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
perfecte opened myn eares that is to say thou hast set forthe and propowned a worde vnto me whiche I shulde heare and thou requirest that I shuld beleue thy worde â–ª and thy promyses whiche be that thou wylte in very dede haue mercy wylte succoure c. Also in the .l. psalme Thou shalte not delyte in the hole brente sacrifices The sacrifice acceptable to god is a troubled spirite A contrite and humbled herte o god thou wylt not despise Also in the .iiij. psalme Sacrifice ye the sacrifice of iustice and hoope ye in the lorde He byddeth here to hope and saythe that it is a rightuouse sacrifice meanyng that other sacrificê be not true nor ryghtuouse sacrifices And in the Cxv. psalme I shall sacrifice the sacrifice of prayse and I shall call vpon the name of the lorde He callethe here inuocation the sacrifice of prayse But what procede we in cytynge these places the scripture is ful of suche testimonies which teache that sacrifices recoÌ„cile not god by the vertue of them selues And therfore it teacheth that in the newe testament the leuitical sacrifices beinge abrogated newe cleane and pure sacrifices shal be made that is to witte faythe inuocation thankes gyuynge confession and preachynge of the gospell afflictions for the gospelles sake and other lyke thynges And of these sacrifices speaketh Malachias the prophete sayeng Ab ortu solis usque ad occasum magnuÌ„ est nomen meum in gentibus in omni loco sacrificatur offertur nomini meo oblatio munda That is to say From the easte to the west my name is greate amonge people nations and in euerye place is offred encense to my name and pure and cleane oblation This place oure aduersaries do wreste and applye to the masse and they alledge the auctoritie of the fathers But the answere is easie for though he spake neuer so moche of the masse yet it foloweth not that yâ— masse iustifieth of it owne selue or that the masse applied to others deserueth vnto them remission of synnes None of all these sayth the prophete whiche yet monkes freers and sophisters do imagyne and fayne full shamefully that he shulde speake But the very selfe wordes of the prophete declare sufficiently his meanynge For fyrste they purpose that the name of the lorde shal be greate this is done by the preachynge of the gospell For by it is notified spredde the name of Christe and the mercy of the father promised in Christe is thus knowen Preachyng of the gospell engendreth faythe in them whiche receyue the gospell these call on god these gyue thankê to god these suffre afflictions in theyr confessyng or preachyng these worke we le for the glorie of Christe Thus the name of the lorde is made greate amonge the gentyles Wherfore sacrifice and a clene oblation signifie not a ceremonie nakedly done but all those sacrifices by whiche the name of the lorde is magnified I meane faythe inuocatioÌ„ preaching of the gospel confession c. And we easely suffre him that lusteth to comprise a ceremonie so that he vnderstandeth not only the ceremonie neither teacheth that the ceremonie is auayllaâ—le of the owne pâ—oore vertue strengthe For lyke as amoÌ„ge the sacrificê of prayse that is to witte amoÌ„ge the prayses of god we comprise the preachiÌ„ge of the worde so a prayse or thankes gyuyng may be the very takynge or receyuyng of the souâ—er of the lorde but not of the owne ê“pre vertue iustifienge vs or appliable to other to thentente to purchase vnto them forgyuenes of synnes But we shall not longe hereafter declare howe a ceremonie also is a sacrifice But because Malachie speaketh of all the sacrifices of the newe testamente and nat onely of the souper of the lorde Also because he furdereth nothyng at al nor defende the pharisaical opinion of the worke wrought therfore he maketh nothyng agaiÌ„st vs but rather maketh with vs. For he requireth the honorynges and sacrifice of the herte by whiche the name of the lorde is magnified and made greate in very dede There is cited also this place out of Malachie Et purgabit filios Leui colabit eos quasi aurum quasi argentum erunt domino offerentes sacrificia in iusticia That is to saye And he shall purge the sonnes of Leui and shall strayne and clense them as it were golde and syluer and they shall offre to the lorde sacrifices in iustice This place expressely requireth the sacrificê of ryghtuous men wherfore it defendethe not the opinion of the worke wroughte Nowe the sacrifices of the sonnes of Leui that is to saye of them that be teachers in the new testameÌ„t be these the preachynge of the gospell and the good frutes of preachynge Lykewyse as Paule sayth to the Romaynes I do sacrifie the gospell of god that the oblation of the gentyles myght be made acceptable beinge sanctified by the holy ghoste that is to say that the gentyles myght be made sacrifices acceptable to god by fayth c. For that kyllyng of beastes in the lawe dyd signifie bothe the deathe of Christe and the preachynge of the gospell by whiche this oldenes of the fleshe must be mortified and the newe and eternall lyfe muste be begoÌ„ne in vs. But our aduersaries do euery where wreste the name of sacrifice to the only ceremonie but of preachynge the gospell of fayth inuocation and other lyke thyngê they speake nothyng yet the ceremonie was instituted for those thynges And the newe testament ought to haue sacrificê of the herte and not ceremonials to be done for synnes after the maner of the preesthode leuiticall They alledge also a coÌ„tinual sacrifice that likewise as in the lawe the sacrifice was contynuall so the masse ought to be the continuall sacrifice of the newe testament â—ur aduersaries be happy and in good case if we do suffre our selues to be ouercomen with allegories But it is knoweÌ„ well inough that allegories make no stronge probations howe be it we for oure parte can be well contented that the masse be vnderstanden to be a continuall sacrifice so that they vnderstaÌ„de the hole masse I meane the ceremonie with preachyng of the gospell and with faythe inuocation and thankes gyuynge For these thinges ioyned together be the continuall sacrifice of the newe testameÌ„t For the ceremonie was instituted because of these thynges and ought not to be disseuered from them Therfore Paule saythe So ofte as ye shal eate this breade shall driÌ„ke of the cuppe of the lord shewe the death of the lord But this thynge doth in no wyse folowe this figure leuitical that the ceremonie is a worke iustifienge by the owne propre vertue or that it is a worke to be applyed for others that it may merite vnto them remission of sinnes c. And the type or figure dothe aptely expresse not only the ceremonie but also the preachiÌ„g of the gospel In the booke of Numeri
promyse that free and the merytes of Chryst as a raunsom and redeÌ„ption Promyse is receiued by fayth this worde fre excludeth our merites signyfyeth that only by mercye is offered the benefyte of Chryst the merytes be the rauÌ„som for there must be some certaine redeÌ„pcion for our siÌ„nes The scripture oft times cryeth for mercy And the holy fathers many tymes say that we be saued by mercy So oft then as mencioÌ„ is made of mercy it is to be knoweÌ„ that fayth is ther requyred which receiueth the ê“mise of mercy And agayn so oft as we speke of faith we wyll that the obiecte be vnderstaÌ„de that is to say the promised mercy For faith doth not therfore iustify or saue because it is of it selfe a worthy worke but only because it receyueth the mercy promysed And thê seruice thêlatria is most highly coÌ„mended in prophetes psalmes wher as the law teacheth not fre remissioÌ„ of sinnes But the fathers knowe the promyse made of Christ that God for Christ wolde remyt synnes wherfore when they vnderstode that Chryst shuld be a pryce and raunsome for our synnes they knewe that our workes were not a raunsome of so great a thyng Therfore they receiued by fayth fre mercy and remissyoÌ„ of siÌ„nes lyke as the holy fathers of the newe testament do Here vnto belong tho oft repetycyons of mercye and faythe in the psalmes and prophetes as here Si iniquitates obseruaueris domine c. Yf thou markest iniquities o lorde lorde who shall susteyne Here he coÌ„fesseth hys synnes and yet he alledgeth not hê merytes He addeth For with the is mercyfulnes Here he lyfteth vp him selfe with the truste of the mercye of God And cytethe the promyse Sustinuit anima mea in verbo eius sperauit anima mea in domino My soule is susteyned in hys worde my soule hathe trusted in the lorde that is to saye because thou haste promysed remyssyon of synnes by thys thy promyse I am susteyned And Paule cyteth the hystorye of Abraham Abraham beleued God and it was recompted vnto hym for ryghtwysnes That is to wytte Abraham perceyued that God was vnto hym mercyful only for hys promyse sake He assented to the promyse of God nor suffered not hym selfe to be plucked away frome it all thoughe he sawe hym selfe vnclene and vnworthye He perceyued that God performeth hys promyse for hê owne truthe and not for our workes or merytes Trulye the affrayed hartes can haue no rest if they shulde thynke that for theyr owne workes or owne loue or fulfylliÌ„ge of the lawe they shulde please God for in the fleshe stycketh synne whiche alwaye accuseth vs. But then the hartes haue rest wheÌ„ in such affrayes they assure them selues that we therfore please God be cause he hathe promysed and that God perfourmeth hys promyse for hys owne truthe and not for our worthynes Thus Abraham herde thys saynge Feare thou not for â–ª I am thy protector Here he raysed vp him selfe and felte God mercyful vnto him not for hys owne deseruynge but because the promyse of god must nedes be iuged true this faythe therfore is imputed to hym for ryghtwysnes that is because he assenteth to the promyse and taketh the offered reconsilement he is nowe truelye iuste and accepted vnto God not for hys owne workes but bycause he taketh the free promyse of god Thys auctoryte of Genyses pleased Paule not without cause we se howe he layth on howe ernestlye he taryeth vpon that poynte because he sawe that the nature of fayth myght in that poynt be easaly espyed He sawe that the recorde of the imputacyon of iustice was added not with out a greate skyll He sawe that the lawde of desernynge iustyfycacyon and of pacyfyenge the conscyence was taken away from workes â–ª when Abraham is therfore pronounced ryght wyse because he assenteth to the promyse and taketh the offered reconcilement he pleadeth not in barre of goddes ire hys owne merytes or workes wherfore thys place dylygently consydered may plenteouslye instructe godlye myndes in thys matter whiche shall so be vnderstonde yf the affrayed myndes haue it before them and assure theÌ„ selue that they ought to assente to the free promyse For otherwyse they can not be quyete onles they presuppose that they haue god theyr good lorde because he hath so promysed and not bycause our nature lyfe and workes be worthye Therfore also the fathers were iustifyed not by the law but by the promyse and fayth And it is a wonderfull thynge that the aduersaryes do make so lytle of faythe syth they se it throughe out al scrypture praysed for the moste hyghe seruyce as in the .49 Psal. Call on me in tyme of trybulacyon and I shal delyuer the. Thus wyll god be knowen thus he wyll be worshyped by receyuynge benefytes of hym and receyuynge them for hys mercyes sake and not for our owne demerytes Thys is the moste ample consolacyon in all afflyctyons And such consolacyons our aduersaryes go about to destroye and putte out of vre in that they make faythe so lytle a seruyce and onlye â—eache men to contende with god by our owne workes and merytes ¶ That the only faythe in Chryst iustyfyeth FYrste leste a man wolde thynke that we speake of the ydle knowledge of the Hystorye we wyll shewe howe faythe cummeth After we wyl shewe that it iustyfyeth and howe thys must be vnderstande then we wyll assoyle thobiections of the aduersaryes Chryste in the last of Luke coÌ„maundeth his dyscyples to preache repentaunce in hys name and remyssyon of synnes For the gospell argueth euery man to be vnder synne and to be gyltye of eternal ire and deth and offereth for Chryst remissyon of sinnes iustificacion which is receyued by fayth Preaching of penauÌ„ce which reproueth vs dothe fray the conscyence with true ernest afrayes In these the hartê ought agayne to conceyue consolacyon which shal be yf they trust to the promyse of Chryst that for hym we haue remyssyon of synnes Thys faythe erectyng and comfortynge vs in those affrayes takethe remyssyon of synnes iustyfyeth and viuifyeth For that consolacion is a newe and a spiritual lyfe These be plaine and open and the godlye maye vnderstande them also the churche haue recorded the same The aduersaryes neuer shewe truly howe the holye gost is gyuen They fayne that the sacramentes gyue the holye gooste ex opere operato sine bono motu accipientis euen of the verye worke it selfe without any good motyon of the receyuer as thoughe the geuynge of the holy goste were an idle thynge But where as we speake of suche faythe whiche is not an idle thought but which deliuereth from dethe and createth a newe lyfe in our hartes and nedeth the holy gost it standeth not with mortall synne but so longe as it is present it bryngeth forthe good frures as we shall say here after what can be spoken of the conuertynge of the vngodly or of the maner of regeneratynge more sympely and more
that we be iustifyed by the lawe Thaduersaries be deceiued because in this hole coÌ„trouersarie they haue respecte only to the lawe For humane reason can none otherwise iudge but that iustificacion is to be sought for in the lawe because the obedience towarde the lawe is iustice But the Euangel calleth vs away from the lawe to the promises and teacheth that we be reputed iuste nat for the obedience of the lawe for we satisfye nat the lawe but because that reconciliacion is gyuen vnto vs for Christ whiche we only receyue by fayth wherfore before we do the law we must by fayth receyue remission of synnes and reconciliacion O Lorde god with what face dare these men name Christe with what countenaunce dare they beholde the EuaÌ„gell which deny that we obtayne remissioÌ„ of siÌ„nes for Christe by only fayth SecoÌ„dly this selfe fulfyllyng of the lawe whiche foloweth renouacion is both smal and vnclene For though renouacion be attempted sumwhat begunne yet the dregges of synne stycke styl in nature alway accusyng vs onles by fayth in Christe we obtayne remission of synnes knowe that we haue a cummynge to god nat for our owne fulfyllyng of the lawe but for Christe Therfore that fulfyllyng of the lawe is nat accepted for it selfe but for faythe Wherfore when Paule sayeth that the lawe is stablyshed by fayth nat only this must be vnderstaÌ„de that they which be regenerate by fayth do conceyue the holy ghoste and haue mocions consentyng to the lawe of god but moste of all it is requysite to adde this that we owe to thynke that we be farre from the perfectioÌ„ of the lawe Wherfore we may nat affyrme that before god we be reputed iust for our owne fulfyllyng of the lawe but we muste thynke that we be recouÌ„pted iust or acceptable for Christe and nat for the lawe or for our workes and that this imperfecte or inchoate fulfyllyng of the lawe pleaseth god because we be in Christe and also that for the fayth in Christ the lackyng of fulfyllyng the lawe is nat imputed vnto vs. Thys teacheth Paule saying Christe redemed vs frome the malediction of the lawe beyng made for vs a curse that is to saye the lawe condempneth all men But Christe because he voyde of synne susteined the penaltie of synne and was made an hoste for vs he toke away the rigorous power of the lawe so that it shall nat accuse nor coÌ„deÌ„pne the beleuers in him for he is our propiciacion for whiche we be nowe accoÌ„pted ryghtwise In lyke seÌ„tence he wryteth to the Colossenses In Christe ye be consummate or perfyte as who shuld say although ye be yet farre from the perfeccion of the lawe yet the dregges or leauynges of synnes do nat condempne you because ye haue for Christ a certayne and ferme reconciliacion so that ye beleue natwithstandyng that synne stycketh styl in the fleshe For the death and the satisfaccioÌ„ of Christe gyuen for vs ought to be set farre aboue the very lawe to th ende that we may be assured that through the satysfaccyon we haue god mercifull vnto vs and nat for our fulfyllyng of the lawe wycked is that truste whiche is put in our fulfyllyng of the lawe But that trust is necessarie which is put in the satisfaccyon for Christe ☞ ⧠⧠☜ Thyrdly Only that thyng iustifieth before god whiche pacifieth the conscience For so longe as the conscience fleeth the iudgement of god and is angry with god we be nat ryght wyse nor viuifyed But only faythe pacifyeth the conscience accordynge to this of Paule Iustifyed by fayth we haue peace Also The ryghtwyse man shal lyue by fayth that is to say by fayth he veynquysheth the feares of death by faythe he is susteined and conceyueth ioye and lyfe And this bringeth fayth nat because it is a worthy worke of it selfe but onely because it reuiueth the offered promyse nothiÌ„g regardyng the owne propre worthynes Only therfore fayth iustifyeth and good workes do please by reason of fayth what can the aduersaries brynge agaynste thys reason what can they inuent agaynst the manifest trouth For the Minor is moste certayne that our workes can nat pacifye the conscience sythe god iudgeth and reproueth vs and sheweth vnto vs our vnclennes And that the scripture dothe oftentymes inculcate dryue into our hedes As the Psalme Non intres in iudicium cuâ— seruo tuo quia non iustificavitur in conspectu tuo 〈…〉 that is to say Enter nat into iudgement with thy seruaunt for no lyuyng creature shal be iustified in thy syght Here he quyte taketh away from all yea and from the saynctes and seruauntes of god the glorie of iustice if god dyd nat pardon but wolde iudge and detecte theyr hertê For where as in other places the Psalmist doth glorie of hys owne ryghtwysenes he speketh of his quarel or cause agaynst the persecutours of the worde of god and nat of hys personal clennes and he desyreth that the quarell and glorie of god may be defeÌ„ded As in the seuenth Psalme Iudica me domine secundum iusticiam meam c. i. Iudge me lorde accordyng to my ryghtwysnes And in another place Iudge O lorde my cause But on the other parte he teacheth that no man can susteyne the iudgemeÌ„t of god if he obserueth our synnes For thus he sayeth Si iniquitates obseruaueris domine domine quis sustinebiâ— If thou woldest marke o lorde the iniquities of men who can o lorde endure And Iob sayeth Vâ—rebar omnia opera mea .i. I feared all my workes Also if I were washed euen as it were with waters of snowe and my handes dyd shyne as moste pure cleane yet thou wylt embrewe me with fylthynes And Prouerb 20. Who can say my hert is cleane And .1 Ioan. 1. If we say that we haue nat synne we seduce our selues and trouth is nat in vs. Also in the Pater noster the holy men desyre remissioÌ„ of synnes â— holy men also haue synnes In the boke of Numer And the innocent shal be no innocent And Zacharie sayeth Silâ—at a facie domini omnis caro .i. Let euery man holde his tongue in the lordê preseÌ„ce And Esaye Euery fleshe is haye and all hys glorie is lyke a flower of the felde The haye wythereth vp and the floure fadeth because the spirite of the lorde hath bloweÌ„ in it that is to say the fleshe and the iustice of the fleshe caÌ„ nat abyde the iudgement of god And Ionas sayeth in the seconde chapiter In vayne they obserue vanities which leaue mercy .i. Al trust is voyde saue the truste of mercye Mercy saueth vs our owne merites our owne propre endeuours saue vs nat These and semblable sentencies in scriptures testifie that our workes be vncleane haue nede of mercie Wherfore workes do nat pacifie the conscience but mercie conceyued by faythe Fourthly Christe ceaseth nat to be a mediatour styll after that we be renewed For they erre which say that he
synne to decre determyne of the wille of god without some assured worde of god that he wyll cease to be angry Therfore syth here is a promyse put it appereth sufficiently that faythe is requyred for a promise caÌ„ nat be receyued but by fayth Yf thê fayth shuld depende vpon the coÌ„dition of workes then were remissyon vncertayne Therfore such maner fayth is required which dothe trust on the mercy of the worde of god and nat vpon our owne workes And where he sayth Redeme thy synnes by iustyce and by almes deades It is as moche as if he had sayde Redeme thy synnes by repentaunce For by penauÌ„ce or repentaunce the gylte is taken awaye Neyther is it to be reasoned here of that god dothe forgyue for workes folowynge but he forgyueth because of hys promyse suche persones as do receyue hê promyse We haue shewed plainly that iÌ„ the oration of Daniel fayth is requyred wherfore they do iniury to thys place who so euer do conclude therof that remission of synnes commeth for our owne workes and nat by fayth for Christes sake It is a philosophicall poynte in the sermon of Daniel to require nothyng but an exhortation of gouernynge hys Empyere wele and it is a pharisaâ—call poynte to fayne vnto it that for that selfe worke remyssyon of synnes dothe come But thus it cometh to passe workes naturally do runne into meÌ„s eyes for mans reason neyther perceyueth neyther consydereth fayth and therfore it dreameth that those workes deserue remission of synnes This opinioÌ„ naturally cleaueth in the myndes of men and can nat be shaken of oneles we be other wyse taught by the worde of god We ought to call our selues backe from this carnall opinion to the gospell and to the promyse of mercye in which is freely exhibited remission of synnes for Christes sake So in al places of penauÌ„ce faythe is râ—â—uisite For it were most hyghe iniury agaynste Christe to seke remission of synnes without Christ. Some men do interprete Daniel to speake of remission of payne when he sayth Redeme thy synnes with almose Admyt it were taken so yet Daniell shulde make nothynge agaynste vs howe be it it is no doute but that he speaketh of the remission of the synne For the remission of ponyshement is sought in vayne onles the hart fyrst by fayth hathe receyued remission of the synne Nowe yf they wyll graunte that remission of the syn commeth freely by faythe We wyll afterwardes not sticke to graunt them that the paynes or ponishementes wherwith we be chastised be mitigated and aswaged with good workê and with hole repentance accordynge to the saynge of Paule Yf we wolde iudge our owneselues doutles we shulde not be iudged of the lorde And Hieremie Yf thou wylte be turned I wyll conuerte and turne to the. Also Zacharie Turne ye to me and I wyll turne to you And in the .xlix. Psalme Call on me in the daye of trouble and I shall delyuer the. c. Euen in lykewyse it is to be iudged of thys place also Forgyue and ye shal be forgyuen For it is wel nere a lyke sermon of repeÌ„tauÌ„ce The fyrste parte requireth good workes The latter parte addeth and putteth to a promyse nether it is to be resoned that our forgeuinge of our neyghboure by the vertue of the warke wrought dothe deserue that our synnnes be forgyuen vs for Christ dothe nat say so But lyke wyse as to other sacramentes Christe ioynith and knitteth to a promyse of remissioÌ„ of synnes euen so dothe he also knitte a promyse to good workes And lyke wyse as in the supper of the lorde we obtayne nat remissyon of siÌ„nes without fayth by the very worke that is wrought euen so no more do we in thê worke yea the forgyuinge of our neyghbour is no good worke but wheÌ„ it is done of them which be reconciled Therfore our forgiuing which is acceptable and pleasaunt to god foloweth goddes forgiuynge Nowe Christe is wonte after suche sort to ioyne together the lawe the gospell that he dothe teache bothe two I meane the doctryne of fayth and the doctrine of good workes to th end he shuld admonishe vs that it is but hypocrisy and a faynynge of repentance onles good frutes do folowe also to th entent we myght haue many outwarde sygnes of the gospell and of remission of synnes whiche shulde put vs in rememberaunce and comforte vs and yâ— we myght many wayes excercise faythe After thys wyse therfore it is necessary to vnderstonde suche places leste we shulde abrogate the gospell of Christe and pleade our workes agaynste God as a raunsome and pryce reiectynge Christe Also leste remissyon of synnes be made vncertayne yf it be taught to hange vpon the condition of our workes There is alledged also thys texte out of Tobie Almose dede delyuereth from all maner synne and deathe We wyl nat call thys an hyperbolicall or excessiue maner of speakinge howe be it it ought so to be taken that it plucketh nothynge awaye from the dewe prayses of Christe whose proper benefites and offyce is to delyuer from synne and deathe But we must haue recourse to this rule that the lawe without Christe auayleth not Those almoses therfore please god whiche folowe reconciliation nat those which go before So then they delyuer from synne and death not by the vertue of the worke that is wrought but as we sayde a lytle here to fore of repentaunce that we ought to ioyne fayth with frutes so lyke wyse it is to be iudged of almose deades that fayth with the frutê pleaseth For Tobie preacheth nat only of almose dedes but also of faythe saynge At all tymes blesse god and desyer of hym to directe thy wayes But thys thiÌ„ge properly belongeth to the faythe wherof we speake whiche feleth god gratious and fauorable for hê owne mercy desireth that he wyl kepe and gouerne vs. Besydes this we grauÌ„t â–ª that almose dedes do merite many benefytes of god and delyuer nat from the synne that is present for they ouer come nat the wrath and iudgement of god nether make they quiet the consciences but they deliuer from synne that is to come I meane they do meryte that we maye be defended in the perilles of sinnes and deth This is the symple vnderstandynge agreyng to the other scriptures For alwayes the prases of warkes of the lawe be so to be vnderstanded and taken that they do nat mynyshe the glorye of Christe and of the gospell The saynge also of Christe is alledged out of the gospell of Luke Gyue ye almose and lo all thynâ—es be cleane vnto you Undoutedly our aduerâ—aryes be starke deeffe so ofte tymes hathe it ben sayd that the lawe without Christ dothe nat auayle for whose sake good warkes do please and be accepted But they in all places excludynge Christe teache that the warkes of the lawe deserue iustifycation This place yf it be brought forthe hole and perfecte shall shewe that faythe also is requyred
that god is angrie with syn and soroweth that it hathe synned and done amysse And this contrition is done when by the worde of god synnes be rebuked For this is the suÌ„me effecte of preachyng the gospel to rebuke sinnes and to offre remission of siÌ„nes iustice for Christê sake and also to offre the holy ghost and eternall lyfe and that we beyng regenerate and boâ—ne a newe shulde worke wele and do good dedes Thus Christe comprehendeth the suÌ„me of the gospel wheÌ„ he sayeth To be preached in my name repentaunce and remission of synnes amonge all nacions And of these terrours and dreades speaketh the scripture as in the psalme Because my synnes wyckednes haue gone ouer my heed lyke a greate heuy burden they haue lyen heuy vpon me c. I haue ben afflicted and humbled very soore I dyd rose for sorowe syghyng of my herte And in an other psalme he sayth Lorde haue mercy on me for I am weyke Heale me lord for my bones be troubled my soule is troubled very sore And thou o lord how longe And Esaye saythe In the halfe of my dayes I sayd I shall go to the gates of helle I hoped vntyl mornyng Euen lyke a lyon so hath he broused and broken al my bones In these terrours the conscience felethe the wrathe of god agaynste synne whiche is vnknowen to careles and recheles persones whiche walke after a fleshely fashyon This conscience seethe the fylthynes of synne and is earnestlye sory that it hath done amysse It also fleethe in the meane season the horrible wrath of god because mannes nature is not able to susteine it onles it be streÌ„gthed and borne vp with the worde of god So sayth Paule By the lawe I am deade to the lawe For the lawe onely accuseth and maketh afrayde coÌ„scieÌ„ces In these terrours our aduersaries do speake nothyng at all of faythe Thus onely they propowne and sex forth the worde whiche rebuketh synnes The whiche worde whan it is taughte onely is the doctrine of the lawe and not of the gospell with these sorowes and terrours they say that men do merite grace if it be so that they loue god But howe shall men loue god in the true feares terrours whan they feele the horrible wrathe of god whiche can not be expressed with the wordê of man What other thynge do they but teache desperation whiche in these troublous terrours do onelye shewe the lawe ¶ We therfore do adde that other parte of penaunce whiche is faythe in Christ to th ende that in these terrours the gospell of Christe myght be sette forthe to consciences in whiche is freelye promysed remission of synnes for Christes sake They oughte therfore to beleue that for Christes sake theyr synnes be freelye for gyuen them This faythe lyfâ—ethe vppe conforteth strengtheth and quickeneth contrite persones accordynge to that texte Iustificati igitur ex fide pacem habemus erga deum That is to saye we beinge iustified by faythe haue peace This fayth obteyneth remission of synnes it iustifieth in the syghte of god as the same place testifieth whan it sayth we beinge iustified by fayth c. This faythe sheweth the diuersitie betwyxte the contrition of Iudas â–ª and the contrition of Peter betwyxt the contrition of Saul and the contrition of Dauid The contrition of Iudas or Saule dothe not therfore auayle because faythe is not added vnto it whiche receyueth forgyuenes of synnes freely gyuen for Christes sake Contrarily the coÌ„trition of Dauid or of Peter doth therfore auayle because fayth is added whiche receyueth remission freely gyuen for Christ is sake Neyther is theyr any loue before that we be made at one by faythe For the lawe is not fulfylled without Christe accordyng to this By Christe we haue passage to god And this fayth groweth and encreaseth by lytle and lytle wrastleth throughout the hole lyfe with synne to th ende it maye ouercome synne and deathe But loue folowethe fayth as we haue sayd before And thus may filiall or sonly feare be playnly defined to be suche maner feare which is ioyned with faythe that is to say whan faythe coÌ„forteth and holdeth vp the troubled and fearefull herte Seruile or bondly feare is whan faythe doth not beare vp the fearefull herte How the power of the keyes doth administer and shewe forthe the Gospell by absolution whiche is the trewe voyce of the gospell So we also do comprehende absolution whan we do speake of fayth For fayth coÌ„meth by hearynge as Paule sayth For whan the gospell is herde whan the absolution is herd the coÌ„science is lyfted vp and gathereth conforte And because god dothe truely quicken by the worde the keyes do verely remitte synnes in the syghte of god accordynge to that texte who soeuer heareth you heareth me Wherfore credence is to be gyuen to the wordê of hym that assoileth none otherwyse thaÌ„ to a voyce souÌ„dynge from heuen And absolution may proprely be called the sacrament of penaunce as the beste lerned also of the schole diuines do speake In the meane season this faythe in temptatioÌ„s is many maner wayes nouryshed by the sentences of the gospell and by the vse of the sacrameÌ„tes For these be signes of the newe testament that is to say signes and tokeÌ„s of the remission of synnes They do offre therfore remission of synnes as the wordes of the souper of the lorde do euidentely witnesse whiche be these This is my bodye whiche is gyuen for you This is the cuppe of the newe testament c. So faythe is conceyued and establyshed by absolution by hearyng of the gospel by vse of the sacramentes to th eÌ„tent that it do not take a falle whyles it wresteleth with the terrours of synne deathe This instruction and doctrine of penaunce is plaine and clere augmenteth the dignitie of the power of the keyes and of the sacramentes setteth forthe the benefite of Christ and teacheth vs to vse Christe a mediator and a propitiator But bicause the confutation dothe coÌ„depne vs for that we haue putte these two partes of penauÌ„ce it is to be shewed that the scripture dothe put these principall parties in repentaunce or in the conuersion of a synner For Christ saith Come vnto me all ye whiche laboure and be loden and I shall refresshe you Here be two membres Labour and burden whiche is the fyrst membre or parte do signifie contrition and the dredes and terrours of synne To come to Christe whiche is the seconde membre is to beleue that for Christes sake synnes be forgyuen for whan we beleue oure hertes be quickened with the holy ghooste by the worde of Christe Therfore here be two principall partes that is to say contrition and fayth And in the fyrst chaptre of Marke Christe saythe Do ye repentaunce and beleue the gospell where in the fyrste parte he rebukethe synnes and in the latter parte he dothe conforte vs and sheweth remission of
synnes For to beleue the gospell is not that generall fayth whiche deuyls also haue but it is proprely to beleue that remission of sinnes is frelye gyuen for Christes sake For this is disclosed and shewed in the gospell Ye see here also two ê‘tes to be ioyned together I meane coÌ„trition whan sinnes be reâ—uked And fayth whan it is sayde Beleue ye the gospell If any any man wyll say that Christe doth comprise here also the frutes of repentance or the hole chaunge of lyfe we wyll not disagree to hym For this is sufficient to vs that these principall partes be named contrition and faythe Paule coÌ„monly euery where whan he describethe the conuersion or renouation makethe these two partes mortification and viuification as in the seconde chapitre to the Collossianes In whom ye be circuncised with circuncision not done with hande that is to witte by layeng of or puttynge away the body of the synnes of the flesshe And afterwardes In whom ye be also resuscitate by faythe of the efficacie and myght of god Here be two partes The one is caâ—â—iÌ„g of or puttyng away the body of synnes The other is resuscitation by fayth And these wordes mortification viuification castyng of or puttynge away the body of sinnes resuscitation ought not to be vnderstande Platonically of a fayned mutation but mortification signifiethe true terrours suche as be of men which be dyenge whiche terrours nature coulde not susteyne if it were not holden vp and conforted by faythe So lyke wyse castyngof the body of synnes he calleth that whiche we coÌ„menly call coÌ„trition For in those sorowes naturall concupiscence is purged and rydde out And viuification oughte to be vnderstanded not a Platonicall imagination but the consolation whiche truely mayntaineth lyfe fleynge away in coÌ„trition There be therfore here two ê‘tes contrition and faythe For sythe it is so that the conscience can not be set at peace and rest but by fayth therfore fayth only doth quicken accordynge to that sayenge A ryghtuous man shall lyue by faythe And afterwardes to the Collossianes he sayth that Christe doth blot out the chirograte or obligation whiche by the lawe is agaynst vs. Here also be two ê‘tes the obligation and the cancellynge and blottynge out the obligation The obligation is the conscience rebukyng condempnyng vs. The lawe is the worde whiche rebuketh and condempneth synnes This voyce therfore whiche saythe I haue synned to the lorde so as Dauid sayd is an obligation And this voyce or sayeng vngodly and careles men do neuer brynge forth ernestly For they do not se nor rede the sentence of the lawe wryten in theyr herte In the true dolours and terrours this sentence is seene The obligation therfore is coÌ„trition it selfe condempnyng vs. To cancell and blotte out the obligation is to take awaye the sentence of condempnation out of the mynde to graue in it the sure sentence by whiche we do thynke that we be delyuered from that condeÌ„pnation But faythe is that newe sentence whiche abrogateth and dissanulleth the former senteÌ„ce and gyueth peace and lyfe to the herte Howe be it what nede we to cite many testimonies and auctorities syth the scripture rennethe so full of them An the 11â— psalme Dauid saythe The lorde hath soore chastysed me and hath not delyuered me to deathe And in the .118 psalme he saythe My soule hath faynted for anguyshe StreÌ„gthen me with thy worde where in the fyrst membre is conteyned contrition And in the seconde the maner is playnly described howe we be refreshed and conforted in contrition that is to witte with the worde of god whiche offereth grace This worde holdeth vp quickeneth hertes Also in the fyrst boke of the kynges Dominus mortificat uiuificat deducit ad iÌ„feros reducit That is to say the lorde mortifieth quickeneth he bryngeth downe to helle bryngethe vppe agayne By the one of these is signified coÌ„trition and by the other is signified fayth And Esaye also sayth Dominus irascetur ut faeiâ—t opus suum Alienum est opus eius ut operatur opus suum The lorde shal be angrye to th entent he may do his owne worke The worke of hym is the worke of an other man that he may worke his owne worke He calleth it an other mans worke or a straunge worke and not his whan he doth make afrayde For the propre worke of god is to quicken and to conforte But he doth therfore make afrayde that there myght be place for consolation and viuification For careles hertes and whiche feele not the wrathe of god regarde not coÌ„solation After this sorte the scripture is woÌ„te to ioyne these two thynges together I meane feare and coÌ„fort that it myght teache vs that these be the principall membres in repentaunce coÌ„trition I say and fayth whiche conforteth and iustifiethe Neyther see we howe the nature of repentaunce can be more purelye taughte For these be the two principall workes of god in men to make afrayde to iustifie quicken the afrayde coÌ„sciences In to these two workes the hole scripture is distributed deuided The one parte is the lawe whiche sheweth reproueth and coÌ„dempneth synnes The other parte is the gospell that is to say the ê“myse of grace freely gyuen in Christe And this ê“myse is often tymes repeted in the hole scripture whiche was fyrste gyuen to Adam afterwarde to the patriarkes and after set forth by the prophetes and last of all it was preached and fulfylled by Christe amonge the Iewes and by the apostles spredde and diuulgate in to the hole worlde For by the faythe of this promyse all holy men haue bene iustified not for theyr owne attritions or contritions And examples do shewe lykewyse these two partes Adam is chydden after his synne and made throughly afrayde This was contrition Afterwardes god promysethe grace he saythe that there shall seede come by whiche shulde be destroyed the kyngdome of the deuyll deathe and synne There he offerethe remissioÌ„ of synne These be the chiefe poyntes For al be it afterwardes there is added punyshement yet this punyshement doth not merite remission of synnes And of these kyndê of punyshementes we shall speake not longe hereafter So Dauid is chydden of Nathan the prophete and beinge throughly troubled and made afrayde he saythe I haue synned agaynst the lorde This is the coÌ„trition Afterwardê he heareth absolution whaÌ„ the ê“phete saythe vnto hym The lorde hath taken away thy synne â–ª thou shalte not dye This voyce conforteth Dauid beareth hym vp by fayth it iustifieth and quickeneth hym Here is also added a punyshement But this punyshement doth not deserue remission of synnes Neyther be there always added peculiar peines but these two coÌ„trition feythe must nedes be alwayes in repentauÌ„ce as in the .7 chapitre of Luke A certeyn woman that was a synner came vnto Christ wepyng By these teares is knowen contrition Afterwardes she heareth absolution Thy synnes
to say kynges be ordeyned to prouyde that godlye thynges that is to witte the gospel of Christe be maynteyned and spredde abrode and that as beinge goddê deputies they shuld defende the lyfe helth of innocent ê‘sones ⧠Of bothe kyndes to be gyuen in the souper of the lorde ⧠IT can nat be doubted but that it is an holy thing and agreing to the institution of Christ and to the wordes of Paule to vse bothe partes or kyndes in the souper of the lorde For Christe dyd institute bothe partes and he dyd institute theÌ„ nat for parte of the churche but for the hole churche For nat onely prestes but the hole churche vseth the sacrament and that by the authoritie of Christ and nat by the authoritie of maÌ„ And thê we thinke that our aduersaries do grauÌ„t Nowe if Christ dyd institute this sacrameÌ„t for the hole churche why is the one kynde taken awaye frome parte of the church why is the vse of the one kynde forbydden why is the ordenaunce of Christe chaunged namely sythe he hymselfe dothe call it hys testamente That if it be nat lauful to breake the testament and laste wyl of a man muche lesse it shal be laufull to breake the testamente of Christe And Paule sayeth that he receyued of the lorde that whiche he taught But he taught the vse of bothe kyndê as the texte euideÌ„tly sheweth Do this sayeth he fyrste speakyng of the body afterwarde he repeteth the same wordê of the cup. And after he sayeth let a man trye and examyne himselfe and so let him eate of the breade and drynke of the cuppe These be the wordes of one disposing and ordering And he speaketh before that they whiche shulde vse the souper of the lorde shulde vse it togither in one company Wherfore it is euident that the sacrament was instituted for the hole churche And the vse ther of remayneth yet in some churches of the Grekes And the same custome was sometyme also in the latine churches as Cypriane and Hierome do witnesse For thus sayeth Hierome vpon the prophete Sophonie Sacerdotes qui â—ucharistiae seruiunt sanguinem domini populis diuidunt c. The prestes whiche do serue the sacramentâ— of the alter whiche do deuide the bloude of the lorde to the people c. The councel of Toletane witnesseth the same Neyther shal it be any greate mastry to gather a greate heape of testimonies Here we wyll nat exaggerate ne amplifie this thing we only leaue it to the wyse reader to be coÌ„sidered what is to be thought of the ordenauÌ„ce of god Our aduersaries in the coÌ„futatioÌ„ do nat go about to excuse the churche froÌ„ whom the one parte of the sacrameÌ„t was takeÌ„ away â–ª It became good and religious men to do thê They ought to haue sought a sure and strong reason to excuse the churche and to teache the consciences whiche can nat be suffred to haue but one parte of yâ— sacrament Nowe they defende that it is well done to kepe awaye the one parte and they forbidde to graunt the vse of bothe partes Fyrste they fayne that in the church the maner was in some places to gyue but the one parte alone And yet can they briÌ„g forthe none auncient example herof but they alledge the places in whiche mention is made of breade as in Luke Where it is writen that the disciples knewe Christe by breakynge of the breade They alledge also other places of breakyng of the breade And albeit we do nat greately saye agaynste them but that some of those places may be vnderstaÌ„ded of the sacramente yet for all that thys dothe nat folowe that there was gyuen but the one parte alone for by namyng of parte the residue is betokened by a comen maner custome of speakyng They adde also of the laicall coÌ„munion whiche was nat the vse of yâ— one kynde alone but of bothe And if at any tyme prestes be byddeÌ„ to vse the laicall communion it is mente that they were remoued from the ministery of consecration And this thyng our aduersaries do knowe wel ynough but they do abuse the ignoraunce of vnlearned men whiche when they here speake of laicall coÌ„munion by and by do dreame of the maner and vsage of our tyme in which to lay men is gyuen but only one parte of the sacrament And se howe shameles they be Gabriel amonge other causes reciteth why bothe partes be nat gyuen because there was a difference to be made betwene laye men and prestes And it is lykely ynough that thys is the chief cause why the prohibitioÌ„ of the one parte is so greatly defended that the dignitie of the ordre by this religious fashyon myght be the better estemed and the more set by Thê is an humaine reason and purpose I wyll nat speake ouer sharply whiche for what ende it serueth it may easly be iudged And in the confutation they alledge of the sonnes of Helie that wheÌ„ the office of the hygh preste was lost they shulde desyre but one parte sacerdotall as it is wrytten in the fyrste boke of kynges Here they say is signified the vse of one only kynde And they adde thys conclusion So therfore our lay men also ought to be content with one part sacerdotal that is to wete with one kynde Uerely our aduersaries do dallye and tryfle wheÌ„ they applye the hystory of the chyldren of Helie to the sacramentes There is described the punyshmeÌ„t of Helie wyl they say thys also that the laye men be kepte from the one parte because of punyshemente The sacramente was instituted to comforte lyfte vp troubled and feared myndes when they beleue that the flesshe of Christe which was giuen for the lyfe of the worlde is meate wheÌ„ they beleue that they ioyned to Christe be quickened But our aduersaries do reason that laye men be kepte from the one parte because of punyshemeÌ„t The laye men say they ought to be coÌ„tente This is very imperiously spoken And why oughte they There oughte nat to be asked why nor any cause is to be enquired but what soeuer diuines say it must be a lawe This is the foule vometyng and dronkyn sayiÌ„g of Eccius For we espye these thrasonicall and proude bragging wordes of these felowes whiche if we were disposed to touche so as we myght do we shulde nat lacke matter nor oratioÌ„ For ye se howe they be past shame He coÌ„maundeth as it were a tyraunte in tragedies that whether they wyll or nat wyll they ought to be contented Shall these reasons which he alledgeth at domes day excuse these men whiche do forbydde parte of the sacrament and whiche do thus rage agaynste good men that vse the hole sacrameÌ„t If they do forbydde it for this skille that there shuld be a difference of the ordre this selfe same reason ought to moue vs that we do nat agre to our aduersaries euen thoughe we were elles minded to haue obserued the custome maner
of the lord dothe nat coÌ„ferre ne gyue grace by the vertue of the worke that is wrought neyther when it is applyed for other men eyther quicke or deade dothe deserue forgyuenes of synnes neyther a culpa as they saye neyther yet a pena And the cleare and stronge probation of thys state is thys because it is impossible to obteyne remissioÌ„ of siÌ„nes for our owne worke by the vertue of the worke wrought but by fayth must the terrours of synne and of death be ouercomen when we comforte our hartes with the knowledge of Christe and thynke â–ª that we be forgyuen for Christê sake and that the merites and iustice of Christe be giuen vnto vs as Paule to the Romaynes sayth Iustificati ex fide pacem habemus that is to say Being iustified by saythe we haue peace â–ª These thinges be so vndoubted and so stronge and sure that they be able to stande agaynste al the gates of hell If we ought to haue sayde asmuch as nede is thaÌ„ is our cause alredy at an ende For no maÌ„ onles he be madde can allowe that pharisaicall hethen parsuasion of the worke wrought And yet this persuasion contynueth and stycketh faste among the people and this persuasion hathe encreased masses to infinite nombre For masses be hyred to appease the wrathe of god and by this worke they wyl obteyne remission a culpa et pena they wyll obteyne whatsoeuer they nede in all thys lyfe They wyl also delyuer deade men This pharisaicall opinion haue freers and sophisters taught in the churche Albeit we haue sufficiently declared our cause alredy yet that natwistaÌ„dyng because our aduersaries do wreste many scriptures folyshely to the defense of theyr errours we shal adde a fewe thynges to this place They haue spokeÌ„ many thynges of sacrifice in the confutation where as we in our confession purposely dyd eschue that name because of ambiguitie and doubtfull takyng of the worde We haue declared the thyng what these men do meane nowe by sacrifice whose abuses we do repreue and speake agaynste But nowe to the entent we may declare the scriptures wroÌ„gfully wrested it is necessary fyrste at the begynnynge to expoune what sacrifice is All these hole tenne yeres our aduersaries haue made almost infinite volumes of sacrifice And yet hathe none of them all hytherto put the diffinition of sacrifice All only they take the name of sacrifice eyther out of the scriptures â—rels out of the workes of the fathers That done they putte dreames of theyr owne ymagination as though sacrifice dyd betokeÌ„ whatsoeuer pleaseth them ⧠⧠What is sacrifice and whiche be the kyndes of sacrifice ⧠SOcrates in the worke of Plato entitled Phaedrus saythe that himselfe was moste desirous of distinctioÌ„s or diuisioÌ„s because without them nothynge can be declared by speakyng ne yet by vnderstanding And if he fouÌ„de any man connyng of diuiding him he sayeth he wayted vpon and folowed hys steppes as though he were a god And he byddeth hym that deuideth to cutte the membres and partê in the verie ioyntes leaste he brouse breake any membre after the fashyon of an euyl coke But these pÌ„ceptes our aduersaries do hyghly despyse and in very dede as Plato sayeth they be naughty cokes corruptyng the membres of sacrifice as it shal be perceyued when we shall reherse and recken vp the kyndes of sacrifice The diuines be wonte and that verie well to put a difference betwixt a sacramente and a sacrifice Let therfore ceremony or holy worke be Genus as the logiciane speaketh yâ— is to say the general terme vnto them bothe A sacrament is a ceremony or an holy worke in which god gyueth vnto vs that thing whiche the ê“myse annexed to the ceremony doth offre as baptisme is a worke nat whiche we offre vnto god but in whiche god dothe baptize vs that is to wete the minister in the stede of god and here god offereth and gyueth remission of siÌ„nes c. accordyng to his promise Qui crediderit baptizatus fuerit saluus erit who soeuer shall beleue be baptised shal be saued On the other syde a sacrifice is a ceremonie or a worke whiche we gyue vnto god to honour and worshyp him with all And there be two nerest kyndes of sacrifice â–ª and there be no mo The one kynde is called sacrificium propitiatorium whiche ye may cal in englysshe a sacrifice of raunsom that is to say a worke makyng satisfactioÌ„ bothe for the offence and the punyshement that is to say reconciling god or pacifieng the wrathe of god or whiche meriteth to other men remission of synnes The other kynde is sacrificium eucharisticon whiche in the englysshe tongue a man may cal a sacrifice of thankes gyuinge whiche deserueth nat forgyuenes of sinnes or reconciliation but is done of them that be reconciled to the entent to gyue thankes or to rendre thankes for remission of synnes and other benefites whiche they haue receyued of god These two kyndes of sacrifice we muste bothe in this controuersie and also in many other disputations haue alwayes in syght before our eyes and we wust with singular diligeÌ„ce take hede that they be nat coÌ„founded and mengled to gether That if the quantitie of this boke wold suffre it â–ª we wolde adde also the reasons of this our diuision For it hathe sufficient authorities and testimonies in the epistle of Paule to the Hebrues in other places And al the leuitical sacrificies may be reduced and brought to these membres as to theyr owne ê“pre houses For they were called in the lawe certayne propitiatorie sacrifices because of theyr signification or similitude â–ª and nat because they dyd merite remission of synnes before god but because they dyd merite remission of synnes as touchiÌ„g to the iustice of the lawe so that they for whom suche sacrifice were made shuld nat be excluded from this polecie or comen weale And therfore Holocaustum pro pâ—ccato and Holocaustum pro delicto that is to saye an hole brent sacrifice for synne and an hole brent sacrifice for a fault or offense these I say were called propiciatorie sacrificies But oblation libation retributioÌ„s fyrst frutes tenthes al these were called sacrificê Eucharistical that is to say sacrifices of thankê gyuyng But in very dede there was but onely one sacrifice propitiatorie in the worlde and that was the death of Christe as the epistle to the Hebrues teacheth whiche sayeth Impossibile est sanguine tauâ—orum et hircorum auferri peccata that is to say It is impossible that synnes shulde be taken away by the bloude of bulles and gotes And a lytle after he sayeth of the wyl of Christ. In whiche wyl we be santified by the oblation of the body of Iesu Christe ones for euer And Esaie interpretith the lawe to the entent that we shulde knowe the deathe of Christe to be verie satisfaction for our synnes or purgatioÌ„ nat the ceremonies of
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