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
ruinous churches and shortly to reduce them into a godly and perpetuall concorde Amen ⧠¶ The Apologie or defense of the confessyon of the prynces of Germany THe fyrste article of our confessyon our aduersaries do allowe in whiche we expowne that we beleue and teache one essencie diuine indiuisible cÌ„ and yet .iij distincte persones of the same essencie diuine and coeternall the father sonne and holy ghoste This article alwayes we haue taught and defeÌ„ded And we knowe that it hath certayne and ferme testimonies in holy scriptures which can nat be auoyded And constantly we affyrme that they whiche thynke otherwyse be out of the churche and ydolaters and do moste hyghe dishonour and slaunder to god ⧠⧠Of originall synne ⧠THe Seconde article of Originall synne the aduersaries do approue but so yet that they disproue our definicion of originall synne whiche we recited by the way Here forthwith euen in the very frount of the matter the emperours maiestie shall espye that the wryters of the confutacyon lacked nat only ryght iudgement but also indifferencye and gentylnes For where as we of a siÌ„ple mynde went about to recyte by the way the thynges that original siÌ„ne coÌ„teyned they by theyr croked maliciouse interpretacion do craftely depraue the sentence whiche of it selfe is trewe ynoughe For thus they argue To be without feare â— to be without â—aythe is actuall synne Ergo they denye originall synne ⧠It appereth suffyciently that this subtyle argumeÌ„t was broght forthe in scoles and nat in the counsell of Cesar. But albeit that this cauillacion may easely be auoyded yet that al good men may se that we teache none inconuenyence in thys behalfe we fyrste requyre that our coÌ„fession be harde which diligeÌ„tly marked shall delyuer vs from the suspicion of strauÌ„ge doctryne â–ª for there is it wrytten thus ⧠we do teache that after the falle of Adam euery man naturally borne is coÌ„ceiued in syn and so is borne that is that they al from the wombe of theyr mother be inclyned vnto euyl whiche can nat haue by nature the feare of god nor no trewe faythe in god ⧠This place witnesseth that we plucke from them whiche be borne accordyng to the carnal nature nat only actes but also the powers and gyftes of performyng drede and hope towardes god For we say that they whiche be thus borne haue concupiscence nor can nat perfourme the trewe feare and trust towardes god what can be here reproued Truly vnto good men we iudge that we be sufficiently purged For the latine description is of lyke sentence detractyng from nature the power that is to say the gyftes and strengthe of perfourmyng feare and truste towardes god detractyng also actes in persons of the age of dyscretion And when we name concupiscence we vnderstande nat only actes or frutes but a perpetuall inclinacyon of nature ⧠But here after we shal shewe with more wordes that our definition agreeth with the vsual and auncieÌ„t definition For fyrste we wyl open our intent why we vsed these wordes in thys place Our aduersaries them selues in scoles graunt that the materiall as they calle it of originall synne is concupiscence wherfore concupiscence was nat to be omytted in the definition namely in this tyme when many do descant of it so vngodly ⧠For sum of them dispute that original syn is nat any vice or corrupcion in the nature of man but only a bondage or a state of mortalitie whiche all the issue of Adam do susteyne without theyr owne proper vice for another mans gylte and offence More ouer they adde that noman is dampned to eternall deathe for synne originall and to this purpose they briÌ„g forthe a similitude of the Ciuile lawe saying thaâ— lyke as of a bondewoman the yssue is bonde and susteyne thys condycyon or state without the vice of nature onely for the calamytie of the mother so is it of Originall synne But we to shewe that this wycked opinion dothe displease vs haue made mencyon of concupisceÌ„ce namyng it a sore and disease and expounding that mannes nature is borne corrupte and viciouse ⧠Nor we haue nat only named it concupiscence but haue sayde that there dothe lacke also the feare of god faythe whiche we haue done for this entente The scole doctours do diminyshe and make lyte the synne originall â–ª nat sufficiently vnderstandyng the definicion of originall synne whiche they recyued of the fathers Of the noryshment or kyndlyng whiche they calle fomitâ—m they dispute that it is a qualitie of the bodie and accordyng to theyr accustomed foly they brynge in question whether the qualitie be caught by contagion of the apple or by the breathyng of the serpent whether it be encreased by prouocacyons with suche sorte of questioÌ„s they oppresse the pryncipall matter Thus when they speake of originall synne they omytte the vices of mannes nature whiche be more greuouse as the ignoraunce of god the despysyng of god the lacke of feare the lacke of truste in god the hatynge of goddes iudgemeÌ„t the fleyng of goddes iudgemeÌ„t the beyng angrye with god the despayre of grace the trustyng in worldly socours cÌ„ These dyseases moste repungnat to the lawe of god the scolastycall doctours espye nat Yea more ouer they attribute to mans nature hole power to loue god aboue all thynges to do the preceptê of god quo ad substantiam actuuÌ„ as they call it that is to saye as muche as belongeth to the substance of actes nor they see naÌ„t that they speake thynges merely repungnat for to haue power of a mans ê“pre streÌ„gth to loue god aboue all thynges to do the commaundementes of god what other thynge is this than to haue originall iustice That if mannes nature haue these so greate powers that of it selfe it may loue god aboue althingê as the scolemen do boldly affyrme what shal be original synne what shal we nede the grace of Christe if we may be saued by our owne propre iustice what shall we nede the holy ghoste if mans powers of them selues may loue god aboue al thynges and do his coÌ„mauÌ„demeÌ„tes who seeth nat howe vnryght the iudgemeÌ„t is of the aduersaries The lyter diseases of maÌ„nes nature they acknowledge but the most greuouse they acknowledge nat of the which yet the scripture dothe admonyshe vs in diuerse places and the prophetes do perpetually complayne of I meane of the carnall surenes of the cotempte of god of the hate of god and seÌ„blable vices engeÌ„dred within vs. But after that the scolasticall doctours dyd entermixe with Christes doctrine the philosophicall descantyng of the perfection of nature and attributed more than neded to frewyll and voluntarie actes taught men to be iustified before god by a certayne philosophicall or ciuile iustice whiche we also confesse to be subiecte to reason and after a fashyon to be in our power they coulde nat see the inwarde vncleÌ„nes of maÌ„nes nature For it can nat be iudged but by the worde of
fecerit eaÌ„ viuet in illa vt cum quisque infirmitatem suam cognouerit non per suas vires neque per literam ipsius legis quod fieri non potest sed per fidem concilians iustificatorem perueniat et faciat et viuat in eam Opus rectum quod qui fecerit viuit in eo non fit nisi in iustificato Iustificatio autem ex fide impetratur i. For therfore is the iustyce of the lawe propowned that who dothe it shall lyue in it so that when euery man shal knowe hys owne infyrmity he may attayne it and do it and lyue in it not by hys owne powers neyther by the letter of the lawe which can nat be done but reconcylyng the iustyfier by fayth A ryght worke whiche who dothe shal lyue in it is not done but in a iustifyed person And iustificacyon is purchased by faythe Here he saythe clerely that the iustifyer is reconcyled by faythe and iustifycacyon is purchased by faythe And a lytle furder he sayth Ex lege timemus deum ex fide speramus in deum sed timentibus penam absconditur gratia sub quo timore anima Laborans c. per fidem confugiat ad misericordiam dei vt det quod iubet That is to saye By the lawe we feare god by fayth we truste in god but from theÌ„ that feare payne grace is hyd With whiche feare the soule oppressed must fle by fayth to the mercy of god that he maye gyue the thynge that he commaundeth Here Saynt Austine teacheth that by the lawe the hartes be made aferde but by fayth they receyue coÌ„solatyon And he teacheth that fyrste by faythe we muste purchase mercy or we go about to do the lawe we wyll recyte a lytle after other thinges also Truely it is a wonderfull thynge that the aduersaryes be nothinge moued with so many places of scrypture whiche openly gyue iustyficacyon to faythe and take it from workes Thynke they that the same thynge is so ofte repeted in vayne Or suppose they that the thynge so ofte repeted eschaped out of theyr mouthe inspired with the holy goste vnaduysedly But these idle workers haue inuented a proper cauillation to defete this matter They saye that Paule muste be vnderstonded be side formata so that they wyll not attrybute iustificacyon vnto faythe but by reason of loue nay vtterly they wyll not attrybute iustyfycacyon to faythe but only to loue For they dreame that faythe maye stande with mortall synne To what purpose belonge thys but that they wyll agayne dysanul the promyse and returne to the lawe If faythe receyueth remyssyon of synnes for loue remissyon of synnes shal be alwayes vncertayne for we neuer loue so moch as we owe yea we loue not onles our hartes be assured that our synnes be perdoned so the aduersaryes whyles in remyssyon of synnes and in iustyfycacyon they requyre a trustynge of theyr owe loue they vtterly disanull the Euangell of free remyssyon of synnes where as yet they nether performe that loue nor vnderstande it onles they beleue that remyssyon of synnes is frely receyued We also say that loue ought to folowe fayth as Paule also teacheth saynge In Chryste Iesu neyther cyrcumcysyon is any thyng worth nor vncircumcision but faythe workynge by loue And yet we maye not for al thys thynke that we shal be pardoned our synnes or be reconciled because of thys loue as we receyue not remyssyon of synnes for other workes folowynge but only by faythe in the proper sygnifycatyon we receyue remyssyon of synnes For the promyse can nat be taken but by faythe But fayth in the proper sence is thassentynge to goddes promyse For of thys faythe speketh scrypture And because it receyueth remyssyon of synnes and reconcyleth vs to god we be fyrst accompted ryghtwyse by faythe oâ— we loue do the lawe notwithstandynge loue ensueth And yet thys is nat an idle knowledge nor it can nat stande with synne but it is the worke of the holy goste wherby we be delyuered froÌ„ deathe and the myndes whiche tofore were affrayed erecte and viuifyed And because thê faythe receyueth onely remyssyon of synnes and maketh vs acceptable to god and quiet of conscyence it myght better be called gracia gratum faciens â— a grace makynge a maÌ„ acceptable then loue may whiche is theffecte ensuynge Hethervnto we haue very copiously shewed aswele by authorities of scrypture as by reasons deryued out of scrypture that by onely faythe is graunted remyssyon of synnes and that only faythe iustyfyeth that is maketh of iniust iust and regenerate It is easely iudged howe necessary the knowledge of thys faythe is For in this onely is espyed thoffyce of Chryst by this only we receyue the benefites of Chryst this only bryngeth vnto godly myndes a sure and ferme consolacyon And it is a necessarye thynge that some doctryne be publyshed in the churche by which men may conceiue a sure hope of helth For thaduersaries gyue vnhappy couÌ„sel vnto men which byd them doute whether they haue obtayned remyssyon or no. Howe shall these felowes bere vp them selues in deathe whiche haue harde nothiÌ„g of this faith which thinke that they owe to doute whether they haue obteyned remyssyon of synnes or no furthermore the Euaungell of Chryste must nedes be reteyned in the churche that is to say the promyse that synnes be frely remitted for Christ thys Euaungell they vtterly dysanull whiche teach nothynge of this fayth But the schole men of thys faythe speake nat one worde And our aduersaryes all to gether folowe them and do dysalowe thys faythe Nor they see nat that they defete the hole promyse of the fre remyssyon of synnes and of the iustyce of Chryst where as they dysproue thys faythe ¶ Of loue and fulfyllynge of the lawe HEre thaduersaryes obiecte Si vis ad vitam ingredi serua mandata That is to saye If thou wylte entre into lyfe kepe the commaundemeÌ„tes Also The doers of the law be iustified and many other lyke senteÌ„cies of the law to whiche before we make answere we wyll shewe our opinion of loue and of the fulfyllynge of the lawe It is wrytten in the prohete I wyll gyue my lawe in theyr hartes And Paule sayth that the lawe is establyshed and nat abrogate by fayth And Christ sayth If thou wylt enter into lyfe kepe the coÌ„maundementes Also If I haue not loue I am nothyng These and suche lyke sentencyes testifye that the lawe must begynne in vs although nat absolutely in an hyghe perfectyon and oweth to to encrease as moche as may be more more We speake not of the ceremonyes but of that law which is made of the motions of the hart I meane the Decalogye And bycause faythe bringeth with it the holy gost and engeÌ„dereth a newe lyfe in the hartes it muste of necessitie also engeÌ„der spiritual motions in the hartes And which be tho mocyons the prophete sheweth when he saythe I wyll gyue my loue into
whiche walke nat after theyr fleshe but after the spirite Also we be dettours nat to the fleshe that we shulde lyue after the fleshe For if ye lyue after the fleshe ye shall dye But if in spirite ye mortifye the actes of the bodye ye shall lyue Wherfore this fayth whiche receyueth remission of synnes in the troubled and affrayed herte and fleyng synne dwelleth nat in them whiche folowe theyr lustes nor staÌ„deth nat with deadly synne Out of these effectes or operacions of fayth the aduersaries pycke out one and that is loue â–ª and teache that it iustifyeth Thus it manifestly appereth that they only teache the lawe They reache nat fyrste that we receyue remissioÌ„ of synnes by fayth They teache nat of the mediatour Christe that for Christe we haue God our good lorde but for our owne loue And yet what maner of loue that is they tell nat nor can nat tell They bragge glory that they fulfyll the lawe where as this glory is properly due to Christ and they lay the affiaâ—Ì„ce of theyr owne workes to the iudgemeÌ„t of god for tâ—ey say that they deserue grace eternall lyfe de condigno .i. of theyr owne worthynes This is vtterly a wycked and a vayne affiaunce For in this lyfe we can nat satisfye the lawe because the carnall nature ceaseth nat to bryng forth euyll affections al though the spirite in vs resysteth theÌ„ But a man may demaunde of vs a question sythe that we also confesse that loue is the worke of the holy ghost and syth it is ryghtwysnes for it is the fulfyllyng of the law why do nat we teache that it iustifieth â–ª To this we answere Fyrst it is certayne that we receiue nat remission of synnes neyther by loue nor for or loue but for Christ by only fayth Only faythe whiche loketh to the promyse and is assured that god forgiueth because Christ dyed nat in vaine ouercometh the feares of synne of death If a man doubteth whether hys synnes be forgyuen hym he disworshyppeth Christe sythe he iudgeth hys synne greater or stronger then the death and promyse of Christe where Paule sayeth that grace surmounteth synne that is to say that mercye is aboue synne who thynketh that he attayneth remission of synnes because he loueth dishonoreth Christ and he shal fynde in the daye of gods iudgement this affyaunce of his owne propre iustice to be wycked voyde Ergo fayth must recoÌ„cile make of the iniust iust And as we receiue nat remissioÌ„ of synnes by the other vertues or for the other vertues of the lawe as for pacience chastitie obedieÌ„ce towarde the superiours cÌ„ and yet these vertues must ensue so we neyther receyue remissyon of synnes because of the dilectioÌ„ of god Howbeit it is a commune fourme of speakyng otherwhyles to comprise in one worde bothe the cause and the effect by a figure called Synecdoche as in the seuenth of Luke Christ sayeth Many synnes be forgyueÌ„ her because she loued muche For Christ expouneth him selfe wheÌ„ he addeth Thy fayth hathe saued the. Christ then meant nat that the woman by that worke of loue shulde deserue remissioÌ„ of synnes and therfore he clearly sayeth Thy faythe hathe saued the. But fayth is the thyng which conceiueth mercy for the worde of god freely If ye deny that thê is fayth ye vtterly knowe nat what faythe meaneth The very historye of it selfe sheweth sufficiently what he calleth loue in this place The woman cam brynging with her this opinion of Christe that in hym â–ª she shulde fynde remission of synnes This worshyp is the most hyghe worshyp of Christ she coulde gyue no greater worshyp vnto hym This is the trewe fashyon of acknowledgyng Messias to seke at hym remission of synnes And to conceiue this opinion of Christ thus to worship him is rightly and truly to beleue But this worde loue Christe vsed nat to the womaÌ„ but to the Pharisee for he coÌ„pared the hole worshyppyng of the Pharisee with the hole worshyppyng of the woman He chydeth the Pharisee because he acknoweledged hym nat to be Messias although he dyd vnto hym these externe officies as vnto a straunger and an holy greate man he poynteth to the woman and commendeth her worshyppyng her oyntment â—eares cÌ„ whiche all were sygnes of fayth a certayne coÌ„fession that at Christ she sought remission of synnes Undoutedly this was a greate example which nat without cause moued Christe to chyde the Pharisee whiche was a wyse and an honest man but one that beleued nat This impietie he vpbraideth him and instructeth him by the example of the woman signifieng that it was a shame yâ— where as an vnlerned woman beleued god he a doctour of the lawe beleued nat and acknowleged nat Messias nor sought nat at hym remission of synnes saluacion So theÌ„ he prayseth the hole worshyppyng as it is ofte done in scripture that in one worde we shuld coÌ„prise many as here after we shall shewe more at large in lyke places as in this saying Gyue almes and all shal be clene he requyreth nat only almesdedê but also the iustice of faythe so also here wheÌ„ he sayeth Many synnes be remytted vnto her because she loued muche that is to saye because she hath worshypped me truly by fayth and excercises and signes of fayth he coÌ„pryseth the hole worshyppyng but in the meane seasoÌ„ yet he teacheth thys that properly remission of synnes is receyued by fayth althoughe loue confession and other good workes do necessaryly ensue wherfore he meaneth nat this that those frutê be a recoÌ„pense or raunsum for whiche remission of synnes is gyuen whiche may reconcile vs to god we dispute of a greate thing euen of the honour of Christe and from whens the godly myndes may fetche a sure ferme consolacion whether our truste is to be put in Christe or in our workes If so be that we owe to set our trust in our workes then we must plucke from Christe the honour and title of a mediatour and redemer And yet we shall fynde in the iudgement of god that this confidence is vayne and that the conscience from thens shall ruÌ„ne into despayre That if remission of synnes and reconciliacyon chaunseth nat frely for Christ but for our loue and merites no man shal haue remission of synnes but where he fulfylleth the hole lawe for the lawe iustifieth vs nat so longe as it can accuse vs. It is euident then syth iustificacion is reconciliacion for Christ that by fayth we be iustified for it is most certayne that by only fayth is receyued remission of synnes Nowe therfore let vs answere to the question afore proposed why loue iustifyeth nat The aduersaries thynke ryghtly that loue is the fulfilling of the lawe And doubtles the obedience towarde the lawe were ryghwisnes if we coulde do the lawe But we haue here tofore shewed that the promisses were therfore gyuen because we coulde nat do the lawe And for this selfe cause denyeth Paule
acknowledge yâ— our harte naturally is voyde of loue of feare of trust towardê god Therfore saieth the prophete After that the haste shewed it vnto me I strake my thyghe Also I sayde in my traunce euery man is a lyar that is to saye an vntrewe thynker of god ⧠⧠Here the aduersaries do also reproue Luther because he wrote that originall synne remayneth after baptime They adde that this artycle was ryghtly coÌ„deÌ„pned by Leo the tenthe But the emperours maiestie shal espye here a manifest be spoken of ciuyle iudgement nat of the iudgement of god They sowe vnto them euen as wysely this sentence Nature is nat euyl this spoken in place is nat repreueable but it maye nat be wrested to the diminishyng of originall synne and yet these sentencies be red amonge scholemen whiche out of due season do mengle philosophie with the gospell Nor these were nat disputed only in scholes but froÌ„ the scholes they were brought to the people And those persuasions raygned and nourished the affiauÌ„ce of humane powers and oppressed the knowledge of the grace of Christe wherfore Luther wyllyng to declare the magnitude of original synne of humane infirmitie taught that the resydues or dregges of originall sine be of the owne nature in man nat indifferent thynges but that we nede the grace of god that they maye nat be imputed and the holy ghoste that it maye be mortified Albeit the scholemen do make lesse bothe the synne and the payne teachynge that man of hys owne power may do the commaundementes of god In Genesis is otherwyse described the payne due for originall synne For there nat only to deathe and other corporall punyshementes mans nature is made subiecte but also to the kyngdome of the deuyll For there is gyuen this horrible sentence I wyl put enmities betwexte the and the woman and betwexte thy sede and her sede Defaute and concupysceÌ„ce be punyshementes and also synnes Deathe other corporall euyls and the tyrannye of the deuyll be properly punyshementes For mans nature is gyuen into boÌ„dage and holden captiue of the deuyl whiche infecteth it with wycked opinions and errours and impelleth it to al kyndes of synne But as the deuyll can naâ— be vaynquyshed without the ayde of Christe â–ª so can nat we by our owne powers redeme our selues out of this bondage The very historie of the worlde sheweth vs howe greate is the power of the deuyls kyngdome The worlde is full of blasphemies agaynste god of wycked opinions and with these bondes the deuyl hath in captiuite the wyse and ryghtwyse men in the face of the worlde In other sume appere more grosse vices But when Christe is gyuen vnto vs whiche taketh awaye these synnes these punyshmentes and destroyeth the kyngdome of the deuyll synne and death the benefytes of Christe can nat be knowen onles we vnderstande our owne euyls Therfore of these thynges our preachers do diligently teache and they teache nat any newe thing but the holy scripture and sentences of holy fathers This we truste wyll satysfye the Emperours maiestie as touching yâ— chyldyshe and colde cauillacions by whiche the aduersaries haue sclaundered our article For we knowe that we beleue ryghtly and with the catholyk churche of Christe But if the aduersaries wyl renewe this contencyon there shal nat lacke lerned men amonge vs that shall make them answere and defende the truthe For the aduersaries in this cause vnderstande nat for the moste parte what they speake OfteÌ„tymes they speake thynges repugnant and they neyther expresse ryghtly dialectically the formall cause of originall synne nor the defaultê as they call them But we wolde nat in thys place ouer subtylly discusse theyr vayne and sophistical argumentê we thought it ynough to recyte the mynde of the holy fathers whoÌ„ we do folowe with commune knoweÌ„ wordê The thyrde article the aduersaries allowe in whiche we confesse two natures in Christe that is to wyte the nature humane assumpt of the worde into the vnitie of hys persone And that the selfe same Christe suffered and dyed to the entent to reconcyle vnto vs the father and rose agayne to the entent to reygne to iustifie and to sanctifie the beleuers cÌ„ accordyng to the Symbole of the apostles and the Symbole of Nicene ⧠⧠Of Iustificacyon ⧠IN the fourthe fythe syxte and also in the twenty article they condempne vs because we teache that men obtayne remission of synnes nat for theyr owne merites but frely for Christe by faythe in Christ. For they daÌ„ne bothe two poyntes fyrste that we denye that men for theyr owne merites do obtayne remission of synnes and secoÌ„darily that we affyrme that by faythe is obteyned remissioÌ„ of synnes and that men be iustified by faythe in Christe But sythe it is so that in this case or controuersie the pryncypall poynte of our religion is debated whiche ryghtly vnderstaÌ„de setteth forthe the honour of Christe and bryngeth a necessarie and plenteous consolacyon to the godly conscyence we desyre that the emperours maiestie wyll heare vs benyngly of these so greate maters For the aduersaries where as they neyther vnderstaÌ„de what is remission of synnes neyther what faythe â–ª neyther what grace nor what iustyce is pytyfully do defyle this poynt obscuryng the glorie and benefytes of Christe and bereue fronâ— the godly consciencies yâ— propouned coÌ„solacioÌ„s in Christe And to the ende we may maynteyne our coÌ„fessyon and assoyle the obiections of our aduersaries we shall fyrste premitte certayne thynges to the ende that the fountaynes of bothe our doctrines aswell ours as the aduersaries may be knowen The hole scripture ought to be distributed iÌ„to these pryncipal places law and promyses For otherwhyles it sheweth the lawe otherwhyles the promyse of Christ as when it promyseth Christ to cum and promiseth for hym remission of synnes iustificacyon and lyfe eternall or where in the Euangell Christ after he ones appered promyseth remission of synnes iustificacyoÌ„ and lyfe eternall we call the lawe in thys disputacyon the preceptes of the Decalogie in what place so euer they be red in scripture Of the ceremonies iudiciall lawes of Moses at thys tyme we speake nothyng Out of these the aduersaries take the lawe because mans reason after a fashyoÌ„ dothe naturally vnderstaÌ„de the lawe For it hathe styl the same iudgement wrytten by god iÌ„ the mynde and by the lawe they seke remission of synnes and iustificacion But the Decalogie requyreth nat only outward ciuile workes whiche reason can after a fashyon fulfyll but also it requyreth other thynges ferre aboue reason as truly to feare god truly to loue god truly to call on god truly to beleue that god heareth vs and to loke for the ayde of god in deathe and all afflictions fynally it requyreth obedieÌ„ce towarde god in afflictioÌ„s and in deathe that we escheue them nat nor grudge nat at them whan god lay them on vs. Here the scholemen folowynge the phylosophiers only do teache the iustice of
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
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
clearly There be an infinite sort of commentours vpon the master of the seÌ„tence let our aduersaryes brynge forthe but one coÌ„mentarye of them al whiche speke any thynge of the maner of regeneratynge When they speake of the habyte of loue they fayne that men deserue the holy gooste by theyr workes they teache not that it is receyued by the worde euen as the Anabaptystes do at thys day But we can nat haue to do with god god wyl nat be caught but by hê worde Therfore iustyfycacyon is hade by the worde as Paule sayth The Euaungell is the power of god to the helth of euery beleuer Also Fayth is of hearynge A man myght also out of thys place gather an argumeÌ„t that fayth iustifieth for yf iustyfycacyon is only by the worde and the worde is only receyued by faythe it foloweth that faythe iustyfyeth But there be greter reasons Thys haue we spoken to th ende to shewe the fourme and maner of regeneracyon and that it maye be vnderstonde what maner of thynge fayth is wherof we speke Nowe we wyl shewe that faythe iustyfyeth whÌ„ere fyrste of all the reders muste be admonyshed that as it is necessarye to maynteyne thys opinyon that Christe is our medyatour so is it necessarye to defende that fayth iustyfyeth For howe shall Chryste be a medyator yf in iustyfycacyon we vse not hym as a medyator yf we thynke not that for hym we be reputed ryghtwyse And that it is to beleue and truste to the merytes of Chryste that for hiÌ„ god wyl surely be pacified with vs. Also as we must defende that besyde the lawe the promyse of Chryste is necessarye so we muste defende that faythe iustyfyeth for the lawe teacheth not free remyssyon of siÌ„nes Moreouer the lawe can not be fulfylled onles we fyrste receyue the holy goste wherfore it is nedeful to defende that the promyse of Chryste is necessarye But thys promyse can nat be taken but by faythe Ergo they whiche denye that faythe iustyfyeth do nothynge but teache the lawe disanullynge the gospell and dysanullynge Chryste But some perchauns when it is sayde that faythe iustyfyeth vnderstondeth it of the begynnynge that fayth shulde be the begynnynge of iustificatyon or a preperatyue to iustyfycacyon so that it is not the verye faythe whiche maketh vs acceptable to god but the workes whiche folowe And they dreame that fayth is so hyghly commeÌ„ded because it is the begynnynge For the begynnynge of â— thynge is greatlye estemed and therfore it is commenly sayde Principium dimidium totius The begynnynge is halfe of the hole As yf a man wolde saye that gramer maketh the doctours of euery scyence because it is a preperatyue to other scyencies But we meane not thus of faythe but we defende that properly and truely by fayth we be for Chryste reputed ryghtwyse or accepted to God And because thys worde iustify cari to be iustyfyed sygnyfyeth to be made of iniuste iuste it sygnyfyeth also to be pronunced or reputed ryghtwyse For scrypture speketh in bothe wyses Therfore fyrste we wyl shewe that onlye faythe maketh of vnryghtwyse ryghtwyse that is to wytte receyueth remyssyon of siÌ„nes Sum men be offended with thys pertycle sola onely where as neuertheles Paule saythe we iudge that man is iustyfyed by faythe and nat of workes Also to the Ephesyans the seconde It is the gyfte of god not of vs neyther of our workes leste any man shulde glorye Also Roma 3. Freelye iustyfyed If the exclusyue sola dothe dysplease them let that them take from Paule also these exclusyues freely not of workes It is a gyfte And suche lyke for these be also exclusyues Doutles we exclude the opinyon of meryte but we exclude not the worde of God or the sacramentes as our aduersaryes do mysreporte vs. For we sayde before that fayth is conceiued by the herynge of the worde And we extolle most cheflye the mynysterye of the worde Loue also and workê ought to folowe fayth wherfore they be not so excluded that they shulde not folowe but the trustyng of meryte of loue and workes is excluded in iustyfycacyon And that we shall euedently shewe ⧠That remyssion of synnes is by the only fayth in Christe obteyned ⧠WE thynke that the aduersaries wyll also graunt that in iustificacyon is fyrst necessarie remission of synnes For we be al vnder synne Then this shal be my argument ⧠To obtayne remission of sinnes is to be iustified accordyng to this Beati quorum remisse sunt iniquitates Blessed be they whose synnes be remitted But so it is yâ— by the only fayth in Christ nat by loue or for loue or workê we obtayne remission of siÌ„nes although the loue foloweth fayth Ergo by only fayth we be iustified vnderstandyng iustificacioÌ„ to be of the vnryghtwyse to be made ryghtwyse or to be regenerate The minor may easely be declared if we know howe remission of synnes is obtayned The aduersaries do full coldly dispute whether remission of synnes and the infusion of grace be all one mutation yea or no. The ydle persoÌ„s had nothynge els to speake In remission of synnes is required that the feare of synne and of euerlastyng death be vaynquyshed in mens hertê as Paule witnesseth 1. CorÌ„ 15. The dart of death is syn And the power of syn is the lawe But thankes be to god who gyueth to vs victory through our lorde Iesus Christ that is to say synne frayeth the conscience and this is done by the lawe whiche sheweth they re of god agaynst synne but we ouercum by Christ. Howe through fayth wheÌ„ we lyfte vp our selues through truste of hys promysed mercye for Christe wherfore our Minor we proue thus ⧠⧠The yre of god can nat be pacified if we laye agaynst it our workes because Christe is propowned our mercy stocke so that for hym the father shulde be pacified with vs. But Christ can nat be receyued a mediatour but by fayth Ergo by only fayth we purchase remission of synnes when we lyfte vp our hertes with the truste of the promysed mercie for Christ. Also Paule to the Rom. the .5 chapi saythe By hym we haue a passage to the father addeth through faythe we be thus then reconcyled to the father and receiue remission of synnes wheÌ„ we lyfte vp our selues with the hope of the promysed mercy for Christ. The aduersaries do so vnderstande Christ to be a mediatour and propiciatour because we deserue the habite of loue they byd vs nat vse hym as a mediatour nowe but they vtterly bury Christe feynyng that we haue thê passage by our owne workes and that by them we deserue thys habite of loue as they call it and that after by loue we haue peace of conscience Is nat this vtterly to bury Christe and to plucke downe the hole doctryne of fayth Paule contraryly teacheth vs to haue passage that is to say peace by Christe And to shewe vs howe thys is he addeth that we haue passage
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
the conscyence fleynge the ire of god can not obtayne peace nor be assured that God heareth them But when fayth commeth whiche beleueth that we be freely iustifyed she dare call vpon God and feleth that she is harde and she atteyneth to the true knowledge of God For in the worlde stycketh alwayes a wycked opinion of workes The Gentyls had sacrifices which they toke of the fathers whose workes they folowe but theyr faythe they holde not but imagyned that tho workes were a satisfaccion and pryce to reconcile God vnto them The people of the lawe folowed sacrifiicies with thys opinion that for tho workes they shulde pacifye God euen for the selfe worke In whiche thynge we se howe vehemently the prophetes chyde the people as Non in sacrificiiâ— arguam te I shal nat reproue the for thy sacrifyces And Hieremie I gaue no commaundemente of sacrifycies Suche places do damne not the workes for God commaunded them as ciuile excercyses in thys politike gouernaunce but they damne the wycked persuasion in that they thought to pacifye God by tho workes and dyd caste awaye faythe And because no workê that they dyd quieted theyr conscyence therfore they styll deuysed newe workes besyde the coÌ„maundementes of God And the examples of sayntes moste of all moued meÌ„ for by the imitation of theÌ„ they hoped to be reconciled as they were The people of Israel sawe that the prophetes sacrifysed in hyghe mounteynes They began with a wonderful deuotion to folowe thys worke that by it they myght please God But the prophetes sacrifyced in hyghe mountaynes not that by tho workes they myght deserue forgyuenes of synnes but because they taught in tho places Therfore they ther propowned an example of theyr fayth The people harde that Abraham offered vp hys sonne Wherfore they also that by alyke worke they myght pacifye the ire of God dyd sacrifyce theyr owne children But Abraham not with suche opinion offered hys son that the selfe worke shulde be a pryce and redemptyon of hys synnes and so to be iustifyed So in the church was instituted the supper of the lorde or sacramente of the Aulter for a rememberance of the promyses of Christ of which in this sacrament we be admonished and that fayth shulde be confyrmed in vs and that we shulde coÌ„fesse emonge other our fayth and extolle the benefytes of Christ as Paule sayth As ofâ—e as ye shall receyue it ye shall preache or shewe the deathe of the lorde c. But our aduersaries coÌ„tende that the masse is a worke which of the selfe iustifyeth and taketh awaye the gyltynes of the synne and of the payne in them for whom it is done Saynte Anthony Bernarde Dominik Francise and other holy fathers dyd chose a certayne kinde of lyfe for other profytable excercises but yet they wyst that they were reputed iust for fayth in Christ and nat for tho excercises But the multitude after them folowed nat the faythe of the fathers but the examples without fayth that by tho workes they shulde obtayne forgyuenes and consequently iustifycation Thus erreth mans mynde touchynge workes because they vnderstande nat the iustice of fayth And this errour the Gospell rebuketh whiche teacheth that men be ryghtwyse nat for the lawe but for Christ but Christ by only fayth is wonne g o ergo by only faythe for Christe we be recompted iust But the aduersaryes obiecte a place out of the Corinthes If I hade all the faythe and haue no charitye I am nothynge And here they royally triumphe Paule say they in thê place certifyeth the hole Churche that only faythe iustifyeth not But it is an easy thynge to answere syth we haue afore shewed what we thiÌ„ke of loue and workes Thys place of Paule requyreth loue and that we also requyre For we sayde afore that there muste be in vs a renewynge and an imperfect fulfyllinge of the lawe Wherfore if a man casteth away loue although he hath a great fayth yet he retayneth it nat For he retayneth nat the holy gost Nor it ensueth nat therfore that loue iustifyeth that is to wytte that for loue we receyue remission of siÌ„nes that loue vanqwysheth the feare of deth and of syn that loue ought to be put agaynste the wrathe and iudgemente of God that loue satysfyeth the lawe and that they whiche be renouate be acceptable to God for the fulfyllynge of the lawe and nat freely for Christe Paule sayth nat so which yet the aduersaries fayne that he saythe Nowe yf by our loue we ouercome the wrath of God if by our loue we deserue before God remission of synnes yf by our fulfyllynge of the lawe we be accepted let the aduersaryes take awaye the promyse of Christe lette them defete the Gospell whiche teacheth that we haue an entre to the father by Christ our mediatour which teacheth that we nat by our fulfyllynge of the lawe but for Christe be accepted The aduersaries do corrupte many places because they bryng theyr opinions vnto them and take nat theyr opinions out of them For what incommoditie hath this place if we plucke from it the interpretation whiche the aduersaries do sowe vnto it of theyr owne nat vnderstandynge what is iustificatioÌ„ or howe it is made The Corinthes whiche before were iustified had receiued many excellent gyftes And they were ferueÌ„t in the begiÌ„nyng as comonly it cometh to pas but after there began to be disseÌ„sioÌ„s amongest them as Paule signifieth they beganne to be wery of good teachers Therfore Paule chydeth them callynge them home agayne to the officies of loue Nor he desputeth nat here of remission of synnes of the maner of iustification but he speaketh of the frutes And he vnderstaÌ„deth it of loue towarde the neyghbour But it is a greate foly to dreame that loue towarde maÌ„â— iustifieth before god syth iÌ„ iustificacion we haue to do with god hys yre muste be pacified and the conscience muste be quieâ—ed towarde god And none of all these thyngê be done by the loue but only by mercie these thynges be brought about And mercie is by only fayth atteyned Yet I must nedes graunt that if loue be lost the holy ghost is loste and if the holy ghoste be loste fayth muste nedes be also loste Therfore he sayeth If I haue nat loue but he addeth nat the affirmatiue that loue iustifyeth But they dispute that loue is preferred before fayth and hope For Paule sayth that the greatest of these is loue Nowe it is moste lykely that the greatest chefest vertue dothe iustifye To this I answere thus Althoughe Paule in thys place speaketh properly of the loue of the neyghbour and signifieth that loue is greatest because it hathe most frutes where as fayth and hope only haue to do with god but loue outwardly towarde men hath iÌ„finite officies yet let vs grauÌ„t vnto our aduersaries that the loue of god and our neyghbour is the greatest vertue syth thê precepte is the greatest Thou shall loue
synne to decre determyne of the wille of god without some assured worde of god that he wyll cease to be angry Therfore syth here is a promyse put it appereth sufficiently that faythe is requyred for a promise caÌ„ nat be receyued but by fayth Yf thê fayth shuld depende vpon the coÌ„dition of workes then were remissyon vncertayne Therfore such maner fayth is required which dothe trust on the mercy of the worde of god and nat vpon our owne workes And where he sayth Redeme thy synnes by iustyce and by almes deades It is as moche as if he had sayde Redeme thy synnes by repentaunce For by penauÌ„ce or repentaunce the gylte is taken awaye Neyther is it to be reasoned here of that god dothe forgyue for workes folowynge but he forgyueth because of hys promyse suche persones as do receyue hê promyse We haue shewed plainly that iÌ„ the oration of Daniel fayth is requyred wherfore they do iniury to thys place who so euer do conclude therof that remission of synnes commeth for our owne workes and nat by fayth for Christes sake It is a philosophicall poynte in the sermon of Daniel to require nothyng but an exhortation of gouernynge hys Empyere wele and it is a pharisaâ—call poynte to fayne vnto it that for that selfe worke remyssyon of synnes dothe come But thus it cometh to passe workes naturally do runne into meÌ„s eyes for mans reason neyther perceyueth neyther consydereth fayth and therfore it dreameth that those workes deserue remission of synnes This opinioÌ„ naturally cleaueth in the myndes of men and can nat be shaken of oneles we be other wyse taught by the worde of god We ought to call our selues backe from this carnall opinion to the gospell and to the promyse of mercye in which is freely exhibited remission of synnes for Christes sake So in al places of penauÌ„ce faythe is râ—â—uisite For it were most hyghe iniury agaynste Christe to seke remission of synnes without Christ. Some men do interprete Daniel to speake of remission of payne when he sayth Redeme thy synnes with almose Admyt it were taken so yet Daniell shulde make nothynge agaynste vs howe be it it is no doute but that he speaketh of the remission of the synne For the remission of ponyshement is sought in vayne onles the hart fyrst by fayth hathe receyued remission of the synne Nowe yf they wyll graunte that remission of the syn commeth freely by faythe We wyll afterwardes not sticke to graunt them that the paynes or ponishementes wherwith we be chastised be mitigated and aswaged with good workê and with hole repentance accordynge to the saynge of Paule Yf we wolde iudge our owneselues doutles we shulde not be iudged of the lorde And Hieremie Yf thou wylte be turned I wyll conuerte and turne to the. Also Zacharie Turne ye to me and I wyll turne to you And in the .xlix. Psalme Call on me in the daye of trouble and I shall delyuer the. c. Euen in lykewyse it is to be iudged of thys place also Forgyue and ye shal be forgyuen For it is wel nere a lyke sermon of repeÌ„tauÌ„ce The fyrste parte requireth good workes The latter parte addeth and putteth to a promyse nether it is to be resoned that our forgeuinge of our neyghboure by the vertue of the warke wrought dothe deserue that our synnnes be forgyuen vs for Christ dothe nat say so But lyke wyse as to other sacramentes Christe ioynith and knitteth to a promyse of remissioÌ„ of synnes euen so dothe he also knitte a promyse to good workes And lyke wyse as in the supper of the lorde we obtayne nat remissyon of siÌ„nes without fayth by the very worke that is wrought euen so no more do we in thê worke yea the forgyuinge of our neyghbour is no good worke but wheÌ„ it is done of them which be reconciled Therfore our forgiuing which is acceptable and pleasaunt to god foloweth goddes forgiuynge Nowe Christe is wonte after suche sort to ioyne together the lawe the gospell that he dothe teache bothe two I meane the doctryne of fayth and the doctrine of good workes to th end he shuld admonishe vs that it is but hypocrisy and a faynynge of repentance onles good frutes do folowe also to th entent we myght haue many outwarde sygnes of the gospell and of remission of synnes whiche shulde put vs in rememberaunce and comforte vs and yâ— we myght many wayes excercise faythe After thys wyse therfore it is necessary to vnderstonde suche places leste we shulde abrogate the gospell of Christe and pleade our workes agaynste God as a raunsome and pryce reiectynge Christe Also leste remissyon of synnes be made vncertayne yf it be taught to hange vpon the condition of our workes There is alledged also thys texte out of Tobie Almose dede delyuereth from all maner synne and deathe We wyl nat call thys an hyperbolicall or excessiue maner of speakinge howe be it it ought so to be taken that it plucketh nothynge awaye from the dewe prayses of Christe whose proper benefites and offyce is to delyuer from synne and deathe But we must haue recourse to this rule that the lawe without Christe auayleth not Those almoses therfore please god whiche folowe reconciliation nat those which go before So then they delyuer from synne and death not by the vertue of the worke that is wrought but as we sayde a lytle here to fore of repentaunce that we ought to ioyne fayth with frutes so lyke wyse it is to be iudged of almose deades that fayth with the frutê pleaseth For Tobie preacheth nat only of almose dedes but also of faythe saynge At all tymes blesse god and desyer of hym to directe thy wayes But thys thiÌ„ge properly belongeth to the faythe wherof we speake whiche feleth god gratious and fauorable for hê owne mercy desireth that he wyl kepe and gouerne vs. Besydes this we grauÌ„t â–ª that almose dedes do merite many benefytes of god and delyuer nat from the synne that is present for they ouer come nat the wrath and iudgement of god nether make they quiet the consciences but they deliuer from synne that is to come I meane they do meryte that we maye be defended in the perilles of sinnes and deth This is the symple vnderstandynge agreyng to the other scriptures For alwayes the prases of warkes of the lawe be so to be vnderstanded and taken that they do nat mynyshe the glorye of Christe and of the gospell The saynge also of Christe is alledged out of the gospell of Luke Gyue ye almose and lo all thynâ—es be cleane vnto you Undoutedly our aduerâ—aryes be starke deeffe so ofte tymes hathe it ben sayd that the lawe without Christ dothe nat auayle for whose sake good warkes do please and be accepted But they in all places excludynge Christe teache that the warkes of the lawe deserue iustifycation This place yf it be brought forthe hole and perfecte shall shewe that faythe also is requyred
hypocriticall satisfactions whiche schole men do imagine euen than also to be auayllable to the redemynge of the paynes of Purgatory or of other paynes whan they be done of them whiche be in deadely synne And many argumentê may be gathered that these sayengê in scripture do in no manerwise appertayne to the scholasticall satisfactions These scholemen do fayne that satisfactions be workes not due Nowe the scripture in these teâ—tes doth require workê which be due For this sayenge of Christ Do ye penaunce is a sayenge of coÌ„mauÌ„dement Also our aduersaries do wryte that he which maketh his confession if he do refuse to receyue the satisfactions comenly called penaunce he dothe nat syn but he shall suffre the paynes in Purgatory But these senteÌ„ces or textes without doubte be sentences apperteynyng vnto this lyfe Do ye penaunce Do ye worthye frutes of penauÌ„ce Gyue your membres to do seruice vnto ryghtuousnes Ergo they can not be wrested and applyed to satisfactions whiche may laufully be refused For it is not laufull to refuse the preceptes of god Thyrdly Indulgences or pardones do release those satisfactions as the chapitre Cum er eo dothe teache But indulgeÌ„ces do not loose vs from these preceptes Do ye penaunce Do ye the worthye frutes of penaunce Wherfore it is manifeste that those sayenges of scripture be euyll applied to canonicall satisfactions Consydre moreouer what ensueth if the paynes of Purgatory be satisfactioÌ„s or satispassions as they call them or if satisfactions be a redemynge of the paynes of Purgatory do these sentences also commaunde that soules shulde be punyshed in Purgatory Syth this doth necessarily folowe of the opinion of our aduersaries these sentences Do ye worthye frutes of penaunce and Do ye penaunce must be interpreted after a nother maner than in this wyse Suffre ye the paynes of Purgatorye after this lyfe But I am wery to coÌ„fute these peuyshe imaginations of our aduersaries with any mo wordê For this is certayne and vndoubted that the scripture doth speke of workes that be due of the hole newnes of lyfe and not of these obseruyngê of workê not due wherof our aduersaries speake And yet with these fayned imaginations the orders of fryars do defende the sellynge of masses and infinite obseruaunces that is to witte bicause they be workê satisfieng if not for the offence or synne yet at least for the payne or punyshemeÌ„t of synne For asmoche therfore as the scriptures alledged do not saye that eternall paynes ought to be redemed with workes not due our aduersaries do folyshelye temerariously affirme that the sayde paynes be satisfied and redemed by satisfactions canonical Furthermore sythe it is mooste certayne that remission of synnes is a free thynge or is frely gyuen for Christis sake it folowethe that satisfactions be not required And the gospel hath a coÌ„maundement of forgyuynge synnes freely but not of layenge on punyshementes and newe lawes or of layenge on parte and remittyng a nother parte For where do they rede this in the scriptures Christe speaketh of the remission of synne whan he saythe Quiâ—quid solueris c. what soeuer thynge thou shalte loose vpon earth c. whiche being ones forgyuen eternall deathe is taken awaye and eternall lyfe is restored Neyther dothe Christe speake here of layeng on punyshementê whan he sayth what soeuer thou shalte bynde vpon earth c. but he speaketh of the reteinyng of theyr synnes whiche be not conuerted But the sayenge of Peter Lumbarde concernynge releasynge of parte of the paynes was taken forthe of the canonicall punyshemeÌ„tes Parte of those paynes the pastors or curatê dyd remitte Albeit therfore that we do thinke that repentauÌ„ce ought to brynge forthe good frutes because of the glorye and coÌ„maundement of god and good frutes haue the coÌ„maundementes of god for them that is to witte true fastê true prayers true almose dedes c. yet neuertheles we neuer fynde in the holy scriptures that eternall paynes be not remitted but for the payne of Purgatorye or for canonicall satisfactions â–ª that is to say for cetteyne warkes not due or that the power auctoritie of the keyes hath a warrante and commaundement to chaunge paynes or remitte ê‘te of them These thyngê our aduersaries ought to haue proued Besydes this the deathe of Christ is not only satisfaction for the offence or synne but also for eternall deathe accordyng to that sayinge of the ê“phete Ero mors tua o mors I wyll be thy deathe o deathe What a monstruous thynge than is it to say that the satisfaction of Christe dothe redeme the synne or offence and our paynes do redeme eternall deathe so that nowe that sayenge I shal be thy deathe ought to be vnderstande not of Christ but of our workes and that not of workes coÌ„maunded by god but of certeyne colde ceremonies deuised by men Yea and it is moreouer sayd that our paynes put away euerlastyng death euen than also whan they be done in deadely synne It can not be thoughte howe greate grefe it is to me to recite these folyshe mad imaginations of our aduersaries whiche who soeuer dothe well consydre he can not chose but be angrye with these doctrines offendes whiche the deuyll hath sowen spred abrode in the Churche to oppresse the knowledge of the lawe and of the gospel of repentance and of vinification and of the benefites of Christ. For as concernynge the lawe thus they saye God coÌ„descendyng to maÌ„nes infirmitie hath sette and ordeyned to man a measure of these thinges vnto whiche he is bounden of necessitie and that is the obseruyng of the coÌ„maundementes so that with the residue of workes whiche they call workes of suê‘erogation he may make satisfactioÌ„ for his offeÌ„ces sinnes Here they fayne that men may so worke and fulfyll the lawe of god that they may also do more than the lawe dothe require But the scripture euerywhere dothe crye that we be farre of from that perfection whiche the lawe requirethe But these felowes do imagine that the lawe of god is contented with outewarde or ciuile iustice they se not that it requireth the true loue of god with all our hertes c. and that it condempneth al concupiscence in nature Wherfore no man dothe so moche as the lawe requireth It is a folyshe thyng therfore to fayne that we may do more than the lawe requireth For though we may do these outwarde warkes not coÌ„maunded in the lawe of god yet that is a vayne wycked assurance to thinke that we haue satisfied and fulfilled the lawe of god Moreouer trewe prayers true almose dedes true fastes be required by the commaundement of god And where they be requisite by the coÌ„maundement of god they may not be lefte vndone without synne On the other parte those warkê whiche be not coÌ„maunded by the lawe of god but haue a certayne fourme and fasshyon by the appoyntement of man be workes of mennes traditions of whiche Christe saythe
They worshyp me in vayne with the coÌ„maundementes and traditions of men As for exaÌ„ple Certayn 〈◊〉 instituted and ordeyned not to the subduyng of the flesshe but to th entent that by the worke an honoure myghte be rendered to god as mayster Duns saythe and eternall deathe redemed Also a certayne nombre of prayers a certeyn maner and quantitie of almose dedes whan they be done to that entente that suche maner or quantitie shulde be a seruice and obsequie to god euen by the reason of the verye worke that is wroughte â–ª gyuyng honour vnto god and redemynge euerlastynge deathe For they saye that these euen of them selues do make satisfaction For they teache that they be of strengthe and auayllable euen in those persones also whiche be in deadely synne Nowe these thynges that folowe be further a way from the coÌ„mauÌ„demeÌ„tes of god I meane pylgrimages and of them there is greate varietie one man maketh his iourney in coÌ„plete harneys another goeth hys pilgrimage bare foted These thingê Christ doth cal vnprofitable honours or serucies wherfore they helpe nat to pacifie the wrathe of god so as our aduersaries do say And yet these workes be adourneâ—s et forthe and garnyshed with goodly and gaye tytles they be called the workes of suâ—erogatioÌ„ they be had in hygh honour and be recouâ—pted the pryce and raunsum of euerlastyng deathe Thus they be preferred before the workes of the commaundementes of god By reason wherof the lawe of god is tâ—o wayes dishonoured bothe because it reâ—eneth that the lawe of god is satisfied fulfylled by outwarde ciuile workes and also because there be added tradicions of men the workê of whiche traditions be preferred before the workes of goddê lawe Furthermore repentaunce and grace be therby defaced For eternal death is nat redemed with that ydle recoÌ„pense of workes and whiche as yet feleth neyther tasteth the power of deathe Another thynge is to be set agaynste deathe when it assayleth vs. For lykewise as the wrathe of god is ouercome by faythe in Christe euen so is deathe ouercome by faythe in Christ as Paule sayeth Thankê be to god whiche gyueth vnto vs victorie by our lorde Iesu Christe He sayeth nat whiche giueth to vs victorie if we do sette agaynste deathe our satisfactions Our aduersaries do handle ydle phantasies of the remission of the gylte or synne but they se nat in what wyse ne howe in the remission of the gylte the harte is deliuered from the wrathe of god from eternall deathe through fayth in Christe Sythe than the deathe of Christe is satisfaction for eternal deathe and also sythe our aduersaries them selues do graunt that those workes of satisfactions be workes nat due but workes of mennes traditions of whiche Christe sayeth â–ª that they be vnprofitable honours or seruices we may boldly and safely affirme that papisticall satisfactions be nat necessary by goddes lawe to the remission of the gylte or to the releasyng of the payne of Purgatory But our aduersaries do obiecte that vengeaunce or punyshement is necessary to repeÌ„taunce because Augustine sayeth that repentaunce is a vengeaunce punyshyng cÌ„ Lykewyse as in other places as ofteÌ„tymes as workes be commaunded our aduersaries do interprete those workes to be satisfactions pacificatioÌ„s so here because there is mentioÌ„ made of punyshement they detorte and wreste it to satifaction But Augustine in this place dyd nat meane that sorowe in repentaunce is the price for whiche remission of synnes is due For he knewe wel ynoughe that the deathe of Chiste is a sacrifice for al our synnes whatsoeuer therfore is alledged of vengeaunce or of punyshementes it ought alwayes so to be vnderstanded that it ouerthrowe nat free remission of synnes ne that it deface nat the merite of Christ neyther that it leade men away froÌ„ faythe and trust in Christe to the truste in workes But we do grauÌ„t that there is vengeauÌ„ce or punyshement in penaunce or repentaunce nat as a pryce but vengeaunce is formaliter as schole men speake in repentauÌ„ce because the regeneracion it selfe is made by perpetual mortification of our oldenes There be troubles or feares there be also other affections whiche be angry with sinnes and yet is it nat they whiche purchase vs remission of our synnes Yea if fayth shulde nat be put vnto these sorowes they shulde brynge eternall deathe Let it be thought a ê“pre sayeng of M. Duns that penitencia is called as a man wolde saye peneteneÌ„tia .i. an holdyng of punyshment so that punyshment be nat vnderstaÌ„ded to be the pryce for whiche remission is due And Augustine also dothe nat speake of the paynes or punyshementes whiche the keyes do remytte wherfore thys sayeng is nat well applyed to satisfactions He speaketh of the true paynes that is to wete of the feares and very sorowes of the mynde whiche â—e in repentaunce And yet for al this we do nat exclude outward vexaâ—ion and punyshynge of the fleshe For thys dothe willyngly of the owne accorde folowe the true sorowes of the mynde And our aduersaries be farre deceyued iâ— they do iudge the papisticall or canonicall satisfactions to â—e more truly a payne then be the true trouâ—les feares and sorowes in the harte It is a verie greate folyshnes to wreâ—te this worde payne or punyshement to these colde satisfactions and nat to referre it to those horriâ—le trouâ—les and feares of the conscience of whiche Dauid saieth CircuÌ„dederuÌ„t me dolores mortis c. Deadly sorowes haue compaâ—ed me rouÌ„â—e aboute who is he that had nat rather go seke the temple of saynte Iames or the churche of S. Petre hauynge a cote of mayle orels complete harneys vpoÌ„ him thaÌ„ to susteyne that vnspeakeable violence of sorowe whiche is euen iÌ„ meane ê‘sones if there be true penauÌ„ce or repeÌ„tauÌ„ce But they say it is conuenient and sittynge for the ryghtuousnes of god to punyshe syn Fyrste in that they dispute that it is coÌ„uenieÌ„t to punyshe sinne they declare sufficieÌ„tly that they despise the benefite of Christ. God hathe ordeyned and set a price for our synnes whiche is nat our owne paynes ne our owne satisfactions but the dethe of his owne sonne What madnes is it thaÌ„ I pray you to preferre our owne satisfactioÌ„s before the satisfaction of Christe Secundarily thoughe god do punyshe synne neuer so moche yet we oughte to thynke that remission of sinnes is not due for cause of that punyshement for feare leaste we do iniurie to the benefite of Christe and also bicause the coÌ„science can not be made quiete if remission shulde not chauÌ„ce or come freely Finally though god punyshe neuer so moche yet those punyshementes do nothynge at all apperteyne to the keyes These keyes haue no coÌ„maundement neyther of layenge on ney of remittynge of those paynes whiche be the workes of god But we do graunte that god dothe punyshe synnes fyrst in coÌ„trition whan in those great troubles and feares he doth shewe his
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
the vtilitie of the church For I pray you who wolde not be gladde to die in the coÌ„fession of these articles that we do freely obteyne remission of synnes by faythe for Christis sake and that by our workê we do not merite remission of synnes The consciences of godly men shal haue no sure and stronge consolation agaynste the terrours of synne and deathe and agaynst the deuyll temptyng and prouokynge to desperation if they do not knowe that they oughte to be assured and to decree with them selues that they haue remission of sinnes freelye for Christis sake This faythe holdeth vp coÌ„forteth and quickeneth hartes in that moste sharpe batayle of desperation This is therfore a cause worthy wherfore we shulde refuse no maner ieoperdy Thou therfore whosoeuer thou be that doste agre and assent to our confession shrynke nat for any persecutions or punyshementes step forthe the more boldly when the aduersaries go aboute with feares with tormentes with punyshmentes to take from the this so greate consolation whiche is offered and propouned to all the hole churche in this our article If thou sekest thou canste nat lacke testimonies and authorities of scripture whiche shal establishe thy mynde For Paule with full voyce as they say in the thyrd fourth to the Romaynes cryeth out that sinnes be frely forgiuen for Christes sake Therfore sayeth he we be iustified by faythe frely that the promyse shulde be ferme and stable that is for to saye if the promyse dyd hange vpon our workê it shulde nat be firme and stable if remission of synnes were giuen for our workes when shulde we knowe that we had goten remission when shulde the troubled conscience fynde a worke whiche he were assured to be sufficiente to appease the wrathe of god But we haue spoken before of the hole matter and from thens let the reader take testimonies For the vnworthynes and shamefulnes of the thyng hathe enforced and compelled vs to make thys complaynt and be waylyng rather then a disputation because in thys place they haue spoken expressly that they do disalowe our article where we saye that we obtayne remission of synnes nat for our owne workes but by faythe and frely for Christes sake Our aduersaries also do adde testimonies and authorities to theyr condeÌ„pnatioÌ„ And it were good to reherse one or two of them They alledge of Peter Studete firmam facere uocationem uestram .i. Study ye to make your callyng stable sure cÌ„ Thou seest here reader that o r aduersaries haue nat lost theyr labours in learnyng of logyke but that they haue crafte to reason and coÌ„clude of the scriptures euen what soeuer they lyste Make your callyng ferme and sure by good workes ergo workes deserue remission of siÌ„nes Uerely this same shal be a verie feate argument if a man shulde reason thus of one whiche had deserued deathe and were ê‘doned of it The kynge coÌ„maundeth that from hensforthe thou doste holde thy haÌ„des from other mennes goodes g o ergo thou hast deserued pardoÌ„ of thy punishemeÌ„t by thê that thou doste nowe steale none other mennes goodes To reason after this fashyoÌ„ â–ª is to make the cause of that whiche is nat the cause For Peter speaketh of workê folowyng remission of synnes and he teacheth wherfore they ought to be done that is to wete that the calling myght be sure and stable that is for to say that they do nat fal from theyr callyng if they do syn agayne Do good workes that ye may coÌ„tinue in your callyng leaste ye lose the gyftes of callyng which ye had before nat for the workes folowyng but they be nowe retayned and kepte by faythe and faythe dothe nat abyde in them which lose the holy ghoste and whiche do caste away repentauÌ„ce as we sayde before that faythe standeth in repentaunce They adde other authorities hangynge nat muche better together And in coÌ„clusion they say that this opinion was condempned more then a thousande yeres paste in the tyme of Augustine Thys also is a false lye For the church of Christ hathe alwayes thought that remission of synnes coÌ„meth frely But on the contrary syde the Pelagians were condempned whiche dyd stifly affirme that grace is gyuen for our workes But we haue shewed sufficiently here before that we thinke that good workes ought of necessitie to folowe faythe For we do nat sayeth Paule take awaye the lawe but we do establyshe it because syth with faythe we haue receyued the holy ghost there foloweth necessarily the fulfyllynge of the lawe whiche dothe continually encreace more and more as loue patience chastitie and other frutes of the spirite ⧠Of the inuocation of sayntes or prayeng vnto them THe .xxj. article they do vtterly condempne that we do nat require the inuocatioÌ„ of sayntes and in no place do they play the Rhetoricians more largely thaÌ„ here And yet they conclude no thynge els but that sayntes be to be honoured and worshypped Also that sayntê whiche be alyue do pray for other men as who shulde say that therfore it is necessary to pray vnto the sayntes that be deade They alledge Cypriane that he dyd desyre Cornelius being a lyue that when he shulde departe he wolde pray for his bretherne By thys example they proue the inuocatioÌ„ of deade saiÌ„tê They alledge also Hierome agaynst Uigilantius In this matter say they Hierome ouercame Uigilantius more then eleuen hundred yeres ago Thus our aduersaries do triumphe as though they had wonne yâ— felde the warrâ— were all at an ende Neyther do these asses se that in Hieroms writing agaynst Uigilantius there is nat one sillable of inuocatioÌ„ He speaketh of the honours of sayntes nat of inuocation Neyther dyd any of the olde writers before Gregorie make mention of inuocation Doubtles this inuocation with these opinioÌ„s whiche our aduersaries do nowe teache of the application of merites hathe no testimonies ne authorities of olde wryters Our confession dothe allowe the honours of sayntes For these thre maners of honour are to be allowed and coÌ„mended The fyrste is giuing of thankes for we ought to gyue thankê to god that he hath shewed exaÌ„ples of mercy that he hathe gyuen vs knowledge that he is wyllyng to saue men that he hathe gyuen doctours or other gyftê to the church And these gyftes as they be are verie greate so they be to be amplified and extolled and the sayntes them selues be to be praysed whiche dyd vse these gyftes faythfully euen as Christ dothe coÌ„mende the faythful marchauÌ„tes and occupiers of the talentes deliuered to them The secounde maner of worshyp is the coÌ„firmation of our faythe as when we se that to Peter is forgyuen the denieng of hys mayster we also be comforted and lyfte vp to beleue the rather that grace is farre aboue synne The thyrde honour is the Imitation and folowyng fyrste of theyr faythe and then of theyr other vertues whiche euery one ought to folowe accordyng to his callyng These
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
perfecte opened myn eares that is to say thou hast set forthe and propowned a worde vnto me whiche I shulde heare and thou requirest that I shuld beleue thy worde â–ª and thy promyses whiche be that thou wylte in very dede haue mercy wylte succoure c. Also in the .l. psalme Thou shalte not delyte in the hole brente sacrifices The sacrifice acceptable to god is a troubled spirite A contrite and humbled herte o god thou wylt not despise Also in the .iiij. psalme Sacrifice ye the sacrifice of iustice and hoope ye in the lorde He byddeth here to hope and saythe that it is a rightuouse sacrifice meanyng that other sacrificê be not true nor ryghtuouse sacrifices And in the Cxv. psalme I shall sacrifice the sacrifice of prayse and I shall call vpon the name of the lorde He callethe here inuocation the sacrifice of prayse But what procede we in cytynge these places the scripture is ful of suche testimonies which teache that sacrifices recoÌ„cile not god by the vertue of them selues And therfore it teacheth that in the newe testament the leuitical sacrifices beinge abrogated newe cleane and pure sacrifices shal be made that is to witte faythe inuocation thankes gyuynge confession and preachynge of the gospell afflictions for the gospelles sake and other lyke thynges And of these sacrifices speaketh Malachias the prophete sayeng Ab ortu solis usque ad occasum magnuÌ„ est nomen meum in gentibus in omni loco sacrificatur offertur nomini meo oblatio munda That is to say From the easte to the west my name is greate amonge people nations and in euerye place is offred encense to my name and pure and cleane oblation This place oure aduersaries do wreste and applye to the masse and they alledge the auctoritie of the fathers But the answere is easie for though he spake neuer so moche of the masse yet it foloweth not that yâ— masse iustifieth of it owne selue or that the masse applied to others deserueth vnto them remission of synnes None of all these sayth the prophete whiche yet monkes freers and sophisters do imagyne and fayne full shamefully that he shulde speake But the very selfe wordes of the prophete declare sufficiently his meanynge For fyrste they purpose that the name of the lorde shal be greate this is done by the preachynge of the gospell For by it is notified spredde the name of Christe and the mercy of the father promised in Christe is thus knowen Preachyng of the gospell engendreth faythe in them whiche receyue the gospell these call on god these gyue thankê to god these suffre afflictions in theyr confessyng or preachyng these worke we le for the glorie of Christe Thus the name of the lorde is made greate amonge the gentyles Wherfore sacrifice and a clene oblation signifie not a ceremonie nakedly done but all those sacrifices by whiche the name of the lorde is magnified I meane faythe inuocatioÌ„ preaching of the gospel confession c. And we easely suffre him that lusteth to comprise a ceremonie so that he vnderstandeth not only the ceremonie neither teacheth that the ceremonie is auayllaâ—le of the owne pâ—oore vertue strengthe For lyke as amoÌ„ge the sacrificê of prayse that is to witte amoÌ„ge the prayses of god we comprise the preachiÌ„ge of the worde so a prayse or thankes gyuyng may be the very takynge or receyuyng of the souâ—er of the lorde but not of the owne ê“pre vertue iustifienge vs or appliable to other to thentente to purchase vnto them forgyuenes of synnes But we shall not longe hereafter declare howe a ceremonie also is a sacrifice But because Malachie speaketh of all the sacrifices of the newe testamente and nat onely of the souper of the lorde Also because he furdereth nothyng at al nor defende the pharisaical opinion of the worke wrought therfore he maketh nothyng agaiÌ„st vs but rather maketh with vs. For he requireth the honorynges and sacrifice of the herte by whiche the name of the lorde is magnified and made greate in very dede There is cited also this place out of Malachie Et purgabit filios Leui colabit eos quasi aurum quasi argentum erunt domino offerentes sacrificia in iusticia That is to saye And he shall purge the sonnes of Leui and shall strayne and clense them as it were golde and syluer and they shall offre to the lorde sacrifices in iustice This place expressely requireth the sacrificê of ryghtuous men wherfore it defendethe not the opinion of the worke wroughte Nowe the sacrifices of the sonnes of Leui that is to saye of them that be teachers in the new testameÌ„t be these the preachynge of the gospell and the good frutes of preachynge Lykewyse as Paule sayth to the Romaynes I do sacrifie the gospell of god that the oblation of the gentyles myght be made acceptable beinge sanctified by the holy ghoste that is to say that the gentyles myght be made sacrifices acceptable to god by fayth c. For that kyllyng of beastes in the lawe dyd signifie bothe the deathe of Christe and the preachynge of the gospell by whiche this oldenes of the fleshe must be mortified and the newe and eternall lyfe muste be begoÌ„ne in vs. But our aduersaries do euery where wreste the name of sacrifice to the only ceremonie but of preachynge the gospell of fayth inuocation and other lyke thyngê they speake nothyng yet the ceremonie was instituted for those thynges And the newe testament ought to haue sacrificê of the herte and not ceremonials to be done for synnes after the maner of the preesthode leuiticall They alledge also a coÌ„tinual sacrifice that likewise as in the lawe the sacrifice was contynuall so the masse ought to be the continuall sacrifice of the newe testament â—ur aduersaries be happy and in good case if we do suffre our selues to be ouercomen with allegories But it is knoweÌ„ well inough that allegories make no stronge probations howe be it we for oure parte can be well contented that the masse be vnderstanden to be a continuall sacrifice so that they vnderstaÌ„de the hole masse I meane the ceremonie with preachyng of the gospell and with faythe inuocation and thankes gyuynge For these thinges ioyned together be the continuall sacrifice of the newe testameÌ„t For the ceremonie was instituted because of these thynges and ought not to be disseuered from them Therfore Paule saythe So ofte as ye shal eate this breade shall driÌ„ke of the cuppe of the lord shewe the death of the lord But this thynge doth in no wyse folowe this figure leuitical that the ceremonie is a worke iustifienge by the owne propre vertue or that it is a worke to be applyed for others that it may merite vnto them remission of sinnes c. And the type or figure dothe aptely expresse not only the ceremonie but also the preachiÌ„g of the gospel In the booke of Numeri
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
is to saye Drawe nere to hym and be assoyled for he is remission of synnes PeradueÌ„ture ye demauÌ„d of me who this is Herken what he sayth his owne selfe I am the breadde of lyfe who so euer coÌ„meth to me shall not be hungry who soeuer beleueth in me shall neuer be thrustye Here he witnesseth that in the sacramente is offered remission of synnes He witnessethe also that it ought to be receyued by faythe A thousande lyke testimonies hauiÌ„g the same sentence that this hath be redde amonge the fathers workes whiche euery of them our aduersaries do yet wreste wrynge to the worke wroughte and to be applied for other men where as the fathers do openly require fayth and speake of the peculiar consolation of euery man particularly and speake not of application for other Besydê this there be redde also sentences of thankes gyuynge as for example that sentence moste swetely spoken of Cypriane concernynge them that in due and godly wyse receiue the sacrament Pietas inter data condonata se diuidens gracias agit tam ubeâ—is beneficij largitori That is to say Pietie or godlynes deuidyng it selfe betwene the thynges gyuen and the thynges forgyuen gyueth thankes to the gyuer of plentifull benefitê that is to say it consyâ—â—â—eth the thingê that be gyuen and the thynges that be forgyuen that is it compareth together the greatnes of the benefites of god the greatnes of oure euylles as of death and of synne and gyueth thankes c. And hereof came vp the name of Eucharistia in the churche Neyther is the ceremonie it selfe a gyuyng of thankes by the vertue of the worke wroughte to be applyed for other men to merite to them remission of sinnes or to delyuer the soules of deade men These thynges be repugnaunt and contrarye to the iustice of fayth as who shulde say that the ceremonie without faythe coulde profete eyther the doer or others ⧠Of the names of the Masse ⧠OUR aduersaries call vs backe agayne vnto graÌ„mer they take argumeÌ„tes of the names of the masse which nede not any loÌ„ge disputation For it folowethe not that the masse although it be called a sacrifice is a worke gyuynge grace by the vertue of the worke wroughte or applied for others dothe merite remission of synnes to them Liturgia the greke worde saye they betokeneth the same that SacrificiuÌ„ doth in the latine tonge And the grekes call the masse Liturgiam ergo c. Why do they here leaue out the old name Synaxis whiche worde shewethe that the Masse was in olde tyme a coÌ„munion and participation of many men But let vs make answere to Liturgia This worde dothe not signifie properly a sacrifice but rather a comen ministerie or seruice and greethe very metelye to our senteÌ„ce that is to witte that one ministre consecratyng dothe exhibete to the residue of the people the body and bloude of our lorde lykewise as one ministre teachyng ministreth and gyueth to the people yâ— gospell of Christ as Paule saythe Let men so iudge vs as of the ministers of Christe distributers of the mysteries or sacramentê of god that is to wit of the gospell and of the sacramentes and in the seconde to the Corinthianes he saythe For Christê cause we execute this Ambassade euen as though god dyd desyre you by vs we pray you for Christes cause that ye be reconciled â–ª c. So the name of Liturgia agreythe very conuenientlye to a ministerie And it is worde vsed in the publyke ministeries And amoÌ„ge the grekê it signifieth comen charges as tribute costes of prepayryng theyr nauie or other lyke thynges as witnesseth the oration of Demostenes whiche he made agaynst Leptine whiche sayde oration he spendeth al together in disputation of the comen offices and liberties where he vseth this worde Liturgia signifienge comen chargê And so they spake also in the tyme of the Romaynes as it appereth in the rescripte of Pertinax themperour in the paragraffe De iure immunitatis in the lawe Semê‘ There also Liturgia is vsed for comen charges And the comentarie of Demosthenes wryteth yâ— Liturgia is a kynde of tributes the costis of the comen plays the costis of prepayrynge theyr shyppes and of suche other comen charges And Paule vsed the same worde for a comen ministratioÌ„ of almoyse in the secoÌ„de epistle to the Corinthes sayenge The office of this comen gyuyng of almoyse not onely suppliethe the nede of the sayntes but also it causethe that the moo do gyue thankes plentuously to god c. And in the seconde to the Philippianes he callethe Epaphrodite Liturgon that is to say a ministre of his necessite in which place without doubte by that worde can not be vnderstaÌ„den a preeste But we shall not nede to brynge forthe any mo testimonies for asmoche as examples do offre them selues euerye where to them yâ— rede Greke auctours in whose workê Liturgia is vsed for the comeÌ„ ciuile charges or offices And because of the diphtoÌ„ge graÌ„marions do not brynge forthe this worde out of Lite whiche betokenethe prayers but it hath his name of the publyke coÌ„men goodê whiche they call Leita so that Leiturgeo is asmoche to say as I do ordre haue yâ— charge and haÌ„dling of the goodê of the comen weale But it is a madde thynge that they do thus reason mention of the altare is made in holy scripture ergo the masse muste nedes be a sacrifice for the parable of the altare is alledged of Paule by a similitude And this worde Missa they fayne to be sayde of an altare in the Hebrue tongue But what nede they to fetche the Etimologie so farre onles it were because they wolde shewe forthe theyr connynge in the Hebrue tongue What neded to seke the Etymologie so farre whan we reade this worde Missa in the boke of Deuteronomie where it signifieth collations or giftes of the people and not the oblation of the preest For euery one that came to the solemne feaste of Easter was bounde to brynge some gyfte for theyr portion shotte towardê the comen souper This maner dyd christen men kepe at the begynnyng Whan they came together they broughte loues of breade wyne other thynges as witnessethe the canones of the apostles Therof a parte was taken to be consecrate The rest was distributed to yâ— poore with this maner they also reteyned the name of collations or shottes And by reason of suche collations it appereth also yâ— the masse otherwhyles is called Agape that is to say a charitie onles ê‘chaunce a man had rather haue it so called because of the comeÌ„ refectioÌ„ or souper But let vs passe ouer these trifles For I woÌ„der that thaduersaries bringe forth so lyghte sclendre coniectures in so greate and wayghtie a matier For though the masse be called an oblation what maketh this word to those dreames of the worke wroughte and
pretence of religion fylle theyr bellyes and playe the cormorauntes vpon the comon almoyse of the churche But Christ teacheth vs of the vnsauery salte that it is wonte to be cast out and troden vnder the foote wherfore religious men with these maners synge theyr owne destinye And besydes all this there is another token nowe whiche is that they be euery where the causers and couÌ„sellers of puttynge good men to deathe These murders no doubte of it god wyll shortelye reuenge and ponyshe Neyther do we here accuse all religious men For we suppose that euerye where there be some good men in monasteries whiche thynke but measurably of humayne ceremonies and seruices and whiche do not allowe the crueltie whiche hypocrites exercise and vse But we dispute of the kynde of doctrine whiche the chiefe deuisours of the coÌ„futation nowe defende not whether vowes oughte to be kepte for we thynke that laufull vowes be to be kepte but whether those seruices ceremonies merite remission of synnes and iustificatioÌ„ whether they be satisfactioÌ„s for sinnes whether they be egall to baptisme whether they be the fulfyllyng both of the coÌ„maundementes and of the counsaylles whether they be the euangelicall perfection whether they haue merites of superogation whether those merites applyed to other men may saue them to whom they be so applyed whether the vowes be laufull which be made with these opinions whether the vowes be lauful whiche vnder the cloke and pretence of religion be taken onely for the entent to fylle the belly and to liue in ydlenes and ease whether those be true vowes which men be compelled to make agaynste theyr wylles or els be made of suche that were not of full age to iudge of the maner and kynde of lyuynge whiche haue ben thrust in to monasteries by theyr parentê or theyr frendes to th entent that they myght be founde and haue theyr lyuynge of the comen coste without any hynderaunce of theyr owne puate patrimonie whether those vowes be laufull whiche openlye encline to an euyll ende eyther because they be not kepte thrugh infirmitie and weykenes or els because they whiche be in those felyshyps and companies be coÌ„pelled to approue and to helpe forwardê the abusions of masses the wycked honoryng of sayntes the counselles of ragyng and exercisynge crueltie agaynst good men Of these questions we dispute And though we haue in our coÌ„fession spoken many thingê of suche maner vowes which also the canons of the popes improue and disallowe yet our aduersaries byd that al that we haue brought forthe shulde be reiected For these wordes they haue vsed And it is a worlde to se howe they cauillate and tryfle away our reasons what they briÌ„ge to the defence fortifieng of theyr owne cause Wherfore we shall briefely ouer a certein fewe of our argumentê ronne in them we shal by the way make answere and auoyde the cauillations of our aduersaries And for asmoche as this hole mater hath ben diligently and plentuously handeled of Martine Luther in his boke entitled of Monasticall vowes we wyll become here but a reporter and repeter of that boke Fyrste of all â–ª this is moste certeyne and vndoubted that it is no laufull vowe by whiche he that maketh the vowe doth thynke that he deseruethe remission of synnes before god or that he satisfieth for synnes before god For this opinioÌ„ is a manifest iÌ„iurie to the gospel whiche teachethe that remission of synnes is freelye gyuen vs for Christis sake As it hath ben saide largely heretofore We haue therfore well alledged the place of Paule to the Galathians Ye be voyde from Christe who soeuer be iustified by the law ye be fallen from grace Who soeuer seke remission of synnes not by fayth in Christ but by moÌ„kyshe workê they mynyshe the honour of Christ crucifie Christe agayne But berken I praye you herken how the deuisours of the confutation wade out here They expoune this place of saynt Paule only of the lawe of Moyses and they adde yâ— religious men obserue all thyngê for Christis sake and go aboute to lyue more nere to the rule of the gospell in suche sorte that they may merite eternall lyfe And they adde an horrible conclusion in this wyse sayinge wherfore all these thynges be wycked which be alledged agaynst the religious lyfe O Christ howe longe wylte thou suffre these iniuries and dishonours whiche our enemies do vnto thy gospell We sayde in the confession that remission of synnes is freely receyued for Christê sake by faythe If this be not the very sayenge of the gospell if this be not the sentence of the eternal father which thou o moste mercyfull Christ that arte in thy fathers bosome dydest shewe to the worlde we be ryghtefully punyshed But thy deathe is witnesse thy resurrection is witnes the holy ghost is witnesse thy hole churche is witnes that this is the very sentence of the gospell that we obteyne remission of synnes not for our owne merites but for thy sake by faythe Paule whan he sayth that men do not merite remission of synnes by the lawe of Moyses taketh awaye moche rather this prayse from the traditioÌ„s of men And this he wytnesseth openlye to the Collosianes If the lawe of Moyses whiche was gyuen by god dyd not merite remission hf synnes howe moche lesse than do these folysshe obseruaunces disagreinge from the ciuile custome and maner of lyuynge merite remission of synnes Our aduersaries fayne that Paule dothe abrogate the lawe of Moyses and that Christ dothe so succede the lawe that he dothe not freelye gyue remission of synnes but for the workes of other lawes if any be now deuised With this wycked and madde opinion they vtterly drowne the benefite of Christe Furthermore they fayne that amonge them whiche obserue that lawe of Christ religious men more nearely obserue it than other men because of theyr hypocriticall and cloked pouertie chastitie and obedience whan all that euer they do or say is full of simulation They bragge and boste of pouertie beinge in moste hygh abundance of all maner thynges They boste of theyr obedieÌ„ce whan no kynde of men hath more libertie than religious men Of theyr single lyfe I lyst not to speake whiche howe cleane and pure it is in moste parte of them that study to kepe them selues chast one Gerson in his boke shewethe And howe many be there I praye you whiche studye to lyue chaste Be ye sure with this hypocrisie and similation religious men lyue more neare vnto the rule of the gospell Christ doth not so succede Moyses that for our workes sake he forgyueth sinnes but yâ— he doth set his own meritê his owne ê“pitiation agaiÌ„st the wrathe of god for vs that we myght frely be forgyueÌ„ But who soeuer besydes the propitiation of Christ doth pleade his owne merites agaynst the wrathe of god goth about for his owne merites to purchase remission of synnes whether he