him Thys coÌ„tempt doth marre al theyr good workes for god iudgeth the harte Finally this is very vnaduysedly wrytten of our aduersaryes that men gyltye of eternall punyshement deserue remyssyon of synnes by the acte of loue sythe it is not possyble to loue god onles we fyrste purchase forgiuenes of sinnes by fayth for it is ympossyble for an harte whiche in dede felethe the ire of god to loue god before he perceyue hym pacyfyed I saye so longe as god feareth vs and semeth to cast vs froÌ„ hym into eternall dethe mans nature can not lyfte vp it selfe to loue the angrye iuge punysher It is easye for euyll persons to fayne these dreames of loue that a mortall synner maye loue god aboue all thynges for they fele not what is the ire or iudgemente of god But in the trouble of conscyence and in the very conflycte there the conscyence proue howe false theyr phylosophycal conclusyons be Paule saythe ☞ The lawe workethe anger ☜ he saythe not that by the lawe men deserue remyssyon of synnes for the lawe alwaye accuseth the conscyence and put it in feare Ergo it iustifyeth not for the coÌ„science terrified by the lawe fleeth the iudgement of god wherefore they erre that truste to wynne remyssyon of synnes be the workes of the lawe Thys suffyseth of the iustyce of reasoÌ„ or lawe which the aduersaries teache for here after when we shall shewe our mynde of the iustyce of fayth â–ª the matter it selfe shal constrayne vs to bryng out more recordes whiche maye also helpe to destroye the erroures of our aduersaryes here to fore aledged Bycause therfore that men can not by theyr owne powers do the lawe of god and bycause all be vnder synne and condemned to euerlastynge dethe for thys cause we can not be delyuered from syn by the lawe nor be iustyfyed but the promyse of remissyon of synnes and of iustyfycatyon is geuen for Chryst who is geuen for vs to satysfy for the synnes of the worlde and is set vp as a medyator and a pourger of sinnes This promyse hathe no condycyon annexed of our merites but freely offereth forgyuenes of synnes and iustyfycatyon as Paule sayth ☞ Yf by workes Ergo it is no grace ☜ And in an other plase ☞ The iustyce of god is nowe declared without the lawe ☜ that is remyssyon of synnes shulde hange on our merytes and the reconciliation shuld be by the lawe so it were vnprofytable for we can not do the lawe it shulde also ensue that the promyse of reconcilement shuld neuer chaunce vnto vs. Thus reasoneth Paule Rom. 4. ☞ Yf our enherytaunce shuld cum by the lawe voyde were our fayth and the promyse were of none effecte For yf the promyse shulde requyre a condycyon annexed of our merytes and of the lawe syth we neuer fulfyll the lawe it shulde folowe that the promyse were vnprofytable But syth it is so â–ª that iustyfycatyon chaungeth by free promyse it foloweth that we can not iustyfye our selues For otherwyse what neded god to promise And where as the promyse caÌ„ not be taken without fayth the gospell which is properly the promyse of remyssyon of synnes and of iustyfycatyon for Chryst teacheth the iustyce of fayth which the lawe doth not Nor it is not the iustyce of the lawe For the lawe requyreth of vs our workes and our perfection but the promyse offereth vnto vs whiche be oppressed with synne and deathe frelye reconciliacyon for Chryste which reconciliatyon is receyued not by workes but by onely fayth This fayth bryngeth not with it a trust of the owne workes but onely the trust of promyse or of the promysed mercye in Chryste wherfore thys specyall fayth by which we beleue that our synnes be forgyuen for Chryste and that god is pacyfyed and mercyfull for Chryste obteyneth remyssyon of synnes and iustifyeth vs and by cause in repentaunce that is in the trouble of conscyence it comforteth and plucketh vp our hartes and regenerateth vs and bryngeth vnto vs the holye spirite so that from thenseforth â—e maye do the lawe of god that is loue God feare God thynke that god heareth vs obey god in all afflyctyons it mortyfyeth the coÌ„cupiscence c. Thus fayth whiche freely receyueth remyssyon of sinnes bycause it pleadeth Chryst in estopell agaynst the ire of god as a mediator and mercy stocke pleadeth not in barr our owne merytes or our owne loue which fayth is the true knowledge of Chryste and vseth the benyfytes of Chryst and regenerateth our hartes and goeth before the fulfyllynge of the lawe Of thys fayth ye shall not fynde one syllable in the doctrine of our aduersaryes wherfore we reproue the aduersaryes bycause they only teach the iustyce of the lawe and teach not the iustyce of the Euaungell which preacheth vnto vs the iustyce of faythe in Chryste ⧠What is the iustyfyenge faythe THe aduersaries only fayne that fayth is a knowledge of the hystorye and therfore they teache that it may stonde with mortall syn They speake therfore nothiÌ„ge of fayth by which Paule so oft tymes saythe that men be iustyfyed for they whiche be reputed iust before god walke nat in mortal synne But that fayth whiche iustyfyeth is nat only a knoweledge of the hystorye but it is to assent to the promyse of God in whiche frelye for Chryste is offered remyssyon of synnes iustificacyon And lest a man shulde suspecte that it is only a knowledge we wyl adde more ouer that it is to wyll and to receyue the offered promyse of remyssyon of synnes and of iustification And a man maye easely se the diuersytye betwyxte this fayth and betwyxt the iustyce of the lawe Fayth is a seruice which receiueth of god the offered benifites The iustyce of the lawe is a seruyce which offereth vnto god our merites with fayth on thê fashyon wyll god be serued that we maye receyue of hym the thynges whiche he promyseth and offereth Nowe that fayth sygnifieth not only the knowledge of the hystorye but rather a trust which assenteth to the promise Paule clerely wytnesseth when he sayth Iustyce therfore is by fayth to thentente the promyse shulde be ferme and stable For he meaneth that the promyse caÌ„ not be receyued but by fayth wherfore he compareth and knytteth together as correlatiues promyse and fayth Howe be it it is sone iudged what faythe is yf we consyder the Crede where this artycle is put Remission of synnes wherefore it is not ynoughe to beleue that Chryste was borne dyd suffer and ryse agayne oneles we adde also thys artycle Remyssyon of synnes whiche is the fynal cause of the hystorye To thys artycle we muste refere the reste as that for Chryste and nat for our owne merites we be pardoned of our synnes For what neded Chryste to begyuen for our synnes if our owne merytes maye satysfye for our synnes ⧠wherfore so ofte as we speake of the iustyfyenge faythe it is to be knowen that these .3 obiectes muste mete together
satisfy the laâ—e of god And besydes ther may be done â—orkes of superogation Therfore men maye nat only satisfy and fulfyll the lawe of god but also do more theÌ„ fulfyl it And because Monkes and Freers do more than fulfyl the lawe therfore they haue merites more then they nede them selues And because it is liberalalite to gyue vnto other of that whiche thou haste aboue thyne owne necessitie therfore they may gyue those merites to other men They deuise also a sacrament that is to say a wytnes and a marke of this gyuyng for wheÌ„ men be deade they put about them the habites of theyr relegious men to witnesse that other mens merites be applyed vnto them With suche coaceruatioÌ„s our aduersaries do deface the benefite of Christe and the iustice of faythe ⧠We do nat here rayse vp vayne pratyng about the worde But we stryue about a greate thiÌ„g that is to weâ—e wherof godly myndes ought to conceyue sure and vndoubted hope of saluation whether good workes maye set consciences at peace and quyetnes Whether they ought to thynke that eternall lyfe is so gotteÌ„ if they do set theyr good workes agaynste the iudgement of god orels they ought to thynke that through mercy for Christes sake they be reputed ryghtous do obtayne eternall lyfe These thyngê do come into controuersie whiche onleâ— the coÌ„science do discusse and iudge it can nat haue any stronge and sure consolation But we haue declared euideÌ„tly ynough that good workes do nat satisfie the lawe of god but that they haue nede of mercye that by faythe we be accepted with god for Christê sake also that good workes do nat set the coÌ„science at reste and peace Of all these thyngê it foloweth that we ought to thynke that for Christes sake through mercy and nat for the lawe they that be iustified do obtayne eternal lyfe What shall we say then as touchyng the name of rewarde Fyrste if we shulde say that eternall lyfe is called a rewarde because it is due to them that be iustified by reason of the promyse we shulde nat speake any thynge amysse For these gyftes be ordered among theÌ„ selues as AugustiÌ„ne sayeth Dona sua coronat deus in nobis .i. God crowneth rewardeth hys owne gyftes in vs. But the scripture calleth eternal lyfe a rewarde nat because it is due for our workes but because it dothe recompense the affections and workes albeit yet it is gyuen for another cause Lykewyse as the inheritaunce commeth to the good mans sonne of the howse nat for his owne workes or seruice and yet neuertheles it is a rewarde and recoÌ„pense of the warkes and seruice of the son It is sufficieÌ„t therfore that the name of rewarde dothe for thys cause agre to eternall lyfe be cause eternall lyfe dothe recompence good workes and afflictions Eternall lyfe therfore is nat a rewarde because our workes be sufficient or because it is due for workes but consecutiuely because although it be due for another cause yet neuertheles it dothe recompense good workes and afflictions ⧠Besydes thys we do graunte that workes be in very dede meritorious nat of remission of synnes or of iustificatioÌ„ for workes do nat please but in theÌ„ that be iustified and that because of faythe Neyther be they worthy of eternall lyfe For as iustification commeth by faythe for Christes sake so dothe viuificatioÌ„ but they be meritorious of other rewardê corporall and spiritual whiche are gyuen partly in this lyfe and partly after thê lyfe For god differreth the most parte of hys rewardes vntyll he dothe glorifie sayntes after thys lyfe because he wyl that they be excercised in this lyfe to mortifye the olde man The gospell dothe frely set forth and exhibete the promise of iustification and viuification for Christes sake But in the lawe rewarde is offered and is due nat frely but for workes For asmuche therfore as workê be a certayne fulfyllyng of the lawe they be well called meritorious and it is well sayde that rewarde is due vnto them And this rewarde engendereth degrees of rewardes accordyng to that sayeng of Paule Euery man shall receyue rewarde accordynge to hys owne labour These degrees be rewarde of warkes and of afflictions But our aduersaries do contende and styffly affyrme that eternall lyfe is only due for workes because Paule sayeth He shall rendre to euery man accordynge to hys work In the fyfthe of Iohan. who so euer haue wrought well shall ryse agayne to the resurrection of lâ—fe In the .xxv. of Mathewe I was hungry and ye gaue me meate In all these places in whiche workes be commeÌ„ded and praysed it is necessary to haue recourse to the rule a boâ—â—remembred that is to saye that workes please nat without Christe nor that Christe the mediatour is nat to be excluded Wherfore when the texte sayeth that eternal lyfe is gyuen to warkes It meaneth that it is gyuen to them that be iustified For good workê do nat please god but in them that be iustified that is to say in them whiche thynke them selues accepted to god for Christes sake And they that be iustified do necessarily bryng forthe good workes or good frutes as I was hungry and ye gaue me meate Here when it is sayde that eternall lyfe is giuen to these workes the meanyng is that it is gyuen to ryghtuousnes Therfore he coÌ„prehendeth fayth when he nameth the frutes And the scripture nameth the frutes to shewe that god requyreth nat hypochrisy but iustice whiche is full of efficacitie and workyng and a certayne newe lyfe bryngynge forthe good frutê Neyther do we couet here any vayne or vnfrutful subtilite For they be very wayghty causes for whiche we do dispute these thyngê For if we do graunt to our aduersaries that workes do deserue eternall â–ª lyfe anone they adde these false and inconueniente thynges that workes satisfie the lawe of god that they haue no nede of mercy that we be ryghtuous that is to saye acceptable in the syght of god for our owne workes and nat for Christê sake â–ª that men maye do more then fulfyll the lawe So all the doctrine of the iustice of faythe is quyte ouerthrowne And vndoubtedly it is necessary that the pure doctrine of the iustice of fayth be reserued in the churche Wherfore we be compelled to rebuke the phariseicall opinions of our aduersaries bothe to the entent that we may set forth the glory of Christ and also that we maye set forthe vnto consciences ferme and sure comfortes For howe shall the conscience conceyue certayne hope of saluation whan it shal perceyue that in the iudgement of good workes be vnworthy Onles it knoweth that men be reputed ryghtuous and saued throughe mercy for Christê sake nat for our owne fulfyllyng of the lawe Dyd S. Laurence lyeng on the grydyron thinke that through the worke he satisfyed the laweof god and that he was voyde of syn and neded nat Christ the Mediatour nor the mercy of god No verely he
sayenge Thy synnes be released the. For thus iudgeth thapostle that man is freely iustified by fayth These wordes of Barnarde do wonderfullye illustrate and set forthe our cause for he not onely requireth in a generalitie that we shulde beleue our synnes to be pardoned throughe mercye but byddethe vs also put to a speciall faythe by whiche we may beleue that euen vnto our owne selues sinnes be pardoned And he teacheth howe we may be assured of remission of synnes that is to saye whan by faythe hertes be lifted vp and be made quiete and set at rest by the holy ghoste What do our aduersaries require more Dare they yet deny that we obteyne remission of synnes through fayth Or that faythe is a parte of penaunce Thyrdly Our aduersaries say that synne is in this wyse forgyuen because he that is attrite or contrite doth brynge forthe an acte of the loue of god that by this acte he meriteth to receyue remission of synnes This is nothyng els but to teache the lawe and to destroy and abrogate the gospell and to disanull the promyse coÌ„cernyng Christ. For they do onely require the lawe and our workes for the lawe requireth loue Besydes this they do teache vs to truste that we obteyne remission of synnes bicause of contrition and loue What other thynge is this than to sette oure trust and confidence vpon our owne workes and not vpon the worde and promyse made by god of Christe Nowe if the lawe be sufficieÌ„t to the obteynyng of remission of synnes to what purpose nede we the Gospell what nede haue we of Christe if for our workes we obteyne forgyuenes of synnes But we contrarywyse do calle agayne consciences from the lawe vnto the gospell and from the truste in theyr owne workê to truste and to haue sure confidence in the promyse and in Christe because the gospell setteth forthe Christe vnto vs and promyseth remission of synnes freely for Christê sake By this promyse the gospel byddeth vs trust that for Christes sake we be recoÌ„ciled to the father and brought in to his fauour agayne and not for our owne contrition or for our owne loue For there is none other mediator or pacifier than Christe Neyther can we worke the lawe oneles we be fyrste reconciled by Christe And though we coulde do any thyng yet we ought to thinke that not for these workê we obteyne remission of synnes but for Christes sake whiche is the mediator and mercye stocke Yea it is iniurie and dishonour to Christe and a defeatyng of the gospell to thynke that we do obteyne remission of synnes for the law or by any other wayes than through faythe in Christe And this reason we haue handeled before in the title of iustification whan we tolde wherfore we do holde opinion that men be iustified by fayth and not by loue Therfore the doctrine of our aduersaries where as they teache that men for contrition and loue obteyne forgyuenes of synnes and bydde them truste in this contrition and loue is only a doctrine of the lawe and that not vnderstaÌ„ded Lykewyse as the Iewes dyd loke vpon the couered face of Moyses For admitte that we had loue let vs imagyne that we had workes yet can neither loue neither workes be a price raunsome or propitiation for synne Neyther can they be set and pleded as it were in barre agaynste the wrathe and iudgement of god accordyng to that sayenge of Dauid in the psalme Thou shalte nat entre in to iudgement with thy seruaunt for no creature lyuyng shall be iustified in thy syghte Neyther ought the honoure of Christ to be plucte from hym gyuen to our workê For these causes Paule dothe styffly affirme that we be not iustified by the lawe and he setteth agaynst the lawe the ê“myse of remission of synnes whiche is gyuen for Christes sake and reacheth vs that we freelye for Christis sake thrugh fayth receiue remission of sinnes To this promyse Paule dothe calle vs backe from the lawe Upon this promyse be byddeth vs stedfastly to beholde which doutles shal be voyde and of no strength if we be iustified before by the lawe or euer we be iustified by the promyse or if we obteyne remission of synnes for our owne iustice But the case is cleare that therfore the promyse was made vnto vs and therfore Christ was gyuen to vs because we can not worke and fulfyll the lawe wherfore it is necessary that we be fyrst reconciled by the promyse or euer we do worke the lawe But the promyse is onely receyued by fayth Ergo it is necessarye that contrite persones do by fayth receyue the promise of remission of synnes whiche is gyuen for Christis sake and that they do decree with them selfes that they haue the father recoÌ„ciled vnto them selfes freely for Christis sake This is the senteÌ„ce and mynde of Paule in the epistle to the Romanes â–ª where he saythe Therfore by fayth that accordyng to grace or fauour the promise myght be ferme and stable And to the Galathianes he sayth The scripture hath coÌ„cluded al thinges vnder synne that the promyse by the fayth of Iesu Christe myght be gyuen to them that beleue that is to say All men be vnder synne can not otherwyse be delyuered onles by fayth they do take and receyue the promyse of remission of synnes Fyrste therfore we must by faythe receyue remission of synnes before or we do worke the lawe al be it as it was aboue saide loue foloweth faythe because they that be regenerate do receyue the holy ghoste and therfore they begynne to worke the lawe We wolde recite mo testimonies and authorities if it were not so that they be open and at hande to euery deuoute and godlye reader in the scriptures For we couet not to be ouerloÌ„ge and tedious to thentente that this cause or mater may the more easelye be perceyued Neyther is it any doubte but that this is the senteÌ„ce of Paule whiche we do defeÌ„de that by fayth we receyue remission of sinnes for Christis sake and that by fayth we ought to set Christe the mediator agaynst the wrathe of god not our workes And let not the myndes of good men be troubled although our aduersaries do calumniate and corrupte the sentences of Paule There is nothynge spoken so purely and truelye but it may be depraued by captious cauillations We assuredly knowe that this which we haue recited is the very ryghte and true sentence and meanynge of Paule we knowe this oure sentence doth brynge ferme and stable coÌ„forte to godly coÌ„sciences without whiche no man is able to stande in the iudgement of god Wherfore let these pharisaical opinioÌ„s of our aduersaries be reiected and thrust out of mens â—ertes that we do not by fayth receyue remission of synnes but that we must merite remission with our loue and with our workes and that we ought to set our loue and our workes agaiÌ„st the wrath of god· This is the doctrine of
acknowledge yâ— our harte naturally is voyde of loue of feare of trust towardê god Therfore saieth the prophete After that the haste shewed it vnto me I strake my thyghe Also I sayde in my traunce euery man is a lyar that is to saye an vntrewe thynker of god ⧠⧠Here the aduersaries do also reproue Luther because he wrote that originall synne remayneth after baptime They adde that this artycle was ryghtly coÌ„deÌ„pned by Leo the tenthe But the emperours maiestie shal espye here a manifest be spoken of ciuyle iudgement nat of the iudgement of god They sowe vnto them euen as wysely this sentence Nature is nat euyl this spoken in place is nat repreueable but it maye nat be wrested to the diminishyng of originall synne and yet these sentencies be red amonge scholemen whiche out of due season do mengle philosophie with the gospell Nor these were nat disputed only in scholes but froÌ„ the scholes they were brought to the people And those persuasions raygned and nourished the affiauÌ„ce of humane powers and oppressed the knowledge of the grace of Christe wherfore Luther wyllyng to declare the magnitude of original synne of humane infirmitie taught that the resydues or dregges of originall sine be of the owne nature in man nat indifferent thynges but that we nede the grace of god that they maye nat be imputed and the holy ghoste that it maye be mortified Albeit the scholemen do make lesse bothe the synne and the payne teachynge that man of hys owne power may do the commaundementes of god In Genesis is otherwyse described the payne due for originall synne For there nat only to deathe and other corporall punyshementes mans nature is made subiecte but also to the kyngdome of the deuyll For there is gyuen this horrible sentence I wyl put enmities betwexte the and the woman and betwexte thy sede and her sede Defaute and concupysceÌ„ce be punyshementes and also synnes Deathe other corporall euyls and the tyrannye of the deuyll be properly punyshementes For mans nature is gyuen into boÌ„dage and holden captiue of the deuyl whiche infecteth it with wycked opinions and errours and impelleth it to al kyndes of synne But as the deuyll can naâ— be vaynquyshed without the ayde of Christe â–ª so can nat we by our owne powers redeme our selues out of this bondage The very historie of the worlde sheweth vs howe greate is the power of the deuyls kyngdome The worlde is full of blasphemies agaynste god of wycked opinions and with these bondes the deuyl hath in captiuite the wyse and ryghtwyse men in the face of the worlde In other sume appere more grosse vices But when Christe is gyuen vnto vs whiche taketh awaye these synnes these punyshmentes and destroyeth the kyngdome of the deuyll synne and death the benefytes of Christe can nat be knowen onles we vnderstande our owne euyls Therfore of these thynges our preachers do diligently teache and they teache nat any newe thing but the holy scripture and sentences of holy fathers This we truste wyll satysfye the Emperours maiestie as touching yâ— chyldyshe and colde cauillacions by whiche the aduersaries haue sclaundered our article For we knowe that we beleue ryghtly and with the catholyk churche of Christe But if the aduersaries wyl renewe this contencyon there shal nat lacke lerned men amonge vs that shall make them answere and defende the truthe For the aduersaries in this cause vnderstande nat for the moste parte what they speake OfteÌ„tymes they speake thynges repugnant and they neyther expresse ryghtly dialectically the formall cause of originall synne nor the defaultê as they call them But we wolde nat in thys place ouer subtylly discusse theyr vayne and sophistical argumentê we thought it ynough to recyte the mynde of the holy fathers whoÌ„ we do folowe with commune knoweÌ„ wordê The thyrde article the aduersaries allowe in whiche we confesse two natures in Christe that is to wyte the nature humane assumpt of the worde into the vnitie of hys persone And that the selfe same Christe suffered and dyed to the entent to reconcyle vnto vs the father and rose agayne to the entent to reygne to iustifie and to sanctifie the beleuers cÌ„ accordyng to the Symbole of the apostles and the Symbole of Nicene ⧠⧠Of Iustificacyon ⧠IN the fourthe fythe syxte and also in the twenty article they condempne vs because we teache that men obtayne remission of synnes nat for theyr owne merites but frely for Christe by faythe in Christ. For they daÌ„ne bothe two poyntes fyrste that we denye that men for theyr owne merites do obtayne remission of synnes and secoÌ„darily that we affyrme that by faythe is obteyned remissioÌ„ of synnes and that men be iustified by faythe in Christe But sythe it is so that in this case or controuersie the pryncypall poynte of our religion is debated whiche ryghtly vnderstaÌ„de setteth forthe the honour of Christe and bryngeth a necessarie and plenteous consolacyon to the godly conscyence we desyre that the emperours maiestie wyll heare vs benyngly of these so greate maters For the aduersaries where as they neyther vnderstaÌ„de what is remission of synnes neyther what faythe â–ª neyther what grace nor what iustyce is pytyfully do defyle this poynt obscuryng the glorie and benefytes of Christe and bereue fronâ— the godly consciencies yâ— propouned coÌ„solacioÌ„s in Christe And to the ende we may maynteyne our coÌ„fessyon and assoyle the obiections of our aduersaries we shall fyrste premitte certayne thynges to the ende that the fountaynes of bothe our doctrines aswell ours as the aduersaries may be knowen The hole scripture ought to be distributed iÌ„to these pryncipal places law and promyses For otherwhyles it sheweth the lawe otherwhyles the promyse of Christ as when it promyseth Christ to cum and promiseth for hym remission of synnes iustificacyon and lyfe eternall or where in the Euangell Christ after he ones appered promyseth remission of synnes iustificacyoÌ„ and lyfe eternall we call the lawe in thys disputacyon the preceptes of the Decalogie in what place so euer they be red in scripture Of the ceremonies iudiciall lawes of Moses at thys tyme we speake nothyng Out of these the aduersaries take the lawe because mans reason after a fashyoÌ„ dothe naturally vnderstaÌ„de the lawe For it hathe styl the same iudgement wrytten by god iÌ„ the mynde and by the lawe they seke remission of synnes and iustificacion But the Decalogie requyreth nat only outward ciuile workes whiche reason can after a fashyon fulfyll but also it requyreth other thynges ferre aboue reason as truly to feare god truly to loue god truly to call on god truly to beleue that god heareth vs and to loke for the ayde of god in deathe and all afflictions fynally it requyreth obedieÌ„ce towarde god in afflictioÌ„s and in deathe that we escheue them nat nor grudge nat at them whan god lay them on vs. Here the scholemen folowynge the phylosophiers only do teache the iustice of
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
thynge thou shalte bynde vpon earthe it shal be bounde in heuen And what soeuer thyng thou shalte louse vpon erthe it shal be loused also in heuen Howe be it as we haue sayde before the keye hath not power to laye on punyshementes oâ— to institute honourynge of god but onely it hath coÌ„maundement to forgyue synnes vnto them whiche be conuerted and to rebuke and excoÌ„municate them which wyll not be conuerted For as to louse signifiethe to forgyue synnes so to bynde signifiethe not to forgyue synnes for Christe speaketh of a spirituall kyngdome And the commaundement of god is that the ministers of the gospel shulde assoyle them whiche be coÌ„uerted accordynge to that texte of Paule Power and auctoritie is gyuen vs to edification Wherfore the reseruation of cases is a politicall and ciuilâ— thynge For it is a reseruation of canonicall punyshement and not a reseruation of synne in the syghte of god in them whiche be truelye conuerted Wherfore oure aduersaries do iudge well whan they do graunte that in the article of deathe that reseruation of cases ought not to let absolutioÌ„ We haue set forthe and declared the summe of our doctrine as touchynge penaunce whiche doctrine we knowe assuredly to be godly and holsome to good myndes And good men if they shal compare our doctrine with the most confuse and troublesome disputations of our aduersaries shall perceyue ryghte well that our aduersaries haue lefte out the doctrine of faythe iustifieng confortyng godly hertes For they shall see that our aduersaries do fayne many thingê of the merite of attrition of that endeles rehersal of synnes of satisfactions hangynge nothyng together and as the olde prouerbe is touching neither heuen ne earth but strayeng and wanderyng clene wyde from the purpose and such as euen our aduersaries them selues can not sufficiently declare ☞ Of the numbre and vse of the ⧠sacramentes ⧠IN the .xiij. article our aduersaries do allowe that we do saye the sacramentes not only to be signes or tokens of profession amonge men as certayn men do fayne but rather to be signes and testimonies of the wyll of god towardes vs by whiche god moueth and styrreth hertes to beleue But here they byd vs also to accompte seuen sacramentes We thynke that men oughte to beware that the thynges ceremonies instituted in the scriptures be not despised howe many soeuer they be Neyther do we thiÌ„ke it to make any great matter although diuerse men for cause of teachyng do nombre or recken diuerse wayes so that they kepe well the thynges taught in the scripture For the olde wryters haue not all numbred them after one maner and facyon If we call sacramentes rytes or ceremonies whiche be coÌ„maunded by god vnto whiche is added a promyse of grace it is an easye thyng to iudge whiche be ê“prely sacramentê â–ª For rytê or ceremonies iÌ„stituted by men shall not after this maner proprely be called sacramentes For it belongeth not to the auctorite of man to promyse grace wherfore signes instituted without the coÌ„mauÌ„dement of god be not sure and vndoubted tokeÌ„s of grace albeit peraduenture they teache ignoraunte simple persones or elles put them in remembraunce of somewhat The very sacramentes therfore be Baptisme the Souper of the lorde Absolution whiche is the sacrament of penaunce For these rytê or vsages haue for them the coÌ„maundement of god and haue also added vnto them a promyse of grace whiche is proprely belongyng to the newe testameÌ„t For hertes ought surely and vndoubtedlye to beleue that whan we be baptised whan we do eate the bodye of oure lorde whan we be assoyled that god dothe verely forgyue vs for Christes sake And god doth also by the worde the ceremonie moue and styrre the hertes to beleue and to gather fayth as Paule saythe â—ides ex auditu Fayth is by hearynge And lykewyse as the worde runneth in to the eares that it may stryke vnto the hertê euen so the ceremonie of it selfe runneth in to the iyes to moue and styrre the hertes The effecte of the worde and of the ceremonie is all one as it was full excellently sayde of sayncte Augustine who saythe that a sacrament is a visible worde because the ceremonie is receyued of the iyes and is as it were a picture of the worde signifienge the same thynge that the worde dothe signifie wherfore theffecte of them bothe is all one Confirmation the last enneylyng be rytes or ceremonies receyued of the fathers which the churche dothe not require as necessary to saluation bicause they haue not the coÌ„maundemeÌ„t of god wherfore it is not vnprofitable to disseuer these ceremonies from the other aboue sayd whiche haue the expresse coÌ„maundement of god to maynteyne them and a clere promyse of grace Preesthod our aduersaries do vnderstande not of the administratioÌ„ of the worde of god and of the sacrameÌ„tes to be gyuen forthe vnto other but they do vnderstande it of sacrifice as thoughe in the newe testamente there oughte to be a preesthod lyke vnto the preesthode leuitical coÌ„mauÌ„ded by Moses law whiche shulde make sacrifice for the people and deserue remission of synnes to other men We teache that the sacrifice of Christ dyenge on the crosse was sufficient for the synnes of the hole worlde and dothe not nede besydes the helpe of any other sacrifices as thoughe it were not sufficient for oure synnes wherfore men be iustified not for any other sacrifices but for that onely sacrifice of Christe if they beleue them selues to haue ben redemed with that sacrifice Therfore preestes be elected called properlye to teache the gospell and to ministre sacramentes to the people Wherfore if ordre be vnderstanded of the ministratioÌ„ of the worde of god we wyll nat stycke to call ordre a sacrameÌ„t For the ministration of the worde hathe for it the commaundement of god And it hathe many greate promises as in the fyrst chapitre to the Romans The gospel is the power of god to saluation vnto euery one that beleueth Also Esaie in the .55 chapitre My worde that shal go out froÌ„ my mouth shall nat retourne vnto me voyde but it shall do what soeuer thingê I haue willed c. If ordre after this maner be vnderstanded we wyll nat be greued to call also the imposition or layeng on of the handes a sacramente For the churche hath a coÌ„maundement to constitute and ordeyne ministers whiche ought to be verie acceptable vnto vs because we knowe that god dothe approue that ministration and is present at that ministratioÌ„ And it is profitable also as much as may be to garnishe the ministration of the worde with al maner prayse agaynst mad men whiche dreame that the holy ghoste is gyuen nat by the worde but for certaine preparatioÌ„s of theyr owne if they syt ydle holdynge theyr tonges in darke places lokyng after illumination lyke as they dyd in olde tyme whiche were called enthusiastes whiche fayned them selues
to say kynges be ordeyned to prouyde that godlye thynges that is to witte the gospel of Christe be maynteyned and spredde abrode and that as beinge goddê deputies they shuld defende the lyfe helth of innocent ê‘sones ⧠Of bothe kyndes to be gyuen in the souper of the lorde ⧠IT can nat be doubted but that it is an holy thing and agreing to the institution of Christ and to the wordes of Paule to vse bothe partes or kyndes in the souper of the lorde For Christe dyd institute bothe partes and he dyd institute theÌ„ nat for parte of the churche but for the hole churche For nat onely prestes but the hole churche vseth the sacrament and that by the authoritie of Christ and nat by the authoritie of maÌ„ And thê we thinke that our aduersaries do grauÌ„t Nowe if Christ dyd institute this sacrameÌ„t for the hole churche why is the one kynde taken awaye frome parte of the church why is the vse of the one kynde forbydden why is the ordenaunce of Christe chaunged namely sythe he hymselfe dothe call it hys testamente That if it be nat lauful to breake the testament and laste wyl of a man muche lesse it shal be laufull to breake the testamente of Christe And Paule sayeth that he receyued of the lorde that whiche he taught But he taught the vse of bothe kyndê as the texte euideÌ„tly sheweth Do this sayeth he fyrste speakyng of the body afterwarde he repeteth the same wordê of the cup. And after he sayeth let a man trye and examyne himselfe and so let him eate of the breade and drynke of the cuppe These be the wordes of one disposing and ordering And he speaketh before that they whiche shulde vse the souper of the lorde shulde vse it togither in one company Wherfore it is euident that the sacrament was instituted for the hole churche And the vse ther of remayneth yet in some churches of the Grekes And the same custome was sometyme also in the latine churches as Cypriane and Hierome do witnesse For thus sayeth Hierome vpon the prophete Sophonie Sacerdotes qui â—ucharistiae seruiunt sanguinem domini populis diuidunt c. The prestes whiche do serue the sacramentâ— of the alter whiche do deuide the bloude of the lorde to the people c. The councel of Toletane witnesseth the same Neyther shal it be any greate mastry to gather a greate heape of testimonies Here we wyll nat exaggerate ne amplifie this thing we only leaue it to the wyse reader to be coÌ„sidered what is to be thought of the ordenauÌ„ce of god Our aduersaries in the coÌ„futatioÌ„ do nat go about to excuse the churche froÌ„ whom the one parte of the sacrameÌ„t was takeÌ„ away â–ª It became good and religious men to do thê They ought to haue sought a sure and strong reason to excuse the churche and to teache the consciences whiche can nat be suffred to haue but one parte of yâ— sacrament Nowe they defende that it is well done to kepe awaye the one parte and they forbidde to graunt the vse of bothe partes Fyrste they fayne that in the church the maner was in some places to gyue but the one parte alone And yet can they briÌ„g forthe none auncient example herof but they alledge the places in whiche mention is made of breade as in Luke Where it is writen that the disciples knewe Christe by breakynge of the breade They alledge also other places of breakyng of the breade And albeit we do nat greately saye agaynste them but that some of those places may be vnderstaÌ„ded of the sacramente yet for all that thys dothe nat folowe that there was gyuen but the one parte alone for by namyng of parte the residue is betokened by a comen maner custome of speakyng They adde also of the laicall coÌ„munion whiche was nat the vse of yâ— one kynde alone but of bothe And if at any tyme prestes be byddeÌ„ to vse the laicall communion it is mente that they were remoued from the ministery of consecration And this thyng our aduersaries do knowe wel ynough but they do abuse the ignoraunce of vnlearned men whiche when they here speake of laicall coÌ„munion by and by do dreame of the maner and vsage of our tyme in which to lay men is gyuen but only one parte of the sacrament And se howe shameles they be Gabriel amonge other causes reciteth why bothe partes be nat gyuen because there was a difference to be made betwene laye men and prestes And it is lykely ynough that thys is the chief cause why the prohibitioÌ„ of the one parte is so greatly defended that the dignitie of the ordre by this religious fashyon myght be the better estemed and the more set by Thê is an humaine reason and purpose I wyll nat speake ouer sharply whiche for what ende it serueth it may easly be iudged And in the confutation they alledge of the sonnes of Helie that wheÌ„ the office of the hygh preste was lost they shulde desyre but one parte sacerdotall as it is wrytten in the fyrste boke of kynges Here they say is signified the vse of one only kynde And they adde thys conclusion So therfore our lay men also ought to be content with one part sacerdotal that is to wete with one kynde Uerely our aduersaries do dallye and tryfle wheÌ„ they applye the hystory of the chyldren of Helie to the sacramentes There is described the punyshmeÌ„t of Helie wyl they say thys also that the laye men be kepte from the one parte because of punyshemente The sacramente was instituted to comforte lyfte vp troubled and feared myndes when they beleue that the flesshe of Christe which was giuen for the lyfe of the worlde is meate wheÌ„ they beleue that they ioyned to Christe be quickened But our aduersaries do reason that laye men be kepte from the one parte because of punyshemeÌ„t The laye men say they ought to be coÌ„tente This is very imperiously spoken And why oughte they There oughte nat to be asked why nor any cause is to be enquired but what soeuer diuines say it must be a lawe This is the foule vometyng and dronkyn sayiÌ„g of Eccius For we espye these thrasonicall and proude bragging wordes of these felowes whiche if we were disposed to touche so as we myght do we shulde nat lacke matter nor oratioÌ„ For ye se howe they be past shame He coÌ„maundeth as it were a tyraunte in tragedies that whether they wyll or nat wyll they ought to be contented Shall these reasons which he alledgeth at domes day excuse these men whiche do forbydde parte of the sacrament and whiche do thus rage agaynste good men that vse the hole sacrameÌ„t If they do forbydde it for this skille that there shuld be a difference of the ordre this selfe same reason ought to moue vs that we do nat agre to our aduersaries euen thoughe we were elles minded to haue obserued the custome maner
also do dissolue breake those whiche were alredye contracted And this appereth euidently to be contrary to the coÌ„maundemente of Christe whiche saythe Whom god hath ioyned let no man departe in sondre Our aduersaries cry out in the confutation that to lyue single without wyues is coÌ„maunded by the councelles We do not accuse the the decrees of the councelles For these decrees vnder a certeyne condition do permitte wedlocke but we do accuse the lawes whiche the byshoppes of Rome haue made syns the olde generall couÌ„cels contrary to the auctoritie of the sayde councelles Thus do thÌ„e byshoppes of Rome despise the auctorities of the couÌ„cels whiche they wyll that other men shulde thynke to be mooste holy inuiolable This lawe therfore of perpetuall absteynyng from mariage is onely the lawe of this newe domination of the pope And that not without a cause For Daniel gyuethe this marke and token to the kyngedome of Antichriste that they shall contemne women Fyftelye althoughe oure aduersaries do not defende the lawe because of superstition forasmoche as they se that it is not wonte to be obserued yet neuertheles they sowe superstitious opinions whyles they pretende religion holynes They saye that they require the single lyfe and absteynyng from mariage because it is puritie clennes as who shulde say that mariage were vnclennes and synne or as though single lyfe dyd merite remission of synnes and reconciliation and wedlocke dyd not so And to this purpose they alledge the ceremonies of Moyses lawe that syth in the lawe durynge the tyme of theyr ministration the preestes were seperated from theyr wyues moche more in the newe testameÌ„t the preeste forasmoche as he oughte alwayes to pray ought always to conteine lyue chaste This folyshe vnmete similitude is alledged as it were a demonstration and a most stronge and euident proffe that preestes ought neuer to mary And yet in the similitude it selfe wedlocke is permitted and graunted onelye the vse of the wyfe is forbidden duryng the tyme of theyr ministerie And they be two sundrye thynges to praye and to ministre The holy men dyd praye euen than also whan they dyd not exercise any publike or open ministerie or office Neyther dyd the companyenge with theyr wyues let them that they myghte not praye But we wyll answere in ordre to these fayned tryfles and figmentes Fyrste our aduersaries muste nedes graunte this that wedlocke is pure clene in them that do beleue because it is saÌ„ctified with the worde of god that is to saye it is a thynge laufull approued by the worde of god as the scripture copiously doth recorde For Christ calleth wedlocke goddes ioynyng or couplyng together whan he saythe whom god hath ioyned together And Paule sayth of wedlocke of meatê and lyke thyngê They be sanctified by worde and prayer that is by the word wherwith the coÌ„science is made sure and out of doubt that god dothe approue and allowe it by prayer that is for to saye by faythe whiche vsethe it with gyuyng of thankes as the gyfte of god Also in the fyrste epistle to the Corinthianes he saythe The vnchristen husbande is sanctified by the christen wyfe c. that is to say the vse and companyeng of them together is laufull holy because of the fayth in Christ as it is laufull to vse meate and drynke c. Also to Timothe he wryteth The woman is saued by generation and by bryngyng forthe of chyldren c. If oure aduersaries coulde brynge forthe suche a place of scripture for single lyfe thaÌ„ wolde they make merueylous triumphes Paule saythe that the woman is saued by generation and bryngynge forthe of chyldren What coulde be sayde more honorable agaiÌ„st the hypocrisie of single lyfe than that a womaÌ„ is saued by workê of matrimonie by vse companye coniugale of the one with the other by bryngynge forthe chyldren and by other workes apê‘teinyng to the orderyng of an house And what is Paules mynde Let the reder obserue and marke faythe to be added and not the offices or workes of orderynge an house to be praysed without faythe if they abyde sayth Paule in the fayth For he speaketh generallye of the holle kynde of mothers Therfore he dothe principallye require faythe by whiche the woman receyueth remission of synnes and iustification Afterwardes he addeth a certain worke of callyng Lykewyse as in euery man there ought to folowe after faythe the good worke of a certein vocation This worke pleaseth god because of fayth So the workes of the woman please god because of fayth and the christen woman is saued whiche in suche sorte of workê of her callyng dothe godly seruise These auctorities testimonies do teache that wedlocke is a lauful thyng If thaÌ„ this worde cleÌ„nes betoken that thyng whiche is laufull and approued before god than be wedlockes clene because they be apê“ued by the worde of god And Paule saythe of laufull thynges Omnia munda mundis i. All thynges be cleane to them that he clene that is to saye to them whiche beleue Christe and be ryghtuous by faythe Therfore as virginitie in wycked men is vnclene so wedlocke in godlye men is cleane because of the worde of god and faythe But if this worde cleÌ„nes be taken as a thyng contrary to concupiscence so wedlocke betokeneth clennes of harte that is for to saye a mortified concupiscence because the lawe doth not forbyd wedlocke but coÌ„cupiscence adulterie fornication wherfore single lyfe is not clennes For there maye be more clennes of the herte in a maryed man as in Abraham or Iacob than in very many of those yea whiche be truely continente Finally if in suche sorte they vnderstaÌ„de single lyfe to be cleÌ„nes because it doth merite iustification more then â—edlocke we than playnly with open voyce say agaynst them For we be iustified neyther for cause of virginitie neyther for cause of wedlocke but freelye for Christis sake whan â—e beleue that for his sake we haue god good and gracious to vs. Here peraduenture our aduersaries shal crye out that after the maner of Iouiniane wedlocke is of vs made egall to virginitie But we wyll nat for these rebukes and reuiling wordê caste away the truthe of the ryghtousnes of fayth whiche we haue before declared And yet we do nat make virginitie egall to matrimonye For lykewyse as one gyfte is better then another as prophecy is better then eloquence eloquence is better then carpenters crafte so virginitie is a more excellent gyfte then wedlocke And yet as an Oratour is nat more rightuous before god for cause of hê eloqueÌ„ce then a carpenter because of his carpentrie so lykewyse a virgine meriteth nomore iustification with her virginitie then a wyfe doth with the workes apperteinyng to a wyfe but euery one in theyr gyfte ought to serue faythefully â–ª and to thynke that by fathe for Christes sake they obtayne remission of siÌ„nes and by fayth be reputed ryghtuous before
whiche walke nat after theyr fleshe but after the spirite Also we be dettours nat to the fleshe that we shulde lyue after the fleshe For if ye lyue after the fleshe ye shall dye But if in spirite ye mortifye the actes of the bodye ye shall lyue Wherfore this fayth whiche receyueth remission of synnes in the troubled and affrayed herte and fleyng synne dwelleth nat in them whiche folowe theyr lustes nor staÌ„deth nat with deadly synne Out of these effectes or operacions of fayth the aduersaries pycke out one and that is loue â–ª and teache that it iustifyeth Thus it manifestly appereth that they only teache the lawe They reache nat fyrste that we receyue remissioÌ„ of synnes by fayth They teache nat of the mediatour Christe that for Christe we haue God our good lorde but for our owne loue And yet what maner of loue that is they tell nat nor can nat tell They bragge glory that they fulfyll the lawe where as this glory is properly due to Christ and they lay the affiaâ—Ì„ce of theyr owne workes to the iudgemeÌ„t of god for tâ—ey say that they deserue grace eternall lyfe de condigno .i. of theyr owne worthynes This is vtterly a wycked and a vayne affiaunce For in this lyfe we can nat satisfye the lawe because the carnall nature ceaseth nat to bryng forth euyll affections al though the spirite in vs resysteth theÌ„ But a man may demaunde of vs a question sythe that we also confesse that loue is the worke of the holy ghost and syth it is ryghtwysnes for it is the fulfyllyng of the law why do nat we teache that it iustifieth â–ª To this we answere Fyrst it is certayne that we receiue nat remission of synnes neyther by loue nor for or loue but for Christ by only fayth Only faythe whiche loketh to the promyse and is assured that god forgiueth because Christ dyed nat in vaine ouercometh the feares of synne of death If a man doubteth whether hys synnes be forgyuen hym he disworshyppeth Christe sythe he iudgeth hys synne greater or stronger then the death and promyse of Christe where Paule sayeth that grace surmounteth synne that is to say that mercye is aboue synne who thynketh that he attayneth remission of synnes because he loueth dishonoreth Christ and he shal fynde in the daye of gods iudgement this affyaunce of his owne propre iustice to be wycked voyde Ergo fayth must recoÌ„cile make of the iniust iust And as we receiue nat remissioÌ„ of synnes by the other vertues or for the other vertues of the lawe as for pacience chastitie obedieÌ„ce towarde the superiours cÌ„ and yet these vertues must ensue so we neyther receyue remissyon of synnes because of the dilectioÌ„ of god Howbeit it is a commune fourme of speakyng otherwhyles to comprise in one worde bothe the cause and the effect by a figure called Synecdoche as in the seuenth of Luke Christ sayeth Many synnes be forgyueÌ„ her because she loued muche For Christ expouneth him selfe wheÌ„ he addeth Thy fayth hathe saued the. Christ then meant nat that the woman by that worke of loue shulde deserue remissioÌ„ of synnes and therfore he clearly sayeth Thy faythe hathe saued the. But fayth is the thyng which conceiueth mercy for the worde of god freely If ye deny that thê is fayth ye vtterly knowe nat what faythe meaneth The very historye of it selfe sheweth sufficiently what he calleth loue in this place The woman cam brynging with her this opinion of Christe that in hym â–ª she shulde fynde remission of synnes This worshyp is the most hyghe worshyp of Christ she coulde gyue no greater worshyp vnto hym This is the trewe fashyon of acknowledgyng Messias to seke at hym remission of synnes And to conceiue this opinion of Christ thus to worship him is rightly and truly to beleue But this worde loue Christe vsed nat to the womaÌ„ but to the Pharisee for he coÌ„pared the hole worshyppyng of the Pharisee with the hole worshyppyng of the woman He chydeth the Pharisee because he acknoweledged hym nat to be Messias although he dyd vnto hym these externe officies as vnto a straunger and an holy greate man he poynteth to the woman and commendeth her worshyppyng her oyntment â—eares cÌ„ whiche all were sygnes of fayth a certayne coÌ„fession that at Christ she sought remission of synnes Undoutedly this was a greate example which nat without cause moued Christe to chyde the Pharisee whiche was a wyse and an honest man but one that beleued nat This impietie he vpbraideth him and instructeth him by the example of the woman signifieng that it was a shame yâ— where as an vnlerned woman beleued god he a doctour of the lawe beleued nat and acknowleged nat Messias nor sought nat at hym remission of synnes saluacion So theÌ„ he prayseth the hole worshyppyng as it is ofte done in scripture that in one worde we shuld coÌ„prise many as here after we shall shewe more at large in lyke places as in this saying Gyue almes and all shal be clene he requyreth nat only almesdedê but also the iustice of faythe so also here wheÌ„ he sayeth Many synnes be remytted vnto her because she loued muche that is to saye because she hath worshypped me truly by fayth and excercises and signes of fayth he coÌ„pryseth the hole worshyppyng but in the meane seasoÌ„ yet he teacheth thys that properly remission of synnes is receyued by fayth althoughe loue confession and other good workes do necessaryly ensue wherfore he meaneth nat this that those frutê be a recoÌ„pense or raunsum for whiche remission of synnes is gyuen whiche may reconcile vs to god we dispute of a greate thing euen of the honour of Christe and from whens the godly myndes may fetche a sure ferme consolacion whether our truste is to be put in Christe or in our workes If so be that we owe to set our trust in our workes then we must plucke from Christe the honour and title of a mediatour and redemer And yet we shall fynde in the iudgement of god that this confidence is vayne and that the conscience from thens shall ruÌ„ne into despayre That if remission of synnes and reconciliacyon chaunseth nat frely for Christ but for our loue and merites no man shal haue remission of synnes but where he fulfylleth the hole lawe for the lawe iustifieth vs nat so longe as it can accuse vs. It is euident then syth iustificacion is reconciliacion for Christ that by fayth we be iustified for it is most certayne that by only fayth is receyued remission of synnes Nowe therfore let vs answere to the question afore proposed why loue iustifyeth nat The aduersaries thynke ryghtly that loue is the fulfilling of the lawe And doubtles the obedience towarde the lawe were ryghwisnes if we coulde do the lawe But we haue here tofore shewed that the promisses were therfore gyuen because we coulde nat do the lawe And for this selfe cause denyeth Paule
that we be iustifyed by the lawe Thaduersaries be deceiued because in this hole coÌ„trouersarie they haue respecte only to the lawe For humane reason can none otherwise iudge but that iustificacion is to be sought for in the lawe because the obedience towarde the lawe is iustice But the Euangel calleth vs away from the lawe to the promises and teacheth that we be reputed iuste nat for the obedience of the lawe for we satisfye nat the lawe but because that reconciliacion is gyuen vnto vs for Christ whiche we only receyue by fayth wherfore before we do the law we must by fayth receyue remission of synnes and reconciliacion O Lorde god with what face dare these men name Christe with what countenaunce dare they beholde the EuaÌ„gell which deny that we obtayne remissioÌ„ of siÌ„nes for Christe by only fayth SecoÌ„dly this selfe fulfyllyng of the lawe whiche foloweth renouacion is both smal and vnclene For though renouacion be attempted sumwhat begunne yet the dregges of synne stycke styl in nature alway accusyng vs onles by fayth in Christe we obtayne remission of synnes knowe that we haue a cummynge to god nat for our owne fulfyllyng of the lawe but for Christe Therfore that fulfyllyng of the lawe is nat accepted for it selfe but for faythe Wherfore when Paule sayeth that the lawe is stablyshed by fayth nat only this must be vnderstaÌ„de that they which be regenerate by fayth do conceyue the holy ghoste and haue mocions consentyng to the lawe of god but moste of all it is requysite to adde this that we owe to thynke that we be farre from the perfectioÌ„ of the lawe Wherfore we may nat affyrme that before god we be reputed iust for our owne fulfyllyng of the lawe but we muste thynke that we be recouÌ„pted iust or acceptable for Christe and nat for the lawe or for our workes and that this imperfecte or inchoate fulfyllyng of the lawe pleaseth god because we be in Christe and also that for the fayth in Christ the lackyng of fulfyllyng the lawe is nat imputed vnto vs. Thys teacheth Paule saying Christe redemed vs frome the malediction of the lawe beyng made for vs a curse that is to saye the lawe condempneth all men But Christe because he voyde of synne susteined the penaltie of synne and was made an hoste for vs he toke away the rigorous power of the lawe so that it shall nat accuse nor coÌ„deÌ„pne the beleuers in him for he is our propiciacion for whiche we be nowe accoÌ„pted ryghtwise In lyke seÌ„tence he wryteth to the Colossenses In Christe ye be consummate or perfyte as who shuld say although ye be yet farre from the perfeccion of the lawe yet the dregges or leauynges of synnes do nat condempne you because ye haue for Christ a certayne and ferme reconciliacion so that ye beleue natwithstandyng that synne stycketh styl in the fleshe For the death and the satisfaccioÌ„ of Christe gyuen for vs ought to be set farre aboue the very lawe to th ende that we may be assured that through the satysfaccyon we haue god mercifull vnto vs and nat for our fulfyllyng of the lawe wycked is that truste whiche is put in our fulfyllyng of the lawe But that trust is necessarie which is put in the satisfaccyon for Christe ☞ ⧠⧠☜ Thyrdly Only that thyng iustifieth before god whiche pacifieth the conscience For so longe as the conscience fleeth the iudgement of god and is angry with god we be nat ryght wyse nor viuifyed But only faythe pacifyeth the conscience accordynge to this of Paule Iustifyed by fayth we haue peace Also The ryghtwyse man shal lyue by fayth that is to say by fayth he veynquysheth the feares of death by faythe he is susteined and conceyueth ioye and lyfe And this bringeth fayth nat because it is a worthy worke of it selfe but onely because it reuiueth the offered promyse nothiÌ„g regardyng the owne propre worthynes Only therfore fayth iustifyeth and good workes do please by reason of fayth what can the aduersaries brynge agaynste thys reason what can they inuent agaynst the manifest trouth For the Minor is moste certayne that our workes can nat pacifye the conscience sythe god iudgeth and reproueth vs and sheweth vnto vs our vnclennes And that the scripture dothe oftentymes inculcate dryue into our hedes As the Psalme Non intres in iudicium cuâ— seruo tuo quia non iustificavitur in conspectu tuo 〈…〉 that is to say Enter nat into iudgement with thy seruaunt for no lyuyng creature shal be iustified in thy syght Here he quyte taketh away from all yea and from the saynctes and seruauntes of god the glorie of iustice if god dyd nat pardon but wolde iudge and detecte theyr hertê For where as in other places the Psalmist doth glorie of hys owne ryghtwysenes he speketh of his quarel or cause agaynst the persecutours of the worde of god and nat of hys personal clennes and he desyreth that the quarell and glorie of god may be defeÌ„ded As in the seuenth Psalme Iudica me domine secundum iusticiam meam c. i. Iudge me lorde accordyng to my ryghtwysnes And in another place Iudge O lorde my cause But on the other parte he teacheth that no man can susteyne the iudgemeÌ„t of god if he obserueth our synnes For thus he sayeth Si iniquitates obseruaueris domine domine quis sustinebiâ— If thou woldest marke o lorde the iniquities of men who can o lorde endure And Iob sayeth Vâ—rebar omnia opera mea .i. I feared all my workes Also if I were washed euen as it were with waters of snowe and my handes dyd shyne as moste pure cleane yet thou wylt embrewe me with fylthynes And Prouerb 20. Who can say my hert is cleane And .1 Ioan. 1. If we say that we haue nat synne we seduce our selues and trouth is nat in vs. Also in the Pater noster the holy men desyre remissioÌ„ of synnes â— holy men also haue synnes In the boke of Numer And the innocent shal be no innocent And Zacharie sayeth Silâ—at a facie domini omnis caro .i. Let euery man holde his tongue in the lordê preseÌ„ce And Esaye Euery fleshe is haye and all hys glorie is lyke a flower of the felde The haye wythereth vp and the floure fadeth because the spirite of the lorde hath bloweÌ„ in it that is to say the fleshe and the iustice of the fleshe caÌ„ nat abyde the iudgement of god And Ionas sayeth in the seconde chapiter In vayne they obserue vanities which leaue mercy .i. Al trust is voyde saue the truste of mercye Mercy saueth vs our owne merites our owne propre endeuours saue vs nat These and semblable sentencies in scriptures testifie that our workes be vncleane haue nede of mercie Wherfore workes do nat pacifie the conscience but mercie conceyued by faythe Fourthly Christe ceaseth nat to be a mediatour styll after that we be renewed For they erre which say that he
dayly dispense do dayly chaunge other lawes yea althoughe alredye they be very good but in this one lawe of absteinyng from maryage they he as harde herted as yron and wyll not be entreated albeit euery man knowethe that it is onely mannes lawe And this selfe same lawe they do nowe aggrauate and make more streyte many ways The can on lawe byddeth to suspende preestê the byshops beinge cruell interpreters of the lawe do suspende them not from theyr office but they hange them vp by the neckes vpon trees They kylle many good men cruellye onelye because of maryage And these selfe murders do shewe and declare that this lawe is a doctrine of deuylles For the deuyll for asmoche as he is a manqueller defendeth his lawes with suche murders We knowe that there be some offeÌ„ded by the occasion that we seme â—o be deuided from them whiche be estemed to be the ordinarie byshops but our consciences is safe and oute of ieoperdie For as moche as we knowe that althoughe we desyre with all labour diligence to make concorde yet we can in no wyse pacifie our aduersaries onles we wolde cast away the manifest truth and also oneles we wolde conspire with them to defende this vnryghtuous law to dissolue and breake matrimonies to slee preestê if any refuse to obeye to dryue selye poore women and fatherles chyldren in to exile as ê‘sones banyshed But for asmoche as it is vndoubted that these conditions and lawes of peace do displease god let vs be sory neuer a deale though we haue not felowshyp nor be parteners with or aduersaries of so many murders We haue declared the causes why we can not with good coÌ„science agree vnto our aduersaries whiche defende the popes lawe made coÌ„cernynge perpetuall absteynynge from maryage that is to witte because it is repugnante and contrarye to goddes lawe to the lawe of nature and disagreeth also from the canones and besydes this is superstitious and full of ieoperdie Finally because all the hole matter is but fayned and hypocriticall For this lawe is not coÌ„maunded because of any vertue or holynes but because of lordshyp and domination And this they wyckedlye cloke and shadowe vnder the pretence of goddê honour Neyther can there be any thynge brought of any wyse man agaynst these stronge reasons The gospel gyueth to them which haue nede licence and libertie for to marye And yet it dothe not compelle those to marye whiche be wyllynge and disposed to conteyne so that they conteyne and lyue chaste in very dede This libertie we thynke ought to be grauÌ„ted vnto preestes also neyther wyll we compell any mâ—n by violence to kepe hym selfe vnmaryed neither yet dissolue ne breake the maryages whiche be alredye made We haue also incidently whyles we rehersed our owne argumentes shewed and declared howe our aduersaries do dally awey and elude one or two of the argumentes with cauyllations whiche cauillations we haue wyped away auoyded Now we shall briefly reherse with how stroÌ„ge reasons they defende this lawe Fyrst they say that it came from god by reuelation Ye se thextreame boldenes of these lewde felowes They be not affrayde to afferme that the lawe of perpetuall absteinyng from maryage was shewed from god by reuelation whaÌ„ it is contrarie to the manifeste testimonies of the scripture whiche do byd that euerye man shulde haue his owne wyfe for than oydynge of fornication whiche also do forbyd to dissolue or breake matrimonies yâ— be contracted Paule shewethe what auctour and maker this law shuld haue whaÌ„ he calleth it the doctrine of deuylles And the frutes also declare who is the auctor so many monstruous kyndes of bodely luste so many murders which nowe be receiued vnder the couerte clooke of yâ— law The seconde argument of our aduersaries is that preestê ought to be cleane accordyng to that texte of scripture Mundamini qui fertis uasa domini that is to say Be ye made cleane whiche do beare the vessels of the lorde And they alledge many other thynges accordyng to the same purpose This reason of which they bragge as moste apparaunte glorious of al other we haue auoyded here before For we haue sayde that virginitie without faythe is no cleÌ„nes in the syght of god And on the other syde that wedlocke by reason of faythe is clene accordyng to that texte Omnia mundâ— mundis All thynges be cleane to them that be cleane We haue sayde this also that the outwarde clennesses and ceremonies of the lawe be not to be traÌ„slated and applyed to this ausines For the gospell requireth cleÌ„nes of the herte it dothe not require the ceremonies of the lawe And it maye be so that the herte of a maryed man as of Abraham or of Iacob whiche had many wyues is more cleane and doth lesse brenne with wanton lustes than the hertes of many virgines yea whiche do lyue chaste in very dede And as touchyng to that which Esaie sayth Se that ye be made clene which do beare the vessels of the lorde This sayenge ought to be vnderstanded of clennes of herte and of hole repentaunce But holy men as touchiÌ„g the outwarde vse shall knowe well ynough howe farforth it shal be expedieÌ„t to measure the vse of wedlock and as Paule saythe to possesse theyr vessels in sanctification Finally sythe it is so that wedlocke is cleane it were well sayde to them whiche in single lyfe lyue not chaste to bydde them marye wyues that they maye be cleane So the selfe same law Se that ye be made clene whiche beare the vessels of the lorde dothe commauÌ„de that vnclene single men shuld be made cleane and pure maryed men The thyrde argumeÌ„t is horrible and fearefull that is to say that it is the heresie of Iouinian that preestes shulde haue wyues God forbyd this is a newe accusation that wedlock is heresie In the tyme of Iouinian the worlde knewe not yet this lawe of perpetuall absteynyng from matrimonie it is therfore a shamefull lye to saye that the wedlocke of preestes is the heresie of Iouinian or that than the wedlocke of preestê was coÌ„dempned by the churche In suche maner places as this a man may see what purpose and entente our aduersaries had in wrytyng the confutation They iudged that the simple and vnlerned men be so very sone moued and styrred if they heare of the foule reproche of heresie if they do imagine that our cause hath ben confuted coÌ„dempned in tymes passed by many iudgementes of the churche Therfore they do often tymes falsely alledge the iugemente of the churche And because they knowe this wel ynough they wolde not exhibete vnto vs a copie of the confutation leste this vanitie leste these false lyes myght be reproued And as touchiÌ„g the cause of Iouinian of the comparison of virginitie and wedlocke we haue sayde our mynde heretofore what we thynke For we do not make wedlocke and virginitie egall and
peres albeit neyther virginitie neither wedlocke dothe merite iustification With suche maner argumeÌ„tes so vayne they defende this lawe of perpetuall absteynynge from matrimonie which lawe is both wycked and also hurtfull to good maners With suche maner reasons they arme the myndes of princes agaynst the iudgement of god in whiche god shall aske accomptes of them whye they haue dissolued and vndone so many matrimonies why they haue tormeÌ„ted why they haue slayne so many preestes For doubte ye not but as the bloude of Abell after that he was deade dyd crye vnto god so doth also nowe the bloud of many good men vpon whom crueltie hath ben vniustly exercised crye vengeaunce And vndoubtedlye god shall punyshe and reueÌ„ge this crueltie Than ye shall â—ynde howe vayne these reasons of our aduersaries be and ye shall perceyue that in the iuâ—gemâ—â—t of god no false cauillations be aâ—le to stande against the worde of god as Esaie saythe All flesshe is haye and all the glorie of it is as it were the floure of the grasse Oure princes what soeuer shall happen may conforte them selues with the clere coÌ„science of theyr ryght purposes ententes For albeit the preestes had done any euyll in contractyng maâ—rimonie yet that diuorcinge and departynge in sondre of matrimonies those exiles and outlaries â–ª that crueltie to manifestly agaynst the wyll and worde of god Neyther do our prâ—â—ces delyte in newnes or dessension but the word of god was rather to be regarded 〈◊〉 in so playne and vndoubteful a cause then all other thynges ⧠Of the Masse THis protestation we must make here again in yâ— beginnyng that we do not abrogate nor take away the masse but we do religiously reuerently reteyne and defende it For there be masses done amonge vs euery sonday and other holy dayes At whiche Masses the sacrament is ministred to them that desyâ—e to receyue it after that they haue ben examined and haue receyued absolution And the publyke vsuall ceremonies be obserued styl with vs as the ordre of the lessons of the prayers the apparayle and other lyke thynges Oure aduersaries make a longe declamation concernyng the vse of the latine tonge in the masse in whiche declamation full pleasauntly they do playe the fooles disputynge howe it doth profite the vnlearned hearer in the faith of the churche to heare the masse whiche he vnderstandeth not For they fayne that the very worke of hearyng is an honour seruice to god and also is auayllable without any vnderstandyng These matters we wyll not odiouslye debate ne discusse but we leaue them to the iudgement of the reders And we do therfore here recite them to gyue men knowledge by the way that the latine lessons and orisoÌ„s be reteined and vsed styl amonge vs. But for asmoche as ceremonies ought to be obserued partly to th entent that men shulde learne the scripture and partelye that men beinge put in remembraunce by the worde shulde conceyue and gather faythe and feare so shulde pray also for these be thendes of ceremonies we kepe styll the latine tonge for them which do learne and vnderstaÌ„de latine And we mengle and ioyne therunto some songê in the douche tonge to th entent that the people also myght haue somwhat to learne wherwith to styâ—re vp faythe and feare This hath ben the maner and custome alwayes in the churches and coÌ„gregations For albeit some congregatioÌ„s haue added songes in the douche tonge more often and other some more seldome yet well nere in euery place the people songe somwhat in theyr owne natyue langage But this was neuer writen ne paynted in any place that the worke of hearyng the lessons whiche they vnderstande not is auayllable to men and that ceremonies be ê“fitable not because they teache or put vs in remembraunce but by the vertue of the work that is wrought because they be so or so done and because they be looked vpon Let all suche pharisaical opinions go to the myschiefe And thoughe there is done with vs only one comen masse yet do we nothyng agaynst the catholyke churche For in the parysshes throughout Grecelande there be not any priuate masses doone not euen in these days but ther is one comen masse done and that only on the sondayes holy dayes In monasteries there is a masse done daylye but it is onelye a comen masse These be the steppes and leauynges of the olde customes For none of all the olde wryters before Gregorie maketh mention of priuate masses In what maner they came vp at the begynnynge we nowe let passe But this is vndoubtedlye knowen that syns the beggynge freers began to rayne through moste false ê‘suations and for loue of lucre they haue ben so encreased that all good men haue a loÌ„ge season thought that the thynge farre excedethe measure Howe be it saynt Frauncis entended ful well to prouide for this thyng whiche dyd constitute and ordeyne that euery monasterie shuld be content with one comen masse dayly This afterwardê was chauÌ„ged either thrugh superstition or elles because of lucre Thus whaÌ„ they se their tyme them selfes do chauÌ„ge the ordenaunces of theyr forefathers and afterwardes do alledge vnto vs the auctoritie of the forefathers Epiphanius wryteth that in Asia thryse euery weke they dyd coÌ„secrate and that there were no dayly masses And he saythe that the apostles taughte this maner and custome â–ª whose wordê writen in the greke tongue be thus moche to saye in englysshe ConsecratioÌ„s were ordeyned of the apostles to be done the wenesday frydaye and sonday Nowe albeit our aduersaries in this place do heape many thynges together to proue that the masse is a sacrifice yet neuertheles that greate crye of wordes shall ceasse and be put to silence if onely this one answere be made that all that greaâ—e and longe heape of auctorities of reasons of testimonies dothe not proue that the masse dothe gyue grace by vertue of the worke wroughte or that the masse being applied for others doth merite to them remission of venial and deadely synnes of the cryme and of the payne This one answere ouerthroweth all thynges what soeuer our aduersaries do obiecte not onely in this confutation but also in all the workes whiche they haue made concernynge the masse And this is the state the standynge principall poynt of this matter or cause wherof the reders are so to be admonyshed of vs as Eschines monyshed the iudges that lyke as wrestelers or champions do stryue aboute theyr stondynge amoÌ„ge them selues so they shuld stryue with theyr aduersarie of yâ— state of the coÌ„trouersie suffre hym not to straye oute of the matter or cause After the same maner oure aduersaries must be compelled to speake of the matier purposed and whan the very poynte and state of the coÌ„trouersy is knowen it shal be no mastry to iudge betwixte the argumentes of bothe sydes For we in our confession haue shewed that our opinioÌ„ is that the souper