debeo accipere medicinam That is to saye because I alwayes syn I ought alwayes to take medycine Nowe for as moche as the Masse is suche a coÌ„municatioÌ„ of the sacrameÌ„t one comon Masse is kepte with vs euery holy day and also other dayes yf any desyer to vse the sacrament it is gyueÌ„ vnto them that asketh it And this maner is not newe in the Churche For the olde fathers before Gregorie speketh nothyng of the pryuate Masse but of the comoÌ„ Masse they speake verye moche Chrysostome sayeth that the preste stoÌ„deth dayly at the alter and some he dothe call to the receyuynge of the sacrament or communion and some he dothe kepe away And it appereth by the olde canons that some one preeste dyd celebrate the MasseÌ„ and of him al the other prestes deacons receyued the body of the lorde for so sounde the wordes of the Canon of Nicene whiche be these Accipiant diaconi secundum ordinem post presbyâ—eros ab episcopo vel a presbytero sacram coÌ„â—onem That is to say lette Deacons orderly after the preestes receyue the holy sacrament or communion of the byshope or of the preste And Paule spekynge of the communion coÌ„maundeth that one shulde tarie for another that there maye be made a comon participation For as moch thaÌ„ as the Masse with vs hath for it selfe the example of the Church taken out of scripture and of faâ—hers we truste it can not be improued namely sythe the common publyke ceremonies for the most part are kept lyke to the vsuall and accustomed ceremonies only the nomber of masses is vnlike which for great and manifeste abuses it were profytable at the lest way to moderate For in times passed masse was not done euery day no not in great congregatyons and where moch people assembled together as the historie tripertite dothe witnes in the .ix. boke the .xxxviij. chapiter in thys wyse Agayne iÌ„ Alexandria scriptures be redde vpon the wednesdaye and the friday and doctors do expoune them and al thinges are done without the solempne maner of the oblation ¶ Of confessyon COnfession iÌ„ the churches with vs is not done awaye for the body of the Lorde is not wonte to be delyuered to any but only to those that be examined and assoyled before and the people be very diligeÌ„tly taught of the faythe and assuraunce of absolution of whiche before this tyme was lytle mention or spekyng The people be taught to haue the absolution in greate price because it is the voyce of god and pronounced by the commaundemente of god The power of the keys is greatly made of by shewynge howe greate comforte it bryngeth to troubled coÌ„sciences that god requireth fayth to th ende that we shulde gyue credence to that absolution as to a voyce soundinge from heueÌ„ and that faythe in Christe getteth truly and receiueth remission of sinnes Before we dyd this satisfactions were ouer moche set vp and magnifyed but no speakynge there was of faythe and of the merite of Christe of ryghtuousnes of fayth Wherfore in this behalfe our churches be not to be blamed For our aduersaries be also coÌ„pelled to graunt this to vs that the doctrine of penaunce is intreated handled and opened of our lerned men moste diligently ⧠But of confessyon they teache that the rehersal and nombryng of sinnes is nat necessary and that consciences be not to be charged with care to nomber and teken vp all defaltes for it is impossible to reherse all defaltes as the prophete recordeth saynge who vnderstondeth all defaltes or sines Hieremie also sayth Prauum est cor hominis et inscrutabile The harâ—e of maÌ„ is frowarde and can not be searched That yf no synnes shulde be forgyuen but those that â—e rehersed consciences couldâ— neuer be quiete for many synnes they nether espye nor can â—â—â—ember Also olde wryters do wytnes thaâ— the nombrynge is not necessary 〈◊〉 in the deâ—rees Chrysostome is rehersed whiche sayeth thus Non tibi dico vt te prodas in publicum neque apud alios te accuses â–ª sed obedire te volo propheta 〈◊〉 Reuela ante deum viam tuaÌ„ Eâ—go tâ—a câ—â—fitere pâ—â—cata apud deuÌ„ vâ—â—uÌ„ iudicem cuÌ„ oratione Delicta tua pronuÌ„cta non lingua sed coÌ„scieÌ„tiae tuae me â—orta c. I say nat to the that thou shewe thy selfe opâ—nly nor that thou accuse thy selfe to other But I wyll that thou obeye the Propheâ—e sayenge Disclose thy way before god Wherfore confesse thy synnes to god the true iudge with prayer pronounce thyne offences not with thy tonge but with memory of thy conscience cÌ„ And the glose of penaunce distine 5. capi consideret doth confesse that confessyon is of mannes lawe but yet confessyon bothe for the greate benefyte of absolutyon and also for other vtilities and profettes of conscience is reteyned and kepte stylle amonge vs. ¶ Of diuersities of meates IT was a comen persuasion not onely of the vulgare people but also of the teachers in the Churches that diuersities of meates and lyke traditions of meÌ„ be profytable warkes to deserue remissyon of syn and of payne And that the worlde dyd so thiÌ„ke it appereth by that that newe ceremonies newe orders newe holy dayes newe fastynges were dayly instituted and teachers in temples did exacte and require these workes as a necessarie honour to the obteynynge of rightuousnes and they greatly did put in feare the sely consciences yf they shulde omitte and leue vndone any of these thynges Of this persuasion of traditions many myschiefes and inconueniencies ensued in the churche Fyrste of all the doctrine of grace and the ryghtuousnes of faythe was obscured and defaced whiche is the chief parte of the gospell and ought most of all to stonde forthe and to appere in the church to the entente that the meryte of Christ myght be wel knowen and that fayth which beleueth that sinnes be forgyuen for Christe and not for any of our workes myght be aduauÌ„ced and set vppe farre aboue workes Wherfore Paule also leaneth greatly to this part and remoueth and putteth awaye the lawe and traditions of men because he wold shewe that the christian rightuousnes is an other thynge then suche workes that is to wyt that it is faythe which beleueth that synnes be frely forgiuen for Christe But this doctrine of Paule is almoste all together oppressed by traditions which haue engendred and brought forthe an opinion that we muste neades meryte and get remission of sinnes and iustification by diuersitie of meates and lyke honorynge of god In penaunce there was no spekynge of faythe only these satisfactory workes were purposed and set forthe the hole penaunce appered to consyste and stonde in them Secundarely these tradityons haue obscured and darkened the preceptes of god because that traditions of men were preferred and regarded aboue the preceptes of god The hole christianitie was thought to be the obseruatyon and kepinge of certayne feries rytes fastinges
true honours our aduersaries do nat requyre but onely aboute inuocation and prayeng vnto theÌ„ they braule and chyde whiche although it had no ieoê‘dy in it yet it is nat necessary ⧠⧠Moreouer this we graunt also that aungelles do praye for vs for there is an authoritie in the fyrste of Zacharie where the aungel dothe pray in this wyse Lorde of armes howe longe wiâ—t thou nat haue mercy of Hierusalem c. As concernyng sayntê though we do graunte that lykewyse as when they be alyue they do praye for the hole churche in generall euen so in heuen they do pray for the churche in generall Yet there is no authoritie ne testimonie iÌ„ the scriptures of deade men prayeng only that dreame excepted which is takeÌ„ forthe of the secouÌ„de boke of the Machabies ⧠⧠⧠But though it were so that sayntes praye neuer so muche for the churche yet it foloweth nat that they be to be called vpon and prayed vnto Howbeit our confession dothe onely affâ—rme this that the scripture dothe nat teache the inuocation of sayntes or to desyre helpe of sayntes But forasmuche as neyther commaundement neyther promyse neyther example of praieng to saintes can be brought or alledged out of the scriptures it foloweth that the conscience can haue no certayntie ne any assurance concernyng that inuocation And sythe it is so that prayer ought to be made with faythe howe do we knowe that god doth accepte and allowe that inuocation Whereby knowe we without the testimonie of scripture that sayntes do vnderstande and knowe the prayers and petitions of euery particular person Some men do make of the sayntê vtterly very goddes giuinge vnto them that they do se the secrete thoughtê of the myndes in vs. They dispute of the morow tyde knowledge and the euentyde knowlege peraduenture because they do doubte whether they do heare in the morowtyde or elles in the euentyde These thynges they do imagine not to th entent to put the saintes to worshyp but to defende worshypfull gaynes which come by the worshyppynge of sayntes Our aduersaries can brynge nothyng agaynst this reason that in asmoche as inuocation of sayntes hath no testimonie of the worde of god it can not be affermed that sayntê do vnderstande knowe our inuocation prayer or thoughe they do knowe it neuer so moche that god dothe allowe it Wherfore our aduersaries ought not to compell vs to a thyng vncerteine doubtfull For prayer without faythe is no prayer For as for thexample of the churche whiche they do alledge it is vndoubtedlye knowen that this is a newe maner and custome in the churche For the olde prayers or collectes although they make mention of sayntes yet do they not praye to the sayntes Howe be it this newe inuocation also in the churche is farre vnlyke the inuocatioÌ„ whiche euery man vseth priuately Furthermore oure aduersaries not onelye require inuocation in the honouryng of sayntê but also they do applye the merites of sayntê for other men and do make of the saintes not only intreaters or intercessours but also mercygrauÌ„tours or propitiatours This is in no wyse to be suffred For here the honoure proprely due vnto Christe is vtterly taken from hym gyuen to the sayntes For they make the saintes mediatours and mercy graunters And albeit they make a distinction betwyxte mediatours of intercession and mediatours of redeÌ„ption yet for al that they make plainly of the saintes mediatours or meanes of redemption And agayne they haue no testimonye of scripture for them that sayntes be mediatours of intercessioÌ„ which worde though it be spoken moste shamefastly measurably yet neuertheles it dothe obscure and deface the benefite of Christe and it translateth the truste of mercy due to Christ vnto the sayntê For men do fayne and imagine that Christ is more harde to entreate and that sayntes be more gentle and easie to please and they trust more on the mercy of sayntê than on the mercye of Christe and fleinge from Christe they seke to the sayntes So they make of them in very dede mediatours of redemption Therfore we shal shewe that they make verely of sayntes not only deprecatours but propitiatours that is to saye mediatours of redemption â–ª We do not yet recite here the abuses of the comen people we do yet speake of the opinioÌ„s of lerned men The rest euen the vnlerned may iudge In a propitiatour these two thynges muste coÌ„curre runne together Fyrst there must be the worde of god by whiche we may knowe assuredly that god is wyllynge to haue mercye and to heare those that call on hym for this propitiatours sake Suche maner ê“myse is there made of Christ What soeuer ye shal aske my father iÌ„ my name he shall gyue it you Of the sayntes there is no suche maner promyse wherfore consciences can not certaynly decree with theÌ„ selues that we be herde by the inuocation of sayntê wherfore that inuocatioÌ„ is not made through faythe Furthermore we haue a coÌ„maundement that we shulde call vpon Christe accordynge to that texte Come vnto me all ye that labour c. whiche doubtles was sayd also to vs. And the prophete Esaie saythe In that daye shall the roote of Iesse stande as a marke and signe to the people hym shall the gentyles praye and beseche And in the .4.3 psalme Thy face shal all the ryche men of the people make prayer vnto And in the .71 psalme And all the kyngê of the earthe shall worshyp hym And a lytle after They shall praye in his syght continually And Christ hym selfe saythe That all men may honoure the sonne lykewyse as they do honour the father And Paule to the Thessalonianes in his prayer sayth in this wyse And our lord Iesus Crist hym selfe god our father exhorte your hertê and establyshe you c. But of the inuocation of sayntê what coÌ„mauÌ„dement or what exaÌ„ple can our aduersaries brynge of the scriptures The seconde thyng that belongeth to a propitiator or mercy gyuer is that his merites be set forthe as whiche be gyuen to other men by goddê imputation so that for them they be reputed ryghtuous as it were for theyr owne merities As for example if one frende doth pay anothers debtes â–ª the detter is delyuered by another mans merite as though it were by his owne So the merites of Christ be gyuen to vs that we myght be reputed rightuous by the trust of the merites of Christ whan we beleue in hym as though we had merites of our owne And of both these two that is to wit of the promyse and of the gyuyng of merites there rysethe truste of mercye Suche maner truste of goddes promyse and also of the merites of Christe ought to be brought with vs whan we entende to praye For we oughte to decree verely with our selues bothe that our prayers be herde for Christis sake and that by his merites we haue the father appeased and reconciled Here our aduersaries hyd vs
lawes in al comeÌ„ wealthes wel ordered yea with the hethen men haue furnyshed and adourned matrymonie with moste hyghe honours But nowe men shal lose theyr lyues yea and that prestes agaynst the mynde of the canon lawes for none other cause but for maryage Paule calleth it the doctrine of deuylles which prohibiteth matrimony This thynge to be true may be easely perceyued nowe when the prohibition of mariage is defended with such punyshmentes But nowe as no mans lawe can take away the commaundement of god so no vowe can take away the commaundement of god Therfore CypriaÌ„ also perswadeth that women be maried which kepe not theyr chastytie promysed these be hys wordes in the fyrst boke the .11 epistle yf ether they wyl nat or elles they can not perseuer and abyde styl it is better that they be maried then that they fal into the fyer with theyr deyntiâ—s at the leste waye that they gyue none occasyon of euyll to theyr brethern and sustern And the canon lawes them selues do vse a certayn equitie shewe fauour towarde them whiche before they be of sufficieÌ„t age haue vowed as comenly it hath ben accustomed to be done ontyl thê day ¶ Of the Masse OUr churches be falsely accused that they vtterly destroy and take away the Masse for the Masse is retayned and holde styll with vs and is celebrate with hygh reuerence Also the vsuall and customable ceremonies all moste all are obserued and kepte sauynge that amonge the laten songes be mixed here there Germane soÌ„gê which be added to teach the people For ceremonies serue to teach the vnexpert rude people and that the intreatinge or handlinge of the worde of god may stirre vppe some men to the true feare faythe and prayer And nat allonly Paule commaundeth to vse in the Churche a tonge which the people do perceyue and vnderstonde but also it is so constitute and ordeyned by mans lawe The people be accustomed to vse the sacrament together yf any be apte therto and that also dothe augment and encrease the reuerence and the religion of publik ceremonies for none be admitted and allowed to receyue the sacrament but such as be examined before They be also monyshed warned of the dignitie and vse of the sacrament howe greate comforte it bringeth to feareful and tremblinge consciences to theÌ„â—ent that they may lerne to beleue and gyue credence to god and to loke for aâ— thynges that good is of god and to aske all thinge that good is of god This honour deliteth god such vse of the sacrament dothe noryshe loue and reuerence towardes god therfore it appereth not that the Masses be done more religiously with our aduersaries theÌ„ with vs. It is vndoubtedly euideÌ„tly knoweÌ„ also that this hath bene a comeÌ„ a very greuous complaynte of all good men a longe season that the Masses haue bene shamefully abused and applied to lucre and euery maÌ„ seeth howe wyde this abuse dothe appere in all temples and of what maner of men Masses be soâ—ge and sayde allonly for rewarde or stipende hoâ—e many agaynste the inhibiâ—ion of the Canons do celebrate But Paule greuously thretneth them whiche entreate and receyue the sacâ—ameÌ„t vnworthily wheÌ„ he sayeth who eaâ—eth thys breade or drynketh the cuppe of the lorde vâ—worâ—hely shal be gilty of the body and bloude oâ—â—he lorde Therâ—ore when prestes were monished with vs of that syn priuaâ—e Masses ceased with vs because almoste no priuate Masses were done but for lucre and aduauntage And the byshoppes dyd knowe of these abuses well ynoughe whiche yf they had corrected them in tyme there shuld haue bene nowe lesse dissentioÌ„ then there is Before by reason of theyr dissimulaâ—ion nothinge willynge to here and se what was amysse they suffered many vices to creape inâ—o the churche Nowe they begyn ouer late to complayne of the calamities and miseries of the churche where as in dede all thys busynes and ruffelinge toke occasion of none other thiÌ„g then of those abuses whiche were so manifeste that they coulde be suffred no lenger There be nowe great dissentions rysen as touchinge the Masse and the sacramente And paraduenture the worlde is punished for so longe prophaning and abusinge of Masses which these byshopes haue suffred so many hundred yeres in the churches and yet bothe myght also ought to haue ameÌ„ded them for it is writen in the boke of the tenne commaundementes of god called the Decalogie that he that abuseth the name of God shall not be vnpunished But syth the world beganne nothyng that euer god ordayned hathe bene so abused and turned to fylthy lucre as it appereth that the Masse hath ben There was added and putte to an opinion which encreased priuate Masses aboue measure that is to saye that Christe with hys passyon dyd satisfye and make amendes for origynall synne and dyd institute and ordeyne the Masse that in it shulde be made an oblation for quotidian and daylye synnes bothe mortall and veniall Of thys dyd sprynge forth a comen opinion that the Masse is a worke that taketh awaye the synnes of the quycke and of the deade by vertue of the worke wrought Then they beganne to dispute whether one Masse sayde for many were as moche worthe as yf for euery maÌ„ were sayde a seueral Masse Thys dysputation brought forthe and caused thys infinite multitude of Masses Of these opinions our prechers lerned men gaue warninge that they dyd varie and dissente from holy scripture did hurt diminyshe the glorie of the passion of Christ for the passon of Christ was an oblation and a satisfactyon not onely for the synne of byrthe called origynall syn but also for all other synnes as it is wryten to the Ebrues we are sanctifyed by the oblatyon of Iesu Christ ones for euer Also he made perfect the sanctifyed without oblation for euer Also the scrypture teacheth vs to be iustifyed before god by faythe in Christe when we beleue that our synnes be forgyuen vs for Christe Nowe if the Masse dothe take awaye the synnes of the quicke and of the deade euen of the owne proper vertue then iustifycation dothe chaunce come of the worke of Masses not of fayth Whiche thynge scripture doth not suffer but Christ commaundeth to do it in rememberaunce of hym Wherfore the Masse was institute to thentente that fayth in them that vse the sacrameÌ„t shulde remember what benefytes it taketh by Christe and so shulde rayse vp and comforte the trembling and fearful consciences For to remembre Christe is to remember the benefytes of Christ and to fele perceyue and thynke that truly and in very dede they be exhibited and gyueÌ„ vnto vs Nether is it ynough to remember the historie for thys maye also Iewes and wycked men remember Wherfore the Masse is to be done for this entent that the sacrament may be reached forthe and ministred vnto those that haue nede of comforte as Ambrose sayth Quia semper pecco semper
thy lorde god c. But howe shall they gather hereby that loue iustifieth Mary saye they bycause the greatest vertue iustifieth Nat so for lyke as the greatest or fyrste lawe dothe nat iustify so dothe neyther the greatest vertue of the lawe For there is no lawe whiche more accuseth vs which maketh more that our conscience is angrye with the iudgement of god thaÌ„ this greatest lawe doth Loue thy lorde god with al thy harte For what one of all the sayntes saue only Christe dare boste that he hath satisfyed this lawe Ergo the vertue of the lawe iustifyeth nat But that vertue iustifieth which taketh reconcilement that is gyuen for Christes sake This vertue is fayth nor it iustifyeth nat for the owne worthynes but only because it receyueth mercy by which for Christes sake we be recoumpted iuste For we be iuste that is to saye accepted to god nat for our owne ê‘fectioÌ„ but by mercy for Christ. if it so be that we take it and lay it agaynst the wrathe of god But the aduersaries do gyue iustification to loue for none other cause but for as muche as they teache the lawe dreame that ryghtwisenes is the obedieÌ„ce of the lawe For mans reason only loketh to the lawe and vnderstandeth none other iustice than thobedience of the lawe And the scholemen lyke wytty felowes goyng aboute to seke out a science in diuine matters haue propouned vnto theÌ„ selues the lawe euen as the philosophers in Morall matters do propoune vnto theÌ„ selues preceptes of manners But Paule cryeth out agaynst it and teacheth that iustice is an other thynge that is to were an obedience towarde the promyse of reconcilement gyuen for Christ and that is to receyue mercy gyueÌ„ for Christ. For so be we accepted vnto god so be the conscience pacifyed when we fele that god is merciful vnto vs for Christê sake Wherfore mens myndes must be plucked away from the lawe to the promyse as we haue oft tymes nowe sayde and shal expoune the thyng more largely a lytle here after wheÌ„ we shal examine the scholasticall argumentes of the worde of ryghtwysenes The aduersaries in theyr confutation cyted also thê place of Paule to the Coloss. agaynst vs. Charitie is the bonde of perfection vpon this they reason that loue iustifieth because it maketh men perfyte Althoughe it may here be answered in sundry wyses of perfection yet we wyl simpely recite the meaning of Paule Certayne it is that Paule speaketh of the loue of the neyghbour Nor it is nat to be thought that Paule attributeth eyther iustificatioÌ„ or perfectioÌ„ before god to the workê of the seconde table rather than to the workê of the fyrste Furthermore if loue be the perfyte fulfyllyng of the lawe and satisfyeth the lawe theÌ„ we nede nat Christe to be our mediatour and redemer But Paule teacheth that we be therfore accepted for Christ and nat for the fulfyllyng of the lawe because the fulfyllyng of the lawe is nat perfyte Wherfore syth in other place as he manifestly plucketh from vs perfection it is nat to be thought that he speaketh here of the personall perfection of euery particular persone but speaketh of the comune integritie and vnitie of the churche For to this entent he sayeth yâ— loue is a bonde or knyttyng together â–ª because he wolde signifie vnto vs that he speketh of the couplyng or knyttyng together of all the membres of the churche For as in all families in all publyke weales concorde is to be nouryshed with mutuall officies of loue nor tranquillitie can nat be reteined onles some lytle offensies be wynked at and forgyuen so commaundeth Paule that in the churche be kept loue and charitie to the reteynyng of coÌ„corde and whiche shall beare otherwhyles when nede requyreth the boystous manners of theyr bretherne dissemblyng certayne lyte offensies lest the churche runne into sundry Schismes and dissensions and of Schismes do ryse hatredes secres heresies For it can no otherwyse be but that concorde shal be broken when the byshoppes do laye on the peoples backes harder burdens than is expedyent and haue no manner regarde of the peoples imbecilitye Also discordes do ryse whan the people iudgeth ouer sharpely of the maners of theyr teachers or dispiseth theÌ„ for certayne lyte causes sekinge then an other kinde of doctryne and other teachers On the contrary syde the perfectyon that is to saye the entiernes and vnitie of the churche is kepte whan the stronge do suffer and beare the weake whan the people taketh in worthe certayne incommodities whiche be in the maners of theyr teachers when the byshoppes do permyt somewhat to the imbecillitie of the people Of these preceptes of equitie al the bokes of the wyse meÌ„ be ful to th end we shulde remytte and forgyue many thinges betwixte our selues in thys state of lyfe for a coÌ„mune tranquillitie And of it Paule aswele in thê place as in many other speketh and gyueth commaundement Wherfore thaduersaryes do imprudently fetche forth a reason out of this worde perfection that loue iustifieth syth Paule speketh here of the coÌ„mune vnitie and tranquillitie And so Ambrose expouneth thys place whose wordes be these Siaut ' edificium dicitum perfâ—ctum seu integrum cum omnes partes apte inter seco agmentatae sunt Euen quod Ambrose lyke as a buyldynge is called perfyte or hole wheÌ„ al the partes be aptly framed and coÌ„ioyned togyther cÌ„ It is a shame for the aduersaryes so hyghly to auaunce loue and so litle at any tyme to perfourme it For what do they nowe They disseuer churches or congregations they wryte lawes with mens bloude and propowne theÌ„ to the Emperours maiestie a prynce moste mercyful to be promulgate and inacted They kylle prestes and other good men yf any do but a lytle touche that he doth nat altogyther allowe some manifest abuses But thys agreeth nat with suche auauncemeÌ„tes and hyghe prayses of charitie whiche yf our aduersaryes wolde folowe the churches shulde be in tranquillitie and the publyke weales in vnitie and peace For these tumultes ruffelinges shuld cease if thaduersaryes wold nat thus rigorously exact certayne traditions vnprofytable to godlynes of whiche the most parte not they them selues do kepe whiche do most stoutly defende them They easely pardone them selues but other they wyll not so euen as Meuius dothe in Horace Egomet mi ignosco Meuius inquit I saythe Meuius do forgyue myne owne selfe Undoutedly thys nothynge agreeth with these noble prayses of charytye whiche they here cyte out of Paule and vnderstande hym no more then the walles vnderstonde the voyce that commeth vnto them Out of Peter they cyte also this senteÌ„ce Charite hideth a multitude of sinneâ— But it is also certayne that Peter speaketh of the loue towarde the neyghboure who applyeth this place to the precepte in whiche he commaundeth men to loue eche another Nor truly it coulde nat come to the mynde of any of the Apostles that our loue
se what confession auayleth without absolutioÌ„ But if they do nat seperate the receyuing of absolution from confession they muste nedes thynke that faythe is a parte of penauÌ„ce For absolution is nat receiued but by fayth And that absolution is nat receiued but by faythe it may be proued by Paule whiche teacheth that the promyse can nat be receiued but by faythe Howe absolution is the promyse of the remission of synnes Therfore it dothe necessarily require faythe And we do nat se howe he can be sayde to receiue absolution whiche dothe nat assente and agre to it And what other thyng is it nat to agre to the absolution then to accuse god of a lye If the barte dothe doubte it thynketh that those thynges be vncerteyne vayne whiche god dothe promise Therfore it is wrytten in the epistle of Iohan whosoeuer beleueth nat god maketh hym a lyer because he dothe nat beleue in the testimonye whiche god hathe witnessed of his sonne Secondaryly we suppose that our aduersaries do graunt that remission of synnes is eyther parte or the ende or terminus ad queÌ„ as they vse to speake of penauÌ„ce or repentauÌ„ce ergo that thyng wherby remissioÌ„ of synnes is receyued is of ryght added to the partes of penaunce But most certayne it is most vndoubted although al the gates of helle wolde crye agaynste it that remission of synnes can nat be receiued but only by fayth whiche beleueth that sinnes be forgyuen for Christê sake according to that sayeng of Paule to the Romaines whom god hathe set forthe a propitiator by faythe in the bloude of hym Also in the fyfthe to the Romaynes By whom we haue waye throughe faythe into grace c. For the troubled arraryed coâ—icence can nat plede nor laye agaynste the wrathe of god theyr owne workes or loue but so is only the conscience made quiete when it receiueth the mediatour Christe and beleueth the promises gyuen for hys sake for they do nat perceyue what remission of synnes is or howe it cometh to vs which dreame that hartes be set at peace without faythe in Christe Peter alledgeth out of Esaye thys sayeng whosoeuer shall beleue in hym shall nat be confounded or ashamed â–ª Wherfore hypocrites muste neues be confounded which truste that they receiue remission of synnes for theyr owne workê and nat for Christes sake And Peter sayth in the actes To him all the prophetes beare witnes that al whiche beleue in him do receiue remission of synnes throughe his name It coulde nat be spoken more manifestly than yâ— he sayth throughe his name And he addeth all that beleue in hym We do only therfore thus receiue remission of synnes through the name of Christe that is to wete for Christes sake â–ª and nat for any meritê or workes of our owne And this is so done when we beleue that synnes be forgyuen vs for Christes sake Our aduersaries crye out that they be the churche that they do folowe the coÌ„sent of the church But Peter here in thys our cause alledgeth also the coÌ„sent of the churche To him sayth he al the prophetes beare wytnes that by his name they receiue remission cÌ„ Undoubtedly the consente of the prophetes is to be iudged the consente of the vniuersall churche We do neyther grauÌ„t to the byshop of Rome neither yet vnto the church power or authoritie to decre agaynst this coÌ„sent of the ê“phetes But the Bulle of Leo byshop of Rome do openly condempne this article of remission of sinnes our aduersaries do also coÌ„dempne it in theyr confutation By whiche thynge it appereth what maner churche theyr churche is to be iudged whiche not onely with decrees disalowe this sentence that remission of synnes is purchased by faith not for our workes but for Christ but also coÌ„maunde to destroy that sentence and opinion with violence and with the swerde They coÌ„mauÌ„de also with all kynd of crueltie to destroye the good men whiche be of the same opinion and mynde But they wyll saye that they haue greate and famous authours for them as maister Duns Gabriel â–ª and other lyke the sayenges also of fathers â–ª whiche be recited in the decrees but maymed and vnperfecte Certes if we shulde falle to numbring of testimonies they haue the better bande For there is a great rablement of tryfelyng wryters vpon the mayster of the Sentencies whiche do euen as it were conspire to gether in defendyng these figmentes lyes of the merite of attricion and of workes and the thynges whiche we haue here to fore recyted But let no man be moued with the multitude of them For thauctoritie is not greate of the late wryters whiche were not the fathers of theyr owne wrytynges but onely embesylyng and robbyng the olde fathers dyd shyfre and turmoyle opinions forth of one boke in to an other They vsed no maner iugemeÌ„t but only after the fashyon of the Senatours whiche were called Pedarij without any wordes allowed the errours of them that had writen before whom they perceyued not We therfore wyll not be afraide to set this sayenge of Peter who allegeth the consente of the prophetê agaynst the legions of sententiaries be they neuer so manye And to this preachynge of Peter is added the testimonie of the holy gost For thus sayth the texte Adhuc loquente Petro uerba haec cecidit spiritus sanctus sup omnes qui audiebant uerbum .1 And as Peter was yet speakynge these wordes the holy ghoste lyghted vpon al them which dyd heare the worde Let all good godly consciences therfore knowe that this is the coÌ„maundement of god that they shulde beleue theyr synnes to be freelye forgyuen them for Christes sake and not for our owne workes And with this coÌ„maundement of god let them strengthen and susteyne them selues agaynst desperation and agaynst the terrours of synne and of deathe And let them knowe that this senteÌ„ce opinion hath always remayned in the churche amoÌ„ge holy and good men sythe the begynnynge of the worlde For Peter dothe clearely alledge the consent of the prophetes And the writynges of thapostles testifie that they were of the same mynde we haue also testimonies of the fathers For Barnarde sayth the sawe in playn and open wordes Necesse est enim primo omnium credere quod remissionem peccatoruÌ„ habere noÌ„ possis nisi per indulgeÌ„tiam dei sed adde adhuc ut credas hoc quod per ipsum peccata tibi donantur Hoc est testimonium quod ê‘hibet spiritus sanctus in corde tuo dicens dimissa sunt tibi peccata tua Sic enim arbitratur apostolus gratis iustificari hominem per fidem .i. For it is necessarye fyrste of all to beleue that thou canste not haue forgyuenes of synnes but by the indulgence of god but adde yet hereunto so that thou doste beleue this also that by hym thy synnes be forgyuen the. This is the testimonie which the holy ghost heareth in thy herte
then meÌ„ Therfore when they teache wycked thynges they be nâ—t to be herde But so it is that these be wycked teachyngê that humayne traditioÌ„s be honours and seruices of god and that they be necessary seruices and merite remission of synnes and eternall lyfe Ergo. cÌ„ They obiecte also and lay to our charge the open offendynge of people and the troubles and seditions whiche haue rysen vnder the pretence and cloke of our doctrine To these we aunswere briefly Fyrste this is euidently knowen that through the benefite of god our prynces haue obediente people in theyâ— lordshyppes and dominions And this selfe same kynde of doctrine whiche we folowe because it dothe with moste large and hyghe prayse magnify the auctoritie of gouernours and rulers dothe encreace reuereÌ„ce towardes them This thing also is very profitable to retayne and kepe tranquilitie Furthermore if al offeÌ„sions were put together iÌ„ one heape yet these two articles that is to wete that we frely receyue remission of sinnes for Christes sake by faythe and that we be compted rightuous for Christes sake by faythe and nat for our owne fulfyllynge of the lawe And agayne that gouernaunces lawes and all the ordre of the coÌ„mon weale be the ordenaunces of god whiche a christen man may vse well and holyly these two articles I saye haue so muche goodnes in them that they ouercome al other incoÌ„modities and harmes For fearefull consciences can haue no sure coÌ„solatioÌ„ agaynst the wrathe of god onles they knowe the one article And the other article dothe greatly strengthen the tranquilitie of comen weales But with howe detestable and pestilente opinions bothe kyndes of doctrine hath ben oppressed before thê tyme euery man knoweth and the bokê of our aduersaries testify whiche no where make any mention of faythe when they speake of remission of synnes They teache in no place of the dignitie of ciuile thynges They in no place teache howe the gospel sheweth eternal iustice and yet in the meane seasoÌ„ in this bodely lyfe wyll that we vse political or ciuile lawes maners and customes The declaration of these thynges dyd at the beginning purchase great fauour to Martine Luther nat only amonge vs but also with many other meÌ„ whiche nowe be moste extreme aduersaries vnto vs. Thus as Pindarus sayth the olde fauour perysheth and slepeth and the mortall men be vnrememberful Nowe if any troubles or seditioÌ„s haue bene the defalte may ryghtfully be layde on our aduersaries whiche fyrst raysed 〈◊〉 scisme and diuision scatered the congregations in sundre by the wronful coÌ„dempnation of Martine Luther and whiche nowe vse meruailous crueltie agaynst good men them that teache godly doctrine They stirre vp mennes myndes agaynst vs other maner wayes also whiche I lyste nat at this tyme to reherse Neyther be we so harde harted so without sense or felyng that the open offensions of people do nothynge moue nor trouble our myndes But we remembre that whiche Christe sayde Blessed is he whiche shall nat be offended in me For the deuill goeth aboute partly to oppresse and partly to deforme the gospell and bryng it out of fashyon by innumerable meanes In one place he kyndelyth tyrauntes agaynste the teachers of the gospell in another place he raysith vp warres in another place seâ—itions in another place he styrreth vp heresies and all to make this kynde of doctrine hatefull whiche semeth to gyue occasion to suche sedicioÌ„s and striues And wyse men can a greate deale more easely despyse theyr owne ieoperdies then they can those offensions of open seditioÌ„s But a christen mynde ought to be afore armed against these thingê also to the ende that he do nat for theÌ„ caste away the worde of god And althoughe it delyteth nat vs to make coÌ„parisons yet because our aduersaries with thê accusation do sore presse vs with the hatred euyl wyl of the people theyr vices defaltes may nat be hydde passed ouer with silence howe muche euyl is there amonge our aduersaries in the prophanation and abusing of Masses Howe muche fylthines is in theyr abstaynyng from mariage The worshyppyng of sayntes is full of manifest and open ydolatrie Be none offendyd with the ambition of popes Whiche nowe more thaÌ„ CCCC yeres kepe warre with our Emperours for the most parte in Italy and otherwhyles also euen in Germany it selfe where they haue set the father and the sonne together by the eares and kynsfolkê and citezens one agaynst another That if the causes of these warres be sought in histories there shall nothyng be founde semely ne condigne for bysshoppes for we wyll speake as moderatly as we can Howe great hurte and euyl is there in this that in making of prestê they do nat chose out able and mete persoÌ„s for that ordre What also in the byeng and sellyng of benefices Also in daungerfull disputations is there no defalte at all But these defaltes myght somewhat be pardoned if they had reteyned the pure doctrine in the churches Nowe howe this doctrine is defiled with wycked opinions and traditions the writynges of the canonistes and the bokes of diuines do witnesse whiche be full of prophane disputations whiche partely be vnprofitable to godly lyfe and partely also disagree from the gospel Furthermore in the expounyng of scripture they do but playe and deuise what soeuer they lyste This confutation of doctrine is the chiefeste cause of offence most peryllous of whiche Saynte IohnÌ„ chiefely complaynethe in his Apocalypse whan he describeth the kyngdome of the pope What whan we shall come to the superstition of religious ê‘sones whiche be infinite howe many greuous offensions be there what applyenge is there of merites if the deade body be huryed in the habite of religion Furthermore is none occasion gyuen vnto men to be offended whan nowe in these dayes they go aboute to oppresse the manifeste truthe of the gospell whan they cruellye kylle good men whiche teache true and godly doctrine whan they forbyd that doubtfull consciences shuld be healed by hauyng knowlege of the trouth whan they exhorte kynges to cruell robbery No god wote these thynges be not to be iudged occasions of offeÌ„sion but pure good and the true offices of byshops We lyste not here to multiplye wordes accordyng to the greatenes of the matier leste any man myghte thynke that we haue delyte and pleasure in this rehersall to whiche the makers The table ¶ Of the wedlocke of preestes ¶ Of the Masse ¶ What is sacrifice and which be the kynden of sacrifice ¶ The opinions of the fathers concernynge sacrifice ¶ Of the vse of the sacrameÌ„t and of sacrifice ¶ Of the names of the Masse ¶ Of abbey vowes ¶ Of the power of the Churche ¶ Finis tabule ⧠Imprynted at London in Fletestrete by me Robert Redman dwellynge at the sygne of the George nexte to saynt Dunstones Churche 1536. CVM PRIVILEGIO REGALI 1. Of the Trinite Heresyes 2. Of original synne Heresyes 3.