but a newe founde halydaye and a straunge sayeng euen in his tyme. So many wycked opinioÌ„s hang in vowes as that they deserue remission of synnes iustification that they be the christian perfection that they kepe the counselles and the coÌ„maundementes that they haue super fluiâ—e of good workes All these thynges syth they be false and coÌ„trary to Christes doctrine make vowes to be vayne and of none effecte Of the power of the churche GReate disputacions haue ben of the power of bisshoppes iÌ„ which many men haue confusely mengled togyther the power of the churche and the power of the swerde Of this confusion great batailles greate vnquietnes haue proceded whiles bysshoppes bâ—arynge themselues bolde vpon the power of the keys nat allouly haue institute and begonne newe honours of god nat only haue burdonned consciences with reseruation of cases and with violente excoÌ„munications and cursynges but also haue translated and remoâ—ed the kyngdomes of the worlde and gon aboute to take awaye thempire from themperours Well disposed and learned men haue reproued these vices in the churche longe sythen Therfore our preachers to thentente to conforte coÌ„sciences were constrayned to shewe the difference of the ecclesiasticall power and of the power of the swerde haue taughte that eyther of them because of goddes coÌ„maundement is to be had in greate reuerence and honoure as hyghe benefites of god vpon earthe And thus our lerned men thynke this is theyr opinion that the power of the keys or the power of bysshoppes accordyng to the gospell is a power or coÌ„maundemeÌ„t of god to preache the gospell to remitte and retayne lose and bynde synnes and to ministre sacramentes For with that coÌ„maundement Christe sendeth forthe his apostles sayeng as my father hathe sente me euen so I sende you Take the holy ghoste whose synnes ye remitte they be remitted whose synnes ye holde styll they be holden styll Also in the gospell of Marke he saythe Go preache the gospell to euery creature cÌ„ This power is put in execution only by teaching or preachyng the gospell and by ministryng the sacramentes eyther to a multitudeê or elles to one man by hym selue accordyng to his vocation and callyng for here be graunted nat corporall thynges but eternal thynges as eternal ryghtuousnes the holy ghoste eternall lyfe These thynges can nat chauÌ„ce or come but by ministration of the worde and of the sacramentes as Paule saythe The gospell is the power of god to saluation vnto all that beleue therfore sythe the power of the churche graunteth eternall thynges and is exercised only by ministration of the worde it lettith nat ciuile administracion Lyke as the crafte of singynge nothyng lettith ciuile or politicall administration for politicall administration gothe about other thynges then dothe the gospell For the gouernour or ruler defendeth nat myndes but bodies and bodely thynges agaynste manifeste iniuries and restreyneth men with the swerde and corporal paynes to thentente to kepe ciuile iustice and peace Therfore the power of the churche the ciuile power may nat be mixed and confounded together The power of the churche hathe his coÌ„maundemente to teache the gospell and to ministre the sacramentes Let it nat breake into anothers office let it nat translaâ—e altere the kyngdomes of the worlde as the byshops of Rome haue done let iâ— nat abrogate and defete lawes of princes let it nat take awaye due and laufull obedience of the subiecte to his prince let it nat interrupte iudgementeâ— of any ciuile ordenaunces or contractes let it nat prescribe ne appointe lawes to gouernours of the fourme and facion of the comon welthe as Christe saythe My kyngdome is nat of this worlde Also in an other place he sayth Quis me constituit iudicem aut diuisorem super vos that is to say Who made me iudge or deuider ouer you And Paule saith to the PhilippiaÌ„s Our policye or coÌ„uersation is in heuen And to the Corinthes The armure or wepons of our cheualry be nat carnall but mighty through god to destroy cogitacioÌ„s and thoughtes cÌ„ After this sorte do our men diuide they offices and dueties of bothe these powers and teache to honour them bothe and do acknowlege that eche of them is a gyfte benefite of god If byshops haue any power of the swerde that power haue they nat as bysshoppes by the coÌ„maundemeÌ„t of the gospel bu by mannes lawe gyuen to them of kynges and emperours to the ciuile ministration of theyr owne goodes So that this is another office thaÌ„ is the ministratioÌ„ of the gospel Therfore when soeuer question is made of the iurisdiction of byshopps the empyre and temporall power ought to be deuided and distincted from the ecclesiastical iurisdiction Undubtedly after the gospell and after goddes lawe no iurisdiction belongeth to byshoppes that is to saye to them to whom is coÌ„mitted the ministration of the worde and of the sacrameÌ„tes saue only this power to remitte and lose siÌ„nes and also to discerne and iudge doctrines and to reiecte a doctrine contrary to the gospel and to exclude and shytte out froÌ„ the coÌ„munion of the church wyckedmen whose wickednes is knowen and this muste be with the worde without mannes violence In these thynges the congregations or churches owe of dutie and be by the law of god bounden to submitte them selues and to shewe obedience accordyng to that sayeng of Christe who hearith you hearith me But when they teache or ordeyne any thynge agaynste the gospell then the congregations haue a coÌ„maundemente of god prohibitynge obedience As this beware of false prophetes and Paule to the Galathians If an aungell from heuen wolde preache or shewe any other gospell accursed be he Also to the Corinthes we can nothynge do agaynste the truthe but for the truthe Also in another place he sayeth Power is gyuen to vs for edification and nat for destruction So also do the canon lawes coÌ„maunde 2. D. 7. cap. Sacerdotes et cap. Oues And. S Austine against the epistle of Petilian sayeth If catholique by shoppes be deceiued any where by chaunce and thynke any thyng agaynst the canonical scriptures of god we ought nat to consent vnto theÌ„ If byshops haue any other power or iurisdictioÌ„ as in cognisauns of plee or in determinynge of certayne causes as of matrimony or of tythes they haue it by mans lawe wherin when the ordinaries fayle to do theyr dueties because eyther they wyll nat or can nat prynces be compelled yea whether they wyll or nat to see the lawe ministred to theyr subiectes for peace to be hodde amongest them Moreouer it is disputed whether byshops or pastours haue ryght and auctorite to ordeyne ceremonies in the churche and to make lawes of meatê of holy dayes and degrees of ministers or orders c. They that ymagin this auctorite to be in byshops alledge and bryng for them this testimonie and auctoritie of scripture Yet
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
perfecte confession In the bokes of doctours of the churche mention is made of coÌ„fession but they do not speake of this rekenynge vp of secrete synnes but of the ceremonies and maner of open penauÌ„ce For bicause that synners and persones of euyll fame were not receyued agayne in to the churche without certeyne satisfaction therfore suche maner persones made confession vnto the preestes to th entent that accordynge to the quantitie of theyr offences satisfactions myght be enioyned vnto them All this matter is no poynte lyke to this rekenynge vp of synnes wherof we nowe speake That confession than was made nat because that without it there could be no remission of synnes before god but because satisfactions coude not be enioyned onles the kynde of the synne were fyrst knowen For accordynge to the diuersitie of synnes sundry canons and constitutions were made And of that vsage maner of open penauÌ„ce we haue nowe onely the name lefte of satisfaction For the holy fathers wold not receiue agayne synners euyll famed persones onles they had fyrst knowen and proued the repentaunce of them so moche as myghte be And of this thiÌ„g there appereth to haue ben many causes For it was a good ensample to cause other to beware to chastise and correcte them that had offended as the glose teachethe in the decrees and it was an vnsemelye thynge and not coÌ„uenient to receyue notorious synners forthwith to the coÌ„munion These maners and customes haue ben laide down many yeres ago Neyther is it requisite to set them vp agayne for they be not necessary to remission of synnes before god Neyther was this the mynde opinion of the fathers that men shulde merite remission of synnes by suche vsages or suche workê How be it those sightê and spectacles of open peniteÌ„tes be rum onte to begyle the vnlerned vnskylled men in that that they thrughe this occasion thynke that by those workê they merite remissioÌ„ of synnes before god But if any man hath so thought he had a Iudaicall and an hethen thoughte For hethen men also had certeyne purgatioÌ„s and satisfactions of synnes by whiche they imagyned them selues to be recoÌ„ciled to god But now the custome and vsage beinge sayde downe and put away the name of satisfaction dothe remayne and a certeyne steppe token of the custome whiche is that in coÌ„fession be enioyned certeyne satisfactions whiche they call define to be workê not of duetie we call them canonicall satisfactions And of thys our opinion is lykewyse as it was of the rehersall of synnes that canonical satisfactioÌ„s be not necessarie by the lawe of god to the remission of synnes no more thaÌ„ these olde spectacles shewes of satisfactions in open penauÌ„ce were necessary by the law of god to the remission of sinnes For that senteÌ„ce concernyng faythe must be reteyned and kepte that by faythe we obteyne remission of synnes for Christis sake and not for any workes of ours eyther goynge before or folowynge And for this cause principally haue we disputed of satisfactions lest they shulde be receiued to the defacynge and obscurynge of the iustice of fayth lest men shulde thynke that for those workes they obteyne remission of synnes And this errour is encresed by many sayengê whiche be comenly vsed in scholes as for example when in the definition of satisfaction they put thys particle clause that it is done to pacifye the wrathe and displeasure of god But yet our aduersaries grauÌ„t that satisfactions do nat auayle or helpe to the remission of the sinne or offence but they ymagine that satisfactions be auaylable to redeme the paynes eyther of Purgatorie or els other For thus they teache that in the remission of syn god forgyueth the offense And yet because it is conuenient to the iustice of god to punyshe syn he chauÌ„geth the payne eternal into payne temporall transitory They adde moreouer that parte of that temporall payne is released by the power of the keyes and the residue is redemed by satisfactioÌ„s And it can nat be perceiued what paynes they be of whiche parte is released by the power of the keyes onles they do say that parte of the paynes of Purgatory be released of whiche thynge it shulde ensue that satisfactions be only paynes redemyng Purgatory and these satisfactioÌ„s they say to be of streÌ„gth also though they be done of them whiche be fallen agayne into deadly synne as who shulde say that the wrathe and displeasure of god might be appeased by them whiche be in deadly syn All this is but a fayned matter lately imagined without auctorite of scripture and of the olde doctours of the churche and nat somuch as Peter Lombard dothe speake after this maner of satisfactioÌ„s The schole men sawe that there were satisfactions in the churche but they perceyued nat that these open shewes and spectacles of penitentes were instituted partely for cause of example and partely to proue and trye them which desyred to be receyued of the churche Brefely they dyd not perceyue that it was a discipline and a matier vtterlye and mere politicall And therfore they superstitiously imagined those satisfactions not to be auaylable to discipline in the syghte of the churche but to be of power and strength to appease the diuine wrathe And likewyse as in other thingê they haue often tymes mengled together spiritual matiers and politike or ciuile matiers euen so the same hath happened also in satisfactions But the gloose in the canon lawes doth other whyles wytnesse that these obseruances ceremonies were iÌ„stituted for cause of discipline good ordre to be had in the church And see I praye you after what maner in the coÌ„futation whiche they haue presumptuously offered vnto the emperours maiestie they ê“ue these theyr fayned imagitioÌ„s They alledge many sayenges of the scriptures to begyle them whiche be vnlerned as thoughe this thynge had his auctoritie by the scriptures whiche in the tyme of Peter Lumbarde was as yet vnknowen They alledge these sentences Worke ye the worthy frutes of penaunce Also Gyue your membres to serue ryghtwysenes Also Christe preacheth penaunce sayenge Do ye penaunce Also Christe byddethe his apostles to preache penaunce And Peter preacheth penauÌ„ce in the seconde chapitre of the actes After this they alledge certayne sayenges of fathers canones And they conclude with these wordes Satisfactions in the churche be not to be put away coÌ„trary to the expresse wordes of the gospell and to the decrees of councels and of the fathers but rather they that be assoyled of the preest ought to ê‘forme and fulfyl theyr penauÌ„ce enioyned folowyng that sayenge of Paule He gaue hym selfe for vs to redeme vs from all iniquitie and that he myghte clense to hym selfe an acceptable people the ensuer and folâ—wâ—r of good workes Howe I â—â—â—eche god to destroy these wycked sophisters whiche so mischeuously do detorte wrest the worde of god vnto theyr most vayne dreames What
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
true honours our aduersaries do nat requyre but onely aboute inuocation and prayeng vnto theÌ„ they braule and chyde whiche although it had no ieoê‘dy in it yet it is nat necessary ⧠⧠Moreouer this we graunt also that aungelles do praye for vs for there is an authoritie in the fyrste of Zacharie where the aungel dothe pray in this wyse Lorde of armes howe longe wiâ—t thou nat haue mercy of Hierusalem c. As concernyng sayntê though we do graunte that lykewyse as when they be alyue they do praye for the hole churche in generall euen so in heuen they do pray for the churche in generall Yet there is no authoritie ne testimonie iÌ„ the scriptures of deade men prayeng only that dreame excepted which is takeÌ„ forthe of the secouÌ„de boke of the Machabies ⧠⧠⧠But though it were so that sayntes praye neuer so muche for the churche yet it foloweth nat that they be to be called vpon and prayed vnto Howbeit our confession dothe onely affâ—rme this that the scripture dothe nat teache the inuocation of sayntes or to desyre helpe of sayntes But forasmuche as neyther commaundement neyther promyse neyther example of praieng to saintes can be brought or alledged out of the scriptures it foloweth that the conscience can haue no certayntie ne any assurance concernyng that inuocation And sythe it is so that prayer ought to be made with faythe howe do we knowe that god doth accepte and allowe that inuocation Whereby knowe we without the testimonie of scripture that sayntes do vnderstande and knowe the prayers and petitions of euery particular person Some men do make of the sayntê vtterly very goddes giuinge vnto them that they do se the secrete thoughtê of the myndes in vs. They dispute of the morow tyde knowledge and the euentyde knowlege peraduenture because they do doubte whether they do heare in the morowtyde or elles in the euentyde These thynges they do imagine not to th entent to put the saintes to worshyp but to defende worshypfull gaynes which come by the worshyppynge of sayntes Our aduersaries can brynge nothyng agaynst this reason that in asmoche as inuocation of sayntes hath no testimonie of the worde of god it can not be affermed that sayntê do vnderstande knowe our inuocation prayer or thoughe they do knowe it neuer so moche that god dothe allowe it Wherfore our aduersaries ought not to compell vs to a thyng vncerteine doubtfull For prayer without faythe is no prayer For as for thexample of the churche whiche they do alledge it is vndoubtedlye knowen that this is a newe maner and custome in the churche For the olde prayers or collectes although they make mention of sayntes yet do they not praye to the sayntes Howe be it this newe inuocation also in the churche is farre vnlyke the inuocatioÌ„ whiche euery man vseth priuately Furthermore oure aduersaries not onelye require inuocation in the honouryng of sayntê but also they do applye the merites of sayntê for other men and do make of the saintes not only intreaters or intercessours but also mercygrauÌ„tours or propitiatours This is in no wyse to be suffred For here the honoure proprely due vnto Christe is vtterly taken from hym gyuen to the sayntes For they make the saintes mediatours and mercy graunters And albeit they make a distinction betwyxte mediatours of intercession and mediatours of redeÌ„ption yet for al that they make plainly of the saintes mediatours or meanes of redemption And agayne they haue no testimonye of scripture for them that sayntes be mediatours of intercessioÌ„ which worde though it be spoken moste shamefastly measurably yet neuertheles it dothe obscure and deface the benefite of Christe and it translateth the truste of mercy due to Christ vnto the sayntê For men do fayne and imagine that Christ is more harde to entreate and that sayntes be more gentle and easie to please and they trust more on the mercy of sayntê than on the mercye of Christe and fleinge from Christe they seke to the sayntes So they make of them in very dede mediatours of redemption Therfore we shal shewe that they make verely of sayntes not only deprecatours but propitiatours that is to saye mediatours of redemption â–ª We do not yet recite here the abuses of the comen people we do yet speake of the opinioÌ„s of lerned men The rest euen the vnlerned may iudge In a propitiatour these two thynges muste coÌ„curre runne together Fyrst there must be the worde of god by whiche we may knowe assuredly that god is wyllynge to haue mercye and to heare those that call on hym for this propitiatours sake Suche maner ê“myse is there made of Christ What soeuer ye shal aske my father iÌ„ my name he shall gyue it you Of the sayntes there is no suche maner promyse wherfore consciences can not certaynly decree with theÌ„ selues that we be herde by the inuocation of sayntê wherfore that inuocatioÌ„ is not made through faythe Furthermore we haue a coÌ„maundement that we shulde call vpon Christe accordynge to that texte Come vnto me all ye that labour c. whiche doubtles was sayd also to vs. And the prophete Esaie saythe In that daye shall the roote of Iesse stande as a marke and signe to the people hym shall the gentyles praye and beseche And in the .4.3 psalme Thy face shal all the ryche men of the people make prayer vnto And in the .71 psalme And all the kyngê of the earthe shall worshyp hym And a lytle after They shall praye in his syght continually And Christ hym selfe saythe That all men may honoure the sonne lykewyse as they do honour the father And Paule to the Thessalonianes in his prayer sayth in this wyse And our lord Iesus Crist hym selfe god our father exhorte your hertê and establyshe you c. But of the inuocation of sayntê what coÌ„mauÌ„dement or what exaÌ„ple can our aduersaries brynge of the scriptures The seconde thyng that belongeth to a propitiator or mercy gyuer is that his merites be set forthe as whiche be gyuen to other men by goddê imputation so that for them they be reputed ryghtuous as it were for theyr owne merities As for example if one frende doth pay anothers debtes â–ª the detter is delyuered by another mans merite as though it were by his owne So the merites of Christ be gyuen to vs that we myght be reputed rightuous by the trust of the merites of Christ whan we beleue in hym as though we had merites of our owne And of both these two that is to wit of the promyse and of the gyuyng of merites there rysethe truste of mercye Suche maner truste of goddes promyse and also of the merites of Christe ought to be brought with vs whan we entende to praye For we oughte to decree verely with our selues bothe that our prayers be herde for Christis sake and that by his merites we haue the father appeased and reconciled Here our aduersaries hyd vs
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
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
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
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
sayenge Thy synnes be released the. For thus iudgeth thapostle that man is freely iustified by fayth These wordes of Barnarde do wonderfullye illustrate and set forthe our cause for he not onely requireth in a generalitie that we shulde beleue our synnes to be pardoned throughe mercye but byddethe vs also put to a speciall faythe by whiche we may beleue that euen vnto our owne selues sinnes be pardoned And he teacheth howe we may be assured of remission of synnes that is to saye whan by faythe hertes be lifted vp and be made quiete and set at rest by the holy ghoste What do our aduersaries require more Dare they yet deny that we obteyne remission of synnes through fayth Or that faythe is a parte of penaunce Thyrdly Our aduersaries say that synne is in this wyse forgyuen because he that is attrite or contrite doth brynge forthe an acte of the loue of god that by this acte he meriteth to receyue remission of synnes This is nothyng els but to teache the lawe and to destroy and abrogate the gospell and to disanull the promyse coÌ„cernyng Christ. For they do onely require the lawe and our workes for the lawe requireth loue Besydes this they do teache vs to truste that we obteyne remission of synnes bicause of contrition and loue What other thynge is this than to sette oure trust and confidence vpon our owne workes and not vpon the worde and promyse made by god of Christe Nowe if the lawe be sufficieÌ„t to the obteynyng of remission of synnes to what purpose nede we the Gospell what nede haue we of Christe if for our workes we obteyne forgyuenes of synnes But we contrarywyse do calle agayne consciences from the lawe vnto the gospell and from the truste in theyr owne workê to truste and to haue sure confidence in the promyse and in Christe because the gospell setteth forthe Christe vnto vs and promyseth remission of synnes freely for Christê sake By this promyse the gospel byddeth vs trust that for Christes sake we be recoÌ„ciled to the father and brought in to his fauour agayne and not for our owne contrition or for our owne loue For there is none other mediator or pacifier than Christe Neyther can we worke the lawe oneles we be fyrste reconciled by Christe And though we coulde do any thyng yet we ought to thinke that not for these workê we obteyne remission of synnes but for Christes sake whiche is the mediator and mercye stocke Yea it is iniurie and dishonour to Christe and a defeatyng of the gospell to thynke that we do obteyne remission of synnes for the law or by any other wayes than through faythe in Christe And this reason we haue handeled before in the title of iustification whan we tolde wherfore we do holde opinion that men be iustified by fayth and not by loue Therfore the doctrine of our aduersaries where as they teache that men for contrition and loue obteyne forgyuenes of synnes and bydde them truste in this contrition and loue is only a doctrine of the lawe and that not vnderstaÌ„ded Lykewyse as the Iewes dyd loke vpon the couered face of Moyses For admitte that we had loue let vs imagyne that we had workes yet can neither loue neither workes be a price raunsome or propitiation for synne Neyther can they be set and pleded as it were in barre agaynste the wrathe and iudgement of god accordyng to that sayenge of Dauid in the psalme Thou shalte nat entre in to iudgement with thy seruaunt for no creature lyuyng shall be iustified in thy syghte Neyther ought the honoure of Christ to be plucte from hym gyuen to our workê For these causes Paule dothe styffly affirme that we be not iustified by the lawe and he setteth agaynst the lawe the ê“myse of remission of synnes whiche is gyuen for Christes sake and reacheth vs that we freelye for Christis sake thrugh fayth receiue remission of sinnes To this promyse Paule dothe calle vs backe from the lawe Upon this promyse be byddeth vs stedfastly to beholde which doutles shal be voyde and of no strength if we be iustified before by the lawe or euer we be iustified by the promyse or if we obteyne remission of synnes for our owne iustice But the case is cleare that therfore the promyse was made vnto vs and therfore Christ was gyuen to vs because we can not worke and fulfyll the lawe wherfore it is necessary that we be fyrst reconciled by the promyse or euer we do worke the lawe But the promyse is onely receyued by fayth Ergo it is necessarye that contrite persones do by fayth receyue the promise of remission of synnes whiche is gyuen for Christis sake and that they do decree with them selfes that they haue the father recoÌ„ciled vnto them selfes freely for Christis sake This is the senteÌ„ce and mynde of Paule in the epistle to the Romanes â–ª where he saythe Therfore by fayth that accordyng to grace or fauour the promise myght be ferme and stable And to the Galathianes he sayth The scripture hath coÌ„cluded al thinges vnder synne that the promyse by the fayth of Iesu Christe myght be gyuen to them that beleue that is to say All men be vnder synne can not otherwyse be delyuered onles by fayth they do take and receyue the promyse of remission of synnes Fyrste therfore we must by faythe receyue remission of synnes before or we do worke the lawe al be it as it was aboue saide loue foloweth faythe because they that be regenerate do receyue the holy ghoste and therfore they begynne to worke the lawe We wolde recite mo testimonies and authorities if it were not so that they be open and at hande to euery deuoute and godlye reader in the scriptures For we couet not to be ouerloÌ„ge and tedious to thentente that this cause or mater may the more easelye be perceyued Neyther is it any doubte but that this is the senteÌ„ce of Paule whiche we do defeÌ„de that by fayth we receyue remission of sinnes for Christis sake and that by fayth we ought to set Christe the mediator agaynst the wrathe of god not our workes And let not the myndes of good men be troubled although our aduersaries do calumniate and corrupte the sentences of Paule There is nothynge spoken so purely and truelye but it may be depraued by captious cauillations We assuredly knowe that this which we haue recited is the very ryghte and true sentence and meanynge of Paule we knowe this oure sentence doth brynge ferme and stable coÌ„forte to godly coÌ„sciences without whiche no man is able to stande in the iudgement of god Wherfore let these pharisaical opinioÌ„s of our aduersaries be reiected and thrust out of mens â—ertes that we do not by fayth receyue remission of synnes but that we must merite remission with our loue and with our workes and that we ought to set our loue and our workes agaiÌ„st the wrath of god· This is the doctrine of
well in his worke of PenauÌ„ce these wordes folowynge Therfore it is conuenient that we beleue both that penauÌ„ce is to be done and that forgyuenes shal be gyuen but yet so that we do hope forgyuenes as through faythe For faythe obteyneth as it were by an especialtie or obligation Also faythe it is whiche dothe couer our synnes So than there be senteÌ„ces in the workes of the fathers not onely of contrition and workes but also of faythe But our aduersaries because they neyther perceyue the nature of penaunce neyther the sayenges of the fathers do pyke out the sayenges concernyng the one parte of penauÌ„ce that is to wit workes But those thyngê whiche be spoken in other places of faythe because they do not vnderstande them they passe them ouer ⧠Of confession and satisfaction ⧠GOod men may easely iudge that it is verie profitable and necessary that the true doctrine be kepte concernynge the partes aâ—ouenamed that is to wete concernyng contrition and faythe Therfore in settynge forthe of these places we haue alwayes most busied our selues and as for confession and satisfaction we haue nat greatly coÌ„tended nor striuen For we also do retayne kepe styll confession and specially because of absolution whiche is the worde of god because the power of the keyes by the auctoritie of god dothe pronouÌ„ce and gyue seÌ„tence of euery thiÌ„g Wherfore it shulde be a wycked dede to take away priuate absolucion out of the churche Neyther do they perceyue and vnderstande what is remission of siÌ„nes or what is the power of the keyes who soeuer they be that do despyse and take away priuate absolution But coÌ„cernyng the rehersall and reckenyng vp of synnes particularly by name in confession we haue sayde before that we do nat thynke it necessary by the lawe of god For where as certeyne meÌ„ do obiecte that a Iudge ought fyrste to knowe the mater before that he do gyue sentence this obiectioÌ„ is nothyng to this purpose For absolutioÌ„ is but the execution of the benefite gyuen by an other and nat a iudgement For Christe gaue charge and coÌ„mauÌ„dement to forgyue synnes Thys commaundement the ministers do eâ—ecute They haue no coÌ„mauÌ„dement of knowiÌ„g the synnes that be secrete Thys thynge may well be perceyued herof because they forgyue innumerable synnes whiche they them selues do neuer remembre to whome they be forgyuen And if remission shulde hange vpon the knowledge of sinnes then al the mater shulde be vncertayne and doutful But in those synnes whiche be openly knowne what maner iurisdiction the churche hathe that belongeth nat to thê preseÌ„t disputatioÌ„ For these because they be open and knowen they be accused by name and afterwardes be forgyuen by name if the doer of them wyl be receiued agayne of the churche And it is a folyshnes to apply vnto this mater the sayeng of Salomon whiche is thys Diligenter cognosce vultum pecoris tui .i. Knowe diligeÌ„tly the face of thy catayle For SalomoÌ„ speaketh no whit of coÌ„fession but he gyueth a morall lesson and instruction to an housholder that he shulde vse that whiche is his owne and forbeare from that whiche is an other mans and he biddeth hym to loke diligently vnto his owne thyngê but yet in suche wyse that hys mynde beyng occupied and set all vpon the desyre of gatheryng goodes he do nat caste away the feare of god or faythe or the loue of the word of god But our aduersaries do merueilously transforme and chauÌ„g the wordes of scripture into what soeuer sentences or meanynges it lyketh them selues here vnto theÌ„ this worde knowe betokeneth to here confessions The face betokeneth nat the outewarde conuersation but the secretes and priuities of conscience And catayle signifieth men Forsothe a goodly and a propre interpretation and semely for suche despysers of the studies of eloquence But if any man lyste by a similitude to translate thys instruccion from the householde keper and to apply it vnto a pastor or curate of the churche then doubtles he ought by the face to vnderstande the outwarde coÌ„uersatioÌ„ Thys shal be a more apte a more agreable similitude But let vs passe ouer these thynges some tymes there is mention made of confessioÌ„ in the psalmes as Dixi coÌ„fiteâ— or aduersum me iniustitiam meam domino et tu remisisti iniquitatem peccati mei .i. I sayde I wyll confesse and knowledge agaynst my selfe my wickednes vnto the lorde and thou haste forgiuen the wickednes of my syn Suche maner coÌ„fession of syn whiche is made vnto god is the very ryght contrition For when coÌ„fession is made vnto god it muste nedes be done with the harte and nat only with the mouthe so as is done of the players in enterludê Suche maner confession therfore is contrition in whiche we felyng perceiuyng the wrathe of god do coÌ„fesse that god is wrothe nat with out iuste cause and that he can nat be pacified with our workes And yet neuertheles we seke mercie of god for hys promyse sake Suche maner coÌ„fession is this confession of the prophete Tibi soli peccaui c. To the alone haue I synned that thou mayste be iustified mayst ouercom when thou shalt iudge that is to say I knoweledge my selfe to be a synner and to haue deserued euerlastyng wrathe neither can I set my ryghtuousnes nor my merites agaiÌ„st thy wrathe Therfore I pronounce the to be rightuous when thou doste condempne punyshe vs I pronouÌ„ce that thou haste the victorie wheÌ„ hypochrites do iudge the that thou arte vnrightuous because thou doste punyshe or condempne theÌ„ wel deseruyng it yea more ouer our merites can nat be sette agaynste thy iuâ—gement but in suche wyse we shal be iustified if thou doste iustify vs if thou dost repute vs iustified through thy mercye Perauenture suÌ„me man wyll alledge Iamys who sayeth coÌ„fesse your synnes one of you to another But he speaketh nat here of confession to be made to the preestê but in a generalitie of the reconciling of bretherne among them selues for he biddeth coÌ„fession to be made of eche to other Furthermore our aduersaries shall condeÌ„pne many of the moste approued auctours if they wyll contende that the rehersall of synnes in confession is necessary by goddê lawe For although we do approue coÌ„fession and do iudge that a certayne examination is profitable to the entent that men may be the better instructed and taught yet neuertheles the thyng is in suche wyse to be moderated and measured that consciences be nat tangled and snarled whiche vndoubtedly shall neuer be quiete if they shulde thynke that they can nat obteyne remission of sinnes onles they make that scripulous and iuste rehersal of synnes That sayeng doubtles is verie false whiche our aduersaries haue put in the coÌ„futation that an hole and perfecte confession is necessary to saluation For suche confession is vnpossible And I pray you what snares caste they here vpon the conscieÌ„ce whan they require a hole
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
alledge yâ— auctoritie of scripture and say that this theyr decree is expressed in the scriptures Besydes this they do iniurie and dishonour to Christe in sayenge that meÌ„ by Monastical lyfe do merite eternal lyfe God dothe not gyue this honoure no not to his owne lawe that it shulde merite eternall lyfe as he hym selfe sayth playnly in the .xx. chapitre of Ezechiel I gaue vnto them preceptes that were not good and iudgementes in whiche they shall not lyue Fyrste this is vndoubted that monkyshe lyfe dothe not merite remission of synnes but that we freely receâ—ue it by fayth as it hath ben said before SecoÌ„dly this also is wryten that for Christê sake thrughe mercye is gyuen eternall lyfe to them whiche by fayth receyue remission and pleade not theyr owne merites agaynste the iudgement of god as Barnarde most grauely and wysely dothe say It is necessarye saythe he fyrst of all to beleue that remission of synnes can not be obteyned nor had but by goddes indulgence and pardone Secundarilye that thou cannest haue no good worke onles he gyueth it vnto the. Finally that thou can nest not by no maner workes merite eternall lyfe oneles it also be freelye gyuen Other thynges that folowe concernynge the same senteÌ„ce we haue heretofore recited And Barnarde addeth in the ende these wordê Let no man deceyue hym selfe For if he coÌ„sidre wel he shall fynde without any doubte that he is not able no not with tenne thousandê to mete hym which cometh agaynst hym with twenty thousandes Sythe than it is so that not so moche as by the workes of goddê law we can merite remission of sinnes or eternall lyfe but it is necessary to seke the mercy promysed in Christ moche lesse is suche honour to be gyuen to Monasticall obseruauÌ„ces seinge theyr be nothynge elles but traditions of men that they shulde deserue remission of synnes or eternall lyfe Thus they vtterly destroye and burye the gospell of free remission of synnes and of receyuiÌ„g the mercy ê“mysed in Christ who soeuer teache yâ— the monkyshe lyfe dothe merite remission of synnes or eternall lyfe and they translate the truste whiche is due to Christe vnto those folyshe obseruaunces In the stede of Christe they worshyp thyr owne coulles theyr owne fylthynes And in asmuch as they theÌ„ selues also do nede mercy they do wyckedly in that they fayne meriteâ— of super erogation and sell them to other We speake the more briefly of these thynges because by the matters whiche we haue spoken before of iustification of repentaunce of humayne traditions it is euident ynoughÌ„e that monasticall vowes be nat the pryce for which remission of synnes and eternall lyfe be gyueÌ„ And sythe it is so that Christ him selfe dothe call traditions vnprofitable honours and seruices they be in no wyse euaÌ„gelical perfectioÌ„ But our aduersaries wolde full wylyly seme to moderate the comen ê‘suasion of pefection They wyll nat say that monastical lyfe is perfection but they say it is the state of gettyng perfetion In faythe properly sayde and we remeÌ„bre that this correction is made in Gersones workes For it apperith that wyse men offendid with those vnmeasurable prayses of monastical lyfe because they durst nat vtterly take from it the prayse of perfection they addyd this correction that it is the state of gettyng perfection If we folowe this opinion so shall monastical lyfe be no whyt more the state of perfection than is the lyfe of the plouman or of the carpenter For these be also states of gettyng perfectioÌ„ For all men of whatsoeuer callynge they be oughte to desyre perfection that is to wete to growe and encrease in the feare of god in fayth in louing of thyr neyghbour and in lyke spirituall vertues We reade in histories examples of Eremites saynt Antony and other whiche make the kyndes of lyuyng egal one to another It is wryten that to Antony when he desyred of god to knowe howe muche he had profyted in this kynde of lyuynge there was shewed in his dreame a certayne shomaker dwellyng in the citie of Alexandrie to whom he was compared On the morowe after Antony coÌ„mith into the citye and goeth vnto the shomaker to searche and knowe his exercises and gyftes When he had spoken with the man he hearith nothynge of hym but that he dyd euery mornynge in fewe wordes pray for the hole citie and afterwardê dyd applye his crafte and occupation Here Antony perceiued that iustification is nat to be imputed to that sorte of lyuing whiche he had taken vpon hym and professed But our aduersaries although they now moderate the prayses of perfection yet in very dede they thynke otherwyse For they sell merites and apply them for other vndre this preteÌ„ce that they obserue bothe the preceptes and also the couÌ„sayles Wherfore in very dede they thinke that they haue merites mo then they nede What is to chaleÌ„ge ê‘fectioÌ„ vnto them selues if this be nat Furthermore it is put in the coÌ„futation that religious men labour to lyue more nere vnto the rule of the gospel It doth therfore put perfection in the traditions of men if religious men lyue more neare to the rule of the gospell because they haue nothing propre but all comen because they lyue without wyues because they obey theyr rule in garmentes meates and other lyke trifles Also the confutation sayeth that religious men merite more pleÌ„teously euerlasting lyfe it alledgith the scripture Qui reliquerit domaÌ„ c. Whosoeuer shal forsake house here god wote the scripture gyueth perfection to these counterfaited and fained religious But this place of scripture maketh nothynge for monasticall lyfe For Christe dothe nat meane that to forsake father and mother wyfe or breâ—herne is a worke therfore to be done because it dothe merite remission of synnes and eternall lyfe Yea that forsakyng is a cursed forsaking For it is done with the iniury of Christe if any maÌ„ wyl therfore forsake father or mother or wyfe thaâ— by this selfe worke he may merite remission of synnes and eternall lyfe But there be two maner of forsakynges one is done without callyng and without the coÌ„maundemente of god this forsaking and renouncing Christ alloweth nat For workê chosen of our selues be vnprofitable seruices And hereof it apperith more euideÌ„tly that Christ dothe nat loue this ronnyng away or forsakyng because he speakith of forsaking wyfe and chyldren But we knowe that the coÌ„maundement of god forbyddeth to forsake wyfe and chyldren There is another maner forsakynge whiche is done by the coÌ„maundement of god that is to wete when tyrauntes or they whiche haue auctoritie ouer vs compell vs to denye the gospell or â—o breake goddes coÌ„maundement Here in this case we haue coÌ„mauÌ„demeÌ„t that we shulde rather suffre wronge rather suffre nat onely our goodes our wyfe our chyldren to be takeÌ„ from vs but euen our lyfe also This maner renouÌ„cyng or forsakyng Christ dothe allowe and therfore he addith these wordes for the gospell