to be inflate and inspired by the diuine influence and power and as these Anabaptistes do at this day Nowe as touchyng matrimonie vndoutedly it was nat fyrste instituted in the newe testament but forthwith in the begiÌ„ning after that mankinde was created And it hathe in mayntenaunce of it the coÌ„maundement of god it hathe also promyses but nat properly belongyng to the newe testameÌ„t but rather apperteynyng to a corporal lyfe Wher fore if any man lyste to call it a sacrament yet he ought to discerne and distincte it froÌ„ those other aboue rehersed whiche ê“perly â–ª be signes of the newe testament and be testimonies of grace and of remission of synnes That if matrimony shall therfore haue the name of a sacrament because it hathe for it the commaundement of god then other states or offices also whiche haue the coÌ„mauÌ„dement of god may be called sacramentes as the state of a prince or gouernour Finally if all thinges ought to be nombred amonge the sacramentes whiche haue no mayntayne them the coÌ„maundemeÌ„t of god and to which promises be added why do we nat put to prayer whiche may moste truly be called a sacrament For it hathe nat onely the coÌ„maundemeÌ„t of god but also very many promises And set amonge the sacrameÌ„tes as it were in a more open and bright place dothe prouoke and allure men to pray Almouse dedes also might be rekened amonge them Also afflictions whiche be tokens to whiche god hathe added promyses but lette vs passe ouer these thynges For no wyse man wyl greately striue aboute the nombre or the name so that those thynges be reserued and kepte whiche haue the coÌ„maundemente of god and the promyses of god to maintaine and fortifye them This thynge is more necessary to vnderstaÌ„de and knowe howe we ought to vse the sacrameÌ„tes And here we dampne and vtterly dispraise the hole multitude of scolasticall doctours whiche teache that the sacramentes to hym that putteth no stoppe or impedimente of his owne parte do giue grace by the vertue of the worke that is wrought without the good mocion of the harte This is vtterly a Iudaicall opinion to thynke that we be iustified by a ceremony without good motioÌ„ of the harte that is to say without faythe And yet neuertheles this wycked and pestilente opinion is taught with greate auctoritie in all the kyngdome of the pope Paule crieth agaynst it and denieth that Abraham was iustified by circumcision and sayeth that circumcision was but a token or signe put forthe to exercise faythe So we do teache that in the vse of the sacramentes faythe ought to be put vnto whiche dothe beleue those promises dothe receiue the thiÌ„gê promysed whiche be offred in the sacramente And the reason to proue it is playne and very stronge whiche is this The promyse is vnprofitable onles it be receiued by faythe but the sacramentes be signes of the promyses Ergo in the vse of theÌ„ faythe ought to be put vnto As for example if any man shal vse the souper of the lorde let hym so vse it Because that it is a sacrament of the newe testameÌ„t as Christ playnly declareth Therfore lette hym beleue stedfastly that the thingê promised in the newe testament be geuen or offred vnto him that is to wete free remissioÌ„ of synnes And this thiÌ„g let hym receiue by faythe let hym comforte lyfte vp hys fearefull conscience and let hym thynke these testimonies nat to be deceitfull but to be so sure and vndoubted as if god with a newe miracle dyd promyse from heuen that he wyll forgyue But what shulde these miracles and promises auayle to hym that dothe nat beleue them And we speke here of special faythe whiche dothe beleue the present promyse and nat only of that faythe whiche in generall dothe beleue that god is but whiche dothe beleue that remission of synnes is offered Thys vse of sacramente dothe comforte godly and fearefull myndes But howe great a multitude of abuses haue ben brought vp in the churche through that mad opinion of the work wrought without the good motioÌ„ of the vser no man can with wordê expresse Hereof coÌ„meth that infinite defoylyng or prophanation of masses but of this we shall speake here after Neyther can there any texte ne any lettre be brought forthe of the auncient wryters whiche doth make with the scholemen in this matter But rather the contrarie S. Austine dothe playnely affyrme who sayeth the fayth or belefe of the sacrament dothe iustifie and nat the sacrament And the sayeng of Paule is knowen Corde creditur ad iustitiam With harte we beleue to Iustice. THe .xiiij. article in whiche we say that the administrations of the sacramentes of the worde in the coÌ„gregatioÌ„ is to be grauÌ„ted vnto no man onles he be in due forme maner called they do receiue vpon the condicion that we do vse canonicall ordination or giuiÌ„g of orders CoÌ„cernyng this matter we haue in this asseÌ„ble oftentimes openly witnessed that we do with all our hartes desyre to kepe the ecclesiastical ordre and discipline and the degrees in the churche euen those that be made also by mans auctorite For we do knowe that for a good and a profitable entent and purpose the ecclesiasticall discipline was ordeyned by the fathers after suche maner and fashyon as the olde auncient canones do describe But the byshopes eyther do compel our prestes to caste awaye and to condempne thys kynde of doctrine whiche we haue confessed acknowledged orels if they refuse so to do they do with meruailous straunge crueltie suche as hathe nat ben herde kyl the sely pore men and that gyltles These causes do let that our prestes can nat knowe these men for byshoppes So the crueltie of byshops is the cause wherfore the canonical ordre or discipline is some where dissolued and nat obserued whiche we dyd greatly desyre to kepe Aduise them howe they wyll make accoÌ„ptes to god for that they do in thê wyse disseuer and dissipate the churche Our consciences in this matter be clene out of daunger and ieoperdy For sythe we knowe our confession to be true godly and catholyke we ought nat to approue the crueltie of them whiche do persecute thys doctrine And we knowe that the church is amonge those â–ª whiche teache the worde of god well truly â–ª and whiche ministre the sacramentes well and duely and nat amonge them whiche nat only with theyr decrees go aboute to put away the worde of god but also sley theÌ„ that teache wel and truely To whome yea doyng any thyng coÌ„trary to the canones yet the very canones them selues be a greate deale more gentle and fauorable And here againe we do opeÌ„ly make protestation that we shall gladly obserue and kepe the ordre discipline of the churche and of the canones vpon condition that the bysshoppes cease to rage and vse thys crueltie agaynste our congregations Thys our mynde and wyll bothe before god and amonge al nations
through faythe Ergo by fayth in Christe we receyue remissioÌ„ of synnes and we can nat lay agaynste the yre of god our loue and our workes Secondly It is certayne yâ— synnes be remitted because of Christ our mercystocke 〈◊〉 whoÌ„ god hath ordeined to be a mercistocke And Paule addeth through faythe wher fore this mercystocke shal ayde vs if by fayth we stycke to the mercy promysed in hym and plede it in arreste of the iudgement and yre of god And to this purpose it is wrytten ad Hebreos .4 hauiÌ„g a byshope cÌ„ let vs approche with truste He byddeth vs approche to god nat by trust of our owne meritê but by trust of our byshop Christe Ergo he requyreth fayth Thyrdly Peter in the actê cap. x. sayeth thus To hym al the prophetes bere wytnes that all whiche beleue in him receyue remission of synnes through hys name Howe myght he speke it more clearly we receyue he sayteh remission of synnes throughe hys name that is to say for his sake Ergo nat for our merites nat for our contricion attricion loue ceremonies workes And he addeth that beleue in hym Ergo he requyreth fayth For we caÌ„ nat cleaue to the name of Christ but by fayth Furthermore he alledgeth the coÌ„sent of al the prophetes This is truly to allege the authoritie of the church But of this place we shal speake here after in the tytle of penaunce Fourthly RemissioÌ„ of synnes is a thyng promised for Christ. Ergo it can nat be receyued but by fayth only For the promyse can nat be receyued but by only fayth RomÌ„ 4. Therfore is it by fayth to the ende it may be a sure promyse hangyng vpon grace as who shuld say If the matter shulde hange vpon our merites the promyse were vncertayne and vnprofitable because we can neuer determyne when we haue merited ynoughe And that the assayed conscience vnderstande ryght wele Therfore Paule sayth Galat. 3. God hath concluded all thyngê vnder synne that the promise through the faythe of Iesu Christe myght be gyuen to the beleuers Here he plucketh away merite froÌ„ vs because he sayeth that all be gylty and concluded vnder synne then he addeth that the promyse meanyng of remission of synnes and iustificacion is gyuen and telleth howe the promysse may be receyued that is to say by faythe And thys reason taken out of the nature of promysse is moste chief with Paule ofte repeted Nor there can nat be any thyng inueÌ„ted or feined to auoyde this argument of Paule wherfore let nat godly myndes suffre them selues to be dryuen from thys opinion that by onely faythe we receyue remission for Christ. For in this they haue a sure and ferme coÌ„solacion agaynst the terrours of synne and agaynst euerlastyng death and agaynst all the gates of helle And syth by only faythe we receyue remission of synnes and reconciliacion for Christe ergo only fayth iustifieth because the reconciled be reputed ryghtwyse and the chyldern of god nat for theyr owne clennes â–ª but through mercy for Christ if so be that we cleaue to thys mercye by fayth and therfore the scripture recordeth that by faythe we be reputed ryghwyse we wyll adde therfore authorities fyrste of scripture theÌ„ of doctours that shal clearely testifye that onely fayth is the very iustice by whiche we be reputed iuste before god that is to say nat because it is a worke worthy of it selfe but because it receyueth the promisse by whiche god hath promised that for Christ he wyll be mercifull to the beleuers in him or be cause it beleueth that Christe is made for vs by god a wysdom iustice sanctificacion and redempcion Paule in the epystle to the Romanes disputeth principally of thê place and propouneth that we be frely iustified by fayth if we beleue that god is pacified with vs for Christe And in the thyrde chapitre he bryngeth in this proposicion whiche conteyneth the sum of his hole disputacion Arbitramur igitur hominem fide iustificari non ex operibus legis .i. we iudge therfore that maÌ„ is iustified by â—ayth and nat by the workes of the lawe Here the aduersaries do iÌ„terprete the workê of the lawe to be the Leuitical ceremonies But Paule nat only speketh of the ceremonies but of the hole lawe For he alledgeth a litle after forth of the Decalogie Non concupisces .i. thou shalte nat couet Moreouer if the morall workê myght deserue remission of synnes and iustificacion then neded nat Christe nor the promise then all were to no purpose that Paule speketh of promyse He shulde wryte also amys to the Ephesians that we be saued frely and that it is a gyfte of god and procedeth nat of workê Also Paule alledgeth Abraham he alledgeth Dauid But these had a coÌ„mauÌ„dement of god of circumcision wherfore if any workes iustifyed it was necessary that tho workes whiche then were commaunded shulde haue iustifyed But Austyne doth ryghtly teache that Paule spake of the hole lawe as he disputeth copiously in his boke de spiritu litera where at last he sayeth thus His igitur coÌ„sideratis pertractatisâ—â— pro viribus quas dominus donare dignatur colligimê° non iustificare â—ominem preceptis bone vite nisi per fidem Iesa Christi .i. These therfore consydered and handled accordyng to the power whiche god vouchsaueth to gyue vs we gather that man is nat iustifyed by the preceptes of good lyfe but by faythe of Iesu Christe And leaste we shulde thynke that this sentence fell from Paule vnwares that fayth iustifieth he mainteyneth and confyrmeth it with a longe disputacyon in the fourthe chapitre to the Rom. And after he repeteth it in all the epystles In the .4 chap. to the Romanes he sayeth thus Operanti merces non imputatur secundum graciâ— sed secundum debitum Ei autem qui non operatur credit autem in eum qui iustificat impium reputatur fides eius ad iusticiam .i. To him that worketh is geueÌ„ a rewarde nat of fauour but of dutie CoÌ„trary wyse to him that worketh nat but trusteth on hym that iustifieth the wycked hys beleue is accompted for ryghtwysnes Here he clerely pronounceth that very faythe is accompted for ryghtwysenes Faythe then is the thynge whiche god pronounceth to be ryghtwysnes and he addeth that it is frely imputed And he denieth that it can be frely imputed if it shuld be due for workes Ergo he also excluded the merite of morall workes For if to these were due the iustifycacion before god faythe shuld nat be accompted ryghwysenes without workes And after he sayeth â–ª For we saye that fayth was iÌ„puted to AbrahaÌ„ for ryghtwysnes In the fyfthe chapitre he sayeth Iustifyed by fayth we haue peace towarde god .i. we haue quyet and glad consciences before god Roma 10. with the harte it is beleued for ryghtwysnes Here he pronounceth faythe to be the iustice of the harte Gal. 2. Nos in Christo hesu credimê° vt
meriteth only the fyrst grace and that we theÌ„ by our owne fulfyllyng of the lawe do please and deserue euerlastyng lyfe The mediatour Christe taryeth styll and we must alwaies thynke that for him we haue god pacifyed although we be vnworthy as Paule sayeth By hym we haue an entre to god thorugh fayth For our fulfyllyng of the lawe as we sayde is vnclene sythe our nature is horriblely corrupted Therfore the Psalme sayeth Blessed be they whose synnes be forgyuen Wherfore we haue nede of remission of synnes yea euen when we haue good workê But that remission is alwayes purchased by faythe so Christe remayneth a byshop and mediatour g o ergo that fulfyllyng of the lawe pleaseth nat of it selfe But because we coÌ„ceiue Christ by fayth and fele that we haue god pacified nat for the lawe but for Christe Fyfthly If we shulde thynke that after baptisme we ought to be accepted nat by fayth in Christ but for our fulfyllyng of the lawe our conscience shulde neuer be quyete but shulde runne into desperation For the lawe alwayes accuseth syth we neuer satisfy the lawe which thyng the hole churche coÌ„fesseth For Paule sayeth Good that I wolde do I do nat but euyl that I wolde nat do I do He also sayeth In mynde I serue the lawe of god but iÌ„ fleshe I serue the lawe of syn For who sufficiently loueth or sufficiently feareth god who paciently ynough susteyneth tribulacions whiche god putteth vpoÌ„ him who doth nat oft doubt whether humane thynges be ruled by goddes prouidence who doth nat oft doubte whether god heareth his prayer who dothe nat oft disdysdayne and grudge that the wycked haue better fortune than the godly people and that the godly be oppressed of the vngodly who is nat angrie with the iudgemeÌ„t of god whan he semeth to caste vs away who doth satisfy his calliÌ„g who loueth his neyghbour as him selfe who is nat ouerthrowen of his concupisceÌ„ce Of these synnes speaketh the psalme sayeng For this euery saynt shal pray to the. Lo here he sayeth that sayntes or holy men desyre remission of synnes They be more then blynde which se nat that the euil affectioÌ„s iÌ„ the fleshe be nat synnes of whiche Paule sayeth The fleshe lusteth agaynst the spirite the spirit agaynst the fleshe The fleshe distrusteth god trusteth in thinges present seketh humane socours in distresse and affliction yea agaynste the wyll of god it fleeth tribulations whiche by the commaundement of god it oweth to suffre it doubteth of the mercy of god The holy spirite in meÌ„nes tencies of the lawe one solution may be gyueÌ„ that the lawe can nat be done without Chryst if any ciuile workes be done without Christ they please not god Wherfore when the workes be preached it is necessarye to be added that fayth is requyred that for faythe they be preached that they be frutes and testimonies of faythe What thynge can be spoken more symply and syncerely thaÌ„ this doctryne For it is necessarie to the knowledge of the benefytes of Christ to discerne the promyses from the lawe Ambiguouse and perilous causes do engender many and sundry solutions But in good and ferme causes one or two solutions taken out of the fountaynes do answere all that maye be obiected Whiche thynge also appereth in thys our cause For that rule whiche I ryght nowe recyted expounneth all the saynges whiche be recited of the lawe and of the workes For we graunte that the scripture otherwhyles doth teache the lawe otherwhyles the free promyse of remyssyon of synnes for Christe But our aduersaries do vtterly destroy the promyse in sainge that fayth dothe not iustifie but teache that for our loue and workes we receyue remission of synnes reconciliation For yf remissyon of synnes shulde hange of the condicion of our workes so were it very vncertayne For we neuer do sufficient workes Then the promyse shall be put out of yre Wherfore we call agayne good myndes to the coÌ„sideration of the promisses and we teache them of the free remyssyon and reconcilement that is made by the faythe in Christe After thys we adde also the doctrine of the lawe nat that by the lawe we shulde deserue forgyuenes of siÌ„nes or that for the lawe we shulde be compted ryghtwyse and nat for Christ but for thys entent because god requireth good workes For we muste wysely distincte the lawe and the promyses It must be sene what scripture gyueth to the lawe and what to the promyses For it prayseth and commaundeth good workes in such sorte that it taketh not awaye the free promyse nor the benefyte that we haue by Christe For good workes are to be done because God requireth them and therfore they be the effectes of regeneration as Paule teacheth We be his worke made by Christe Iesus to good workes whiche God hathe prepared that we shuld walke in them Wherfore good workes ought to ensue faythe as a geuynge of thankes towarde god also that in them faythe maye be bothe excercised and encrease and be shewed to other that by our confessyon other maye be styrred to deuotyon Therfore sayth Paule that Abraham toke circumcisioÌ„ not that for the very worke he shuld be compted ryghtwise but that he might haue a marke printed in his body wherby he myght be brought in rememberaunce and conceyue styll more faythe and more Also to thentente he shulde confesse hys fayth before other and by hys wytnessynge prouoke other to beleue So Abell by reason of hys faythe offered a more acceptable sacrifice for the sacrifice pleased god not for the very sacrifice but bycause Abel by hys faythe was assured that god was pleased with him because of hê mercie And he dyd that worke only to th ende to excercise his faythe and to prouoke other by hys ensample and confessyon to beleue Syth good workes ought after thys sorte ensue faythe men that can nat beleue and determyne in theyr hartes that they be frely pardoned for Christes sake â–ª do vse workes farre an other way These persons when they see the workes of sayntes and holy persons they iudge after a worldly fashoÌ„ that the sayntes by tho workes haue deserued forgiuenes of synnes and that for tho workes they be accompted ryghtwyse before God Therfore they folowe them and thynke that by lyke workes they deserue remyssion of synnes they go aboute to pacifye the ire of God and truste that for suche workes they shall be accompted ryghtwyse These wycked opinions in workes we damne Fyrst because they obscure the glory of Christ when men do propowne to god these workes as a pryce raunsom Thus the honour due to only Christ is gyuen to our workes Secondly because that notwithstandynge all theyr good workes yet the conscyence fyndeth no peace in them but heapynge workes vpon workes in true trobles at laste dispayreth for when it findeth no worke clene ynoughe the lawe alwayes accuseth and engendreth ire Therdly Such neuer atteyne to the knowledge of god when
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
wordê and sacrameÌ„tes be of efficacitie and strength although euyll menne haue the handlynge of them And in the meane season he teachethe that those wicked meÌ„ although they haue the societie of outwarde sygnes yet they be not the very kyngdome of Christe and the membres of Christe for they be membres of the kiÌ„gdome of the deuyll Neyther do we dreme of a Platonical citie as certain men do wyckedly belye vs but we do saye that this hath a beinge and is in dede euen the true beleuers and ryghtous men sparcled scatered abrode throughout the hole worlde And we put vnto tokens and markes the pure doctrine of the gospell and due administration of the sacramentes And this churche is proprely the pyller of trouthe for it holdeth faste the true and pure gospell and as Paule saythe the fouÌ„dation whiche is the true knowledge and faythe of Christ albeit there be euen amonge these also manye weyke persones whiche vpon the fundation do buylde stubble or strawe that shall perysshe that is to say certayne vnprofitable opinions whiche yet bicause they do not ouerturne and destroye the fundation be partly forgyuen them and partly also be amended But the wrytynges of the holy fathers do witnesse that otherwhiles they haue also buylded stubble vpon the fundation but yet suche haue not ouerthrowen theyr fayth But the most parte of these thynges whiche our aduersaries do defende do quite cleane ouerthrowe the faythe as for example that they do condempne the article of remission of synnes In whiche we do say that by fayth is receyued remission of synnes It is a a manifeste and a perylous errour also that our aduersaries do teache men to merite remission of sinnes by loue towardes god before grace For this also is to take awaye the fundation that is to witte Christe Also what shall we nede faythe if the sacramentes iustifie by the vertue of the warke that is wrought without the good motion of mynde And lykewyse as the churche hath a ê“myse that it shall alway haue the holy ghoste so hath it coÌ„minations and thretnyngê that there shal be wycked teachers and wolues But that is proprely the churche whiche hath the holy ghooste where as wolues and euyll teachers although they worke maistries in the church yet they be not proprely the kyngedome of Christe as Lyra witnesseth whan he saythe The churche staÌ„deth not in men by the reason of the power or dignitie ecclesiasticall or seculare For many princes and also byshops of Rome with other infeâ—iors haue ben fouÌ„de to haue runne out of the faythe Wherfore the churche standeth in those persones in whom is the true knowledge and confession of fayth trouthe What other thynge sayde we in our confession than that whiche Lyre sayth here But paradueÌ„ture our aduersaries do require that the Churche shuld be thys wyse defined that it is the hyghest outwarde monarchie of al the worlde in whiche the byshop of Rome ought to haue absolute power to do what soeuer hym lusteth with out rendryng accoÌ„ptes to any man Of whiche power no man ought to dispute or iudge â–ª whiche hath also power to make articles of the fayth to abrogate what soeuer scriptures he lyste to institute obseruauÌ„ces sacrifices Also to make what soeuer lawes hym lysteth to dispense and loose from what soeuer lawes he lyste whether they be goddes lawes or canonical lawes or ciuile lawes of whom themperour and all kynges shulde receyue power and ryght to holde theyr kyngdomes by the coÌ„maundement of Christe to whom sythe the father hath made all thynges subiecte we ought to vnderstaÌ„de that the same power and auctoritie is deryued and translated in to the pope â–ª Wherfore it is necessarye that the pope be lorde of the hole worlde of all the kyngedomes of the worlde of all thynges bothe publyke and priuate and that he haue fulnes of power in temporall spirituall thynges and that he haue bothe the swerdes the spirituall and the temporal And this diffinition not of the churche of Christ but of the kyngdome of the pope hath auctores for it not only canonistê but also Daniell in the .xj. chaptre That if we wolde define the churche after this facion ê‘aduenture we shulde haue more egall and indifferent iudges For many thynges there be vnmeasurably and wyckedly wryten coÌ„cernyng the power of the byshop of Rome for whiche no man was euer yet accused we only be rebuked punyshed bicause we preache the benefite of Christ yâ— by faythe in Christ we get remissyon of sinnes and not by ceremonies seruicê deuised by the bysshop of Rome But Christ the prophetes and all the apostels do farre otherwyse define the churche of Christ than the kyngedome of the byshop of Rome Neither is that to be translated to byshops of Rome whiche apê‘teineth to the true church that is to wit that they be pyllers of truth that they do not erre For what one of them dothe sette his mynde on the gospell or doth iudge it to be worthy the redynge Many men also do openly scorne all good lyuers and the true syncere religion of Christ or yf they do prayse any thynge they prayse those thynges whiche are agreinge to the reason of men They thinke all other thynges to be but lies and tales and like to the tragedies of poetes Wherfore we according to the scriptures do thinke that the churche taken in his proper sygnifycation is the congregation of holy men which do truly beleue the gospel of Christe and haue the holy ghost And yet neuertheles we graunte that there be many hypocrites and euell men mengled amonge them in this lyfe which haue a societie feloshype of outwarde sygnes and sacramentes which be members of the churche as touchynge the societie of outwarde signes and therfore they beare offices in the Churche Neyther dothe thys thyng take away the effycacitie vertue from the sacramentes because they be mynistred by vnworthye persons sythe they do represente the persone of Christe by the reason that the churche hathe called them and nat there owne persons as Christ witnesseth Who that heareth you heareth me For when they mynyster the worde of Christ when they minister the sacrameÌ„tes of Christ they minister theÌ„ in the stede place of Christ. And this teacheth vs that sayenge of Christe leste we shulde be offended with the vnworthynes of the mynisters But as concernynge thê matter we haue spoken plainly ynough in our coÌ„fession where we do disalowe the Donatistes and the wiclevistes which thought that those men dyd syn which receyued the sacramentes of vnworthy persons in the churche These thynges at thê tyme semed to be sufficiente to the defense of the description of the church which we taught Nether do we se syth the churche in hys proper signification is called the body of Christ howe it shulde haue ben otherwyse discrybed then we haue destribed it for thê is vndouted that wycked men do belonge to the kingdome
be forgyuen the thy faythe hath made the saufe Go thy way in peace ⧠This is the other parte of penaunce faythe whiche lyfteth vp and conforteth her Of all these thynges it apperethe playnely to godly reders that we do put those ê‘tes of penauÌ„ce whiche be proprely in the conuersion or regeneration remission of synne worthy frutes and punyshementes do folowe regeneration and remission of synne And therfore we haue put these two partes to th entent that fayth myght be the better sene whiche we require in repentaunce And it may be the better ê‘ceyued what the faythe is whiche the Gospell preacheth whan it is set agaynste contrition and mortification ⧠⧠And to thentente that all the worlde maye see howe greate is the ignoraunce of true pietie and godlynes in our controllers and iudges whiche wrote the confutation we wyll adde also the senteÌ„ce of saynt Barnarde who euen in lykewyse knytteth together in repentauÌ„ce these two meÌ„bres coÌ„trition fayth as we do These be his wordê in the thyrde sermone of the AnnuÌ„ciatioÌ„ AuditaÌ„ faâ— mihi mane miÌ„ am tuam quid in te sperdui dnÌ„e Sola nimiruÌ„ spes apud te miserationis locum obtinet nec olcum miÌ„ae nisi in uase fiduâ—iae ponis Sed ost infidelis fiducia solius utique maledictionis capax cum uidelicet in spe peceamus Quanâ— nec fiducia illa dicenda siâ— sed insensibilitas quaedam dissimulaâ—io ê‘niciosa Quae enim fiducia est ei quaÌ„ periculuÌ„ non attenditâ— auâ— quod ibi timoris remedium ubi nec timor sentitur nec materia ipsa timoriâ—â— fiducia solacium est nec eget ille solatio qui laetatur cum male fecerit in pessimis rebus magis exultat Rogemus itaque fratres responderi nobis quaÌ„tas habeamus iniquitates peccata scelera nostra delictaâ— nobis desideremus ostendi Scrutemur uias nostras studia nostra periculaque uniuersa uigili inteÌ„tione pen semus Dicat quisque in pauore suo uadam ad portas in feri ut iam noÌ„ nisi in sola dei miÌ„a respiremê Haec uerâ—â— hominis fiducia est a se deficientê inniteÌ„tis domino suo Haec inquam uer a fiducia est cui misericordia non denegatur propheta testante BeneplacituÌ„ est domino super timentes eum in his qui sperant super misericordia eius Nec parua utiq suppetit nobis in nobis quidem causa timoris in ipso autem causa fiduciae .1 Lorde let me heare thy mercy early in the mornyng because I haue trusted in the. Undoubtedly only hope obteyneth place of mercy with the. Neyther doste thou put the oyle of mercy but in the vessel of hope But that is an vnfaythfull hope and a vessell apte mete to receyue malediction when we do synne in hope Howebeit that ought nat to be called any hope or truste at all but rather a certayne insensibilitie a perelous dissimulation For what truste hathe he whiche regardeth nat the ieoperdye Or what remedy of feare is there where neyther feare is felt neyther the mater it selfe and cause of feare Truste is a comfort but he nedeth no comfort whiche is mery wheÌ„ he hathe done amisse and reioyceth in his vngracious factê Let vs therfore o bretherne pray that answere may be made vnto vs howe greate iniquities and synnes we haue Let vs desyre to haue our synnes and trespasses shewed vnto vs. Let vs serche and ransake our wayes and all our studies and all our ieoperdies let vs consider and ponder with diligent intention Let euery man say in his feare and dreade I shall go to the gates of helle to the ende we may nowe reste and comforte our selues in the only mercy of god This is the true truste of man shrynkyng away froÌ„ him selfe and leanyng to his lorde Thys I say is the trewe truste to whiche mercie is nat denyed wytnessyng the Prophete in the psalme The lorde hathe bene wele plesed with theÌ„ that feare him and in them whiche truste vpon hys mercie And there is verely in vs no lytle cause of feare and in him no lytle cause of truste Thus farre speaketh Bernarde whose sentence and mynde we were therfore the more wyllyng to reporte that the readers myght see perceiue howe we in thê place do take fayth to be meaÌ„t of the hope of mercie whiche lyfteth vp and comforteth affrayed myndes whiche faythe Bernarde calleth ryght wele fiduciam that is to say truste And this may be euidently sene when there is made an antithesis or contention of terrours and of comfortes Lykewyse as Barnarde here wyl that there be in men an acknowlegyng of synnes or contrition or terrours And wyl also that there be added trust whiche may lyfte vp and comforte vs in contrition But because our aduersaries do here principally expressely condempne vs where we saye that men by faythe obteyne remission of synnes we wyll adde a certayne fewe probations by whiche it may be vnderstaÌ„ded that forgyuenes of synnes do chaunce nat by the worke wrought for coÌ„trition but by that especial faythe by whiche euery persone beleueth that he is forgyuen and pardoned of his synnes for Christes sake For this is the principal article about which we do stryue with our aduersaryes and the knowledge wherof we thynke to be moste necessarie to all Christen men But forasmoche as we seme to haue spoken ynoughe of the same thynge before in the title of iustification therfore here we wyll be the shorter For they be placê very moche like as who wolde say nere cosyns the doctrine of repentaunce and the doctrine of iustificacion Our aduersaries when they speake of faythe say that it goeth before repentaunce they meane faythe nat this whiche iustifyeth â–ª but that whiche in a generalitie beleueth that god is and that there be paynes ordeyned for wycked men cÌ„ But we ouer besydes that faythe do require that euery man shuld beleue hys synnes to be forgyuen hym for Christes sake About this speciall faythe we stryue and do set it againste the opinion whiche byddeth to truste nat in the promyse of Christe but in the worke wrought of contrition of confessioÌ„ and of satisfactions cÌ„ This faythe dothe so folowe and ensue the terrours that it dothe ouer come them and setteth the conscience at quietnes and reste This fayth delyuereth vs from terrours and dothe create and engendre peace ioy and a newe lyfe in the harte Thys faythe we do defende to be truly necessary to the remission of synnes Therfore we put it amonge the partes of repentauÌ„ce or of conuersion Neyther dothe the churche of Christe thynke eny otherwyse although our aduersaries do say the contrary And fyrste of all we do aske our aduersaries whether to receiue absolution be a parte of penaunce or repentauÌ„ce or els no Nowe if they do seperate it from coÌ„fession as they be very subtile in distinctioÌ„s we can nat
the lawe and therfore he sayeth After that he shall haue gyuen hys lyfe an hoste or sacrifice for synnes he shal se sede or posteritie of longe contynuaunce c. For the hebrue worde whiche Esaie dothe vse in this place betokenith sacrifice for syn whiche sacrifice iÌ„ the lawe dyd betoken that there was a certayne hoste or sacrifice to come whiche shulde make satisfaction for our synnes and shulde recoÌ„cile god to the ende that men shulde knowe that nat for our owne ryghtuousnes but for the merites of another that is to wete of Iesu Christe god is wyllyng to be reconciled to vs. Paule expoundeth the same hebrue worde to signifie or betoken synne in the viii chapitre to the Romaynes sayenge By synne he condempned synne that is to saye â—e punyshed synne by the hoste or sacrifice offred for synne The signification and strengthe of the worde may be more easely perceiued by the maners of the gentiles whiche we se to haue bene taken of the wordes of the fathers nat ryghtly vnderstaÌ„ded Latine men dyd cal piaculuÌ„ that hoste or sacrifice whiche was offred in greate calamities to pacifie the wrathe of god when god semed to be excedingly angry and sometime they made sacrifice with maÌ„nes bloude because peraduenture they had herâ—e that the sacrifienge of a man shulde in tyme cuÌ„myng appease god to all mankynde The Grekes haue called them in some place Catharmata and in some place Peripsemata Esaie therfore and Paule do vnderstaÌ„de that Christ was made an oblatioÌ„ or sacrifice suche as latine men do call Piaculum that by hys merites and nat by ours god shulde be reconciled Let this therfore remayne and abyde in the cause that onely the deathe of Christe is the very true ê“pitiatorie sacrifice For those leuiticall propitiatorie sacrifices were called so onely to signifie the verie propitiatorie sacrifice that was to come And therfore by a certayne similitude and lykenes they were satisfactions redemynge the iustice of the lawe leste they which had offeÌ„ded shulde be excluded from that comen weale But these sayde sacrifices ought to cease after that the gospel was ones reueled and brought to lyght And because they ought to cease at the tyme of the reuelation of the gospell they were nat verie propitiations sythe the gospell was therfore promysed to gyue and shewe propitiation Nowe remayne only Eucharistical sacrifices whiche be called sacrifices of prayse preachyng of the gospel faythe inuocatioÌ„ thaÌ„kê gyuing confession the afflictions of holy meÌ„ yea al good workes of sayntes These sacrifices be nat satisfactions for the doers of them or satisfactions that may be applied for other folke whiche may meritie vnto them remissioÌ„ of synnes or reconciliation by the vertue of the worke wrought For they be done of them that be alredy reconciled And suche maner sacrifices be the sacrifices of the newe testamente as Peter teacheth in his fyrste epistle sayeng To an holye presthod that ye shulde offre spirituall hoostes and sacrifices Howe spirituall sacrifices be set agaynst as coÌ„trary not onely to the sacrificing of beastes but also to the workes of men whiche be offred because of the worke wroughte For this worde spirituall betokenethe motions of the holye ghoste in vs. Paule teacheth the same whan he saythe Offre your bodyes as a quicke sacrifice holye and a reasonable seruice But by reasonable seruice or honour is betokened that seruice in whiche god is vnderstanded and perceyued in the mynde as is done in the motions of feare and of truste towardes god Therfore it is not onely set agaynst the leuiticall honour or seruice in whiche beastê were slayne but also that honour or seruice in whiche is fayned a worke to be offered by the vertue of the worke wrought The same thynge dothe the epistle to the Hebrues teache whiche saythe By hym let vs offre sacrifice of prayse alwayes vnto god and he addethe the interpÌ„tation that is to witte the frute of lyppes coÌ„fessyng his name He byddeth vs offre prayses that is to say inuocation thaÌ„kes gyuyng confession or knowlegyng of his name and other semblable thynges These thyngê be of strengthe not by the vertue of the worke wroughte but by the meanes of faythe And this teacheth this ê‘ticle by him let vs offre that is to say by faythe in Christe Breuely the seruice and worshyppyng coÌ„maunded by the newe testament is spiritual that is to say is iustice of faythe in the herte and the frutes of faythe Therfore it dothe abrogate the leuiticall sacrifices And Christe saythe The true worshyppers shall worshyppe the father in spirite and truthe For suche worshyppers wolde the father haue to worshyp hym God is a spirite they that â—orshyp hym muste worshyp hym in spirite and truthe This texte clerely condempneth the opinions of all suche sacrifices whiche they fayne to be of strengthe by the reason of the worke wrought And it teacheth also that we muste worshyp in spirite yâ— is to say with motions of the herte and faythe Therfore the prophetê also in the olde testament coÌ„dempne the opinion of the people whiche they had of the worke wrought and do teache ryghtuousnes sacrifices of the spirite For thus sayth the prophete Hieremie I haue not spoken with your fathers nor I haue not gyuen them coÌ„maundement in that daye whan I broughte them out of Aegipte of any sacrifices But this worde I coÌ„mauÌ„ded them sayeng Heare and obey my wordes and I wyll be your god c. After what fashyon shulde we thynke that the Iewes dyd herken receyue this sermon whiche semeth to be clene repugnant and contrarye to the lawe of Moyses For this was vndoubtedly knowen that god had gyuen coÌ„maundement to the fathers of diuerse maner sacrifices But Hieremie condempneth the opinion whiche they had of sacrifices This opinion god dyd neuer teathe them yâ— is to witte that those sacrifices shuld pacifie hym by the worke wrought He addeth also faythe that god had coÌ„maunded it whan he sayth Herken me that is to say beleue me that I am your god that I wyl so be knowen whan I do shewe mercy and whaÌ„ I do helpe and yâ— I haue no nede of your sacrifices truste surely that I wyll be god a iustifier a sauiour not for your workes sake but for my worde and my promyse sake desyre loke for helpe of me truelye and from your hartes The psalme also dothe condempne the opinion of the worke wroughte whiche refusynge the sacrifice of beastes requireth inuocation â–ª and the sacrifice of prayse For thus it sayth Shall I eate the flesshe of bulles of gotes c. Call vpon me in the tyme of tribulation and I wyll delyuer the and thou shalte worshyp and honoure me c. Here he witnesseth that this is the very latria the very true honour if we do hertely call vpon hym Also in the .xxxix. psalme it is wryten Sacrifice oblation thou woldest none of but thou haste made
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
called Aerius whom they saye was condempned because he dyd deny that in the masse oblation was made bothe for quicke and deade This colour they vse often tymes they alledge olde heresies with them they falsely compare our cause to the entent that with suche comparison they myght make vs more hated Epiphanius witnessith that the opinion of Aerius was that prayers for deade men be vnprofitable This opinion Epiphanius reproueth Neyther do we defende Aerius but we stryue with you which wyckedly defende an heresy manifestly contrary to the sayeng of the prophetes apostles and holy fathers that is to wete that the masse by the vertue of the worke wroughte dothe iustifie and that it dothe merite remission of synnes as they call it a pena et culpa euen also to vnrightuous men for whom it is applied if they make no stoppe or impediment of theyr owne parte These poysoned errours we disalowe whiche minishe the glorye of the passion of Christ and vtterly oppresse the doctrine of the iustice of faythe Suche lyke persuasion hadde the wycked Iewes in the lawe that they merited remission of sinnes by theyr sacrifices throughe the vertue of the worke wrought dyd nat receiue it frely by faythe Therfore they encreaced those ceremonies and sacrifices they ordeyned the honouryng of Baal in Israel in Iurie also they made sacrifice in the halowed woodes Wherfore the prophetes condempnyng this persuasion dyd warre nat onely with those worshyppers of Baal but also with other prestê whiche made the sacrifices ordeined by god with that wycked opinion But this persuasion cleauith in the worlde and shall cleaue alwayes I meane that ceremonies and sacrifices be redemptioÌ„s of synnes Carnall men do nat suffre this honoure to be gyuen onely to the sacrifice of Christ that it is the very raunsome and propitiation because they perceiue nat the iustice of faythe but gyue egall honour to other seruices and sacrifices Therfore lykewyse as in Iurye there stycked a false persuasion among the wycked bysshops concernyng sacrifices and lykewyse as in Israell there coÌ„tinued the worshipping of Baal and other lyke And yet neuertheles was the churche of god amonge them whiche dyd dysalowe and rebuke those wycked sacrifices and seruices So lykewyse in the kyngdome of the pope there remaineth the worshyppyng of Baal that is to saye the abuse of the masse whiche they applye to the ende that they may by it merite to vnrightuous men remission of synne and of punyshmeÌ„t for siÌ„ne And this worshyppyng of Baal with the Popes kyngdome is lykely to coÌ„tinue vntyll Christe shal come to iudge and vntyl the tyme that the glorie of his commyng shall destroye the kyngedome of Antichriste In the meane season all that truly beleue the gospell ought to improue and rebuke those wicked seruices and worshyppinges deuised agaynst the coÌ„maundement of god to obscure and dymme the glory of Christe and the iustice of faythe These thynges we haue spoken breffly coÌ„cerning the masse to the entent that al good men in what couÌ„trey soeuer they dwel may knowe and vnderstande that we with greate affectioÌ„ and diligence defeÌ„de the dignitie of the masse and shewe the right vse of it and that we haue moste rightuous causes to dissent and disagre from our aduersaries And here we wolde that all good men toke admonition and counsayle that they do nat helpe our aduersaries which defende the prophanation and abusyng of the masse leaste they charge them selues with the feloushyp of other mennes synne This is no tryflynge matter but a wayghty cause and a greate busynes yea no lesse then that busines of Elie the prophete whiche did improue and vehemently rebuke the honourynge of Baal Yet we haue set forthe this so greate a matter myldely and coldely and we haue nowe made answere without raylyng or euyll wordes But if our aduersaries do prouoke vs to gather together all kyndes of theyr abusynges of the masse the matier shall nat be so myldly handeled ⧠Of abbey vowes ⧠WIth vs in a certayne towne of Turingia called IsenacuÌ„ more thaÌ„ thyrty yeres ago there was a certayn freer of saynt FrauÌ„cê ordre IohnÌ„ Hilten by name whiche of his owne companye was caste into pryson bycause that he had rebuked certayne very notorious abuses For we haue sene the workes whiche he wrote by whiche it may be wel ynough perceyued what maner doctrine it was that he taught And they whiche knewe hym reporte of him that he was a gentle olde man sadde without any waywardnes This IohnÌ„ shewed before many thyngê whiche partly haue come to passe al redy and partly seme to be nere at hande whiche thyngê we wyl nat recite leaste any man wolde interprete them to be rehersed eyther of displeasure and euille wyl towardes some persone or elles of fauour and for the pleasure of some man But in coÌ„clusion when eyther by reason of age or of fylthynes of the prysoÌ„ he was fallen into disease and sickenes he sent for the wardeyn of the place to come vnto him that he myght gyue him knowledge of his infirmitie and sycknes When the wardeyn enflamed with pharisaical harred agaiÌ„st hym had begonne to chyde with hym and to rebuke hym sharpely for his doctrine whiche semed to be agaynst the proffettes of the ketchyn than this IohnÌ„ leauynge the mention of his infirmitie and beinge inwardlye sorye and syghynge sayde that he was ryghte well coÌ„tentid to suffre al those iniuries for Christê sake For he had neyther wryten nor taughte any thynge that myghte appayre or hurte the state of religious men he onelye rebuked he sayde certayne abuses notoriouslye knowen But there shall another come sayd he in the yere of our lorde god M.D.xvj. whiche shall destroye you neyther ye shall be able 〈◊〉 resiste hym This sentence concernyng the decaye of the kyngedome of religious men and the nuÌ„bre also of the yeres his frendê afterwardê dyd fynde also wryten in his workes amonge the annotatioÌ„s whiche he had lefte vpon certeyne places of Daniel And thoughe howe moche this sayeng is to be regarded the ê“ffe of the thyng shall declare yet be there other signes and tokens as sure and as vndoubted as the gospell is whiche threaten a chaunge to come vnto the kyngdome of freers other religious ê‘sones For it is euidently knowen howe moch hipocrisy there is in abbeys how greate ambition howe greate couetousnes howe moche blyndenes and ignoraunce and how moche crueltie of euery vnlerned foole howe greate vanitie in sermones how greate crafte in imaginyng often tymes newe wayes to get money And there be other vices also besydes these whiche I lyst not at this tyme â—o reherse And where as in old tyme abbeys were the scholes of Christis doctrine nowe they be growen out of kynde as it were from a golden kynde to an yirnye kynde bryngyng nothynge els but myschiefe and destruction The rychest monasteries onely fynde and norysshe an ydle multitude whiche there vnder false
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
iudged and condempned of the lorde that worde iudge ought to be vnderstanded of the hole repentauÌ„ce and of the due frutes and not of workes whiche be not due Our aduersaries be well punyshed for theyr despysynge of grammer whan they be brought in to this foule errour â–ª to vnderstaÌ„de that to iudge is as moche to saye as to go in complete harneys on pylgrymage to sayncte Iames or to do suche lyke workê To iudge signifieth hole repentauÌ„ce it signifieth to condempne synnes This coÌ„deÌ„pnation is truely done in contrition and in the chaungynge of lyfe The hole penaunce that is to say contrition faythe and good frutes do obteyne that punyshemeÌ„tes the comen priuate calamities be mitigated as Esaie teacheth sayinge Ceasse to do euyll and learne to do well c. If â—â—tiâ— synnes be as purple they shall be made as whyte as snowe If ye wyll and shall heare me ye shall eate the frutes of the earthe Neyther is that moste wayghtye and mooste holsome sentence to be translated from hoolle repentaunce and from workes due and by god coÌ„maunded and to be applyed vnto satisfactions and workes of mennes traditions And it is profitable to teache this that the comen punyshemeÌ„tes be mitigated by our repentaunce and by the true frutes of repentauÌ„ce by good workê wrought of fayth not as these men do fayne wrought in deadly synne And to this purpose apperteyneth the ensample of the Niniuites which with theyr penaunce we meane of hoolle penaunce were recoÌ„ciled vnto god and dyd obteyne that the citie shulde not be destroyed And as touchyng to that that generall counsaylles haue made Canones and that the fathers make mention of satisfaction we haue sayde here before that it was an ecclesiastical discipline instituted and ordeyned because of example Neyther dyd they rhynke that this discipline is necessary to the remission eyther of the synne or els of the punyshement For if any amonge them haue made mention of Purgatorie they meane not that it is a compensation of eternal payne nor that it is a satisfaction but a purgyng of vnê‘fecte soules â–ª lyke as Augustine dothe say that veniall synnes be brente that is to say distruste towarde god and other lyke affections be mortified Some tymes writers do translate the name of satisfactioÌ„ from the very rytes or spectacles to signifie true mortification So sayth Augustine Ver a satisfactio est peccatorum caussas excidere True satisfaction is to cutte away the causes of synnes that is to witte to mortifie the flesshe Also to kepe vnder and tame the flesshe not to thentente that eternall paynes therby myghte be recompensed but least the flesshe do drawe vs vnto synne So Gregory speaketh of restitutioÌ„ that it is false penauÌ„ce if satisfactioÌ„ be not made to theÌ„ whose goodê we holde vniustlye For that man dothe not truelye sorowe that he hath stolne or that he hath done extorsion whiche dothe yet steale or coÌ„mit extorsion For so longe is he a these or an extorsioner and robber whyles he is an vniuste possessour of a nother mannes thyng That ciuile satisfaction is necessary â–ª bicause it is writen He that hathe stolne let him not steale froÌ„ henseforth Chrysostome also sayth In the herte contrition in the mouthe confession in the hole worke humilitie This maketh nothyng at all agaynst vs â–ª Good workê oughte to folowe repentaunce Penaunce or repentaunce ought to be not a faynyng but a chauÌ„ge of the hole lyfe in to better Also the fathers do wryte that it is sufficient if that open or soleÌ„pne penauÌ„ce wherof the canones of satisfactions were made be done ones in the lyfe By whiche thyng it may be well perceyued that they thought those canones not to be necessary to the remission of sinnes For besydes that solempne penaunce they wyll at other tymes also penaunce to be done ofâ—e where the canones of satisfactions were noâ— required The deuisers and chiefe workemaysters of the confutation do wryte that it is not to be suffered that satisfactions shulde be taken away contrary to thexpresse gospel We therfore hytherto haue shewed howe that those canonicall satisfactions that is to say â–ª workes not due to be done for the recompensation of eternal payne haue not for the maintenaunce of them any warraunt or coÌ„maundement of the gospell The thynge it selfe shewith if the workes of satisfactions be workes not due wherfore they alledge the expresse gospell For if the gospell dyd coÌ„mauÌ„de paynes to be recompensed by suche maner workê than were they workes of duetie But they do so speake to th eÌ„tent to begyle symple and vnlerned persones and they alledge authorities and testimonies which speake of workes due where as they in theyr satisfactions do prescribe workes not due Yea moreouer they them selues do graunte in scholes that satisfactions may be refused without any synne Wherfore they do here vntruely wryte that by thexpresse gospel we be compelled to receyue those canonicall satisfactions But we haue often tymes alredy witnessed that repeÌ„tauÌ„ce ought to brynge forthe good frutes whiche be good frutes the coÌ„mauÌ„dementê do teache that is to witte inuocation thankes gyuyng coÌ„fessyng of the gospell to teache the gospel to obey our parentes and the rulers and gouernours to do accordyngly to our vocation or callyng to do no murdre to kepe no hatred in our hertes but to be mylde and gentle and to gyue vnto poore nedye ê‘sones as moche as oure habilitie wyll extende vnto to do no fornication to do none adulterye but to subdue brydle and chastise the flesshe not for to recompense therwith eternall payne but least it shulde obey the deuyll lest it shulde offende the holy ghoste Also to speake truthe These frutes haue for them the coÌ„maundemente of god and they ought to be done for the glorie and coÌ„maundement of god they haue also rewardes appoynted vnto them But that eternall paynes be not remitted but for the recompense of certein traditions or of Purgatorie this dothe not the scripture teache Indulgences in olde tyme were forgyuynges of those open obseruaunces that men shulde not be ouermoche greued And if satisfactioÌ„s and paynes may be remitted by the auctoritie of man than is not that recompensation necessary by the law of god For the lawe of god can not be taken away by mannes auctoritie Furthermore consideryng that nowe that custome and vsage is by it selfe abolished growen out of vre the byshops also them selues dissemblyng the matter and wynkynge at the not executynge of them there is no nede at all of those remissions or pardones And yet neuertheles the name of pardons hath continued and remayned stylle And lykewyse as satisfactions were not vnderstaÌ„ded of the politicall or ciuile discipline but of the recompensation of payne euen so indulgeÌ„ces were wrongely vnderstanded that they do delyuer soules from Purgatorie But the keye hath no power but only vpon earthe to bynde and louse accordiÌ„g to that sayenge What soeuer