fauour and that theyr synnes be forgyuen for Christes sake who with his dethe hath satisfyed for our synnes Thys faythe god reputeâ—h and taketh in stede of ryghtwysnes before hym As Paule teacheth in the thyrde fourth chapiters to the Romans To the obteynynge of this fayth was ordeyned the ministerie of teachynge the gospell and gyuinge the sacramentes For by the worde by the sacramentes as by instrumentes is gyuen the holy gost who worketh fayth wher and whan it pleaseth god in them whiche heare the gospel that is to wyt that god nat for our own merites but for Christe iustifyeth those whiche beleue that they be receiued into fauour grace for Christes sake They dampne the Anabaptistes other which thynke that the holy gost cuÌ„meth to men without any eâ—terne or outwarde worke by there owne preparations and workes Also they teach that this faythe ought to briÌ„ge forth good frutes that men ought to do good warkes coÌ„maunded by god because of goddes wyll and pleasure but nat that we shulde truste that by tho workes we deserue to be iustifyed in the syght of god For the forgyuenes of synnes and iustification is purchased by fayth as testifyeth also Christ which sayth WheÌ„ ye haue done al these thinges yet say we be vnprofytaâ—le seruauntes The same thynge the olde wryters of the churche do teache For. S Ambrose sayth Hoc constitutum est a deo vt qui credit in Christum saluus sit sine opere â–ª so la fide gratis accipiens remissionem peccatorum That is to saye That is ordeyned and instituted of god that who beleueth in christ is saued without worke only by fayth freely receyuynge forgyuenes of synnes Also they teache that one holy Church shall continually remayne The churche is a congregation of holy persons in whiche congregation or company the Gospell is ryghtly taught and the sacramentes ryghtly ministred Aâ—d to the true vnitye of the churche it is ynoughe to consent of the doctryne of the gospell and ministration of the sacramentes Neyther is it requisite that in euery place be lyke humane traditions rytes or ceremonies ordeyned and instituted by men As Paule sayth one faythe one baptyme one God and father of all cÌ„ All thoughe the church properly be a congregation of holy parsons and of true beleuers yet neuertheles sythe in this lyfe many hypocrites and euyll parsones be myxt amonge the good it is lawefull to vse the sacramentes whiche be ministred by euel men accordynge to the sainge of Christe The scribes and phariseis syt in the chayre of Moyses cÌ„ And the Sacramentes and word because of thordinaunce and coÌ„maundement of Christ be effectual not withstandynge they be ministred by euyll parsons They dampne the Donatistes and suche lyke whiche denyed it to be lawfull for vs to vse the ministerie of euyl men in the church and which thought that the minysterie of euyll men was vnprofytable and of none effecte Of baptyme they teache that it is necessarye to saluation and that by baptyme is offered the grace of god that chyldren are to be baptized whiche by baptyme beynge offered to god be receyued into the fauour and grace of god They daÌ„pne the Anabaptystes which disalowe the baptyme of Chyldren and saye that chyldren be saued without baptysme Of the souper of the lorde they teach that the bodie and blode of Christe be verely present and he distributed to the eaters iÌ„ the souper or mauÌ„dy of the lorde and dysproue them that teache other wyse Of confession they teache that priuate absolution in churches ought to be retayned kepte althoughe in confessyon the rehersall of all the sines be not necessarie For it is vnpossyble according to the psalmist Delicta quis intelligit who vnderstandeth his synnes Of penaunce they teache that they which after baptysme be fallen agayne into synne maye be forgyuen of theyr synnes what tyme so euer they turne and repente And that the churche to suche which returne to repentaunce ought to gyue the benefyte of absolution And penaunce standeth properly in these two partes that is to say in contrition whiche is a feare dryuen in to the conscience after that synne is espied And in faythe whiche is conceyued by the gospell or absolution and whiche beleueth that for Christes sake the sinnes be forgeuen and comforteth the conscience and delyueteth it from terrours feares After that muste folowe good workes whiche be the frutes of penaunce They dampne the Anabaptistes whiche denye that they which be ones iustifyed may lose the holy ghost Also those whiche contende that to some men so greate perfection do chaunce iÌ„ this lyfe that they can nat synne They daÌ„pne also the Nouarâ—ans whiche wolde nat assoyle those that were fallen after baptyme came agayne to repentaunce They reiecte and disalowe also those which teache nat that remission of sinnes is gyuen by faythe but that it cummeth by our owne loue and workes They be also disallowed and reiected whiche teache that the Canonical satisfactions be necessarie to redeme euerlastynge paynes or paynes of purgatorie Of the vse of the sacramentes they teache that the sacramentes be ordeyned and instituted nat only that they shulde be cognysauncies badges or markes by whiche Christyan men are discerned and knowen frome other people But rather that they shulde be sygnes and testymonyes of the wyll of god towarde vs to styrre vppe and to conferme faythe in vs which vse them so propowned Wherfore we muste so vse the sacramentes that faythe be added and putte vnto them to th entent we maye beleue the promyses whiche be exhibyted and shewed by the sacramentes They dampne therfore those whiche teache that sacramentes euen by theyr owne proper vertue do iustifye which teache not that fayth is requyred in the vsynge of the sacramentes which fayth may beleue that sinnes be forgiuen Of the Ecclesiasticall order they teache that no man ought openly to teache in the churche or congregatyon or mynistre the sacramentes onles he be duely and lawefully there vnto called and appoynted Of the rytes of the churche they teache that such rytes ought to be kept which may be kept without syn and whiche be ê“fytable to a tranquillitie and good order in the churche as certayne holy dayes feastfull dayes and lyke yet neuertheles of such rytes and ceremonies men be admonyshed leste theyr consciencies be combred as thoughe such ceremonies be necessarie to saluation They be also admonyshed that mans traditions ordeyned to pacifye god to deserue grace and to satisfye for synnes be contrarie to the gospel and doctrine of fayth Wherfore vowes and traditions of meates so forthe ordeyned to purchase grace and to satisfye for synnes be vnprofytable and agaynst the gospell Of politik or ciuile thynges they teache that lawful ordinauncies for a publyke weale be the good workes of god and that it is lawfull for
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
Christian men to bere officies and authorities to excercise iudgementes to iudge thinges accordinge to themperours lawes or other preseÌ„t lawes of kynges and rulers to execute due punyshmentes by the lawe to holde batel or warre by the lawe to be a soudiour to coÌ„tracte or bargayn by the lawe to holde a thiÌ„ge in proprietie to take an othe when officers do lawefully require it to mary a wyfe to take an husbande They condempne the Anabaptistes whiche inhibite forbydde these ciuile offyces to christen men They daÌ„pne also those whiche do not putte the perfection of the gospell in the dreade of god and faythe but in leauynge forsakynge or gyuynge ouer of polytike and ciuile offyces For the gospel teacheth the eternal rightwisnes of the harte So that it destroyeth not the politike and ciuile gouernaunce but chiefly requireth the conseruation of the same as good ordenauÌ„ces of god to exercise and practise charitie in suche ordenaunces Therfore necessariely Christen men ought to obey theyr gouernours and their lawes saue wheÌ„ they commaunde sin for then they be rather bounden to obey god thaÌ„ man as it is sayed iÌ„ the fyfte chap. of the Actes Also they teach that Christ shal appere iÌ„ the ende of the worlde to iudge and shall rayse vp agayne all that be deade and shall gyue to the godly and electe people euerlastynge lyfe perpetuall ioyes but the wycked men and deuilles â—e shal condeÌ„pne to be tormeÌ„ted with out ende They daÌ„pne the Anabaptistes which thinke that the payne of euyl men and of deuylles shal haue an ende They dampne also other whiche nowe a dayes do sowe abrode iudaâ—cal opinions that before the ResurrectioÌ„ of the deade the wicked shal be oppressed in euery place the good men shal occupy possesse the kingdome of the world Of fre wyl they teache that mans wyll hath some libertie to worke ciuile outwarde rightwysnes and to chose out thinges subiecte vnto reason but it hath nat myght without the holy goste to do the ryghtwisnes of god or spiritual ryghtuousnes â—or a man lefte to the power of his owne soule whoÌ„ Paule calleth animalem hominem perceyueth not the thynges that be of the spirite of god but this ryghtwisnes is framed and made in the hartes wheÌ„ the holy gost is coÌ„ceyued by the worde This sayeth Austyne with lyke wordes iÌ„ his thyrde boke of hypognosticon We graunt sayth S. Austyne that euery man hauynge reasonable iudgement hathe free wyll not that he is able in thiÌ„ges perteyning to god without god ether to begyn or at the leste waye to make an ende but only in the warkes of this preseÌ„t life aswele good as euyl In good warkes I say which do issue forth of the goodnes of nature as to wyl to labour in the felde to wyll to eate and drynke to wyll to haue a freÌ„de to wyl to haue clothiÌ„ge to wyl to make a house to wyll to marye a wyfe to noryshe beastes to learne a crafte of diuerse good thinges to wyll whatsoeuer good thynge apperteyneth to thys presente lyfe of the whiche thinges none hathe beinge without the gouernaunce of god yea of hym and by hiÌ„ they be and began to be Euyll workes I say as to wyll to honour an Image or Idolle to do manslaughter cÌ„ They dampne the Pelagians other which teache that without the holie ghoste onely by strengthe of nature we may loue god aboue all thinges do the preceptes of god as touching the substaunce of the actes as they cal it For though nature can some what do the outwarde workes for nature maye kepe her hande frome killinge of meÌ„ yet she caÌ„ nat worke the inwarde motyons as the dreade of god the trust in god chastite pacience cÌ„ Of the cause of syn they teach that although god doth create conserue nature yet the cauâ—â— of synne is the wyll of them that be euyl that is to say of the deuyll of the wycked men which wyll when god helpeth not turneth it selfe froÌ„ god as Christ sayth in the eyght chap. of IohnÌ„ when he speaketh a lye he speaketh of hiÌ„ selfe Our techers be falsely accused that they prohibite and forbidde good workes For their writynges whiche go abrode of the .x. commaundementes and other of lyke matter do witnes that they haue taught profytably of all kyndes of lyuinge offices as what kyndes of lyuinge what workes do please god in euery callinge Of which thiÌ„ges prechers heretofore spake but litle only they magnifyed and did set forth chyldishe and vnnecessary warkes as certeyne holy dayes certayne fastinges fraternities guyldes or brotherhedes pylgrymages worshippynges of sayntes rosaries entringe into relygion and such other lyke Our aduersaries throughe our monition do nowe vnlearne leaue thys gere so that they preach not these vnprofytable workes so moche as they dyd before Furthermore they beginne to make mention of faythe of the whiche nowe this great while hathe bene meruelous sylence all though they cease not to obscure and darken the doctrine of faythe in that they leaue mens coÌ„sciences in a doubt bydding theÌ„ purchase remission of synnes with warkes But they teache not that throughe Christe by only faythe we may be sure to haue remyssyon of synne For as moche therfore as the doctrine of faythe whiche ought to be the chiefeste and principal in the churche hath lyen so longe vnknowen as we muste all nedes confesse that of the ryghtuousnes of faythe most depe and profounde sylence hath bene in preachinges that allouly the doctrine of workes hath bene exercised and coÌ„uersauÌ„t in churches therfore I say our teachers haue warned monished the churches of faythe in thys wyse as foloweth fyrste that our workes can nat reconcile god vnto vs or deserue remyssyon of synnes and grace and iustifycation but thys we gette only by faythe beleuynge that only for Christes sake we be receyued into fauour who only is sette forth and purposed vnto vs a mediatour a mercy stocke by whoÌ„ the father is reconciled and his fauour goten agayne Therfore he that trusteth to deserue fauour or grace with workes despyseth the meryte grace of Christe and seketh a way and cummynge to God with mannes power without Christ where as Christe sayde of hymselfe I am the waye the truthe and the lyfe This doctryne of fayth is euery where treated in Paule as to the Eph. 2. by grace ye are made saâ—e throughe faythe and that not of your selfe it is the gyft of god not of workes cÌ„ But here leste peraduenture a man wolde make cauillations and craftely lay for hym selfe agaynst vs that we haue deuised and founde out this newe interpretatyon of Paule I saye that all thys cause or matter hath for the mayntenance of it the authoritie and witnes of olde and aunciente fathers For S. Austyne in many volumes defendeth grace rightuousnes of fayth agaynst merites of workes
And S. Ambrose doth teache lyke thynges in the boke intituled of the callynge of the geÌ„tilles and other For in the boke of the callinge of the gentilles he sayeth in this wyse The redemptyon of the bloude of Christ were but vyle and lytle wrothe neyther the prerogatyue of mannes workes shulde gyue place to the mercy of god yf ryghtuousnes whiche is made by grace were due to the merytes goinge before so that it shulde not be the gyfte of the gyuer but the rewarde of the worker But nowe althoughe thys doctryne is contempned and lytle sette by of theÌ„ that be ignoraunt and lacke knowledge yet good feareful conscyences do knowe by experyence howe confortable it is for conscyences can not be made quiet and at reste by any workes but allonly by faythe and that is when they be assured decre for a certayntie that throughe Christe god is appeased lyke as Paule teacheth Ro. 5. sayng When we be made ryghtuous by fayth we be at peace with god Al this doctrine is to be referred to the conflicte or batayll of a troubled conscience and without this conflycte it can nat be well vnderstaÌ„de wherfore men without knowledge and whiche be vnlerned in the scriptures do iudge a mysse of this matter whiche dreame that christian ryghtuousnes is nothing els but ciuile and philosophicall ryghtuousnes In tymes passed coÌ„sciences were vexed with the doctrine of workes but they harde not the conforte out of the gospell Some theyr coÌ„science drawe out inâ—o wyldernes into Monasteries and places of religion trustynge that there they shulde meryte get grace with solitary and monasticall lyfe And dyuerse men founde out dyuerse workes to wynne grace and to make satisfactyon for theyr synnes Wherfore it was greatly nedefull to teache and to renewe thys doctryne of fayth in Christ lest feareful consciences shuld lacke comforte and that they myght learne that grace remission of sinne and iustifycation may be atteyned throughe faythe in Christe Also men be monished warned that here the name of faythe doth not signifye only the knowledge of the historye suche as is the faythe in wycked men and deuylles but doth sygnifye the faythe that beleueth not only the history but also the effecte of the historye that is to say this artycle remyssion of synnes I meane to speake more planly that thorough Christ by Christes merytes and for Chrystes sake we maye haue grace ryghtuousnes and remission of synnes Nowe he that knoweth that through Christe he hathe the father mercyfull and fauorable to hiÌ„ he truly knoweth god he knoweth that god is careful for hiÌ„ he loueth god and calleth vpon hym and shortly to conclude he is nat without god as the Gentilles be for deuylles wycked men caÌ„ nat beleue this artycle remission of synnes Therfore they hate god as an enemy they call not vpon hym they loke for no goodnes of hym Austyne also dothe warne the reader of the name of fayth after lyke maner teacheth that this worde fayth in scrypture is takeÌ„ not for knowledge suche as is in wycked men but for truste whiche doth comforte and rayse vppe fearefull and tremblynge myndes Furthermore our meÌ„ teach that it is necessarye to do good workes not that we shulde truste to deserue grace by them but because it is the wyl of god that we shuld do them Remission of sinnes and peace of conscience is taken allouly by faythe And because the holy goste is taken throughe faythe therfore forthwith hartes are renewed and endued with newe affectyons so that they maye brynge forthe good workes for so sayth Ambrose that fayth is the mother and brynger forthe and getter of good wyll and of iuste and ryghtuous doynge For mannes power without the holye ghoste is full of wycked affections and more weake and feble then that it can do workê that be good before god More ouer it is vnder the dominion of the deuyl which driueth meÌ„ violently to diuerse siÌ„nes to wicked opinions to manifeste and open crymes as we may see in philosophers whiche although they endeuoured theÌ„ selues to lyue honestly yet they coulde not bryng it to passe but were contaminate polluted with many open crimes Such is the imbecilitie and feblenes of man when he is without faythe and the holy ghoste and gouerneth hiÌ„ selfe allouly with his owne streÌ„gth By this it is open inough that this doctrine is not to be accused as prohibitynge good workes but moche rather to be lauded and praysed as shewyng vnto vs howe we may do good workes for without faythe the nature of man can in no wyse do the workes of the fyrste and of the seconde precepte without fayth a man maketh not inuocation to god he loketh for nothyng of god be bereth nat the crosse but seketh for maÌ„s helpe trustinge in mans helpe So in the harte reygneth all maner of lustes and desyers and humane counselles when faythe is a waye and truste towarde god wherfore Christe also sayde that without me ye can nothinge do IohnÌ„ 15. and the churche syngeth without thy influence nothinge is in man nothinge is vngyltye Of honorynge of saintes they teach that the memorie or rememberaunce of sayntes may be purposed or set forth to thentente that we may folowe theyr fayth and theyr good workes accordynge to our vocatyon and callynge as the Emperour may folowe the ensample of Dauyd in holdynge batayll to dryue a waye the Turke from his couÌ„tray for eyther of them is a kynge but scrypture teacheth nat to call vpon sayntes or to aske helpe of sayntes for scripture setteth forth vnto vs Christe allone as a meane a pacifyer or a Byshope and an Intercessour he is to be prayed vnto and he hathe promysed that he wyl heare our prayers he chiefly alloweth this honor that is to say that he be called vpoÌ„ in all afflyctions 1. IohnÌ„ 3. yf any man syn we haue an aduocate with god and so forth This is all moste the some of the doctryne with vs in whiche as euery man may see there is nothing that varyeth from scripture or from the catholyke and vniuersal churche or from the churche of Rome so farre forth as it is knowen of writers The whiche thynge sythe it is thus these felowes iudge vngently and cruelly which require our men to be had reputed and taken for heretykes There is no dissensyon but aboute certayne abuses which haue cropeÌ„ inâ—o the churches without sure auctorytie In yâ— which also yf there shulde be any dissimilitude yet it myght beseme byshoppes to be of suche leâ—ite and myldues that for thys confession whiche we haue nowe rehersed they wolde suffer our men For the verie Canons them selues be not so harde ne so strayt to require the selfe same vsages and rites to be euery where Nor there was neuer in any tyme lyke rytes in all churches all though with vs the olde rytes for the most part are dyligently obserued and kept For it
is a false and a slaunderous reporte that all ceremonyes all olde institutyons ordenaunces and customes be vtterly set a syde in our churches But a comon complaynte there was that certayne abuses dyd stycke and hange in the vulgare and accustomed rytes These because they coulde not with good conscyence be allowed and approued they be some what corrected ¶ The artycles in whiche are rehersed certayne abuses chaunged SYthe the Churches with vs in no article of the faythe dissente froÌ„ the catholyke Churche allouly they omytte a certayne fewe abuses whiche be newe and agaynst the wyll entent in the Canons by processe of tyme whiche gathereth moche vyce receyued we desyer praye the Emperours maiestie that he wyll fauorably heare bothe what thinge is chauÌ„ged and also what were the causes why and wherfore the people is not coÌ„pelled to obserue those abuses agaynste there conscience and that the Emperours maiestie wyll gyue no credence to these felowes whiche sowe amonge the people wonderfull slaunders onely to inflame and kendle hatred of meÌ„ agaynst our preachers By these meanes prouokynge the myndes of good meÌ„ they gaue occasyon of this dissentyon in the begynnynge and by the same crafte they be aboute nowe to encrease debate and make more dyscorde For the Emperours maiestie shal vndoubtedly fynde the forme both of doctryne and also of ceremonyes to be more tolerable with vs then the wycked euyll wylled men do describe iâ— to be Certes the truth of the matter can neyther be gathered of the rumours and ianglinge of the vulgare people nor yet of the euyl reportinges of our enemies But this may sone be iudged that nothynge helpeth more to conserue the dignitie and worthines of ceremonies and to noryshe reuerence and godlynes in the people then yf ceremonies be duely and accordyngly done in the churches ¶ Of the sacrament of the Alter to be receyuid in bothe kyndes of all men and women BOthe kyndes of the sacramente are gyuen to lay men in the souper of the Lorde for thys vsage hathe for it selfe the commaundement of the Lorde in the .26 of Math drynke of this all where Christ commaundeth manifestly that al shulde drinke of the cuppe And leste any man myght make cauillacion and say that thys partayned and beloÌ„ged only to prestes Paule to the Corinthians recyteth an example in which it appereth that the hole congregatyon dyd vse bothe kyndes and this custome remayned loÌ„ge in the church neyther it is surely knowen when or by whose authoritie it was chaunged Cypryan in certayne places doth witnes that the bloude was gyuen to the people the same thinge Hierome doth wytnes sayenge the prestes do serue and minister the body and diuyde the bloude of Christ to the people ye Gelasius the byshoppe of Rome commaundeth that the sacrament be not diuided Distinc. 2. de consecratione capt comperimus Only the custome not verie auncient is other wyse But certayne it is that a custome brought vp agaynst the coÌ„maundementes of god is nat to be allowed as the Canons do wytnes Distinc. 8. capi veritate with other that foloweth but this custome is receyued not allouly agaynste scripture but also agaynst the olde Canons and the example of the Churche wherfore yf any had rather vse both kyndes of the sacrameÌ„tes they ought not to be compelled to do other wyse with offence of theyr coÌ„science And because the dyuisyon of the sacrameÌ„t agreeth not with the ordinaunce of Christe we do omitte and leaue the procession which was accustomed to be obserued here tofore ¶ Of the maryage of prestes EUery man complayned of theramples of Prestes whiche lyued not chaste and continently For whiche cause also Pius the byshop of Rome is reported to haue sayde that theyr weâ—e certayne causes why mariage was taken awaye frome prestes But moche more greater causes there be wherfore it ought to be restored vnto theÌ„ agayn For so writeth Platina Syth therfore the prestes with vs were desyâ—rous to auoyde those open sclauÌ„ders they maryed wyues and taughte that it was lawfull for them to contracte matrimonye and to mary Fyrste because Paule sayth Propter fornicationâ— vnusquisque suam vâ—orem habeat That is to say Lette euery man haue hys wyfe to auoyde fornycatyon Also it is better to be maried then to be burned Secondarely Christe sayeth Non omnes capiunt verbum hoc That is to say Not al do take this worde where he teacheth that nat all men be apte to lyue sole and vnmaried for god dyd create a man to procreation as it appereth in the fyrste of Genes And it lyeth not in mans power without a singlar gyft and worke of god to chaunge the creatyon of god Therfore they that be nat apte to lyue sole vnmaried ought to contracte matrimony and to marie for no mans lawe no vowe can take awaye the commaundement and ordinaunce of god For these causes the prestes do teach that it is lawful for them to marie wyues It is euidently knowen also that in the begynnynge of the Church prestes were maried men For Paule sayeth that he that is a maried man is to be chosen byshop And in Germany fyrst of all other places the prestes were violently constrayned some what more thaÌ„ CCCC yeres agoo to lyue without wyues vnmaried which truly dyd withstoÌ„de it soo greatly that when the Archebyshoppe of Mognus was aboute to publishe the byshopes of Romes bulle of that matter he was all most oppressed of the angrie prestes crieng out vpon hym And the thiÌ„ge was handled so vâ—cutâ—esly and vngentily that nat allonly mariages were inhybited to be made in tyme after wardes to come but also the mariages made alredy were disseuered and broken agaynst all ryghâ— lawe both of god and man yea agaynste the selfe canons made not allonly of byshoppes of Rome but of most laudable councels And for asmoch as the world nowe drawing towarde an ende the nature of man is by lytle lytle made more weake and feble it is conuenient to prouyde before hande that mo vyces crepe nat into Germany Undoutedly god dyd ordeyne mariage to be a remedy for mannes infirmitie And the Canons theÌ„ selues do say that the olde rigour ought other whyles in the later tymes to be released and made more slacke because of the imbecilitie and weakenes of men whiche thynge is to be wyshed that it were done here in thys maâ—er And it shulde seme that Churches shall at length lacke theyr true pastours yf mariage shulde any longer be prohibited But when the commaundemente of god is open when the custome of the Churche is knowen when the vnclene lyuinge without wyues bringeth forth so many sclauÌ„ders occasions of euyl so many adulteries other crimes worthy to be loked vpoÌ„ and ponyshed of a good gouernour yet it is a meruelous thing that in nothing more crueltie is exercised then against the mariage of prestes God coÌ„mauÌ„deth to honour mariage
debeo accipere medicinam That is to saye because I alwayes syn I ought alwayes to take medycine Nowe for as moche as the Masse is suche a coÌ„municatioÌ„ of the sacrameÌ„t one comon Masse is kepte with vs euery holy day and also other dayes yf any desyer to vse the sacrament it is gyueÌ„ vnto them that asketh it And this maner is not newe in the Churche For the olde fathers before Gregorie speketh nothyng of the pryuate Masse but of the comoÌ„ Masse they speake verye moche Chrysostome sayeth that the preste stoÌ„deth dayly at the alter and some he dothe call to the receyuynge of the sacrament or communion and some he dothe kepe away And it appereth by the olde canons that some one preeste dyd celebrate the MasseÌ„ and of him al the other prestes deacons receyued the body of the lorde for so sounde the wordes of the Canon of Nicene whiche be these Accipiant diaconi secundum ordinem post presbyâ—eros ab episcopo vel a presbytero sacram coÌ„â—onem That is to say lette Deacons orderly after the preestes receyue the holy sacrament or communion of the byshope or of the preste And Paule spekynge of the communion coÌ„maundeth that one shulde tarie for another that there maye be made a comon participation For as moch thaÌ„ as the Masse with vs hath for it selfe the example of the Church taken out of scripture and of faâ—hers we truste it can not be improued namely sythe the common publyke ceremonies for the most part are kept lyke to the vsuall and accustomed ceremonies only the nomber of masses is vnlike which for great and manifeste abuses it were profytable at the lest way to moderate For in times passed masse was not done euery day no not in great congregatyons and where moch people assembled together as the historie tripertite dothe witnes in the .ix. boke the .xxxviij. chapiter in thys wyse Agayne iÌ„ Alexandria scriptures be redde vpon the wednesdaye and the friday and doctors do expoune them and al thinges are done without the solempne maner of the oblation ¶ Of confessyon COnfession iÌ„ the churches with vs is not done awaye for the body of the Lorde is not wonte to be delyuered to any but only to those that be examined and assoyled before and the people be very diligeÌ„tly taught of the faythe and assuraunce of absolution of whiche before this tyme was lytle mention or spekyng The people be taught to haue the absolution in greate price because it is the voyce of god and pronounced by the commaundemente of god The power of the keys is greatly made of by shewynge howe greate comforte it bryngeth to troubled coÌ„sciences that god requireth fayth to th ende that we shulde gyue credence to that absolution as to a voyce soundinge from heueÌ„ and that faythe in Christe getteth truly and receiueth remission of sinnes Before we dyd this satisfactions were ouer moche set vp and magnifyed but no speakynge there was of faythe and of the merite of Christe of ryghtuousnes of fayth Wherfore in this behalfe our churches be not to be blamed For our aduersaries be also coÌ„pelled to graunt this to vs that the doctrine of penaunce is intreated handled and opened of our lerned men moste diligently ⧠But of confessyon they teache that the rehersal and nombryng of sinnes is nat necessary and that consciences be not to be charged with care to nomber and teken vp all defaltes for it is impossible to reherse all defaltes as the prophete recordeth saynge who vnderstondeth all defaltes or sines Hieremie also sayth Prauum est cor hominis et inscrutabile The harâ—e of maÌ„ is frowarde and can not be searched That yf no synnes shulde be forgyuen but those that â—e rehersed consciences couldâ— neuer be quiete for many synnes they nether espye nor can â—â—â—ember Also olde wryters do wytnes thaâ— the nombrynge is not necessary 〈◊〉 in the deâ—rees Chrysostome is rehersed whiche sayeth thus Non tibi dico vt te prodas in publicum neque apud alios te accuses â–ª sed obedire te volo propheta 〈◊〉 Reuela ante deum viam tuaÌ„ Eâ—go tâ—a câ—â—fitere pâ—â—cata apud deuÌ„ vâ—â—uÌ„ iudicem cuÌ„ oratione Delicta tua pronuÌ„cta non lingua sed coÌ„scieÌ„tiae tuae me â—orta c. I say nat to the that thou shewe thy selfe opâ—nly nor that thou accuse thy selfe to other But I wyll that thou obeye the Propheâ—e sayenge Disclose thy way before god Wherfore confesse thy synnes to god the true iudge with prayer pronounce thyne offences not with thy tonge but with memory of thy conscience cÌ„ And the glose of penaunce distine 5. capi consideret doth confesse that confessyon is of mannes lawe but yet confessyon bothe for the greate benefyte of absolutyon and also for other vtilities and profettes of conscience is reteyned and kepte stylle amonge vs. ¶ Of diuersities of meates IT was a comen persuasion not onely of the vulgare people but also of the teachers in the Churches that diuersities of meates and lyke traditions of meÌ„ be profytable warkes to deserue remissyon of syn and of payne And that the worlde dyd so thiÌ„ke it appereth by that that newe ceremonies newe orders newe holy dayes newe fastynges were dayly instituted and teachers in temples did exacte and require these workes as a necessarie honour to the obteynynge of rightuousnes and they greatly did put in feare the sely consciences yf they shulde omitte and leue vndone any of these thynges Of this persuasion of traditions many myschiefes and inconueniencies ensued in the churche Fyrste of all the doctrine of grace and the ryghtuousnes of faythe was obscured and defaced whiche is the chief parte of the gospell and ought most of all to stonde forthe and to appere in the church to the entente that the meryte of Christ myght be wel knowen and that fayth which beleueth that sinnes be forgyuen for Christe and not for any of our workes myght be aduauÌ„ced and set vppe farre aboue workes Wherfore Paule also leaneth greatly to this part and remoueth and putteth awaye the lawe and traditions of men because he wold shewe that the christian rightuousnes is an other thynge then suche workes that is to wyt that it is faythe which beleueth that synnes be frely forgiuen for Christe But this doctrine of Paule is almoste all together oppressed by traditions which haue engendred and brought forthe an opinion that we muste neades meryte and get remission of sinnes and iustification by diuersitie of meates and lyke honorynge of god In penaunce there was no spekynge of faythe only these satisfactory workes were purposed and set forthe the hole penaunce appered to consyste and stonde in them Secundarely these tradityons haue obscured and darkened the preceptes of god because that traditions of men were preferred and regarded aboue the preceptes of god The hole christianitie was thought to be the obseruatyon and kepinge of certayne feries rytes fastinges
and vestures These obseruations had by longe prescription of time won them selues a very hyghe an honeste tytle for they onely were called the spiritual lyfe perfecte lyfe But in the meane season the preceptes of god executed accordinge to a mans vocation and callynge had no laude nor prayse as that the father and good man of the house brought vp his children that the mother chylded that the prynce gouerned the comen welthe these thynges were thought to be worldly workes and vnperfect and farre worse then those shyninge and glitteringe obseruations And thys errour dyd greatly vexe greue wel disposed consciencies which were sory that they were holden in an vnperfecte kynde state of lyuinge as in mariage in gouernaunce and in other offices ciuile ministrations On the other syde they magnifyed and had in hyghe reputation the Monkes and such lyke cloisterers whiche call them selues religious parsons and thought though vntruly that theyr obseruations dyd a greate dele more deserue remission of synnes and iustifycation than the symple lyfe of a christian man dyd Thirdly traditions brought greate parell and daunger to consciences for it was impossible to kepe al traditions and yet men iudged these obseruations to be necessary worshyppynges and honoryng of god Gerson writeth that many dyd fall into desperation and that some also dyd kyll them selues for because they thought that they coulde not satisfye the traditions and in the meane season they harde no comforte of the ryghtuousnes of fayth and of grace We see makers of Summes and diuines to abbridge and gather traditions and to seke Epikees that is to say moderations or fauorable interpretations tâ— th eÌ„tent to ease consciences and yet they bringe not theyr purpose sufficiently to passe but some tymes they snare and tangle consciences more and more And in gatheriÌ„ge together of traditions scoles and sermones haue bene so occupied that they haue not had leiser once to touche scripture and to seke the more profitable doctrine of fayth of the crosse of hope of the worthines of ciuile or politik thinges of coÌ„forte of conscience in most bytter temptations Therfore Gerson and certayn other diuines haue greuously complayned that they were so combred and entangled with these paynfull traditions that they coulde not occupy them selues in a better kynde of doctrine And Austine dothe inhibite to charge consciences with such obseruations and ful wysely doth admonishe and warne Ianuarie his frende that he shulde knowe that they be to be obserued and kepte indifferently for this is his terme Wherfore men ought not to thynke that our learned men haue touched thys matter without cause why or for hatred of byshoppes as some men falsely do thynke There was greate necessitie to warne the churches of these errours whiche were spronge out of traditions amysse vnderstonden For the gospell compelleth to promote and sette forthe in the churches the doctryne of grace and the ryghtuousnes of faythe whiche neuertheles can not be vnderstonded if men do thinke that they do meryte remission of synnes and iustification by obseruations of their owne electyon Therfore they taught on this wyse that by obseruation and kepyng of mannes traditions we can not get remission of synnes and iustifycation and therfore it is not to be thought that such obseruations be necessary honours of god They adde authorities of scripture Christe accuseth the apostels whiche kepte not the customable and vsed tradition whiche neuertheles semed to be a thinge not vnlawful but a meane thinge and to haue a certayne affinitie or neyberhode with the baptismes and wasâ—hinges of the lawe and sayeth They honour me in vayne with commaundementes of men Ergo he requireth not an vnprofytable honor And a lytle after he addeth all thinge that entreth into the mouthe dothe not inquinate nor deâ—yle man Paule also to the Roma sayeth the kingdome of god is not meate nor drinke Also to the Collette no man iudge you in meate drinke sabboâ— daye or holy daye Also a lytle after he sayth yf ye be deade with Christe from the elementes of the worlde why as thoughe ye were lyuinge in the worlde do ye kepe decrees touche thou not taste thou nat haÌ„dle thou nat Peter also in the actes sayeth why do ye tempte god layeng a yoke vpon the neckes of the disciples whiche neyther we nor our fathers were able to beare but we beleue to be saued aswell as they by the grace of our lorde Iesu Christ. Here Peter forbyddith to charge consciences with many rites and ceremonies either of Moyses or elles of others And iÌ„ the firste epistle to Timothe Paule calleth ê“hibition of meates the doctrine of deuilles for it is againste the gospell to institute or do suche workê that by them we may merite and gette remissioÌ„ of synnes and ryghtuousnes or that christianite coulde not be without suche an honouring of god Here our aduersaries obiecte lay agaynste vs that our men do ê“hibite discipline and mortification of the flesshe as Iouinian dyd but the contrary shal be knowen by the writing of our lerned men for they haue alwayes taughte of the crosse that it behoueth Cristen men to suffre tribulacions or afflictions For this is the true the earneste the vnfayned mortificacioÌ„ I meane to be exercised with diuerse afflictions to be crucified with Christe Moreouer they teche yâ— euery christeÌ„ maÌ„ ought so to exercise subdue hym selfe with corporall exercises labours that saturitie and fulnes of metes and drinkes or slothfulnes do not ê“voke and pryck hym forwarde to synne but not that we can deserue by these exercises remissioÌ„ of sin or pardon of eternal deathe And it behouith to sette forth this corporall discipline at all tymes not alonly at a fewe certein daies ordeyned to the same purpose as Christe coÌ„mauÌ„dith Cauetâ— ne corda vestra grauentur crapula .1 beware that your hertes be not greued with surfaiting Also Hoc genus demoniorum non eiicitur nisi oratione et ieiunio .1 this kynde of diuelles is not cast forth but with fasting and prayer and Paule saieth Castigo corpus meum et in seruitutem redigo .1 I chastice my body bring it into seruitude bondage where he shewyth clerely yâ—â—e dyd chastice his body not to deserue by that discipline remission of syn but to haue his body in boÌ„dage and apte to spirituall thynges and to do his calling Therfore the fastingê theÌ„ selues are not coÌ„deÌ„pned but the traditions which prescribe and appointe certain daies certein meates with peâ—yl of coÌ„science as though those maner of workes were necessary honouringes of god Yet many traditioÌ„s be kepte with vs which helpe to this that thynges be doone orderly in the Churche as the ordre of the lessons in the Masse and the chief holydayes be kepte styll But in the mean season men be warned that suche an honour dothe not iustifie or make rightuous before god ne that
I haue many thynges to say to you but ye can nat yet beare them but when that spirite of veritie shall come he shall teache you all truthe They alledge also the example of the apostles whiche made a prohibition that the people shulde absteyne froÌ„ bloude and suffocate They alledge the Sabbat daye chaunged into Sunday contrary to the boke of the .x. coÌ„mauÌ„dementes called the Decalogie as it semeth Neyther is there any example more craked vpon and bosted then is the chaunging of â—he Sabbat daye Greate saye they is the power and auctoritie of the churche sythe it dispensed with one of the .x. commaundementes But as touchyng this question our men teache after this sorte that byshops haue no power to deâ—re and ordeyne any thynge agaynste the gospell as it is shewed before The canone lawes teache the same thynge .9 distinc But it is agaynst scripture to make traditioÌ„s or to exacte or require them to be obserued for th eÌ„tent that by that obseruation we may get pardon of synnes and maye satisfie and make amendes for synnes For thus the glorie of the merite of Christe is hurte and mynyshed whan we go aboute to deserue remission of synnes and iustification with suche obseruations Nowe it is openly knowen that traditions haue growen almoste to an infinite nombre in the churche by the meanes of that ê‘suasion and the doctrine of fayth ryghtuousnes of fayth in the meane whyle hath ben oppressed For styll more holy dayes and more were made and fastâ—â—ngdayes were coÌ„maunded newe ceremonies newe honourynges of sayntes were institute For the deuisers and auctors of suche thinges thought to gette remission of synnes â— iustification with these workes So grewe vppe the penitential canones in tymes passed of whiche yet we see certeyne tokens and steppes in satisfactions Also many wryters there be which fayne that in the newe testament there must be an honourynge of god lyke as that whiche we reade in Leuiticus the orderynge wherof god coÌ„mitted to the apostles and byshoppes And these writers seeme to be deceyued with thexample of Moyses lawe as though the ryghtuousnes of the newe testamente were an outwarde obseruation of certeyne rites ceremonies lyke as the iustice of the olde lawe was an outwarde obseruation of certeyne rytes Wherfore lyke as in the olde lawe it was synne to eate swynes flesshe c. So in the newe testament they putte synne in meates in dayes in vesture and semblable thyngê And they thynke that the ryghtuousnes of the newe testameÌ„t can not be with out these thinges Of this occasion came those burdens that certein meates do defile and pollute the conscience and that it is deadely synne to omitte and leaue vnsayde canonical houres that fastynges deserue remission of synnes and that they be necessarye to the ryghtuousnes of the newe testament that synne in a case reserued can not be forgyuen without thauctorite of the reseruer where as in very dede the canones them selues speake onelye of the reseruation of the canonical payne and not of the reseruation of synne From whens I pray you of whom haue the byshops theyr power and auctorite to laye these traditions vpon the churche to vexe or greue theyr coÌ„sciences For euery man may se open auctorities and clere testimonies whiche prohibite the makynge of suche traditions eyther to deserue remission of synnes or as necessarye to the ryghtuousnes of the newe testament or to saluacion Fyrst Paule to the Collossenses sayth Let no maÌ„ iudge you in meate drynke parte of the holy daye c. Also if ye be deade with Christe from the elementes of the worlde why as lyuyng in the worlde do ye kepe decrees touche not taste not c. whiche be coÌ„maundementes and doctrines of men and haue a presence and a colour of wysedome Also to Lite he prohibiteth traditions apertlye warâ—ynge that they be not attendynge to the Iuâ—aicall â—aâ—es and to coÌ„maundementes of men whiche turne from the truthe And Christ spekynge of them that require traditions sayth in this wyse Let them alone they are blynde guydes of the blynde and he improueth suche honours layinge All plantes whiche the father of heuen dyd not plante shal be plucked vp by the rootes It byshops haue auctoritie to one-rate and lade churches with infinite traditions and to snare the coÌ„sciences why doth scripture so often prohibete to make and to heare traditions why dothe it call them doctrines of deuyls Dyd the holy goost warne those thynges before in vayne wherfore it muste nedes consequently ensue that syth ordenaunces instituted as thynges necessary or with an opinion to deserue remission of synne be contrary to the gospell that it is not lauful for any byshop to institute or require suche honours For it is necessarye that the doctrine of christen libertie be kepte styll in the churches whiche is that the bondage of the lawe is not necessary to iustification as it is wryten in the epistle to the Galathians Be nat subiecâ—e agayne to the yoke of bondage The chiefe place of the gospell muste nedes be kepte styll whiche is that we obteyne remission of synnes and iustification freely by faythe in Christe and not for certeyne obseruations or honours deuysed by men What shall we thynke than of the Sonday and lyke rytes of the temples To this our lerned men saye that it is laufull to byshops or to pastors to make ordenaunces that thynges be ordrelye done in the Churche not that we shulde purchase by them remission of synnes or that we can satisfie for synnes or that consciences be bounde to iudge them necessary honours or to thinke that they synne whaÌ„ without offence of other they breake them So Paule doth ordeyne that in the congregation women shulde couer theyr heeddes and that interpreters and teachers be herde after an ordre in the churche It is conuenient that the churched shulde kepe suche ordenaunces for charitie and tranquilite so farre forthe that one offendeth not another that all thynges be done in the churches in ordre and without busynes and troubleâ— but yet so that the conscience be not charged as to thinke that they be necessary to saluation or to iudge that they synne whan they breake them without hurtynge of other As no man wyll saye that a woman doth synne whiche gothe forthe abrode bare heded offending no body therwith â–ª Euen suche is the obseruation and kepynge of the Sonday of Easter of Penthecoste lyke holydayes and rytes For they that iudge that by the auctorite of the churche the obseruynge of the Sonday in stede of the Sabbat day was ordeyned as a thyng necessary do greatly erre The scripture ê‘mitteth and grauÌ„teth that the kepynge of the Sabbat day is nowe free for it teacheth that the ceremonies of Moyses lawe after the reuelation and shewyng abrode of the gospell are not necessarye And yet because it was nedefull to ordeyne a certeyn day that the people myghte knowe whan
they oughte to come together it apperethe that the Churche dyd appoynte the Sonday whiche daye as it semeth pleased them rather than the Sabbat day euen for this cause that men myght haue an example of christen libertie myght knowe that the kepyng and thobseruation neyther of the saturday nor of any other day is necessary Prodigious monstruous wonderfull disputations are set forthe of the chaungynge of the lawe of the ceremonies of the newe lawe of the chaungynge of the Sabbat daye whiche all haue spronge forth of a false persuation and beleue of men whiche thought that there must nedes be in the churche an honourynge of god lyke to the leuiticall and that Christe coÌ„mitted to thapostles and to bysshops auctoritie to inuente and to fynde oute ceremonies whiche be necessarye to saluation These errours crepte in to the Churche whan the ryghtuousnes of faythe was not clearely ynough taught Some dispute that the kepyng of the Sonday is not merely and fully goddes lawe but in a maner and as it were of the law of god They prescribe of holy days howe far forthe it is laufull to worke Suche maner of disputations what other thynges be they but snares of consciences For although they busy them selues to modefye qualifie and fynde an epikee in theyr tradiditions temperynge the rygour of them with fauourable declarations yet notwithâ—tandynge as longe as the opinion that they are necessary dothe remayne whiche muste nedes remayne where ryghtuousnes of faythe and christen libertie are not knowen this epikee equitie and fauoure can neuer be perceyued ne knowen The Apostles coÌ„maunded to absteyne from bloudde who dothe nowe obserue and kepâ— it And yet they that do not kepe it synne not for vndoubtedly not the apostles them selues wold burden the conscience with suche bondage but they prohited it for a tyme for auoydynge of sclaunder For the perpetuall wyll and mynde of the gospell is to be consydered in a decree Scase any canones are kepte diligentelye and many daylye go oute of vse and memorye yea with them whiche defende traditions moste diligently Neyther can the coÌ„sciences be holpen ne prouided for onles this epikee or equitie be kepte that is to wytte that we knowe that canones and decrees are to be kepte without opinion of necessitie and that consciences are not hurte though traditions be forgotten and vtterly set asyde Certes bysshops myght easely kepe styll lauful obedience if they wolde nat inforce men to kepe traditions whiche can nat be kepte with good conscience They coÌ„maunde prestes to lyue vnmaried they receiue none onles they sweare in effecte that they wyll nat teache the pure doctrine of the gospel The congregations require nat that bysshops shulde repare and make concorde agayne with losse and decaye of theyr honour and yet it shulde become good pastours so to do but they only requyre that they wolde release and pardon vniuste burdones whiche are newe and receiued contrary to the custome of the catholyk churche We wyll nat denye but in the begynnyng some constitutions were grounded vpon reasonable and probable causes Whiche yet are nat nowe agreable ne coÌ„uenient for the tymes ensuyng It appereth also that some were by eâ—rour receyued Wherfore it myght apperteyne to the gentlenes of bysshoppes nowe to mitigate and release them sythe suche mâ—â—ation breaketh nat the vnite of the churche For many mannes traditions in processe of tyme haue ben chauÌ„ged as the caâ—ones them selues do shewe That if it can nat be obteyned that those obseruatioÌ„s shulde be released which can nat be done without synne we muste neades folowe the rule of the apostles whiche coÌ„maunde rather to obey god then men Peter forbiddeth bysshops to be lordes and emperours ouer the churche Nowe it is nat entended by vs to take away iurisdiction from the bysshops but this one thinge is required of them that they wolde suffre the gospell to be purely taught and that they wolde release a fewe certeyne obseruatioÌ„s whiche can not be obserued without synne That if they wyll not remitte ne release any thyng let them loke to theyr charge how they shal make accomptes to god in that they were occasion of this scisme and diuision by reason of theyr obstinacie and styffenes ⧠The conclusion of the boke ⧠THese be the chiefest articles which seme to be in controuersie and debate For al thoughe of moo abuses it myghte haue ben spoken yet because we wolde not be tedious ne longe we medled but with the mooste principall of whiche the rest may easely be iudged Greate compleyntes there were of pardons of pylgrymages of the abuse of excoÌ„munication parochâ—es were many wayes vexed by stationaries Infinite contentions stryfes there were betwyxte curates religious men for the ryght of the paryshe for confessions for buryalles for extraordinarie preachynges and for other thynges innumerable We haue lette these gere passe to th entent that the most principall poyntes of this matter shortely set forth myght be more easelye knowen Neyther is here any thynge sayde or gathered to the reproche sclauÌ„der or hurte of any man Allonly those thynges haue ben rehersed whiche semed necessarye to be spoken to th ende it myght be perceyued that nothyng is receyued in doctrine and ceremonies with vs agaynste scripture or the catholyke Churche For it is manifeste and knowen that we moste diligently take hede leste any newe or wycked opinions shulde creape in to our churches These articles before wryten we thought best to be exhibited and putte forthe accordynge to the coÌ„maundement of Themperours maiestie in whiche myght appere our coÌ„fession and the summe and effecte of theyr doctrine myghte be sene which be teachers preachers amoÌ„ge vs. Nowe if in any thynge this confession shall seme to be not perfecte and sufficient we be redy god wyllyng accordyng to the scriptures to rendre and gyue a larger information ⧠To the imperiall maiestie of Cesar the fyfte his faythfull and true subiectes IohnÌ„ Duke of Saxon elector George Marques of Brandenbrugh Ernest Duke of Lunebrugh Philip Landgraue of Hesse IohnÌ„ Friderike Duke of Saxon. Fraunces Duke of Lunebrugh Uolfgange Prince of Anhalt The Senate and counsell of Nurenberge The Senate of Rentlinge ⧠¶ Finis ⧠¶ The table ¶ The Epistle of the translatour to the ryght honorable mayster Thomas Crumwell â–ª Fo. 2 ¶ The preface to the Emperoure Charles the fyfthe Fo. eodem ¶ The fyrste article of the Trinite Fo. v. ¶ The .ii. article of Originall synne Fo. â—◠¶ The .3 arti of the humanitie of Christ. eod ¶ The .4 article of Iustification Fo. eod ¶ The .5 arti of the obteining of faythe eod ¶ The .6 article of frutes of faythe Fo. vii ¶ The .7 article of the holy churche Fo. eod ¶ The eyght article of the ministers of the churche Fo. eodem ¶ The .9 article of baptysme Fo. eod ¶ The .10 article of the sacrament of the Aulter Fo. viii ¶ The .11 article of confession Fo.
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
fecerit eaÌ„ viuet in illa vt cum quisque infirmitatem suam cognouerit non per suas vires neque per literam ipsius legis quod fieri non potest sed per fidem concilians iustificatorem perueniat et faciat et viuat in eam Opus rectum quod qui fecerit viuit in eo non fit nisi in iustificato Iustificatio autem ex fide impetratur i. For therfore is the iustyce of the lawe propowned that who dothe it shall lyue in it so that when euery man shal knowe hys owne infyrmity he may attayne it and do it and lyue in it not by hys owne powers neyther by the letter of the lawe which can nat be done but reconcylyng the iustyfier by fayth A ryght worke whiche who dothe shal lyue in it is not done but in a iustifyed person And iustificacyon is purchased by faythe Here he saythe clerely that the iustifyer is reconcyled by faythe and iustifycacyon is purchased by faythe And a lytle furder he sayth Ex lege timemus deum ex fide speramus in deum sed timentibus penam absconditur gratia sub quo timore anima Laborans c. per fidem confugiat ad misericordiam dei vt det quod iubet That is to saye By the lawe we feare god by fayth we truste in god but from theÌ„ that feare payne grace is hyd With whiche feare the soule oppressed must fle by fayth to the mercy of god that he maye gyue the thynge that he commaundeth Here Saynt Austine teacheth that by the lawe the hartes be made aferde but by fayth they receyue coÌ„solatyon And he teacheth that fyrste by faythe we muste purchase mercy or we go about to do the lawe we wyll recyte a lytle after other thinges also Truely it is a wonderfull thynge that the aduersaryes be nothinge moued with so many places of scrypture whiche openly gyue iustyficacyon to faythe and take it from workes Thynke they that the same thynge is so ofte repeted in vayne Or suppose they that the thynge so ofte repeted eschaped out of theyr mouthe inspired with the holy goste vnaduysedly But these idle workers haue inuented a proper cauillation to defete this matter They saye that Paule muste be vnderstonded be side formata so that they wyll not attrybute iustificacyon vnto faythe but by reason of loue nay vtterly they wyll not attrybute iustyfycacyon to faythe but only to loue For they dreame that faythe maye stande with mortall synne To what purpose belonge thys but that they wyll agayne dysanul the promyse and returne to the lawe If faythe receyueth remyssyon of synnes for loue remissyon of synnes shal be alwayes vncertayne for we neuer loue so moch as we owe yea we loue not onles our hartes be assured that our synnes be perdoned so the aduersaryes whyles in remyssyon of synnes and in iustyfycacyon they requyre a trustynge of theyr owe loue they vtterly disanull the Euangell of free remyssyon of synnes where as yet they nether performe that loue nor vnderstande it onles they beleue that remyssyon of synnes is frely receyued We also say that loue ought to folowe fayth as Paule also teacheth saynge In Chryste Iesu neyther cyrcumcysyon is any thyng worth nor vncircumcision but faythe workynge by loue And yet we maye not for al thys thynke that we shal be pardoned our synnes or be reconciled because of thys loue as we receyue not remyssyon of synnes for other workes folowynge but only by faythe in the proper sygnifycatyon we receyue remyssyon of synnes For the promyse can nat be taken but by faythe But fayth in the proper sence is thassentynge to goddes promyse For of thys faythe speketh scrypture And because it receyueth remyssyon of synnes and reconcyleth vs to god we be fyrst accompted ryghtwyse by faythe oâ— we loue do the lawe notwithstandynge loue ensueth And yet thys is nat an idle knowledge nor it can nat stande with synne but it is the worke of the holy goste wherby we be delyuered froÌ„ deathe and the myndes whiche tofore were affrayed erecte and viuifyed And because thê faythe receyueth onely remyssyon of synnes and maketh vs acceptable to god and quiet of conscyence it myght better be called gracia gratum faciens â— a grace makynge a maÌ„ acceptable then loue may whiche is theffecte ensuynge Hethervnto we haue very copiously shewed aswele by authorities of scrypture as by reasons deryued out of scrypture that by onely faythe is graunted remyssyon of synnes and that only faythe iustyfyeth that is maketh of iniust iust and regenerate It is easely iudged howe necessary the knowledge of thys faythe is For in this onely is espyed thoffyce of Chryst by this only we receyue the benefites of Chryst this only bryngeth vnto godly myndes a sure and ferme consolacyon And it is a necessarye thynge that some doctryne be publyshed in the churche by which men may conceiue a sure hope of helth For thaduersaries gyue vnhappy couÌ„sel vnto men which byd them doute whether they haue obtayned remyssyon or no. Howe shall these felowes bere vp them selues in deathe whiche haue harde nothiÌ„g of this faith which thinke that they owe to doute whether they haue obteyned remyssyon of synnes or no furthermore the Euaungell of Chryste must nedes be reteyned in the churche that is to say the promyse that synnes be frely remitted for Christ thys Euaungell they vtterly dysanull whiche teach nothynge of this fayth But the schole men of thys faythe speake nat one worde And our aduersaryes all to gether folowe them and do dysalowe thys faythe Nor they see nat that they defete the hole promyse of the fre remyssyon of synnes and of the iustyce of Chryst where as they dysproue thys faythe ¶ Of loue and fulfyllynge of the lawe HEre thaduersaryes obiecte Si vis ad vitam ingredi serua mandata That is to saye If thou wylte entre into lyfe kepe the commaundemeÌ„tes Also The doers of the law be iustified and many other lyke senteÌ„cies of the law to whiche before we make answere we wyll shewe our opinion of loue and of the fulfyllynge of the lawe It is wrytten in the prohete I wyll gyue my lawe in theyr hartes And Paule sayth that the lawe is establyshed and nat abrogate by fayth And Christ sayth If thou wylt enter into lyfe kepe the coÌ„maundementes Also If I haue not loue I am nothyng These and suche lyke sentencyes testifye that the lawe must begynne in vs although nat absolutely in an hyghe perfectyon and oweth to to encrease as moche as may be more more We speake not of the ceremonyes but of that law which is made of the motions of the hart I meane the Decalogye And bycause faythe bringeth with it the holy gost and engeÌ„dereth a newe lyfe in the hartes it muste of necessitie also engeÌ„der spiritual motions in the hartes And which be tho mocyons the prophete sheweth when he saythe I wyll gyue my loue into
the conscyence fleynge the ire of god can not obtayne peace nor be assured that God heareth them But when fayth commeth whiche beleueth that we be freely iustifyed she dare call vpon God and feleth that she is harde and she atteyneth to the true knowledge of God For in the worlde stycketh alwayes a wycked opinion of workes The Gentyls had sacrifices which they toke of the fathers whose workes they folowe but theyr faythe they holde not but imagyned that tho workes were a satisfaccion and pryce to reconcile God vnto them The people of the lawe folowed sacrifiicies with thys opinion that for tho workes they shulde pacifye God euen for the selfe worke In whiche thynge we se howe vehemently the prophetes chyde the people as Non in sacrificiiâ— arguam te I shal nat reproue the for thy sacrifyces And Hieremie I gaue no commaundemente of sacrifycies Suche places do damne not the workes for God commaunded them as ciuile excercyses in thys politike gouernaunce but they damne the wycked persuasion in that they thought to pacifye God by tho workes and dyd caste awaye faythe And because no workê that they dyd quieted theyr conscyence therfore they styll deuysed newe workes besyde the coÌ„maundementes of God And the examples of sayntes moste of all moued meÌ„ for by the imitation of theÌ„ they hoped to be reconciled as they were The people of Israel sawe that the prophetes sacrifysed in hyghe mounteynes They began with a wonderful deuotion to folowe thys worke that by it they myght please God But the prophetes sacrifyced in hyghe mountaynes not that by tho workes they myght deserue forgyuenes of synnes but because they taught in tho places Therfore they ther propowned an example of theyr fayth The people harde that Abraham offered vp hys sonne Wherfore they also that by alyke worke they myght pacifye the ire of God dyd sacrifyce theyr owne children But Abraham not with suche opinion offered hys son that the selfe worke shulde be a pryce and redemptyon of hys synnes and so to be iustifyed So in the church was instituted the supper of the lorde or sacramente of the Aulter for a rememberance of the promyses of Christ of which in this sacrament we be admonished and that fayth shulde be confyrmed in vs and that we shulde coÌ„fesse emonge other our fayth and extolle the benefytes of Christ as Paule sayth As ofâ—e as ye shall receyue it ye shall preache or shewe the deathe of the lorde c. But our aduersaries coÌ„tende that the masse is a worke which of the selfe iustifyeth and taketh awaye the gyltynes of the synne and of the payne in them for whom it is done Saynte Anthony Bernarde Dominik Francise and other holy fathers dyd chose a certayne kinde of lyfe for other profytable excercises but yet they wyst that they were reputed iust for fayth in Christ and nat for tho excercises But the multitude after them folowed nat the faythe of the fathers but the examples without fayth that by tho workes they shulde obtayne forgyuenes and consequently iustifycation Thus erreth mans mynde touchynge workes because they vnderstande nat the iustice of fayth And this errour the Gospell rebuketh whiche teacheth that men be ryghtwyse nat for the lawe but for Christ but Christ by only fayth is wonne g o ergo by only faythe for Christe we be recompted iust But the aduersaryes obiecte a place out of the Corinthes If I hade all the faythe and haue no charitye I am nothynge And here they royally triumphe Paule say they in thê place certifyeth the hole Churche that only faythe iustifyeth not But it is an easy thynge to answere syth we haue afore shewed what we thiÌ„ke of loue and workes Thys place of Paule requyreth loue and that we also requyre For we sayde afore that there muste be in vs a renewynge and an imperfect fulfyllinge of the lawe Wherfore if a man casteth away loue although he hath a great fayth yet he retayneth it nat For he retayneth nat the holy gost Nor it ensueth nat therfore that loue iustifyeth that is to wytte that for loue we receyue remission of siÌ„nes that loue vanqwysheth the feare of deth and of syn that loue ought to be put agaynste the wrathe and iudgemente of God that loue satysfyeth the lawe and that they whiche be renouate be acceptable to God for the fulfyllynge of the lawe and nat freely for Christe Paule sayth nat so which yet the aduersaries fayne that he saythe Nowe yf by our loue we ouercome the wrath of God if by our loue we deserue before God remission of synnes yf by our fulfyllynge of the lawe we be accepted let the aduersaryes take awaye the promyse of Christe lette them defete the Gospell whiche teacheth that we haue an entre to the father by Christ our mediatour which teacheth that we nat by our fulfyllynge of the lawe but for Christe be accepted The aduersaries do corrupte many places because they bryng theyr opinions vnto them and take nat theyr opinions out of them For what incommoditie hath this place if we plucke from it the interpretation whiche the aduersaries do sowe vnto it of theyr owne nat vnderstandynge what is iustificatioÌ„ or howe it is made The Corinthes whiche before were iustified had receiued many excellent gyftes And they were ferueÌ„t in the begiÌ„nyng as comonly it cometh to pas but after there began to be disseÌ„sioÌ„s amongest them as Paule signifieth they beganne to be wery of good teachers Therfore Paule chydeth them callynge them home agayne to the officies of loue Nor he desputeth nat here of remission of synnes of the maner of iustification but he speaketh of the frutes And he vnderstaÌ„deth it of loue towarde the neyghbour But it is a greate foly to dreame that loue towarde maÌ„â— iustifieth before god syth iÌ„ iustificacion we haue to do with god hys yre muste be pacified and the conscience muste be quieâ—ed towarde god And none of all these thyngê be done by the loue but only by mercie these thynges be brought about And mercie is by only fayth atteyned Yet I must nedes graunt that if loue be lost the holy ghost is loste and if the holy ghoste be loste fayth muste nedes be also loste Therfore he sayeth If I haue nat loue but he addeth nat the affirmatiue that loue iustifyeth But they dispute that loue is preferred before fayth and hope For Paule sayth that the greatest of these is loue Nowe it is moste lykely that the greatest chefest vertue dothe iustifye To this I answere thus Althoughe Paule in thys place speaketh properly of the loue of the neyghbour and signifieth that loue is greatest because it hathe most frutes where as fayth and hope only haue to do with god but loue outwardly towarde men hath iÌ„finite officies yet let vs grauÌ„t vnto our aduersaries that the loue of god and our neyghbour is the greatest vertue syth thê precepte is the greatest Thou shall loue
For Christ rebuketh the pharises whiche thought theÌ„ selues to be made cleane in the syght of god that is to saye to be iustifyed by theyr oft washinges euen as a certayne byshope of Rome sheweth of holy water that it sanctifyeth and clenseth the people And the glose sayth that it cleneth from venial synnes Suche were also the opinions of the Pharisies whiche Christ reprehendeth and he setteth against this fayned purgatyon two maner of clennes the one inwarde the other outwarde he byddeth that they shulde be made cleane inwardly and addeth concernynge outwarde clennes Gyue in almose of your superfluitie and aboundance and so all thynges shal be cleane vnto you Our aduersaryes do not ryghtly applye thys partycle or sygne vnyuersall omnia for Christe addeth thys conclusyon to bothe members Then all thynge shal be cleane to you that is to witte yf ye shall be clane inwardly and shall gyue almose outwardly For he sygnifyeth that outwarde clennes is to be sette in the warkes commaunded by god and not iÌ„ the traditions of men as then were tho ofte wasshinges and nowe a dayes is the dayly sprinclyng of holy water the habites of religious persons as they be called the deuersite choyse of metes and lyke pompes But our aduersaryes do corrupte the sentence with sophistrie translatynge the vniuersall perticle to the one parte alone All thynges shal be cleane to you yf ye gyue almose as yf a man shulde make thê reason S Andrewe is present g o ergo al the Aposteles be present Wherfore in the antecedente both members ought to be ioyned together in thys wyse Beleue and gyue almose so all thynges shall be cleane to you For the scripture sayth in another place that the hartes be purifyed by faythe That if the hartes be clensed and afterwarde almose dedes be put to outwardly that is to saye almanner workes of charite so shall they be cleane al together that is for to saye not onely within but also without And that hole sermone of Christe ought to be ioyned together of which there be many partes wherof certayne do teache of faythe and certayne of warkê And it is no ê“perty of a good reader to pycke out the preceptes of warkes leuynge out the places of faythe There be some also which do interprete it to be an Ironicall locution Gyue ye almose and all thynges be cleaue vnto you For Christe semeth dryly to checke the vayne persuasion of the phariseis whiche whan they had theyr myndes laden with moste lewde affections yet in the meane season because they gaue almose thought theÌ„ selues to be halfe goddes Thys interpretatyon is nat vnmete neyther hath it any thing in it selfe dissonante or contrary to the other scriptures We wolde put to also other places but that we thinke that by these places which we haue rehersed and declared all other lyke may easely be iudged But we shall yet adde this scolastical argumeÌ„t Ryghtuousnes must nedes be in the wyll g o ergo faythe whiche is in the vnderstandyng doth nat iustifye This argument we do therfore reherse that the hole matter myght be made more playne howe fayth doth iustifye and what Paule dothe call iustifycatyon And fyrst because of certayne wayward persons we shall answere artificiously Thê is playne in morall philosophie that iustyce is called obedyence towarde the superiour such as he accepteth and alloweth But faythe is an obedyence towardes the gospell Wherfore faythe is ryghtly called iustyce for obedience towardes the gospell is imputed and rekened for ryghtuousnes in somuche that obedyence towardes the lawe only doth therfore please because we beleue that god is frely gracious and louinge to vs for Christes sake for we do neuer satisfye the lawe Nowe althoughe this faythe be in the wyl for it is to wyl and to receyue the promyse yet neuer theles this obedyence towarde the gospel is not for our clennes imputed for ryghtuousnes but because it receyueth the mercy that is offered and thynketh that we be reputed ryghtuous for Christes sake by mercy and nat for our owne fulfylling of the lawe nor for our owne clennes So the mynde is to be called awaye from gasynge on the lawe vnto the gospell and vnto Christe and we must assure our selues that we be reputed ryghtuous when we do thynke our owne selues to be accepted for Christes sake and nat for our owne loue or for our owne fulfyllynge of the lawe And faythe differeth froÌ„ hope for faythe receyueth at thê present tyme remissyon of synnes recoÌ„ciliation or acceptatyon of our owne selues for Christes sake But hope is busye aboute the good thynges that be to come and aboute delyueraunce to come Secondarely Iustifycation here in thê place signifieth to be reputed rightuous Now god dothe nat repute a man ryghtuous after the maner that a man is reputed ryghtuous in the corte of causes or in philosophi for the iustyce of hys owne warkes whiche maye wele be put in the wyl But he reputeth a maÌ„ ryghtuous by mercy for Christes sake so that a maÌ„ do receyue hym by fayth Wherfore fayth may be called Iustyce for it is that thynge which is imputed to rightuousnes as paule is wont to speake in what so euer parte of man it be put For that dothe nothynge at all let goddes imputatyon howe be it we do put thys faythe in the wyll of man for it is to wyll and to receyue the promyse of Chryste And thys scolasticall argument thus debated because it dryueth the matter to an art the hole cause semeth moche the better to be perceyued By 〈◊〉 these thynges it maye be also perceyued what is to be iudged de merito condigni that is to wyt of the meryte of worthynes of whiche our aduersaryes do fayne that men be ryghtuous in the syght of god for theyr owne loue and fulfyllynge of the lawe Here is no mencion at al made of the iustyce of fayth and in the stede of Christe the mediator is put that we be accepted for our fulfyllynge of the lawe These thynges are in no wyse sufferable but as we sayd before though loue foloweth renouatioÌ„ yet maye nat the glorie of Christ be taken froÌ„ hym and geuen to our fulfyllynge of the lawe but it is to be thought that euen after the renouation also we be accompted iust for Christes sake and that Christ remayneth styl a mediator and mercy stocke and that by the meanes of Christ and for him we haue commynge and entre to the father and that we do nat satysfie the lawe but that we haue alwayes nede of mercy and that we be alwayes compted iust for mercye And thys thynge dothe the hole churche confesse that we be made ryghtwyse and saued throughe mercie as we haue heretofore recyted forthe of Saynt Ierome Our ryghtuousnes is not for our owne meryte but commeth of the mercie of god But so it is that thys mercy is receiued by faith g o ergo cÌ„ But se
was I am sure of the â—ame mynde that the prophete was of which sayed Lorde enter nat into iudgemeÌ„t with thy seruaunt for no lyuing creature shal be iustifyed in thy syght saynt Barnarde confesseth that hys owne workes be nat worthy eternall lyfe whan he sayeth I haue lyued wretchedly But he comforteth hym selfe and gathereth hope of saluation hereof because he perceyueth that for Christes sake through mercy is gyuen remission of synnes and eternall â–ª lyfe as the Psalme teacheth whiche sayeth Blessyd be they whose iniquities be forgiuen And Paule sayeth Dauid callith the man blessed to whom god imputeth ryghtuousnes without workes Paule sayeth that he is blessed to whoÌ„ ryghtuousnes is imputed by fayth in christe although he haue no good workes With suche coÌ„solations be consciences to be comforted and strengthed that is to say that for Christes sake by fathe is goten remission of synnes reputation of iustice eternal lyfe Nowe if in these places of workes fayth after this maner shal be vnderstande they hurte no thyng our sentence or opinion And verely it is necessary alwayes to put to faythe that we do nat exclude the Mediatour Christe And good workes ought to folowe faythe because faythe without good workes is hypochrisye They haue also in the scholes certayne propre and shorte sayengê agreing to our senteÌ„ce of whiche sorte be these that good workes do please god because of grace and fauour Also that we must truste to the grace of god These sayenges they do nat well interprete For the olde wryters dyd meane that we muste truste to grace that is to wete to the mercy of god promysyng that for Christes sake we be accepted But the wryters of later tyme haue traÌ„slated this trust to our owne worke Theyr opinion is that we muste truste to grace that is to wete to the loue where with we loue god This is a false and a corrupte interpretatioÌ„ For we ought nat to truste to our owne loue forasmuch as it is vncleane smal but to the promise of mercy Thys is also a coÌ„men sayeng a monge them that good workes be of strengthe by the vertue of Christes passion it is wel sayd but there ought to haue ben made mention of faythe in these sentencies For the merite of Christes passion is nat coÌ„municate â—o vs onles we do receiue it by faythe and do set it agaynste the terrours of syn and death For Paule sayeth Christe is a propitiatioÌ„ by faythe Also the churche in all prayers or collecâ—es addeth at the ende Per dominum nostrum Iesum Christum that is to say By our lorde Iesus Christ. Here also men are to be monyshed and to be put in remembraunce of fayth For the church meaneth that our workes and our prayers do plese god if we do beleue that god is gracious for Christes sake the hyghe bysshop Let these thynges suffise at thys tyme coÌ„cernyng this place And we do knowe that this sentence and opinion whiche we defend is consonauÌ„te and agreing to the gospell and dothe bringe moste stronge and sure consolations to godly consciences Therfore let nat godly consciences suffer them selues to be led away from this sentence opinion for cause of the vniuste false and sclaunderous iudgementes of our aduersaries For the scripture â—ophecieth that the tyme shulde come whan 〈◊〉 teachers shulde play mastries in the churâ—â—e â–ª whiche oppressing the iustice of faythe in Christe shulde teache to merite remission of synnes by our owne obseruauÌ„ces and workes And the thynges done in Israel be an ymage and figure of the state that shulde afterwardes folowe in the churche Nowe we do se that the prophetes do euerywhere rebuke this persuasion of the people whiche dyd dreame that they dyd merite forgyuenes of synnes by the sacrifices of the lawe and by the reason of thê opinion dyd heape workes vpon workes and sacrifices vpon sacrifices So in the churche there be many persones whiche haue a false persuasion of theyr owne workes and ceremonies But the scripture hathe taught vs that we shulde nat be troubled with the multytude of wickeâ— and vngodly persones and yet it is no mastrie to iudge the spirite of our aduersaries For we do se that in many of theyr articles the manifest and open truthe is condempned by them And let nat this trouble or offeÌ„d any man that they do chalenge and take vpoÌ„ them selues the name of the churche For the churche of Christe is amonge them whiche do teache the gospel truly nat among theÌ„ whiche do defende wronge opinions agaynst the gospell as the lorde sayeth My shepe do heare my voyce ⧠Of the Churche ⧠THe seuenth article of our confession they dampne in whiche we sayde that the churche is a coÌ„gregation of sayntes or holy meÌ„ And they make a longe proces that euyll persons are naâ— to be segregate or deuided froâ— the churche sythe that Iohan Baptist coâ—â—pared the churche to the floure of the Barnâ— in whiche bothe corne and chaffe be layde together on an heape And Christe compared it to a nette in whiche be caught bothe good fysshes and badde Without doubte it is a trewe sayde prouerbe Agaynst the byting of a sycophaunt or sclauÌ„derer there is no remedy Nothyng can be spokeÌ„ so circumspectly but that a captious sclaunderer shal fynde occasion to depraue it We euen for thys very cause dyd adde the eyght article leaste any man shulde thynke that we seuered the euyll persons and hypocrites from the outwarde societie of the churche or plucked away the vertue from the sacramentes whiche be ministred by hypocrites and euyll men Wherfore here nedeth no longe defense agaynste thys sclaunder The eyght article dothe sufficently purge vs. For we graunt that hypocrites and euyll men be in this lyfe mixed in the churche and be membres of the churche as touchyng the outward societie of the signes of the churche that is to wete of the worde profession and sacrameÌ„tes namely if they be nat excoÌ„municate Nor the sacramentes be nat therfore without vertue because euell men minister them or euyll men receyue them For Paule ê“phecieth that the tyme shulde come when Antichrist shuld sytte in the teÌ„ple of god that is to say shulde haue dominion and beare officies in the churche But the churche is nat only a societie of externe thynges and rites as other polecies or ciuile societies be but principally it is a societie of fayth and of the holy ghoste in mens hartes whiche yet natwithstaÌ„dyng hathe outward notes tokyns wherby it may be knoweÌ„ as the syncere and pure teachyng of the gospell and the ministration of the sacramentes agreable to the Euangel of Christe And this churche only is called the bodye of Christe whiche Christ with his spirite reneweth sanctifyeth and gouerneth as testifyeth Paule sayeng And hym he made head aboue al of the churche whiche is his body that is to say an entiertie or the hole congregation of hym whiche worketh all together in all
and the body of the deuell who driueth them and hath them captiues and thralles vnto hiÌ„ These thingê be clerer then the light at none daye whiche yet yf our aduersaries wyll procede to desprayse and calumniate it shall nat greue vs to make answere more largely Our aduersaryes do condempne also this ê‘te of the seuenth artycle where we sayde that it sufficed to the true vnite of the churche to agre in the doctryne of the gospell and in the administratyon of the sacramentes and that it is not necessarie that in all places there be lyke humayne â—raditions rytes and ceremonies instituted by men Here they make a distinction betwixt the vnyuersall and partycular rites and they do allowe our article yf it be vnderstonded of the partyculer rites but if it be vnderstanded of the vniuersal rites they do nat receyue nor allowe it In feythe we do nat well perceyue what our aduersaryes do meane We speake of the true that is to say of the spirituall vnite without whiche there can be no faythe in the harte or ryghtuousnes of the harte in the syght of god To thys vnite we saye that the lykenes and conformitie of humayne rytes whether they be vniuersall or particuler is nothynge necessarye For the iustyce of fayth is nat a iustice which is bouÌ„d vnto certayne traditions as the iustice of the lawe was bounde to the ceremonies commauÌ„ded by Moyses for the ryghtuousnes of the harte is a thynge quyckenynge hartes To this viuifycation or quickenynge maÌ„nes traditions helpe nothynge at all whether they be vniuersall or particuler Neyther be they effectes and warkes of the holy goste so as be chastyte patience the dreade of god the loue of the neyghboure and the warkes of loue And they were no lyght causes whiche induced vs to put this artycle For it is euâ—â—eÌ„tly knowen that many folishe opinions concernynge tradityons be crept into the churche Some men haue thought that humayne traditions be necessary honours and sacrifyces to deserue iustifycatioÌ„ And afterwardes they disputed howe it might be that god coulde be worshypped with so greate varietie as who shulde saye that those obseruaunces were diuine honours and nat rather outwarde and polyticall ordenaunces nothynge appertaynynge to the iustyce of the harte or to the honourynge of god Which do varye sometymes by chaunce sometimes for reasonable causes Also dyuerse churches haue excomunicated one an other for suche tradytions as for the kepyng of Easter for images or pictures and such other lyke thiÌ„ges By the reason wherof vnlerned men haue thought that fayth or iustyce of the harte in the syght of god can not stande without these obseruaunces for ther be concernynge this busynes many folyshe wrytynges of summistes other but in lyke wyse as the vnlyke spaces of dayes and nightes do not hurte the vnite of the churche so we do thinke that the true vnite of the church is nat hurte with vnlyke rites instituted by meÌ„ howe be it it lyketh vs wel that the vniuersall rites and obseruauÌ„ces be kept for the mayntenauÌ„ce of the comon tranquilitie lyke wyse as we in our churches do with good wyll kepe the order of the masse the Sonday and other highe feastes And with a verie glade mynde we obserue and kepe the profytable and olde ordenaunces namely when they conteyne suche disciplyne and instruction by whiche the people maye be allured and also accustomed vnto vertuous occupations But we do nat nowe dispute whether it be profitable for the comeÌ„ tranquilitie or corporal vtilite to obserue and kepe theÌ„ We haue nowe another mater iÌ„ haÌ„de for we do dispute whether the obseruatioÌ„s of humaine traditioÌ„s be seruices necessary to iustice iÌ„ the syght of god This is the principal poynt to be iudged in this controuersy which ones determined it may be iudged afterwardê whether it be necessarye to the true vnite of the church that there be lyke humayne traditions in al places For if humaine traditioÌ„s be nat honours or seruices necessary to iustice in the syght of god it foloweth that men may be ryghtuouse the sonnes of god although they haue nat some traditioÌ„s whiche be receiued in other places As if the fourme and fascioÌ„ of the Douche apparaile be nat an honouryng of god necessary to iustice in the syght of god it foloweth that there may be ryghtuous men and the chyldren of god the churche of Christe although some men do nat vse the Douche maner of apparell but the Frenshe fashyon of apparell Thys dothe Paule playnely teache to the Colossians â–ª when he sayeth let no man iudge you in meate and drynke or in parte of the holyday or of the newe mone or of the sabbot dayes Whiche be but shadowes of thynges to come but the body is Christ also if ye be deade with Christe from the elementes of the worlde why as if ye â— ere lynynge to the worlde do ye make decrees Touche nat taste nat haÌ„dle nat Which thynges euery one do peryshe beyng coÌ„sumed by vse â–ª and they be preceptes and doctrines of men hauyng the semblance of wysdome in superstition and humilite For thys is the mynde of Paule In asmuche as the ryghtousnes of the harte is a spiritual thyng quickenynge hartes â–ª and that it is certayne that humane traditions do nat quicken the hartes neyther be the effectê and workes of the holy ghoste as is loue of the neyghbour chastite cÌ„ nor be any instrumeÌ„tê by which god dothe moue styrre hartes to beleue as by the word and the sacramentes gyuen by god but be exercises of thynges nothyng perteining to the harte and whiche do peryshe by vse it is nat to be thought that they be necessary to iustice in the syght of god And accordyngly to the same sentence he sayeth The kyngdome of god is neyther meate nor drynke but ryghtuousnes and peace and ioy in the holy ghoste But it is no nede to alledge many testimonies forasmuche as the scripture runneth full of them And we also haue gathered a greate sorte together iÌ„ our confession in the latter articles And the principall poynte of this coÌ„trouersy shal be rehersed agayne a lytle herafter that is to wyte whether traditions of men be honours or seruices necessary to ryghtuousnes in the syght of god where we shall dispute more largely of thys matter Our aduersaries do say that vniuersall tradicions be therfore to be kepte because they be thought to haue ben taught by the apostelles Oh religious and deuout men They wyll that the rites ceremonies taken of the apostelles be kepe and maynteined but they wyl nat that the doctrine of the apostles be reserued and kepte It is so to be iudged of those rytes as the apostles theÌ„ selues do iuge in theyr wrytynges For the apostelles wolde nat that we shulde thynke ourselues iustifyed by suche rites or that suche rites and ceremonies be necessary to iustice in the syghht of god The apostles wolde nat lay
lyfte vp and coÌ„forte hym selfe with the gospell and the promise of Christe For faythe sheweth the diuer site betwene the contrititioÌ„ of Iudas and the contrition of Peter But our aduersaryes make theyr answere by the lawe that Iudas loued nat god but feared punyshementes but when shall a troubled and frayed conscience namely in these earnest true and greate terrours whiche be described iÌ„ the Psalmes and the prophetes and whiche those men do vndoubtedly taste whiche be truely conuerted when shall I say suche a troubled conscieÌ„ce be able to iudge whether he feareth and dreadeth god truly and for him selfe or whether he dothe but flee euerlastiÌ„g paynes These great motions and trobelouse may be haply discerned or disseuered by letres and vocabules but they can nat be depted so in suÌ„dre iÌ„ very dede as these swete sophisters do dreame Here we call vpon the iudgementes of all good wyse men They vndoubtedly wyl coÌ„fesse graunt that these disputations amonge our aduersaries be very darke doubtfull perplexe and intricate And yet here they be in hande with a moste wayghty matter and with the chief and principall place of all the gospell I meane coÌ„cernyng forgyuenes of synnes All thys hole doctrine concernynge these questions whiche I haue rehersed amonge our aduersaries is full of errours and hypocrisie and defaceth obscureth and endymmeth the benefyte of Christ the power of the keyes and the iustice of faythe These thynges be done in the fyrst acte or parte of the playe But what wheÌ„ they be come vnto confession What infinite and greate busines is there in that endles rehersall numbryng and reckenyng vp of synnes Whiche neuertheles for a greate parte is speÌ„t and consumed in mans traditions and lawes And because that the good and deuoute myndes myght be the more vexed they fayne and ymagen that this rehersall and iuste reckeniÌ„g of the synnes is commaunded by goddê lawe And though they do exacte and require thys rehersall of all the synnes vnder the pretence of the lawe of god yet in the meane season of absolution whiche is in dede of the lawe of god they speake full slenderly and full coldly They fayne that the selfe sacrament Ex opere operato that is to say euen of the very worke that is wrought gyueth and conferreth grace without any good mocion of the vser But of faythe who receyueth the absolution and coÌ„forteth the conscience is made no mencio nat all This is euen accordyng to the prouerbe Ante mysteria discedere that is to say to depart before the mysteries are begonne Nowe resteth and remayneth the thyrde acte or parte of the play whiche is of satisfactioÌ„s And thê acte hathe very confuse disputacions They fayne that euerlastynge paynes be chaunged into the paynes of purgatorie and that parte of these be relesed by the power of the keyes and parte they teache to be redemed with satisfactions They adde moreouer that satisfactions must be workes of suê‘erogation and them they set and put in moste folyshe obseruaunces whiche haue not the coÌ„maundement of god to beare them as in pylgrymages rosaries and lyke obseruatioÌ„s whiche be maynteyned by no coÌ„mauÌ„dement of god Furthermore lykewyse as· they redeme Purgatorye with satisfactions so hath there ben a crafte deuised of redemynge satisfactions whiche hath ben a very gayngfull profytable crafte and hath broughte in moche lucre For they sell pardones whiche they do interprete to be releasemeÌ„tê of satisfactioÌ„s And this gaynes coÌ„meth in not onely by them that be alyue but moche more largely by them whiche be deade And not onely by pardons but also by the sacrifice of the masse they redeme the satisfactions of deade men Finally the matier of satisfactions is endeles Amonge these sclaunders and offendicles of conscience for we be not able to reherse all and doctrines of deuyls the doctrine of the iustice of faythe in Christe â–ª and of the benefite of Christ lyeth oppressed ouerwhelmed Wherfore all good men do perceiue that the doctrine of Sophistes and Canonistes touchynge repentaunce or penaunce is by vs profitably and godly rebuked For these articles and poyntes folowynge be openly false and not onely disagreyng mere repugnant to the holy scriptures but also dissonauÌ„t variable from the holy fathers of the churche These be their articles ¶ That to the takynge awaye of synne onely the detestation hatred of sinne is sufficient ¶ That for our contrition not by faythe in Christe we do obteyne remission of synnes ¶ That we deserue remissioÌ„ of synnes by goddes couenaunt by good workes done without grace and obteyne it not by faythe that is to wite freely by the truste of mercy ¶ That the power and auctority of the keyes auaileth to the remission of siÌ„nes in the syght of the churche but nat in the syght of god ¶ That by the power of the keyes synnes be nat forgiuen before god but that the power of the keyes was instituted to chaunge eternall paynes into temporall and to lay vpon conscieÌ„ces certayne satisfactioÌ„s to institute newe sacrifices and ceremonies and to bynde consciences to suche maner satisfactions and ceremonies ⧠⧠¶ That the nombering or rekening vp of sinnes in confession of the whiche our aduersaries do teache is necessary by the lawe of god ¶ That canonicall satisfactions be necessary to redeme the payne of Purgatory or els be availlable as a recompensation to take awaye synne For so vnlerned men do vnderstande and take it ¶ That the receiuynge of the sacramente of penaunce by the vertue of the worke that is wrought without the faythe in Christe gyueth grace ¶ That by the power of the keyes soules be deliuered out of Purgatory by pardons ¶ That in reseruation of cases nat onely the canonicall payne but also the synne ought to be reserued in him whiche is truly conuerted ⧠We therfore to the enteÌ„t to deliuer godly and wel disposed coÌ„sciences froÌ„ these comberous and endles mases of sophesters do make two partes of penaunce that is to wytte contrition and faythe Yf any man lusteth to adde the thyrde I meane worthy frutes of penauÌ„ce that is to say good workê folowyng coÌ„uersion we wyl nat saye agaynste hym And we knowe well ynoughe that thys worde penitentia in latine that is to saye repentaunce amonge GraÌ„marious doth betokeÌ„ to mislyke and disalowe that thynge whiche before we dyd lyke and alowe This propertye is more agreinge to contricion rather then to faythe But we in this place to th entent to expresse and sette forthe the thynge before mens eyes do vnderstande by penauÌ„ce the hole coÌ„uersion in which there be two termes mortification and viuification whiche we call by the vsuall and accustomed names contrition and faythe As concernynge contrition we do cutte awaye those ydle vnfrutful and endles disputations as to dispute when we be sory throughe loue of god and when through feare of payne But we say that coÌ„trition is the true feares and terrours of conscience whiche perceiueth feleth
se what confession auayleth without absolutioÌ„ But if they do nat seperate the receyuing of absolution from confession they muste nedes thynke that faythe is a parte of penauÌ„ce For absolution is nat receiued but by fayth And that absolution is nat receiued but by faythe it may be proued by Paule whiche teacheth that the promyse can nat be receiued but by faythe Howe absolution is the promyse of the remission of synnes Therfore it dothe necessarily require faythe And we do nat se howe he can be sayde to receiue absolution whiche dothe nat assente and agre to it And what other thyng is it nat to agre to the absolution then to accuse god of a lye If the barte dothe doubte it thynketh that those thynges be vncerteyne vayne whiche god dothe promise Therfore it is wrytten in the epistle of Iohan whosoeuer beleueth nat god maketh hym a lyer because he dothe nat beleue in the testimonye whiche god hathe witnessed of his sonne Secondaryly we suppose that our aduersaries do graunt that remission of synnes is eyther parte or the ende or terminus ad queÌ„ as they vse to speake of penauÌ„ce or repentauÌ„ce ergo that thyng wherby remissioÌ„ of synnes is receyued is of ryght added to the partes of penaunce But most certayne it is most vndoubted although al the gates of helle wolde crye agaynste it that remission of synnes can nat be receiued but only by fayth whiche beleueth that sinnes be forgyuen for Christê sake according to that sayeng of Paule to the Romaines whom god hathe set forthe a propitiator by faythe in the bloude of hym Also in the fyfthe to the Romaynes By whom we haue waye throughe faythe into grace c. For the troubled arraryed coâ—icence can nat plede nor laye agaynste the wrathe of god theyr owne workes or loue but so is only the conscience made quiete when it receiueth the mediatour Christe and beleueth the promises gyuen for hys sake for they do nat perceyue what remission of synnes is or howe it cometh to vs which dreame that hartes be set at peace without faythe in Christe Peter alledgeth out of Esaye thys sayeng whosoeuer shall beleue in hym shall nat be confounded or ashamed â–ª Wherfore hypocrites muste neues be confounded which truste that they receiue remission of synnes for theyr owne workê and nat for Christes sake And Peter sayth in the actes To him all the prophetes beare witnes that al whiche beleue in him do receiue remission of synnes throughe his name It coulde nat be spoken more manifestly than yâ— he sayth throughe his name And he addeth all that beleue in hym We do only therfore thus receiue remission of synnes through the name of Christe that is to wete for Christes sake â–ª and nat for any meritê or workes of our owne And this is so done when we beleue that synnes be forgyuen vs for Christes sake Our aduersaries crye out that they be the churche that they do folowe the coÌ„sent of the church But Peter here in thys our cause alledgeth also the coÌ„sent of the churche To him sayth he al the prophetes beare wytnes that by his name they receiue remission cÌ„ Undoubtedly the consente of the prophetes is to be iudged the consente of the vniuersall churche We do neyther grauÌ„t to the byshop of Rome neither yet vnto the church power or authoritie to decre agaynst this coÌ„sent of the ê“phetes But the Bulle of Leo byshop of Rome do openly condempne this article of remission of sinnes our aduersaries do also coÌ„dempne it in theyr confutation By whiche thynge it appereth what maner churche theyr churche is to be iudged whiche not onely with decrees disalowe this sentence that remission of synnes is purchased by faith not for our workes but for Christ but also coÌ„maunde to destroy that sentence and opinion with violence and with the swerde They coÌ„mauÌ„de also with all kynd of crueltie to destroye the good men whiche be of the same opinion and mynde But they wyll saye that they haue greate and famous authours for them as maister Duns Gabriel â–ª and other lyke the sayenges also of fathers â–ª whiche be recited in the decrees but maymed and vnperfecte Certes if we shulde falle to numbring of testimonies they haue the better bande For there is a great rablement of tryfelyng wryters vpon the mayster of the Sentencies whiche do euen as it were conspire to gether in defendyng these figmentes lyes of the merite of attricion and of workes and the thynges whiche we haue here to fore recyted But let no man be moued with the multitude of them For thauctoritie is not greate of the late wryters whiche were not the fathers of theyr owne wrytynges but onely embesylyng and robbyng the olde fathers dyd shyfre and turmoyle opinions forth of one boke in to an other They vsed no maner iugemeÌ„t but only after the fashyon of the Senatours whiche were called Pedarij without any wordes allowed the errours of them that had writen before whom they perceyued not We therfore wyll not be afraide to set this sayenge of Peter who allegeth the consente of the prophetê agaynst the legions of sententiaries be they neuer so manye And to this preachynge of Peter is added the testimonie of the holy gost For thus sayth the texte Adhuc loquente Petro uerba haec cecidit spiritus sanctus sup omnes qui audiebant uerbum .1 And as Peter was yet speakynge these wordes the holy ghoste lyghted vpon al them which dyd heare the worde Let all good godly consciences therfore knowe that this is the coÌ„maundement of god that they shulde beleue theyr synnes to be freelye forgyuen them for Christes sake and not for our owne workes And with this coÌ„maundement of god let them strengthen and susteyne them selues agaynst desperation and agaynst the terrours of synne and of deathe And let them knowe that this senteÌ„ce opinion hath always remayned in the churche amoÌ„ge holy and good men sythe the begynnynge of the worlde For Peter dothe clearely alledge the consent of the prophetes And the writynges of thapostles testifie that they were of the same mynde we haue also testimonies of the fathers For Barnarde sayth the sawe in playn and open wordes Necesse est enim primo omnium credere quod remissionem peccatoruÌ„ habere noÌ„ possis nisi per indulgeÌ„tiam dei sed adde adhuc ut credas hoc quod per ipsum peccata tibi donantur Hoc est testimonium quod ê‘hibet spiritus sanctus in corde tuo dicens dimissa sunt tibi peccata tua Sic enim arbitratur apostolus gratis iustificari hominem per fidem .i. For it is necessarye fyrste of all to beleue that thou canste not haue forgyuenes of synnes but by the indulgence of god but adde yet hereunto so that thou doste beleue this also that by hym thy synnes be forgyuen the. This is the testimonie which the holy ghost heareth in thy herte
the lawe not of the gospell whiche doth fayne and imagine that man is fyrste iustified by the lawe before that he be reconciled by Christ to god notwithstandyng that Christe hym selfe saythe Without me â—e can do nothynge Also I am the true vine and ye be the braunches But oure aduersaries do imagine that we be the braunches not of Christ but of Moyses For they wyll fyrst be iustified by the law and offre theyr loue workê vnto god before that they be reconciled to god by Christe before that they be braunces of Christe Paule contrarywyse sayth playnly that the law can not be wroughte nor fulfylled without Christe Therfore the promyse is fyrst to be receyued that by faythe we maye be reconciled to god for Christis sake or that we worke the lawe These thynges we do iudge to be clere euident ynough to godly coÌ„sciences And herof they shall playnely ê‘ceyue the cause why we dyd heretofore holde opinion professe that men be iustified by fayth and not by loue For we muste plede agaynst the wrathe of god not our loue or our workes nor truste in our loue and workes but Christe the mediator and we muste fyrste receyue the promyse of remission of synnes or euer we worke the lawe Finally Whan shall the conscience be set at reste if we do receyue remission of synnes because we loue or worke the lawe For the law wyll always accuse vs bicause we neuer satisfie the lawe of god accordyng to the sayenge of saynte Paule Lex iram operatur The lawe worketh wrathe Chrisostome asketh the question concernyng penaunce wherby we be assured that our synnes be forgyuen vs our aduersaries also in the senteÌ„ces do aske the question concernyng the same thynge This can not be declared neyther consciences can not be made quiete onles they know that it is the coÌ„maundement of god and the very gospell that they shulde be assured that for Christes sake synnes be freely forgyuen and that they shulde not doubte but that they be freely forgyuen vnto them selfes If any manne dothe doubt he as IohnÌ„ sayth accuseth the diuine promyse of a lye This certeyntie and assuraunce of faythe we teache is required in the gospell But oure aduersaries leaue mennes conscieÌ„ces vncertayne and in a doubtfulnes Nowe coÌ„sciences do worke nothyng by fayth whan they do coÌ„tinually doubt whether they haue remission Howe can they in this doubtfulnes call vpon god Howe can they ê‘suade them selues be assured that they be herde Thus all theyr lyfe is without god and without the very true honoure and worshyppynge of god This is it that Paule saythe that what soeuer is not done of faythe is synne And bicause they continue alwayes in this doubtfulnes they neuer haue experieÌ„ce what faythe is So it coÌ„meth to passe at the laste that they fall in to desperation Suche is the doctrine of our aduersaries euen a verye doctrine of the lawe a dissanullyng and an aâ—rogation of the gospell and a doctrine of desperation Nowe we do gladly permitte vnto all good men to gyue iugement of this place concernyng penaunce for it is playne ynoughe without any maner of obscuritie and to pronounce whiche of vs haue taughte the more godly and more holsome doctrine for consciences whether we or our aduersaries Certes these dissensioÌ„s in the churche do nothyng delyte vs wherfore if we had not great and necessarie causes to dissent from our aduersaries we wolde with ryghte good wyll holde our peace Nowe sith it is so that they condempne the manifest and open veritie it standeth not with our profession neither is it laufull for vs to leaue this cause vndefended whiche is not ours but Christê cause and the cause of the churche We haue shewed for what causes we haue put these two partes of penauÌ„ce contrition and faythe And we haue done it so moche the rather bicause there be borne aboute many sayenges concernyng penaunce whiche be alledged of the fathers but maymed and vnperfecte whiche our aduersaries haue detorted wrested to the defacynge of faythe As for example Penaunce is to sorowe bewayle the offeÌ„ces coÌ„mitted and not to coÌ„mitte agayne whiche thou oughteste to bewayle and sorowe Also penaunce is a certeyne punyshement or vengeaunce of the sorower aueÌ„gyng in hym selfe the offence whiche he is sorye that he hath coÌ„mitted In these sayenges is no mention of fayth no not so moche as in the scholes whan they do interprete and declare them is any thyng at all added of faythe Wherfore we to th entent that the doctrine of faythe myght be the better espied haue nombred faythe amonge the partes of penauÌ„ce For those sayenges whiche do require coÌ„trition or good workes and whiche make no mention of faythe that iustifiethe the very thynge it selfe shewethe that they be very perylous And doubtles it may be thoughte and that not without cause that those men lacked a poynt of prudence wysedome whiche haue heaped together these peced and patched rablemeÌ„tes of sentences and decrees For where as the fathers in diuerse other places do speake of the other parte of Penaunce it shulde haue bene profitable to haue pyked out the sentences of both partes â–ª and to haue ioyned them together not only out of one parte For Tertulliane speakethe ercellently of faythe amplifienge the othe of the lorde whiche is in the prophete â–ª Viuo ego dicit dominus nolo mortem peccatoris sed ut conuertatur et uiuat .i. I lyue saythe the lorde I wyll not the deathe of a synner but that he be conuerted lyue For in as moche as the lorde dothe sweare ther he wyll not the deathe of a synner he shewethe and declareth that credence fayth is required by whiche we shuld beleue his othe surely reken with our selues that he dothe forgyue vs. The promyses of god ought to be of greate auctoritie with vs although they be made without any othe put vnto them at all But this ê“myse is also coÌ„fermed and bounde with an othe Wherfore if any man doth not surely reken with hym selfe that he is forgyueÌ„ he denyeth that god hath sworne a true othe whiche is so great a blasphemie that there can none be imagined more haynous For thus saythe Tertulliane He calleth vs to saluation with a reward swearyng also in that he saythe I lyue and couetethe that we gyue credece vnto hym O blessed be they for whose cause god sâ—â—eareth O moste wretched be we if we beleue not the lorde whan he also sweareth And here it is to be knowen that this faythe oughte to thiÌ„ke that god freely forgyueth vs for Christis sake bicause of his owne ê“myse and not because of our workes or contrition confession satisfaction or loue For if faythe shulde leane vnto these workes be grounded vpon them anone it is made vncerteine and doubtfull For the fearefull coÌ„science doth se that these workes be vnworthy Therfore saythe Ambrose very
not be affermed withoute the worde testimonie of god And Paule sayth that all that is not of faythe is synne But syth it is so that these obseruaunces haue no testimonie of the worde of god the coÌ„science muste nedes doubte whether they please god and be acceptable to hym or no. And what nede many wordes in a thyng that is manifeste and open If our aduersaries do defende these honourynges inuented by men as thinges deseruyng iustification grace and remission of synnes they do playnly buyld vp the kyngdome of Antichriste For the kyngdome of Antichrist is a newe maner of honourynge deuised by the auctoritie of man reiectynge Christe Lykewyse as the kyngedome of Mahomete hath honouryngê hath workes by whiche it wyll be iustified before god and dothe not thynke that men be iustified in the syght of god freely through fayth for Christê sake So also the papacie shall be a parte of Antichristis kyngdome if it dothe so defende worshyppynges inueÌ„ted by men that they do iustifie For the honoure and prerogatyue of Christe is abbrydged whan they teache that we be not freelye iustified through faythe for Christê sake but by suche maner obseruauÌ„ces And namely whan they teache that suche maner obseruauÌ„ces and ceremonies be not onely profitable but also necessarie to iustification as theyr opinion was herebefore in the .viii. article where they condempne vs because we sayde that it is not necessarye to the vnitie of the churche that there be in all placê lyke and one maner obseruaunces and ceremonies instituted by men Daniel the prophete signifieth and gyueth knowlege that newe fashyons of worshyppes inuented by men shal be the very forme and state of Antichristis kyngdome For thus he saith He shal honour the god Maosis in his owne place and the god whiche his fathers neuer knewe shall he worshyp with golde and syluer and precious stones Here he describeth newe fashyons of honouryng god for he saythe that such maner god is worshypped as the fathers haue not knowen For albeit that the holye fathers also haue had ceremonies and traditions yet they dydde not thynke that these thynges be profitable or necessarye â—o iustification they dyd not mynyshe the glorie the benefite of Christ but they taught that we be iustified through fayth for Christis sake and not for those humane traditions and ceremonies But they dyd obserue the traditions of men for a corporall vtilitie that the people shuld knowe what tyme they oughte to come together and that all thynges shulde be done ordrely and sadly in the churches because of example Finallye that the coÌ„men people also shulde haue a certayne instruction and discipline For the diuersities of tymes and the varietie of ceremonies auayleth to monyshe the coÌ„men people These causes moued the fathers to obserue and kepe ceremonies as Epiphaniê° doth opeÌ„ly witnesse in his disputation agaynst the Encratites whiche dyd lay vpon them selues certeyne traditions they dyd absteyne from wyne euen also in the very â—ouper of the lorde They dyd eate no flesshe no neyther yet fysshe in which thyng they dyd farre passe the freres of dominikes ordre Mariage they dyd hate moste of any thynge albeit the companye of women they dyd not hate For this thynge dothe Epiphanius laye agaynste them For they had flockes of women whiche folowed the same sorte and kynde of lyuynge that they dyd euen as at this daye the religious men coÌ„menly haue monasteries of women nere vnto them And these obseruauÌ„ces they dyd imagine to be the true honoure seruice of god and to be iustice for whiche they were acceptable vnto god and by whiche they dyd pacifie the wrathe of god This opinion doth Epiphanius disproue and sheweth that there be other endes of the traditioÌ„s For he sayth that traditions â—e to be praysed and allowed whiche be made eyther for temperauÌ„ce or for ciuile gouernaunce that is to saye eyther to tame and subdue the fleshe â–ª for the instruction of the vnlerned ê‘sons or els for a ciuile order to be hadde And we also iudge that for these causes traditions may be wel kepte that is to say to th entent that the people shulde be present at deuine seruice in sobre wyse so as Iosaphat and the kynge of Nynyue dyd by proclamation coÌ„maunde fastes Also that the ordre ceremonies in the churche shuld teache the vnlerned what is done in euery tyme. Hereof were ordeyned the Christemas holye dayes the holy dayes of Easter and whytson tyde suche other lyke This is it that Epiphanius saythe that traditions were instituted because of an ordre to be had that suche ordre shulde put men in remembraunce of the historie and of the benefites of Christe For the tokens or markes of thynges beinge aâ— it were paynted and set forth in maners and ceremonies do more effectuallye put the coÌ„men people in remeÌ„braunce than do bokes or wrytynges These endes of traditions and ceremonies were profitable to be shewedde to the people and to be playnely openly declared But to these endes our aduersaries do fayne a nother ende to be ioyned through a certeyn pharisaicall persuasion that is to witte that suche maner obseruauÌ„ces do merite remission of synnes Also that they be seruices necessarye to iustification and that for them men be accompted ryghtuous in the syghte of god This playnly is to honoure god with golde syluer and precious stones and to thiÌ„ke that god is appeased and recoÌ„ciled with diuersitie of garmentes of ornamentes and with other lyke thynges of whiche there is an infinite numbre in the traditioÌ„s of men or els to thiÌ„ke that suche maner tbynges be honourynges of god I meane diuersities of tymes of meates of vessels of apparayle Paule to the Collossianes wryteth that traditions haue the semblaunce and lykenes of wysedome And in very dede so haue they For that fayre ordre is very semely in the churche and for that cause is necessarye But mannes reason because it dothe not vnderstande the ryghtuousnes of faythe it doth naturally imagine that suche maner work iustifie men and that they reconcile god vnto vs. c. Suche was the opinion of the comen people amoâ—ge the Israelities and by the reason of 〈…〉 they dyd augmeÌ„t suche manâ—r ceremonies 〈◊〉 they haue nowe encreased with vs in Monâ—steâ—ies Suche is the iudgemeÌ„t of maÌ„nes 〈◊〉 also â–ª concernynge the exercises of the body concernynge fastynges whose ende in very dede is to tame and to punyshe the flesshe but yet mannes reason doth fayne a nother ende that is to say that they be diuine honours whiche iustifie As Thomas wryteth that fastynge is auayllable to the puttynge awaye and to the prohibition of synne For these be the verye wordes of Thomas Thus the semblaunce and apparaunce of wysedome ryghtuousnes in suche maner workes deceyueth men Besydes this there be examples of sayntes whiche whyles men studie to folowe they often tymes folowe the outwarde exercises but they folowe
not the faythe of them After that this semblaunce of wysedome and iustice hath begyled men than afterwardes ensue infinite hurtes the gospell is defaced concernynge the iustice of faythe in Christe there succedeth in the steade therof a vayne truste and confidence in suche maner workes Afterwardes the coÌ„maundementes of god be defaced and these workes do chaleÌ„ge to them selues the title of perfecte and spirituall lyfe and be farre preferred before the workê of the coÌ„maundement of god as workes of euerye mannes callynge the administration of the comen weale the administratioÌ„ of household the lyfe of maryed folkes the bryngyng vp of chyldren These thynges in comparison of those ceremonies be iudged to be vnholy and prophane thyngê in so moche that many men do exercise these thyngê with a certeyn doubtfulnes and grudge of conscience For it is vndoubtedly knowne that many men haue forsaken the administration and gouernauÌ„ce of the comen weale and also haue forsakeÌ„ wedlocke â–ª and haue taken them selues to these obseruauÌ„ces as vnto better and more holy thynges Neyther is this yet ynoughe but also whan this ê‘suation is ones fixed in mennes myndê that suche maner obseruaunces be necessarye to iustification the conscieÌ„ces be sore vexed and troubled because they can not perfectely fulfyll all obseruauÌ„ces For what man is aâ—le to numbre them all There be bokes oute of numbre yea hole libraries whiche do conteyn neuer one sillable of Christe or of the fayth in Christe nor of the good workes belongynge to euery mannes vocation but onely do gather traditions and the interpretatioÌ„s or gloses of them by whiche interpretations sometyme they be made more greuous somtyme they be released and made more easye Howe sore is that good maÌ„ Gerson troubled whyles he seketh the degrees and the bredthe of the coÌ„maundementê And yet neuertheles he can not set an Epikee or temperament in a degree certayne In the meane season he dothe sore lament and bewayle the ieoperdies of godlye coÌ„sciences whiche this bytter interpretation of traditions dothe engendre We therfore agaynst thys semblaunce of wysdome and rightuousnes in humaine traditioÌ„s and ceremonies whiche begylethe men let vs arme our selues with the worde of god fyrst lette vs knowe for a suertie that they neyther deserue remission of synnes ne iustification in the syght of god neyther he necessary to iustification we haue alledged certayne authorities and testimonies here before and Paule is full of them Fyrste to the Colossianes he sayeth Let no man iudge you in meate drynke or a set holy day or in the feaste of the newe mone or in the sabbot day whiche be shadowes of thiÌ„ges to come but the body is Christes And here he compriseth bothe the lawe of Moyses and also tradicioÌ„s of men leaste our aduersaries myght by theyr elusions seme to avoyde these authorities and testimonies as they be wonte sayeng that Paule only speaketh of the lawe of Moyses But he here clearely witnesseth hym selfe to speake of the traditions of men Howbeit our aduersaries do nat perceiue what they do say For if the gospel denieth that the ceremonies of Moyses lawe do iustify whiche were instituted by the coÌ„maundement of god howe muche lesse then do the traditioÌ„s of men iustifie Neyther haue the byshoppes power and authorite to institute ceremonies as thingê iustifieng or necessary to iustificatioÌ„ Yea the apostles say in the .xv. of the actê why do ye tempte god layeng on a yoke c. where Petre dothe accuse this counsayle of ladyng the churche as an heynous crime a greate syn And Paule forbyddeth the Galathians to be brought agayne vnder bondage The Apostles therfore wyll that this libertie do abyde in the church leste any obseruaunces and ceremonies of the lawe or of traditions myghte be iudged to be necessarye so as in the lawe the ceremonies were necessary for a certeyn season and this libertie they wolde shulde remayne leste the iustice of faythe myght be defaced if men dyd iudge that those obseruaunces merite iustification or els that they be necessarye to iustification Many men do seke Epikees that is to saye moderations and fauourable interpretations in traditions to thentente to remedye and helpe consciences and yet they fynde not the certayne degrees wy whiche they may delyuer conscieÌ„ces from these bondes and snares But lykewyse as Alexandre dyd by the knot called Nodus gordius whiche because he coulde not vndoe he chopped it a sondre with a swerde so the Apostles do at ones delyuer conscieÌ„ces from traditions namely if they be gyuen to deserue iustification Wherfore to be agaynste this doctrine the Apostles compelle vs bothe by theyr teachynge and also by theyr examples They coÌ„straine vs to teache that traditions do not iustifie that they be not necessary to iustification â–ª that no man ought to make or to receiue traditions with suche opinion that they deserue iustification But if any man obserue them let hym than obserue them without superstition as ciuile maners or customes lykewise as without superstitioÌ„ men of warre haue one maner of apparayle scholers a nother The Apostles do breake traditions Christe doth make theyr excuse For an example was to be shewed vnto the phariseis â–ª that those obseruaunces were vnprofitable Wherfore if our men do leaue the obseruynge of any traditions whiche be not profitable they be excused nowe well ynoughe for asmoche as the sayde traditions be required as though they dyd deserue iustification For suche opinion in traditions is wycked and vngodlye But the auncient traditioÌ„s made in the churche for cause of vtilitie we do gladly obserue and kepe and we interprete them to the beste parte and moste laudable excludyng the opinion whiche thinketh that they iustifye And our aduersaries do wrongefully and vntruely accuse vs that we do abolyshe and take away the good ordenaunces and the discipline of the churche For we may boldely and truely say that the publyke and open facyon of congregations with vs is more honest than it is amonge our aduersaries And if any man wyl truely consydre and way the mattier he shall fynde that we do kepe the canones more truelye than do our aduersaries Amonge our aduersaries the preestes do synge or say masses agaynst theyr wylles hyred with money and for the moste parte only for theyr hyre or wages sake They synge psalmes not to th entent to lerne or praye but because to do honour and seruice to god as though that worke were an honoure to god or at the leaste wyse they do it for theyr wages sake With vs many do vse the souper of the lorde euery Sonday but they be first instructed examined and assoyled Chyldren do synge psalmes that they may lerne the people also syngen them to th entent that eyther they myghte lerne or els pray Amonge our aduersaries there is no instructioÌ„ of chyldreÌ„ at al of whiche thiÌ„g yet the canones do gyue coÌ„mauÌ„dement With vs the pastors ministers of the
congregations be compelled openly to enstructe and to here chyldhod And this ceremonie briÌ„geth forth verye good frutes Amonge our aduersaries in many countreys throughout the hole yere be made no sermones at all sauing only in the lente and yet seldome than But the cheife honour of god is to teache the gospel And wheÌ„ our aduersaries do preache they speake of humayne traditions of the honouryng of sayntes and of suche lyke trifles which the people be wery of and nat without good cause And therfore the people departe and go from them forthwith in the begynnyng after that they haue rehersed the texte of the gospell A certeyne fewe better men do nowe begin to speke of good workes but of the iustice of faythe in Christe of the consolation and comforte of consciences they speake nothynge at all Yea moreouer they do rayle vpon thys moste holsome parte of the gospel Contrariwise in our churches all the sermones be spente in these comen places of the feare of god of faythe in Christe of the iustice of faythe of the consolation of consciences through faythe of the exercises of faythe of prayer what maner one it ought to be that we ought surely to beleue that it is effectuall and that it is herde of the crosse of dignitie of prynces and theyr officers and of the ciuile ordinatioÌ„s of the diuersitie of the kyngdome of Christe or of the spirituall kyngdome of polityke or ciuile thynges of wedlocke of the bryngyng vp and information of chyldren of chastitie of all the offices or workes of charitie By thys estate of churches it may be iudged that we do diligently obserue the ecclesiasticall discipline godly ceremonies and good customes of the churche And coÌ„cernyng mortification of the fleshe and discipline of the body thus we teache as our confession dothe shewe that true vnfayned mortificatioÌ„ is done by the crosse and by suche afflictions wherwith god dothe exercise and try vs. In these we must obey the wyl pleasure of god as Paule sayeth Gyue your bodyes an holt or sacrifice cÌ„ And these be the spiritual exercises of feare and faythe But besydes this mortificatioÌ„ which is done by the crosse there is also a certaine voluÌ„tary kynde of exercise necessary whereof Christe dothe saye Beware that your hartes be nat made heuy through superfâ—uitie of meate and drynke And Paule sayeth I do chastise my body and do brynge it into bondage â–ª cÌ„ And these exercises be to be taken vpon vs nat for that they be honours or seruices iustifieÌ„g vs but to th entent that they may kepe the flesshe vnder leaste fulnes do oppresse vs do make vs recheles and without feare of whiche thiÌ„g it coÌ„meth to passe that men do folowe obey the affectioÌ„s and desyres of the flesshe This diligence ought to be continuall because it hathe a coÌ„tynual coÌ„maundement of god And that precyse forme and maner of certayne meates and tymes prescribed and coÌ„maunded helpeth nothyng at all to the kepyng vnder and subduing of the flesshe For it is more delicate and more costly then be other dyners and suppers And nat so muche as our aduersaries them selues do obserue the forme and maner whiche is taught in the Canones This place of traditioÌ„s hathe many and that harde disputations and we haue proued and founde by very experience â–ª that tradicions ar very snares of the consciences When they be requyred as necessarye they do meruaylously tormente and vexe consciences that forget or leaue eny obseruaunce or ceremony vndone Agayne the abrogation of theÌ„ hathe certayne incoÌ„modities and certayne questions belongyng vnto it But we haue a playne an easy cause because our aduersaryes do condempne vs for that we do teach that traditions of meÌ„ do nat meryte remissyon of synnes Also they do require general or vniuersal traditions as they call them as necessary to iustifycation Here we haue a bolde and a stedfaste defeÌ„der we meane Paule which euery where affermeth that these obseruaunces do neyther iustifye nether be necessary aboue and besydes the iustifycation of faythe And yet neuertheles we do shewe that the vse of libertie in thies thinges is in such wyse to be moderated and measured that vnlearned men be not offended ne for the abuse of the libertie made lesse fauorable vnto the true doctrine of the gospell and that without reasonable and probable cause nothinge be chaunged in the accustomed and vsuall ceremonies but that the auncient custumes be obserued and kepte for the norishment of concorde namely such as may be kept with out synne or without any great hurt or incommoditie And euen in this same present assemble or perliameÌ„t we haue shewed and protested that we wyll for charities sake with good wyl obserue indifferent thynges with other men although they had some incoÌ„moditie in them For the publyk and coÌ„men concorde as far forthe as maye be done without offendyng of consciences we haue iudged to be preferred before all other coÌ„modities or profetes But of thys hole mater we shall speake also nat longe here after when we shall dispute of vowes and of the ecclesiasticall power ⧠Of thynges politike ⧠THe .xvj. article our aduersaries do receiue without any exception in whiche we dyd confesse that it is laufull for a christen man to beare office to excercise iudgemeÌ„tes accordiÌ„g to the lawes of emperours or kynges or according to other pÌ„sent lawes to set appoynte ponishementes by the lawe to kepe warre ryghtfully to make bargaynes by the lawe to kepe somwhat as propre or seuerall to take an othe when it is required of the rulers and gouernours to coÌ„tracte matrimonye finally that laufull ciuile ordinaunces be good creatures of god and the ordinauÌ„ces of god whiche a christen man may saffely vse This hole place of the diuersitie of the kyngdome of Christe and of the ciuile kyngdome hathe bene profitably set forth to lyght by the wrytinges of our learned men that the kyngdome of Christe is spirituall that is to wete begynnynge to worke in thâ— harte knowledge of god feare of god faythe eternall iustice eternall lyfe And in the meane season it doth suffre vs outwardly to vse the ciuile ordinaunces that be lawefull of whatsoeuer nations they be amonge whom we do liue lykewyse as it sufferith vs to vse phisike carpeÌ„ters crafte meate drynke the ayer Nether dothe the gospell make newe lawes of the ciuile state but it commaundeth that we obey the present lawes whether they haue bene made by hethen nat christeined men or els by other and with thys obedience it byddeth vs to excercise charitie For Carolostadius was madde which dyd lay vpon vs the Iudiciall lawes of Moyses Of these thynges our men haue therfore wrytten the more pleÌ„tuously because monkes freers haue sparcled many pestileÌ„t opinioÌ„s in to the churche They called it the euangelicall policie or gouernaunce to haue all thynges in coÌ„mune they sayde that these be counsayles nat to kepe
worke it may holde her handes from murdre from adulterie from thefte Sythe there is lefte in the nature of man reason and iudgement of thynges sensible there is lefte also a choyse of these thynges and a libertie and power to worke ciuile iustice For yâ— doth the scripture cal the iustice of the flesshe whiche iustice carnal nature that is to say reason dothe worke by her owne selfe withoute the holy ghooste howbeit the strength of concupiscence is so greate that men do more often obeye and folowe lewde affections than the ryght iudgement And the deuyll who hath greate power ouer wycked persones as saynt Paule saythe dothe not ceasse to styrre and prouoke this weyke nature vnto diuerse and sondry synnes These be the causes wherfore euen ciuile iustice also is so seldome a thynge amonge men that as â—e do see not the philosophers them selues haue attayned it whiche seme to haue greately desyred it But this is a false sayeng to say that man doth not synne whiche dothe the workes of the coÌ„maundementê out of grace And they adde also more that remission of synnes and iustification is due of necessitie to suche maner workes For the hertes of men without the holy ghoste be without feare of god without trust towardes god they do not beleue that they be herde of god that theyr synnes be forgyuen that they be holpen and saued of god Therfore they be wycked But so it is that an euyll tree can not brynge forthe good frutes And without faythe it is impossible to please god Wherfore although we graunt vnto frewyll libertie and power to worke the outwarde workes of the lawe yet we graunt not to frewyll power to worke spirituall workes that is to witte to drede god truelye to beleue and truste in god truelye to decree with it selfe truelye and to thynke that god dothe loke vpon vs doth heare vs dothe forgyue vs. c. These be the verye workes of the fyrst table whiche maÌ„nes herte can not worke without the holye ghooste as Paule saythe The naturall man that is to saye man vsynge onely his naturall powers dothe not perceyue those thynges whiche be of god And this may be iudged if men consydre howe the hertes do thynke of the wyll of god whether they do verelye decree with them selues that they be fauoured and herde of god This fayth it is an herde thyng euen for holy men also to kepe and holde fast ergo moche lesse it is in wycked men and it is receyued as we sayd before whan hertê thrughly made affrayde do heare the gospell and do take consolation and conforte This distribution therfore or diuision is profitable in whiche ciuile iustice is assigned and gyuen to frewyll spirituall iustice to the gouernauÌ„ce of the holy hhoste in them that be regenerate and borne agayne in Christe For so is kepte and reteyned good ordre and discipline For all men ought to knowe bothe that god dothe require that ciuile iustice and that we be able after a certeine maner to ê‘fourme fulfyll it And yet neuertheles there is shewed the diuersitie betwyxte ciuile iustice and spirituall iustice betwyxte philosophicall iustice and the doctrine of the holy ghoste and it may be ê‘ceiued where we haue nede of the holy ghoste Neyther is this diuision fyrst inuented by vs â–ª but the scripture dothe moste euideÌ„tly teache it Augustine also treateth of the same and of late dayes it was very well handeled of Wyllyam of Parrhise but it is vngraciously and wyckedly troden vnder foote and oppressed by them whiche haue dreamed that men may obeye the lawe of god without the holy ghoste And that the holye ghoost is gyuen there where is respecte of merites ⧠Of the cause of synne THe .xix. article our aduersaries receyue in whiche we confesse that althoughe one god alone hath created made all nature and doth conserue and kepe all thingê that be yet that notwithstandynge the cause of synne is in the deuyll and men a wyll turnynge it selfe awaye from god accordynge to the sayenge of Christe of the deuyll Cum loquitur mendacium ex propriâ—s loquitur Whan he speaketh a lye he speaketh of his owne ⧠Of workes IN the .xx. article they put these wordê expressely that they do reiecte and disalowe our sayenge that men do not merite forgyuenes of synnes by good workes This article they do saye openly and playnly that they do reiecte disalowe What is to be sayd in a matter so manifest Here the workmaysters of the confutation do openly shewe and declare with what spirite they be moued and ledde For what is more certein vndoubted in the churche thaÌ„ that forgyuenes of sinnes coÌ„meth freely for Christê sake that Christe is the mercy stocke for our synnes not oure workes as Peter sayth To hym all the prophetê beare witnesse that in his name al they that beleue in hym do receyue remission of synnes To this churche of the prophetes let vs assente and agree rather than to these vngratious writers of the coÌ„futation whiche so boldely without shame blaspheme Christe For although there haue ben certein writers whiche haue thought that after the remission of synnes men be ryghtuouse in the syghte of god not by fayth but by the selfe workes yet dyd they neuer thinke this that the remission of synnes doth come for our workes sake and not freelye for Christis sake Therfore this blasphemye is not to be suffred that the honoure of Christe be gyuen translated to our workê These diuines be ashamed of nothiÌ„g if they dare pronounce suche maner sentence in the Churche And we do not doubte but that the Emperours maiestie and the mooste parte of the princis wolde in no wyse leaue this place remaynynge in the confutation if they were admonyshed ⧠⧠We coulde in this place recite infinite authorities and testimonies of the scripture and of the fathers but we haue sayd many thynges alredye of this matter heretofore And there is no nede to reherse many testimonies vnto hym whiche knowethe wherfore Christe was gyuen vnto vs and whiche knoweth that Christ is the mercy stocke for our synnes Esaie sayth The lorde hath layde on hym the iniquities of vs. Our aduersaries do teache the coÌ„trary that god dothe laye our iniquities not on Christe but on our owne workes Neyther it lustethe me here to tell what maner workê they teache We do se an horrible decree to be made agaiÌ„st vs whiche shulde feare vs a greate dele more if we dyd stryue aboute doubtfull or tryflynge matters But nowe for asmoche as our consciences do vnderstande and knowe that oure aduersaries condempne the manifeste truthe the defence wherof is necessarye to the hole churche and dothe amplifie and set forth the glorie of Christ we easyly despise al terrours and punyshementes of the worlde and with a bolde mynde we shall abyde and suffre if any thyng is to be suffred for the glorie of Christ and for
the vtilitie of the church For I pray you who wolde not be gladde to die in the coÌ„fession of these articles that we do freely obteyne remission of synnes by faythe for Christis sake and that by our workê we do not merite remission of synnes The consciences of godly men shal haue no sure and stronge consolation agaynste the terrours of synne and deathe and agaynst the deuyll temptyng and prouokynge to desperation if they do not knowe that they oughte to be assured and to decree with them selues that they haue remission of sinnes freelye for Christis sake This faythe holdeth vp coÌ„forteth and quickeneth hartes in that moste sharpe batayle of desperation This is therfore a cause worthy wherfore we shulde refuse no maner ieoperdy Thou therfore whosoeuer thou be that doste agre and assent to our confession shrynke nat for any persecutions or punyshementes step forthe the more boldly when the aduersaries go aboute with feares with tormentes with punyshmentes to take from the this so greate consolation whiche is offered and propouned to all the hole churche in this our article If thou sekest thou canste nat lacke testimonies and authorities of scripture whiche shal establishe thy mynde For Paule with full voyce as they say in the thyrd fourth to the Romaynes cryeth out that sinnes be frely forgiuen for Christes sake Therfore sayeth he we be iustified by faythe frely that the promyse shulde be ferme and stable that is for to saye if the promyse dyd hange vpon our workê it shulde nat be firme and stable if remission of synnes were giuen for our workes when shulde we knowe that we had goten remission when shulde the troubled conscience fynde a worke whiche he were assured to be sufficiente to appease the wrathe of god But we haue spoken before of the hole matter and from thens let the reader take testimonies For the vnworthynes and shamefulnes of the thyng hathe enforced and compelled vs to make thys complaynt and be waylyng rather then a disputation because in thys place they haue spoken expressly that they do disalowe our article where we saye that we obtayne remission of synnes nat for our owne workes but by faythe and frely for Christes sake Our aduersaries also do adde testimonies and authorities to theyr condeÌ„pnatioÌ„ And it were good to reherse one or two of them They alledge of Peter Studete firmam facere uocationem uestram .i. Study ye to make your callyng stable sure cÌ„ Thou seest here reader that o r aduersaries haue nat lost theyr labours in learnyng of logyke but that they haue crafte to reason and coÌ„clude of the scriptures euen what soeuer they lyste Make your callyng ferme and sure by good workes ergo workes deserue remission of siÌ„nes Uerely this same shal be a verie feate argument if a man shulde reason thus of one whiche had deserued deathe and were ê‘doned of it The kynge coÌ„maundeth that from hensforthe thou doste holde thy haÌ„des from other mennes goodes g o ergo thou hast deserued pardoÌ„ of thy punishemeÌ„t by thê that thou doste nowe steale none other mennes goodes To reason after this fashyoÌ„ â–ª is to make the cause of that whiche is nat the cause For Peter speaketh of workê folowyng remission of synnes and he teacheth wherfore they ought to be done that is to wete that the calling myght be sure and stable that is for to say that they do nat fal from theyr callyng if they do syn agayne Do good workes that ye may coÌ„tinue in your callyng leaste ye lose the gyftes of callyng which ye had before nat for the workes folowyng but they be nowe retayned and kepte by faythe and faythe dothe nat abyde in them which lose the holy ghoste and whiche do caste away repentauÌ„ce as we sayde before that faythe standeth in repentaunce They adde other authorities hangynge nat muche better together And in coÌ„clusion they say that this opinion was condempned more then a thousande yeres paste in the tyme of Augustine Thys also is a false lye For the church of Christ hathe alwayes thought that remission of synnes coÌ„meth frely But on the contrary syde the Pelagians were condempned whiche dyd stifly affirme that grace is gyuen for our workes But we haue shewed sufficiently here before that we thinke that good workes ought of necessitie to folowe faythe For we do nat sayeth Paule take awaye the lawe but we do establyshe it because syth with faythe we haue receyued the holy ghost there foloweth necessarily the fulfyllynge of the lawe whiche dothe continually encreace more and more as loue patience chastitie and other frutes of the spirite ⧠Of the inuocation of sayntes or prayeng vnto them THe .xxj. article they do vtterly condempne that we do nat require the inuocatioÌ„ of sayntes and in no place do they play the Rhetoricians more largely thaÌ„ here And yet they conclude no thynge els but that sayntes be to be honoured and worshypped Also that sayntê whiche be alyue do pray for other men as who shulde say that therfore it is necessary to pray vnto the sayntes that be deade They alledge Cypriane that he dyd desyre Cornelius being a lyue that when he shulde departe he wolde pray for his bretherne By thys example they proue the inuocatioÌ„ of deade saiÌ„tê They alledge also Hierome agaynst Uigilantius In this matter say they Hierome ouercame Uigilantius more then eleuen hundred yeres ago Thus our aduersaries do triumphe as though they had wonne yâ— felde the warrâ— were all at an ende Neyther do these asses se that in Hieroms writing agaynst Uigilantius there is nat one sillable of inuocatioÌ„ He speaketh of the honours of sayntes nat of inuocation Neyther dyd any of the olde writers before Gregorie make mention of inuocation Doubtles this inuocation with these opinioÌ„s whiche our aduersaries do nowe teache of the application of merites hathe no testimonies ne authorities of olde wryters Our confession dothe allowe the honours of sayntes For these thre maners of honour are to be allowed and coÌ„mended The fyrste is giuing of thankes for we ought to gyue thankê to god that he hath shewed exaÌ„ples of mercy that he hathe gyuen vs knowledge that he is wyllyng to saue men that he hathe gyuen doctours or other gyftê to the church And these gyftes as they be are verie greate so they be to be amplified and extolled and the sayntes them selues be to be praysed whiche dyd vse these gyftes faythfully euen as Christ dothe coÌ„mende the faythful marchauÌ„tes and occupiers of the talentes deliuered to them The secounde maner of worshyp is the coÌ„firmation of our faythe as when we se that to Peter is forgyuen the denieng of hys mayster we also be comforted and lyfte vp to beleue the rather that grace is farre aboue synne The thyrde honour is the Imitation and folowyng fyrste of theyr faythe and then of theyr other vertues whiche euery one ought to folowe accordyng to his callyng These
there be put thre partes of that dayly sacrifice that is to say the brennyng of the lambe â–ª libation oblation of floure The lawe had pictures or shadowes of thyngê to come Therfore in this spectacle and figure Christ and the hole honoure and seruice of the newe testament is paynted The brennynge of the lambe signifieth the deathe of Christe Libation betokeneth that euerywhere throughout the world â–ª those that beleue be sprencled with the bloud of the lambe that is to say by the preachynge of the gospell be sanctified as Peter speakethe into the sanctification of spirite â–ª in to obedience and sprinclynge of the bloude of Iesu Christe The oblation of floure signifieth faythe inuocation and thankes gyuynge in the hertê Therfore as in the olde testameÌ„t we se the shadow so in the newe testament the thynge signified is to be soughte out and not another figure is sufficieÌ„t to sacrifice Wherfore although the ceremonie is the memoriall of Christis deathe yet neuertheles it alone is not the continual sacrifice but the very remembraunce is the continuall and daylye sacrifice that is to witte the preachyng of the gospell and fayth whiche doth truely beleue that god is to vs reconciled by the deathe of Christe There is required libation that is to say theffecte of the preachyng that we by the gospell beinge aspersed with the bloud of Christe myght be sancrified beinge mortified and quickened There be also required oblations that is to say gyuyng of thankes confessions and afflictions So than this pharisaical opinion of the worke wroughte set aparte let vs vnderstande that there is signified a spirituall worshyp and a continuall sacrifice of the herte because in the newe testament not the shadowe but the bodye of good thynges I meane the holy ghoste mortification and viuification oughte to be required By these thynges it appereth that the continuall and daylye sacrifice makethe nothynge agaynst vs but rather for vs. We require all the partes signified by continuall sacrifice Our aduersaries falsely dreame that thonlye ceremonie is betokened not also preachyng of the gospell mortification and viuification of the herte with suche other Nowe therfore good men may easelye iudge that this is a very false accusatioÌ„ to say that we take away the continual dayly sacrifice The thyng it selfe sheweth who be those Antiochi whiche raigne in the churche whiche vnder pretence of religion drawe vnto them selues the kyngdome of the worlde castyng away all care of godly lyuyng and teachyng the gospell playe the lordes make warre lyke princis and kyngê of the worlde whiche haue instituted newe ceremonies in the churche For our aduersaries in the masse only reteine the ceremonie and abuse it openlye to cursed lucre sacrilege And yet they fayne that thê worke if it be applied for other dothe merite vnto theÌ„ grace al goodnes In theyr sermones they teache not yâ— gospell they coÌ„fort nat coÌ„sciences they shewe not that sines be frely forgyuen for Christê sake but they set forthe before vs teache vs honouryng of sayntes humayne satisfactions humayne traditions By these thynges they say that men be iustified before god And where as certayne of these before rehersed be manifestlye wycked yet be they defended with force and violence That if any preachers of them couet to be taken for more connyng and better lerned than the rest they teache questions of philosophie whiche neyther the people neyther yet them selues vnderstande Finally they whiche be of moste tollerable sorte amonge them teache the lawe but of the iustice of fayth they speke no worde Our aduersaries in the coÌ„futation make wonderfull tragedies and sorowfull exclamatioÌ„s about the desolation of churches sayenge that the altares stande vnadourned without candelles without ymages These tryfelynge thynges they iudge to be the adournamentes of the churches But Daniel signifiethe a farre other maner desolation to come to the churche that is to wit the ignoraunce of the gospell For the people oppressed with the great nombre and varietie of traditions opinions coulde in no wyse receiue theffecte and summe of the christian doctrine For what one of the comeÌ„ people vnderstode the doctrine of repentaunce whiche our aduersaries haue taughte And yet this is the principall poynte of the christen doctrine Consciences were vexed with the rekenynge vp of ê‘ricular sinnes and satisfactions But as concernynge faythe by whiche we freelye obteyne remission of synnes no mention was made by our aduersaries I say of thexercises and labours of faythe who wresteleth agaynst desperatioÌ„ of the free remission of synnes for Christis sake all the bookes all the sermones of oure aduersaries were starke dumme To these thinges afore rehersed hath ben added an horrible prophanation and abusyng of masses and many other wycked ceremonies and seruices in churches This is the desolation whiche Daniel describeth On the other syde our preestes thankes be gyuen to god for his goodnes teache the gospell of the benefites of Christe shewe that remission of synnes coÌ„meth frely for Christis sake This doctrine bryngethe stronge and sure consolation to coÌ„sciences There is also added the doctrine of good workê whiche god coÌ„maundeth The vse also and dignitie of the sacramentes is taughte amonge vs. That if the vse of the sacramente were a continuall and dayly sacrifice yet shulde we retayne and kepe the sayde sacrifice more than oure aduersaries For amonge them preestes vse the sacramente because they be hyred for wages and rewardes With vs the vse of the sacramente is more often also more deuoute and holy For the people vse the sacrament but they be fyrste taught and examined For they be taught and instructed of the true and ryghte vse of the sacrament whiche is that it was ordeined for this entente that it shuld be a seale testimonie of free remission of sinnes And therfore it ought to teache feareful consciences and to put them in remembrauÌ„ce to be assured certayne within them selues and to beleue that theyr sinnes be freely forgyuen them For asmoche then as we reteine stylle bothe the preachynge of the gospell and the laufull vse of the sacramentes there remayneth stylle with vs the continuall sacrifice And if we shulde speake of the outwarde sight and shewe to the iye there is greatter resorte of people in our churches than in the churches of oure aduersaries For the people be kepte together with profitable and playne sermones But as for the doctrine of our aduersaries neither yâ— people neyther the doctours them selues euer vnderstande it And the very true apparaylyng and deckyng of temples is godlye doctrine profitable and playne to the hearers the godly vse of the sacrameÌ„tes â–ª feruent prayer and suche other Candelles vessels of golde lyke ornamentes be in dede semely but they be not the propre and verye deckyng of the churche That if our aduersaries set the honoure of god in suche maner thynges and not in preachyng of the gospell in faythe in thexercises
many together howe moche they auayle whan they be applied for euery man particularly Sophisters haue the degrees of meritê set forthe euen as goldsmythes haue the degrees of wayghtes in golde or syluer Besydes this they selle the masse as a price to obteyne what soeuer any man desyrethe to marchauÌ„t men that they may haue ê“sperous byenge and sellyng to hunters that they may haue prosperous huntynge and so of other thynges infinite Finally they applie it also to deade men they delyuer soules by the applyenge of the sacrament from the paynes of Purgatory where as without fayth the masse profiteth no nat them that be alyue Neyther can oure aduersaries brynge forthe so moche as one sillable of the scriptures to the mayntenauÌ„ce of these tryfles and lyes whiche they teache with greate auctoritie in the churche Neither haue they any testimonies of the auncient Churche or of the fathers ⧠⧠The opinions of the fathers concernynge sacrifice BUT because we haue declared the places of scripture whiche be alledged agaynst vs we must nowe make answere also concernynge the olde fathers We knowe well inough that the Masse is called of the olde fathers a sacrifice but theyr mynde is not that the masse by the vertue of the worke wrought dothe gyue grace that it applyed for other dothe merite vnto them remission of synnes bothe of the cryme and also of the punyshement Where be any suche moÌ„struous wordê redde in the warkes of the olde fathers but they opeÌ„ly witnesse that they speake of thankes gyuynge and therfore they call it by the greke worde Eucharistia thankes gyuynge Nowe we haue sayde before that a sacrifice Eucharistical doth not merite recoÌ„ciliation but it is done made by them that be alredye reconciled Lykewyse as afflictions merite not reconciliation but than they be Eucharistical sacrifices whan they that be reconciled suffre them And this answere in generall to the sayenges of the fathers dothe sufficiently defende vs agaiÌ„st our aduersaries For certaine it is that those figmentes and imaginations of the merite of the worke wroughte be redde no where in the writynges of the fathers But to th eÌ„teÌ„t that the hole cause may be the more clerelye perceyued we also shall speake touchiÌ„g the vse of the sacrameÌ„t those thinges whiche be without question agreinge to the sayenges of the fathers to scripture ⧠Of the vse of the sacrament and of sacrifice CErtayn pleasauÌ„t felowes fayne and imagine that the souper of the lord was instituted for two causes The one is yâ— it shulde be a marke and testimonie of ê“fession lykewyse as the certein facyon of a monkes or a freers habite is a tokeÌ„ of a certeyn ê“fessioÌ„ or ordre Secundarily they thynke that suche maner signe and token that is to witte a souper or maundy dyd chyefely please Christ to th ende it shulde signifie a coniunction and frendshyp of christeÌ„ men amonge them selues eche to other For drynkyng and eatynge together is a token of loue and frendshyppe But this is but a ciuile opinion and dothe not shewe the chyefe and princihall vse of thynges taughte by god Only it speaketh of charitie to be exercised whiche laye and ciuile men do after a fashyon vnderstande but it speakethe not of fayth whiche fewe men vnderstaÌ„de what it is Sacramentes be signes and tokens of the wyll of god towardê vs and not only tokens of men amonge them selues And they verye well define sacrameÌ„tes in the newe testament to be signes and tokeÌ„s of grace And because in a sacrament there be two thyngê the signe and the worde The worde in the newe testament is the promyse of grace which is added to the signe The promyse of the newe testament is the promyse of remission of synnes â–ª as the texte sayth here This is my body whiche is gyuen for you This is the cuppe of the newe testament with my bloude whiche shall be shed forth to the remission of synnes The worde therfore offerythe forgyuenes of sinnes And the ceremonie is as it were a pycture or a seale of the worde as Paule calleth it shewyng the promyse Therfore lykewyse as the promyse is vnprofitable onles it be receyued by fayth so is the ceremonie also vnprofitable onles faythe be put vnto it who decreeth beleueth verelye that here is offered remission of synnes This faythe coÌ„forteth lyfteth vp coÌ„trite troubled myndê And lykewise as the worde was gyuen to styrre vp this faythe So the sacrament was ordeyned for this entente that the visible signe sette forthe vnto the iye shuld moue the hertes to beleue For by these thynges I meane by the worde and by the sacrament the holy ghooste dothe worke And suche maner vse of the sacrameÌ„t whan fayth quickeneth troubled and feareful hertes is a sacrifice of the newe testamente For the newe testamente hath spirituall motions that is to say mortification and viuification And to this vse dyd Christe institute it whan he byddethe vs do it for a memoriall and remembraunce of hym For to remembre Christe is no vayne or ydle celebration of the sighte or shewe or instituted onely for exaÌ„ple as we se in tragedies the memorye of Hercules or Ulisses to be honourablye made But it is to remembre the benefites of Christ and to receiue them by fayth so that we may be quickened by them Therfore the psalme saythe A memorie hath the most merciful lorde made of his merueiles he hath gyuen meate to theÌ„ that feare hym For he signifieth meaneth that the wyll and mercye of god shulde be acknowleged in that ceremonie But faythe whiche knowlegeth confesseth mercy doth vndoubtedlye make a lyue And this is the principall vse of the sacrament wherby it appereth who be mete and conuenient persones to this sacramente that is to witte troubled consciences and throughlye made affrayde and also howe they ought to vse the same There is put to also a sacrifice for there be many endes of one thyng After that the coÌ„science lyfted vp and conforted with faythe hath felte and perceyued oute of what maner feares it is delyuered than verely it truelye gyueth thaÌ„kes for the benefite and passion of Christe and dothe vse the ceremonie to the laude prayse of god to th ende that by this obedieÌ„ce it may shewe due kyndnes and may knowledge it selfe to esteme greatly the gyftê of god So the ceremonie is made a sacrifice of prayse And the fathers speake of two effectes that is to witte of the consolation and confortyng of consciences and of gyuyng of thaÌ„kê or prayse The fyrst of these two effectê apperteyneth to the nature of a sacramente The seconde apperteyneth to a sacrifice â–ª Of consolation thus speaketh S. Ambrose Recedite ad cum absoluÌ„imini quiâ—â— est remissio peccatorum Qui sit iste quaeritis Audite ipsum dicentem Ego sum panis uitae qui uenit ad me non esuriet qui credit in me non sitiet unquam That
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
of the applicacion whiche they fayne to merite vnto others remission of synnes In dede it may be called an oblation because there be offered prayers thankes gyuyng and all that hole ceremonie lykewyse as it is called Eucharistia But neyther the ceremonies neyther the prayers be ê“fitable by the owne vertue without fayth How be it here we dispute not of the prayers but properly of the souper of the lorde The Greke canon also speaketh many thingê of oblation but it declareth openlye that it speaketh not properly of the body bloud of our lorde but of the hole masse of yâ— prayers and thankes gyuynge For the Greke worde maye be thus translated in to oure englysshe tongue And make vs worthye to offre vnto the o lorde prayers supplications and sacrifices vnbloudy for all the hole people If this be ryght vnderstaÌ„de there is no hurte in it For it desyrethe that we maye be made worthy to offre prayers and supplicatioÌ„s and vnbloudy sacrificê for the people It calleth the very prayers vnbloudy hostê or sacrificê Likewise as a lytle after it sayth Yet we offre vnto the this reasonable vnbloudy honour For they expounde it folyshelye who soeuer had rather expounde this place for a reasonable hoste applye it to the body of Christ whan the canon speakethe of the hole seruice of the Masse And Paule vsethe this worde reasonable honour agaiÌ„st yâ— worke wrought meanynge by it the seruice of the mynde that is to say feare inuocation thankes gyuynge But where our aduersaries defende the application of the ceremonie for the delyuerynge of soules oute of Purgatorye by the reason wherof they gette infinite lucre and money they haue no testimonies nor coÌ„mauÌ„dmentes out of the scripturê And it is no small synne to ordeyne suche ceremonies or seruicê in the churche without the coÌ„maundemente of god or any example of the scripture and to applye vnto deade men the souper of the lorde whiche was ordeyned for a remembraunce and to be preached amonge quicke men This is to abuse the name of god agaynste the seconde coÌ„maundemente for fyrst it is iniurie and dishonour to the gospell a man to thynke that the ceremonie by vertue of the worke that is wrought without faythe is a sacrifice reconcilyng god and satisfienge for synnes It is I say an horrible abominable sayenge that the worke of the preest is of as moche streÌ„gth as is the deathe of Christe Secondarily syn and deathe can nat be ouercomeÌ„ but by faythe in Christe as Paule teacheth we iustified by faythe haue peace ergo the payne of Purgatory can nat be ouercomen by the applyenge of another mannes worke We wyll passe ouer here what maner testimonies our aduersaries haue of Purgatorye what maner paynes they iudge the paynes of Purgatorie be what maner causes the doctryne of satisfactions hathe whiche doctrine we haue here before shewed to be moste vayne This thyng only we shall laye agaynst them it is moste certayne and vndoubted that the souper of the lorde was ordeyned for the remission of the gylte for it offereth remission of synnes in whiche case we muste nedis by it vnderstonde the gylte and yet neuertheles it satisfieth nat for the gylte for than the masse shulde be egall to the deathe of Christe Neyther remission of the gylte can â—e otherwyse receiued then by faythe wherfore we may coÌ„clude that the masse is no satisfaction but a promyse and sacrifice requiringe faythe And forsothe all good and godly men can nat but be sore greued in theyr hartes if they shulde thynke that the Masse for the moste parte is translated and applyed to deade men and to satisfactioÌ„s for paynes This is to take away contynual sacrifice out of the churche This is the kyngdome of Antiochus whiche hathe translated the moste holsome promyses of remission of synne and of faythe vnto the moste vayne opinions of satisfactions This is to defyle the gospell to corrupre the vse of the sacramentê These be they whom Paule sayde be gyltie of the body and bloud of the lorde whiche haue oppressed the doctrine of faythe and remission of synne and vnder the preteÌ„ce of satisfactioÌ„s haue abused the body bloude of the lorde to moste cursed lucre But they shall one day suffre for this abominable sacrilege Wherfore we and all good consciences muste take hede that we approue nat the abuses of our aduersaries But let vs retourne to our matier Forasmoche as the masse is nat a satisfaction neyther for punyshement nor for syn by the vertue of the worke wrought without faythe it foloweth that the applieng of it for deade men is vnprofitable Neyther do we nede here any lenger disputation For it is vndoubted that these applicatioÌ„s for deade meÌ„ be nat grounded vpon the scriptures And it is ieoperdous to institute any honour or seruice to god without auctoritie of scripture That if we shall se nede at any tyme we shall speake more largely of this matire For wherunto shulde we braule nowe with our aduersaries whiche neither vnderstande what sacrifice is nor what a sacramente is nor what remission of synnes is nor what faythe is Neyther dothe the Greke canon applye the oblation as a satisfaction for deade men for it applyeth it indifferently to all the blessed patriarches prophetes apostles It appereth therfore that the Grekes offre it as a thaÌ„kes gyuing and applye it nat as a satisfaction for punyshementes Howbeit they speake nat of the onely oblation of the body and bloude of the lorde but of the other partes of the masse that is to wete of prayers thankes gyuing For after the consecration they praye that it may profite them that receyue it they speake nat of other men Afterwardê they adde these wordes in theyr tongue We offre also vnto the this reasonable seruice for them that reste in the faythe our fyrste fathers patriarches prophetes and apostles c. But reasonable seruice dothe nat here betoken the verie hoste but signifieth the prayers and al thinges that be done there Nowe where our aduersaries alledge the fathers as concerning oblation for deade men we knowe that the olde fathers speake of prayer made for deade men whiche we wyll nat forbydde but the applyeng of the souper of the lorde for deade men because of the worke wrought this we disalowe Neither the olde fathers defeÌ„â—e or aduersaries iÌ„ theyr opinion of the worke wrought And thoughe they haue neuer somuche the testimonies of Gregorie and of other writers oâ— late time for them we sette agaynste them moste open and moste vndoubted scriptures Nowe there is greate vnlyknes and diuersitie betwixt scripture and fathers They were men and myghte erre Howebeit if they were nowe alyue saw theyr owne sayenges made a buckler and defense to those open lyes whiche our aduersaries teache of the worke wrought they wolde expoune theyr owne sayengê farre otherwyse Our aduersaries also falsely alledge agaynste vs the condempnation of one
pretence of religion fylle theyr bellyes and playe the cormorauntes vpon the comon almoyse of the churche But Christ teacheth vs of the vnsauery salte that it is wonte to be cast out and troden vnder the foote wherfore religious men with these maners synge theyr owne destinye And besydes all this there is another token nowe whiche is that they be euery where the causers and couÌ„sellers of puttynge good men to deathe These murders no doubte of it god wyll shortelye reuenge and ponyshe Neyther do we here accuse all religious men For we suppose that euerye where there be some good men in monasteries whiche thynke but measurably of humayne ceremonies and seruices and whiche do not allowe the crueltie whiche hypocrites exercise and vse But we dispute of the kynde of doctrine whiche the chiefe deuisours of the coÌ„futation nowe defende not whether vowes oughte to be kepte for we thynke that laufull vowes be to be kepte but whether those seruices ceremonies merite remission of synnes and iustificatioÌ„ whether they be satisfactioÌ„s for sinnes whether they be egall to baptisme whether they be the fulfyllyng both of the coÌ„maundementes and of the counsaylles whether they be the euangelicall perfection whether they haue merites of superogation whether those merites applyed to other men may saue them to whom they be so applyed whether the vowes be laufull which be made with these opinions whether the vowes be lauful whiche vnder the cloke and pretence of religion be taken onely for the entent to fylle the belly and to liue in ydlenes and ease whether those be true vowes which men be compelled to make agaynste theyr wylles or els be made of suche that were not of full age to iudge of the maner and kynde of lyuynge whiche haue ben thrust in to monasteries by theyr parentê or theyr frendes to th entent that they myght be founde and haue theyr lyuynge of the comen coste without any hynderaunce of theyr owne puate patrimonie whether those vowes be laufull whiche openlye encline to an euyll ende eyther because they be not kepte thrugh infirmitie and weykenes or els because they whiche be in those felyshyps and companies be coÌ„pelled to approue and to helpe forwardê the abusions of masses the wycked honoryng of sayntes the counselles of ragyng and exercisynge crueltie agaynst good men Of these questions we dispute And though we haue in our coÌ„fession spoken many thingê of suche maner vowes which also the canons of the popes improue and disallowe yet our aduersaries byd that al that we haue brought forthe shulde be reiected For these wordes they haue vsed And it is a worlde to se howe they cauillate and tryfle away our reasons what they briÌ„ge to the defence fortifieng of theyr owne cause Wherfore we shall briefely ouer a certein fewe of our argumentê ronne in them we shal by the way make answere and auoyde the cauillations of our aduersaries And for asmoche as this hole mater hath ben diligently and plentuously handeled of Martine Luther in his boke entitled of Monasticall vowes we wyll become here but a reporter and repeter of that boke Fyrste of all â–ª this is moste certeyne and vndoubted that it is no laufull vowe by whiche he that maketh the vowe doth thynke that he deseruethe remission of synnes before god or that he satisfieth for synnes before god For this opinioÌ„ is a manifest iÌ„iurie to the gospel whiche teachethe that remission of synnes is freelye gyuen vs for Christis sake As it hath ben saide largely heretofore We haue therfore well alledged the place of Paule to the Galathians Ye be voyde from Christe who soeuer be iustified by the law ye be fallen from grace Who soeuer seke remission of synnes not by fayth in Christ but by moÌ„kyshe workê they mynyshe the honour of Christ crucifie Christe agayne But berken I praye you herken how the deuisours of the confutation wade out here They expoune this place of saynt Paule only of the lawe of Moyses and they adde yâ— religious men obserue all thyngê for Christis sake and go aboute to lyue more nere to the rule of the gospell in suche sorte that they may merite eternall lyfe And they adde an horrible conclusion in this wyse sayinge wherfore all these thynges be wycked which be alledged agaynst the religious lyfe O Christ howe longe wylte thou suffre these iniuries and dishonours whiche our enemies do vnto thy gospell We sayde in the confession that remission of synnes is freely receyued for Christê sake by faythe If this be not the very sayenge of the gospell if this be not the sentence of the eternal father which thou o moste mercyfull Christ that arte in thy fathers bosome dydest shewe to the worlde we be ryghtefully punyshed But thy deathe is witnesse thy resurrection is witnes the holy ghost is witnesse thy hole churche is witnes that this is the very sentence of the gospell that we obteyne remission of synnes not for our owne merites but for thy sake by faythe Paule whan he sayth that men do not merite remission of synnes by the lawe of Moyses taketh awaye moche rather this prayse from the traditioÌ„s of men And this he wytnesseth openlye to the Collosianes If the lawe of Moyses whiche was gyuen by god dyd not merite remission hf synnes howe moche lesse than do these folysshe obseruaunces disagreinge from the ciuile custome and maner of lyuynge merite remission of synnes Our aduersaries fayne that Paule dothe abrogate the lawe of Moyses and that Christ dothe so succede the lawe that he dothe not freelye gyue remission of synnes but for the workes of other lawes if any be now deuised With this wycked and madde opinion they vtterly drowne the benefite of Christe Furthermore they fayne that amonge them whiche obserue that lawe of Christ religious men more nearely obserue it than other men because of theyr hypocriticall and cloked pouertie chastitie and obedience whan all that euer they do or say is full of simulation They bragge and boste of pouertie beinge in moste hygh abundance of all maner thynges They boste of theyr obedieÌ„ce whan no kynde of men hath more libertie than religious men Of theyr single lyfe I lyst not to speake whiche howe cleane and pure it is in moste parte of them that study to kepe them selues chast one Gerson in his boke shewethe And howe many be there I praye you whiche studye to lyue chaste Be ye sure with this hypocrisie and similation religious men lyue more neare vnto the rule of the gospell Christ doth not so succede Moyses that for our workes sake he forgyueth sinnes but yâ— he doth set his own meritê his owne ê“pitiation agaiÌ„st the wrathe of god for vs that we myght frely be forgyueÌ„ But who soeuer besydes the propitiation of Christ doth pleade his owne merites agaynst the wrathe of god goth about for his owne merites to purchase remission of synnes whether he
ben made hitherto be no vowes Wherfore that kynde of lyuyng may be safely ynough forsaken whiche is full of hypocrysye and of false opinions Here they obiecte agaynst vs and brynge out of the lawe the Nazareans But the Nazareans toke no vowes vpon them with these opinions whiche we sayde hytherto that we reproue in the vowes of religious men The rite and custome of the Nazareans was an exercise or protestation of theyr faythe before men it dyd not merite remission of synnes before god it dyd not iustifie before god Agayne lykewyse as nowe circuÌ„cision or sleynge of beastes in sacrifice shulde be none honour or seruice vnto god eueÌ„ so the rite and custome of the Nazarians ought not nowe to be sette forthe as an honour or seruice but it ought to be iudged nothing els but an indifferent thynge The Monasticall lyfe therfore which without the worde of god hath ben deuised to thentente that it shulde be a seruice wherwith to merite remission of synnes iustification is not wel compared and lykened to the custome of the Nazareans whiche had for it the worde of god and was not gyuen to merite remission of synnes but to be an exercise as the ceremonies of the lawe were The same may be sayde of other vowes taughte in the lawe There be alledged also the Rechabites whiche neyther had any possession neyther dyd drynke any wyne as Hieremie wryteth in the xxxv chapitre Then sample of the Rechabites agreeth full goodly be ye sure to oure monkes and freers whose Monasteries passe in sumptuousnes the palacies of kynges and whiche lyue moste delicately voluptuously But the Rechabites in that penurie of all thingê were yet maryed Our religious men whan they haue plentie of all maner delyces and pleasures do professe single lyfe But it were conuenient and mete to enterprete thexamples accordyng to the rule that is to wit accordyng to the vndoubted and euideÌ„t scriptures and not agaynst the rule scriptures Nowe this is moste sure and vndoubted that our obseruauÌ„ces merite not remission of synnes or iustification Wherfore sythe it is so that the Rechabites be praysed it must nedes be that they did not therfore kepe that maner and custome because they thought that by it they dyd merite remission of synnes or that the worke it selfe was a seruice or honour iustifienge or for whiche they shulde obteyne euerlastynge lyfe and not by the mercy of god for the sede that was promysed but because they had coÌ„maundement of theyr parentes therfore theyr obedieÌ„ce is coÌ„mended of whiche there is a coÌ„maundement of god whiche saythe Honoure thy father and thy mother Moreouer the custome had a propre ende of it self for it was vsed because they were strauÌ„giers and alienes and no Israelites and it appereth that theyr fathers wolde haue them dicerned by certeyn speciall markes and tokens from theyr owne countrey men to thentente that they shulde not fall agayne to the impietie wyckednes of theyr countrey men They wolde by these markes and signes put them in remeÌ„braunce of the doctrine of fayth and of immortalitie Suche maner ende or intente is laufull But the endes of cloyster lyfe be taught farre after another sorte They imagine that the workê of cloyster lyfe be seruices honours to god they fayne that they merite remission of synnes and iustification The example therfore of the Rechabites is vnlyke monasticall lyfe althoughe that we leaue out here many other incoÌ„modities and euylles whiche be ioyned and incideÌ„t to this monkyshe lyfe vsed nowe a dayes They alledge also forthe of the epistle to Timothe the place of wydowes whiche doinge seruice to the Churche had theyr lyuynge of the comen cost charge There Paule sayth They desyre to be wedded hauynge coÌ„demnation because they haue broken theyr fyrst ê“myse Fyrste lette vs imagyne that thapostle doth speake here of vowê yet this place shal not defende nor maynteyn Monastical vowê whiche be made of wycked ceremonies that also with this wycked opinion that they merite remission of synnes iustification For Paule with an hole voyce doth disallowe and condeÌ„ne all ceremonies all lawes al workê if they be obserued for suche purpose that they shulde merite remission of synnes or that for them we myghte obteyne eternal lyfe and not for Christis sake throughe mercy It ensueth therfore necessarily that the vowes of wydowes if there were any suche at al were farre vnlike to our monasticall vowes Besydes this if our aduersaries wyll not ceasse to wreste this place vnto wydowes this parte also of the texte muste be applyed to vowes that Paule forbyddeth a wydow to be chosen vndre thre score yeres of age So than vowes made before that age shal be voyde of no strengthe But the churche at that tyme knew not these maner of vowes Therfore Paule rebukethe wydowê not for that they wolde mary agayn For hym selfe byddethe yonge wydowes to be maryed but because they beinge founde of the comen coste and charge played the wantonnes and therfore dyd cast away theyr first fayth and promyse He calleth here the first faythe not the monasticall vowe but the promyse of christen lyfe And after the same fashyon he takethe faythe in the same chapitre whan he saythe If any dothe not care and ê“uyde for his owne namelye those of his owne house he hath renyed the fayth For he speaketh otherwyse of faythe than do sophisters he dothe not put faythe in them whiche be in deadely synne Therfore he saythe that they cast away fayth whiche do not care for theyr kynsfolke And accordyng to the same maner he saythe that wanton wydowes do caste awaye theyr faythe We haue ronne ouer breuely a fewe reasoÌ„s for our defense and by the way we haue made answere to the obiections of our aduersaries And these thynges we haue gathered together not onely for our aduersaries cause but moche rather for theyr sake which haue god lye and well disposed myndes to thentente that they may haue alwayes in theyr syghte causes why they ought to disproue and myslyke the hipochrisie and the fayned and couÌ„trefayte obseruaunces of abbey lyfe whiche altogether this one sayenge of Christ dothe defete whan he saythe They worshyp me in vayne with the coÌ„maundementes and traditioÌ„s of men Wherfore the vowes theÌ„ selues and the obseruaunces of meates of redynge of syngynge of garmentes of shoes and of gyrâ—els be vnprofitable seruices before god And let all godly myndes knowe this assured lye that it is a playne pharisaicall and a condempned opinion that those obseruaunces merite remission of synnes and that for them â—e be reputed ryghtuous or that for them we obteyn eternall lyfe not through mercy for Christis sake For it is necessary that all the sayntes and holy men whiche haue lyued in these kyndes of lyuynge dyd caste awaye all truste of suche maner obseruaunces and dyd learne that they had remission of synnes frelye for Christis sake and that
Of the humanitie and diuinitie of Christe 4. Of iustifycation 5. Of the obteiniÌ„ge of fayth Heresyes 6. Of good workes Saynt Ambrose 7. Of the holy churche 8. Of the ministers of the Churche Heresyes 9. Of baptyme Heresyes 10. Of the sacrameÌ„t of the Aulter 11. Of confession 12. Of penaunce â—â— repeÌ„tauÌ„ce Heresyes 13. Of the vse of the sacramentes Errours 14. Of order ecclesiastike 15. Of rytes or vsages of the churche 16. Of politike or ciuile maters Heresies 17. Of the resurrectyon Heresyes 18. Of free wyll The wordes of S Austine Heresyes 20. Of good workes Austyne â–ª Ambrose The sygnification of faythe Austyne Faythe after S. Ambrose 21. Of honorynge of sayntes Cyprian Hierome Gelasius The sayenge of Pius byshope of Rome 1. Cor. 7 Mat. 19 Gene. 1. In the begynninge of the churche Prestes were maryed 1. Ti. 4. The wordes of Ciprian Saynte Ambro. Chrisostome * * The Glose Gerson Austine Mat. 15 Mat. 1â—· Ro. 13. Col. 2. Col. 2. Act. 15. 1. Ti. 4. The obiections of the aduersaries Luc. 21. Mat. 17 1. Cor. 9 Ireneê° Grego Historia Tripartita Of the vowe of single lyfe 1. Cor. 7 Gene. 2 * * What thyngê be required in euery laufull vowe The auctorite of saint Austine * * Note this reason Mat. 15 Gal. 5. * * The true perfection of a christian man A newe opinion in Gersons tyme * * The power of the â—eys what Io. 20. Marke xvi Rom. 1. Io. 1â— Luc. 12. Philip. 111. 2. Cor. x Luc. 10. Mat. 7 Gal. 1. 2. Cor. 13. Austine A question Io. 16. Act. 15. The solution A disceitful similitude Col. 2. Tit. 1. Mat 15. Gal. 5. what or denaunces bysshoppes may make 1. Cor. 11. The sabbat day The traditions of Thapostels be nat kepte The intractablenes of bysshops Act. 3. 1. Pe. 5. This is traÌ„slated out of the Duche A distinctyon of Duns The diffinition of fayth Of the commensement orygynal of fayth How the holy gost is gyuen by the schole meÌ„ * * The knowledge that fayth iustifieth is necessary The takynge of this proposytyon onelye fayth iustyfyeth * * The fyrst reason The probation of yâ— minor Howe the aduersaries vnderstande Christ to be our mediatour The seconde reason The .iii. reason The .iiii. reason Authorities of scripture that only fayth iustifyeth Authorities out of saynte Paule * * The trewe interpretacion of Paule Austynes interpretacioÌ„ vpoÌ„ Paule Authorities out of the gospels of Iohan. Authorities out of the Actes of the Apostles * * The prophete Abacuc * * The prophetâ— Esaye Authorites of doctours Saynte Ambrose Saynte Austyns A cauillatyon refuted * * Fayth may better than chariti be called gratia gratuÌ„ facies * * The knoweledge of this faith is necessarye * * The vnhappy councell of the aduersaries Roma 3. Gasa 3. Ioh. 16. 2. Cor. 3 * * The veyle 1. Ioh. 3. A questiâ—Ì„ The solucioÌ„ of the question why loue iustifyeth nat Gal. 3. * * The thyrde reason Psalmâ— 129. Iob. 9. The .4 reason The .5 reason Ephe. â— Abel The first reason The seâ—oÌ„de resoÌ„ The .3 reason * * The Gentels Psal. 49 The sacrameÌ„t of yâ— Aulâ—eâ— An obiectyon An obiection The solutyon An other obiection * * The answere Saynt Ambrose The vncharitable fashons of the aduersaryes * * The poete Horace An argument out of saynte Peter .4 The answere Pro. 10. Cesar Pompey An olde ê“uerbe ☞ ☞ An Epykee An argument out of Iames the secoÌ„de Chapitre The answere The first reason or solution 1. Tim. 1 The .2 reason The .3 reason Other obiectyons Daniell Esaye The answere Aristotle to kynge Alexandre * * The wordes of Dani. after the hebraical trouthe Hieroms tâ—anslatyon reiected Hiere 15 Zacharie An argument out of Tobi. An other obiection * * The solution A scholastical argument The answere A difference betwixte faythe and hope An other of yâ— scholastical argument Saynte Hierome The inconuenience â— hiche ensueth of thaduersaries opinion Saule A questioÌ„ The solution Saynte Barnard An argumeÌ„t whiche they call antistrephon The answere solutioÌ„ of thir argument Sainte-Ambrose The vngracious wrestyng of the aduersaries A childishe cauillation An other obiectiv The solution MoÌ„kes Frears The wordes of merite and rewarde Barnard Apopheg matascho lastica The .vii. article of the coÌ„fession â—â—hat is yâ— church Paules definitioÌ„ Ephe. 5. Why the church is called catholik * * The Glose Hierome Ephe. 2. A parable of Christe Mat. 15. The diffinitioÌ„ ol the churche after Lyre 〈◊〉 diffinitioÌ„ of the churche after the aduersaries Of the vnitie of the churche A vayne distinctioÌ„ A ê“pre similitude Collos. 2 Collos. 2 Rom. 14 The sect of the Audians Howe the aduersaries them selues do breake vniuersal obseruauÌ„ces The .8 article of the ministers of the churche * * The Anabaptistê wold haue al in comune The .9 article of the baptizyng of infauÌ„teâ— * * The Anabaptistes The ij reason The .10 article of the sacrament of the Aulter Cyrilluâ— The .xj. article of absolutioÌ„ ExcoÌ„munication * * The wordes of the Canon The rehersall of synnes in coÌ„fession * * The question De proprio sacerdote Panormitanus The errours of scholemeÌ„ The â—â—ffereÌ„ce betwixt the coÌ„trition of Iudas and the coÌ„trition of Peter Luke the taste Psal. 37 Psal. 6. Esa. 38. The .ij. parte of penaunce or repentaunce Roma 5. The vertue of faythe Filial feare â–ª Seruile feare Mat 26 1 Cor. 11. Mat. xi A general fayth and a special fayth Col. 2. Abac. 2. Collos. 2 In the .2 â—oke of the kingê Authorities forth of scripture 1. Reg. 2. Esa. 2â— Examples Adam Gene. 3. 2. Reg. S. Barnarde The .i. reason Rom. 4. 1. Io. 5. The â—j reason Act. 10. A digression Pedarij be those which iÌ„ a pliament assemble or couÌ„cel do speake nothyng them selues but runne froÌ„ theyr owne place to here other wheÌ„ they speake allowe theyr wordes whiche they lytle vnderstande The .iij. reason Note wel wherfore Christe serueth Ro. iiij Gal. iij. The .iiij. reasâ—n 1. Io. 4. Ro. 14. Saiengê of fathers coÌ„cerning penaunce Tertulliane I lyue is the othe wherby god swereth The wordê of Tertulliane Ambrose An obiection The solution Salomon Iacob 5. The olde custome of the churche That canonicall satisfactions be not necessarie by goddes lawe The doctrine of scholemeÌ„ The reasons of the aduersaries CaÌ„pege Cardinal A digresision Mat. 3. ArgumeÌ„teâ— prouing that the scriptures before alledged apperteyne not to the satisfactions of scholemeÌ„ The first â—eason The .ij. reason The iij. reason Quiâ—quid ligaueris Fastes Pylgrymages Workes of suâ—eâ—erogaâ—ion Note this argumeÌ„t An obiection The solution An other obiection The solution How god punisheth synnes An other obiection of thaduersaries The answere Esa. 28. Iohan. 9 S. Gregorye Esaie What purgatory is by faders Austyne Satisfaction for mortificatioÌ„ Gregory Chrisostome Good frutes * * What were ê‘dons in old time· The very sacramentes The saienge of
then meÌ„ Therfore when they teache wycked thynges they be nâ—t to be herde But so it is that these be wycked teachyngê that humayne traditioÌ„s be honours and seruices of god and that they be necessary seruices and merite remission of synnes and eternall lyfe Ergo. cÌ„ They obiecte also and lay to our charge the open offendynge of people and the troubles and seditions whiche haue rysen vnder the pretence and cloke of our doctrine To these we aunswere briefly Fyrste this is euidently knowen that through the benefite of god our prynces haue obediente people in theyâ— lordshyppes and dominions And this selfe same kynde of doctrine whiche we folowe because it dothe with moste large and hyghe prayse magnify the auctoritie of gouernours and rulers dothe encreace reuereÌ„ce towardes them This thing also is very profitable to retayne and kepe tranquilitie Furthermore if al offeÌ„sions were put together iÌ„ one heape yet these two articles that is to wete that we frely receyue remission of sinnes for Christes sake by faythe and that we be compted rightuous for Christes sake by faythe and nat for our owne fulfyllynge of the lawe And agayne that gouernaunces lawes and all the ordre of the coÌ„mon weale be the ordenaunces of god whiche a christen man may vse well and holyly these two articles I saye haue so muche goodnes in them that they ouercome al other incoÌ„modities and harmes For fearefull consciences can haue no sure coÌ„solatioÌ„ agaynst the wrathe of god onles they knowe the one article And the other article dothe greatly strengthen the tranquilitie of comen weales But with howe detestable and pestilente opinions bothe kyndes of doctrine hath ben oppressed before thê tyme euery man knoweth and the bokê of our aduersaries testify whiche no where make any mention of faythe when they speake of remission of synnes They teache in no place of the dignitie of ciuile thynges They in no place teache howe the gospel sheweth eternal iustice and yet in the meane seasoÌ„ in this bodely lyfe wyll that we vse political or ciuile lawes maners and customes The declaration of these thynges dyd at the beginning purchase great fauour to Martine Luther nat only amonge vs but also with many other meÌ„ whiche nowe be moste extreme aduersaries vnto vs. Thus as Pindarus sayth the olde fauour perysheth and slepeth and the mortall men be vnrememberful Nowe if any troubles or seditioÌ„s haue bene the defalte may ryghtfully be layde on our aduersaries whiche fyrst raysed 〈◊〉 scisme and diuision scatered the congregations in sundre by the wronful coÌ„dempnation of Martine Luther and whiche nowe vse meruailous crueltie agaynst good men them that teache godly doctrine They stirre vp mennes myndes agaynst vs other maner wayes also whiche I lyste nat at this tyme to reherse Neyther be we so harde harted so without sense or felyng that the open offensions of people do nothynge moue nor trouble our myndes But we remembre that whiche Christe sayde Blessed is he whiche shall nat be offended in me For the deuill goeth aboute partly to oppresse and partly to deforme the gospell and bryng it out of fashyon by innumerable meanes In one place he kyndelyth tyrauntes agaynste the teachers of the gospell in another place he raysith vp warres in another place seâ—itions in another place he styrreth vp heresies and all to make this kynde of doctrine hatefull whiche semeth to gyue occasion to suche sedicioÌ„s and striues And wyse men can a greate deale more easely despyse theyr owne ieoperdies then they can those offensions of open seditioÌ„s But a christen mynde ought to be afore armed against these thingê also to the ende that he do nat for theÌ„ caste away the worde of god And althoughe it delyteth nat vs to make coÌ„parisons yet because our aduersaries with thê accusation do sore presse vs with the hatred euyl wyl of the people theyr vices defaltes may nat be hydde passed ouer with silence howe muche euyl is there amonge our aduersaries in the prophanation and abusing of Masses Howe muche fylthines is in theyr abstaynyng from mariage The worshyppyng of sayntes is full of manifest and open ydolatrie Be none offendyd with the ambition of popes Whiche nowe more thaÌ„ CCCC yeres kepe warre with our Emperours for the most parte in Italy and otherwhyles also euen in Germany it selfe where they haue set the father and the sonne together by the eares and kynsfolkê and citezens one agaynst another That if the causes of these warres be sought in histories there shall nothyng be founde semely ne condigne for bysshoppes for we wyll speake as moderatly as we can Howe great hurte and euyl is there in this that in making of prestê they do nat chose out able and mete persoÌ„s for that ordre What also in the byeng and sellyng of benefices Also in daungerfull disputations is there no defalte at all But these defaltes myght somewhat be pardoned if they had reteyned the pure doctrine in the churches Nowe howe this doctrine is defiled with wycked opinions and traditions the writynges of the canonistes and the bokes of diuines do witnesse whiche be full of prophane disputations whiche partely be vnprofitable to godly lyfe and partely also disagree from the gospel Furthermore in the expounyng of scripture they do but playe and deuise what soeuer they lyste This confutation of doctrine is the chiefeste cause of offence most peryllous of whiche Saynte IohnÌ„ chiefely complaynethe in his Apocalypse whan he describeth the kyngdome of the pope What whan we shall come to the superstition of religious ê‘sones whiche be infinite howe many greuous offensions be there what applyenge is there of merites if the deade body be huryed in the habite of religion Furthermore is none occasion gyuen vnto men to be offended whan nowe in these dayes they go aboute to oppresse the manifeste truthe of the gospell whan they cruellye kylle good men whiche teache true and godly doctrine whan they forbyd that doubtfull consciences shuld be healed by hauyng knowlege of the trouth whan they exhorte kynges to cruell robbery No god wote these thynges be not to be iudged occasions of offeÌ„sion but pure good and the true offices of byshops We lyste not here to multiplye wordes accordyng to the greatenes of the matier leste any man myghte thynke that we haue delyte and pleasure in this rehersall to whiche the makers The table ¶ Of the wedlocke of preestes ¶ Of the Masse ¶ What is sacrifice and which be the kynden of sacrifice ¶ The opinions of the fathers concernynge sacrifice ¶ Of the vse of the sacrameÌ„t and of sacrifice ¶ Of the names of the Masse ¶ Of abbey vowes ¶ Of the power of the Churche ¶ Finis tabule ⧠Imprynted at London in Fletestrete by me Robert Redman dwellynge at the sygne of the George nexte to saynt Dunstones Churche 1536. CVM PRIVILEGIO REGALI 1. Of the Trinite Heresyes 2. Of original synne Heresyes 3.