Christian men to bere officies and authorities to excercise iudgementes to iudge thinges accordinge to themperours lawes or other preseÌ„t lawes of kynges and rulers to execute due punyshmentes by the lawe to holde batel or warre by the lawe to be a soudiour to coÌ„tracte or bargayn by the lawe to holde a thiÌ„ge in proprietie to take an othe when officers do lawefully require it to mary a wyfe to take an husbande They condempne the Anabaptistes whiche inhibite forbydde these ciuile offyces to christen men They daÌ„pne also those whiche do not putte the perfection of the gospell in the dreade of god and faythe but in leauynge forsakynge or gyuynge ouer of polytike and ciuile offyces For the gospel teacheth the eternal rightwisnes of the harte So that it destroyeth not the politike and ciuile gouernaunce but chiefly requireth the conseruation of the same as good ordenauÌ„ces of god to exercise and practise charitie in suche ordenaunces Therfore necessariely Christen men ought to obey theyr gouernours and their lawes saue wheÌ„ they commaunde sin for then they be rather bounden to obey god thaÌ„ man as it is sayed iÌ„ the fyfte chap. of the Actes Also they teach that Christ shal appere iÌ„ the ende of the worlde to iudge and shall rayse vp agayne all that be deade and shall gyue to the godly and electe people euerlastynge lyfe perpetuall ioyes but the wycked men and deuilles â—e shal condeÌ„pne to be tormeÌ„ted with out ende They daÌ„pne the Anabaptistes which thinke that the payne of euyl men and of deuylles shal haue an ende They dampne also other whiche nowe a dayes do sowe abrode iudaâ—cal opinions that before the ResurrectioÌ„ of the deade the wicked shal be oppressed in euery place the good men shal occupy possesse the kingdome of the world Of fre wyl they teache that mans wyll hath some libertie to worke ciuile outwarde rightwysnes and to chose out thinges subiecte vnto reason but it hath nat myght without the holy goste to do the ryghtwisnes of god or spiritual ryghtuousnes â—or a man lefte to the power of his owne soule whoÌ„ Paule calleth animalem hominem perceyueth not the thynges that be of the spirite of god but this ryghtwisnes is framed and made in the hartes wheÌ„ the holy gost is coÌ„ceyued by the worde This sayeth Austyne with lyke wordes iÌ„ his thyrde boke of hypognosticon We graunt sayth S. Austyne that euery man hauynge reasonable iudgement hathe free wyll not that he is able in thiÌ„ges perteyning to god without god ether to begyn or at the leste waye to make an ende but only in the warkes of this preseÌ„t life aswele good as euyl In good warkes I say which do issue forth of the goodnes of nature as to wyl to labour in the felde to wyll to eate and drynke to wyll to haue a freÌ„de to wyl to haue clothiÌ„ge to wyl to make a house to wyll to marye a wyfe to noryshe beastes to learne a crafte of diuerse good thinges to wyll whatsoeuer good thynge apperteyneth to thys presente lyfe of the whiche thinges none hathe beinge without the gouernaunce of god yea of hym and by hiÌ„ they be and began to be Euyll workes I say as to wyll to honour an Image or Idolle to do manslaughter cÌ„ They dampne the Pelagians other which teache that without the holie ghoste onely by strengthe of nature we may loue god aboue all thinges do the preceptes of god as touching the substaunce of the actes as they cal it For though nature can some what do the outwarde workes for nature maye kepe her hande frome killinge of meÌ„ yet she caÌ„ nat worke the inwarde motyons as the dreade of god the trust in god chastite pacience cÌ„ Of the cause of syn they teach that although god doth create conserue nature yet the cauâ—â— of synne is the wyll of them that be euyl that is to say of the deuyll of the wycked men which wyll when god helpeth not turneth it selfe froÌ„ god as Christ sayth in the eyght chap. of IohnÌ„ when he speaketh a lye he speaketh of hiÌ„ selfe Our techers be falsely accused that they prohibite and forbidde good workes For their writynges whiche go abrode of the .x. commaundementes and other of lyke matter do witnes that they haue taught profytably of all kyndes of lyuinge offices as what kyndes of lyuinge what workes do please god in euery callinge Of which thiÌ„ges prechers heretofore spake but litle only they magnifyed and did set forth chyldishe and vnnecessary warkes as certeyne holy dayes certayne fastinges fraternities guyldes or brotherhedes pylgrymages worshippynges of sayntes rosaries entringe into relygion and such other lyke Our aduersaries throughe our monition do nowe vnlearne leaue thys gere so that they preach not these vnprofytable workes so moche as they dyd before Furthermore they beginne to make mention of faythe of the whiche nowe this great while hathe bene meruelous sylence all though they cease not to obscure and darken the doctrine of faythe in that they leaue mens coÌ„sciences in a doubt bydding theÌ„ purchase remission of synnes with warkes But they teache not that throughe Christe by only faythe we may be sure to haue remyssyon of synne For as moche therfore as the doctrine of faythe whiche ought to be the chiefeste and principal in the churche hath lyen so longe vnknowen as we muste all nedes confesse that of the ryghtuousnes of faythe most depe and profounde sylence hath bene in preachinges that allouly the doctrine of workes hath bene exercised and coÌ„uersauÌ„t in churches therfore I say our teachers haue warned monished the churches of faythe in thys wyse as foloweth fyrste that our workes can nat reconcile god vnto vs or deserue remyssyon of synnes and grace and iustifycation but thys we gette only by faythe beleuynge that only for Christes sake we be receyued into fauour who only is sette forth and purposed vnto vs a mediatour a mercy stocke by whoÌ„ the father is reconciled and his fauour goten agayne Therfore he that trusteth to deserue fauour or grace with workes despyseth the meryte grace of Christe and seketh a way and cummynge to God with mannes power without Christ where as Christe sayde of hymselfe I am the waye the truthe and the lyfe This doctryne of fayth is euery where treated in Paule as to the Eph. 2. by grace ye are made saâ—e throughe faythe and that not of your selfe it is the gyft of god not of workes cÌ„ But here leste peraduenture a man wolde make cauillations and craftely lay for hym selfe agaynst vs that we haue deuised and founde out this newe interpretatyon of Paule I saye that all thys cause or matter hath for the mayntenance of it the authoritie and witnes of olde and aunciente fathers For S. Austyne in many volumes defendeth grace rightuousnes of fayth agaynst merites of workes
him Thys coÌ„tempt doth marre al theyr good workes for god iudgeth the harte Finally this is very vnaduysedly wrytten of our aduersaryes that men gyltye of eternall punyshement deserue remyssyon of synnes by the acte of loue sythe it is not possyble to loue god onles we fyrste purchase forgiuenes of sinnes by fayth for it is ympossyble for an harte whiche in dede felethe the ire of god to loue god before he perceyue hym pacyfyed I saye so longe as god feareth vs and semeth to cast vs froÌ„ hym into eternall dethe mans nature can not lyfte vp it selfe to loue the angrye iuge punysher It is easye for euyll persons to fayne these dreames of loue that a mortall synner maye loue god aboue all thynges for they fele not what is the ire or iudgemente of god But in the trouble of conscyence and in the very conflycte there the conscyence proue howe false theyr phylosophycal conclusyons be Paule saythe ☞ The lawe workethe anger ☜ he saythe not that by the lawe men deserue remyssyon of synnes for the lawe alwaye accuseth the conscyence and put it in feare Ergo it iustifyeth not for the coÌ„science terrified by the lawe fleeth the iudgement of god wherefore they erre that truste to wynne remyssyon of synnes be the workes of the lawe Thys suffyseth of the iustyce of reasoÌ„ or lawe which the aduersaries teache for here after when we shall shewe our mynde of the iustyce of fayth â–ª the matter it selfe shal constrayne vs to bryng out more recordes whiche maye also helpe to destroye the erroures of our aduersaryes here to fore aledged Bycause therfore that men can not by theyr owne powers do the lawe of god and bycause all be vnder synne and condemned to euerlastynge dethe for thys cause we can not be delyuered from syn by the lawe nor be iustyfyed but the promyse of remissyon of synnes and of iustyfycatyon is geuen for Chryst who is geuen for vs to satysfy for the synnes of the worlde and is set vp as a medyator and a pourger of sinnes This promyse hathe no condycyon annexed of our merites but freely offereth forgyuenes of synnes and iustyfycatyon as Paule sayth ☞ Yf by workes Ergo it is no grace ☜ And in an other plase ☞ The iustyce of god is nowe declared without the lawe ☜ that is remyssyon of synnes shulde hange on our merytes and the reconciliation shuld be by the lawe so it were vnprofytable for we can not do the lawe it shulde also ensue that the promyse of reconcilement shuld neuer chaunce vnto vs. Thus reasoneth Paule Rom. 4. ☞ Yf our enherytaunce shuld cum by the lawe voyde were our fayth and the promyse were of none effecte For yf the promyse shulde requyre a condycyon annexed of our merytes and of the lawe syth we neuer fulfyll the lawe it shulde folowe that the promyse were vnprofytable But syth it is so â–ª that iustyfycatyon chaungeth by free promyse it foloweth that we can not iustyfye our selues For otherwyse what neded god to promise And where as the promyse caÌ„ not be taken without fayth the gospell which is properly the promyse of remyssyon of synnes and of iustyfycatyon for Chryst teacheth the iustyce of fayth which the lawe doth not Nor it is not the iustyce of the lawe For the lawe requyreth of vs our workes and our perfection but the promyse offereth vnto vs whiche be oppressed with synne and deathe frelye reconciliacyon for Chryste which reconciliatyon is receyued not by workes but by onely fayth This fayth bryngeth not with it a trust of the owne workes but onely the trust of promyse or of the promysed mercye in Chryste wherfore thys specyall fayth by which we beleue that our synnes be forgyuen for Chryste and that god is pacyfyed and mercyfull for Chryste obteyneth remyssyon of synnes and iustifyeth vs and by cause in repentaunce that is in the trouble of conscyence it comforteth and plucketh vp our hartes and regenerateth vs and bryngeth vnto vs the holye spirite so that from thenseforth â—e maye do the lawe of god that is loue God feare God thynke that god heareth vs obey god in all afflyctyons it mortyfyeth the coÌ„cupiscence c. Thus fayth whiche freely receyueth remyssyon of sinnes bycause it pleadeth Chryst in estopell agaynst the ire of god as a mediator and mercy stocke pleadeth not in barr our owne merytes or our owne loue which fayth is the true knowledge of Chryste and vseth the benyfytes of Chryst and regenerateth our hartes and goeth before the fulfyllynge of the lawe Of thys fayth ye shall not fynde one syllable in the doctrine of our aduersaryes wherfore we reproue the aduersaryes bycause they only teach the iustyce of the lawe and teach not the iustyce of the Euaungell which preacheth vnto vs the iustyce of faythe in Chryste ⧠What is the iustyfyenge faythe THe aduersaries only fayne that fayth is a knowledge of the hystorye and therfore they teache that it may stonde with mortall syn They speake therfore nothiÌ„ge of fayth by which Paule so oft tymes saythe that men be iustyfyed for they whiche be reputed iust before god walke nat in mortal synne But that fayth whiche iustyfyeth is nat only a knoweledge of the hystorye but it is to assent to the promyse of God in whiche frelye for Chryste is offered remyssyon of synnes iustificacyon And lest a man shulde suspecte that it is only a knowledge we wyl adde more ouer that it is to wyll and to receyue the offered promyse of remyssyon of synnes and of iustification And a man maye easely se the diuersytye betwyxte this fayth and betwyxt the iustyce of the lawe Fayth is a seruice which receiueth of god the offered benifites The iustyce of the lawe is a seruyce which offereth vnto god our merites with fayth on thê fashyon wyll god be serued that we maye receyue of hym the thynges whiche he promyseth and offereth Nowe that fayth sygnifieth not only the knowledge of the hystorye but rather a trust which assenteth to the promise Paule clerely wytnesseth when he sayth Iustyce therfore is by fayth to thentente the promyse shulde be ferme and stable For he meaneth that the promyse caÌ„ not be receyued but by fayth wherfore he compareth and knytteth together as correlatiues promyse and fayth Howe be it it is sone iudged what faythe is yf we consyder the Crede where this artycle is put Remission of synnes wherefore it is not ynoughe to beleue that Chryste was borne dyd suffer and ryse agayne oneles we adde also thys artycle Remyssyon of synnes whiche is the fynal cause of the hystorye To thys artycle we muste refere the reste as that for Chryste and nat for our owne merites we be pardoned of our synnes For what neded Chryste to begyuen for our synnes if our owne merytes maye satysfye for our synnes ⧠wherfore so ofte as we speake of the iustyfyenge faythe it is to be knowen that these .3 obiectes muste mete together
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
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
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
promyse that free and the merytes of Chryst as a raunsom and redeÌ„ption Promyse is receiued by fayth this worde fre excludeth our merites signyfyeth that only by mercye is offered the benefyte of Chryst the merytes be the rauÌ„som for there must be some certaine redeÌ„pcion for our siÌ„nes The scripture oft times cryeth for mercy And the holy fathers many tymes say that we be saued by mercy So oft then as mencioÌ„ is made of mercy it is to be knoweÌ„ that fayth is ther requyred which receiueth the ê“mise of mercy And agayn so oft as we speke of faith we wyll that the obiecte be vnderstaÌ„de that is to say the promised mercy For faith doth not therfore iustify or saue because it is of it selfe a worthy worke but only because it receyueth the mercy promysed And thê seruice thêlatria is most highly coÌ„mended in prophetes psalmes wher as the law teacheth not fre remissioÌ„ of sinnes But the fathers knowe the promyse made of Christ that God for Christ wolde remyt synnes wherfore when they vnderstode that Chryst shuld be a pryce and raunsome for our synnes they knewe that our workes were not a raunsome of so great a thyng Therfore they receiued by fayth fre mercy and remissyoÌ„ of siÌ„nes lyke as the holy fathers of the newe testament do Here vnto belong tho oft repetycyons of mercye and faythe in the psalmes and prophetes as here Si iniquitates obseruaueris domine c. Yf thou markest iniquities o lorde lorde who shall susteyne Here he coÌ„fesseth hys synnes and yet he alledgeth not hê merytes He addeth For with the is mercyfulnes Here he lyfteth vp him selfe with the truste of the mercye of God And cytethe the promyse Sustinuit anima mea in verbo eius sperauit anima mea in domino My soule is susteyned in hys worde my soule hathe trusted in the lorde that is to saye because thou haste promysed remyssyon of synnes by thys thy promyse I am susteyned And Paule cyteth the hystorye of Abraham Abraham beleued God and it was recompted vnto hym for ryghtwysnes That is to wytte Abraham perceyued that God was vnto hym mercyful only for hys promyse sake He assented to the promyse of God nor suffered not hym selfe to be plucked away frome it all thoughe he sawe hym selfe vnclene and vnworthye He perceyued that God performeth hys promyse for hê owne truthe and not for our workes or merytes Trulye the affrayed hartes can haue no rest if they shulde thynke that for theyr owne workes or owne loue or fulfylliÌ„ge of the lawe they shulde please God for in the fleshe stycketh synne whiche alwaye accuseth vs. But then the hartes haue rest wheÌ„ in such affrayes they assure them selues that we therfore please God be cause he hathe promysed and that God perfourmeth hys promyse for hys owne truthe and not for our worthynes Thus Abraham herde thys saynge Feare thou not for â–ª I am thy protector Here he raysed vp him selfe and felte God mercyful vnto him not for hys owne deseruynge but because the promyse of god must nedes be iuged true this faythe therfore is imputed to hym for ryghtwysnes that is because he assenteth to the promyse and taketh the offered reconsilement he is nowe truelye iuste and accepted vnto God not for hys owne workes but bycause he taketh the free promyse of god Thys auctoryte of Genyses pleased Paule not without cause we se howe he layth on howe ernestlye he taryeth vpon that poynte because he sawe that the nature of fayth myght in that poynt be easaly espyed He sawe that the recorde of the imputacyon of iustice was added not with out a greate skyll He sawe that the lawde of desernynge iustyfycacyon and of pacyfyenge the conscyence was taken away from workes â–ª when Abraham is therfore pronounced ryght wyse because he assenteth to the promyse and taketh the offered reconcilement he pleadeth not in barre of goddes ire hys owne merytes or workes wherfore thys place dylygently consydered may plenteouslye instructe godlye myndes in thys matter whiche shall so be vnderstonde yf the affrayed myndes haue it before them and assure theÌ„ selue that they ought to assente to the free promyse For otherwyse they can not be quyete onles they presuppose that they haue god theyr good lorde because he hath so promysed and not bycause our nature lyfe and workes be worthye Therfore also the fathers were iustifyed not by the law but by the promyse and fayth And it is a wonderfull thynge that the aduersaryes do make so lytle of faythe syth they se it throughe out al scrypture praysed for the moste hyghe seruyce as in the .49 Psal. Call on me in tyme of trybulacyon and I shal delyuer the. Thus wyll god be knowen thus he wyll be worshyped by receyuynge benefytes of hym and receyuynge them for hys mercyes sake and not for our owne demerytes Thys is the moste ample consolacyon in all afflyctyons And such consolacyons our aduersaryes go about to destroye and putte out of vre in that they make faythe so lytle a seruyce and onlye â—eache men to contende with god by our owne workes and merytes ¶ That the only faythe in Chryst iustyfyeth FYrste leste a man wolde thynke that we speake of the ydle knowledge of the Hystorye we wyll shewe howe faythe cummeth After we wyl shewe that it iustyfyeth and howe thys must be vnderstande then we wyll assoyle thobiections of the aduersaryes Chryste in the last of Luke coÌ„maundeth his dyscyples to preache repentaunce in hys name and remyssyon of synnes For the gospell argueth euery man to be vnder synne and to be gyltye of eternal ire and deth and offereth for Chryst remissyon of sinnes iustificacion which is receyued by fayth Preaching of penauÌ„ce which reproueth vs dothe fray the conscyence with true ernest afrayes In these the hartê ought agayne to conceyue consolacyon which shal be yf they trust to the promyse of Chryst that for hym we haue remyssyon of synnes Thys faythe erectyng and comfortynge vs in those affrayes takethe remyssyon of synnes iustyfyeth and viuifyeth For that consolacion is a newe and a spiritual lyfe These be plaine and open and the godlye maye vnderstande them also the churche haue recorded the same The aduersaryes neuer shewe truly howe the holye gost is gyuen They fayne that the sacramentes gyue the holye gooste ex opere operato sine bono motu accipientis euen of the verye worke it selfe without any good motyon of the receyuer as thoughe the geuynge of the holy goste were an idle thynge But where as we speake of suche faythe whiche is not an idle thought but which deliuereth from dethe and createth a newe lyfe in our hartes and nedeth the holy gost it standeth not with mortall synne but so longe as it is present it bryngeth forthe good frures as we shall say here after what can be spoken of the conuertynge of the vngodly or of the maner of regeneratynge more sympely and more
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
worke at all onles it also be frely gyueÌ„ vnto yâ— And a lytle after he sayth Let no maÌ„ therfore begile hym selfe for yf he wyl consyder wel he shall fynde with out doute that he is not able to go forthe with tenne thousande agaynste hym whiche commeth to hym with twenty thousande c. We therfore to th entent that consciences shulde retayne a sure and vndouted consolation and hope do cal men backe agayne to the promise of Christe and do teache that it is necessarye to beleue that god for Christes sake and nat for the lawe dothe forgeue synnes doth iustifye and dothe gyue eternall lyfe accordynge to that saynge Who so euer hath the son hath lyfe But it is a worlde to heare howe our aduersaryes do dally and elude thê sayinge of Christ. When ye haue done all thynges yet say ye we be vnprofytable seruauntes In the confutatyon thus they corupt it fyrst they go about to coÌ„found vs with our owne reason by a fourme of argument which is called antistrephon in this maner If when we haue done al thinges we must saye we be unprofytable saruauntes g o ergo moche rather when we haue beleued all thynges we maye say that we be vnprofitable seruauntes Marke I praye you howe greatly our aduersaryes be delyted in vanities and in chyldishe sophistrie But albeit these folyshe trifles be nat worthy to be refuted and dysproued yet neuertheles we shall make answere to them in fewe wordes Theyr argumente called antystrephon is vicious and nothynge worth For our aduersaryes be deceyued in thys worde faythe which yf it betokened the knowledge of the historye or yf we had sayde that faythe of her owne worthines had saued then shulde the symylytude be of moche more strengthe that we be vnprofytable seruauntes thoughe we had beleued But we do speke of the fayth and truste of the promyse and of the mercy of god And thys faythe dothe graunte that we be vnprofytable seruauntes yea thys is the verye voyce and saynge of fayth that our workes be vnworthy and that we be vnprofytable seruauntes And for thys only cause we speke of faythe and seke mercie because we knowledge our selues to be vnprofytable seruauntes For faythe dothe therfore saue because it receyueth mercie or the promyse of grace all thoughe our workes be vnworthy And after this vnderstandynge the antystrephon dothe nothynge hurte vs when ye shal haue beleued all thynges yet say ye we be vnprofytable seruauntes it is well sayde yf it be onely vnderstonded that worthynes is taken from workê But agayn on the contrary syde yf it be thus vnderstonded that faythe also is vnprofytable then the symilitude is nothynge worthy to say when ye shall haue done al thynges do nat truste to your workes So whan ye shall haue beleued do not trust the promyse of god These thynges do not agre together for they be verie fare vnlyke Unlyke causes vnlyke obiectes of confydence and truste be in the fyrst proposytion and in the latter Truste in the fyrst proposytion is the trust of our owne workes Truste in the latter proposytion is the trust of goddes promyse Nome Christe condempneth confydence and truste in our owne workes but he dothe nat disalowe the trust in his owne promyse he wyllith nat that we despayre of the grace and mercie of god he rebuketh our warkes as vnworthy but he rebuketh not the promyse whiche frely offereth mercy And Ambrose speketh excedyngly wele in thê poynte thus Grace is to be knowen but nature is not to be knowen we muste truste to the promyse of grace and not to our nature But our aduersaries folowe there accustomed maner They do vngraciously wrest the sentence that maketh for fayth agaynst the doctrine of fayth For this cauillation dothe abrogate the gospel to say â–ª when ye shall haue beleued all thynges saye that fayth is vnprofytable Doth nat the gospell promyse remission of synnes and saluatioÌ„ euen vnto them whiche haue no good workes at all so that they wyll be conuerted and nat despayre but by fayth in Christe obtayne remission of synnes Do our aduersaryes bydde them despayre whose consciences fynde no good warkes whiche they may plede agaynst the iudgement of god Wyl they say vnto theÌ„ that faythe is vnprofytable God gyue these sophisters a myschefe with such cauillations whiche do subuerte the hole gospell whiche do abrogate the free remyssyon of synnes whiche do take awaye from godlye conscyences ferme and sure consolatyons But that cauillatyon amonge other is vtterlye childishe wher as they interprete the seruauntes to be vnprofytable because the workes be vnprofitable to god but profitable to vs. But Christ speketh of yâ— vtilitie and profet whiche maketh god dettour to vs of grace Howbeit it is besyde the purpose here in this place to dispute of vtilitie or inutilitie For vnprofitable seruauntes betoken vnsufficient or vnable seruauntes for no man feareth god so muche no man loueth so muche no man beleueth or trusteth god so muche as he ought to do no man fulfilleth the lawe But let vs nowe passe ouer these vayne cauillations of our aduersaries of whiche howe men wyll iudge if at any tyme they shal be brought forthe in to lyght Wyse men may easely gesse In wordes moste playne and euident they haue fouÌ„de a starriÌ„g hole But who seeth nat that in this place is reâ—uked the confidence and truste of our owne workes But our aduersaries do crye agaynst vs that eternall lyfe is due of worthynes for our owne god workes bycause eternal lyfe is called a rewarde We wyll make a shorte and a playne answere Paule calleth eternall lyfe a gyfte because when we be reputed ryghtuous for Christes sake we be also made the sonnes of god and coinheritours with Christ. But in another place it is wrytten Plentuous shal your rewarde be in heuen If our aduersaries do thiÌ„ke that theâ—e thinges be repugnaunte the one to the other let them selues dissolue the doubte But they be none indiffereÌ„t iudges For they leaue out this worde gyfte they leaue out also the fountaynes of the hole busynes that is to saye in what wyse men be iustified and that Christe is contynually a Mediatour In the meane season they pycke out thys worde rewarde And that they do most bytterly interprete nat only agaynst the scripture but also agaynste the custome and vsuall maner of speakyng Hereof they reason because it is called rewarde that therfore our workes are suche whiche ought to be the pryce for which eternall lyfe is dewe Uerely thys is a newe kynde of logyke We hear thê worde rewarde ergo our workê do satisfy and fulfyl the lawe Ergo we be accepted to god for our owne workes and nede nat the mercy of Christ the propitiatour or faythe receiuiÌ„g mercy And they cumulate a greate heape of argumentes one vpon another after the maner of Chrysippus Good workes be the pryce for whiche eternal lyfe is due Good workes do
se what confession auayleth without absolutioÌ„ But if they do nat seperate the receyuing of absolution from confession they muste nedes thynke that faythe is a parte of penauÌ„ce For absolution is nat receiued but by fayth And that absolution is nat receiued but by faythe it may be proued by Paule whiche teacheth that the promyse can nat be receiued but by faythe Howe absolution is the promyse of the remission of synnes Therfore it dothe necessarily require faythe And we do nat se howe he can be sayde to receiue absolution whiche dothe nat assente and agre to it And what other thyng is it nat to agre to the absolution then to accuse god of a lye If the barte dothe doubte it thynketh that those thynges be vncerteyne vayne whiche god dothe promise Therfore it is wrytten in the epistle of Iohan whosoeuer beleueth nat god maketh hym a lyer because he dothe nat beleue in the testimonye whiche god hathe witnessed of his sonne Secondaryly we suppose that our aduersaries do graunt that remission of synnes is eyther parte or the ende or terminus ad queÌ„ as they vse to speake of penauÌ„ce or repentauÌ„ce ergo that thyng wherby remissioÌ„ of synnes is receyued is of ryght added to the partes of penaunce But most certayne it is most vndoubted although al the gates of helle wolde crye agaynste it that remission of synnes can nat be receiued but only by fayth whiche beleueth that sinnes be forgyuen for Christê sake according to that sayeng of Paule to the Romaines whom god hathe set forthe a propitiator by faythe in the bloude of hym Also in the fyfthe to the Romaynes By whom we haue waye throughe faythe into grace c. For the troubled arraryed coâ—icence can nat plede nor laye agaynste the wrathe of god theyr owne workes or loue but so is only the conscience made quiete when it receiueth the mediatour Christe and beleueth the promises gyuen for hys sake for they do nat perceyue what remission of synnes is or howe it cometh to vs which dreame that hartes be set at peace without faythe in Christe Peter alledgeth out of Esaye thys sayeng whosoeuer shall beleue in hym shall nat be confounded or ashamed â–ª Wherfore hypocrites muste neues be confounded which truste that they receiue remission of synnes for theyr owne workê and nat for Christes sake And Peter sayth in the actes To him all the prophetes beare witnes that al whiche beleue in him do receiue remission of synnes throughe his name It coulde nat be spoken more manifestly than yâ— he sayth throughe his name And he addeth all that beleue in hym We do only therfore thus receiue remission of synnes through the name of Christe that is to wete for Christes sake â–ª and nat for any meritê or workes of our owne And this is so done when we beleue that synnes be forgyuen vs for Christes sake Our aduersaries crye out that they be the churche that they do folowe the coÌ„sent of the church But Peter here in thys our cause alledgeth also the coÌ„sent of the churche To him sayth he al the prophetes beare wytnes that by his name they receiue remission cÌ„ Undoubtedly the consente of the prophetes is to be iudged the consente of the vniuersall churche We do neyther grauÌ„t to the byshop of Rome neither yet vnto the church power or authoritie to decre agaynst this coÌ„sent of the ê“phetes But the Bulle of Leo byshop of Rome do openly condempne this article of remission of sinnes our aduersaries do also coÌ„dempne it in theyr confutation By whiche thynge it appereth what maner churche theyr churche is to be iudged whiche not onely with decrees disalowe this sentence that remission of synnes is purchased by faith not for our workes but for Christ but also coÌ„maunde to destroy that sentence and opinion with violence and with the swerde They coÌ„mauÌ„de also with all kynd of crueltie to destroye the good men whiche be of the same opinion and mynde But they wyll saye that they haue greate and famous authours for them as maister Duns Gabriel â–ª and other lyke the sayenges also of fathers â–ª whiche be recited in the decrees but maymed and vnperfecte Certes if we shulde falle to numbring of testimonies they haue the better bande For there is a great rablement of tryfelyng wryters vpon the mayster of the Sentencies whiche do euen as it were conspire to gether in defendyng these figmentes lyes of the merite of attricion and of workes and the thynges whiche we haue here to fore recyted But let no man be moued with the multitude of them For thauctoritie is not greate of the late wryters whiche were not the fathers of theyr owne wrytynges but onely embesylyng and robbyng the olde fathers dyd shyfre and turmoyle opinions forth of one boke in to an other They vsed no maner iugemeÌ„t but only after the fashyon of the Senatours whiche were called Pedarij without any wordes allowed the errours of them that had writen before whom they perceyued not We therfore wyll not be afraide to set this sayenge of Peter who allegeth the consente of the prophetê agaynst the legions of sententiaries be they neuer so manye And to this preachynge of Peter is added the testimonie of the holy gost For thus sayth the texte Adhuc loquente Petro uerba haec cecidit spiritus sanctus sup omnes qui audiebant uerbum .1 And as Peter was yet speakynge these wordes the holy ghoste lyghted vpon al them which dyd heare the worde Let all good godly consciences therfore knowe that this is the coÌ„maundement of god that they shulde beleue theyr synnes to be freelye forgyuen them for Christes sake and not for our owne workes And with this coÌ„maundement of god let them strengthen and susteyne them selues agaynst desperation and agaynst the terrours of synne and of deathe And let them knowe that this senteÌ„ce opinion hath always remayned in the churche amoÌ„ge holy and good men sythe the begynnynge of the worlde For Peter dothe clearely alledge the consent of the prophetes And the writynges of thapostles testifie that they were of the same mynde we haue also testimonies of the fathers For Barnarde sayth the sawe in playn and open wordes Necesse est enim primo omnium credere quod remissionem peccatoruÌ„ habere noÌ„ possis nisi per indulgeÌ„tiam dei sed adde adhuc ut credas hoc quod per ipsum peccata tibi donantur Hoc est testimonium quod ê‘hibet spiritus sanctus in corde tuo dicens dimissa sunt tibi peccata tua Sic enim arbitratur apostolus gratis iustificari hominem per fidem .i. For it is necessarye fyrste of all to beleue that thou canste not haue forgyuenes of synnes but by the indulgence of god but adde yet hereunto so that thou doste beleue this also that by hym thy synnes be forgyuen the. This is the testimonie which the holy ghost heareth in thy herte
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
perfecte confession In the bokes of doctours of the churche mention is made of coÌ„fession but they do not speake of this rekenynge vp of secrete synnes but of the ceremonies and maner of open penauÌ„ce For bicause that synners and persones of euyll fame were not receyued agayne in to the churche without certeyne satisfaction therfore suche maner persones made confession vnto the preestes to th entent that accordynge to the quantitie of theyr offences satisfactions myght be enioyned vnto them All this matter is no poynte lyke to this rekenynge vp of synnes wherof we nowe speake That confession than was made nat because that without it there could be no remission of synnes before god but because satisfactions coude not be enioyned onles the kynde of the synne were fyrst knowen For accordynge to the diuersitie of synnes sundry canons and constitutions were made And of that vsage maner of open penauÌ„ce we haue nowe onely the name lefte of satisfaction For the holy fathers wold not receiue agayne synners euyll famed persones onles they had fyrst knowen and proued the repentaunce of them so moche as myghte be And of this thiÌ„g there appereth to haue ben many causes For it was a good ensample to cause other to beware to chastise and correcte them that had offended as the glose teachethe in the decrees and it was an vnsemelye thynge and not coÌ„uenient to receyue notorious synners forthwith to the coÌ„munion These maners and customes haue ben laide down many yeres ago Neyther is it requisite to set them vp agayne for they be not necessary to remission of synnes before god Neyther was this the mynde opinion of the fathers that men shulde merite remission of synnes by suche vsages or suche workê How be it those sightê and spectacles of open peniteÌ„tes be rum onte to begyle the vnlerned vnskylled men in that that they thrughe this occasion thynke that by those workê they merite remissioÌ„ of synnes before god But if any man hath so thought he had a Iudaicall and an hethen thoughte For hethen men also had certeyne purgatioÌ„s and satisfactions of synnes by whiche they imagyned them selues to be recoÌ„ciled to god But now the custome and vsage beinge sayde downe and put away the name of satisfaction dothe remayne and a certeyne steppe token of the custome whiche is that in coÌ„fession be enioyned certeyne satisfactions whiche they call define to be workê not of duetie we call them canonicall satisfactions And of thys our opinion is lykewyse as it was of the rehersall of synnes that canonical satisfactioÌ„s be not necessarie by the lawe of god to the remission of synnes no more thaÌ„ these olde spectacles shewes of satisfactions in open penauÌ„ce were necessary by the law of god to the remission of sinnes For that senteÌ„ce concernyng faythe must be reteyned and kepte that by faythe we obteyne remission of synnes for Christis sake and not for any workes of ours eyther goynge before or folowynge And for this cause principally haue we disputed of satisfactions lest they shulde be receiued to the defacynge and obscurynge of the iustice of fayth lest men shulde thynke that for those workes they obteyne remission of synnes And this errour is encresed by many sayengê whiche be comenly vsed in scholes as for example when in the definition of satisfaction they put thys particle clause that it is done to pacifye the wrathe and displeasure of god But yet our aduersaries grauÌ„t that satisfactions do nat auayle or helpe to the remission of the sinne or offence but they ymagine that satisfactions be auaylable to redeme the paynes eyther of Purgatorie or els other For thus they teache that in the remission of syn god forgyueth the offense And yet because it is conuenient to the iustice of god to punyshe syn he chauÌ„geth the payne eternal into payne temporall transitory They adde moreouer that parte of that temporall payne is released by the power of the keyes and the residue is redemed by satisfactioÌ„s And it can nat be perceiued what paynes they be of whiche parte is released by the power of the keyes onles they do say that parte of the paynes of Purgatory be released of whiche thynge it shulde ensue that satisfactions be only paynes redemyng Purgatory and these satisfactioÌ„s they say to be of streÌ„gth also though they be done of them whiche be fallen agayne into deadly synne as who shulde say that the wrathe and displeasure of god might be appeased by them whiche be in deadly syn All this is but a fayned matter lately imagined without auctorite of scripture and of the olde doctours of the churche and nat somuch as Peter Lombard dothe speake after this maner of satisfactioÌ„s The schole men sawe that there were satisfactions in the churche but they perceyued nat that these open shewes and spectacles of penitentes were instituted partely for cause of example and partely to proue and trye them which desyred to be receyued of the churche Brefely they dyd not perceyue that it was a discipline and a matier vtterlye and mere politicall And therfore they superstitiously imagined those satisfactions not to be auaylable to discipline in the syghte of the churche but to be of power and strength to appease the diuine wrathe And likewyse as in other thingê they haue often tymes mengled together spiritual matiers and politike or ciuile matiers euen so the same hath happened also in satisfactions But the gloose in the canon lawes doth other whyles wytnesse that these obseruances ceremonies were iÌ„stituted for cause of discipline good ordre to be had in the church And see I praye you after what maner in the coÌ„futation whiche they haue presumptuously offered vnto the emperours maiestie they ê“ue these theyr fayned imagitioÌ„s They alledge many sayenges of the scriptures to begyle them whiche be vnlerned as thoughe this thynge had his auctoritie by the scriptures whiche in the tyme of Peter Lumbarde was as yet vnknowen They alledge these sentences Worke ye the worthy frutes of penaunce Also Gyue your membres to serue ryghtwysenes Also Christe preacheth penaunce sayenge Do ye penaunce Also Christe byddethe his apostles to preache penaunce And Peter preacheth penauÌ„ce in the seconde chapitre of the actes After this they alledge certayne sayenges of fathers canones And they conclude with these wordes Satisfactions in the churche be not to be put away coÌ„trary to the expresse wordes of the gospell and to the decrees of councels and of the fathers but rather they that be assoyled of the preest ought to ê‘forme and fulfyl theyr penauÌ„ce enioyned folowyng that sayenge of Paule He gaue hym selfe for vs to redeme vs from all iniquitie and that he myghte clense to hym selfe an acceptable people the ensuer and folâ—wâ—r of good workes Howe I â—â—â—eche god to destroy these wycked sophisters whiche so mischeuously do detorte wrest the worde of god vnto theyr most vayne dreames What
wrath as Dauid doth signifie whan he sayth Lorde do not rebuke me in thy furye and wrathe And Ieremie also whan he saythe Lorde rebuke or chastise me but yet in iudgement and not in fury lest thou destroye me and brynge me to nothynge Here truelye he speaketh of moste bytter and greuous paynes And oure aduersaries do confesse that contrition maye be so greate that satisfaction is not requisite Ergo coÌ„trition is more truely a punyshemeÌ„t than be the papisticall satisfactions whiche be coÌ„menly enioyned Secundarily sayntes holy men be subiecte to deathe other comen afflictioÌ„s as Peter saythe It is tyme to begyn iudgement at the house of god And if it begynne at vs what maner ende shall the ende of them be whiche do not beleue And thoughe these be for the moste parte punyshementes of synnes yet ne theles in good men they haue a nother ende for they be layde vpon them to mortifie synne present because in holy men they do quenche and mortifie concupiscence For deathe to this entente is lefte in holy men to abolyshe and put away this vnclene nature Therfore Paule saythe The body is deade because of sinne that is to say it is mortified for cause of the preseÌ„t synne whiche is yet lefte remayneth in the flesshe The crosse therfore is not a payne or punyshemeÌ„t but an exercise a preparation vnto renouation For whan the present synne is mortified whan in the myddes of temptations we do lerne to seeke helpe of god and we do proue and fynde the presence and ayde of god we more and more acknowlege or recognise the diffidence of oure owne hartes and do lyfte vp our selfes by faythe So groweth the newnes of spirite as Paule saythe Althoughe oure outwarde man be destroyed yeâ— our inwarde man is renewed from day to day Also Esaie sayth The anguyshe in whiche they do crye is thy discipline to them Besydes this deathe is than a verye punyshement whan the herte throughly troubled and made afrayde doth feele and ê‘ceyue the wrathe of god accordyng to that sayenge of scripture The prycke or stynge of deathe is synne But after that in holy men the terrours of synne be ouercome by faythe death without that felynge of the wrathe of god is proprely no punyshement But so it is that the keyes do neyther laye on neyther remitte these paynes wherfore satisfactions do not apperteyne nor belonge to these paynes For the keyes do not remitte neyther deathe neyther any parte of the comen afflictions More ouer if they do redeme these paynes with satisfactions why do they byd vs make satisfaction in Purgatory They obiecte agaynste vs Adam also Dauid which was punished for hê adultery Of these examples they do make an vniuersal rule that to euery syn is correspondent a propre temporall punyshement in layeng on the power of the keyes Afore it was sayde that holy men do susteyne punyshementes whiche be the workes of god they susteyn coÌ„tritioÌ„ or terrours they susteyne also other comen afflictioÌ„s So some susteyne propre punyshmentes layde on them by god because of example to other And these punyshementes do nothyng belonge to the keyes For the keyes can neyther laye them on neyther remitte theÌ„ but god without the ministerie or seruice of the keyes bothe dothe laye them on and also remitte them Neyther doth this vniuersall rule folowe as to gather in this wyse UpoÌ„ Dauid was layd a propre punyshement for his offence ergo besydes the comen afflictioÌ„s there is a certeine other payne of Purgatory in which to euery synne is correspondent a degree of punyshement Where dothe the scripture teache this that we can not be delyuered from eternall deathe but by that recompence of certeyne paynes besydes the comen afflictions Contrarywyse the scripture dothe often tymes teache that remission of synnes dothe come freelye for Christis sake and that Christe is the ouercomer of deathe and of synne Wherfore we ought not to patche vnto him the merite of satisfactioÌ„ And though there be afflictions left yet not withstaÌ„dyng the scripture dothe iudge them to be mortifications of the synne presente not recompensations of eternall deathe or prices of eternall deathe Iob is excused that he was not punyshed for his offences coÌ„mitted in tymes passed wherfore afflictions be not alwayes punyshementes or tokens of wrathe But rather frearefull consciences be to be taughte that there be other better endes of afflictioÌ„s lest els they myght thynke them selues to be reiected of god if in afflictions they do se nothynge but punyshement the wrathe of god Other better endê I say are to be consydered as this ende that god dothe a nother mannes workes that he maye do his owne worke c. as Esaie dothe teache in a longe sermon And whan the disciples dyd aske Christ coÌ„cernyng the blynde man who had synned Christe answered that synne was not the cause of his blyndnes but that the worke of god myghte be shewed and declared in hym And in Ieremie it is sayde To whom there was no iudgement they drynkyng shall drynke c. As the prophetes were slayne and IohnÌ„ Baptiste other holy men Wherfore afflictions be not always punyshemeÌ„tes for certeyn synnes done in tymes past but they be workes of god appoynted to oure vtilitie and ê“fite and that the power of god shulde be the more shewed and the better sene knowen in our infirmitie So Paule sayth â–ª The power of god is made perfecte in myn infirmitie and weykenes Therfore our bodies oughte to be sacrifices or oblations bicause of goddes wyll and pleasure to declare oure obedience and not to make recompense for eternall deathe for whiche god hath a nother price I meane the deathe of his sonne And after this sentence meanyng doth Gregorie interprete also that punyshement of Dauid whan he sayth If god for that synne had thretened that he shuld be so huÌ„bled of his sonne why after that the sinne was forgyuen dyd he fulfylle that whiche he had thretened It is answered that that forgyuenes of synne was done lest the man shulde be letted to receyue eternall lyfe And that example of punyshement thretened dyd folowe that the holynes of the man also in that humilitie or affliction myght be exercised ê“ued So also god dyd laye vpon man deathe of the body bicause of synne and after the forgyuenes of synnes he hath not takeÌ„ away death for cause of iustice to be exercised that is to saye that the iustice myghte be exercised proued of them whiche be saÌ„ctified Neyther be the comen calamites and afflictions taken away proprely by those workes of canonicall satisfactions that is to witte by those workes of mennes traditions whiche they do say to be of suche strength by reason of the worke that is wroughte that albeit they be done in deadely synne yet they do redeme paynes And whan that texte of Paule is alledged If we wolde iudge our selues we shulde not be
peres albeit neyther virginitie neither wedlocke dothe merite iustification With suche maner argumeÌ„tes so vayne they defende this lawe of perpetuall absteynynge from matrimonie which lawe is both wycked and also hurtfull to good maners With suche maner reasons they arme the myndes of princes agaynst the iudgement of god in whiche god shall aske accomptes of them whye they haue dissolued and vndone so many matrimonies why they haue tormeÌ„ted why they haue slayne so many preestes For doubte ye not but as the bloude of Abell after that he was deade dyd crye vnto god so doth also nowe the bloud of many good men vpon whom crueltie hath ben vniustly exercised crye vengeaunce And vndoubtedlye god shall punyshe and reueÌ„ge this crueltie Than ye shall â—ynde howe vayne these reasons of our aduersaries be and ye shall perceyue that in the iuâ—gemâ—â—t of god no false cauillations be aâ—le to stande against the worde of god as Esaie saythe All flesshe is haye and all the glorie of it is as it were the floure of the grasse Oure princes what soeuer shall happen may conforte them selues with the clere coÌ„science of theyr ryght purposes ententes For albeit the preestes had done any euyll in contractyng maâ—rimonie yet that diuorcinge and departynge in sondre of matrimonies those exiles and outlaries â–ª that crueltie to manifestly agaynst the wyll and worde of god Neyther do our prâ—â—ces delyte in newnes or dessension but the word of god was rather to be regarded 〈◊〉 in so playne and vndoubteful a cause then all other thynges ⧠Of the Masse THis protestation we must make here again in yâ— beginnyng that we do not abrogate nor take away the masse but we do religiously reuerently reteyne and defende it For there be masses done amonge vs euery sonday and other holy dayes At whiche Masses the sacrament is ministred to them that desyâ—e to receyue it after that they haue ben examined and haue receyued absolution And the publyke vsuall ceremonies be obserued styl with vs as the ordre of the lessons of the prayers the apparayle and other lyke thynges Oure aduersaries make a longe declamation concernyng the vse of the latine tonge in the masse in whiche declamation full pleasauntly they do playe the fooles disputynge howe it doth profite the vnlearned hearer in the faith of the churche to heare the masse whiche he vnderstandeth not For they fayne that the very worke of hearyng is an honour seruice to god and also is auayllable without any vnderstandyng These matters we wyll not odiouslye debate ne discusse but we leaue them to the iudgement of the reders And we do therfore here recite them to gyue men knowledge by the way that the latine lessons and orisoÌ„s be reteined and vsed styl amonge vs. But for asmoche as ceremonies ought to be obserued partly to th entent that men shulde learne the scripture and partelye that men beinge put in remembraunce by the worde shulde conceyue and gather faythe and feare so shulde pray also for these be thendes of ceremonies we kepe styll the latine tonge for them which do learne and vnderstaÌ„de latine And we mengle and ioyne therunto some songê in the douche tonge to th entent that the people also myght haue somwhat to learne wherwith to styâ—re vp faythe and feare This hath ben the maner and custome alwayes in the churches and coÌ„gregations For albeit some congregatioÌ„s haue added songes in the douche tonge more often and other some more seldome yet well nere in euery place the people songe somwhat in theyr owne natyue langage But this was neuer writen ne paynted in any place that the worke of hearyng the lessons whiche they vnderstande not is auayllable to men and that ceremonies be ê“fitable not because they teache or put vs in remembraunce but by the vertue of the work that is wrought because they be so or so done and because they be looked vpon Let all suche pharisaical opinions go to the myschiefe And thoughe there is done with vs only one comen masse yet do we nothyng agaynst the catholyke churche For in the parysshes throughout Grecelande there be not any priuate masses doone not euen in these days but ther is one comen masse done and that only on the sondayes holy dayes In monasteries there is a masse done daylye but it is onelye a comen masse These be the steppes and leauynges of the olde customes For none of all the olde wryters before Gregorie maketh mention of priuate masses In what maner they came vp at the begynnynge we nowe let passe But this is vndoubtedlye knowen that syns the beggynge freers began to rayne through moste false ê‘suations and for loue of lucre they haue ben so encreased that all good men haue a loÌ„ge season thought that the thynge farre excedethe measure Howe be it saynt Frauncis entended ful well to prouide for this thyng whiche dyd constitute and ordeyne that euery monasterie shuld be content with one comen masse dayly This afterwardê was chauÌ„ged either thrugh superstition or elles because of lucre Thus whaÌ„ they se their tyme them selfes do chauÌ„ge the ordenaunces of theyr forefathers and afterwardes do alledge vnto vs the auctoritie of the forefathers Epiphanius wryteth that in Asia thryse euery weke they dyd coÌ„secrate and that there were no dayly masses And he saythe that the apostles taughte this maner and custome â–ª whose wordê writen in the greke tongue be thus moche to saye in englysshe ConsecratioÌ„s were ordeyned of the apostles to be done the wenesday frydaye and sonday Nowe albeit our aduersaries in this place do heape many thynges together to proue that the masse is a sacrifice yet neuertheles that greate crye of wordes shall ceasse and be put to silence if onely this one answere be made that all that greaâ—e and longe heape of auctorities of reasons of testimonies dothe not proue that the masse dothe gyue grace by vertue of the worke wroughte or that the masse being applied for others doth merite to them remission of venial and deadely synnes of the cryme and of the payne This one answere ouerthroweth all thynges what soeuer our aduersaries do obiecte not onely in this confutation but also in all the workes whiche they haue made concernynge the masse And this is the state the standynge principall poynt of this matter or cause wherof the reders are so to be admonyshed of vs as Eschines monyshed the iudges that lyke as wrestelers or champions do stryue aboute theyr stondynge amoÌ„ge them selues so they shuld stryue with theyr aduersarie of yâ— state of the coÌ„trouersie suffre hym not to straye oute of the matter or cause After the same maner oure aduersaries must be compelled to speake of the matier purposed and whan the very poynte and state of the coÌ„trouersy is knowen it shal be no mastry to iudge betwixte the argumentes of bothe sydes For we in our confession haue shewed that our opinioÌ„ is that the souper
of the lord dothe nat coÌ„ferre ne gyue grace by the vertue of the worke that is wrought neyther when it is applyed for other men eyther quicke or deade dothe deserue forgyuenes of synnes neyther a culpa as they saye neyther yet a pena And the cleare and stronge probation of thys state is thys because it is impossible to obteyne remissioÌ„ of siÌ„nes for our owne worke by the vertue of the worke wrought but by fayth must the terrours of synne and of death be ouercomen when we comforte our hartes with the knowledge of Christe and thynke â–ª that we be forgyuen for Christê sake and that the merites and iustice of Christe be giuen vnto vs as Paule to the Romaynes sayth Iustificati ex fide pacem habemus that is to say Being iustified by saythe we haue peace â–ª These thinges be so vndoubted and so stronge and sure that they be able to stande agaynste al the gates of hell If we ought to haue sayde asmuch as nede is thaÌ„ is our cause alredy at an ende For no maÌ„ onles he be madde can allowe that pharisaicall hethen parsuasion of the worke wrought And yet this persuasion contynueth and stycketh faste among the people and this persuasion hathe encreased masses to infinite nombre For masses be hyred to appease the wrathe of god and by this worke they wyl obteyne remission a culpa et pena they wyll obteyne whatsoeuer they nede in all thys lyfe They wyl also delyuer deade men This pharisaicall opinion haue freers and sophisters taught in the churche Albeit we haue sufficiently declared our cause alredy yet that natwistaÌ„dyng because our aduersaries do wreste many scriptures folyshely to the defense of theyr errours we shal adde a fewe thynges to this place They haue spokeÌ„ many thynges of sacrifice in the confutation where as we in our confession purposely dyd eschue that name because of ambiguitie and doubtfull takyng of the worde We haue declared the thyng what these men do meane nowe by sacrifice whose abuses we do repreue and speake agaynste But nowe to the entent we may declare the scriptures wroÌ„gfully wrested it is necessary fyrste at the begynnynge to expoune what sacrifice is All these hole tenne yeres our aduersaries haue made almost infinite volumes of sacrifice And yet hathe none of them all hytherto put the diffinition of sacrifice All only they take the name of sacrifice eyther out of the scriptures â—rels out of the workes of the fathers That done they putte dreames of theyr owne ymagination as though sacrifice dyd betokeÌ„ whatsoeuer pleaseth them ⧠⧠What is sacrifice and whiche be the kyndes of sacrifice ⧠SOcrates in the worke of Plato entitled Phaedrus saythe that himselfe was moste desirous of distinctioÌ„s or diuisioÌ„s because without them nothynge can be declared by speakyng ne yet by vnderstanding And if he fouÌ„de any man connyng of diuiding him he sayeth he wayted vpon and folowed hys steppes as though he were a god And he byddeth hym that deuideth to cutte the membres and partê in the verie ioyntes leaste he brouse breake any membre after the fashyon of an euyl coke But these pÌ„ceptes our aduersaries do hyghly despyse and in very dede as Plato sayeth they be naughty cokes corruptyng the membres of sacrifice as it shal be perceyued when we shall reherse and recken vp the kyndes of sacrifice The diuines be wonte and that verie well to put a difference betwixt a sacramente and a sacrifice Let therfore ceremony or holy worke be Genus as the logiciane speaketh yâ— is to say the general terme vnto them bothe A sacrament is a ceremony or an holy worke in which god gyueth vnto vs that thing whiche the ê“myse annexed to the ceremony doth offre as baptisme is a worke nat whiche we offre vnto god but in whiche god dothe baptize vs that is to wete the minister in the stede of god and here god offereth and gyueth remission of siÌ„nes c. accordyng to his promise Qui crediderit baptizatus fuerit saluus erit who soeuer shall beleue be baptised shal be saued On the other syde a sacrifice is a ceremonie or a worke whiche we gyue vnto god to honour and worshyp him with all And there be two nerest kyndes of sacrifice â–ª and there be no mo The one kynde is called sacrificium propitiatorium whiche ye may cal in englysshe a sacrifice of raunsom that is to say a worke makyng satisfactioÌ„ bothe for the offence and the punyshement that is to say reconciling god or pacifieng the wrathe of god or whiche meriteth to other men remission of synnes The other kynde is sacrificium eucharisticon whiche in the englysshe tongue a man may cal a sacrifice of thankes gyuinge whiche deserueth nat forgyuenes of sinnes or reconciliation but is done of them that be reconciled to the entent to gyue thankes or to rendre thankes for remission of synnes and other benefites whiche they haue receyued of god These two kyndes of sacrifice we muste bothe in this controuersie and also in many other disputations haue alwayes in syght before our eyes and we wust with singular diligeÌ„ce take hede that they be nat coÌ„founded and mengled to gether That if the quantitie of this boke wold suffre it â–ª we wolde adde also the reasons of this our diuision For it hathe sufficient authorities and testimonies in the epistle of Paule to the Hebrues in other places And al the leuitical sacrificies may be reduced and brought to these membres as to theyr owne ê“pre houses For they were called in the lawe certayne propitiatorie sacrifices because of theyr signification or similitude â–ª and nat because they dyd merite remission of synnes before god but because they dyd merite remission of synnes as touchiÌ„g to the iustice of the lawe so that they for whom suche sacrifice were made shuld nat be excluded from this polecie or comen weale And therfore Holocaustum pro pâ—ccato and Holocaustum pro delicto that is to saye an hole brent sacrifice for synne and an hole brent sacrifice for a fault or offense these I say were called propiciatorie sacrificies But oblation libation retributioÌ„s fyrst frutes tenthes al these were called sacrificê Eucharistical that is to say sacrifices of thankê gyuyng But in very dede there was but onely one sacrifice propitiatorie in the worlde and that was the death of Christe as the epistle to the Hebrues teacheth whiche sayeth Impossibile est sanguine tauâ—orum et hircorum auferri peccata that is to say It is impossible that synnes shulde be taken away by the bloude of bulles and gotes And a lytle after he sayeth of the wyl of Christ. In whiche wyl we be santified by the oblation of the body of Iesu Christe ones for euer And Esaie interpretith the lawe to the entent that we shulde knowe the deathe of Christe to be verie satisfaction for our synnes or purgatioÌ„ nat the ceremonies of
many together howe moche they auayle whan they be applied for euery man particularly Sophisters haue the degrees of meritê set forthe euen as goldsmythes haue the degrees of wayghtes in golde or syluer Besydes this they selle the masse as a price to obteyne what soeuer any man desyrethe to marchauÌ„t men that they may haue ê“sperous byenge and sellyng to hunters that they may haue prosperous huntynge and so of other thynges infinite Finally they applie it also to deade men they delyuer soules by the applyenge of the sacrament from the paynes of Purgatory where as without fayth the masse profiteth no nat them that be alyue Neyther can oure aduersaries brynge forthe so moche as one sillable of the scriptures to the mayntenauÌ„ce of these tryfles and lyes whiche they teache with greate auctoritie in the churche Neither haue they any testimonies of the auncient Churche or of the fathers ⧠⧠The opinions of the fathers concernynge sacrifice BUT because we haue declared the places of scripture whiche be alledged agaynst vs we must nowe make answere also concernynge the olde fathers We knowe well inough that the Masse is called of the olde fathers a sacrifice but theyr mynde is not that the masse by the vertue of the worke wrought dothe gyue grace that it applyed for other dothe merite vnto them remission of synnes bothe of the cryme and also of the punyshement Where be any suche moÌ„struous wordê redde in the warkes of the olde fathers but they opeÌ„ly witnesse that they speake of thankes gyuynge and therfore they call it by the greke worde Eucharistia thankes gyuynge Nowe we haue sayde before that a sacrifice Eucharistical doth not merite recoÌ„ciliation but it is done made by them that be alredye reconciled Lykewyse as afflictions merite not reconciliation but than they be Eucharistical sacrifices whan they that be reconciled suffre them And this answere in generall to the sayenges of the fathers dothe sufficiently defende vs agaiÌ„st our aduersaries For certaine it is that those figmentes and imaginations of the merite of the worke wroughte be redde no where in the writynges of the fathers But to th eÌ„teÌ„t that the hole cause may be the more clerelye perceyued we also shall speake touchiÌ„g the vse of the sacrameÌ„t those thinges whiche be without question agreinge to the sayenges of the fathers to scripture ⧠Of the vse of the sacrament and of sacrifice CErtayn pleasauÌ„t felowes fayne and imagine that the souper of the lord was instituted for two causes The one is yâ— it shulde be a marke and testimonie of ê“fession lykewyse as the certein facyon of a monkes or a freers habite is a tokeÌ„ of a certeyn ê“fessioÌ„ or ordre Secundarily they thynke that suche maner signe and token that is to witte a souper or maundy dyd chyefely please Christ to th ende it shulde signifie a coniunction and frendshyp of christeÌ„ men amonge them selues eche to other For drynkyng and eatynge together is a token of loue and frendshyppe But this is but a ciuile opinion and dothe not shewe the chyefe and princihall vse of thynges taughte by god Only it speaketh of charitie to be exercised whiche laye and ciuile men do after a fashyon vnderstande but it speakethe not of fayth whiche fewe men vnderstaÌ„de what it is Sacramentes be signes and tokens of the wyll of god towardê vs and not only tokens of men amonge them selues And they verye well define sacrameÌ„tes in the newe testament to be signes and tokeÌ„s of grace And because in a sacrament there be two thyngê the signe and the worde The worde in the newe testament is the promyse of grace which is added to the signe The promyse of the newe testament is the promyse of remission of synnes â–ª as the texte sayth here This is my body whiche is gyuen for you This is the cuppe of the newe testament with my bloude whiche shall be shed forth to the remission of synnes The worde therfore offerythe forgyuenes of sinnes And the ceremonie is as it were a pycture or a seale of the worde as Paule calleth it shewyng the promyse Therfore lykewyse as the promyse is vnprofitable onles it be receyued by fayth so is the ceremonie also vnprofitable onles faythe be put vnto it who decreeth beleueth verelye that here is offered remission of synnes This faythe coÌ„forteth lyfteth vp coÌ„trite troubled myndê And lykewise as the worde was gyuen to styrre vp this faythe So the sacrament was ordeyned for this entente that the visible signe sette forthe vnto the iye shuld moue the hertes to beleue For by these thynges I meane by the worde and by the sacrament the holy ghooste dothe worke And suche maner vse of the sacrameÌ„t whan fayth quickeneth troubled and feareful hertes is a sacrifice of the newe testamente For the newe testamente hath spirituall motions that is to say mortification and viuification And to this vse dyd Christe institute it whan he byddethe vs do it for a memoriall and remembraunce of hym For to remembre Christe is no vayne or ydle celebration of the sighte or shewe or instituted onely for exaÌ„ple as we se in tragedies the memorye of Hercules or Ulisses to be honourablye made But it is to remembre the benefites of Christ and to receiue them by fayth so that we may be quickened by them Therfore the psalme saythe A memorie hath the most merciful lorde made of his merueiles he hath gyuen meate to theÌ„ that feare hym For he signifieth meaneth that the wyll and mercye of god shulde be acknowleged in that ceremonie But faythe whiche knowlegeth confesseth mercy doth vndoubtedlye make a lyue And this is the principall vse of the sacrament wherby it appereth who be mete and conuenient persones to this sacramente that is to witte troubled consciences and throughlye made affrayde and also howe they ought to vse the same There is put to also a sacrifice for there be many endes of one thyng After that the coÌ„science lyfted vp and conforted with faythe hath felte and perceyued oute of what maner feares it is delyuered than verely it truelye gyueth thaÌ„kes for the benefite and passion of Christe and dothe vse the ceremonie to the laude prayse of god to th ende that by this obedieÌ„ce it may shewe due kyndnes and may knowledge it selfe to esteme greatly the gyftê of god So the ceremonie is made a sacrifice of prayse And the fathers speake of two effectes that is to witte of the consolation and confortyng of consciences and of gyuyng of thaÌ„kê or prayse The fyrst of these two effectê apperteyneth to the nature of a sacramente The seconde apperteyneth to a sacrifice â–ª Of consolation thus speaketh S. Ambrose Recedite ad cum absoluÌ„imini quiâ—â— est remissio peccatorum Qui sit iste quaeritis Audite ipsum dicentem Ego sum panis uitae qui uenit ad me non esuriet qui credit in me non sitiet unquam That