synnes For to beleue the gospell is not that generall fayth whiche deuyls also haue but it is proprely to beleue that remission of sinnes is frelye gyuen for Christes sake For this is disclosed and shewed in the gospell Ye see here also two ê‘tes to be ioyned together I meane coÌ„trition whan sinnes be reâ—uked And fayth whan it is sayde Beleue ye the gospell If any any man wyll say that Christe doth comprise here also the frutes of repentance or the hole chaunge of lyfe we wyll not disagree to hym For this is sufficient to vs that these principall partes be named contrition and faythe Paule coÌ„monly euery where whan he describethe the conuersion or renouation makethe these two partes mortification and viuification as in the seconde chapitre to the Collossianes In whom ye be circuncised with circuncision not done with hande that is to witte by layeng of or puttynge away the body of the synnes of the flesshe And afterwardes In whom ye be also resuscitate by faythe of the efficacie and myght of god Here be two partes The one is caâ—â—iÌ„g of or puttyng away the body of synnes The other is resuscitation by fayth And these wordes mortification viuification castyng of or puttynge away the body of sinnes resuscitation ought not to be vnderstande Platonically of a fayned mutation but mortification signifiethe true terrours suche as be of men which be dyenge whiche terrours nature coulde not susteyne if it were not holden vp and conforted by faythe So lyke wyse castyngof the body of synnes he calleth that whiche we coÌ„menly call coÌ„trition For in those sorowes naturall concupiscence is purged and rydde out And viuification oughte to be vnderstanded not a Platonicall imagination but the consolation whiche truely mayntaineth lyfe fleynge away in coÌ„trition There be therfore here two ê‘tes contrition and faythe For sythe it is so that the conscience can not be set at peace and rest but by fayth therfore fayth only doth quicken accordynge to that sayenge A ryghtuous man shall lyue by faythe And afterwardes to the Collossianes he sayth that Christe doth blot out the chirograte or obligation whiche by the lawe is agaynst vs. Here also be two ê‘tes the obligation and the cancellynge and blottynge out the obligation The obligation is the conscience rebukyng condempnyng vs. The lawe is the worde whiche rebuketh and condempneth synnes This voyce therfore whiche saythe I haue synned to the lorde so as Dauid sayd is an obligation And this voyce or sayeng vngodly and careles men do neuer brynge forth ernestly For they do not se nor rede the sentence of the lawe wryten in theyr herte In the true dolours and terrours this sentence is seene The obligation therfore is coÌ„trition it selfe condempnyng vs. To cancell and blotte out the obligation is to take awaye the sentence of condempnation out of the mynde to graue in it the sure sentence by whiche we do thynke that we be delyuered from that condeÌ„pnation But faythe is that newe sentence whiche abrogateth and dissanulleth the former senteÌ„ce and gyueth peace and lyfe to the herte Howe be it what nede we to cite many testimonies and auctorities syth the scripture rennethe so full of them An the 11â— psalme Dauid saythe The lorde hath soore chastysed me and hath not delyuered me to deathe And in the .118 psalme he saythe My soule hath faynted for anguyshe StreÌ„gthen me with thy worde where in the fyrst membre is conteyned contrition And in the seconde the maner is playnly described howe we be refreshed and conforted in contrition that is to witte with the worde of god whiche offereth grace This worde holdeth vp quickeneth hertes Also in the fyrst boke of the kynges Dominus mortificat uiuificat deducit ad iÌ„feros reducit That is to say the lorde mortifieth quickeneth he bryngeth downe to helle bryngethe vppe agayne By the one of these is signified coÌ„trition and by the other is signified fayth And Esaye also sayth Dominus irascetur ut faeiâ—t opus suum Alienum est opus eius ut operatur opus suum The lorde shal be angrye to th entent he may do his owne worke The worke of hym is the worke of an other man that he may worke his owne worke He calleth it an other mans worke or a straunge worke and not his whan he doth make afrayde For the propre worke of god is to quicken and to conforte But he doth therfore make afrayde that there myght be place for consolation and viuification For careles hertes and whiche feele not the wrathe of god regarde not coÌ„solation After this sorte the scripture is woÌ„te to ioyne these two thynges together I meane feare and coÌ„fort that it myght teache vs that these be the principall membres in repentaunce coÌ„trition I say and fayth whiche conforteth and iustifiethe Neyther see we howe the nature of repentaunce can be more purelye taughte For these be the two principall workes of god in men to make afrayde to iustifie quicken the afrayde coÌ„sciences In to these two workes the hole scripture is distributed deuided The one parte is the lawe whiche sheweth reproueth and coÌ„dempneth synnes The other parte is the gospell that is to say the ê“myse of grace freely gyuen in Christe And this ê“myse is often tymes repeted in the hole scripture whiche was fyrste gyuen to Adam afterwarde to the patriarkes and after set forth by the prophetes and last of all it was preached and fulfylled by Christe amonge the Iewes and by the apostles spredde and diuulgate in to the hole worlde For by the faythe of this promyse all holy men haue bene iustified not for theyr owne attritions or contritions And examples do shewe lykewyse these two partes Adam is chydden after his synne and made throughly afrayde This was contrition Afterwardes god promysethe grace he saythe that there shall seede come by whiche shulde be destroyed the kyngdome of the deuyll deathe and synne There he offerethe remissioÌ„ of synne These be the chiefe poyntes For al be it afterwardes there is added punyshement yet this punyshement doth not merite remission of synnes And of these kyndê of punyshementes we shall speake not longe hereafter So Dauid is chydden of Nathan the prophete and beinge throughly troubled and made afrayde he saythe I haue synned agaynst the lorde This is the coÌ„trition Afterwardê he heareth absolution whaÌ„ the ê“phete saythe vnto hym The lorde hath taken away thy synne â–ª thou shalte not dye This voyce conforteth Dauid beareth hym vp by fayth it iustifieth and quickeneth hym Here is also added a punyshement But this punyshement doth not deserue remission of synnes Neyther be there always added peculiar peines but these two coÌ„trition feythe must nedes be alwayes in repentauÌ„ce as in the .7 chapitre of Luke A certeyn woman that was a synner came vnto Christ wepyng By these teares is knowen contrition Afterwardes she heareth absolution Thy synnes
for Christis sake through mercy they shulde obteyne eternall lyfe and not for these ceremonies or seruices because god dothe onely approue the honours and seruices instituted by his owne worde whiche be stronge effectual in fayth ⧠Of the power of the Churche HEre oure aduersaries make a foule cryenge oute do bragge stoutely of the priuileges and liberties of the churche and at laste adde this conclusion All thingê be vayne whiche in this presente article be alledged agaynst the libertie of churches of preestes This is a false accusation and a starkelye For we disputed of other matiers in this article whiche god dothe allowe as iustice and to charge and lade coÌ„sciences so that it were synne to leaue them vndone All these thingê euen one place in the Actê doth teache where the apostles saye that hertes be purified and made cleane by fayth And afterwardes they forbydde to laye on a yocke and shewe howe great ieoperdie it is where they make it a very greuous and haynous offense of them whiche lade and ouercharge the congregation Why do ye tempte god say they But aduersaries be nothynge aferd with this thunder and sore sentence whan they with violence defende theyr owne traditions and wycked opinions For heretofore also they haue condeÌ„ned our .xv. article in whiche we dyd put that traditioÌ„s do not merite remission of synnes And here they saye that traditions do helpe to eternall lyfe Do they merite remission of synnes Be they seruices whiche god dothe allowe as iustices Do they quickeÌ„ the hertê Paule in his epistle to the Collossianes doth therfore deny that traditions be aduayllable or helpyng to eternal iustice and eternal lyfe because meate drynke apparayle such other be thynges decayenge and peryshynge with vse and occupyenge But eternall lyfe in the herte is wroughte by eternall thynges that is to witte by the worde of god and the holy ghoste Let our aduersaries therfore declare if they can howe traditions helpe to eternall lyfe And for asmoche as the gospel dothe euidently witnesse that there oughte not traditions to be layde vpon the churche to merite remission of synnes or to be seruicê whiche god dothe allowe as iustice or to charge consciences so that it shulde be iudged synne to leaue them vndone our aduersaries shall neuer be able to proue that byshops haue power and auctoritie to institute suche honours and seruices But what power the gospell dothe gyue to byshoppes we haue shewed in our confession They whiche de byshoppes nowe a dayes do nat execute the offices of byshops according to the gospell but they be byshoppes accordyng to the policie and ordenaunce in the canones which we do nat rebuke But we speke of a bysshop accordyng to the rule of the gospell And that olde diuision of power into power of ordre and power of iurisdictioÌ„ pleasith vs verie wel The bysshop therfore hathe power of ordre that is the ministration of the worde and of sacramentê He hath also power of iurisdiction that is to say auctoritie to excommunicate those that haue committed open crymes and agayne auctoritie to assoile them if they wyll conuert desyre absolution But neyther haue they tyrannicall power that is to say without any certayne lawe but they haue a certayne coÌ„maundement I meane the vndoubted worde of god whiche they oughte to teache and accordyng to it to vse theyr iurisdiction Wherfore it folowith nat although they haue some iurisdiction that they may institute newe honours and seruices For ceremonies and seruices nothynge apperteyne to iurisdiction And they haue a worde and a coÌ„maundement howe farre forthe they ought to excercise theyr iurisdiction whiche is if any man haue coÌ„mitted and trespassed agaynst the worde whiche they haue receiued of Christe Howbeit in our coÌ„fession we haue added also howe farre forthe it is laufull for theÌ„ to make traditions that is to wete nat as necessary seruices but that there myght be an ordre in the churche because of tranquilitie And these ought nat to bynde and entangle coÌ„sciences as though they dyd coÌ„maunde necessarie honours and seruices as Paule teachith when he sayeth Stande faste in the libertie in whiche Christe hathe deliuered you and be nat brought agayne vnder the yoke of bondage The vse therfore of suche ordinations ought to be lefte free so that we auoyde the offendyng of our bretherne leaste they myght els be iudged to be necessary seruices And so dyd the apostles them selues they ordeined many thynges whiche afterwardes in processe of time were chauÌ„ged Neyther did they in suche wyse ordeyne the sayde traditions that it myght nat be laufull to chaunge them For they dyd nat disagre from theyr owne writyngê in whiche they labour very greatly that this opinioÌ„ shulde nat oppresse the church that humayne rytes and ceremonies be necessary seruices This is the simple and playne maner of interpretynge traditions that is to wete to knowe that they be no necessary seruices and yet that we obserue and kepe them when we se opportunitie without superstition to auoyde the offeÌ„dyng of our bretherne And this hath ben the mynde of many ryght connynge and excellent men in the churche Neyther we se what can be brought agaynste it For this is vndoubted that the sentence of Christe Qui uos audit me audit that is to saye Whosoeuer hearith you hearith me dothe nat speake of traditions but it maketh moste agaynst traditions For it is no coÌ„maundement but a wytnes gyuen to the apostles that we shulde giue credence to them of another mannes worde For Christe wolde confirme and strengthe vs as nede was to do that we shulde knowe that the worde taught by meÌ„ was of force and strengthe and that we shulde nat nede to seke for any other worde from heuen but it can nat be vnderstonded of traditions For Christe requirith that they shulde so teache that he myght be herde for he sayeth he hearith me He wyll therfore that his worde his voyce be herde and nat humaine traditions So the sayeng that makith moste for vs and conteynith moste graue consolation and doctrine these Asses do wreste and apply to moste trifelynge thynges I meane to the choyse and diuersitie of meates varietie of clothyng and seÌ„blable thyngê They alledge also thê texte Obedite prepositis uestris Obey your rulers This sentence requirith obedience towardes the gospel For it dothe nat establyshe a kyngdome to the bysshoppes with out the gospell Neyther ought bysshops to make traditions agaynst the gospell or to interprete theyr traditions agaynst the gospel For when they do so we be forbydden to obey them accordynge to that sayeng if any man teache any other gospell accursed be he The same answere we make to this sayeng of Christe what soeuer they say do it because it is vndoubted that it is nat here vniuersally coÌ„maunded that we shulde receyue al maner of thynges for the scripture in another place dothe bydde vs obey god more
debeo accipere medicinam That is to saye because I alwayes syn I ought alwayes to take medycine Nowe for as moche as the Masse is suche a coÌ„municatioÌ„ of the sacrameÌ„t one comon Masse is kepte with vs euery holy day and also other dayes yf any desyer to vse the sacrament it is gyueÌ„ vnto them that asketh it And this maner is not newe in the Churche For the olde fathers before Gregorie speketh nothyng of the pryuate Masse but of the comoÌ„ Masse they speake verye moche Chrysostome sayeth that the preste stoÌ„deth dayly at the alter and some he dothe call to the receyuynge of the sacrament or communion and some he dothe kepe away And it appereth by the olde canons that some one preeste dyd celebrate the MasseÌ„ and of him al the other prestes deacons receyued the body of the lorde for so sounde the wordes of the Canon of Nicene whiche be these Accipiant diaconi secundum ordinem post presbyâ—eros ab episcopo vel a presbytero sacram coÌ„â—onem That is to say lette Deacons orderly after the preestes receyue the holy sacrament or communion of the byshope or of the preste And Paule spekynge of the communion coÌ„maundeth that one shulde tarie for another that there maye be made a comon participation For as moch thaÌ„ as the Masse with vs hath for it selfe the example of the Church taken out of scripture and of faâ—hers we truste it can not be improued namely sythe the common publyke ceremonies for the most part are kept lyke to the vsuall and accustomed ceremonies only the nomber of masses is vnlike which for great and manifeste abuses it were profytable at the lest way to moderate For in times passed masse was not done euery day no not in great congregatyons and where moch people assembled together as the historie tripertite dothe witnes in the .ix. boke the .xxxviij. chapiter in thys wyse Agayne iÌ„ Alexandria scriptures be redde vpon the wednesdaye and the friday and doctors do expoune them and al thinges are done without the solempne maner of the oblation ¶ Of confessyon COnfession iÌ„ the churches with vs is not done awaye for the body of the Lorde is not wonte to be delyuered to any but only to those that be examined and assoyled before and the people be very diligeÌ„tly taught of the faythe and assuraunce of absolution of whiche before this tyme was lytle mention or spekyng The people be taught to haue the absolution in greate price because it is the voyce of god and pronounced by the commaundemente of god The power of the keys is greatly made of by shewynge howe greate comforte it bryngeth to troubled coÌ„sciences that god requireth fayth to th ende that we shulde gyue credence to that absolution as to a voyce soundinge from heueÌ„ and that faythe in Christe getteth truly and receiueth remission of sinnes Before we dyd this satisfactions were ouer moche set vp and magnifyed but no speakynge there was of faythe and of the merite of Christe of ryghtuousnes of fayth Wherfore in this behalfe our churches be not to be blamed For our aduersaries be also coÌ„pelled to graunt this to vs that the doctrine of penaunce is intreated handled and opened of our lerned men moste diligently ⧠But of confessyon they teache that the rehersal and nombryng of sinnes is nat necessary and that consciences be not to be charged with care to nomber and teken vp all defaltes for it is impossible to reherse all defaltes as the prophete recordeth saynge who vnderstondeth all defaltes or sines Hieremie also sayth Prauum est cor hominis et inscrutabile The harâ—e of maÌ„ is frowarde and can not be searched That yf no synnes shulde be forgyuen but those that â—e rehersed consciences couldâ— neuer be quiete for many synnes they nether espye nor can â—â—â—ember Also olde wryters do wytnes thaâ— the nombrynge is not necessary 〈◊〉 in the deâ—rees Chrysostome is rehersed whiche sayeth thus Non tibi dico vt te prodas in publicum neque apud alios te accuses â–ª sed obedire te volo propheta 〈◊〉 Reuela ante deum viam tuaÌ„ Eâ—go tâ—a câ—â—fitere pâ—â—cata apud deuÌ„ vâ—â—uÌ„ iudicem cuÌ„ oratione Delicta tua pronuÌ„cta non lingua sed coÌ„scieÌ„tiae tuae me â—orta c. I say nat to the that thou shewe thy selfe opâ—nly nor that thou accuse thy selfe to other But I wyll that thou obeye the Propheâ—e sayenge Disclose thy way before god Wherfore confesse thy synnes to god the true iudge with prayer pronounce thyne offences not with thy tonge but with memory of thy conscience cÌ„ And the glose of penaunce distine 5. capi consideret doth confesse that confessyon is of mannes lawe but yet confessyon bothe for the greate benefyte of absolutyon and also for other vtilities and profettes of conscience is reteyned and kepte stylle amonge vs. ¶ Of diuersities of meates IT was a comen persuasion not onely of the vulgare people but also of the teachers in the Churches that diuersities of meates and lyke traditions of meÌ„ be profytable warkes to deserue remissyon of syn and of payne And that the worlde dyd so thiÌ„ke it appereth by that that newe ceremonies newe orders newe holy dayes newe fastynges were dayly instituted and teachers in temples did exacte and require these workes as a necessarie honour to the obteynynge of rightuousnes and they greatly did put in feare the sely consciences yf they shulde omitte and leue vndone any of these thynges Of this persuasion of traditions many myschiefes and inconueniencies ensued in the churche Fyrste of all the doctrine of grace and the ryghtuousnes of faythe was obscured and defaced whiche is the chief parte of the gospell and ought most of all to stonde forthe and to appere in the church to the entente that the meryte of Christ myght be wel knowen and that fayth which beleueth that sinnes be forgyuen for Christe and not for any of our workes myght be aduauÌ„ced and set vppe farre aboue workes Wherfore Paule also leaneth greatly to this part and remoueth and putteth awaye the lawe and traditions of men because he wold shewe that the christian rightuousnes is an other thynge then suche workes that is to wyt that it is faythe which beleueth that synnes be frely forgiuen for Christe But this doctrine of Paule is almoste all together oppressed by traditions which haue engendred and brought forthe an opinion that we muste neades meryte and get remission of sinnes and iustification by diuersitie of meates and lyke honorynge of god In penaunce there was no spekynge of faythe only these satisfactory workes were purposed and set forthe the hole penaunce appered to consyste and stonde in them Secundarely these tradityons haue obscured and darkened the preceptes of god because that traditions of men were preferred and regarded aboue the preceptes of god The hole christianitie was thought to be the obseruatyon and kepinge of certayne feries rytes fastinges
that god is angrie with syn and soroweth that it hathe synned and done amysse And this contrition is done when by the worde of god synnes be rebuked For this is the suÌ„me effecte of preachyng the gospel to rebuke sinnes and to offre remission of siÌ„nes iustice for Christê sake and also to offre the holy ghost and eternall lyfe and that we beyng regenerate and boâ—ne a newe shulde worke wele and do good dedes Thus Christe comprehendeth the suÌ„me of the gospel wheÌ„ he sayeth To be preached in my name repentaunce and remission of synnes amonge all nacions And of these terrours and dreades speaketh the scripture as in the psalme Because my synnes wyckednes haue gone ouer my heed lyke a greate heuy burden they haue lyen heuy vpon me c. I haue ben afflicted and humbled very soore I dyd rose for sorowe syghyng of my herte And in an other psalme he sayth Lorde haue mercy on me for I am weyke Heale me lord for my bones be troubled my soule is troubled very sore And thou o lord how longe And Esaye saythe In the halfe of my dayes I sayd I shall go to the gates of helle I hoped vntyl mornyng Euen lyke a lyon so hath he broused and broken al my bones In these terrours the conscience felethe the wrathe of god agaynste synne whiche is vnknowen to careles and recheles persones whiche walke after a fleshely fashyon This conscience seethe the fylthynes of synne and is earnestlye sory that it hath done amysse It also fleethe in the meane season the horrible wrath of god because mannes nature is not able to susteine it onles it be streÌ„gthed and borne vp with the worde of god So sayth Paule By the lawe I am deade to the lawe For the lawe onely accuseth and maketh afrayde coÌ„scieÌ„ces In these terrours our aduersaries do speake nothyng at all of faythe Thus onely they propowne and sex forth the worde whiche rebuketh synnes The whiche worde whan it is taughte onely is the doctrine of the lawe and not of the gospell with these sorowes and terrours they say that men do merite grace if it be so that they loue god But howe shall men loue god in the true feares terrours whan they feele the horrible wrathe of god whiche can not be expressed with the wordê of man What other thynge do they but teache desperation whiche in these troublous terrours do onelye shewe the lawe ¶ We therfore do adde that other parte of penaunce whiche is faythe in Christ to th ende that in these terrours the gospell of Christe myght be sette forthe to consciences in whiche is freelye promysed remission of synnes for Christes sake They oughte therfore to beleue that for Christes sake theyr synnes be freelye for gyuen them This faythe lyfâ—ethe vppe conforteth strengtheth and quickeneth contrite persones accordynge to that texte Iustificati igitur ex fide pacem habemus erga deum That is to saye we beinge iustified by faythe haue peace This fayth obteyneth remission of synnes it iustifieth in the syghte of god as the same place testifieth whan it sayth we beinge iustified by fayth c. This faythe sheweth the diuersitie betwyxte the contrition of Iudas â–ª and the contrition of Peter betwyxt the contrition of Saul and the contrition of Dauid The contrition of Iudas or Saule dothe not therfore auayle because faythe is not added vnto it whiche receyueth forgyuenes of synnes freely gyuen for Christes sake Contrarily the coÌ„trition of Dauid or of Peter doth therfore auayle because fayth is added whiche receyueth remission freely gyuen for Christ is sake Neyther is theyr any loue before that we be made at one by faythe For the lawe is not fulfylled without Christe accordyng to this By Christe we haue passage to god And this fayth groweth and encreaseth by lytle and lytle wrastleth throughout the hole lyfe with synne to th ende it maye ouercome synne and deathe But loue folowethe fayth as we haue sayd before And thus may filiall or sonly feare be playnly defined to be suche maner feare which is ioyned with faythe that is to say whan faythe coÌ„forteth and holdeth vp the troubled and fearefull herte Seruile or bondly feare is whan faythe doth not beare vp the fearefull herte How the power of the keyes doth administer and shewe forthe the Gospell by absolution whiche is the trewe voyce of the gospell So we also do comprehende absolution whan we do speake of fayth For fayth coÌ„meth by hearynge as Paule sayth For whan the gospell is herde whan the absolution is herd the coÌ„science is lyfted vp and gathereth conforte And because god dothe truely quicken by the worde the keyes do verely remitte synnes in the syghte of god accordynge to that texte who soeuer heareth you heareth me Wherfore credence is to be gyuen to the wordê of hym that assoileth none otherwyse thaÌ„ to a voyce souÌ„dynge from heuen And absolution may proprely be called the sacrament of penaunce as the beste lerned also of the schole diuines do speake In the meane season this faythe in temptatioÌ„s is many maner wayes nouryshed by the sentences of the gospell and by the vse of the sacrameÌ„tes For these be signes of the newe testament that is to say signes and tokeÌ„s of the remission of synnes They do offre therfore remission of synnes as the wordes of the souper of the lorde do euidentely witnesse whiche be these This is my bodye whiche is gyuen for you This is the cuppe of the newe testament c. So faythe is conceyued and establyshed by absolution by hearyng of the gospel by vse of the sacramentes to th eÌ„tent that it do not take a falle whyles it wresteleth with the terrours of synne deathe This instruction and doctrine of penaunce is plaine and clere augmenteth the dignitie of the power of the keyes and of the sacramentes setteth forthe the benefite of Christ and teacheth vs to vse Christe a mediator and a propitiator But bicause the confutation dothe coÌ„depne vs for that we haue putte these two partes of penauÌ„ce it is to be shewed that the scripture dothe put these principall parties in repentaunce or in the conuersion of a synner For Christ saith Come vnto me all ye whiche laboure and be loden and I shall refresshe you Here be two membres Labour and burden whiche is the fyrst membre or parte do signifie contrition and the dredes and terrours of synne To come to Christe whiche is the seconde membre is to beleue that for Christes sake synnes be forgyuen for whan we beleue oure hertes be quickened with the holy ghooste by the worde of Christe Therfore here be two principall partes that is to say contrition and fayth And in the fyrst chaptre of Marke Christe saythe Do ye repentaunce and beleue the gospell where in the fyrste parte he rebukethe synnes and in the latter parte he dothe conforte vs and sheweth remission of
se what confession auayleth without absolutioÌ„ But if they do nat seperate the receyuing of absolution from confession they muste nedes thynke that faythe is a parte of penauÌ„ce For absolution is nat receiued but by fayth And that absolution is nat receiued but by faythe it may be proued by Paule whiche teacheth that the promyse can nat be receiued but by faythe Howe absolution is the promyse of the remission of synnes Therfore it dothe necessarily require faythe And we do nat se howe he can be sayde to receiue absolution whiche dothe nat assente and agre to it And what other thyng is it nat to agre to the absolution then to accuse god of a lye If the barte dothe doubte it thynketh that those thynges be vncerteyne vayne whiche god dothe promise Therfore it is wrytten in the epistle of Iohan whosoeuer beleueth nat god maketh hym a lyer because he dothe nat beleue in the testimonye whiche god hathe witnessed of his sonne Secondaryly we suppose that our aduersaries do graunt that remission of synnes is eyther parte or the ende or terminus ad queÌ„ as they vse to speake of penauÌ„ce or repentauÌ„ce ergo that thyng wherby remissioÌ„ of synnes is receyued is of ryght added to the partes of penaunce But most certayne it is most vndoubted although al the gates of helle wolde crye agaynste it that remission of synnes can nat be receiued but only by fayth whiche beleueth that sinnes be forgyuen for Christê sake according to that sayeng of Paule to the Romaines whom god hathe set forthe a propitiator by faythe in the bloude of hym Also in the fyfthe to the Romaynes By whom we haue waye throughe faythe into grace c. For the troubled arraryed coâ—icence can nat plede nor laye agaynste the wrathe of god theyr owne workes or loue but so is only the conscience made quiete when it receiueth the mediatour Christe and beleueth the promises gyuen for hys sake for they do nat perceyue what remission of synnes is or howe it cometh to vs which dreame that hartes be set at peace without faythe in Christe Peter alledgeth out of Esaye thys sayeng whosoeuer shall beleue in hym shall nat be confounded or ashamed â–ª Wherfore hypocrites muste neues be confounded which truste that they receiue remission of synnes for theyr owne workê and nat for Christes sake And Peter sayth in the actes To him all the prophetes beare witnes that al whiche beleue in him do receiue remission of synnes throughe his name It coulde nat be spoken more manifestly than yâ— he sayth throughe his name And he addeth all that beleue in hym We do only therfore thus receiue remission of synnes through the name of Christe that is to wete for Christes sake â–ª and nat for any meritê or workes of our owne And this is so done when we beleue that synnes be forgyuen vs for Christes sake Our aduersaries crye out that they be the churche that they do folowe the coÌ„sent of the church But Peter here in thys our cause alledgeth also the coÌ„sent of the churche To him sayth he al the prophetes beare wytnes that by his name they receiue remission cÌ„ Undoubtedly the consente of the prophetes is to be iudged the consente of the vniuersall churche We do neyther grauÌ„t to the byshop of Rome neither yet vnto the church power or authoritie to decre agaynst this coÌ„sent of the ê“phetes But the Bulle of Leo byshop of Rome do openly condempne this article of remission of sinnes our aduersaries do also coÌ„dempne it in theyr confutation By whiche thynge it appereth what maner churche theyr churche is to be iudged whiche not onely with decrees disalowe this sentence that remission of synnes is purchased by faith not for our workes but for Christ but also coÌ„maunde to destroy that sentence and opinion with violence and with the swerde They coÌ„mauÌ„de also with all kynd of crueltie to destroye the good men whiche be of the same opinion and mynde But they wyll saye that they haue greate and famous authours for them as maister Duns Gabriel â–ª and other lyke the sayenges also of fathers â–ª whiche be recited in the decrees but maymed and vnperfecte Certes if we shulde falle to numbring of testimonies they haue the better bande For there is a great rablement of tryfelyng wryters vpon the mayster of the Sentencies whiche do euen as it were conspire to gether in defendyng these figmentes lyes of the merite of attricion and of workes and the thynges whiche we haue here to fore recyted But let no man be moued with the multitude of them For thauctoritie is not greate of the late wryters whiche were not the fathers of theyr owne wrytynges but onely embesylyng and robbyng the olde fathers dyd shyfre and turmoyle opinions forth of one boke in to an other They vsed no maner iugemeÌ„t but only after the fashyon of the Senatours whiche were called Pedarij without any wordes allowed the errours of them that had writen before whom they perceyued not We therfore wyll not be afraide to set this sayenge of Peter who allegeth the consente of the prophetê agaynst the legions of sententiaries be they neuer so manye And to this preachynge of Peter is added the testimonie of the holy gost For thus sayth the texte Adhuc loquente Petro uerba haec cecidit spiritus sanctus sup omnes qui audiebant uerbum .1 And as Peter was yet speakynge these wordes the holy ghoste lyghted vpon al them which dyd heare the worde Let all good godly consciences therfore knowe that this is the coÌ„maundement of god that they shulde beleue theyr synnes to be freelye forgyuen them for Christes sake and not for our owne workes And with this coÌ„maundement of god let them strengthen and susteyne them selues agaynst desperation and agaynst the terrours of synne and of deathe And let them knowe that this senteÌ„ce opinion hath always remayned in the churche amoÌ„ge holy and good men sythe the begynnynge of the worlde For Peter dothe clearely alledge the consent of the prophetes And the writynges of thapostles testifie that they were of the same mynde we haue also testimonies of the fathers For Barnarde sayth the sawe in playn and open wordes Necesse est enim primo omnium credere quod remissionem peccatoruÌ„ habere noÌ„ possis nisi per indulgeÌ„tiam dei sed adde adhuc ut credas hoc quod per ipsum peccata tibi donantur Hoc est testimonium quod ê‘hibet spiritus sanctus in corde tuo dicens dimissa sunt tibi peccata tua Sic enim arbitratur apostolus gratis iustificari hominem per fidem .i. For it is necessarye fyrste of all to beleue that thou canste not haue forgyuenes of synnes but by the indulgence of god but adde yet hereunto so that thou doste beleue this also that by hym thy synnes be forgyuen the. This is the testimonie which the holy ghost heareth in thy herte
of the applicacion whiche they fayne to merite vnto others remission of synnes In dede it may be called an oblation because there be offered prayers thankes gyuyng and all that hole ceremonie lykewyse as it is called Eucharistia But neyther the ceremonies neyther the prayers be ê“fitable by the owne vertue without fayth How be it here we dispute not of the prayers but properly of the souper of the lorde The Greke canon also speaketh many thingê of oblation but it declareth openlye that it speaketh not properly of the body bloud of our lorde but of the hole masse of yâ— prayers and thankes gyuynge For the Greke worde maye be thus translated in to oure englysshe tongue And make vs worthye to offre vnto the o lorde prayers supplications and sacrifices vnbloudy for all the hole people If this be ryght vnderstaÌ„de there is no hurte in it For it desyrethe that we maye be made worthy to offre prayers and supplicatioÌ„s and vnbloudy sacrificê for the people It calleth the very prayers vnbloudy hostê or sacrificê Likewise as a lytle after it sayth Yet we offre vnto the this reasonable vnbloudy honour For they expounde it folyshelye who soeuer had rather expounde this place for a reasonable hoste applye it to the body of Christ whan the canon speakethe of the hole seruice of the Masse And Paule vsethe this worde reasonable honour agaiÌ„st yâ— worke wrought meanynge by it the seruice of the mynde that is to say feare inuocation thankes gyuynge But where our aduersaries defende the application of the ceremonie for the delyuerynge of soules oute of Purgatorye by the reason wherof they gette infinite lucre and money they haue no testimonies nor coÌ„mauÌ„dmentes out of the scripturê And it is no small synne to ordeyne suche ceremonies or seruicê in the churche without the coÌ„maundemente of god or any example of the scripture and to applye vnto deade men the souper of the lorde whiche was ordeyned for a remembraunce and to be preached amonge quicke men This is to abuse the name of god agaynste the seconde coÌ„maundemente for fyrst it is iniurie and dishonour to the gospell a man to thynke that the ceremonie by vertue of the worke that is wrought without faythe is a sacrifice reconcilyng god and satisfienge for synnes It is I say an horrible abominable sayenge that the worke of the preest is of as moche streÌ„gth as is the deathe of Christe Secondarily syn and deathe can nat be ouercomeÌ„ but by faythe in Christe as Paule teacheth we iustified by faythe haue peace ergo the payne of Purgatory can nat be ouercomen by the applyenge of another mannes worke We wyll passe ouer here what maner testimonies our aduersaries haue of Purgatorye what maner paynes they iudge the paynes of Purgatorie be what maner causes the doctryne of satisfactions hathe whiche doctrine we haue here before shewed to be moste vayne This thyng only we shall laye agaynst them it is moste certayne and vndoubted that the souper of the lorde was ordeyned for the remission of the gylte for it offereth remission of synnes in whiche case we muste nedis by it vnderstonde the gylte and yet neuertheles it satisfieth nat for the gylte for than the masse shulde be egall to the deathe of Christe Neyther remission of the gylte can â—e otherwyse receiued then by faythe wherfore we may coÌ„clude that the masse is no satisfaction but a promyse and sacrifice requiringe faythe And forsothe all good and godly men can nat but be sore greued in theyr hartes if they shulde thynke that the Masse for the moste parte is translated and applyed to deade men and to satisfactioÌ„s for paynes This is to take away contynual sacrifice out of the churche This is the kyngdome of Antiochus whiche hathe translated the moste holsome promyses of remission of synne and of faythe vnto the moste vayne opinions of satisfactions This is to defyle the gospell to corrupre the vse of the sacramentê These be they whom Paule sayde be gyltie of the body and bloud of the lorde whiche haue oppressed the doctrine of faythe and remission of synne and vnder the preteÌ„ce of satisfactioÌ„s haue abused the body bloude of the lorde to moste cursed lucre But they shall one day suffre for this abominable sacrilege Wherfore we and all good consciences muste take hede that we approue nat the abuses of our aduersaries But let vs retourne to our matier Forasmoche as the masse is nat a satisfaction neyther for punyshement nor for syn by the vertue of the worke wrought without faythe it foloweth that the applieng of it for deade men is vnprofitable Neyther do we nede here any lenger disputation For it is vndoubted that these applicatioÌ„s for deade meÌ„ be nat grounded vpon the scriptures And it is ieoperdous to institute any honour or seruice to god without auctoritie of scripture That if we shall se nede at any tyme we shall speake more largely of this matire For wherunto shulde we braule nowe with our aduersaries whiche neither vnderstande what sacrifice is nor what a sacramente is nor what remission of synnes is nor what faythe is Neyther dothe the Greke canon applye the oblation as a satisfaction for deade men for it applyeth it indifferently to all the blessed patriarches prophetes apostles It appereth therfore that the Grekes offre it as a thaÌ„kes gyuing and applye it nat as a satisfaction for punyshementes Howbeit they speake nat of the onely oblation of the body and bloude of the lorde but of the other partes of the masse that is to wete of prayers thankes gyuing For after the consecration they praye that it may profite them that receyue it they speake nat of other men Afterwardê they adde these wordes in theyr tongue We offre also vnto the this reasonable seruice for them that reste in the faythe our fyrste fathers patriarches prophetes and apostles c. But reasonable seruice dothe nat here betoken the verie hoste but signifieth the prayers and al thinges that be done there Nowe where our aduersaries alledge the fathers as concerning oblation for deade men we knowe that the olde fathers speake of prayer made for deade men whiche we wyll nat forbydde but the applyeng of the souper of the lorde for deade men because of the worke wrought this we disalowe Neither the olde fathers defeÌ„â—e or aduersaries iÌ„ theyr opinion of the worke wrought And thoughe they haue neuer somuche the testimonies of Gregorie and of other writers oâ— late time for them we sette agaynste them moste open and moste vndoubted scriptures Nowe there is greate vnlyknes and diuersitie betwixt scripture and fathers They were men and myghte erre Howebeit if they were nowe alyue saw theyr owne sayenges made a buckler and defense to those open lyes whiche our aduersaries teache of the worke wrought they wolde expoune theyr owne sayengê farre otherwyse Our aduersaries also falsely alledge agaynste vs the condempnation of one
lyfte vp and coÌ„forte hym selfe with the gospell and the promise of Christe For faythe sheweth the diuer site betwene the contrititioÌ„ of Iudas and the contrition of Peter But our aduersaryes make theyr answere by the lawe that Iudas loued nat god but feared punyshementes but when shall a troubled and frayed conscience namely in these earnest true and greate terrours whiche be described iÌ„ the Psalmes and the prophetes and whiche those men do vndoubtedly taste whiche be truely conuerted when shall I say suche a troubled conscieÌ„ce be able to iudge whether he feareth and dreadeth god truly and for him selfe or whether he dothe but flee euerlastiÌ„g paynes These great motions and trobelouse may be haply discerned or disseuered by letres and vocabules but they can nat be depted so in suÌ„dre iÌ„ very dede as these swete sophisters do dreame Here we call vpon the iudgementes of all good wyse men They vndoubtedly wyl coÌ„fesse graunt that these disputations amonge our aduersaries be very darke doubtfull perplexe and intricate And yet here they be in hande with a moste wayghty matter and with the chief and principall place of all the gospell I meane coÌ„cernyng forgyuenes of synnes All thys hole doctrine concernynge these questions whiche I haue rehersed amonge our aduersaries is full of errours and hypocrisie and defaceth obscureth and endymmeth the benefyte of Christ the power of the keyes and the iustice of faythe These thynges be done in the fyrst acte or parte of the playe But what wheÌ„ they be come vnto confession What infinite and greate busines is there in that endles rehersall numbryng and reckenyng vp of synnes Whiche neuertheles for a greate parte is speÌ„t and consumed in mans traditions and lawes And because that the good and deuoute myndes myght be the more vexed they fayne and ymagen that this rehersall and iuste reckeniÌ„g of the synnes is commaunded by goddê lawe And though they do exacte and require thys rehersall of all the synnes vnder the pretence of the lawe of god yet in the meane season of absolution whiche is in dede of the lawe of god they speake full slenderly and full coldly They fayne that the selfe sacrament Ex opere operato that is to say euen of the very worke that is wrought gyueth and conferreth grace without any good mocion of the vser But of faythe who receyueth the absolution and coÌ„forteth the conscience is made no mencio nat all This is euen accordyng to the prouerbe Ante mysteria discedere that is to say to depart before the mysteries are begonne Nowe resteth and remayneth the thyrde acte or parte of the play whiche is of satisfactioÌ„s And thê acte hathe very confuse disputacions They fayne that euerlastynge paynes be chaunged into the paynes of purgatorie and that parte of these be relesed by the power of the keyes and parte they teache to be redemed with satisfactions They adde moreouer that satisfactions must be workes of suê‘erogation and them they set and put in moste folyshe obseruaunces whiche haue not the coÌ„maundement of god to beare them as in pylgrymages rosaries and lyke obseruatioÌ„s whiche be maynteyned by no coÌ„mauÌ„dement of god Furthermore lykewyse as· they redeme Purgatorye with satisfactions so hath there ben a crafte deuised of redemynge satisfactions whiche hath ben a very gayngfull profytable crafte and hath broughte in moche lucre For they sell pardones whiche they do interprete to be releasemeÌ„tê of satisfactioÌ„s And this gaynes coÌ„meth in not onely by them that be alyue but moche more largely by them whiche be deade And not onely by pardons but also by the sacrifice of the masse they redeme the satisfactions of deade men Finally the matier of satisfactions is endeles Amonge these sclaunders and offendicles of conscience for we be not able to reherse all and doctrines of deuyls the doctrine of the iustice of faythe in Christe â–ª and of the benefite of Christ lyeth oppressed ouerwhelmed Wherfore all good men do perceiue that the doctrine of Sophistes and Canonistes touchynge repentaunce or penaunce is by vs profitably and godly rebuked For these articles and poyntes folowynge be openly false and not onely disagreyng mere repugnant to the holy scriptures but also dissonauÌ„t variable from the holy fathers of the churche These be their articles ¶ That to the takynge awaye of synne onely the detestation hatred of sinne is sufficient ¶ That for our contrition not by faythe in Christe we do obteyne remission of synnes ¶ That we deserue remissioÌ„ of synnes by goddes couenaunt by good workes done without grace and obteyne it not by faythe that is to wite freely by the truste of mercy ¶ That the power and auctority of the keyes auaileth to the remission of siÌ„nes in the syght of the churche but nat in the syght of god ¶ That by the power of the keyes synnes be nat forgiuen before god but that the power of the keyes was instituted to chaunge eternall paynes into temporall and to lay vpon conscieÌ„ces certayne satisfactioÌ„s to institute newe sacrifices and ceremonies and to bynde consciences to suche maner satisfactions and ceremonies ⧠⧠¶ That the nombering or rekening vp of sinnes in confession of the whiche our aduersaries do teache is necessary by the lawe of god ¶ That canonicall satisfactions be necessary to redeme the payne of Purgatory or els be availlable as a recompensation to take awaye synne For so vnlerned men do vnderstande and take it ¶ That the receiuynge of the sacramente of penaunce by the vertue of the worke that is wrought without the faythe in Christe gyueth grace ¶ That by the power of the keyes soules be deliuered out of Purgatory by pardons ¶ That in reseruation of cases nat onely the canonicall payne but also the synne ought to be reserued in him whiche is truly conuerted ⧠We therfore to the enteÌ„t to deliuer godly and wel disposed coÌ„sciences froÌ„ these comberous and endles mases of sophesters do make two partes of penaunce that is to wytte contrition and faythe Yf any man lusteth to adde the thyrde I meane worthy frutes of penauÌ„ce that is to say good workê folowyng coÌ„uersion we wyl nat saye agaynste hym And we knowe well ynoughe that thys worde penitentia in latine that is to saye repentaunce amonge GraÌ„marious doth betokeÌ„ to mislyke and disalowe that thynge whiche before we dyd lyke and alowe This propertye is more agreinge to contricion rather then to faythe But we in this place to th entent to expresse and sette forthe the thynge before mens eyes do vnderstande by penauÌ„ce the hole coÌ„uersion in which there be two termes mortification and viuification whiche we call by the vsuall and accustomed names contrition and faythe As concernynge contrition we do cutte awaye those ydle vnfrutful and endles disputations as to dispute when we be sory throughe loue of god and when through feare of payne But we say that coÌ„trition is the true feares and terrours of conscience whiche perceiueth feleth