of God, lyke to
the leuiticall, and that Chryst commytted, to the apos-
tles and to byshops auctorytie to inuent and to fynde
hough'
out ceremonies, whiche be necessary to saluation.
These errours crepte in to the churche when tlee
ryghtuousnes of faythe was not clearely ei
taught. Some dispute that the kepeyrs,-ioawoe,f
bthuot
Sondaye is not merely and fully
in a manner, as it were of the 'law of god.
[The
literal translation accords se' h
.Lt modern use ; "is
not of divine right, but 'e;
prescrybe of 101 quasi divine right.".l They
to worke. ': ha yes, howe far forth it is lawful
t uella maner of disputations, what other
thynges 1„ they
but snares of consciences. For all
theeegh they busy them selues to modefye, qualifie,
and fynde an epikee in their tradycions, [For how-
ever they may try to make out their traditions to
be E7i,7,%Elac, epieikeias, " conventional proprieties,"—
iisn
inallusion.
etdo aa
spreecmedpilnoyge
dp 1 abcye wohl
eereotphpeo
nGe
nr et
se,k]
eon% d..
thattieg t hyeeyt anroetivnthcsestasanrdyynioetharseniloanygnee a(awthhicahoopituiosnt
perynga the rygour of them, with fauourable declare-
nodes remayhe where ryghtuousness of faythe, and
Chrysten libertie are not knowen) this epikce equityc
[conventional propriety] and fauour can neuer be per-
ceyued ne knowen.
The apostles commanded to absteyne from bloudde :
who dothe nowt? observe and kepe it? And yet they
that do not kepc it, sine [sin] not, for undoubtedly tot
the apostles them selves wolde burden the conscience
with such bondage, but they prohibited it for a tyme,
for avoydynge of sclaunder. For the perpetual wyll and
mynde of the gospel is to be consydered in a de-
cree. Scase [scarce] any canoones are kepte dyligentlye.
and many daylye go out of use and memorye, yea with
them which defende traditions most dyligently. Nee .
ther can the consciences be holpen no provyded, for,
oneless this epikee or equitie [conventional
kepte, that is to witte, that we knowe that rule] be
decrees are to be kepte without opinie canones and
n of necessitie,
and that consciences are not hurts
forgotten and utterly set asyde
tyons, ‘.'aeough traditions be
Certes byshops might es:asely
obe-
dience, f they wolde not inforce men to kepe trady-
tyons, styli lawful!
whiche can not be kepte with good conscience.
They eiminu",ade prestos [priests] to liue [live] unmary-
ed' th
receyve none, oneles they sweare in effecte
that •
they wyl not teach the pure doctryne of the gos-
pell. The congregations require not that the byshops
shulde repare and make concord agayne with loose
and decay of theyr honour, and yet it shulde be-
come good pastours so to do, but they onely requyre,
that they wolde release, and pardone [forego] un-
juste burdones whiche arc newe, and receyved
contrary to the custome of the catholyke churche.
We will not denie but in the begynaynge some
constitutions were grounded upon reasonable and
probable causes. Which yet are not now agreable
ne conuenyent for the tymes ensuing. It ap-
pereth also that some were by errour receyved. Wher-
fore it myght apperteyne to the gentlenes of byshoppes,
uowe to mitigate and release them, sythe suche mutation
breaketh not the unite of the churche. For many mannes
traditions in processe of tyme have been chaunged, as the
canones them sclues do shewe. That yf it can not be
opteyncd, that those obseruations shulde be released,which
can not be done without synne : we must nedes followe
the rule of the apostles, which commaunde rather to
obeye god then men. Peter forbyddeth byshops to be
Lordes, and emperours ouer the churche. Nowe it is
not entended by us to take awaye iurisdiction from the
byshoppes, but this one thyng is required of them, that
they wolde suffre the gospell to be purely taught, and
that they wolde release a fewe certayne obseruations,
whiche can not be observed without synne. That yf
they wyl not remytte ne release any thing, let them loke
to theyr charge how they shall make accomptes to God
in that they were occasion of this scisme and diuision, by
reason of theyr obstinacie and styffenes.

THE CONCLUSION OF THE BOKE.
These be the chiefest articles, whiche seme to be in
controuersie, and debate. For all though of moo
[more] abuses it myght hauc ben spoken : yet because
we wolde not be tedious ne lunge, we medled but with
the moste pryncypall of whiche the rest may
easely be judged. Great complayntes there were
of pardons, of pyigrymages, of the abuse of
excommunication, parochies [parishes] were many
wayes vexed by [on the subject of] station-
aries [by disputes about residence. Every one installed
to the privileges and profits of residents, is residenti-
arius ; and while he actually keeps such stated residence
he is stagiarius or stationarius]. Infinyte contentions
and strytes there were betwy xt curates [the secular
clergy], and relygious men [the regular or monks],
for the ryght of the paryshe, for confessions,
for burialles, for extraordinarie preachynges, and
for other thynges innumerable. We have let these gere
[gear or kind] passe, to thentent that the moste principal)
poyntes of this matter shortely set forth, myghte be
more easily knowen. Neyther is here any thynge
sayde or gathered to the reproche, sclaunder, or hurte
of any man. Allonely those thynges hauc been rehersed
which seemed neccssarye to be spoken, to thende [the
end] it myght be perceyued that nothyng is receyued in
doctrine and ceremonies with us agaynst scripture, or
the catholyke churche. For it is manifest and knowen
that we moste diligently take hede least any news or
wycked opinions shuldecreape into oure churches. These
articles before wryten, we thought best to be exhibited
and putte forth, accordynge to the commaundement of
themperours maiastie, in which myght appere our con-
fession and the smartie and effecte of tbeyr doctrine
myght be sene, whiche be teachers and preachers

amonge us. Nowe yf in any thing, this confession she, seme to be not porfecte and suffycient, we be rely (god
wyllyng) according to the scryptures, to render iind
gyue a larger information.
To the imperiall maiestie of Cesar the fyfte, his faythfull
and true subjectes.
JOHNN DUKE OF SAXON ELECTOR.
GEORGE MARQUES OF BRANDENBLTEGII.
ERNEST DUKE OF LUNEBRUGII.
PHILIP LAUDGRAUE OF HESSE.
JoHNN FRIDERIKE DUKE OF SAXON.
FRAUNCES DUKE Or LUNEBRUGII.
WOLYGANGE PRINCE 01' ANIIALTE.
THE. SENATE AND COUNSF:LL OF NURENBERGE.
THE SENATE REUTLINGE.
Imprynted at London in Fletestrete, by me Robert
Redman. dwellynge at the sygne of the George nextc
to Saynt Dunitones Churche. Cu»: Pririlegio I?egali.
[Black letter. No date ; but is dedicated to " the
ryghte honorable Lord Thornas.Crumwell Lorde Preuy
scale and chycfe Secretarie to the kynges grace." Who
was beheaded on Tower-Hill, 28 July, 1.540
Original Latin of certain paragraphs, beginning with
the paragraph eon:mew:lw iu the English with From
whence 1 pray you :
Undo habent jus Episcopi has traditiones imponendi
Ecclesiis ad gravandas conscientias ? Extant enim
clara testimonia quae prohibent condere tales tradi-
tiones, vel ad promerendarn remissionem peccatorum,
vel tanquam necessaries ad justiciam novi Testamenti,
aut ad salutem.
Paulus Coles. 2. Nemo vos judicet in cibo, potu,
parte diet festi, novilunio aut sabbatis. Item, Si mor-
tut estis cum Christo in elementis mundi, quare tan-
quam viventes iu mundo, decreta facitis ? Non attingas,
non gustes, non contrectes, qum amnia pereunt usu, et
sunt mandate et doctrine° hominum, qum habent spe-
ciem sapientiaa. Item ad Titum aperte prohibit tradi-
tiones, Non ettendentes Judaicis fabulis, et mandatis
hominum aversantium veritatem. Et Christus Matth.
15, inquit de his qui exigunt traditiones Sinite illos,
cocci sunt, et duces cmcorum. Et improbat tales cultus,
o:nnis plantatio quern non plantavit pater meus cceles-
tis, eradicabitur.
Si jus habent Episcopi onerandi Eccicsias infinitis
traditionibus, et illaqueandi conscientias, cur toties pro-
hi bet scriptura condere et audire traditiones ? cur vocat
eas doctrines dmmoniorum, Num frustra lime prwmo•
nuit spiritus sanctus ? Relinquitur igitur, cum ordatio-
nes institutaa tanquam necessarim, aut cum opinione pro-
merendre remissionis peccatorum, pugnent cum Evan-
gelio, quod non liceat ullis Episcopis tales cultus insti-
tuere aut exigere. Necesse est enim in Ecclesiis
retineri doctrinam, de libertate Christiana, quod non sit
necessaria servitus legis ad justificationem, sicut in Ga-
latis scriptum est, Nolite iterum jugo servitutis subjici.
Necesse est retineri prtecipuurn Evangelii locum, quod
remissionem peccatorum et justificationem per fidem in
Christum gratis consequemur, non propter certas obser-
vationes, aut propter cultus ab hominibus institutos.
Quid igitur sentienduen est de die Dominico, et simi-
libus ritibus tempiorum ? Ad lime respondent, quod
liceat Episcopis sou pastoribus facers ordinationes, ut
res ordine gerantur in Ecclesia, non ut per Dias morea-
mur remissionem peccatorum, nut satisfaciamus pro
peccatis, aut obligentur conscientias, ut judicent esse
neccsssarios cultus, ac sentient sc peccare cum sine
offeusione aliorum violent. Sic Paulus ordinat, ut in
congregation° mulieres velent capita, ut ordine audian-
tur in Ecclesia interpreter, &c.
Tales ordinations; convenit Ecclesias propter carita-
tem et tranquillitaten: scrvare eatenus, ne alius alium
offendat, ut ordine et sine tumultu crania fiant in Ea-
dulls. Verum ita, ne conscientias onerentur, ut ducant
re 2 esse necessaries ad salutem,' ac judicent se peccare
cum violent eas sine aliorum offensione, sicut neuno
dixerit peccare muliercm, qum in public= non velato
capite proeedit, sine offensione hominum.
Tails est ohservatio diei Dominici. Paschatis, Pente-
costes, et similium feriarum, et mums]. Nam qui ju-
dicant Ecclesim autoritate, pro sabbatn institutardesse
dici Dominici observationem, tanquam' necessarinin,'
longe errant. Scripture ceincedit,ut observatio sabbati'
nunc sit libera. Docet enim ceremonies Mosaicas post
revelaturn Evangelilun non necessaries esse. Et tamen
quia opus crat t onstituere eertem diem, ut sciret po-
pulus quatado convenire deberet, apparet Ecclesiam ci
rei dinttnasse diem Dorninicurn, qui ob bane quoque
tausam videtur magic placuisse, ut haberent bomines ex-
emplum Christianm libertatis, et scirent nec sabbati nee
alterius observationem necessariam esse.
Extant prodigiosm disputationes de mutations legis,
de ceremoniis novae lcgis, de mutatione sabbati, quw
omnes ortm sunt ex false persuasions, quod oportct in
Ecclesia cultum essc simileni Levitico. Et quod Christus
commiserit Apostolis et Episcopis excogitare novas cere-
monies, epee sint ad salutern necessarias. 111 errores
serpserunt in Ecclesiam, cum justicia fidei non satis
dare doceretur. Aliqui disputant dici Dominici ob-
servationem non quidcm juris esse, sed quasi jury
divini, prmscribunt de feriis, quatenus liceat operari:
Hujusmodi disputationes quid sunt aliud nisi lactsr,i
conscientiarum ? Quanquam enim conentur epikeirare
traditiones, tamen nunquam potest mquitas deptr:nendi,
donee manet opinio necessitas, quam manerr, necesse
est, übi ignorantur justicia fidei, et libertas. Christiana.
(,From. the original Latin of the Conf..P.sion of Aus-
-I;urg, with the apology or defence of
by Philip g
M lanethon. Impressum Vitebergee P'er. Georgiurn Rhati.
e-
-1.531.)

THE BISHOP OF E',CETER'S COR-
REsPo7MENcE.

ornise to notice the correspon
We repent of our pr-
deuce between the r..sishop of Exeter and the Commis-
sion of Ecelest,:stical Inquiry. The truth is that we
are getting tired of Dr. Philpotts. That he has afforded
us much ~iversion we do not deny, but a pantomime in
five arts is not to be borne. There is a fatiguing mono-
tor,,y in extravagance sustained at its highest pitch.
The Bishop begins, as usual, with imputation. He
charges the Bishop of London with the bad faith of
having, in debate, "adduced some portion of papers"
marked private and confidential ; and he puts himsclf on
his defence against the accusation of the Archbishop of
Canterbury, whom he endeavours to convict of having
made a statement exceeding the truth, and with the
best means of knowing that it exceeded the truth.
It is not for us to give any opinion on the squabbles
of these holy men. It only appears to us that they
deal marvellously freely in insinuations of bad faith
and untruth.

In 1834 Bishop Philpotts was invited by the Pri-
mate and Sir Robert Peel to give Lis opinion on the
affairs of the Church and the requisite reforms. The
letters of Sir Robert arc curious. In the first he says—
" Whitehall, Dec. 22, 1894.
"My dear Bishop of Exeter—l felt assured that I
did not go beyond the limits to which you were pre-
pared to advance, on the question of Church Reform
(I include in those terms the various pending subjects
for discussion), in the address which I thought it ad-
visable to issue. I solemnly declare my main object is
to promote the true interests of the Church of Eng-
land. I will most willingly return to private life, and
make the very, very small sacrifice of office, rather than
consent to anything which I conscientiously believe to
be prejudicial to the great and sacred objects for
which the Church was established ; but my earnest ad-
vice is, that the Church should avail itself of this, pos-
sibly the last, opportunity of aiding its true friends in
the cause of judicious reform, by enabling us Co go all
the lengths we can go with perfect safety, and to make,
if possible, a satisfactorily and final settlement."
In a second letter he asks the home question—
" After providing for the maintenance of the fabric,
and the proper performance of all cathedral services, in
what mode can the superfluous wealth of cathedrals be
made available for the spiritual instruction of the people,
with the greatest effect and the least violation of prin-
ciple ? It is in vain to disguise from ourselves, that,
either by friendly or unfriendly hands, ecclesiastical sine-
cures must share the fate to which all other sinecures
have been doomed. I think it is impossible to maintain
the principle, that an officer of the Church, without cor-
responding duties, shall have large emoluments attached
to it, while the cure of souls in some populous districts
is wholly unprovided for. No one can contend that
the latter evil ought to continue unredressed. Where is
the hope of redress except from ecclesiastical revenues ?"
We recommend this opinion of the leader of the Tory
party to the attention of Sir Robert Inglis. It is cu-
riously at variance with the propositions for Church ex-
tension by grants out of the public purse.
Bishop Philpotts, in his reply to the above queries,
evinces a boundless attachment to the cathedral patron-
e, about which he writes in the strain of eulogium in
which we are accustomed to sec the complicated virtues
of cosmetics celebrated. First, the cathedral establish-
ments are declared to be the reservoirs of learning,
though Bishop Philpotts does not explain how it is that
a clergyman applies himself to learning because he holds
cathedral patronage. Next, they
Afford a link between the higher orders and the
Church, attracting the studious ayn,d
and
diouthsluys disposedlargeiy
sons of nobility and higher gentr
promoting the influence of religion in the higher orders.
They form an inoffensive and most useful aristocracy in
the clerical ody itself, b liberalpisriontgessitio,n oand,
elevating
a cl
lly . Theergy-
its on genera
man is thus exalted
opulence
; and men of 'peascpeecsioamllye
merchants and monied men, are induced to , l
of the best members of their family in that profession, be-
cause it ranks among the tnost- liberal professions ;
thus contributing to the available opulence of
the Church all the private fortunes of those
who are attracted into it. In
my own dioceee,
thhaevepc;undia
oruybtmeans of the clergy, as a body, are, I
, at least twofold the amount of ecclesi-
astical income ; and this is mainly caused by the gen-

tlemanly character of the profession inducing parents in
easy circumstances to lay out the fortunes of sons
in tho
purchase of livings, often very small. Now the existence
of dignities, I conceive, largely contrutes to this high
worldly estimation of the profession of aib
cler
it would be a most unhappy mistake gym even in an ;and
fiscl-
culation, to lower materially the rank of the
clergy, al caas
would I think be the case by the large reduction of
c.ig-
nities. There is a striking analogy to the case of the
army ; lower its character as a liberal profession, and
what would you lose! The purchase of advowsons is
often like the purchase of commissions : it is not calcu-
lated as a profitable investment. The existence of these
bodies is of incalculable use in giving a tone to the prin.
cif:ties and sentiments of the society of the cities in which
they are placed."
What a fine band for a puff has this Bishop. With
this command of that particular stile, how he would
shine in setting forth the merits of Warren's Blacking,
or the Milk of Roses. He excels the perfumer, who
vouched for his cosmetic—" It albifies the teeth,
mollifies the skin, dulcifies the voice, suavifies the
breath, and gives an agreeable rubicundity to the
countenance."
The reference to the Army is rather unfortunate.
The Army maintains its character as a liberal pro-
fession, and it maintains its character without any
rich prizes. No lottery of incomes of ten and
twenty thousands is necessary to induce gentlemen
to enter the Army, and though there are no Generals
or Marshals as richly paid as the poorest Bishop,
yet the soldier enters the service for
the honour of
the service, and maintains the respect of his cloth,
not by wealth, but by conduct. Remarkable, indeed,
it is that the only profession which places its sole de-
pendance for the world's respect on wealth is the pro-
fession Which preaches that riches are the root of all
evil. The Church has done its best to strengthen
Mammon worship, by averring that its own altars could
not stand without the ample aid of Mammon. This is
as if the priesthood of Mahomet protested that man
could not live without the copious use of wine. But
after all it is to be observed that the poorest part of the
clergy is the most respected part, and that notwith..
standing the sordid trading language of Bishops, the
humbler working clergy show that the moral qualities
can command the world's respect, even when they are
associated with indigence.
But this the Bisops would deny. Their argument
is, that the poor Curate is respected in his parish,
not because of his blameless life, his moral example, his
spiritual aid, but because there is in authority over him
en exceedingly wealthy Bishop. Bishop Philpotts
would have us believe that the Bishops are the suns in
the ecclesiastical system., which shed their light and lus-
tre on the inferior bodies. According to Bishop Phil.
petts, the poor pastor is honoured in his parish, not for
the good be does and the example be presents, but ho
cause he, the Bishop of Exeter, has fifteen thousand a
year. As water carried through pipes rises to the level
of the reservoir, so the Bishop would argue that the
reservoir of r.npeet in the rich bishoprics causes the re
spect of the clergy to mount to the same level through
all the clerical channels in the diocese, and that the
clergyman is the mere pipe supplied with respect from
the great episcopal vat.—Examiner.

THE MARVELLOUS INVENTION
OF THE TIMES.

That science has secrets in store which will ren-
der the modern implements of war useless, and produce
astounding changes in the world, is highly probable, and
that this engine may be one of these is within the limits
of possibility. But sundry circumstances will teach a
shrewd observer to distrust the wondrous powers of the
invention, and to question the policy of Government
paying a vast sum for the privilege of keep:ng it a se-
cret, "in mercy to mankind, until some crisis shall oc-
cur to compel England, for her own safety, to resort to
it:use." First, he will remark that it is not brought for-
ward by the journalist in order to display its merits, but
to calumniate the Ministry, and any quackish delusion,
while it is under a veil, will answer this purpose just as
well as the most brilliant discovery. Secondly, he will
remember how many inventions, heralded with the
same pomp, ay, and certified by " naval officers" and
men of science too, have ended in smoke—witness
Perkins' Steam Cannon, the famous submarine ex;
plosion-boat, about thirty years sign, whose technical
name we have forgotten, Brown's Gas or Atmospheric
Engine, . and a multitude of. others. Thirdly, he will
ask himself what possible motive Lord Melbourne
.iFould have for refusing to pay a price for the secret, if
it really was worth the sum asked. The money was
not to come from his own pocket ; the eclat of slviag
the British navy from annihilation was worth something
to any Government ; and as the inventor will o'io irse
sell " the absolute sovereignty of the seas" to same
foreign state, his Lordship's negligence or treachery is
sure to be exposed, to his own utter ruin as a public
man We say nothing of tl-.0 difficulty, of restraining
the inventor, after sellinr, his secret to the British
Government, from sellivg it again to the French, or the
Russian ; or of the probability of the " experienced
naval officer," whP, saw only the results, and not the
process employe d- (for the secret has not been divulged),
being
deceived, both as to the power of the machine,
and its cr„
pabilitv of being worked. Had the factious
object 'not peeped out, the invention might have received
5(110'..: credit, but as matters stand, every rational man
believe that the wondrous engine has been turned
to party purposes, solely because it was fit !or no other.
We could take 'a wager, that the discovery will turn
out to be the same cart of stuff with the universal
motion machines, the balloons for transporting regiments,
and the hundred other mechanical delusions, which 'every
'ear brings forth.—Scotsman.

SPORTIIVG INTELLIGENCE.

TATTERSALL'S.—YESTERDAY.
The most important feature in the betting was the retrogres-
sion of Crucifix, against whom 1,000 to 50, 15 to 1 to the same
sum, two or three twenties to one to small accounts, and,
finally, 25 to I were laid ; this may be considered as amount-
tin; to the coup de grace, vet there are still some who think
that she is likely to go ! Launcelot was not so good a favorite
as when we last quoted the odds from Warwick ; 6 to 4
was " laid and, taken," but the layers predominated, although
cl,fse. Gibraltar was in force at 7 to 2, taken eagerly, and in
one or two quarters a point less. Maroon rose to 17 to 1, with
backers ; 25 to 1 each taken about Dr. Caius and Calypso (the
latter at one momunt at 20 to 1), and 30 to I each about Theon
and Trustee ; and these are all that can be named as actually in
the betting. A dull afternoon closed as follows :