is without workê And where he saieth that we be iustified by fayth and workes suerly he meaneth nat that we be renewed or regenerate by workes nor he meaneth nat that partly Christ is our redemer and partly that our workê be our redemption Nor he describeth nat here the maner of iustifycation but he describeth what manner of persones the iuste be after they be ones iustified and renewed And thys worde iustificari i. to be iustifyed signifyeth here nat to be made of the iniust iuste but after an outwarde fashion to be pronounced rightwyse â–ª as it is taken in thys sayeng Factores legis iustificabuntur .i. The doers of the lawe shal be iustifyed Lyke therfore as these wordes haue no incoÌ„uenience the doers of the lawe shal be iustified so thynke we of the wordes of Iames man is iustified nat only by fayth but also by workes for vndoubtedly men be pronounced iuste hauynge fayth and good workes For good workes in holy men and women as we sayde before be iusticies of the lawe whiche be accepted bycause of the faythe and nat bycause they satisfye the lawe Men then be iustified by faythe and workes nat bycause of the workes but by cause of the faythe whiche yet good workes muste nedes folowe For Iames speaketh of tho workes whiche folowe faythe as he wytnesseth when he sayeth fayth helpeth his workes so we muste take The doers of the lawe shall be iustified that is to saye they whiche beleue and haue good frutes be pronounced ryghtwyse For the lawe is satisfied if we beleue and it pleaseth bycause of the faythe and nat bycause the workes do satisfye the lawe Thus we se that in these sentencies is no inconuenience but the aduersaries depraue and corrupt them addyng theyr owne gloses For it is nat sayde that workes deserue remission or that men for theyr workes be accepted and reputed ryghtwyse before god nat for Christ and that the workes do pacify the hartes and ouercum they re of god and that workes nede nat mercie None of all these thynges sayeth saynt Iames whiche yet the aduersaryes asscribe to his wordes ☞ ⧠There be cyted also agaynst vs other sentencies of workes as Daniel 4. Redeme thy synnes with almes dedes And Esay 58. Breke thy bread to the hungrye then pray and god wyll heare the. Luke 6. Forgyue and ye shal be forgyuen Matth. 6. Blessyd be the mercifull for they shall obtayne mercye To these sentencies and semblable of workes fyrste we make thys answere whiche hathe be made before that the lawe is nat trulye wrought without fayth Neyther dothe it please but for faythes sake in Christe accordyng to that sayeng of Christe without me ye can do nothyng Also without faythe it is impossible to please god Also by Christe we haue coÌ„mynge or way to god through faythe Therfore as often tymes as workes be required and praysed the gospell of Christe is to be put vnto Secondarily these textes which I haue a lytle here tofore recited be well nere sermons or preachynges of penaunce for they be made of two partes They haue in the begynnynge preaching of the lawe whiche rebuketh synne and commaundeth good workes Afterwade there is added a promyse But this is moste certein and vndoubted that in preachynge of repentaunce it is nat sufficient to préache the lawe whiche dothe comonly trouble and condeÌ„pne the coscience But it is requysite that preaching of the gospell be added that synnes be frely forgyuen for Christe and that by faythe we obtayne remission of synnes These thynges be so certayne and so clere that if our aduersaries wolde vary from them and exclude Christe and faythe from the preachyng of repentaunce they were worthy to be reiected as persones blasphemous agaynst Christ. Wherfore the sermon of Daniel ought nat onely to be applyed to almose deades but faythe also is to be requyred in it The sermon of Daniel is farre vnlyke the speache of Aristotle who wryttyng vnto his kynge Alexander doth also exhorte hym to liberalite and counseilleth him to vse his power to the comen vtilite and to the welth of al the people and nat to pride For thus he wrytteth to Alexander wherfore assay and endeuour your selfe to vse apply your Empiere and dominion nat to any contumely or pryde but to munificence and liberalite For sothe thys was a very honest sayeng and there coulde nothiÌ„g be sayde better touchiÌ„g the duetie of a greate prynce But Daniell instructeth and teacheth his kyng nat only of his office or calling but also of repentaunce of loue and deuotion towardes god of remission of synnes and of those greate thynges whiche be clene aboue philosophy Nat only therfore almouse deadê be to be requyred here but also faythe And that the texte dothe declare where it sayeth that the kyng was conuerted nat only to gyuing of almouse but muche rather to faythe For there remayneth yet the excellent confession of that kynge and prayse of the god of Israel There is none other god whiche can saue in this wyse So then there be two partes of the sermon of Daniel The one parte is the preachyng of repentauÌ„ce whiche rebuketh synnes and gyueth monition of a newe lyfe sayeng Redeame thy synnes with ritghtuousnes thy wyckednes with benefites towardes yâ— pore For so speaketh Daniell in his owne tongue where it appereth sufficieÌ„tly that he gyueth nat only instruction of almes dedes but of all iustice .i. of the knowlege of god fayth For he sayth Redeme thy sines by rightuousnes Nowe iustice toward god is fayth by whiche we beleue yâ— god forgyueth vs. Afterward Daniel giueth iÌ„struction of benifites towardê pore men whiche is that he shuld nat gouerne proudly nor cruelly but prouide diligeÌ„ly se for the profetê of his subiectê the other parte of his sermoÌ„ promyseth remission of siÌ„nes Lo thy sines shal be healed Hierome here besydes yâ— purpose puttith to a dubitatiue particle forsitaÌ„ muche more vnwysely he disputeth in hys coÌ„mentaries that remission of synnes is vncertayne But let vs remembre that the gospell vndoubtedly promyseth remissioÌ„ of siÌ„nes And he is to be iudged to disannull abrogate the gospell whosoeuer thynketh that remissioÌ„ of siÌ„nes is vncertayn Let vs therfore nat regard Hierome in thys place Nowe for asmuche as here is a promyse euidently put doubtles faythe is required for a ê“myse can nat be receyued but by fayth Howbeit eueÌ„ there also he sheweth yâ— remissioÌ„ might chauÌ„ce wheÌ„ he sayth Redeme thy siÌ„nes And thys promyse of remissioÌ„ of synnes is a verie prophetical and an euangelical sentence which doutles Daniel wold to be receyued by fayth For Daniel knewe that remissioÌ„ of siÌ„nes was promised for the sede that was to come that is to wyt Christ and that nat only to the Israelites but also to al nations For els he coulde nat haue promysed to the kynge remissyon of synnes For it belongeth nat to man namely in the affrayes of
they oughte to come together it apperethe that the Churche dyd appoynte the Sonday whiche daye as it semeth pleased them rather than the Sabbat day euen for this cause that men myght haue an example of christen libertie myght knowe that the kepyng and thobseruation neyther of the saturday nor of any other day is necessary Prodigious monstruous wonderfull disputations are set forthe of the chaungynge of the lawe of the ceremonies of the newe lawe of the chaungynge of the Sabbat daye whiche all haue spronge forth of a false persuation and beleue of men whiche thought that there must nedes be in the churche an honourynge of god lyke to the leuiticall and that Christe coÌ„mitted to thapostles and to bysshops auctoritie to inuente and to fynde oute ceremonies whiche be necessarye to saluation These errours crepte in to the Churche whan the ryghtuousnes of faythe was not clearely ynough taught Some dispute that the kepyng of the Sonday is not merely and fully goddes lawe but in a maner and as it were of the law of god They prescribe of holy days howe far forthe it is laufull to worke Suche maner of disputations what other thynges be they but snares of consciences For although they busy them selues to modefye qualifie and fynde an epikee in theyr tradiditions temperynge the rygour of them with fauourable declarations yet notwithâ—tandynge as longe as the opinion that they are necessary dothe remayne whiche muste nedes remayne where ryghtuousnes of faythe and christen libertie are not knowen this epikee equitie and fauoure can neuer be perceyued ne knowen The Apostles coÌ„maunded to absteyne from bloudde who dothe nowe obserue and kepâ— it And yet they that do not kepe it synne not for vndoubtedly not the apostles them selues wold burden the conscience with suche bondage but they prohited it for a tyme for auoydynge of sclaunder For the perpetuall wyll and mynde of the gospell is to be consydered in a decree Scase any canones are kepte diligentelye and many daylye go oute of vse and memorye yea with them whiche defende traditions moste diligently Neyther can the coÌ„sciences be holpen ne prouided for onles this epikee or equitie be kepte that is to wytte that we knowe that canones and decrees are to be kepte without opinion of necessitie and that consciences are not hurte though traditions be forgotten and vtterly set asyde Certes bysshops myght easely kepe styll lauful obedience if they wolde nat inforce men to kepe traditions whiche can nat be kepte with good conscience They coÌ„maunde prestes to lyue vnmaried they receiue none onles they sweare in effecte that they wyll nat teache the pure doctrine of the gospel The congregations require nat that bysshops shulde repare and make concorde agayne with losse and decaye of theyr honour and yet it shulde become good pastours so to do but they only requyre that they wolde release and pardon vniuste burdones whiche are newe and receiued contrary to the custome of the catholyk churche We wyll nat denye but in the begynnyng some constitutions were grounded vpon reasonable and probable causes Whiche yet are nat nowe agreable ne coÌ„uenient for the tymes ensuyng It appereth also that some were by eâ—rour receyued Wherfore it myght apperteyne to the gentlenes of bysshoppes nowe to mitigate and release them sythe suche mâ—â—ation breaketh nat the vnite of the churche For many mannes traditions in processe of tyme haue ben chauÌ„ged as the caâ—ones them selues do shewe That if it can nat be obteyned that those obseruatioÌ„s shulde be released which can nat be done without synne we muste neades folowe the rule of the apostles whiche coÌ„maunde rather to obey god then men Peter forbiddeth bysshops to be lordes and emperours ouer the churche Nowe it is nat entended by vs to take away iurisdiction from the bysshops but this one thinge is required of them that they wolde suffre the gospell to be purely taught and that they wolde release a fewe certeyne obseruatioÌ„s whiche can not be obserued without synne That if they wyll not remitte ne release any thyng let them loke to theyr charge how they shal make accomptes to god in that they were occasion of this scisme and diuision by reason of theyr obstinacie and styffenes ⧠The conclusion of the boke ⧠THese be the chiefest articles which seme to be in controuersie and debate For al thoughe of moo abuses it myghte haue ben spoken yet because we wolde not be tedious ne longe we medled but with the mooste principall of whiche the rest may easely be iudged Greate compleyntes there were of pardons of pylgrymages of the abuse of excoÌ„munication parochâ—es were many wayes vexed by stationaries Infinite contentions stryfes there were betwyxte curates religious men for the ryght of the paryshe for confessions for buryalles for extraordinarie preachynges and for other thynges innumerable We haue lette these gere passe to th entent that the most principall poyntes of this matter shortely set forth myght be more easelye knowen Neyther is here any thynge sayde or gathered to the reproche sclauÌ„der or hurte of any man Allonly those thynges haue ben rehersed whiche semed necessarye to be spoken to th ende it myght be perceyued that nothyng is receyued in doctrine and ceremonies with vs agaynste scripture or the catholyke Churche For it is manifeste and knowen that we moste diligently take hede leste any newe or wycked opinions shulde creape in to our churches These articles before wryten we thought best to be exhibited and putte forthe accordynge to the coÌ„maundement of Themperours maiestie in whiche myght appere our coÌ„fession and the summe and effecte of theyr doctrine myghte be sene which be teachers preachers amoÌ„ge vs. Nowe if in any thynge this confession shall seme to be not perfecte and sufficient we be redy god wyllyng accordyng to the scriptures to rendre and gyue a larger information ⧠To the imperiall maiestie of Cesar the fyfte his faythfull and true subiectes IohnÌ„ Duke of Saxon elector George Marques of Brandenbrugh Ernest Duke of Lunebrugh Philip Landgraue of Hesse IohnÌ„ Friderike Duke of Saxon. Fraunces Duke of Lunebrugh Uolfgange Prince of Anhalt The Senate and counsell of Nurenberge The Senate of Rentlinge ⧠¶ Finis ⧠¶ The table ¶ The Epistle of the translatour to the ryght honorable mayster Thomas Crumwell â–ª Fo. 2 ¶ The preface to the Emperoure Charles the fyfthe Fo. eodem ¶ The fyrste article of the Trinite Fo. v. ¶ The .ii. article of Originall synne Fo. â—◠¶ The .3 arti of the humanitie of Christ. eod ¶ The .4 article of Iustification Fo. eod ¶ The .5 arti of the obteining of faythe eod ¶ The .6 article of frutes of faythe Fo. vii ¶ The .7 article of the holy churche Fo. eod ¶ The eyght article of the ministers of the churche Fo. eodem ¶ The .9 article of baptysme Fo. eod ¶ The .10 article of the sacrament of the Aulter Fo. viii ¶ The .11 article of confession Fo.
meriteth only the fyrst grace and that we theÌ„ by our owne fulfyllyng of the lawe do please and deserue euerlastyng lyfe The mediatour Christe taryeth styll and we must alwaies thynke that for him we haue god pacifyed although we be vnworthy as Paule sayeth By hym we haue an entre to god thorugh fayth For our fulfyllyng of the lawe as we sayde is vnclene sythe our nature is horriblely corrupted Therfore the Psalme sayeth Blessed be they whose synnes be forgyuen Wherfore we haue nede of remission of synnes yea euen when we haue good workê But that remission is alwayes purchased by faythe so Christe remayneth a byshop and mediatour g o ergo that fulfyllyng of the lawe pleaseth nat of it selfe But because we coÌ„ceiue Christ by fayth and fele that we haue god pacified nat for the lawe but for Christe Fyfthly If we shulde thynke that after baptisme we ought to be accepted nat by fayth in Christ but for our fulfyllyng of the lawe our conscience shulde neuer be quyete but shulde runne into desperation For the lawe alwayes accuseth syth we neuer satisfy the lawe which thyng the hole churche coÌ„fesseth For Paule sayeth Good that I wolde do I do nat but euyl that I wolde nat do I do He also sayeth In mynde I serue the lawe of god but iÌ„ fleshe I serue the lawe of syn For who sufficiently loueth or sufficiently feareth god who paciently ynough susteyneth tribulacions whiche god putteth vpoÌ„ him who doth nat oft doubt whether humane thynges be ruled by goddes prouidence who doth nat oft doubte whether god heareth his prayer who dothe nat oft disdysdayne and grudge that the wycked haue better fortune than the godly people and that the godly be oppressed of the vngodly who is nat angrie with the iudgemeÌ„t of god whan he semeth to caste vs away who doth satisfy his calliÌ„g who loueth his neyghbour as him selfe who is nat ouerthrowen of his concupisceÌ„ce Of these synnes speaketh the psalme sayeng For this euery saynt shal pray to the. Lo here he sayeth that sayntes or holy men desyre remission of synnes They be more then blynde which se nat that the euil affectioÌ„s iÌ„ the fleshe be nat synnes of whiche Paule sayeth The fleshe lusteth agaynst the spirite the spirit agaynst the fleshe The fleshe distrusteth god trusteth in thinges present seketh humane socours in distresse and affliction yea agaynste the wyll of god it fleeth tribulations whiche by the commaundement of god it oweth to suffre it doubteth of the mercy of god The holy spirite in meÌ„nes tencies of the lawe one solution may be gyueÌ„ that the lawe can nat be done without Chryst if any ciuile workes be done without Christ they please not god Wherfore when the workes be preached it is necessarye to be added that fayth is requyred that for faythe they be preached that they be frutes and testimonies of faythe What thynge can be spoken more symply and syncerely thaÌ„ this doctryne For it is necessarie to the knowledge of the benefytes of Christ to discerne the promyses from the lawe Ambiguouse and perilous causes do engender many and sundry solutions But in good and ferme causes one or two solutions taken out of the fountaynes do answere all that maye be obiected Whiche thynge also appereth in thys our cause For that rule whiche I ryght nowe recyted expounneth all the saynges whiche be recited of the lawe and of the workes For we graunte that the scripture otherwhyles doth teache the lawe otherwhyles the free promyse of remyssyon of synnes for Christe But our aduersaries do vtterly destroy the promyse in sainge that fayth dothe not iustifie but teache that for our loue and workes we receyue remission of synnes reconciliation For yf remissyon of synnes shulde hange of the condicion of our workes so were it very vncertayne For we neuer do sufficient workes Then the promyse shall be put out of yre Wherfore we call agayne good myndes to the coÌ„sideration of the promisses and we teache them of the free remyssyon and reconcilement that is made by the faythe in Christe After thys we adde also the doctrine of the lawe nat that by the lawe we shulde deserue forgyuenes of siÌ„nes or that for the lawe we shulde be compted ryghtwyse and nat for Christ but for thys entent because god requireth good workes For we muste wysely distincte the lawe and the promyses It must be sene what scripture gyueth to the lawe and what to the promyses For it prayseth and commaundeth good workes in such sorte that it taketh not awaye the free promyse nor the benefyte that we haue by Christe For good workes are to be done because God requireth them and therfore they be the effectes of regeneration as Paule teacheth We be his worke made by Christe Iesus to good workes whiche God hathe prepared that we shuld walke in them Wherfore good workes ought to ensue faythe as a geuynge of thankes towarde god also that in them faythe maye be bothe excercised and encrease and be shewed to other that by our confessyon other maye be styrred to deuotyon Therfore sayth Paule that Abraham toke circumcisioÌ„ not that for the very worke he shuld be compted ryghtwise but that he might haue a marke printed in his body wherby he myght be brought in rememberaunce and conceyue styll more faythe and more Also to thentente he shulde confesse hys fayth before other and by hys wytnessynge prouoke other to beleue So Abell by reason of hys faythe offered a more acceptable sacrifice for the sacrifice pleased god not for the very sacrifice but bycause Abel by hys faythe was assured that god was pleased with him because of hê mercie And he dyd that worke only to th ende to excercise his faythe and to prouoke other by hys ensample and confessyon to beleue Syth good workes ought after thys sorte ensue faythe men that can nat beleue and determyne in theyr hartes that they be frely pardoned for Christes sake â–ª do vse workes farre an other way These persons when they see the workes of sayntes and holy persons they iudge after a worldly fashoÌ„ that the sayntes by tho workes haue deserued forgiuenes of synnes and that for tho workes they be accompted ryghtwyse before God Therfore they folowe them and thynke that by lyke workes they deserue remyssion of synnes they go aboute to pacifye the ire of God and truste that for suche workes they shall be accompted ryghtwyse These wycked opinions in workes we damne Fyrst because they obscure the glory of Christ when men do propowne to god these workes as a pryce raunsom Thus the honour due to only Christ is gyuen to our workes Secondly because that notwithstandynge all theyr good workes yet the conscyence fyndeth no peace in them but heapynge workes vpon workes in true trobles at laste dispayreth for when it findeth no worke clene ynoughe the lawe alwayes accuseth and engendreth ire Therdly Such neuer atteyne to the knowledge of god when
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
with them There be other diuersities betwixt the ordre of prestes and the state of the people but it is easy to se what is theyr entente and why they do defende this diuersitie or difference so greatly But we leaste we myghte seme to minishe the true dignitie of the ordre wyll speake nomore at this tyme of this theyr craftye and subtyle purpose They alledge also the peryll and ieoperdie of spyllyng and certayne lyke thynges whiche haue nat so greate strengthe as to chauÌ„ge the ordenaunce of Christ. And let vs put the case that it were free eyther to vse the one parte or bothe Howe can yet the prohibition be defended Howbeit the churche dothe nat take this libertie vnto her that she may make of Christê ordenauÌ„ces thinges indifferent We verely do excuse the church which hathe susteined this iniury and wronge because they myght nat be suffred to haue bothe partes but the auctours and causers whiche do defende that it is wel done to prohibite the vse of the hole sacrament and which nat only do prohibite the vse but also do excommunicate and persecute with violence them that do vse the hole sacramente these persones I saye we can nat excuse Let theÌ„ loke to theyr owne charge howe they wyll make aunswere to god what cause they wyll shewe of these theyr purposes and ententê Neyther is it to be iudged forthwith that the churche dothe ordeyne or approue what soeuer thynges the bysshopes of Rome do ordeyne namely sythe the scripture dothe prophesie of bysshopes and curates that they shulde so do as Ezechiel sayeth Peribit lex a sacerdote The lawe shall begyn to peryshe at the preste ⧠Of the wedlocke of preestes ⧠NOtwithstandyng the greate infamy which goeth abrode of the filthie single lyfe of prestes yet neuertheles or aduersaries dare â—at only defende the bysshop of Romes lawe vnder the wycked cloke and false pretence of the name of god but also they dare exhorte the emperour and the princes that in nowyse they shulde suffre the wedlockes of prestes to the greate shame and infamy of the Romayne empire for so they speake What more vnshamefastnes hathe euer ben redde in any hystorye then is this of our aduersaries For the argumentes whiche they vse we shall reherse afterwardes Nowe let the wyse reader considre what shame these vile wretches haue whiche say that wedlocke dothe engendre shame and infamy to the empire as who shulde saye that the churche is greatly garnyshed and renoumed by the open infamy of those vngratious and prodigious kyndes of lechery whiche do brenne amoÌ„ge these holy fathers whiche outwardly do couÌ„terfet and pretende the sadnes and vertue of Curius but in corners liue most viciously and voluptuously Yea and a greate parte of those thyngê may nat be so moche as named with honestie whiche these men ceasse nat to do with great boldnes And these theyr prodigious voluptuousnes and lustes they desyre to haue defended with your moste chaste ryght hande moste noble Emperour whome euen certayne olde ê“phecies do call the kyng with the chaste face For it apperith very well that this was spoken of you pudicus facie regnâ— bit ubique The chaste in face shall raygne euery where They desyre that contrary to the lawe of god contrary to the lawe of all nations coÌ„trary to the canones of the couÌ„cels ye shulde pul in sundre and breake matrimonies that ye shulde ordeyne greuous sore punyshmentes agaynst innocente men for cause of wedlocke that ye shulde kyll prestes whoÌ„ euen the Barbarianes do reuerently and religiously spare that ye shulde dryue women fatherles chyldren into exile as persons outlawed and banished Suche sort of lawes they offre vnto you moste good and moste chaste Cesar whiche no barbarous nation beit neuer so cruell and beastly coulde fynde in theyr harte to heare But for asmoche as in these your gratious maners there can be no filthynes or crueltie we hope that ye wyll in this cause deale gentely with vs namely after that ye shall knowe that we haue mooste wayghtye causes for the mayntenauÌ„ce of our sentence opinion taken out of the worde of god agaynst whiche oure aduersaries do set moste tryfelynge and most vayne persuations And yet they do not defende single lyfe earnestely For they knowe howe fewe of them do kepe chastitie but they cloke their kyngdome with a colour and semblaunce of religion to the whiche kyngdome of theyrs they do reken single lyfe to be very profitable so that now we may perceyue that Peter gaue warnynge very well that in tyme to come false prophetes shulde deceyue men with fayned wordes For our aduersaries nothynge say nothyng wryte nothyng do in all this hole cause truely simply playnly charitablye but in verye dede they stryue aboute theyr lordeshyp and kyngedome whiche they do falsely suppose to be in ieopardie and this they go aboute to fortifie and maynteyne vnder the wycked pretence and colour of vertue and holynes But we in no wyse can approue this lawe of lyuynge single without wyues which our aduersaries do so greatly defende because it is repugnaunte to the lawe of god to the lawe of nature and disagreinge from the very canones of the councaylles And vndoubted it is also that it is superstitious and perylous For it engendreth infinite sclaunders synnes and corruptynge of the publyke maners Other of our coÌ„trouersies do require some disputation of lerned men In this matter the thynge is so manifest on bothe sydes that it nedeth no disputation at all onely it requireth a iudge that is a good man whiche feareth god And notwithstandyng that we defende the manifeste veritie yet our aduersaries haue deuised certeyne cauillations to mocke out our argumentes Fyrste of all the booke of Genesis teacheth that men were created that they shulde be frutefull that the man shulde desyre the company of the woman and contrarywyse by ryght reason For we speake not of concupiscence whiche is synne but of that appetite which shuld haue ben in nature vncorrupted whiche they call naturall appetite And this appetite is verely goddes ordenaunce of the one kynde or sexe to the other Nowe sythe this ordenauÌ„ce of god can not be taken away without the siÌ„guler and special worke of god it folowethe that the lawe of contractynge of matrimonie can not be taken awaye with statutes or vowes Our aduersaries do make here a cauillation and say that at the begynnynge of the worlde it was coÌ„maunded that the earthe shulde be fylled but now the earth beinge full they say that wedlocke is not coÌ„maunded Se howe wysely they iudge The nature of man is formed and created thrughe that worde of god that it shulde be frutefull not only in the begynnyng of creation but so loÌ„ge as this nature of the bodies shal be euen likewise as the earthe is made fruteful by vertue of thê worde Germinet terra herbam uirentem Let the earth briÌ„g forth grene grasse By thê
god And neyther Christe nor Paule do prayse virginitie therfore because it dothe iustifie but because it is lesse combred and hathe fewer cares belonging to it and is lesse letted with domesticall occupations and busynesses in prayeng in teaching in doing seruice to god Therfore sayth Paule The virgine carith for those thinges whiche be the lordes Uirginitie then is praysed for the excercise and study So Christe dothe nat absolutely and generally prayse all them whiche do gelde them selues but he addethe for the kyngdome of heuen that is for to say that they may haue leysure to learne or to teache the gospell For he dothe nat say that virginitie dothe merite remission of sinnes or saluation To the examples of the leuitical prestes we haue aunswered that they proue nat that prestes ought to be bounde to abstayne from mariage all theyr lyfe tyme agayne the leuitical vncleÌ„nesses ought not to be applyed to vs. A custome agaynst the lawe was then vnclennes Nowe suche custome is nat vnclennes for Paule sayeth All thynges be cleane to them that be cleane For the gospell deliuereth vs and maketh vs free froÌ„ these leuitical impurities And if any man dothe defende the lawe of abstaynyng from mariage to the ende to charge lade consciences with those leuiticall obseruaunces that man ought to be resisted in lykewyse as the apostles dyd resyste them whiche required circumcision and whiche went aboute to laye the burdon of Moses lawe vpoÌ„ christeÌ„ meÌ„nes neckes In the meane season yet good men knowe howe to moderate the carnall vse and company of theyr wyues namely when they be busyed with publycke ministeries and offices apperteynynge to the comen weale with whiche good men be often tymes so busied troubled that they do caste the thoughtes cares coÌ„cernyng theyr house out of theyr myndê Good men knowe this also that Paule dothe bydde vs to possesse our vessels in saÌ„ctification They knowe also that somtime they ought to go a sondre to the entente that they may the better gyue theyr mynde to prayer but Paule wyl nat that they shulde kepe in sondre coÌ„tinually Nowe suche maner continencie is easy to them that be good men and occupied But that greate multitude of ydle prestes whiche be in Collegies can nat fulfill so muche as thys leuiticall continencie they lyue in so greate welthe and pleasures as experieÌ„ce sheweth dayly And these verses of the Poete be knowen wel ynough Desidiam puer ille sequi solet odit agentes that is to saye That luste and desyre of bodyly pleasure is wonte to folowe slouthfulnes but it hateth those that he busy and doyng Many heretikê throughe the mysunderstandynge of the forsayd lawe of Moyses haue had contumelious and shamefull opinions of wedlocke And suche were the Encratites of whom we haue spoken before And it is vndoubted and euidently knowen that monkes and freers haue ben wonte to sowe and sprede abrode euerywhere many superstitious sentences concernyng single lyfe whiche sentences haue troubled many godly consciences euen because of the laufull vse of matrimony And it shulde be no harde thynge for vs to reherse and tell examples For albeit they dyd nat vtterly condempne matrimony because of procreation yet they dyd dysprayse it as a kynde of lyuiÌ„g whiche scarcely at any tyme dothe please god or at the leaste wyse shulde nat please god but only because of procreation But single lyfe they dyd extolle and magnifie as an angelical kynde of liuing This they preached to be the moste pleasaunte sacrifice vnto god to merite remission of synnes to merite garlondes or crownes to brynge forthe the hundreth folde frute and other thinges out of nombre These religions of aungelles Paule dothe greately improue wryting to the Collossians For they do oppresse the knoweledge of Christe when men do thiÌ„ke that they be reputed ryghtuous for suche maner obseruaunces and nat for Christê sake they oppresse also the knowlege of the coÌ„mauddementes of god whan besides the preceptê of god newe ceremonies and seruices be deuised and preferred before the coÌ„maundementes of god Wherfore these superstitious opinions concernynge single lyfe be diligently to be resisted to th entent that both godlye consciences maye knowe what maner honours and seruice god dothe approue But in dede oure aduersaries do not require single lyfe through any suê‘stition For they know that chastitie is not wonte to be kepte But they cloke theyr busynes with superstitious opinions to the entent that they maye begyle the simple and vnlerned ê‘sones They be therfore more worthye of hatered than the Encratites whiche seme to haue fallen in to errour thrughe a certeyne apparaunce of holynes But these voluptuous felowes do purposely abuse the pretence of religion Sixtely though we haue so many causes of disprouynge the lawe of perpetuall abstinence from maryage yet besydê these causes there be many ieopardies of soules and open sâ—launders and occasions of hurte whiche althoughe the lawe were not vnryghtuous yet it ought to feare away good men from the approuynge of suche maner of burden whiche hath destroyed innumerable soules All good men haue complayned longe of this burden as wel for theyr owne cause as for other mennes cause whom they dyd se to be in ieoê‘die But these complaintes no byshops do heare And it is not vnknowen howe greatelye this lawe dothe hurte the comen and publyke maners what vices what vngratious kyndes of lecherye it hath engendred and broughte vp There be yet remayniÌ„g the Romayn satyres In these satyres Rome euen these dayes also dothe knowe and espie her maners touched Thus god auengeth and ponysheth the contempte and despisinge of his gyfte and of his ordenaunce in those persones whiche forbyd wedlocke And sythe in other lawes the custome hath ben to chaunge them if euidente vtilitie haue so required why do they not the same in this lawe in whiche there be so many weyghtye causes rennynge together namely these last dayes why it ought to be chauÌ„ged Nature waxeth olde is made daylye weyker and weyker and vices do encrease wherfore the remedies taughte and gyuen by god were the more to be vsed We see what vice god dothe accuse before the floode what vice he dothe accuse before the brennyng of the fyue Cities Lyke vices haue gone before the destructions of many other cities as of Sybaris of Rome And in these is set forthe an ymage or similitude of the tymes whiche shal be nexte to the worldes ende Therfore principally at this tyme they ought to strengthen to fortifie wedlocke with most sharpe lawes and ensamples to prouoke men to weâ—lock This apperteyneth to the heade officers and rulers whiche oughte to maynteyne good ordre in a comen â—eale In the meane season the preachers and teachers of the gospell let them do both two thynges I meane let them exhorte those that be vncoÌ„tineÌ„t to wedlocke and agayne let them exhorte other that they do not despise the gyfte of continence The byshops of Rome do
shal by this our confession knowe and vnderstande For as moch also as your imperial maiestie to the Coruestours princes thother estates of the empyre not ones but oftentymes hathe louynly sygnifyed in the parlyament holden at Spira whiche was in the yere of our lorde .1526 accordynge to the fourme of your imperyall instructyon and coÌ„missyon caused it to be recyted and openly redde that your maiestie in thê busynes of relygion for certayne causes there alledged iÌ„ your maiesties name wold nat determine nor coulde nat conclude any thynge but that accordyng to thoffyce of your maiestie ye wolde diligently laboure the matter with the byshope of Rome that a generall councell myght be gathered as the same thynge was more largely declared more then a yere paste in the laste common assemble holden at Spira where your imperiall maiestie by the lorde Ferdinande kynge of Boemie and of Hungarie our frende and louynge lord and afterwarde by your oratour and commissaries caused this amonge other thynges to be purposed and declared that your emperial maiestie had vnderstonded and expended the delyberatyon and counsell of your Lieutenaunt in th empyre and of the president counsellours in your Regyment and of the inbassadours sente from thother estates whiche assembled together at Ratispone concernynge a generall counsell to be gathered And that your Emperiall maiestie dyd also iudge it to be profytable that a councell shulde be gathered And that because the maters whiche were then treated betwixt your imperiall maiestie and the byshope of Rome drewe nyghe to a concorde and Christian reconcilement your maiestie doubted not but that the byshoppe of Rome myght be brought in mynde to haue a generall councell wherfore your imperial maiestie signifyed vnto vs that ye wolde labour that the aforsayde byshope shulde coÌ„sent together with your maiestie to gather suche a generall councell and with al expedition to sende out letters publyshynge the same TheÌ„ if in this cause of religion the dissensyons betwixt vs the parties be nat louyngly and charitably pacifyed and ended which thiÌ„g may chaunce we here before your imperiall maiestie with all obedience do offer our selues whiche thinge is more then is required of vs to appere and to make answere our selues in suche generall free and Christian councell of whiche to be gathered in all themperiall assembles and parliamentes whiche haue bene holdeÌ„ and kepte in the tyme and yeres of your imperiall maiestie it hathe bene alwayes entreated and with full assent and agreable voyces concluded Unto the whiche also generall councell and also vnto your imperiall maiestie before thê tyme in this moste hyghe and most graue cause we haue after due maner and forme of lawe prouoked and appeled To which appellatioÌ„ vnto your imperiall maiestie and vnto the sayd councell we yet do cleaue and stycke fast neyther we do intende or can go frome it by thys or by any other treatyse onles the cause betwixte vs and the parties accordinge to the tenour of the last imperiall citation be louyngly and charitably pacifyed ended and reduced to a Christian concorde Of which we here also solempnely and openly proteste The principall artycles of the faythe OUr Churches with full coÌ„sent do teache that the decree of Nicene councell touchynge the vnitye of the Godhede or diuine essencie and of the .iii. parsons is true ought to be beleued without any doutynge that is to saye that there is one deâ—tie or diuine essencie which is both called and is in dede God euerlastinge without bodie without partes vnmesurable iÌ„ power wysdome and goodnes the maker and preseruer of all thinges aswel visible as inuisible and yet be .iii. distinete parsons of all one godhede or essencie and of all one power and whiche be coeternall that is to saye the father sonne and holy ghost And thys worde parson they vse in the same signifycation that other doctours of the church haue in thys mater vsed it so that it signifyeth not a parte or qualitie in an other but that which hathe a proper beinge of it selfe They dampne all heresies of theÌ„ that impugne this article as the Manichees who did put two pryncyples or begynnynges one good and an other badde also the Ualentinians the Arrians the Eunomians the Mahometistes all suche other They daÌ„pne also the Samosatens both olde and newe whiche where as they contende that there is but one only parson they dispute of the worde whiche we cal the seconde parson and of the holy goste craftely and wyckedly saynge that they be nat distincte persons but that the worde whiche we as I sayde do call the seconde parson signifyeth a worde pronounced with the voyce and the gost or spirite signifieth a mouynge whiche is created in thinges Also they teache that after the fall of Adam all men which be issued and deryued accordinge to nature be borne with synne that is to wyte without feare of god without trust or affiaunce in god and with a concupiscence or luste and that thys disease or sore or vyce originall is in dede synne whiche dampneth and bryngeth eueÌ„ nowe also euerlastynge dethe to them which be not borne newe agayne through baptisme and the holy goste They dampne the Pelagians and other which denye that this vice originall is synne and to the vtter defacynge and abbrydgiÌ„ge the glorie of the merites and benifytes of Christ they dispute that man of hys owne naturall powers without the holy goost may satisfye the lawe be pronounced and declared ryght wyse in the syght of god for the honest warkes of reason Also they teache that the worde that is to saye the sonne of god dyd take mans nature in the woÌ„be of the blessed virgyne Marie so that there be two natures a diuine nature an humane nature in vnitie of parson inseperably conioyned and knytte one Christe truely god and truely man borne of the virgyne Marie truly sufferinge his passion crucifyed deade and buryed to th entent to brynge vs agayne into fauour with the father almyghty and to thenâ—eÌ„â— to be a sacrifyce and host nat only for Original synnes but also for all actuall synnes of men The same Christ went downe to the helles and truly rose agayne the thyrde day and then asceÌ„ded to the heuens that he shulde there syâ—â—e at the ryght hande of the father and perpetually â—eygne and haue dominion ouer all creatures and sanctifye them whiche beleue in hym sendynge the holy goste into theyr hartes who gouerneth comforteth and quyckeneth them and defendeth them agaynste the deuyll and power of synne The same Christe shal openly returne agayne to th entent to iudge as well the quicke as the dede cÌ„ accordynge to the Crede of the Apostles Also they teache that men can nat be made ryghtuous in the syght of God by theyr owne proper powers merites or workes but that they be freely iustifyed for Christes sake throughe fayth wheÌ„ they beleue that they be takeÌ„ agayn into
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
there is no synne to be put in suche thinges if they be omitted lefte vndoon withoute sclaunder or offending of any man This liberte in maÌ„nes rites traditioÌ„s was not vnknowen to the olde fathers For in the Easte partes they kepte easter in another tyme of the yere then they do at Rome And wheÌ„ the Romanes accused the Easterlingis of scisme and diuision for this dissimlitude and diuersitie they were warned of other that it is not necessary that suche maners be lyke euery where And an olde father called Ireneus saieth that the diuersitie and dissonaÌ„ce of fasting brekith not the vnite coÌ„sonauÌ„ce of faith Lyke as in .12 distincÌ„ Gregory bysshoppe of Rome signifieth that suche a dissimilitude hurtith not the church And in the history Tripartite the .9 boke many eâ—amples of vnlike rites ar gathered And these wordes are recited The mynde of thapostles was not to make lawes of holy daies but to prech good coÌ„uersation and god lines ⧠Of the vowes of monasticall or religious persons ⧠IF a man wolde calle to remeÌ„braunce what was the state of Abbeys or Monasteries howe many thynges were done dayly in the selfe Monasteries coÌ„trary to the canoÌ„ical lawes he shal the better perceyue vnderstande what is taught with vs of the monastical vowes In S. Austines tyme the abbeyes or monasteries were free Colleges or coÌ„panyes to enter and depart at wyl Afterward when godly conuersation was corrupte vowes were added euerywhere euen as it were a bond or prison deuised for restitution of godly conuersation and discipline Many other obseruaunces besyde vowes were added by proces of tyme. And these bondis were caste vpon the neckes of many before laufull and conueniente age contrary to the canonicall lawes Many fell into this kynde of lyuyng through errour whiche thoughe they were of sufficient age yet they coulde not iudge theyr owne strength and power they that were so trapped were compelled to abyde stille yea though the canons were so benificiall to theym that they might haue beÌ„ deliuered And this happenyd also more in Monasteries of womeÌ„ thaÌ„ of men not withstonding that the weake sexe or kynde ought more to haue ben spared This rigour straytnes displeasid many good men before this time whiche sawe maydes yonge men to be thruste downe iÌ„to Monasteries for a liuiÌ„g They sawe howe vnhapely that purpose did prosper what sclaunders it brought forthe what snares it caste vpon coÌ„sciences They were sorie that the auctorite of the lawe Canon was vtterly neglected and despised in a thing moste peryllous To these euilles was added suche a persuasion of vowes wherwith yea the Monkes religious meÌ„ them selfes as is wel knoweÌ„ haue ben in tyme past discontente if any were any thing more wyse or of better witte and iudgement then other they taught I saye vowes to be egall with baptisme that they by that kynde of lyuing deserued remission of synnes rightuousnes before god yea they added that the Monkishe life not onely deserued rightuosnes before god but also a more a greater thyng because it kept not only the preceptes but also the counselles of the gospell Thus they made men beleve that the profession of such religion was farre better then baptisme and that the Monkysshe lyfe was more meritorious then the life of rulers yea thaÌ„ the lyfe of pastors and of suche lyke whihe serued theire vocation and calling in the coÌ„maundemente of god without fayned cloked religions None of these thingê can be denyed for they be apparant in theire owne bokes â–ª what was after don iÌ„ MoÌ„asteries In olde tyme they were scoles of holy scripture and of other disciplines whiche are profitable to the churche froÌ„ thens were taken pastors byshopê Now it is another thiÌ„g It nedeth nat to reherse thingê knoweÌ„ In olde time they cam together to learne nowe they fayne that it is a kynde of lyuing ordened to deserue forgiuenes of synnes iustificacion yea they preache that it is a state of perfection and they preferre it ferre aboue all other kyndes of lyuynge ordeyned of god We haue rehersed these thynges laynge on odiously nothyng more than truthe to th enteÌ„t that the doctrine of our men myght be the better vndrrstaÌ„de coÌ„cernyng this mater Fyrst of those that contracte matrimony thus they teache with vs that it is lawfull to all men whiche are nat mete to lyue vnmaried to cuntracte matrimony for vowes can nat take away the ordinaunce and commaundemeÌ„te of god But this is the commaundemente of god that euery man haue his wyfe for the auoydauÌ„ce of fornicacion Nor the coÌ„maundemeÌ„t only but also the creacion and ordinaunce of god coÌ„pelleth them to mary whiche without the singuler warke of god be nat excepted accordyng to that texte It is nat good to a man to be allone therfore they do nat committe any syn whiche obey this coÌ„maundemeÌ„t and ordenauÌ„ce of god What can be obiected agaynste these thynges let men extolle thobligacioÌ„ and bonde of the vowe as moche as them luste yet they shall nat brynge to passe that the vowe may take away the coÌ„maundemeÌ„t of god The very Canon lawes teache that the auctorite and right of the superior is excepted in euery vowe Wherfore muche lesse these vowes be any thiÌ„ge worthe syth they be against the coÌ„maundemeÌ„t of god Also yf the bonde of vowe shulde as they say haue no causes wherfore it myght be chaunged the bysshops of Rome wolde naâ— haue dispensed therwith for it is nat lauful for man to disanulle a bonde which is al together of the lawe of god But so hit is that the bysshoppes of Rome haue prudently iudged an equitie a fauorable interpretacion to be had in this obligacion and bonde and therfore we reade that they haue dispensed many tymes with vowes The hystorie of the kynge of Aragon whiche was darreyned and called agayne from the monasterie is knowen well ynough and examples of our tyme ben apparaunt and open Moreouer wherfore do our aduersaries amplifie and extolle the bonde or theffecâ—e of the vowe and make so myche busynes aboute it whan in the meane season of the selfe nature of the vowe they speake nat one worde howe it ought to be in a thynge possible and howe it ought to be wyllyngly frely and with deliberation coÌ„ceyued But howe perpetuall chastite is in the power of man it is nat vnknowen And howe fewe be there whiche do frely deliberatly vowe MaydeÌ„s and yonge men before they can iudge be persuaded entysed to vowe yea and sometymes also they be constrayned Wherfore it is nat egally done to dispute so streyghtly of the bonde whan all men wyll graunt that thynge to be agaynste the nature of a vowe whiche is nat frely but sodeynly rasshely taken Many canone lawes do adnulle vowes made before the age of .xv. yeres for before that age there appereth nat to be so moche iudgemente in a persone to
but a newe founde halydaye and a straunge sayeng euen in his tyme. So many wycked opinioÌ„s hang in vowes as that they deserue remission of synnes iustification that they be the christian perfection that they kepe the counselles and the coÌ„maundementes that they haue super fluiâ—e of good workes All these thynges syth they be false and coÌ„trary to Christes doctrine make vowes to be vayne and of none effecte Of the power of the churche GReate disputacions haue ben of the power of bisshoppes iÌ„ which many men haue confusely mengled togyther the power of the churche and the power of the swerde Of this confusion great batailles greate vnquietnes haue proceded whiles bysshoppes bâ—arynge themselues bolde vpon the power of the keys nat allouly haue institute and begonne newe honours of god nat only haue burdonned consciences with reseruation of cases and with violente excoÌ„munications and cursynges but also haue translated and remoâ—ed the kyngdomes of the worlde and gon aboute to take awaye thempire from themperours Well disposed and learned men haue reproued these vices in the churche longe sythen Therfore our preachers to thentente to conforte coÌ„sciences were constrayned to shewe the difference of the ecclesiasticall power and of the power of the swerde haue taughte that eyther of them because of goddes coÌ„maundement is to be had in greate reuerence and honoure as hyghe benefites of god vpon earthe And thus our lerned men thynke this is theyr opinion that the power of the keys or the power of bysshoppes accordyng to the gospell is a power or coÌ„maundemeÌ„t of god to preache the gospell to remitte and retayne lose and bynde synnes and to ministre sacramentes For with that coÌ„maundement Christe sendeth forthe his apostles sayeng as my father hathe sente me euen so I sende you Take the holy ghoste whose synnes ye remitte they be remitted whose synnes ye holde styll they be holden styll Also in the gospell of Marke he saythe Go preache the gospell to euery creature cÌ„ This power is put in execution only by teaching or preachyng the gospell and by ministryng the sacramentes eyther to a multitudeê or elles to one man by hym selue accordyng to his vocation and callyng for here be graunted nat corporall thynges but eternal thynges as eternal ryghtuousnes the holy ghoste eternall lyfe These thynges can nat chauÌ„ce or come but by ministration of the worde and of the sacramentes as Paule saythe The gospell is the power of god to saluation vnto all that beleue therfore sythe the power of the churche graunteth eternall thynges and is exercised only by ministration of the worde it lettith nat ciuile administracion Lyke as the crafte of singynge nothyng lettith ciuile or politicall administration for politicall administration gothe about other thynges then dothe the gospell For the gouernour or ruler defendeth nat myndes but bodies and bodely thynges agaynste manifeste iniuries and restreyneth men with the swerde and corporal paynes to thentente to kepe ciuile iustice and peace Therfore the power of the churche the ciuile power may nat be mixed and confounded together The power of the churche hathe his coÌ„maundemente to teache the gospell and to ministre the sacramentes Let it nat breake into anothers office let it nat translaâ—e altere the kyngdomes of the worlde as the byshops of Rome haue done let iâ— nat abrogate and defete lawes of princes let it nat take awaye due and laufull obedience of the subiecte to his prince let it nat interrupte iudgementeâ— of any ciuile ordenaunces or contractes let it nat prescribe ne appointe lawes to gouernours of the fourme and facion of the comon welthe as Christe saythe My kyngdome is nat of this worlde Also in an other place he sayth Quis me constituit iudicem aut diuisorem super vos that is to say Who made me iudge or deuider ouer you And Paule saith to the PhilippiaÌ„s Our policye or coÌ„uersation is in heuen And to the Corinthes The armure or wepons of our cheualry be nat carnall but mighty through god to destroy cogitacioÌ„s and thoughtes cÌ„ After this sorte do our men diuide they offices and dueties of bothe these powers and teache to honour them bothe and do acknowlege that eche of them is a gyfte benefite of god If byshops haue any power of the swerde that power haue they nat as bysshoppes by the coÌ„maundemeÌ„t of the gospel bu by mannes lawe gyuen to them of kynges and emperours to the ciuile ministration of theyr owne goodes So that this is another office thaÌ„ is the ministratioÌ„ of the gospel Therfore when soeuer question is made of the iurisdiction of byshopps the empyre and temporall power ought to be deuided and distincted from the ecclesiastical iurisdiction Undubtedly after the gospell and after goddes lawe no iurisdiction belongeth to byshoppes that is to saye to them to whom is coÌ„mitted the ministration of the worde and of the sacrameÌ„tes saue only this power to remitte and lose siÌ„nes and also to discerne and iudge doctrines and to reiecte a doctrine contrary to the gospel and to exclude and shytte out froÌ„ the coÌ„munion of the church wyckedmen whose wickednes is knowen and this muste be with the worde without mannes violence In these thynges the congregations or churches owe of dutie and be by the law of god bounden to submitte them selues and to shewe obedience accordyng to that sayeng of Christe who hearith you hearith me But when they teache or ordeyne any thynge agaynste the gospell then the congregations haue a coÌ„maundemente of god prohibitynge obedience As this beware of false prophetes and Paule to the Galathians If an aungell from heuen wolde preache or shewe any other gospell accursed be he Also to the Corinthes we can nothynge do agaynste the truthe but for the truthe Also in another place he sayeth Power is gyuen to vs for edification and nat for destruction So also do the canon lawes coÌ„maunde 2. D. 7. cap. Sacerdotes et cap. Oues And. S Austine against the epistle of Petilian sayeth If catholique by shoppes be deceiued any where by chaunce and thynke any thyng agaynst the canonical scriptures of god we ought nat to consent vnto theÌ„ If byshops haue any other power or iurisdictioÌ„ as in cognisauns of plee or in determinynge of certayne causes as of matrimony or of tythes they haue it by mans lawe wherin when the ordinaries fayle to do theyr dueties because eyther they wyll nat or can nat prynces be compelled yea whether they wyll or nat to see the lawe ministred to theyr subiectes for peace to be hodde amongest them Moreouer it is disputed whether byshops or pastours haue ryght and auctorite to ordeyne ceremonies in the churche and to make lawes of meatê of holy dayes and degrees of ministers or orders c. They that ymagin this auctorite to be in byshops alledge and bryng for them this testimonie and auctoritie of scripture Yet
eodem ¶ The .12 arti of penauÌ„ce or repeÌ„tauÌ„ce fo eod ¶ The .13 article of the vse of the sacramentes Fo. eodem ¶ The .14 article of order ecclesiastike fo eod ¶ The .15 article of rytes or vsages of the churche Fo. eodem ¶ The .16 arti of politike or ciuile mats fo ix ¶ The .17 article of the resurrection Fo. eod ¶ The .18 article of frewyll Fo. eodem ¶ The .19 article of the cause of synne Fo. x. ¶ The .20 article of good workes Fo. eod ¶ The .21 article of honoriÌ„g of saiÌ„tê Fo. xiii ¶ The articles in whiche are rehersed certeine abuses chaunged Fo. xiiii ¶ Of bothe kyndes Fo. eodem ¶ Of the mariage of prestes Fo. xv ¶ Of the Masse Fo. xvi ¶ Of confession Fo. xix ¶ Of diuersities of meates Fo. xx ¶ Of monasticall vowes Fo. xxiii ¶ Of the power of the churche Fo. xxviii ¶ 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 The Apologie that is to say the defense of the confessyon of the Germaynes made by Philip Melancthon and translated by Richard Tauerner at the commaundement of his mayster the ryght honorable mayster Thomas Crumwell chefe secretarie to the kyngê hyghnes CVM PRIVILEGIO ¶ Philip Melancthon to the reder sendeth gretynge AFter that the confessyon of our prynces was in open audience solempnely redde certaine diuines friars prepared a confutation of our wryting whiche whan the Emperours maiestie had caused to be solempnely red in the assemble of the prynces he requyred theÌ„ to assent vnto it But our prynces hearynge that many articles were there disproued whiche to renounce without grudge of conscieÌ„ce they coulde nat demauÌ„ded that a copy of the coÌ„futacion myght be to them exhibited to the entent that they myght bothe see what theyr aduersaries condempned and also refute their reasons And in suche cause whiche apperteyned to chrysten faythe and instruction of the conscience they thought that the aduersaries wolde nat haue made it straunge to exhibite theyr wrytyng But our rulers coulde in nowyse obtayne it onles they wolde haue bouÌ„de them selues to moste perelouse and vnegal coÌ„dicions whiche they coulde nat do excepte they wolde caste them selues into a manifest daunger After this there was publyshed a pacification in whiche appered that our hedes refused no burdayne were it neuer so payneful so that it myght be susteyned without offence of conscience But the aduersaries obstinatly required vs to allowe certaine manifest abuses and errours which thyng whan we myght nat do agayne the emperours maiestie requyred our prynces to assent to the confutacyon whiche to do our prynces vtterly refused For howe shulde they assent in a matter touchinge the faythe to the thynge that they neuer red And they herde that certayne articles were there coÌ„dempned in which thyng they coulde nat allowe the iudgement of the aduersaries without offence There were also certayne other whiche required me to make an Apologie or defense of the coÌ„fessyon in which shulde be expouned vnto themperour the causes why we receyued nat the confutacyon and the thinges soluted whiche the aduersaries obiected For there were certayne of vs whiche when theyr confutacion was red noted the suÌ„me of theyr places and argumentes This Apologie they offered at laste vnto the emperours maiestie to the entent that he myght knowe that most graue hyghe causes letted vs to allowe theyr confutacyon Howe be it the emperour receyued nat the boke that was offered hym After this cam forthe a proclamacion in whiche our aduersaries do triuÌ„phe that they haue confuted by scripture our confessyon Nowe therfore o gentle reader ye se our Apologie in whiche ye shall perceyue aswele the iudgemeÌ„t of our aduersaries for we haue faythfully reported it as theyr condempnacyon of certayne articles agaynst the manyfest scripture of the holy ghoste so farre be they wyde from defetyng our opinions by scriptures But all be it that in the begynnynge I made onely an Apologie yet nowe in my settyng it forthe in prynt I haue added other thynges And for that purpose I haue put to my name bycause they shulde make no cauillacion that the boke was published without any authour certayne This alway hathe bene my custome in suche controuersies that so muche as I myght lawfully do I wolde retayne the fourme of the vsed and accustomed doctryne to the entent that we myght the soner agre together Nor I do nat muche vnlyke at thys tyme all be it I myght iustly wade further in dissuadynge the people from the opinions of our aduersaries But our aduersaries do so haÌ„dle theyr matter that they shewe them selues neyther to seke trouthe nor concorde but to sup vp our blode Doubtles I haue nowe also wrytteÌ„ as soberly and moderately as I can but yet if any thyng shal seme to be spokeÌ„ ouer sharply I here protest that I contende with the diuines frears and nat with Cesar or the prynces whome as my dutie is I haue in hyghe estimacyon and regarde But I sawe lately theyr confutacion whiche I haue marked to be wrytten so capciously and slaunderously that in certaine places they may dysceyue yea the ware and cyrcumspecte readers Natwithstandyng I haue nat medlyd with all theyr cauilacyoÌ„s for that were an infinite worke but I haue comprised the chefe maters to the enteÌ„t that amonge all nacyons a testimonie of vs maye appere that our iudgement is ryght godly of the Euangel of Christe Discorde pleaseth nat vs. Nor our owne priuate peryll dothe nothinge moue vs whiche howe greate it is by reason of the vehemeÌ„t hatredes of our aduersaries kyndled agaynste vs we easely perceyue But we may nat renounce the manifest veritie and necessarie to the edificacion of the churche wherfore we thynke that all incommodities and peryls are to be susteyned and suffered for the glorye of Christe and profite of his churche trusting that God wyll allowe and accepte thys our office endeuour and moreouer we hope that our posteritie and successours shal haue of vs here after a better opinion and a more indifferent iudgement For it can nat be denyed but that many places of Christes doctryne which are moste necessarie to be notified and knowen in the churche be of vs and ours opened and clerely set forthe which here to fore with howe greate and perelouse opinions they were suppressed and hydde through deceitful friars lawyers and sophisticall diuines it lusteth me nat here to recite we haue the open testimonies of many good men which cease nat to rendre thankê to god for this most hyghe benefite that nowe many ryght necessary matters be better opened by vs than they were by our aduersaries here tofore taught or preached wherfore we shal commeÌ„de and coÌ„mytte our cause vnto Christe who shall another day iudge these debates and coÌ„trouersies whom we also humbly beseche to caste his tendre eyes vpon the afflicte
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
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
For Christ rebuketh the pharises whiche thought theÌ„ selues to be made cleane in the syght of god that is to saye to be iustifyed by theyr oft washinges euen as a certayne byshope of Rome sheweth of holy water that it sanctifyeth and clenseth the people And the glose sayth that it cleneth from venial synnes Suche were also the opinions of the Pharisies whiche Christ reprehendeth and he setteth against this fayned purgatyon two maner of clennes the one inwarde the other outwarde he byddeth that they shulde be made cleane inwardly and addeth concernynge outwarde clennes Gyue in almose of your superfluitie and aboundance and so all thynges shal be cleane vnto you Our aduersaryes do not ryghtly applye thys partycle or sygne vnyuersall omnia for Christe addeth thys conclusyon to bothe members Then all thynge shal be cleane to you that is to witte yf ye shall be clane inwardly and shall gyue almose outwardly For he sygnifyeth that outwarde clennes is to be sette in the warkes commaunded by god and not iÌ„ the traditions of men as then were tho ofte wasshinges and nowe a dayes is the dayly sprinclyng of holy water the habites of religious persons as they be called the deuersite choyse of metes and lyke pompes But our aduersaryes do corrupte the sentence with sophistrie translatynge the vniuersall perticle to the one parte alone All thynges shal be cleane to you yf ye gyue almose as yf a man shulde make thê reason S Andrewe is present g o ergo al the Aposteles be present Wherfore in the antecedente both members ought to be ioyned together in thys wyse Beleue and gyue almose so all thynges shall be cleane to you For the scripture sayth in another place that the hartes be purifyed by faythe That if the hartes be clensed and afterwarde almose dedes be put to outwardly that is to saye almanner workes of charite so shall they be cleane al together that is for to saye not onely within but also without And that hole sermone of Christe ought to be ioyned together of which there be many partes wherof certayne do teache of faythe and certayne of warkê And it is no ê“perty of a good reader to pycke out the preceptes of warkes leuynge out the places of faythe There be some also which do interprete it to be an Ironicall locution Gyue ye almose and all thynges be cleaue vnto you For Christe semeth dryly to checke the vayne persuasion of the phariseis whiche whan they had theyr myndes laden with moste lewde affections yet in the meane season because they gaue almose thought theÌ„ selues to be halfe goddes Thys interpretatyon is nat vnmete neyther hath it any thing in it selfe dissonante or contrary to the other scriptures We wolde put to also other places but that we thinke that by these places which we haue rehersed and declared all other lyke may easely be iudged But we shall yet adde this scolastical argumeÌ„t Ryghtuousnes must nedes be in the wyll g o ergo faythe whiche is in the vnderstandyng doth nat iustifye This argument we do therfore reherse that the hole matter myght be made more playne howe fayth doth iustifye and what Paule dothe call iustifycatyon And fyrst because of certayne wayward persons we shall answere artificiously Thê is playne in morall philosophie that iustyce is called obedyence towarde the superiour such as he accepteth and alloweth But faythe is an obedyence towardes the gospell Wherfore faythe is ryghtly called iustyce for obedience towardes the gospell is imputed and rekened for ryghtuousnes in somuche that obedyence towardes the lawe only doth therfore please because we beleue that god is frely gracious and louinge to vs for Christes sake for we do neuer satisfye the lawe Nowe althoughe this faythe be in the wyl for it is to wyl and to receyue the promyse yet neuer theles this obedyence towarde the gospel is not for our clennes imputed for ryghtuousnes but because it receyueth the mercy that is offered and thynketh that we be reputed ryghtuous for Christes sake by mercy and nat for our owne fulfylling of the lawe nor for our owne clennes So the mynde is to be called awaye from gasynge on the lawe vnto the gospell and vnto Christe and we must assure our selues that we be reputed ryghtuous when we do thynke our owne selues to be accepted for Christes sake and nat for our owne loue or for our owne fulfyllynge of the lawe And faythe differeth froÌ„ hope for faythe receyueth at thê present tyme remissyon of synnes recoÌ„ciliation or acceptatyon of our owne selues for Christes sake But hope is busye aboute the good thynges that be to come and aboute delyueraunce to come Secondarely Iustifycation here in thê place signifieth to be reputed rightuous Now god dothe nat repute a man ryghtuous after the maner that a man is reputed ryghtuous in the corte of causes or in philosophi for the iustyce of hys owne warkes whiche maye wele be put in the wyl But he reputeth a maÌ„ ryghtuous by mercy for Christes sake so that a maÌ„ do receyue hym by fayth Wherfore fayth may be called Iustyce for it is that thynge which is imputed to rightuousnes as paule is wont to speake in what so euer parte of man it be put For that dothe nothynge at all let goddes imputatyon howe be it we do put thys faythe in the wyll of man for it is to wyll and to receyue the promyse of Chryste And thys scolasticall argument thus debated because it dryueth the matter to an art the hole cause semeth moche the better to be perceyued By 〈◊〉 these thynges it maye be also perceyued what is to be iudged de merito condigni that is to wyt of the meryte of worthynes of whiche our aduersaryes do fayne that men be ryghtuous in the syght of god for theyr owne loue and fulfyllynge of the lawe Here is no mencion at al made of the iustyce of fayth and in the stede of Christe the mediator is put that we be accepted for our fulfyllynge of the lawe These thynges are in no wyse sufferable but as we sayd before though loue foloweth renouatioÌ„ yet maye nat the glorie of Christ be taken froÌ„ hym and geuen to our fulfyllynge of the lawe but it is to be thought that euen after the renouation also we be accompted iust for Christes sake and that Christ remayneth styl a mediator and mercy stocke and that by the meanes of Christ and for him we haue commynge and entre to the father and that we do nat satysfie the lawe but that we haue alwayes nede of mercy and that we be alwayes compted iust for mercye And thys thynge dothe the hole churche confesse that we be made ryghtwyse and saued throughe mercie as we haue heretofore recyted forthe of Saynt Ierome Our ryghtuousnes is not for our owne meryte but commeth of the mercie of god But so it is that thys mercy is receiued by faith g o ergo cÌ„ But se
was I am sure of the â—ame mynde that the prophete was of which sayed Lorde enter nat into iudgemeÌ„t with thy seruaunt for no lyuing creature shal be iustifyed in thy syght saynt Barnarde confesseth that hys owne workes be nat worthy eternall lyfe whan he sayeth I haue lyued wretchedly But he comforteth hym selfe and gathereth hope of saluation hereof because he perceyueth that for Christes sake through mercy is gyuen remission of synnes and eternall â–ª lyfe as the Psalme teacheth whiche sayeth Blessyd be they whose iniquities be forgiuen And Paule sayeth Dauid callith the man blessed to whom god imputeth ryghtuousnes without workes Paule sayeth that he is blessed to whoÌ„ ryghtuousnes is imputed by fayth in christe although he haue no good workes With suche coÌ„solations be consciences to be comforted and strengthed that is to say that for Christes sake by fathe is goten remission of synnes reputation of iustice eternal lyfe Nowe if in these places of workes fayth after this maner shal be vnderstande they hurte no thyng our sentence or opinion And verely it is necessary alwayes to put to faythe that we do nat exclude the Mediatour Christe And good workes ought to folowe faythe because faythe without good workes is hypochrisye They haue also in the scholes certayne propre and shorte sayengê agreing to our senteÌ„ce of whiche sorte be these that good workes do please god because of grace and fauour Also that we must truste to the grace of god These sayenges they do nat well interprete For the olde wryters dyd meane that we muste truste to grace that is to wete to the mercy of god promysyng that for Christes sake we be accepted But the wryters of later tyme haue traÌ„slated this trust to our owne worke Theyr opinion is that we muste truste to grace that is to wete to the loue where with we loue god This is a false and a corrupte interpretatioÌ„ For we ought nat to truste to our owne loue forasmuch as it is vncleane smal but to the promise of mercy Thys is also a coÌ„men sayeng a monge them that good workes be of strengthe by the vertue of Christes passion it is wel sayd but there ought to haue ben made mention of faythe in these sentencies For the merite of Christes passion is nat coÌ„municate â—o vs onles we do receiue it by faythe and do set it agaynste the terrours of syn and death For Paule sayeth Christe is a propitiatioÌ„ by faythe Also the churche in all prayers or collecâ—es addeth at the ende Per dominum nostrum Iesum Christum that is to say By our lorde Iesus Christ. Here also men are to be monyshed and to be put in remembraunce of fayth For the church meaneth that our workes and our prayers do plese god if we do beleue that god is gracious for Christes sake the hyghe bysshop Let these thynges suffise at thys tyme coÌ„cernyng this place And we do knowe that this sentence and opinion whiche we defend is consonauÌ„te and agreing to the gospell and dothe bringe moste stronge and sure consolations to godly consciences Therfore let nat godly consciences suffer them selues to be led away from this sentence opinion for cause of the vniuste false and sclaunderous iudgementes of our aduersaries For the scripture â—ophecieth that the tyme shulde come whan 〈◊〉 teachers shulde play mastries in the churâ—â—e â–ª whiche oppressing the iustice of faythe in Christe shulde teache to merite remission of synnes by our owne obseruauÌ„ces and workes And the thynges done in Israel be an ymage and figure of the state that shulde afterwardes folowe in the churche Nowe we do se that the prophetes do euerywhere rebuke this persuasion of the people whiche dyd dreame that they dyd merite forgyuenes of synnes by the sacrifices of the lawe and by the reason of thê opinion dyd heape workes vpon workes and sacrifices vpon sacrifices So in the churche there be many persones whiche haue a false persuasion of theyr owne workes and ceremonies But the scripture hathe taught vs that we shulde nat be troubled with the multytude of wickeâ— and vngodly persones and yet it is no mastrie to iudge the spirite of our aduersaries For we do se that in many of theyr articles the manifest and open truthe is condempned by them And let nat this trouble or offeÌ„d any man that they do chalenge and take vpoÌ„ them selues the name of the churche For the churche of Christe is amonge them whiche do teache the gospel truly nat among theÌ„ whiche do defende wronge opinions agaynst the gospell as the lorde sayeth My shepe do heare my voyce ⧠Of the Churche ⧠THe seuenth article of our confession they dampne in whiche we sayde that the churche is a coÌ„gregation of sayntes or holy meÌ„ And they make a longe proces that euyll persons are naâ— to be segregate or deuided froâ— the churche sythe that Iohan Baptist coâ—â—pared the churche to the floure of the Barnâ— in whiche bothe corne and chaffe be layde together on an heape And Christe compared it to a nette in whiche be caught bothe good fysshes and badde Without doubte it is a trewe sayde prouerbe Agaynst the byting of a sycophaunt or sclauÌ„derer there is no remedy Nothyng can be spokeÌ„ so circumspectly but that a captious sclaunderer shal fynde occasion to depraue it We euen for thys very cause dyd adde the eyght article leaste any man shulde thynke that we seuered the euyll persons and hypocrites from the outwarde societie of the churche or plucked away the vertue from the sacramentes whiche be ministred by hypocrites and euyll men Wherfore here nedeth no longe defense agaynste thys sclaunder The eyght article dothe sufficently purge vs. For we graunt that hypocrites and euyll men be in this lyfe mixed in the churche and be membres of the churche as touchyng the outward societie of the signes of the churche that is to wete of the worde profession and sacrameÌ„tes namely if they be nat excoÌ„municate Nor the sacramentes be nat therfore without vertue because euell men minister them or euyll men receyue them For Paule ê“phecieth that the tyme shulde come when Antichrist shuld sytte in the teÌ„ple of god that is to say shulde haue dominion and beare officies in the churche But the churche is nat only a societie of externe thynges and rites as other polecies or ciuile societies be but principally it is a societie of fayth and of the holy ghoste in mens hartes whiche yet natwithstaÌ„dyng hathe outward notes tokyns wherby it may be knoweÌ„ as the syncere and pure teachyng of the gospell and the ministration of the sacramentes agreable to the Euangel of Christe And this churche only is called the bodye of Christe whiche Christ with his spirite reneweth sanctifyeth and gouerneth as testifyeth Paule sayeng And hym he made head aboue al of the churche whiche is his body that is to say an entiertie or the hole congregation of hym whiche worketh all together in all
disalowe very many other errours of the Anabaptistes yet this we condempne in especiall that they dispute the baptisme of chyldren to be vnprofitable For it is vndoubted that the promyse of helthe and saluation apperteyneth also to lytle chyldren But it doth not apperteyn to them whiche be out of the churche of Christ where is neither the worde neither the sacrameÌ„tes For the kyngdome of Christ hath the beinge only with the worde the sacrameÌ„tes Therfore it is necessarie to baptise infauÌ„tes that the promyse of saluation may be applyed to them accordynge to the coÌ„maundement of Christe Baptise ye all people Where lyke wyse as to all meÌ„ is offered saluation so to all men is offered baptisme both to men women chyldren and infantes It foloweth therfore euidently that infauÌ„tes must be baptised because helthe is offered with baptisme Secundarely it is manifest that god doth approue the baptisme of infantes Therfore the opinion of the Anabaptistê is wycked whiche disalowe the baptisyng of infantes And that god dothe allowe the baptisynge of infantes it is declared sufficiently by this the god dothe gyue the holy ghoste to them that be so baptised For if this baptisme were voyde than the holy ghost shulde be gyuen to none at all than shuld none be saued finally there shuld be no churche at all Euen this reason alone is able to confirme and establyshe sufficiently good and godly myndes agaynst the wycked and madde opinions of the Anabaptistes THe .x. article they do approue in which we do coÌ„fesse and knowlege that we do thynke that in the souper of the lorde or sacrameÌ„t of the aultare there is verily and substantially the body also bloud of Christ and that they be verelye exhibited and gyuen with those thynges whiche be sene that is to say breadde and wyne to them whiche do receyue the sacrament This sentence and opinion our preachers haue stedfastly defended and we fynde that not onelye the Romayne churche dothe affirme the bodely presence of Christ but also the Greke churche that nowe is and also in olde tyme hath ben of the same opinion as the canon of the masse witnesseth whiche the Grekê do vse And ther be recordê also of certeyne wryters testifienge the same For Cyrille vpon IohnÌ„ in the .xv. chapitre saythe that Christe is corporallye exhibited vnto vs in the souper of the lorde For thus he sayth Yet we do not denye that by ryght fayth and sincere charite â—e be ioyned to Christ spiritually But that we haue no maner of coniunction with hâ—m as touchyng the flesshe that verely we do vtterly denye And we do saye that it is clene contrarye to the scriptures of god For who hath doubted that Christ also hath ben the vyne and we the braunches whiche do gette lyfe forthe of it to our selues Herken what Paule saythe For al we be one body in Christ. For al be it we be many yet be we all on in hym For al we be partetakers of one bread Doth he thynke happyly that the vertue of the mysticall benediction is vnknowen to vs whiche sythe it is made in vs dothe it not also by the partetakyngâ— of the flesshe of Christ make Christ to dwel corporally in vs And nat loÌ„ge after he sayth wherfore it is to be consydered that Christe is in vs not onely habituallye whiche is perceyued by charite but also by naturall ê‘ticipation â–ª c. These thynges we haue recited not to th entent to begyn a disputation here of this matter for themperours maiestie dothe not disalowe this article but to th entent â–ª that who so euer shall rede these thynges maye perceyue the more clerelye that we do defende the sentence receiued in the hole churche that in the souper of the lorde be truely and substaÌ„cially present the body and bloud of Christe and be verely exhibited and gyuen with those thingê whiche be sene breadde and wyne And we do speake of the presence of the lyuyng Christe For we knowe that dethe shall no more haue power ouer hym THe .xj. article of receiuynge absolution in the churche they do allowe But as concernyng confession they adde a correction that is to witte that the constitution is to be obserued of the chapitre Omnis utriusâ— sexus c. that both confession shulde be made yerely and thoughe all the synnes can not be rekened vp by nombre yet that diligence is to be gyuen to gather them all to mynde those whiche may be brought to remembraunce â–ª to be shewed and rehersed Of this hole article we shall speake hereafter more plentuouslye whan we shall declare our hole sentence touchynge penaunce This is euideÌ„tly knowen that we haue so set forthe declared and garnyshed with prayses the benefite of absolutioÌ„ and the power and auctorite of the keys that many afflicted troubled consciences by the doctrine of our preachers haue taken coÌ„fort after that they haue herde say that it was the coÌ„maundement of god yea moreouer the very voyce of the gospel that we shuld beleue and truste to the absolution and stedfastly decree with our selues that remission of synnes is freely gyuen to vs for Christes sake and that we shulde thynke that by this fayth we be verely reconciled to god This sentence hath lyfte vp and conforted many godly myndes and in the begynnyng brought vnto Martine Luthere very greate coÌ„mendation amoÌ„ge all good men whan he shewed sure stronge consolation to consciences bicause before that tyme the hole power and strength of consolation was oppressed with the doctrines of warkes whan Sophistres and freers dyd teache nothynge at all of faythe and of remission of synnes But as concernyng the tyme doubtles in our churches very many men do often tymes in the yere vse these â—wo sacramentes â–ª absolution and the souper of the lorde And they that teache of the dignite and the frutes of the sacramentes do speake in suche sorte that they do exhorte and prouoke the people to vse the sacrameÌ„tes often tymes For there be many thynges so wryten by oure men concernyng this thynge that our aduersaries if any be good men amoÌ„ge them do vndoubtedly approue and coÌ„mende them There is also denounced excoÌ„munication to wycked ê‘sons and despisers of the sacrameÌ„tê These thyngê thus be done bothe accordyng to the gospell and to the olde canones â—ut no certen tyme is prescribed be cause all men be not a lyke mere at one tyme yea if all men shuld come to gether at one tyme men can not be herde in ordre instructed And the olde canones and fathers do not appoynte any certeyne tyme. Onely the canon saythe thus Yf any do entre in to the church of god and be perceyued neuer to take theyr housyl let them be admonyshed And if they do not then take theyr housyl let them come to penauÌ„ce If they do take theyr housyll let them not alwayes absteyne If they do not let them absteyne Christe
the lawe not of the gospell whiche doth fayne and imagine that man is fyrste iustified by the lawe before that he be reconciled by Christ to god notwithstandyng that Christe hym selfe saythe Without me â—e can do nothynge Also I am the true vine and ye be the braunches But oure aduersaries do imagine that we be the braunches not of Christ but of Moyses For they wyll fyrst be iustified by the law and offre theyr loue workê vnto god before that they be reconciled to god by Christe before that they be braunces of Christe Paule contrarywyse sayth playnly that the law can not be wroughte nor fulfylled without Christe Therfore the promyse is fyrst to be receyued that by faythe we maye be reconciled to god for Christis sake or that we worke the lawe These thynges we do iudge to be clere euident ynough to godly coÌ„sciences And herof they shall playnely ê‘ceyue the cause why we dyd heretofore holde opinion professe that men be iustified by fayth and not by loue For we muste plede agaynst the wrathe of god not our loue or our workes nor truste in our loue and workes but Christe the mediator and we muste fyrste receyue the promyse of remission of synnes or euer we worke the lawe Finally Whan shall the conscience be set at reste if we do receyue remission of synnes because we loue or worke the lawe For the law wyll always accuse vs bicause we neuer satisfie the lawe of god accordyng to the sayenge of saynte Paule Lex iram operatur The lawe worketh wrathe Chrisostome asketh the question concernyng penaunce wherby we be assured that our synnes be forgyuen vs our aduersaries also in the senteÌ„ces do aske the question concernyng the same thynge This can not be declared neyther consciences can not be made quiete onles they know that it is the coÌ„maundement of god and the very gospell that they shulde be assured that for Christes sake synnes be freely forgyuen and that they shulde not doubte but that they be freely forgyuen vnto them selfes If any manne dothe doubt he as IohnÌ„ sayth accuseth the diuine promyse of a lye This certeyntie and assuraunce of faythe we teache is required in the gospell But oure aduersaries leaue mennes conscieÌ„ces vncertayne and in a doubtfulnes Nowe coÌ„sciences do worke nothyng by fayth whan they do coÌ„tinually doubt whether they haue remission Howe can they in this doubtfulnes call vpon god Howe can they ê‘suade them selues be assured that they be herde Thus all theyr lyfe is without god and without the very true honoure and worshyppynge of god This is it that Paule saythe that what soeuer is not done of faythe is synne And bicause they continue alwayes in this doubtfulnes they neuer haue experieÌ„ce what faythe is So it coÌ„meth to passe at the laste that they fall in to desperation Suche is the doctrine of our aduersaries euen a verye doctrine of the lawe a dissanullyng and an aâ—rogation of the gospell and a doctrine of desperation Nowe we do gladly permitte vnto all good men to gyue iugement of this place concernyng penaunce for it is playne ynoughe without any maner of obscuritie and to pronounce whiche of vs haue taughte the more godly and more holsome doctrine for consciences whether we or our aduersaries Certes these dissensioÌ„s in the churche do nothyng delyte vs wherfore if we had not great and necessarie causes to dissent from our aduersaries we wolde with ryghte good wyll holde our peace Nowe sith it is so that they condempne the manifest and open veritie it standeth not with our profession neither is it laufull for vs to leaue this cause vndefended whiche is not ours but Christê cause and the cause of the churche We haue shewed for what causes we haue put these two partes of penauÌ„ce contrition and faythe And we haue done it so moche the rather bicause there be borne aboute many sayenges concernyng penaunce whiche be alledged of the fathers but maymed and vnperfecte whiche our aduersaries haue detorted wrested to the defacynge of faythe As for example Penaunce is to sorowe bewayle the offeÌ„ces coÌ„mitted and not to coÌ„mitte agayne whiche thou oughteste to bewayle and sorowe Also penaunce is a certeyne punyshement or vengeaunce of the sorower aueÌ„gyng in hym selfe the offence whiche he is sorye that he hath coÌ„mitted In these sayenges is no mention of fayth no not so moche as in the scholes whan they do interprete and declare them is any thyng at all added of faythe Wherfore we to th entent that the doctrine of faythe myght be the better espied haue nombred faythe amonge the partes of penauÌ„ce For those sayenges whiche do require coÌ„trition or good workes and whiche make no mention of faythe that iustifiethe the very thynge it selfe shewethe that they be very perylous And doubtles it may be thoughte and that not without cause that those men lacked a poynt of prudence wysedome whiche haue heaped together these peced and patched rablemeÌ„tes of sentences and decrees For where as the fathers in diuerse other places do speake of the other parte of Penaunce it shulde haue bene profitable to haue pyked out the sentences of both partes â–ª and to haue ioyned them together not only out of one parte For Tertulliane speakethe ercellently of faythe amplifienge the othe of the lorde whiche is in the prophete â–ª Viuo ego dicit dominus nolo mortem peccatoris sed ut conuertatur et uiuat .i. I lyue saythe the lorde I wyll not the deathe of a synner but that he be conuerted lyue For in as moche as the lorde dothe sweare ther he wyll not the deathe of a synner he shewethe and declareth that credence fayth is required by whiche we shuld beleue his othe surely reken with our selues that he dothe forgyue vs. The promyses of god ought to be of greate auctoritie with vs although they be made without any othe put vnto them at all But this ê“myse is also coÌ„fermed and bounde with an othe Wherfore if any man doth not surely reken with hym selfe that he is forgyueÌ„ he denyeth that god hath sworne a true othe whiche is so great a blasphemie that there can none be imagined more haynous For thus saythe Tertulliane He calleth vs to saluation with a reward swearyng also in that he saythe I lyue and couetethe that we gyue credece vnto hym O blessed be they for whose cause god sâ—â—eareth O moste wretched be we if we beleue not the lorde whan he also sweareth And here it is to be knowen that this faythe oughte to thiÌ„ke that god freely forgyueth vs for Christis sake bicause of his owne ê“myse and not because of our workes or contrition confession satisfaction or loue For if faythe shulde leane vnto these workes be grounded vpon them anone it is made vncerteine and doubtfull For the fearefull coÌ„science doth se that these workes be vnworthy Therfore saythe Ambrose very
shal excuseys to al them that shal come after vs so that it can nat be layde to our charge ne any faute can be put in vs that the auctoritie of bysshoppes is minished and enfebled when men shall reade and heare that we albeit we desyre the bysshoppes nat to vse this vniuste crueltie towardes vs yet can we iÌ„ no wyse obtayne any maner equitie or ryght of them Of mans traditions in the churche IN the .xv. article they receyue the fyrste parte in which we say that those rites and ceremonies in the churche are to be obserued which may be obserued with out any syn and whiche helpe to the keping of tranquilite and good ordre in the churche The seconde parte they vtterly condempne in which we say that mans traditions instituted to appeace god to merite grace and to satisfy for synnes be contrary to the gospell Albeit in our confession coÌ„cernyng the choyse of meares we haue spoken many thynges ynough of traditions yet this natwithstaÌ„ding certayne thingê shal here brefly be repeted For although we thought that our aduersaries wolde for other causes defende the traditions of men yet we dyd nat thynke that euer they wolde haue coÌ„dempned this our article whiche is That we deserue nat forgiuenes of siÌ„nes or grace through the obseruyng of mennes traditions Syth therfore thys article is condempned we haue an easy and a playne cause Now our aduersaries do openly play the Iewes and do openly oppresse the gospell with deuillyshe doctrines For than dothe the scripture call tradicions the doctrines of deuyls wheÌ„ it is taught that they be seruices profitable to deserue remissioÌ„ of synnes and grace For then they endymme the gospel they minishe the benefite of Christ they annulle the iustice of faythe The gospel teacheth vs that we through faythe for Christes sake frely receiue remission of sinnes and be recoÌ„ciled to god Our aduersaries coÌ„trary wyse make another mediatour that is to wete these traditioÌ„s For the traditions sake they wyll obteine remission of sinnes by these they wyll appease the wrathe of god But Christe sayth openly They honour me in vayne with the coÌ„maundementes of men We haue herebefore largely disputed that men be iustified throughe faythe whan they beleue that they haue god pacified not for our workes but frelye for Christe This is vndoubtedly the doctrine of the gospell for Paule sayth playnly to the Ephesians Ye be freely saued through faythe and that not of your selues it is the gyfte of god and coÌ„methe not of men Nowe our aduersaries say that men deserue remission of synnes by these humane obseruaunces What other thyng is this than besides Christ to set vp a nother iustifier a nother mediator Paule saythe to the Galathians Ye be fallen from Christ ye whiche be iustified by the law â–ª that is to saye if ye thynke that by the obseruynge of the lawe ye deserue to be accompted ryghtuous in the syght of god Christe shall nothing auayle you For wherunto nede they Christ which thynke them selues to be ryghtuous by theyr owne obseruynge of the lawe God hath set forthe Christe vnto vs that for this mediatours sake and not for our iustices sake he wyll be mercyfull to vs. But these men thynke that god is pacified and made mercyfull for our traditions sake and not for Christê sake They take therfâ—â—e â—om Christ the honour and prerogatiue of a mediator Neyther is there any difference betwyxte our traditions the ceremonies of Moyses law as concernynge this matter Paule therfore condempneth the ceremonies of the lawe of Moyses lykewyse as he condempneth traditions bicause they were iudged to be workes whiche dyd merite iustice in the syght of god by reason wherof the benefite of Christe and the iustice of faythe were obscured wherfore he putteth awaye the lawe he puttethe awaye traditions and proueth playnlye that not for these workes sake but for Christis sake remission of synnes is freelye promysed so that by faythe we receyue it For asmoche therfore as by faythe ne receyue remission of synnes and syth through faythe we haue god mercyfull and fauourable to vs for Christis sake it is playne errour and heresy to decree that by these obseruauÌ„ces we deserue remission of sinnes If any man do here say that we deserue not by these traditions remission of synnes but that we being alredy iustified do by these traditions deserue grace here agayne Paule cryeth agaynst hym sayeng that Christ shuld be the minister of synne if after iustification it were to be thoughte that afterwardes we be not reputed ryghtuous for Christis sake but that fyrst we ought by other obseruations to deserue to be reputed ryghtuous Also to a testament made by man nothynge ought to be added Ergo to the testament of god whiche promysethe that for Christis sake he wyll be mercyfull vnto vs it oughte not to be added that fyrste by these obseruations we ought to merite to be reputed acceptable ryghtuous Howbeit wherto nedethe any longe disputation No tradition hath ben instituted by the holy fathers for this entent that it shulde merite forgyuenes of synnes but they haue ben instituted for cause of good ordre to be had in the churche and for cause of traÌ„quilitie And though any man wolde institute certeyn workes to deserue remission of synnes or ryghtuousnes howe shall he know that those warkê please god whan he hath no testimonie or witnes of the worde of god Howe shall he make men assured of the wyll of god withoute the coÌ„maundement and worde of god Dothe not god euerywhere in the prophetes forbydde to institute any peculiar maner of honour or seruice without his coÌ„mauÌ„dement In Ezechiel it is wryten thus In the preceptes of your fathers do ye not walke neyther do ye kepe theyr iudgementes ne be ye polluted with the ydoles of them I am your lorde god â–ª walke in my preceptes and kepe my iudgementes and worke ye them If it be laufull for men to institute worshyppyngê or seruice and by the sayde seruices they merite grace â–ª than shall the honourynge seruice of all nations be to be allowed than the honours instituted by Ierohoam other without the lawe shal be to be approued For what difference is there if it hath ben laufull for vs to institute seruices profitable to merite grace or iustice whye was not the same thynge laufull to the gentyles and to the chyldren of Israel But therfore were the honours of the Gentyles and of the Israelites disalowed because they thought them selues by the sayde honours to merite remission of sinnes and iustice and dyd not knowe the iustice of fayth Finally wherby be we made sure that honours or seruices instituted by men without the coÌ„maundement of god do iustifie For of the wyll pleasure of god nothynge can be affermed without the worde of god What if god dothe not accepte ne allowe these seruices Howe than do oure aduersaries afferme that they iustifie sythe this thynge can
congregations be compelled openly to enstructe and to here chyldhod And this ceremonie briÌ„geth forth verye good frutes Amonge our aduersaries in many countreys throughout the hole yere be made no sermones at all sauing only in the lente and yet seldome than But the cheife honour of god is to teache the gospel And wheÌ„ our aduersaries do preache they speake of humayne traditions of the honouryng of sayntes and of suche lyke trifles which the people be wery of and nat without good cause And therfore the people departe and go from them forthwith in the begynnyng after that they haue rehersed the texte of the gospell A certeyne fewe better men do nowe begin to speke of good workes but of the iustice of faythe in Christe of the consolation and comforte of consciences they speake nothynge at all Yea moreouer they do rayle vpon thys moste holsome parte of the gospel Contrariwise in our churches all the sermones be spente in these comen places of the feare of god of faythe in Christe of the iustice of faythe of the consolation of consciences through faythe of the exercises of faythe of prayer what maner one it ought to be that we ought surely to beleue that it is effectuall and that it is herde of the crosse of dignitie of prynces and theyr officers and of the ciuile ordinatioÌ„s of the diuersitie of the kyngdome of Christe or of the spirituall kyngdome of polityke or ciuile thynges of wedlocke of the bryngyng vp and information of chyldren of chastitie of all the offices or workes of charitie By thys estate of churches it may be iudged that we do diligently obserue the ecclesiasticall discipline godly ceremonies and good customes of the churche And coÌ„cernyng mortification of the fleshe and discipline of the body thus we teache as our confession dothe shewe that true vnfayned mortificatioÌ„ is done by the crosse and by suche afflictions wherwith god dothe exercise and try vs. In these we must obey the wyl pleasure of god as Paule sayeth Gyue your bodyes an holt or sacrifice cÌ„ And these be the spiritual exercises of feare and faythe But besydes this mortificatioÌ„ which is done by the crosse there is also a certaine voluÌ„tary kynde of exercise necessary whereof Christe dothe saye Beware that your hartes be nat made heuy through superfâ—uitie of meate and drynke And Paule sayeth I do chastise my body and do brynge it into bondage â–ª cÌ„ And these exercises be to be taken vpon vs nat for that they be honours or seruices iustifieÌ„g vs but to th entent that they may kepe the flesshe vnder leaste fulnes do oppresse vs do make vs recheles and without feare of whiche thiÌ„g it coÌ„meth to passe that men do folowe obey the affectioÌ„s and desyres of the flesshe This diligence ought to be continuall because it hathe a coÌ„tynual coÌ„maundement of god And that precyse forme and maner of certayne meates and tymes prescribed and coÌ„maunded helpeth nothyng at all to the kepyng vnder and subduing of the flesshe For it is more delicate and more costly then be other dyners and suppers And nat so muche as our aduersaries them selues do obserue the forme and maner whiche is taught in the Canones This place of traditioÌ„s hathe many and that harde disputations and we haue proued and founde by very experience â–ª that tradicions ar very snares of the consciences When they be requyred as necessarye they do meruaylously tormente and vexe consciences that forget or leaue eny obseruaunce or ceremony vndone Agayne the abrogation of theÌ„ hathe certayne incoÌ„modities and certayne questions belongyng vnto it But we haue a playne an easy cause because our aduersaryes do condempne vs for that we do teach that traditions of meÌ„ do nat meryte remissyon of synnes Also they do require general or vniuersal traditions as they call them as necessary to iustifycation Here we haue a bolde and a stedfaste defeÌ„der we meane Paule which euery where affermeth that these obseruaunces do neyther iustifye nether be necessary aboue and besydes the iustifycation of faythe And yet neuertheles we do shewe that the vse of libertie in thies thinges is in such wyse to be moderated and measured that vnlearned men be not offended ne for the abuse of the libertie made lesse fauorable vnto the true doctrine of the gospell and that without reasonable and probable cause nothinge be chaunged in the accustomed and vsuall ceremonies but that the auncient custumes be obserued and kepte for the norishment of concorde namely such as may be kept with out synne or without any great hurt or incommoditie And euen in this same present assemble or perliameÌ„t we haue shewed and protested that we wyll for charities sake with good wyl obserue indifferent thynges with other men although they had some incoÌ„moditie in them For the publyk and coÌ„men concorde as far forthe as maye be done without offendyng of consciences we haue iudged to be preferred before all other coÌ„modities or profetes But of thys hole mater we shall speake also nat longe here after when we shall dispute of vowes and of the ecclesiasticall power ⧠Of thynges politike ⧠THe .xvj. article our aduersaries do receiue without any exception in whiche we dyd confesse that it is laufull for a christen man to beare office to excercise iudgemeÌ„tes accordiÌ„g to the lawes of emperours or kynges or according to other pÌ„sent lawes to set appoynte ponishementes by the lawe to kepe warre ryghtfully to make bargaynes by the lawe to kepe somwhat as propre or seuerall to take an othe when it is required of the rulers and gouernours to coÌ„tracte matrimonye finally that laufull ciuile ordinaunces be good creatures of god and the ordinauÌ„ces of god whiche a christen man may saffely vse This hole place of the diuersitie of the kyngdome of Christe and of the ciuile kyngdome hathe bene profitably set forth to lyght by the wrytinges of our learned men that the kyngdome of Christe is spirituall that is to wete begynnynge to worke in thâ— harte knowledge of god feare of god faythe eternall iustice eternall lyfe And in the meane season it doth suffre vs outwardly to vse the ciuile ordinaunces that be lawefull of whatsoeuer nations they be amonge whom we do liue lykewyse as it sufferith vs to vse phisike carpeÌ„ters crafte meate drynke the ayer Nether dothe the gospell make newe lawes of the ciuile state but it commaundeth that we obey the present lawes whether they haue bene made by hethen nat christeined men or els by other and with thys obedience it byddeth vs to excercise charitie For Carolostadius was madde which dyd lay vpon vs the Iudiciall lawes of Moyses Of these thynges our men haue therfore wrytten the more pleÌ„tuously because monkes freers haue sparcled many pestileÌ„t opinioÌ„s in to the churche They called it the euangelicall policie or gouernaunce to haue all thynges in coÌ„mune they sayde that these be counsayles nat to kepe
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
ordenaunce of god the earthe began not only at the begynnyng to brynge forthe grasse but yerelye the feldes be couered vestured with grasse â–ª and shal be whyles the worlde and this nature of thynges shall continue and endure Therfore lykewyse as by the laws of man the nature of the earthe can not be chauÌ„ged euen so neyther by vowes neyther by any lawes may the nature of man be chaunged without the speciall worke of god SecuÌ„darily because this creation or ordinaunce of god in man is the law of nature therfore the men of lawe haue sayde very well and wyselye that the coupelynge of man and woman together is of the lawe of nature Nowe sythe the lawe of nature is immutable and can not be chaunged it foloweth necessarilye that the power and libertie to contracte matrimonie dothe alwayes remayne abyde For whan nature is not chaunged that ordenaunce also must nedes remayne whiche god gaue vnto nature neyther can it be taken away by any maÌ„nes lawê That therfore is but a folyshe sayenge whiche our aduersaries after theyr tryfelynge maner do saye that wedlocke was coÌ„maunded at the begynnyng but it is not coÌ„maunded nowe This is euen lyke wyse as if they shulde say In olde tyme men whaÌ„ they were borne brought with them in to the worlde the naturall appetite theyr sexe or kynde but nowe they do not so In olde tyme whaÌ„ they were borne they brought with them the lawe of nature nowe they do not so No workeman coulde euer desyre or imagyne any thynge more craftelye and lyke a craftes man than these folyshe tryfles haue ben imagyned to elude and auoyde the law of nature Let this thynge therfore abyde stable stedfaste in this cause whiche bothe the scripture teacheth the man of law hath wysely spokeÌ„ thaâ— the ioyniÌ„ge together of man and woman is the lawe of nature But the lawe of nature is in dede the lawe of god For it is an ordenaunce imprinted by god in nature And because this lawe can not be chaunged without the speciall worke of god it is necessary and can not be auoyded but that power libertie to contracte matrimonie muste nedes abyde For that naturall appetite is the ordenaunce of god in nature of one kynde or sexe to an other and therfore it is ryght and lawe for els why shulde bothe kyndes be created And we speake as it was sayde before not of concupiscence whiche is synne but of that appetite whiche they cal naturall loue or affectioÌ„ whiche loue coÌ„cupiscence hath not taken out of nature but rather dothe kendle it so that nowe it hath more nede of remedye and wedlocke is nowe necessary not onely because of procreation but also because of remedye These thynges be clere euident and so sure and stronge that they can be by no meanes auoyded ⧠⧠⧠Thyrdely Paule sayth For cause of fornication lette euerye man haue a wyfe of his owne This is an expresse coÌ„mauÌ„dement belongyng to all men whiche be not mete to the single lyfe Our aduersaries do byd that we shulde shewe a coÌ„mauÌ„dement vnto them whiche coÌ„maundeth preestes to wedde wyues as though preestê were no men Certes we iudge that those thynges whiche we dispute in general of the nature of man do also apperteine to preestes Dothe not Paule coÌ„maunde here that those men shulde marie wyues whiche haue not the gyfte of coÌ„tinence and chastite For Paule declareth his owne self not longe after whan he saythe It is better to marye than to burne And Christe sayde playnlye Non omnes capiuÌ„t uerbum hoc sed quibus datum est .1 Al men do not take this sayeng but they only to whom it is gyuen For nowe after synne these two thinges go together naturall appetite and concupiscence whiche inflameth naturall appetite so yâ— nowe there is more nede of wedlocke than was whan nature was perfecte and incorrupted Therfore Paule speaketh of wedlocke as of a remedie And for to auoyde those brennynges and inflammations of the luste he coÌ„maundeth to mary Neyther can any auctoritie or any lawe of man â–ª or any vowes take awaye this sayenge of Paule It is better to mary than to brennne For these sayde thynges take not away nature or coÌ„cupiscence Therfore who soeuer burne haue power libertie to mary And they be bouÌ„de by this coÌ„maundement of Paule that for to auoyde fornication euery one shulde haue a wyfe of his owne as many as do not truelye conteyne lyue chaste the iudgement wherof apperteyneth to euery maÌ„nes owne coÌ„scieÌ„ce For where our aduersaries do bydde vs here desyre continence of god and do byd vs also to tame and mortifie oure bodye with labours and abstinence why do they not synge these hyghe preceptes to theyr owne selues But as we saide before our aduersaries do nought els but tryfle they do nothynge earnestlye If continence or chastitie were possible to all men than it shulde not require a speciall gyfte But Christe sheweth that there is nede of a speciall gyfte wherfore all men do not attayne it The residue whiche haue not this gyfte god wyllethe to vse the comon lawe of nature whiche he hath ordeyned For god is not contente that his ordenaunces or his creatures be despised In suche wyse he wylleth them to be chaste that yet they maye vse the remedy whiche god hath ordeyned Lyke wyse as he wyll that we so mainteine our lyfe if we do vse meate and drynke And Gerson witnessethe yâ— there haue ben many good men whiche haue endeuoured them selues to tame theyr bodye yet it hath lytle auayled them Therfore Ambrose saythe very well Onelye virginitie is the thynge whiche may be counsaylled but can not be coÌ„mauÌ„ded it is a thing more of wysshe or desyre thaÌ„ of coÌ„mauÌ„demeÌ„t If any maÌ„ wyll obiecte here that Christ doth prayse them whiche do gelde them selues for the kyngdome of heuen â–ª let hym also coÌ„sidre this that he prayseth suche maner men whiche haue the gyfte of coÌ„tinence And therfore he added Qui potest capere capiat He that may take let hym take For vnclene fylthy continence dothe not please Christe we also do prayse true continence But we do nowe dispute of the lawe and of them which haue not the gyfte of continencie The thynge ought to be lefte free there ought no bondes or snares to be caste vpon the weyke persones by this lawe Fourthly the law of the byshop of Rome disagreeth also from the canones of the councels For the olde canones do not prohibite wedlocke neyther do they breake or departe wedlocke alredye contracted Albeit they do remoue them from ministration whiche haue made contracte in the tyme that they were in ministerie And this remouyng of them from administration was at those tymes in steade of a benefite But the newe canones whiche were not made in the couÌ„sels but by the priuate wyll of popes bothe do prohibite to coÌ„tracte matrimonie
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
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
the lawe and therfore he sayeth After that he shall haue gyuen hys lyfe an hoste or sacrifice for synnes he shal se sede or posteritie of longe contynuaunce c. For the hebrue worde whiche Esaie dothe vse in this place betokenith sacrifice for syn whiche sacrifice iÌ„ the lawe dyd betoken that there was a certayne hoste or sacrifice to come whiche shulde make satisfaction for our synnes and shulde recoÌ„cile god to the ende that men shulde knowe that nat for our owne ryghtuousnes but for the merites of another that is to wete of Iesu Christe god is wyllyng to be reconciled to vs. Paule expoundeth the same hebrue worde to signifie or betoken synne in the viii chapitre to the Romaynes sayenge By synne he condempned synne that is to saye â—e punyshed synne by the hoste or sacrifice offred for synne The signification and strengthe of the worde may be more easely perceiued by the maners of the gentiles whiche we se to haue bene taken of the wordes of the fathers nat ryghtly vnderstaÌ„ded Latine men dyd cal piaculuÌ„ that hoste or sacrifice whiche was offred in greate calamities to pacifie the wrathe of god when god semed to be excedingly angry and sometime they made sacrifice with maÌ„nes bloude because peraduenture they had herâ—e that the sacrifienge of a man shulde in tyme cuÌ„myng appease god to all mankynde The Grekes haue called them in some place Catharmata and in some place Peripsemata Esaie therfore and Paule do vnderstaÌ„de that Christ was made an oblatioÌ„ or sacrifice suche as latine men do call Piaculum that by hys merites and nat by ours god shulde be reconciled Let this therfore remayne and abyde in the cause that onely the deathe of Christe is the very true ê“pitiatorie sacrifice For those leuiticall propitiatorie sacrifices were called so onely to signifie the verie propitiatorie sacrifice that was to come And therfore by a certayne similitude and lykenes they were satisfactions redemynge the iustice of the lawe leste they which had offeÌ„ded shulde be excluded from that comen weale But these sayde sacrifices ought to cease after that the gospel was ones reueled and brought to lyght And because they ought to cease at the tyme of the reuelation of the gospell they were nat verie propitiations sythe the gospell was therfore promysed to gyue and shewe propitiation Nowe remayne only Eucharistical sacrifices whiche be called sacrifices of prayse preachyng of the gospel faythe inuocatioÌ„ thaÌ„kê gyuing confession the afflictions of holy meÌ„ yea al good workes of sayntes These sacrifices be nat satisfactions for the doers of them or satisfactions that may be applied for other folke whiche may meritie vnto them remissioÌ„ of synnes or reconciliation by the vertue of the worke wrought For they be done of them that be alredy reconciled And suche maner sacrifices be the sacrifices of the newe testamente as Peter teacheth in his fyrste epistle sayeng To an holye presthod that ye shulde offre spirituall hoostes and sacrifices Howe spirituall sacrifices be set agaynst as coÌ„trary not onely to the sacrificing of beastes but also to the workes of men whiche be offred because of the worke wroughte For this worde spirituall betokenethe motions of the holye ghoste in vs. Paule teacheth the same whan he saythe Offre your bodyes as a quicke sacrifice holye and a reasonable seruice But by reasonable seruice or honour is betokened that seruice in whiche god is vnderstanded and perceyued in the mynde as is done in the motions of feare and of truste towardes god Therfore it is not onely set agaynst the leuiticall honour or seruice in whiche beastê were slayne but also that honour or seruice in whiche is fayned a worke to be offered by the vertue of the worke wrought The same thynge dothe the epistle to the Hebrues teache whiche saythe By hym let vs offre sacrifice of prayse alwayes vnto god and he addethe the interpÌ„tation that is to witte the frute of lyppes coÌ„fessyng his name He byddeth vs offre prayses that is to say inuocation thaÌ„kes gyuyng confession or knowlegyng of his name and other semblable thynges These thyngê be of strengthe not by the vertue of the worke wroughte but by the meanes of faythe And this teacheth this ê‘ticle by him let vs offre that is to say by faythe in Christe Breuely the seruice and worshyppyng coÌ„maunded by the newe testament is spiritual that is to say is iustice of faythe in the herte and the frutes of faythe Therfore it dothe abrogate the leuiticall sacrifices And Christe saythe The true worshyppers shall worshyppe the father in spirite and truthe For suche worshyppers wolde the father haue to worshyp hym God is a spirite they that â—orshyp hym muste worshyp hym in spirite and truthe This texte clerely condempneth the opinions of all suche sacrifices whiche they fayne to be of strengthe by the reason of the worke wrought And it teacheth also that we muste worshyp in spirite yâ— is to say with motions of the herte and faythe Therfore the prophetê also in the olde testament coÌ„dempne the opinion of the people whiche they had of the worke wrought and do teache ryghtuousnes sacrifices of the spirite For thus sayth the prophete Hieremie I haue not spoken with your fathers nor I haue not gyuen them coÌ„maundement in that daye whan I broughte them out of Aegipte of any sacrifices But this worde I coÌ„mauÌ„ded them sayeng Heare and obey my wordes and I wyll be your god c. After what fashyon shulde we thynke that the Iewes dyd herken receyue this sermon whiche semeth to be clene repugnant and contrarye to the lawe of Moyses For this was vndoubtedly knowen that god had gyuen coÌ„maundement to the fathers of diuerse maner sacrifices But Hieremie condempneth the opinion whiche they had of sacrifices This opinion god dyd neuer teathe them yâ— is to witte that those sacrifices shuld pacifie hym by the worke wrought He addeth also faythe that god had coÌ„maunded it whan he sayth Herken me that is to say beleue me that I am your god that I wyl so be knowen whan I do shewe mercy and whaÌ„ I do helpe and yâ— I haue no nede of your sacrifices truste surely that I wyll be god a iustifier a sauiour not for your workes sake but for my worde and my promyse sake desyre loke for helpe of me truelye and from your hartes The psalme also dothe condempne the opinion of the worke wroughte whiche refusynge the sacrifice of beastes requireth inuocation â–ª and the sacrifice of prayse For thus it sayth Shall I eate the flesshe of bulles of gotes c. Call vpon me in the tyme of tribulation and I wyll delyuer the and thou shalte worshyp and honoure me c. Here he witnesseth that this is the very latria the very true honour if we do hertely call vpon hym Also in the .xxxix. psalme it is wryten Sacrifice oblation thou woldest none of but thou haste made
called Aerius whom they saye was condempned because he dyd deny that in the masse oblation was made bothe for quicke and deade This colour they vse often tymes they alledge olde heresies with them they falsely compare our cause to the entent that with suche comparison they myght make vs more hated Epiphanius witnessith that the opinion of Aerius was that prayers for deade men be vnprofitable This opinion Epiphanius reproueth Neyther do we defende Aerius but we stryue with you which wyckedly defende an heresy manifestly contrary to the sayeng of the prophetes apostles and holy fathers that is to wete that the masse by the vertue of the worke wroughte dothe iustifie and that it dothe merite remission of synnes as they call it a pena et culpa euen also to vnrightuous men for whom it is applied if they make no stoppe or impediment of theyr owne parte These poysoned errours we disalowe whiche minishe the glorye of the passion of Christ and vtterly oppresse the doctrine of the iustice of faythe Suche lyke persuasion hadde the wycked Iewes in the lawe that they merited remission of sinnes by theyr sacrifices throughe the vertue of the worke wrought dyd nat receiue it frely by faythe Therfore they encreaced those ceremonies and sacrifices they ordeyned the honouryng of Baal in Israel in Iurie also they made sacrifice in the halowed woodes Wherfore the prophetes condempnyng this persuasion dyd warre nat onely with those worshyppers of Baal but also with other prestê whiche made the sacrifices ordeined by god with that wycked opinion But this persuasion cleauith in the worlde and shall cleaue alwayes I meane that ceremonies and sacrifices be redemptioÌ„s of synnes Carnall men do nat suffre this honoure to be gyuen onely to the sacrifice of Christ that it is the very raunsome and propitiation because they perceiue nat the iustice of faythe but gyue egall honour to other seruices and sacrifices Therfore lykewyse as in Iurye there stycked a false persuasion among the wycked bysshops concernyng sacrifices and lykewyse as in Israell there coÌ„tinued the worshipping of Baal and other lyke And yet neuertheles was the churche of god amonge them whiche dyd dysalowe and rebuke those wycked sacrifices and seruices So lykewyse in the kyngdome of the pope there remaineth the worshyppyng of Baal that is to saye the abuse of the masse whiche they applye to the ende that they may by it merite to vnrightuous men remission of synne and of punyshmeÌ„t for siÌ„ne And this worshyppyng of Baal with the Popes kyngdome is lykely to coÌ„tinue vntyll Christe shal come to iudge and vntyl the tyme that the glorie of his commyng shall destroye the kyngedome of Antichriste In the meane season all that truly beleue the gospell ought to improue and rebuke those wicked seruices and worshyppinges deuised agaynst the coÌ„maundement of god to obscure and dymme the glory of Christe and the iustice of faythe These thynges we haue spoken breffly coÌ„cerning the masse to the entent that al good men in what couÌ„trey soeuer they dwel may knowe and vnderstande that we with greate affectioÌ„ and diligence defeÌ„de the dignitie of the masse and shewe the right vse of it and that we haue moste rightuous causes to dissent and disagre from our aduersaries And here we wolde that all good men toke admonition and counsayle that they do nat helpe our aduersaries which defende the prophanation and abusyng of the masse leaste they charge them selues with the feloushyp of other mennes synne This is no tryflynge matter but a wayghty cause and a greate busynes yea no lesse then that busines of Elie the prophete whiche did improue and vehemently rebuke the honourynge of Baal Yet we haue set forthe this so greate a matter myldely and coldely and we haue nowe made answere without raylyng or euyll wordes But if our aduersaries do prouoke vs to gather together all kyndes of theyr abusynges of the masse the matier shall nat be so myldly handeled ⧠Of abbey vowes ⧠WIth vs in a certayne towne of Turingia called IsenacuÌ„ more thaÌ„ thyrty yeres ago there was a certayn freer of saynt FrauÌ„cê ordre IohnÌ„ Hilten by name whiche of his owne companye was caste into pryson bycause that he had rebuked certayne very notorious abuses For we haue sene the workes whiche he wrote by whiche it may be wel ynough perceyued what maner doctrine it was that he taught And they whiche knewe hym reporte of him that he was a gentle olde man sadde without any waywardnes This IohnÌ„ shewed before many thyngê whiche partly haue come to passe al redy and partly seme to be nere at hande whiche thyngê we wyl nat recite leaste any man wolde interprete them to be rehersed eyther of displeasure and euille wyl towardes some persone or elles of fauour and for the pleasure of some man But in coÌ„clusion when eyther by reason of age or of fylthynes of the prysoÌ„ he was fallen into disease and sickenes he sent for the wardeyn of the place to come vnto him that he myght gyue him knowledge of his infirmitie and sycknes When the wardeyn enflamed with pharisaical harred agaiÌ„st hym had begonne to chyde with hym and to rebuke hym sharpely for his doctrine whiche semed to be agaynst the proffettes of the ketchyn than this IohnÌ„ leauynge the mention of his infirmitie and beinge inwardlye sorye and syghynge sayde that he was ryghte well coÌ„tentid to suffre al those iniuries for Christê sake For he had neyther wryten nor taughte any thynge that myghte appayre or hurte the state of religious men he onelye rebuked he sayde certayne abuses notoriouslye knowen But there shall another come sayd he in the yere of our lorde god M.D.xvj. whiche shall destroye you neyther ye shall be able 〈◊〉 resiste hym This sentence concernyng the decaye of the kyngedome of religious men and the nuÌ„bre also of the yeres his frendê afterwardê dyd fynde also wryten in his workes amonge the annotatioÌ„s whiche he had lefte vpon certeyne places of Daniel And thoughe howe moche this sayeng is to be regarded the ê“ffe of the thyng shall declare yet be there other signes and tokens as sure and as vndoubted as the gospell is whiche threaten a chaunge to come vnto the kyngdome of freers other religious ê‘sones For it is euidently knowen howe moch hipocrisy there is in abbeys how greate ambition howe greate couetousnes howe moche blyndenes and ignoraunce and how moche crueltie of euery vnlerned foole howe greate vanitie in sermones how greate crafte in imaginyng often tymes newe wayes to get money And there be other vices also besydes these whiche I lyst not at this tyme â—o reherse And where as in old tyme abbeys were the scholes of Christis doctrine nowe they be growen out of kynde as it were from a golden kynde to an yirnye kynde bryngyng nothynge els but myschiefe and destruction The rychest monasteries onely fynde and norysshe an ydle multitude whiche there vnder false
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
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
sake to signifye that he dothe speake of them nat whiche do iniurie to theyr wyfe and chyldren but which suffre wrong for the confession of the gospel We ought also to forsake our owne body for the gospell sake But here it shulde be a foly to thynke that it is honour or seruice vnto god for a man to kyl him selfe and to forsake his owne body without the coÌ„maundemente of god euen so lykewyse it is a folyshenes to thynke that it is honour or seruice to god to forsake possessions frendes wyfe chyldren without the coÌ„maundement of god It is therfore euident that the sayeng of Christe is euyll applyed to monasticall lyfe onles peraduenture thys parte of Christes sayeng do agre well vnto it that they shal receyue an huÌ„dreth folde as muche in this lyfe For very many be made religious men nat for the gospels sake but for the bellyes sake and for loue of ease whiche in stede of theyr owne slendre patrimony and lyuelod do fynde great ryches But as al the lyfe of religious men is full of simulation and hypochrisye euen so vnder a false pretence and coulour they alledge the testimonies of scripture so that they committe double synne that is to were they both deceiue men and also they deceiue them vnder the pretence of goddes name There is another place also alledged of perfection Si uis perfectus esse c. If thou wylte be perfecte go and sell all that euer thou haste and gyue to pore folke and come and folowe me This place hathe troubled many men whiche haue ymagined that perfection is to caste awaye possessions and propertie of thynges Let vs suffre the philosophers to prayse Aristippus whiche dyd caste away a greate sume of golde into the See Suche maner exaÌ„ples nothyng apperteine to the christen perfectioÌ„ The diuision of thynges dominions and possession of godes be ciuile ordinaunces approued by the worde of god in this coÌ„maundemeÌ„t Thou shalt do no thefte â—ut the forsakyng of mannes owne goodes hathe no commaundemente ne consayle in the scriptures For euangelicall pouertie is nat the forsakyng of goodes but it is nat to be couetous nat to truste to ryches As Dauid was pore in hys moste ryche kyngdome Wherfor sithe the forsakyng of mannes owne goodes is a mere tradition of man it is an vnprofitable seruice And those be vnmesurable prayses of the extrauagant whiche sayeth that forsakynge of the propertie of al maner thynges for goddes sake is a meritorious and holy thyng and the way of perfection Certes it is a verie dauÌ„gerful thinge so vnmesurably to prayse the thing whiche is contrary to the ciuile custome But Christe say they here calleth it perfection Nay they do iniurie and wronge to the texte whiche alledge it thus may hemed and vnperfecte perfection staÌ„dith in this which Christ addeth Folowe me An example of obedience is set forthe to vs in the callyng And because callynges be in sundry wyses therfore this callyng apperteineth nat to al men but belongith only to that persone with whome Christe speaketh there as the calling of Dauid to the kyngdome and of Abraham to sle his soÌ„ne be nat to be folowed of vs. The vocatioÌ„s be personall lykewyse as the busynesses selues do vary in tymes and persones but the example of obedience is generall That yonge man shulde haue had perfection if he had beleued and obeyed that callynge So lykewyse in vs it is perfection euerye man in true faythe to obey his owne callyng Thyrdly in abbey vowes is promysed chastite But we haue sayde before when we spake of the mariage of prestes that the lawe of nature in men can nat be taken awaye with any vowes or lawes And because al men haue nat the gyfte of continencye many men through weykenes do ful vnhappyly coÌ„tayne Neither can any vowes or any lawes defete this commaundement of the holy ghoste For thaduoydynge of fornication let euery man haue his wyfe Ergo this vowe is nat laufull in them which haue not the gyfte of continencie but be defiled through imbecilitie and weykenes Of all this hole place we haue spoken sufficientelye heretofore In whiche place forsoth it is maruayle syth so many perylles and occasions of euylles be sene before oure iyes that yet neuertheles our aduersaries wyll defende theyr owne traditioÌ„s against the open and manifest precepte of god Neyther do they passe any whyt vpon the sayenge of Christe whiche rebuketh the pharisaies for that they had made traditions agaynst the coÌ„maundemeÌ„t of god Fourthlye wycked ceremonies and obseruaunces to whiche they be bouÌ„de do delyuer them whiche lyue in Monasteries of theyr vowe and profession As for example the abusynge of the Masse whan it is for lucre applyed for deade men honourynge of sayntes in whiche is double synne bothe because the sayntes be substituted in to Christê place and be wickedly honoured As for exaÌ„ple the freers of Dominikes ordre haue made a Rosary of the blessed virgin Marie which is nothiÌ„g els but a longe paterynge I wote not wether more folyshe or more wycked nouryshynge mooste vayne truste And also because these selfe impieties be onely applyed to the gettiÌ„g of money Also the gospell of free remission of synnes for Christis sake and of the iustice of faythe of true repentaunce of the workes whiche god hath coÌ„mauÌ„ded All these thingê I saye they neyther heare ne teache But they busye them selues all together eyther in philosophicall disputations or in traditions of ceremonies whiche do obscure mynyshe the honour of Christ. We wyll not here speke of all that holle pompe of ceremonies of redynges of syngynges and semblable thyngê whiche myghte be suffered if they were taken for exercises so as lessons be in the scholes th eÌ„de of whiche is to teache the hearers and in teachiÌ„g to styrre them to feare or to fayth But nowe they fayne that these ceremonies be honours and seruices of god deseruynge forgyuenes of synnes bothe to them selues and to other also For they for the same enteÌ„t encrease these ceremonies That if they dyd take these ceremonies vpon them to teache exhorte the hearers shorte pyked lessons shulde do more good than those infinite and endles bablynges So all the hole lyfe of religious men is full of hypocrisye and of false opinions Besydes this there is another ieopardie and that is this that they whiche be in those Monasteries be coÌ„pelled to assent agree vnto them whiche psecute the truthe There be therfore many wayghtie and greate reasons whiche delyuer good men from this kynde of lyuynge Finally the very canons selues delyuer many whiche either entised by the craftes of religious men haue vowed religioÌ„ without iudgement or els beinge coÌ„pelled by their frendê haue made theyr vowes Suche maner vowes not the canones theÌ„ selues do say to be vowê â–ª Of all these thynges it apperethe that there be many causes whiche teache that Monasticall vowes suche as haue
ben made hitherto be no vowes Wherfore that kynde of lyuyng may be safely ynough forsaken whiche is full of hypocrysye and of false opinions Here they obiecte agaynst vs and brynge out of the lawe the Nazareans But the Nazareans toke no vowes vpon them with these opinions whiche we sayde hytherto that we reproue in the vowes of religious men The rite and custome of the Nazareans was an exercise or protestation of theyr faythe before men it dyd not merite remission of synnes before god it dyd not iustifie before god Agayne lykewyse as nowe circuÌ„cision or sleynge of beastes in sacrifice shulde be none honour or seruice vnto god eueÌ„ so the rite and custome of the Nazarians ought not nowe to be sette forthe as an honour or seruice but it ought to be iudged nothing els but an indifferent thynge The Monasticall lyfe therfore which without the worde of god hath ben deuised to thentente that it shulde be a seruice wherwith to merite remission of synnes iustification is not wel compared and lykened to the custome of the Nazareans whiche had for it the worde of god and was not gyuen to merite remission of synnes but to be an exercise as the ceremonies of the lawe were The same may be sayde of other vowes taughte in the lawe There be alledged also the Rechabites whiche neyther had any possession neyther dyd drynke any wyne as Hieremie wryteth in the xxxv chapitre Then sample of the Rechabites agreeth full goodly be ye sure to oure monkes and freers whose Monasteries passe in sumptuousnes the palacies of kynges and whiche lyue moste delicately voluptuously But the Rechabites in that penurie of all thingê were yet maryed Our religious men whan they haue plentie of all maner delyces and pleasures do professe single lyfe But it were conuenient and mete to enterprete thexamples accordyng to the rule that is to wit accordyng to the vndoubted and euideÌ„t scriptures and not agaynst the rule scriptures Nowe this is moste sure and vndoubted that our obseruauÌ„ces merite not remission of synnes or iustification Wherfore sythe it is so that the Rechabites be praysed it must nedes be that they did not therfore kepe that maner and custome because they thought that by it they dyd merite remission of synnes or that the worke it selfe was a seruice or honour iustifienge or for whiche they shulde obteyne euerlastynge lyfe and not by the mercy of god for the sede that was promysed but because they had coÌ„maundement of theyr parentes therfore theyr obedieÌ„ce is coÌ„mended of whiche there is a coÌ„maundement of god whiche saythe Honoure thy father and thy mother Moreouer the custome had a propre ende of it self for it was vsed because they were strauÌ„giers and alienes and no Israelites and it appereth that theyr fathers wolde haue them dicerned by certeyn speciall markes and tokens from theyr owne countrey men to thentente that they shulde not fall agayne to the impietie wyckednes of theyr countrey men They wolde by these markes and signes put them in remeÌ„braunce of the doctrine of fayth and of immortalitie Suche maner ende or intente is laufull But the endes of cloyster lyfe be taught farre after another sorte They imagine that the workê of cloyster lyfe be seruices honours to god they fayne that they merite remission of synnes and iustification The example therfore of the Rechabites is vnlyke monasticall lyfe althoughe that we leaue out here many other incoÌ„modities and euylles whiche be ioyned and incideÌ„t to this monkyshe lyfe vsed nowe a dayes They alledge also forthe of the epistle to Timothe the place of wydowes whiche doinge seruice to the Churche had theyr lyuynge of the comen cost charge There Paule sayth They desyre to be wedded hauynge coÌ„demnation because they haue broken theyr fyrst ê“myse Fyrste lette vs imagyne that thapostle doth speake here of vowê yet this place shal not defende nor maynteyn Monastical vowê whiche be made of wycked ceremonies that also with this wycked opinion that they merite remission of synnes iustification For Paule with an hole voyce doth disallowe and condeÌ„ne all ceremonies all lawes al workê if they be obserued for suche purpose that they shulde merite remission of synnes or that for them we myghte obteyne eternal lyfe and not for Christis sake throughe mercy It ensueth therfore necessarily that the vowes of wydowes if there were any suche at al were farre vnlike to our monasticall vowes Besydes this if our aduersaries wyll not ceasse to wreste this place vnto wydowes this parte also of the texte muste be applyed to vowes that Paule forbyddeth a wydow to be chosen vndre thre score yeres of age So than vowes made before that age shal be voyde of no strengthe But the churche at that tyme knew not these maner of vowes Therfore Paule rebukethe wydowê not for that they wolde mary agayn For hym selfe byddethe yonge wydowes to be maryed but because they beinge founde of the comen coste and charge played the wantonnes and therfore dyd cast away theyr first fayth and promyse He calleth here the first faythe not the monasticall vowe but the promyse of christen lyfe And after the same fashyon he takethe faythe in the same chapitre whan he saythe If any dothe not care and ê“uyde for his owne namelye those of his owne house he hath renyed the fayth For he speaketh otherwyse of faythe than do sophisters he dothe not put faythe in them whiche be in deadely synne Therfore he saythe that they cast away fayth whiche do not care for theyr kynsfolke And accordyng to the same maner he saythe that wanton wydowes do caste awaye theyr faythe We haue ronne ouer breuely a fewe reasoÌ„s for our defense and by the way we haue made answere to the obiections of our aduersaries And these thynges we haue gathered together not onely for our aduersaries cause but moche rather for theyr sake which haue god lye and well disposed myndes to thentente that they may haue alwayes in theyr syghte causes why they ought to disproue and myslyke the hipochrisie and the fayned and couÌ„trefayte obseruaunces of abbey lyfe whiche altogether this one sayenge of Christ dothe defete whan he saythe They worshyp me in vayne with the coÌ„maundementes and traditioÌ„s of men Wherfore the vowes theÌ„ selues and the obseruaunces of meates of redynge of syngynge of garmentes of shoes and of gyrâ—els be vnprofitable seruices before god And let all godly myndes knowe this assured lye that it is a playne pharisaicall and a condempned opinion that those obseruaunces merite remission of synnes and that for them â—e be reputed ryghtuous or that for them we obteyn eternall lyfe not through mercy for Christis sake For it is necessary that all the sayntes and holy men whiche haue lyued in these kyndes of lyuynge dyd caste awaye all truste of suche maner obseruaunces and dyd learne that they had remission of synnes frelye for Christis sake and that