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
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
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
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.
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
through faythe Ergo by fayth in Christe we receyue remissioÌ„ of synnes and we can nat lay agaynste the yre of god our loue and our workes Secondly It is certayne yâ— synnes be remitted because of Christ our mercystocke 〈◊〉 whoÌ„ god hath ordeined to be a mercistocke And Paule addeth through faythe wher fore this mercystocke shal ayde vs if by fayth we stycke to the mercy promysed in hym and plede it in arreste of the iudgement and yre of god And to this purpose it is wrytten ad Hebreos .4 hauiÌ„g a byshope cÌ„ let vs approche with truste He byddeth vs approche to god nat by trust of our owne meritê but by trust of our byshop Christe Ergo he requyreth fayth Thyrdly Peter in the actê cap. x. sayeth thus To hym al the prophetes bere wytnes that all whiche beleue in him receyue remission of synnes through hys name Howe myght he speke it more clearly we receyue he sayteh remission of synnes throughe hys name that is to say for his sake Ergo nat for our merites nat for our contricion attricion loue ceremonies workes And he addeth that beleue in hym Ergo he requyreth fayth For we caÌ„ nat cleaue to the name of Christ but by fayth Furthermore he alledgeth the coÌ„sent of al the prophetes This is truly to allege the authoritie of the church But of this place we shal speake here after in the tytle of penaunce Fourthly RemissioÌ„ of synnes is a thyng promised for Christ. Ergo it can nat be receyued but by fayth only For the promyse can nat be receyued but by only fayth RomÌ„ 4. Therfore is it by fayth to the ende it may be a sure promyse hangyng vpon grace as who shuld say If the matter shulde hange vpon our merites the promyse were vncertayne and vnprofitable because we can neuer determyne when we haue merited ynoughe And that the assayed conscience vnderstande ryght wele Therfore Paule sayth Galat. 3. God hath concluded all thyngê vnder synne that the promise through the faythe of Iesu Christe myght be gyuen to the beleuers Here he plucketh away merite froÌ„ vs because he sayeth that all be gylty and concluded vnder synne then he addeth that the promyse meanyng of remission of synnes and iustificacion is gyuen and telleth howe the promysse may be receyued that is to say by faythe And thys reason taken out of the nature of promysse is moste chief with Paule ofte repeted Nor there can nat be any thyng inueÌ„ted or feined to auoyde this argument of Paule wherfore let nat godly myndes suffre them selues to be dryuen from thys opinion that by onely faythe we receyue remission for Christ. For in this they haue a sure and ferme coÌ„solacion agaynst the terrours of synne and agaynst euerlastyng death and agaynst all the gates of helle And syth by only faythe we receyue remission of synnes and reconciliacion for Christe ergo only fayth iustifieth because the reconciled be reputed ryghtwyse and the chyldern of god nat for theyr owne clennes â–ª but through mercy for Christ if so be that we cleaue to thys mercye by fayth and therfore the scripture recordeth that by faythe we be reputed ryghwyse we wyll adde therfore authorities fyrste of scripture theÌ„ of doctours that shal clearely testifye that onely fayth is the very iustice by whiche we be reputed iuste before god that is to say nat because it is a worke worthy of it selfe but because it receyueth the promisse by whiche god hath promised that for Christ he wyll be mercifull to the beleuers in him or be cause it beleueth that Christe is made for vs by god a wysdom iustice sanctificacion and redempcion Paule in the epystle to the Romanes disputeth principally of thê place and propouneth that we be frely iustified by fayth if we beleue that god is pacified with vs for Christe And in the thyrde chapitre he bryngeth in this proposicion whiche conteyneth the sum of his hole disputacion Arbitramur igitur hominem fide iustificari non ex operibus legis .i. we iudge therfore that maÌ„ is iustified by â—ayth and nat by the workes of the lawe Here the aduersaries do iÌ„terprete the workê of the lawe to be the Leuitical ceremonies But Paule nat only speketh of the ceremonies but of the hole lawe For he alledgeth a litle after forth of the Decalogie Non concupisces .i. thou shalte nat couet Moreouer if the morall workê myght deserue remission of synnes and iustificacion then neded nat Christe nor the promise then all were to no purpose that Paule speketh of promyse He shulde wryte also amys to the Ephesians that we be saued frely and that it is a gyfte of god and procedeth nat of workê Also Paule alledgeth Abraham he alledgeth Dauid But these had a coÌ„mauÌ„dement of god of circumcision wherfore if any workes iustifyed it was necessary that tho workes whiche then were commaunded shulde haue iustifyed But Austyne doth ryghtly teache that Paule spake of the hole lawe as he disputeth copiously in his boke de spiritu litera where at last he sayeth thus His igitur coÌ„sideratis pertractatisâ—â— pro viribus quas dominus donare dignatur colligimê° non iustificare â—ominem preceptis bone vite nisi per fidem Iesa Christi .i. These therfore consydered and handled accordyng to the power whiche god vouchsaueth to gyue vs we gather that man is nat iustifyed by the preceptes of good lyfe but by faythe of Iesu Christe And leaste we shulde thynke that this sentence fell from Paule vnwares that fayth iustifieth he mainteyneth and confyrmeth it with a longe disputacyon in the fourthe chapitre to the Rom. And after he repeteth it in all the epystles In the .4 chap. to the Romanes he sayeth thus Operanti merces non imputatur secundum graciâ— sed secundum debitum Ei autem qui non operatur credit autem in eum qui iustificat impium reputatur fides eius ad iusticiam .i. To him that worketh is geueÌ„ a rewarde nat of fauour but of dutie CoÌ„trary wyse to him that worketh nat but trusteth on hym that iustifieth the wycked hys beleue is accompted for ryghtwysnes Here he clerely pronounceth that very faythe is accompted for ryghtwysenes Faythe then is the thynge whiche god pronounceth to be ryghtwysnes and he addeth that it is frely imputed And he denieth that it can be frely imputed if it shuld be due for workes Ergo he also excluded the merite of morall workes For if to these were due the iustifycacion before god faythe shuld nat be accompted ryghwysenes without workes And after he sayeth â–ª For we saye that fayth was iÌ„puted to AbrahaÌ„ for ryghtwysnes In the fyfthe chapitre he sayeth Iustifyed by fayth we haue peace towarde god .i. we haue quyet and glad consciences before god Roma 10. with the harte it is beleued for ryghtwysnes Here he pronounceth faythe to be the iustice of the harte Gal. 2. Nos in Christo hesu credimê° vt
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
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
well in his worke of PenauÌ„ce these wordes folowynge Therfore it is conuenient that we beleue both that penauÌ„ce is to be done and that forgyuenes shal be gyuen but yet so that we do hope forgyuenes as through faythe For faythe obteyneth as it were by an especialtie or obligation Also faythe it is whiche dothe couer our synnes So than there be senteÌ„ces in the workes of the fathers not onely of contrition and workes but also of faythe But our aduersaries because they neyther perceyue the nature of penaunce neyther the sayenges of the fathers do pyke out the sayenges concernyng the one parte of penauÌ„ce that is to wit workes But those thyngê whiche be spoken in other places of faythe because they do not vnderstande them they passe them ouer ⧠Of confession and satisfaction ⧠GOod men may easely iudge that it is verie profitable and necessary that the true doctrine be kepte concernynge the partes aâ—ouenamed that is to wete concernyng contrition and faythe Therfore in settynge forthe of these places we haue alwayes most busied our selues and as for confession and satisfaction we haue nat greatly coÌ„tended nor striuen For we also do retayne kepe styll confession and specially because of absolution whiche is the worde of god because the power of the keyes by the auctoritie of god dothe pronouÌ„ce and gyue seÌ„tence of euery thiÌ„g Wherfore it shulde be a wycked dede to take away priuate absolucion out of the churche Neyther do they perceyue and vnderstande what is remission of siÌ„nes or what is the power of the keyes who soeuer they be that do despyse and take away priuate absolution But coÌ„cernyng the rehersall and reckenyng vp of synnes particularly by name in confession we haue sayde before that we do nat thynke it necessary by the lawe of god For where as certeyne meÌ„ do obiecte that a Iudge ought fyrste to knowe the mater before that he do gyue sentence this obiectioÌ„ is nothyng to this purpose For absolutioÌ„ is but the execution of the benefite gyuen by an other and nat a iudgement For Christe gaue charge and coÌ„mauÌ„dement to forgyue synnes Thys commaundement the ministers do eâ—ecute They haue no coÌ„mauÌ„dement of knowiÌ„g the synnes that be secrete Thys thynge may well be perceyued herof because they forgyue innumerable synnes whiche they them selues do neuer remembre to whome they be forgyuen And if remission shulde hange vpon the knowledge of sinnes then al the mater shulde be vncertayne and doutful But in those synnes whiche be openly knowne what maner iurisdiction the churche hathe that belongeth nat to thê preseÌ„t disputatioÌ„ For these because they be open and knowen they be accused by name and afterwardes be forgyuen by name if the doer of them wyl be receiued agayne of the churche And it is a folyshnes to apply vnto this mater the sayeng of Salomon whiche is thys Diligenter cognosce vultum pecoris tui .i. Knowe diligeÌ„tly the face of thy catayle For SalomoÌ„ speaketh no whit of coÌ„fession but he gyueth a morall lesson and instruction to an housholder that he shulde vse that whiche is his owne and forbeare from that whiche is an other mans and he biddeth hym to loke diligently vnto his owne thyngê but yet in suche wyse that hys mynde beyng occupied and set all vpon the desyre of gatheryng goodes he do nat caste away the feare of god or faythe or the loue of the word of god But our aduersaries do merueilously transforme and chauÌ„g the wordes of scripture into what soeuer sentences or meanynges it lyketh them selues here vnto theÌ„ this worde knowe betokeneth to here confessions The face betokeneth nat the outewarde conuersation but the secretes and priuities of conscience And catayle signifieth men Forsothe a goodly and a propre interpretation and semely for suche despysers of the studies of eloquence But if any man lyste by a similitude to translate thys instruccion from the householde keper and to apply it vnto a pastor or curate of the churche then doubtles he ought by the face to vnderstande the outwarde coÌ„uersatioÌ„ Thys shal be a more apte a more agreable similitude But let vs passe ouer these thynges some tymes there is mention made of confessioÌ„ in the psalmes as Dixi coÌ„fiteâ— or aduersum me iniustitiam meam domino et tu remisisti iniquitatem peccati mei .i. I sayde I wyll confesse and knowledge agaynst my selfe my wickednes vnto the lorde and thou haste forgiuen the wickednes of my syn Suche maner coÌ„fession of syn whiche is made vnto god is the very ryght contrition For when coÌ„fession is made vnto god it muste nedes be done with the harte and nat only with the mouthe so as is done of the players in enterludê Suche maner confession therfore is contrition in whiche we felyng perceiuyng the wrathe of god do coÌ„fesse that god is wrothe nat with out iuste cause and that he can nat be pacified with our workes And yet neuertheles we seke mercie of god for hys promyse sake Suche maner coÌ„fession is this confession of the prophete Tibi soli peccaui c. To the alone haue I synned that thou mayste be iustified mayst ouercom when thou shalt iudge that is to say I knoweledge my selfe to be a synner and to haue deserued euerlastyng wrathe neither can I set my ryghtuousnes nor my merites agaiÌ„st thy wrathe Therfore I pronounce the to be rightuous when thou doste condempne punyshe vs I pronouÌ„ce that thou haste the victorie wheÌ„ hypochrites do iudge the that thou arte vnrightuous because thou doste punyshe or condempne theÌ„ wel deseruyng it yea more ouer our merites can nat be sette agaynste thy iuâ—gement but in suche wyse we shal be iustified if thou doste iustify vs if thou dost repute vs iustified through thy mercye Perauenture suÌ„me man wyll alledge Iamys who sayeth coÌ„fesse your synnes one of you to another But he speaketh nat here of confession to be made to the preestê but in a generalitie of the reconciling of bretherne among them selues for he biddeth coÌ„fession to be made of eche to other Furthermore our aduersaries shall condeÌ„pne many of the moste approued auctours if they wyll contende that the rehersall of synnes in confession is necessary by goddê lawe For although we do approue coÌ„fession and do iudge that a certayne examination is profitable to the entent that men may be the better instructed and taught yet neuertheles the thyng is in suche wyse to be moderated and measured that consciences be nat tangled and snarled whiche vndoubtedly shall neuer be quiete if they shulde thynke that they can nat obteyne remission of sinnes onles they make that scripulous and iuste rehersal of synnes That sayeng doubtles is verie false whiche our aduersaries haue put in the coÌ„futation that an hole and perfecte confession is necessary to saluation For suche confession is vnpossible And I pray you what snares caste they here vpon the conscieÌ„ce whan they require a hole
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
not be affermed withoute the worde testimonie of god And Paule sayth that all that is not of faythe is synne But syth it is so that these obseruaunces haue no testimonie of the worde of god the coÌ„science muste nedes doubte whether they please god and be acceptable to hym or no. And what nede many wordes in a thyng that is manifeste and open If our aduersaries do defende these honourynges inuented by men as thinges deseruyng iustification grace and remission of synnes they do playnly buyld vp the kyngdome of Antichriste For the kyngdome of Antichrist is a newe maner of honourynge deuised by the auctoritie of man reiectynge Christe Lykewyse as the kyngedome of Mahomete hath honouryngê hath workes by whiche it wyll be iustified before god and dothe not thynke that men be iustified in the syght of god freely through fayth for Christê sake So also the papacie shall be a parte of Antichristis kyngdome if it dothe so defende worshyppynges inueÌ„ted by men that they do iustifie For the honoure and prerogatyue of Christe is abbrydged whan they teache that we be not freelye iustified through faythe for Christê sake but by suche maner obseruauÌ„ces And namely whan they teache that suche maner obseruauÌ„ces and ceremonies be not onely profitable but also necessarie to iustification as theyr opinion was herebefore in the .viii. article where they condempne vs because we sayde that it is not necessarye to the vnitie of the churche that there be in all placê lyke and one maner obseruaunces and ceremonies instituted by men Daniel the prophete signifieth and gyueth knowlege that newe fashyons of worshyppes inuented by men shal be the very forme and state of Antichristis kyngdome For thus he saith He shal honour the god Maosis in his owne place and the god whiche his fathers neuer knewe shall he worshyp with golde and syluer and precious stones Here he describeth newe fashyons of honouryng god for he saythe that such maner god is worshypped as the fathers haue not knowen For albeit that the holye fathers also haue had ceremonies and traditions yet they dydde not thynke that these thynges be profitable or necessarye â—o iustification they dyd not mynyshe the glorie the benefite of Christ but they taught that we be iustified through fayth for Christis sake and not for those humane traditions and ceremonies But they dyd obserue the traditions of men for a corporall vtilitie that the people shuld knowe what tyme they oughte to come together and that all thynges shulde be done ordrely and sadly in the churches because of example Finallye that the coÌ„men people also shulde haue a certayne instruction and discipline For the diuersities of tymes and the varietie of ceremonies auayleth to monyshe the coÌ„men people These causes moued the fathers to obserue and kepe ceremonies as Epiphaniê° doth opeÌ„ly witnesse in his disputation agaynst the Encratites whiche dyd lay vpon them selues certeyne traditions they dyd absteyne from wyne euen also in the very â—ouper of the lorde They dyd eate no flesshe no neyther yet fysshe in which thyng they dyd farre passe the freres of dominikes ordre Mariage they dyd hate moste of any thynge albeit the companye of women they dyd not hate For this thynge dothe Epiphanius laye agaynste them For they had flockes of women whiche folowed the same sorte and kynde of lyuynge that they dyd euen as at this daye the religious men coÌ„menly haue monasteries of women nere vnto them And these obseruauÌ„ces they dyd imagine to be the true honoure seruice of god and to be iustice for whiche they were acceptable vnto god and by whiche they dyd pacifie the wrathe of god This opinion doth Epiphanius disproue and sheweth that there be other endes of the traditioÌ„s For he sayth that traditions â—e to be praysed and allowed whiche be made eyther for temperauÌ„ce or for ciuile gouernaunce that is to saye eyther to tame and subdue the fleshe â–ª for the instruction of the vnlerned ê‘sons or els for a ciuile order to be hadde And we also iudge that for these causes traditions may be wel kepte that is to say to th entent that the people shulde be present at deuine seruice in sobre wyse so as Iosaphat and the kynge of Nynyue dyd by proclamation coÌ„maunde fastes Also that the ordre ceremonies in the churche shuld teache the vnlerned what is done in euery tyme. Hereof were ordeyned the Christemas holye dayes the holy dayes of Easter and whytson tyde suche other lyke This is it that Epiphanius saythe that traditions were instituted because of an ordre to be had that suche ordre shulde put men in remembraunce of the historie and of the benefites of Christe For the tokens or markes of thynges beinge aâ— it were paynted and set forth in maners and ceremonies do more effectuallye put the coÌ„men people in remeÌ„braunce than do bokes or wrytynges These endes of traditions and ceremonies were profitable to be shewedde to the people and to be playnely openly declared But to these endes our aduersaries do fayne a nother ende to be ioyned through a certeyn pharisaicall persuasion that is to witte that suche maner obseruauÌ„ces do merite remission of synnes Also that they be seruices necessarye to iustification and that for them men be accompted ryghtuous in the syghte of god This playnly is to honoure god with golde syluer and precious stones and to thiÌ„ke that god is appeased and recoÌ„ciled with diuersitie of garmentes of ornamentes and with other lyke thynges of whiche there is an infinite numbre in the traditioÌ„s of men or els to thiÌ„ke that suche maner tbynges be honourynges of god I meane diuersities of tymes of meates of vessels of apparayle Paule to the Collossianes wryteth that traditions haue the semblaunce and lykenes of wysedome And in very dede so haue they For that fayre ordre is very semely in the churche and for that cause is necessarye But mannes reason because it dothe not vnderstande the ryghtuousnes of faythe it doth naturally imagine that suche maner work iustifie men and that they reconcile god vnto vs. c. Suche was the opinion of the comen people amoâ—ge the Israelities and by the reason of 〈…〉 they dyd augmeÌ„t suche manâ—r ceremonies 〈◊〉 they haue nowe encreased with vs in Monâ—steâ—ies Suche is the iudgemeÌ„t of maÌ„nes 〈◊〉 also â–ª concernynge the exercises of the body concernynge fastynges whose ende in very dede is to tame and to punyshe the flesshe but yet mannes reason doth fayne a nother ende that is to say that they be diuine honours whiche iustifie As Thomas wryteth that fastynge is auayllable to the puttynge awaye and to the prohibition of synne For these be the verye wordes of Thomas Thus the semblaunce and apparaunce of wysedome ryghtuousnes in suche maner workes deceyueth men Besydes this there be examples of sayntes whiche whyles men studie to folowe they often tymes folowe the outwarde exercises but they folowe
not the faythe of them After that this semblaunce of wysedome and iustice hath begyled men than afterwardes ensue infinite hurtes the gospell is defaced concernynge the iustice of faythe in Christe there succedeth in the steade therof a vayne truste and confidence in suche maner workes Afterwardes the coÌ„maundementes of god be defaced and these workes do chaleÌ„ge to them selues the title of perfecte and spirituall lyfe and be farre preferred before the workê of the coÌ„maundement of god as workes of euerye mannes callynge the administration of the comen weale the administratioÌ„ of household the lyfe of maryed folkes the bryngyng vp of chyldren These thynges in comparison of those ceremonies be iudged to be vnholy and prophane thyngê in so moche that many men do exercise these thyngê with a certeyn doubtfulnes and grudge of conscience For it is vndoubtedly knowne that many men haue forsaken the administration and gouernauÌ„ce of the comen weale and also haue forsakeÌ„ wedlocke â–ª and haue taken them selues to these obseruauÌ„ces as vnto better and more holy thynges Neyther is this yet ynoughe but also whan this ê‘suation is ones fixed in mennes myndê that suche maner obseruaunces be necessarye to iustification the conscieÌ„ces be sore vexed and troubled because they can not perfectely fulfyll all obseruauÌ„ces For what man is aâ—le to numbre them all There be bokes oute of numbre yea hole libraries whiche do conteyn neuer one sillable of Christe or of the fayth in Christe nor of the good workes belongynge to euery mannes vocation but onely do gather traditions and the interpretatioÌ„s or gloses of them by whiche interpretations sometyme they be made more greuous somtyme they be released and made more easye Howe sore is that good maÌ„ Gerson troubled whyles he seketh the degrees and the bredthe of the coÌ„maundementê And yet neuertheles he can not set an Epikee or temperament in a degree certayne In the meane season he dothe sore lament and bewayle the ieoperdies of godlye coÌ„sciences whiche this bytter interpretation of traditions dothe engendre We therfore agaynst thys semblaunce of wysdome and rightuousnes in humaine traditioÌ„s and ceremonies whiche begylethe men let vs arme our selues with the worde of god fyrst lette vs knowe for a suertie that they neyther deserue remission of synnes ne iustification in the syght of god neyther he necessary to iustification we haue alledged certayne authorities and testimonies here before and Paule is full of them Fyrste to the Colossianes he sayeth Let no man iudge you in meate drynke or a set holy day or in the feaste of the newe mone or in the sabbot day whiche be shadowes of thiÌ„ges to come but the body is Christes And here he compriseth bothe the lawe of Moyses and also tradicioÌ„s of men leaste our aduersaries myght by theyr elusions seme to avoyde these authorities and testimonies as they be wonte sayeng that Paule only speaketh of the lawe of Moyses But he here clearely witnesseth hym selfe to speake of the traditions of men Howbeit our aduersaries do nat perceiue what they do say For if the gospel denieth that the ceremonies of Moyses lawe do iustify whiche were instituted by the coÌ„maundement of god howe muche lesse then do the traditioÌ„s of men iustifie Neyther haue the byshoppes power and authorite to institute ceremonies as thingê iustifieng or necessary to iustificatioÌ„ Yea the apostles say in the .xv. of the actê why do ye tempte god layeng on a yoke c. where Petre dothe accuse this counsayle of ladyng the churche as an heynous crime a greate syn And Paule forbyddeth the Galathians to be brought agayne vnder bondage The Apostles therfore wyll that this libertie do abyde in the church leste any obseruaunces and ceremonies of the lawe or of traditions myghte be iudged to be necessarye so as in the lawe the ceremonies were necessary for a certeyn season and this libertie they wolde shulde remayne leste the iustice of faythe myght be defaced if men dyd iudge that those obseruaunces merite iustification or els that they be necessarye to iustification Many men do seke Epikees that is to saye moderations and fauourable interpretations in traditions to thentente to remedye and helpe consciences and yet they fynde not the certayne degrees wy whiche they may delyuer conscieÌ„ces from these bondes and snares But lykewyse as Alexandre dyd by the knot called Nodus gordius whiche because he coulde not vndoe he chopped it a sondre with a swerde so the Apostles do at ones delyuer conscieÌ„ces from traditions namely if they be gyuen to deserue iustification Wherfore to be agaynste this doctrine the Apostles compelle vs bothe by theyr teachynge and also by theyr examples They coÌ„straine vs to teache that traditions do not iustifie that they be not necessary to iustification â–ª that no man ought to make or to receiue traditions with suche opinion that they deserue iustification But if any man obserue them let hym than obserue them without superstition as ciuile maners or customes lykewise as without superstitioÌ„ men of warre haue one maner of apparayle scholers a nother The Apostles do breake traditions Christe doth make theyr excuse For an example was to be shewed vnto the phariseis â–ª that those obseruaunces were vnprofitable Wherfore if our men do leaue the obseruynge of any traditions whiche be not profitable they be excused nowe well ynoughe for asmoche as the sayde traditions be required as though they dyd deserue iustification For suche opinion in traditions is wycked and vngodlye But the auncient traditioÌ„s made in the churche for cause of vtilitie we do gladly obserue and kepe and we interprete them to the beste parte and moste laudable excludyng the opinion whiche thinketh that they iustifye And our aduersaries do wrongefully and vntruely accuse vs that we do abolyshe and take away the good ordenaunces and the discipline of the churche For we may boldely and truely say that the publyke and open facyon of congregations with vs is more honest than it is amonge our aduersaries And if any man wyl truely consydre and way the mattier he shall fynde that we do kepe the canones more truelye than do our aduersaries Amonge our aduersaries the preestes do synge or say masses agaynst theyr wylles hyred with money and for the moste parte only for theyr hyre or wages sake They synge psalmes not to th entent to lerne or praye but because to do honour and seruice to god as though that worke were an honoure to god or at the leaste wyse they do it for theyr wages sake With vs many do vse the souper of the lorde euery Sonday but they be first instructed examined and assoyled Chyldren do synge psalmes that they may lerne the people also syngen them to th entent that eyther they myghte lerne or els pray Amonge our aduersaries there is no instructioÌ„ of chyldreÌ„ at al of whiche thiÌ„g yet the canones do gyue coÌ„mauÌ„dement With vs the pastors ministers of the
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
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
batayles of faythe they may be accompted in the nuÌ„bre of them whome Daniel describeth to worshyp theyr god with golde and syluer They alledge also forthe of the epistle to the Hebrues this texte Omnis pontifex ex hominibus assumptus pro hominibus coÌ„stituïtur in his quae sunt ad deuÌ„ ut offerat dona sacrificia pro peccatis That is to say Euery byshop taken frome amonge men is ordeyned for mennes cause in those thynges whiche apperteyne to god to offre gyftes and sacrifices for synnes Hereof they reason that forasmuche as there be bysshopes and prestes in the newe testament it foloweth that there is also some sacrifice for synnes This place moste of al other doth moue them whiche be vnlearned namely when the pompe of the presthod and sacrifices of the olde testament is caste before theyr eyes This similitude dothe deceiue vnlerned men and causeth them to iudge that there ought after the same maner some ceremoniall sacrifices be amonge vs whiche shulde be applied for the synnes of other men as it was in the olde testamente Neyther is that sacrifice of Masses and the other policie and ordenaunce of the pope any other thyng then a counterfaytyng of the leuiticall ordenaunce or policie natryghtly nor well vnderstanded And albeit that our sentence hathe chiefe testimonies in the epistle to the Hebrues Yet our aduersaries wrest places forthe of the same epistle but yet mangled and mayhemed agaynste vs as in this same place where it is sayde that the byshop is ordeyned to offre sacrifices for synnes the scripture immediatly addeth mentioÌ„ of Christe the byshop The wordê going before speake of the leuiticall presthode they meane that the leuitical byshopryk or presthode was the ymage of the bysshopryche or presthode of Christe For the leuiticall sacrifices made for synnes dyd nat merite remission of sinnes before god only they were an ymage or figure of the sacrifice of Christe whiche only shulde be the propitiatorie sacrifice as we sayde before Therfore a great parte of the epistle is speÌ„te about this place that the olde bysshopryche or presthode and the olde sacrifices were nat instituted for this entente that they shulde merite remission of synnes before god or reconciliation but only to signify the sacrifice that was to come of Christ only For the saintes in the olde testament muste nedes be iustified by the beleue of the promise that remission of synnes shulde be giuen for Christes sake lykewyse as good men in the newe testament be iustified by faythe All sayntes and holy men that haue ben syns the begynnyng of the worlde muste nedes thynke that Christ whiche was promised shulde be the sacrifice and satisfaction for synne As Esaie teacheth in the .liii. chapitre sayeng When he shall put hys lyfe to be an hoste or sacrifice for synnes c. For asmuche therfore as in the olde testament the sacrifices merite nat recoÌ„ciliation but by a certayne similitude for they dyd merite politicall reconciliation but dyd signifye a sacrifice to come it foloweth that the only sacrifice of Christe was applied for other mennes synnes There is therfore no sacrifice lefte in the newe testament to be applyed for the synnes of other besydes the only sacrifice of Christe vpoÌ„ the crosse They be quyte and clene out of the way whiche ymagine that leuiticall sacrifices dyd merite remission of siÌ„nes before god and so accordyng to the ensample therof require and seke other sacrifices to be applyed for other in the newe testament besydes the deathe of Christ. This ymagination vtterly quencheth the merite of Christes passion and the iustice of faythe and corrupteth the doctrine of the olde and newe testament and in the stede of Christe maketh vnto vs other mediatours and reconcilers that is to wete bysshops and prestes whiche dayly selle theyr labour in churches Wherfore if any man wyl make this reasoÌ„ that ther ought in the newe testamente a bysshop to be whiche may offre for siÌ„nes this is to be grauÌ„ted only of Christe And this solution dothe the hole epystle to the Hebrues coÌ„fyrme And it shulde be vtterly to make other mediatours besydes Christ if we shulde requyre any other satisfaction to be applyed for the synnes of other and to reconcile god besydes the death of Christe Moreouer because the presthode of the newe testament is a ministration of the spirite as Paule teacheth iÌ„ the secoÌ„de epistle to the Corinthes therfore it hathe the onely sacrifice of Christe satisfactorie and applyed for the synnes of other But it hathe no sacrifices lyke to the leuiticall sacrifices whiche maye by the owne propre vertue be applyed for other but it offerith and ministereth to other the gospell and sacramentes to the enâ—e that by these they may conceyue faythe and the holy ghost may be mortified quickened For the ministery of the spirite is contrary cleane repugnauÌ„te to the applyeng of the worke wrought For that is the ministery of the spirite by whiche the holy ghoste worketh strongly in the hartes Wherfore it hathe suche maner ministration whiche dothe so profet other men when it worketh and is stronge in them and when it renueth and quyckeneth them This is nat by applieng of another maÌ„nes worke for others eueÌ„ by the vertue of the very worke that is wrought as they call it We haue shewed the cause why the masse doth nat iustify by vertue of it selfe nor being applied for others dothe merite remission of sinnes to them For both these thynges be contrary to the iustice of faythe For it is impossible that remission of synnes shulde be gotten or that the terrours of synne and deathe shulde be ouercome by any workes or by any thynge but by faythe in Christe accordynge to that sayeng of Paule Iustificati ex fide pacem habemus We iustified by faythe haue peace Besydes this we haue shewed that the scriptures alledged agaynste vs defende nat the wycked opinion of our aduersaries coÌ„cernyng the worke wrought and that may all good men iudge of euery nation and coÌ„trey Wherfore the errour of Thomas is to be reiected who wrote that the body of the lorde ones offered vpon the crosse for original sinne â–ª is dayly offered vpon the alter for dayly sinnes so that the churche in this myght haue a gyfte to pacify reconcyle god The other comen errours also ar to be forsaken as that the masse gyueth grace to the doer by the vertue of the worke wrought Also that the masse applied for other yea synners also and vniuste ê‘sones so that they put no impedient of theyr parte dothe merite vnto them selues remission of synnes bothe as they saye a culpa et pena All these thynges be false and wycked and haue ben newly imagined by vnlerned freers and they drown the glorie of Christes passion and the iustice of faythe Of these errours other errours innumerable haue sprongen as of howe greate strengthe the masses be whan they be applied for
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