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
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
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