fauour and that theyr synnes be forgyuen for Christes sake who with his dethe hath satisfyed for our synnes Thys faythe god reputeâ—h and taketh in stede of ryghtwysnes before hym As Paule teacheth in the thyrde fourth chapiters to the Romans To the obteynynge of this fayth was ordeyned the ministerie of teachynge the gospell and gyuinge the sacramentes For by the worde by the sacramentes as by instrumentes is gyuen the holy gost who worketh fayth wher and whan it pleaseth god in them whiche heare the gospel that is to wyt that god nat for our own merites but for Christe iustifyeth those whiche beleue that they be receiued into fauour grace for Christes sake They dampne the Anabaptistes other which thynke that the holy gost cuÌ„meth to men without any eâ—terne or outwarde worke by there owne preparations and workes Also they teach that this faythe ought to briÌ„ge forth good frutes that men ought to do good warkes coÌ„maunded by god because of goddes wyll and pleasure but nat that we shulde truste that by tho workes we deserue to be iustifyed in the syght of god For the forgyuenes of synnes and iustification is purchased by fayth as testifyeth also Christ which sayth WheÌ„ ye haue done al these thinges yet say we be vnprofytaâ—le seruauntes The same thynge the olde wryters of the churche do teache For. S Ambrose sayth Hoc constitutum est a deo vt qui credit in Christum saluus sit sine opere â–ª so la fide gratis accipiens remissionem peccatorum That is to saye That is ordeyned and instituted of god that who beleueth in christ is saued without worke only by fayth freely receyuynge forgyuenes of synnes Also they teache that one holy Church shall continually remayne The churche is a congregation of holy persons in whiche congregation or company the Gospell is ryghtly taught and the sacramentes ryghtly ministred Aâ—d to the true vnitye of the churche it is ynoughe to consent of the doctryne of the gospell and ministration of the sacramentes Neyther is it requisite that in euery place be lyke humane traditions rytes or ceremonies ordeyned and instituted by men As Paule sayth one faythe one baptyme one God and father of all cÌ„ All thoughe the church properly be a congregation of holy parsons and of true beleuers yet neuertheles sythe in this lyfe many hypocrites and euyll parsones be myxt amonge the good it is lawefull to vse the sacramentes whiche be ministred by euel men accordynge to the sainge of Christe The scribes and phariseis syt in the chayre of Moyses cÌ„ And the Sacramentes and word because of thordinaunce and coÌ„maundement of Christ be effectual not withstandynge they be ministred by euyll parsons They dampne the Donatistes and suche lyke whiche denyed it to be lawfull for vs to vse the ministerie of euyl men in the church and which thought that the minysterie of euyll men was vnprofytable and of none effecte Of baptyme they teache that it is necessarye to saluation and that by baptyme is offered the grace of god that chyldren are to be baptized whiche by baptyme beynge offered to god be receyued into the fauour and grace of god They daÌ„pne the Anabaptystes which disalowe the baptyme of Chyldren and saye that chyldren be saued without baptysme Of the souper of the lorde they teach that the bodie and blode of Christe be verely present and he distributed to the eaters iÌ„ the souper or mauÌ„dy of the lorde and dysproue them that teache other wyse Of confession they teache that priuate absolution in churches ought to be retayned kepte althoughe in confessyon the rehersall of all the sines be not necessarie For it is vnpossyble according to the psalmist Delicta quis intelligit who vnderstandeth his synnes Of penaunce they teache that they which after baptysme be fallen agayne into synne maye be forgyuen of theyr synnes what tyme so euer they turne and repente And that the churche to suche which returne to repentaunce ought to gyue the benefyte of absolution And penaunce standeth properly in these two partes that is to say in contrition whiche is a feare dryuen in to the conscience after that synne is espied And in faythe whiche is conceyued by the gospell or absolution and whiche beleueth that for Christes sake the sinnes be forgeuen and comforteth the conscience and delyueteth it from terrours feares After that muste folowe good workes whiche be the frutes of penaunce They dampne the Anabaptistes whiche denye that they which be ones iustifyed may lose the holy ghost Also those whiche contende that to some men so greate perfection do chaunce iÌ„ this lyfe that they can nat synne They daÌ„pne also the Nouarâ—ans whiche wolde nat assoyle those that were fallen after baptyme came agayne to repentaunce They reiecte and disalowe also those which teache nat that remission of sinnes is gyuen by faythe but that it cummeth by our owne loue and workes They be also disallowed and reiected whiche teache that the Canonical satisfactions be necessarie to redeme euerlastynge paynes or paynes of purgatorie Of the vse of the sacramentes they teache that the sacramentes be ordeyned and instituted nat only that they shulde be cognysauncies badges or markes by whiche Christyan men are discerned and knowen frome other people But rather that they shulde be sygnes and testymonyes of the wyll of god towarde vs to styrre vppe and to conferme faythe in vs which vse them so propowned Wherfore we muste so vse the sacramentes that faythe be added and putte vnto them to th entent we maye beleue the promyses whiche be exhibyted and shewed by the sacramentes They dampne therfore those whiche teache that sacramentes euen by theyr owne proper vertue do iustifye which teache not that fayth is requyred in the vsynge of the sacramentes which fayth may beleue that sinnes be forgiuen Of the Ecclesiasticall order they teache that no man ought openly to teache in the churche or congregatyon or mynistre the sacramentes onles he be duely and lawefully there vnto called and appoynted Of the rytes of the churche they teache that such rytes ought to be kept which may be kept without syn and whiche be ê“fytable to a tranquillitie and good order in the churche as certayne holy dayes feastfull dayes and lyke yet neuertheles of such rytes and ceremonies men be admonyshed leste theyr consciencies be combred as thoughe such ceremonies be necessarie to saluation They be also admonyshed that mans traditions ordeyned to pacifye god to deserue grace and to satisfye for synnes be contrarie to the gospel and doctrine of fayth Wherfore vowes and traditions of meates so forthe ordeyned to purchase grace and to satisfye for synnes be vnprofytable and agaynst the gospell Of politik or ciuile thynges they teache that lawful ordinauncies for a publyke weale be the good workes of god and that it is lawfull for
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
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
debeo accipere medicinam That is to saye because I alwayes syn I ought alwayes to take medycine Nowe for as moche as the Masse is suche a coÌ„municatioÌ„ of the sacrameÌ„t one comon Masse is kepte with vs euery holy day and also other dayes yf any desyer to vse the sacrament it is gyueÌ„ vnto them that asketh it And this maner is not newe in the Churche For the olde fathers before Gregorie speketh nothyng of the pryuate Masse but of the comoÌ„ Masse they speake verye moche Chrysostome sayeth that the preste stoÌ„deth dayly at the alter and some he dothe call to the receyuynge of the sacrament or communion and some he dothe kepe away And it appereth by the olde canons that some one preeste dyd celebrate the MasseÌ„ and of him al the other prestes deacons receyued the body of the lorde for so sounde the wordes of the Canon of Nicene whiche be these Accipiant diaconi secundum ordinem post presbyâ—eros ab episcopo vel a presbytero sacram coÌ„â—onem That is to say lette Deacons orderly after the preestes receyue the holy sacrament or communion of the byshope or of the preste And Paule spekynge of the communion coÌ„maundeth that one shulde tarie for another that there maye be made a comon participation For as moch thaÌ„ as the Masse with vs hath for it selfe the example of the Church taken out of scripture and of faâ—hers we truste it can not be improued namely sythe the common publyke ceremonies for the most part are kept lyke to the vsuall and accustomed ceremonies only the nomber of masses is vnlike which for great and manifeste abuses it were profytable at the lest way to moderate For in times passed masse was not done euery day no not in great congregatyons and where moch people assembled together as the historie tripertite dothe witnes in the .ix. boke the .xxxviij. chapiter in thys wyse Agayne iÌ„ Alexandria scriptures be redde vpon the wednesdaye and the friday and doctors do expoune them and al thinges are done without the solempne maner of the oblation ¶ Of confessyon COnfession iÌ„ the churches with vs is not done awaye for the body of the Lorde is not wonte to be delyuered to any but only to those that be examined and assoyled before and the people be very diligeÌ„tly taught of the faythe and assuraunce of absolution of whiche before this tyme was lytle mention or spekyng The people be taught to haue the absolution in greate price because it is the voyce of god and pronounced by the commaundemente of god The power of the keys is greatly made of by shewynge howe greate comforte it bryngeth to troubled coÌ„sciences that god requireth fayth to th ende that we shulde gyue credence to that absolution as to a voyce soundinge from heueÌ„ and that faythe in Christe getteth truly and receiueth remission of sinnes Before we dyd this satisfactions were ouer moche set vp and magnifyed but no speakynge there was of faythe and of the merite of Christe of ryghtuousnes of fayth Wherfore in this behalfe our churches be not to be blamed For our aduersaries be also coÌ„pelled to graunt this to vs that the doctrine of penaunce is intreated handled and opened of our lerned men moste diligently ⧠But of confessyon they teache that the rehersal and nombryng of sinnes is nat necessary and that consciences be not to be charged with care to nomber and teken vp all defaltes for it is impossible to reherse all defaltes as the prophete recordeth saynge who vnderstondeth all defaltes or sines Hieremie also sayth Prauum est cor hominis et inscrutabile The harâ—e of maÌ„ is frowarde and can not be searched That yf no synnes shulde be forgyuen but those that â—e rehersed consciences couldâ— neuer be quiete for many synnes they nether espye nor can â—â—â—ember Also olde wryters do wytnes thaâ— the nombrynge is not necessary 〈◊〉 in the deâ—rees Chrysostome is rehersed whiche sayeth thus Non tibi dico vt te prodas in publicum neque apud alios te accuses â–ª sed obedire te volo propheta 〈◊〉 Reuela ante deum viam tuaÌ„ Eâ—go tâ—a câ—â—fitere pâ—â—cata apud deuÌ„ vâ—â—uÌ„ iudicem cuÌ„ oratione Delicta tua pronuÌ„cta non lingua sed coÌ„scieÌ„tiae tuae me â—orta c. I say nat to the that thou shewe thy selfe opâ—nly nor that thou accuse thy selfe to other But I wyll that thou obeye the Propheâ—e sayenge Disclose thy way before god Wherfore confesse thy synnes to god the true iudge with prayer pronounce thyne offences not with thy tonge but with memory of thy conscience cÌ„ And the glose of penaunce distine 5. capi consideret doth confesse that confessyon is of mannes lawe but yet confessyon bothe for the greate benefyte of absolutyon and also for other vtilities and profettes of conscience is reteyned and kepte stylle amonge vs. ¶ Of diuersities of meates IT was a comen persuasion not onely of the vulgare people but also of the teachers in the Churches that diuersities of meates and lyke traditions of meÌ„ be profytable warkes to deserue remissyon of syn and of payne And that the worlde dyd so thiÌ„ke it appereth by that that newe ceremonies newe orders newe holy dayes newe fastynges were dayly instituted and teachers in temples did exacte and require these workes as a necessarie honour to the obteynynge of rightuousnes and they greatly did put in feare the sely consciences yf they shulde omitte and leue vndone any of these thynges Of this persuasion of traditions many myschiefes and inconueniencies ensued in the churche Fyrste of all the doctrine of grace and the ryghtuousnes of faythe was obscured and defaced whiche is the chief parte of the gospell and ought most of all to stonde forthe and to appere in the church to the entente that the meryte of Christ myght be wel knowen and that fayth which beleueth that sinnes be forgyuen for Christe and not for any of our workes myght be aduauÌ„ced and set vppe farre aboue workes Wherfore Paule also leaneth greatly to this part and remoueth and putteth awaye the lawe and traditions of men because he wold shewe that the christian rightuousnes is an other thynge then suche workes that is to wyt that it is faythe which beleueth that synnes be frely forgiuen for Christe But this doctrine of Paule is almoste all together oppressed by traditions which haue engendred and brought forthe an opinion that we muste neades meryte and get remission of sinnes and iustification by diuersitie of meates and lyke honorynge of god In penaunce there was no spekynge of faythe only these satisfactory workes were purposed and set forthe the hole penaunce appered to consyste and stonde in them Secundarely these tradityons haue obscured and darkened the preceptes of god because that traditions of men were preferred and regarded aboue the preceptes of god The hole christianitie was thought to be the obseruatyon and kepinge of certayne feries rytes fastinges
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
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
whiche walke nat after theyr fleshe but after the spirite Also we be dettours nat to the fleshe that we shulde lyue after the fleshe For if ye lyue after the fleshe ye shall dye But if in spirite ye mortifye the actes of the bodye ye shall lyue Wherfore this fayth whiche receyueth remission of synnes in the troubled and affrayed herte and fleyng synne dwelleth nat in them whiche folowe theyr lustes nor staÌ„deth nat with deadly synne Out of these effectes or operacions of fayth the aduersaries pycke out one and that is loue â–ª and teache that it iustifyeth Thus it manifestly appereth that they only teache the lawe They reache nat fyrste that we receyue remissioÌ„ of synnes by fayth They teache nat of the mediatour Christe that for Christe we haue God our good lorde but for our owne loue And yet what maner of loue that is they tell nat nor can nat tell They bragge glory that they fulfyll the lawe where as this glory is properly due to Christ and they lay the affiaâ—Ì„ce of theyr owne workes to the iudgemeÌ„t of god for tâ—ey say that they deserue grace eternall lyfe de condigno .i. of theyr owne worthynes This is vtterly a wycked and a vayne affiaunce For in this lyfe we can nat satisfye the lawe because the carnall nature ceaseth nat to bryng forth euyll affections al though the spirite in vs resysteth theÌ„ But a man may demaunde of vs a question sythe that we also confesse that loue is the worke of the holy ghost and syth it is ryghtwysnes for it is the fulfyllyng of the law why do nat we teache that it iustifieth â–ª To this we answere Fyrst it is certayne that we receiue nat remission of synnes neyther by loue nor for or loue but for Christ by only fayth Only faythe whiche loketh to the promyse and is assured that god forgiueth because Christ dyed nat in vaine ouercometh the feares of synne of death If a man doubteth whether hys synnes be forgyuen hym he disworshyppeth Christe sythe he iudgeth hys synne greater or stronger then the death and promyse of Christe where Paule sayeth that grace surmounteth synne that is to say that mercye is aboue synne who thynketh that he attayneth remission of synnes because he loueth dishonoreth Christ and he shal fynde in the daye of gods iudgement this affyaunce of his owne propre iustice to be wycked voyde Ergo fayth must recoÌ„cile make of the iniust iust And as we receiue nat remissioÌ„ of synnes by the other vertues or for the other vertues of the lawe as for pacience chastitie obedieÌ„ce towarde the superiours cÌ„ and yet these vertues must ensue so we neyther receyue remissyon of synnes because of the dilectioÌ„ of god Howbeit it is a commune fourme of speakyng otherwhyles to comprise in one worde bothe the cause and the effect by a figure called Synecdoche as in the seuenth of Luke Christ sayeth Many synnes be forgyueÌ„ her because she loued muche For Christ expouneth him selfe wheÌ„ he addeth Thy fayth hathe saued the. Christ then meant nat that the woman by that worke of loue shulde deserue remissioÌ„ of synnes and therfore he clearly sayeth Thy faythe hathe saued the. But fayth is the thyng which conceiueth mercy for the worde of god freely If ye deny that thê is fayth ye vtterly knowe nat what faythe meaneth The very historye of it selfe sheweth sufficiently what he calleth loue in this place The woman cam brynging with her this opinion of Christe that in hym â–ª she shulde fynde remission of synnes This worshyp is the most hyghe worshyp of Christ she coulde gyue no greater worshyp vnto hym This is the trewe fashyon of acknowledgyng Messias to seke at hym remission of synnes And to conceiue this opinion of Christ thus to worship him is rightly and truly to beleue But this worde loue Christe vsed nat to the womaÌ„ but to the Pharisee for he coÌ„pared the hole worshyppyng of the Pharisee with the hole worshyppyng of the woman He chydeth the Pharisee because he acknoweledged hym nat to be Messias although he dyd vnto hym these externe officies as vnto a straunger and an holy greate man he poynteth to the woman and commendeth her worshyppyng her oyntment â—eares cÌ„ whiche all were sygnes of fayth a certayne coÌ„fession that at Christ she sought remission of synnes Undoutedly this was a greate example which nat without cause moued Christe to chyde the Pharisee whiche was a wyse and an honest man but one that beleued nat This impietie he vpbraideth him and instructeth him by the example of the woman signifieng that it was a shame yâ— where as an vnlerned woman beleued god he a doctour of the lawe beleued nat and acknowleged nat Messias nor sought nat at hym remission of synnes saluacion So theÌ„ he prayseth the hole worshyppyng as it is ofte done in scripture that in one worde we shuld coÌ„prise many as here after we shall shewe more at large in lyke places as in this saying Gyue almes and all shal be clene he requyreth nat only almesdedê but also the iustice of faythe so also here wheÌ„ he sayeth Many synnes be remytted vnto her because she loued muche that is to saye because she hath worshypped me truly by fayth and excercises and signes of fayth he coÌ„pryseth the hole worshyppyng but in the meane seasoÌ„ yet he teacheth thys that properly remission of synnes is receyued by fayth althoughe loue confession and other good workes do necessaryly ensue wherfore he meaneth nat this that those frutê be a recoÌ„pense or raunsum for whiche remission of synnes is gyuen whiche may reconcile vs to god we dispute of a greate thing euen of the honour of Christe and from whens the godly myndes may fetche a sure ferme consolacion whether our truste is to be put in Christe or in our workes If so be that we owe to set our trust in our workes then we must plucke from Christe the honour and title of a mediatour and redemer And yet we shall fynde in the iudgement of god that this confidence is vayne and that the conscience from thens shall ruÌ„ne into despayre That if remission of synnes and reconciliacyon chaunseth nat frely for Christ but for our loue and merites no man shal haue remission of synnes but where he fulfylleth the hole lawe for the lawe iustifieth vs nat so longe as it can accuse vs. It is euident then syth iustificacion is reconciliacion for Christ that by fayth we be iustified for it is most certayne that by only fayth is receyued remission of synnes Nowe therfore let vs answere to the question afore proposed why loue iustifyeth nat The aduersaries thynke ryghtly that loue is the fulfilling of the lawe And doubtles the obedience towarde the lawe were ryghwisnes if we coulde do the lawe But we haue here tofore shewed that the promisses were therfore gyuen because we coulde nat do the lawe And for this selfe cause denyeth Paule
saythe That they do eate condempnation to them selfes who soeuer do eate vnworthely Therfore the ê‘sons and curates do not compell those ê‘sones which be vnmete to vse the sacrameÌ„tê OF the nombryng of synnes in coÌ„fession men be in suche wyse taughte that consciences be not snarled and entangled although it is ê“fitable to vse and accustome vnlerned persones to reherse certeyn synnes that they may the more easely be taughte But we dsspute now what is necessary by goddê lawe Our aduersaries therfore oughte not to haue alledged the constitution to vs. Omnis utriusque sexus c. Whiche constitution we knowe well ynoughe but they shulde haue proued by the lawe of god that nombrynge or rekenynge vp of synnes is necessarye to obteyne remission The hole Churche throughout all Europa knowethe what maner grynnes snares that particle of the coÌ„stitution hath cast vpon consciences whiche byddeth to confesse all our synnes Neyther is there so moche hurte in the texte it selfe as afterwardê the Summistê haue fayned to it whiche do gather the circuÌ„staunces of synnes What endeles mases be there What a tormeÌ„trie of good myndê hath ben there For as for them that were wylde and vngodly suche maner fearynges dyd nothynge moue at all Afterwardes what maner tragedies and troubles hath the question De proprio sacâ—rdote that is to say of a propre or peculiar preeste raysed amonge curates and freers whiche whan they dyd warre aboute the kyngdome of Confessions were nothyng lesse than frâ—tres whiche they were called We therfore do thynke that the rehersal or nombrynge vp of synnes is not necessarye by the lawe of god And this is the mynde of Panormitanus and of the most part of the other lerned in the lawe Neyther wyll we lay a necessite vpon the consciences of other men by that constitution Omnis utriusque sexus c. Of whiche we do iudge lykewyse as we do of other humaine traditions Of whiche we haue this opinion that they be not honours or services necessary to iustification And this constitution commaundeth a thynge vnpossible where as it byddeth vs coÌ„fesse all our synnes For it is certayne that very many of them we do neyther remeÌ„bre nor perceyue accordyng to that sayeng of the psalme Delicta quis intelligit who perceyueth synnes or trespasses If they be good pastors they shall know how farre forthe it is profitable to examine vnlerned people But we wyll not confirme establyshe that tormentry of Summistes whiche yet shulde haue ben least intollerable if they had added one worde of faythe confortynge and lyftynge vp consciences Nowe of this faythe obteynynge remission of synnes there is not one syllable in so great an heape of coÌ„stitutions of gloses of summes of confessionalles Christ is neuer redde in none of them all Onely there is redde accomptynges and nombrynges of synnes And the moste parte is spente in synnes coÌ„mitted agaynst the traditions of men whiche is moste vayne This doctrine hathe dryuen many godlye myndes to desperation whiche coulde not be quiete and in reste because they thoughte that the iuste rehersall of synnes was necessary by goddes lawe and yet they founde by experience that it was impossible But there remayne in the doctrine of our aduersaries touchyng penaunce other as greate defaltes whiche we shal forthewith reherse Of penaunce or repentaunce IN the .xij. article they approue the fyrste parte in whiche we declare that they whiche haue fallen into synne after baptime maye obteyne remission of synnes at what tyme soeuer and howe ofte soeuer they be coÌ„uerted The seconde parâ—t they condeÌ„pne in whiche we say that the partes of penaunce be contrition and faythe They deny that fayth is the one parte of penaunce What may we here do Oh moste victorious emperour Thys is the propre voyce of the gospell that by faythe we obteyne remission of synnes Thys voyâ—e of the gospell those wryters of the confutation do condeÌ„pne We can therfore in no wyse agre to the confutation We can nat coÌ„dempne the moste holsome sayeng of the gospell so full of comforte What other thynge is it to denye that by faythe we do obteyne remission of synnes then to do iniury to the blode and death of Christe We beseche you therfore O charles moste victorious Emperour that ye wyll paciently and diligently heare vs and knowe this most wayghty matter which conteyneth the principall place of the gospell the trewe knowledge of Christe and the very honour of god For all men shall fynde that we in thys matter specially haue taught true thynges godly thynges holsome thynges necessary thynges to the hole churche of Christ. They shall fynde that by the wrytynge of our men muche lyght hathe come to the gospell and that many perilous errours be amended with â—he whiche the doctrine of repentaunce was here tofore suppressed by the opinioÌ„s of schole doctours and Canonistes And before we come to the defence of our sentence and opinion thys muste we nedes speake before All good men of all orders euen also of the theologicall ordre do confesse and graunt that before the wrytinges of Martine Luther the doctrine of repentaunce was verie confuse There be bokes of senteÌ„tiaries wherin be infinite questioÌ„s whiche no diuines coulde euer sufficieÌ„tly declare The people could neither coÌ„prise the suÌ„me of the matter neither yet see what thynges were principally required in penaunce neyther wherin peace of conscience was to be sought Let one of our aduersaries come forthe which can tell vs when remission of siÌ„nes is done or wrought Good lord what greate darkenes is amonge theÌ„ They doubte whether in attrition orels in coÌ„trition remission of synnes be had And if it be had for contrition what nedeth absolution What dothe the power of the keyes if synne be alredy forgiuen And here also they do sweate labour muche more and do wickedly extenuate and minishe the power of the keyes Other some there be whiche saye that by the power of the keyes synne is nat forgeuen but only eternal paynes be chaunged into temperall paynes So were the moste holsom power auctorite a ministration nat of lyfe and of spirite but only of wrathe and punyshementes Some of them agayne whiche be sumwhat more wylye do fayne ymagyne that by the power of the keyes synnes be forgeuen in the syght of the churche but nat in the syght of god Thys also is a perilous and mischeuous errour For if the power of the keyes dothe nat comforte vs in the syght of god What thynge then I pray you shal make a quiete coÌ„science Nowe these thynges the folowe be also more perplex doubteful and intricate They teache that we do merite grace by contrition Where if a man aske why Saul Iudas and other lyke do nat obteyne grace and pardone with moste bytter and horrible remorse whiche were coÌ„trite Here they ought to make theyr aunswere by faythe and by the gospell bycause Iudas dyd nat beleue because he dyd nat
lyfte vp and coÌ„forte hym selfe with the gospell and the promise of Christe For faythe sheweth the diuer site betwene the contrititioÌ„ of Iudas and the contrition of Peter But our aduersaryes make theyr answere by the lawe that Iudas loued nat god but feared punyshementes but when shall a troubled and frayed conscience namely in these earnest true and greate terrours whiche be described iÌ„ the Psalmes and the prophetes and whiche those men do vndoubtedly taste whiche be truely conuerted when shall I say suche a troubled conscieÌ„ce be able to iudge whether he feareth and dreadeth god truly and for him selfe or whether he dothe but flee euerlastiÌ„g paynes These great motions and trobelouse may be haply discerned or disseuered by letres and vocabules but they can nat be depted so in suÌ„dre iÌ„ very dede as these swete sophisters do dreame Here we call vpon the iudgementes of all good wyse men They vndoubtedly wyl coÌ„fesse graunt that these disputations amonge our aduersaries be very darke doubtfull perplexe and intricate And yet here they be in hande with a moste wayghty matter and with the chief and principall place of all the gospell I meane coÌ„cernyng forgyuenes of synnes All thys hole doctrine concernynge these questions whiche I haue rehersed amonge our aduersaries is full of errours and hypocrisie and defaceth obscureth and endymmeth the benefyte of Christ the power of the keyes and the iustice of faythe These thynges be done in the fyrst acte or parte of the playe But what wheÌ„ they be come vnto confession What infinite and greate busines is there in that endles rehersall numbryng and reckenyng vp of synnes Whiche neuertheles for a greate parte is speÌ„t and consumed in mans traditions and lawes And because that the good and deuoute myndes myght be the more vexed they fayne and ymagen that this rehersall and iuste reckeniÌ„g of the synnes is commaunded by goddê lawe And though they do exacte and require thys rehersall of all the synnes vnder the pretence of the lawe of god yet in the meane season of absolution whiche is in dede of the lawe of god they speake full slenderly and full coldly They fayne that the selfe sacrament Ex opere operato that is to say euen of the very worke that is wrought gyueth and conferreth grace without any good mocion of the vser But of faythe who receyueth the absolution and coÌ„forteth the conscience is made no mencio nat all This is euen accordyng to the prouerbe Ante mysteria discedere that is to say to depart before the mysteries are begonne Nowe resteth and remayneth the thyrde acte or parte of the play whiche is of satisfactioÌ„s And thê acte hathe very confuse disputacions They fayne that euerlastynge paynes be chaunged into the paynes of purgatorie and that parte of these be relesed by the power of the keyes and parte they teache to be redemed with satisfactions They adde moreouer that satisfactions must be workes of suê‘erogation and them they set and put in moste folyshe obseruaunces whiche haue not the coÌ„maundement of god to beare them as in pylgrymages rosaries and lyke obseruatioÌ„s whiche be maynteyned by no coÌ„mauÌ„dement of god Furthermore lykewyse as· they redeme Purgatorye with satisfactions so hath there ben a crafte deuised of redemynge satisfactions whiche hath ben a very gayngfull profytable crafte and hath broughte in moche lucre For they sell pardones whiche they do interprete to be releasemeÌ„tê of satisfactioÌ„s And this gaynes coÌ„meth in not onely by them that be alyue but moche more largely by them whiche be deade And not onely by pardons but also by the sacrifice of the masse they redeme the satisfactions of deade men Finally the matier of satisfactions is endeles Amonge these sclaunders and offendicles of conscience for we be not able to reherse all and doctrines of deuyls the doctrine of the iustice of faythe in Christe â–ª and of the benefite of Christ lyeth oppressed ouerwhelmed Wherfore all good men do perceiue that the doctrine of Sophistes and Canonistes touchynge repentaunce or penaunce is by vs profitably and godly rebuked For these articles and poyntes folowynge be openly false and not onely disagreyng mere repugnant to the holy scriptures but also dissonauÌ„t variable from the holy fathers of the churche These be their articles ¶ That to the takynge awaye of synne onely the detestation hatred of sinne is sufficient ¶ That for our contrition not by faythe in Christe we do obteyne remission of synnes ¶ That we deserue remissioÌ„ of synnes by goddes couenaunt by good workes done without grace and obteyne it not by faythe that is to wite freely by the truste of mercy ¶ That the power and auctority of the keyes auaileth to the remission of siÌ„nes in the syght of the churche but nat in the syght of god ¶ That by the power of the keyes synnes be nat forgiuen before god but that the power of the keyes was instituted to chaunge eternall paynes into temporall and to lay vpon conscieÌ„ces certayne satisfactioÌ„s to institute newe sacrifices and ceremonies and to bynde consciences to suche maner satisfactions and ceremonies ⧠⧠¶ That the nombering or rekening vp of sinnes in confession of the whiche our aduersaries do teache is necessary by the lawe of god ¶ That canonicall satisfactions be necessary to redeme the payne of Purgatory or els be availlable as a recompensation to take awaye synne For so vnlerned men do vnderstande and take it ¶ That the receiuynge of the sacramente of penaunce by the vertue of the worke that is wrought without the faythe in Christe gyueth grace ¶ That by the power of the keyes soules be deliuered out of Purgatory by pardons ¶ That in reseruation of cases nat onely the canonicall payne but also the synne ought to be reserued in him whiche is truly conuerted ⧠We therfore to the enteÌ„t to deliuer godly and wel disposed coÌ„sciences froÌ„ these comberous and endles mases of sophesters do make two partes of penaunce that is to wytte contrition and faythe Yf any man lusteth to adde the thyrde I meane worthy frutes of penauÌ„ce that is to say good workê folowyng coÌ„uersion we wyl nat saye agaynste hym And we knowe well ynoughe that thys worde penitentia in latine that is to saye repentaunce amonge GraÌ„marious doth betokeÌ„ to mislyke and disalowe that thynge whiche before we dyd lyke and alowe This propertye is more agreinge to contricion rather then to faythe But we in this place to th entent to expresse and sette forthe the thynge before mens eyes do vnderstande by penauÌ„ce the hole coÌ„uersion in which there be two termes mortification and viuification whiche we call by the vsuall and accustomed names contrition and faythe As concernynge contrition we do cutte awaye those ydle vnfrutful and endles disputations as to dispute when we be sory throughe loue of god and when through feare of payne But we say that coÌ„trition is the true feares and terrours of conscience whiche perceiueth feleth
se what confession auayleth without absolutioÌ„ But if they do nat seperate the receyuing of absolution from confession they muste nedes thynke that faythe is a parte of penauÌ„ce For absolution is nat receiued but by fayth And that absolution is nat receiued but by faythe it may be proued by Paule whiche teacheth that the promyse can nat be receiued but by faythe Howe absolution is the promyse of the remission of synnes Therfore it dothe necessarily require faythe And we do nat se howe he can be sayde to receiue absolution whiche dothe nat assente and agre to it And what other thyng is it nat to agre to the absolution then to accuse god of a lye If the barte dothe doubte it thynketh that those thynges be vncerteyne vayne whiche god dothe promise Therfore it is wrytten in the epistle of Iohan whosoeuer beleueth nat god maketh hym a lyer because he dothe nat beleue in the testimonye whiche god hathe witnessed of his sonne Secondaryly we suppose that our aduersaries do graunt that remission of synnes is eyther parte or the ende or terminus ad queÌ„ as they vse to speake of penauÌ„ce or repentauÌ„ce ergo that thyng wherby remissioÌ„ of synnes is receyued is of ryght added to the partes of penaunce But most certayne it is most vndoubted although al the gates of helle wolde crye agaynste it that remission of synnes can nat be receiued but only by fayth whiche beleueth that sinnes be forgyuen for Christê sake according to that sayeng of Paule to the Romaines whom god hathe set forthe a propitiator by faythe in the bloude of hym Also in the fyfthe to the Romaynes By whom we haue waye throughe faythe into grace c. For the troubled arraryed coâ—icence can nat plede nor laye agaynste the wrathe of god theyr owne workes or loue but so is only the conscience made quiete when it receiueth the mediatour Christe and beleueth the promises gyuen for hys sake for they do nat perceyue what remission of synnes is or howe it cometh to vs which dreame that hartes be set at peace without faythe in Christe Peter alledgeth out of Esaye thys sayeng whosoeuer shall beleue in hym shall nat be confounded or ashamed â–ª Wherfore hypocrites muste neues be confounded which truste that they receiue remission of synnes for theyr owne workê and nat for Christes sake And Peter sayth in the actes To him all the prophetes beare witnes that al whiche beleue in him do receiue remission of synnes throughe his name It coulde nat be spoken more manifestly than yâ— he sayth throughe his name And he addeth all that beleue in hym We do only therfore thus receiue remission of synnes through the name of Christe that is to wete for Christes sake â–ª and nat for any meritê or workes of our owne And this is so done when we beleue that synnes be forgyuen vs for Christes sake Our aduersaries crye out that they be the churche that they do folowe the coÌ„sent of the church But Peter here in thys our cause alledgeth also the coÌ„sent of the churche To him sayth he al the prophetes beare wytnes that by his name they receiue remission cÌ„ Undoubtedly the consente of the prophetes is to be iudged the consente of the vniuersall churche We do neyther grauÌ„t to the byshop of Rome neither yet vnto the church power or authoritie to decre agaynst this coÌ„sent of the ê“phetes But the Bulle of Leo byshop of Rome do openly condempne this article of remission of sinnes our aduersaries do also coÌ„dempne it in theyr confutation By whiche thynge it appereth what maner churche theyr churche is to be iudged whiche not onely with decrees disalowe this sentence that remission of synnes is purchased by faith not for our workes but for Christ but also coÌ„maunde to destroy that sentence and opinion with violence and with the swerde They coÌ„mauÌ„de also with all kynd of crueltie to destroye the good men whiche be of the same opinion and mynde But they wyll saye that they haue greate and famous authours for them as maister Duns Gabriel â–ª and other lyke the sayenges also of fathers â–ª whiche be recited in the decrees but maymed and vnperfecte Certes if we shulde falle to numbring of testimonies they haue the better bande For there is a great rablement of tryfelyng wryters vpon the mayster of the Sentencies whiche do euen as it were conspire to gether in defendyng these figmentes lyes of the merite of attricion and of workes and the thynges whiche we haue here to fore recyted But let no man be moued with the multitude of them For thauctoritie is not greate of the late wryters whiche were not the fathers of theyr owne wrytynges but onely embesylyng and robbyng the olde fathers dyd shyfre and turmoyle opinions forth of one boke in to an other They vsed no maner iugemeÌ„t but only after the fashyon of the Senatours whiche were called Pedarij without any wordes allowed the errours of them that had writen before whom they perceyued not We therfore wyll not be afraide to set this sayenge of Peter who allegeth the consente of the prophetê agaynst the legions of sententiaries be they neuer so manye And to this preachynge of Peter is added the testimonie of the holy gost For thus sayth the texte Adhuc loquente Petro uerba haec cecidit spiritus sanctus sup omnes qui audiebant uerbum .1 And as Peter was yet speakynge these wordes the holy ghoste lyghted vpon al them which dyd heare the worde Let all good godly consciences therfore knowe that this is the coÌ„maundement of god that they shulde beleue theyr synnes to be freelye forgyuen them for Christes sake and not for our owne workes And with this coÌ„maundement of god let them strengthen and susteyne them selues agaynst desperation and agaynst the terrours of synne and of deathe And let them knowe that this senteÌ„ce opinion hath always remayned in the churche amoÌ„ge holy and good men sythe the begynnynge of the worlde For Peter dothe clearely alledge the consent of the prophetes And the writynges of thapostles testifie that they were of the same mynde we haue also testimonies of the fathers For Barnarde sayth the sawe in playn and open wordes Necesse est enim primo omnium credere quod remissionem peccatoruÌ„ habere noÌ„ possis nisi per indulgeÌ„tiam dei sed adde adhuc ut credas hoc quod per ipsum peccata tibi donantur Hoc est testimonium quod ê‘hibet spiritus sanctus in corde tuo dicens dimissa sunt tibi peccata tua Sic enim arbitratur apostolus gratis iustificari hominem per fidem .i. For it is necessarye fyrste of all to beleue that thou canste not haue forgyuenes of synnes but by the indulgence of god but adde yet hereunto so that thou doste beleue this also that by hym thy synnes be forgyuen the. This is the testimonie which the holy ghost heareth in thy herte
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
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
shal excuseys to al them that shal come after vs so that it can nat be layde to our charge ne any faute can be put in vs that the auctoritie of bysshoppes is minished and enfebled when men shall reade and heare that we albeit we desyre the bysshoppes nat to vse this vniuste crueltie towardes vs yet can we iÌ„ no wyse obtayne any maner equitie or ryght of them Of mans traditions in the churche IN the .xv. article they receyue the fyrste parte in which we say that those rites and ceremonies in the churche are to be obserued which may be obserued with out any syn and whiche helpe to the keping of tranquilite and good ordre in the churche The seconde parte they vtterly condempne in which we say that mans traditions instituted to appeace god to merite grace and to satisfy for synnes be contrary to the gospell Albeit in our confession coÌ„cernyng the choyse of meares we haue spoken many thynges ynough of traditions yet this natwithstaÌ„ding certayne thingê shal here brefly be repeted For although we thought that our aduersaries wolde for other causes defende the traditions of men yet we dyd nat thynke that euer they wolde haue coÌ„dempned this our article whiche is That we deserue nat forgiuenes of siÌ„nes or grace through the obseruyng of mennes traditions Syth therfore thys article is condempned we haue an easy and a playne cause Now our aduersaries do openly play the Iewes and do openly oppresse the gospell with deuillyshe doctrines For than dothe the scripture call tradicions the doctrines of deuyls wheÌ„ it is taught that they be seruices profitable to deserue remissioÌ„ of synnes and grace For then they endymme the gospel they minishe the benefite of Christ they annulle the iustice of faythe The gospel teacheth vs that we through faythe for Christes sake frely receiue remission of sinnes and be recoÌ„ciled to god Our aduersaries coÌ„trary wyse make another mediatour that is to wete these traditioÌ„s For the traditions sake they wyll obteine remission of sinnes by these they wyll appease the wrathe of god But Christe sayth openly They honour me in vayne with the coÌ„maundementes of men We haue herebefore largely disputed that men be iustified throughe faythe whan they beleue that they haue god pacified not for our workes but frelye for Christe This is vndoubtedly the doctrine of the gospell for Paule sayth playnly to the Ephesians Ye be freely saued through faythe and that not of your selues it is the gyfte of god and coÌ„methe not of men Nowe our aduersaries say that men deserue remission of synnes by these humane obseruaunces What other thyng is this than besides Christ to set vp a nother iustifier a nother mediator Paule saythe to the Galathians Ye be fallen from Christ ye whiche be iustified by the law â–ª that is to saye if ye thynke that by the obseruynge of the lawe ye deserue to be accompted ryghtuous in the syght of god Christe shall nothing auayle you For wherunto nede they Christ which thynke them selues to be ryghtuous by theyr owne obseruynge of the lawe God hath set forthe Christe vnto vs that for this mediatours sake and not for our iustices sake he wyll be mercyfull to vs. But these men thynke that god is pacified and made mercyfull for our traditions sake and not for Christê sake They take therfâ—â—e â—om Christ the honour and prerogatiue of a mediator Neyther is there any difference betwyxte our traditions the ceremonies of Moyses law as concernynge this matter Paule therfore condempneth the ceremonies of the lawe of Moyses lykewyse as he condempneth traditions bicause they were iudged to be workes whiche dyd merite iustice in the syght of god by reason wherof the benefite of Christe and the iustice of faythe were obscured wherfore he putteth awaye the lawe he puttethe awaye traditions and proueth playnlye that not for these workes sake but for Christis sake remission of synnes is freelye promysed so that by faythe we receyue it For asmoche therfore as by faythe ne receyue remission of synnes and syth through faythe we haue god mercyfull and fauourable to vs for Christis sake it is playne errour and heresy to decree that by these obseruauÌ„ces we deserue remission of sinnes If any man do here say that we deserue not by these traditions remission of synnes but that we being alredy iustified do by these traditions deserue grace here agayne Paule cryeth agaynst hym sayeng that Christ shuld be the minister of synne if after iustification it were to be thoughte that afterwardes we be not reputed ryghtuous for Christis sake but that fyrst we ought by other obseruations to deserue to be reputed ryghtuous Also to a testament made by man nothynge ought to be added Ergo to the testament of god whiche promysethe that for Christis sake he wyll be mercyfull vnto vs it oughte not to be added that fyrste by these obseruations we ought to merite to be reputed acceptable ryghtuous Howbeit wherto nedethe any longe disputation No tradition hath ben instituted by the holy fathers for this entent that it shulde merite forgyuenes of synnes but they haue ben instituted for cause of good ordre to be had in the churche and for cause of traÌ„quilitie And though any man wolde institute certeyn workes to deserue remission of synnes or ryghtuousnes howe shall he know that those warkê please god whan he hath no testimonie or witnes of the worde of god Howe shall he make men assured of the wyll of god withoute the coÌ„maundement and worde of god Dothe not god euerywhere in the prophetes forbydde to institute any peculiar maner of honour or seruice without his coÌ„mauÌ„dement In Ezechiel it is wryten thus In the preceptes of your fathers do ye not walke neyther do ye kepe theyr iudgementes ne be ye polluted with the ydoles of them I am your lorde god â–ª walke in my preceptes and kepe my iudgementes and worke ye them If it be laufull for men to institute worshyppyngê or seruice and by the sayde seruices they merite grace â–ª than shall the honourynge seruice of all nations be to be allowed than the honours instituted by Ierohoam other without the lawe shal be to be approued For what difference is there if it hath ben laufull for vs to institute seruices profitable to merite grace or iustice whye was not the same thynge laufull to the gentyles and to the chyldren of Israel But therfore were the honours of the Gentyles and of the Israelites disalowed because they thought them selues by the sayde honours to merite remission of sinnes and iustice and dyd not knowe the iustice of fayth Finally wherby be we made sure that honours or seruices instituted by men without the coÌ„maundement of god do iustifie For of the wyll pleasure of god nothynge can be affermed without the worde of god What if god dothe not accepte ne allowe these seruices Howe than do oure aduersaries afferme that they iustifie sythe this thynge can
worke it may holde her handes from murdre from adulterie from thefte Sythe there is lefte in the nature of man reason and iudgement of thynges sensible there is lefte also a choyse of these thynges and a libertie and power to worke ciuile iustice For yâ— doth the scripture cal the iustice of the flesshe whiche iustice carnal nature that is to say reason dothe worke by her owne selfe withoute the holy ghooste howbeit the strength of concupiscence is so greate that men do more often obeye and folowe lewde affections than the ryght iudgement And the deuyll who hath greate power ouer wycked persones as saynt Paule saythe dothe not ceasse to styrre and prouoke this weyke nature vnto diuerse and sondry synnes These be the causes wherfore euen ciuile iustice also is so seldome a thynge amonge men that as â—e do see not the philosophers them selues haue attayned it whiche seme to haue greately desyred it But this is a false sayeng to say that man doth not synne whiche dothe the workes of the coÌ„maundementê out of grace And they adde also more that remission of synnes and iustification is due of necessitie to suche maner workes For the hertes of men without the holy ghoste be without feare of god without trust towardes god they do not beleue that they be herde of god that theyr synnes be forgyuen that they be holpen and saued of god Therfore they be wycked But so it is that an euyll tree can not brynge forthe good frutes And without faythe it is impossible to please god Wherfore although we graunt vnto frewyll libertie and power to worke the outwarde workes of the lawe yet we graunt not to frewyll power to worke spirituall workes that is to witte to drede god truelye to beleue and truste in god truelye to decree with it selfe truelye and to thynke that god dothe loke vpon vs doth heare vs dothe forgyue vs. c. These be the verye workes of the fyrst table whiche maÌ„nes herte can not worke without the holye ghooste as Paule saythe The naturall man that is to saye man vsynge onely his naturall powers dothe not perceyue those thynges whiche be of god And this may be iudged if men consydre howe the hertes do thynke of the wyll of god whether they do verelye decree with them selues that they be fauoured and herde of god This fayth it is an herde thyng euen for holy men also to kepe and holde fast ergo moche lesse it is in wycked men and it is receyued as we sayd before whan hertê thrughly made affrayde do heare the gospell and do take consolation and conforte This distribution therfore or diuision is profitable in whiche ciuile iustice is assigned and gyuen to frewyll spirituall iustice to the gouernauÌ„ce of the holy hhoste in them that be regenerate and borne agayne in Christe For so is kepte and reteyned good ordre and discipline For all men ought to knowe bothe that god dothe require that ciuile iustice and that we be able after a certeine maner to ê‘fourme fulfyll it And yet neuertheles there is shewed the diuersitie betwyxte ciuile iustice and spirituall iustice betwyxte philosophicall iustice and the doctrine of the holy ghoste and it may be ê‘ceiued where we haue nede of the holy ghoste Neyther is this diuision fyrst inuented by vs â–ª but the scripture dothe moste euideÌ„tly teache it Augustine also treateth of the same and of late dayes it was very well handeled of Wyllyam of Parrhise but it is vngraciously and wyckedly troden vnder foote and oppressed by them whiche haue dreamed that men may obeye the lawe of god without the holy ghoste And that the holye ghoost is gyuen there where is respecte of merites ⧠Of the cause of synne THe .xix. article our aduersaries receyue in whiche we confesse that althoughe one god alone hath created made all nature and doth conserue and kepe all thingê that be yet that notwithstandynge the cause of synne is in the deuyll and men a wyll turnynge it selfe awaye from god accordynge to the sayenge of Christe of the deuyll Cum loquitur mendacium ex propriâ—s loquitur Whan he speaketh a lye he speaketh of his owne ⧠Of workes IN the .xx. article they put these wordê expressely that they do reiecte and disalowe our sayenge that men do not merite forgyuenes of synnes by good workes This article they do saye openly and playnly that they do reiecte disalowe What is to be sayd in a matter so manifest Here the workmaysters of the confutation do openly shewe and declare with what spirite they be moued and ledde For what is more certein vndoubted in the churche thaÌ„ that forgyuenes of sinnes coÌ„meth freely for Christê sake that Christe is the mercy stocke for our synnes not oure workes as Peter sayth To hym all the prophetê beare witnesse that in his name al they that beleue in hym do receyue remission of synnes To this churche of the prophetes let vs assente and agree rather than to these vngratious writers of the coÌ„futation whiche so boldely without shame blaspheme Christe For although there haue ben certein writers whiche haue thought that after the remission of synnes men be ryghtuouse in the syghte of god not by fayth but by the selfe workes yet dyd they neuer thinke this that the remission of synnes doth come for our workes sake and not freelye for Christis sake Therfore this blasphemye is not to be suffred that the honoure of Christe be gyuen translated to our workê These diuines be ashamed of nothiÌ„g if they dare pronounce suche maner sentence in the Churche And we do not doubte but that the Emperours maiestie and the mooste parte of the princis wolde in no wyse leaue this place remaynynge in the confutation if they were admonyshed ⧠⧠We coulde in this place recite infinite authorities and testimonies of the scripture and of the fathers but we haue sayd many thynges alredye of this matter heretofore And there is no nede to reherse many testimonies vnto hym whiche knowethe wherfore Christe was gyuen vnto vs and whiche knoweth that Christ is the mercy stocke for our synnes Esaie sayth The lorde hath layde on hym the iniquities of vs. Our aduersaries do teache the coÌ„trary that god dothe laye our iniquities not on Christe but on our owne workes Neyther it lustethe me here to tell what maner workê they teache We do se an horrible decree to be made agaiÌ„st vs whiche shulde feare vs a greate dele more if we dyd stryue aboute doubtfull or tryflynge matters But nowe for asmoche as our consciences do vnderstande and knowe that oure aduersaries condempne the manifeste truthe the defence wherof is necessarye to the hole churche and dothe amplifie and set forth the glorie of Christ we easyly despise al terrours and punyshementes of the worlde and with a bolde mynde we shall abyde and suffre if any thyng is to be suffred for the glorie of Christ and for
the vtilitie of the church For I pray you who wolde not be gladde to die in the coÌ„fession of these articles that we do freely obteyne remission of synnes by faythe for Christis sake and that by our workê we do not merite remission of synnes The consciences of godly men shal haue no sure and stronge consolation agaynste the terrours of synne and deathe and agaynst the deuyll temptyng and prouokynge to desperation if they do not knowe that they oughte to be assured and to decree with them selues that they haue remission of sinnes freelye for Christis sake This faythe holdeth vp coÌ„forteth and quickeneth hartes in that moste sharpe batayle of desperation This is therfore a cause worthy wherfore we shulde refuse no maner ieoperdy Thou therfore whosoeuer thou be that doste agre and assent to our confession shrynke nat for any persecutions or punyshementes step forthe the more boldly when the aduersaries go aboute with feares with tormentes with punyshmentes to take from the this so greate consolation whiche is offered and propouned to all the hole churche in this our article If thou sekest thou canste nat lacke testimonies and authorities of scripture whiche shal establishe thy mynde For Paule with full voyce as they say in the thyrd fourth to the Romaynes cryeth out that sinnes be frely forgiuen for Christes sake Therfore sayeth he we be iustified by faythe frely that the promyse shulde be ferme and stable that is for to saye if the promyse dyd hange vpon our workê it shulde nat be firme and stable if remission of synnes were giuen for our workes when shulde we knowe that we had goten remission when shulde the troubled conscience fynde a worke whiche he were assured to be sufficiente to appease the wrathe of god But we haue spoken before of the hole matter and from thens let the reader take testimonies For the vnworthynes and shamefulnes of the thyng hathe enforced and compelled vs to make thys complaynt and be waylyng rather then a disputation because in thys place they haue spoken expressly that they do disalowe our article where we saye that we obtayne remission of synnes nat for our owne workes but by faythe and frely for Christes sake Our aduersaries also do adde testimonies and authorities to theyr condeÌ„pnatioÌ„ And it were good to reherse one or two of them They alledge of Peter Studete firmam facere uocationem uestram .i. Study ye to make your callyng stable sure cÌ„ Thou seest here reader that o r aduersaries haue nat lost theyr labours in learnyng of logyke but that they haue crafte to reason and coÌ„clude of the scriptures euen what soeuer they lyste Make your callyng ferme and sure by good workes ergo workes deserue remission of siÌ„nes Uerely this same shal be a verie feate argument if a man shulde reason thus of one whiche had deserued deathe and were ê‘doned of it The kynge coÌ„maundeth that from hensforthe thou doste holde thy haÌ„des from other mennes goodes g o ergo thou hast deserued pardoÌ„ of thy punishemeÌ„t by thê that thou doste nowe steale none other mennes goodes To reason after this fashyoÌ„ â–ª is to make the cause of that whiche is nat the cause For Peter speaketh of workê folowyng remission of synnes and he teacheth wherfore they ought to be done that is to wete that the calling myght be sure and stable that is for to say that they do nat fal from theyr callyng if they do syn agayne Do good workes that ye may coÌ„tinue in your callyng leaste ye lose the gyftes of callyng which ye had before nat for the workes folowyng but they be nowe retayned and kepte by faythe and faythe dothe nat abyde in them which lose the holy ghoste and whiche do caste away repentauÌ„ce as we sayde before that faythe standeth in repentaunce They adde other authorities hangynge nat muche better together And in coÌ„clusion they say that this opinion was condempned more then a thousande yeres paste in the tyme of Augustine Thys also is a false lye For the church of Christ hathe alwayes thought that remission of synnes coÌ„meth frely But on the contrary syde the Pelagians were condempned whiche dyd stifly affirme that grace is gyuen for our workes But we haue shewed sufficiently here before that we thinke that good workes ought of necessitie to folowe faythe For we do nat sayeth Paule take awaye the lawe but we do establyshe it because syth with faythe we haue receyued the holy ghost there foloweth necessarily the fulfyllynge of the lawe whiche dothe continually encreace more and more as loue patience chastitie and other frutes of the spirite ⧠Of the inuocation of sayntes or prayeng vnto them THe .xxj. article they do vtterly condempne that we do nat require the inuocatioÌ„ of sayntes and in no place do they play the Rhetoricians more largely thaÌ„ here And yet they conclude no thynge els but that sayntes be to be honoured and worshypped Also that sayntê whiche be alyue do pray for other men as who shulde say that therfore it is necessary to pray vnto the sayntes that be deade They alledge Cypriane that he dyd desyre Cornelius being a lyue that when he shulde departe he wolde pray for his bretherne By thys example they proue the inuocatioÌ„ of deade saiÌ„tê They alledge also Hierome agaynst Uigilantius In this matter say they Hierome ouercame Uigilantius more then eleuen hundred yeres ago Thus our aduersaries do triumphe as though they had wonne yâ— felde the warrâ— were all at an ende Neyther do these asses se that in Hieroms writing agaynst Uigilantius there is nat one sillable of inuocatioÌ„ He speaketh of the honours of sayntes nat of inuocation Neyther dyd any of the olde writers before Gregorie make mention of inuocation Doubtles this inuocation with these opinioÌ„s whiche our aduersaries do nowe teache of the application of merites hathe no testimonies ne authorities of olde wryters Our confession dothe allowe the honours of sayntes For these thre maners of honour are to be allowed and coÌ„mended The fyrste is giuing of thankes for we ought to gyue thankê to god that he hath shewed exaÌ„ples of mercy that he hathe gyuen vs knowledge that he is wyllyng to saue men that he hathe gyuen doctours or other gyftê to the church And these gyftes as they be are verie greate so they be to be amplified and extolled and the sayntes them selues be to be praysed whiche dyd vse these gyftes faythfully euen as Christ dothe coÌ„mende the faythful marchauÌ„tes and occupiers of the talentes deliuered to them The secounde maner of worshyp is the coÌ„firmation of our faythe as when we se that to Peter is forgyuen the denieng of hys mayster we also be comforted and lyfte vp to beleue the rather that grace is farre aboue synne The thyrde honour is the Imitation and folowyng fyrste of theyr faythe and then of theyr other vertues whiche euery one ought to folowe accordyng to his callyng These
there be put thre partes of that dayly sacrifice that is to say the brennyng of the lambe â–ª libation oblation of floure The lawe had pictures or shadowes of thyngê to come Therfore in this spectacle and figure Christ and the hole honoure and seruice of the newe testament is paynted The brennynge of the lambe signifieth the deathe of Christe Libation betokeneth that euerywhere throughout the world â–ª those that beleue be sprencled with the bloud of the lambe that is to say by the preachynge of the gospell be sanctified as Peter speakethe into the sanctification of spirite â–ª in to obedience and sprinclynge of the bloude of Iesu Christe The oblation of floure signifieth faythe inuocation and thankes gyuynge in the hertê Therfore as in the olde testameÌ„t we se the shadow so in the newe testament the thynge signified is to be soughte out and not another figure is sufficieÌ„t to sacrifice Wherfore although the ceremonie is the memoriall of Christis deathe yet neuertheles it alone is not the continual sacrifice but the very remembraunce is the continuall and daylye sacrifice that is to witte the preachyng of the gospell and fayth whiche doth truely beleue that god is to vs reconciled by the deathe of Christe There is required libation that is to say theffecte of the preachyng that we by the gospell beinge aspersed with the bloud of Christe myght be sancrified beinge mortified and quickened There be also required oblations that is to say gyuyng of thankes confessions and afflictions So than this pharisaical opinion of the worke wroughte set aparte let vs vnderstande that there is signified a spirituall worshyp and a continuall sacrifice of the herte because in the newe testament not the shadowe but the bodye of good thynges I meane the holy ghoste mortification and viuification oughte to be required By these thynges it appereth that the continuall and daylye sacrifice makethe nothynge agaynst vs but rather for vs. We require all the partes signified by continuall sacrifice Our aduersaries falsely dreame that thonlye ceremonie is betokened not also preachyng of the gospell mortification and viuification of the herte with suche other Nowe therfore good men may easelye iudge that this is a very false accusatioÌ„ to say that we take away the continual dayly sacrifice The thyng it selfe sheweth who be those Antiochi whiche raigne in the churche whiche vnder pretence of religion drawe vnto them selues the kyngdome of the worlde castyng away all care of godly lyuyng and teachyng the gospell playe the lordes make warre lyke princis and kyngê of the worlde whiche haue instituted newe ceremonies in the churche For our aduersaries in the masse only reteine the ceremonie and abuse it openlye to cursed lucre sacrilege And yet they fayne that thê worke if it be applied for other dothe merite vnto theÌ„ grace al goodnes In theyr sermones they teache not yâ— gospell they coÌ„fort nat coÌ„sciences they shewe not that sines be frely forgyuen for Christê sake but they set forthe before vs teache vs honouryng of sayntes humayne satisfactions humayne traditions By these thynges they say that men be iustified before god And where as certayne of these before rehersed be manifestlye wycked yet be they defended with force and violence That if any preachers of them couet to be taken for more connyng and better lerned than the rest they teache questions of philosophie whiche neyther the people neyther yet them selues vnderstande Finally they whiche be of moste tollerable sorte amonge them teache the lawe but of the iustice of fayth they speke no worde Our aduersaries in the coÌ„futation make wonderfull tragedies and sorowfull exclamatioÌ„s about the desolation of churches sayenge that the altares stande vnadourned without candelles without ymages These tryfelynge thynges they iudge to be the adournamentes of the churches But Daniel signifiethe a farre other maner desolation to come to the churche that is to wit the ignoraunce of the gospell For the people oppressed with the great nombre and varietie of traditions opinions coulde in no wyse receiue theffecte and summe of the christian doctrine For what one of the comeÌ„ people vnderstode the doctrine of repentaunce whiche our aduersaries haue taughte And yet this is the principall poynte of the christen doctrine Consciences were vexed with the rekenynge vp of ê‘ricular sinnes and satisfactions But as concernynge faythe by whiche we freelye obteyne remission of synnes no mention was made by our aduersaries I say of thexercises and labours of faythe who wresteleth agaynst desperatioÌ„ of the free remission of synnes for Christis sake all the bookes all the sermones of oure aduersaries were starke dumme To these thinges afore rehersed hath ben added an horrible prophanation and abusyng of masses and many other wycked ceremonies and seruices in churches This is the desolation whiche Daniel describeth On the other syde our preestes thankes be gyuen to god for his goodnes teache the gospell of the benefites of Christe shewe that remission of synnes coÌ„meth frely for Christis sake This doctrine bryngethe stronge and sure consolation to coÌ„sciences There is also added the doctrine of good workê whiche god coÌ„maundeth The vse also and dignitie of the sacramentes is taughte amonge vs. That if the vse of the sacramente were a continuall and dayly sacrifice yet shulde we retayne and kepe the sayde sacrifice more than oure aduersaries For amonge them preestes vse the sacramente because they be hyred for wages and rewardes With vs the vse of the sacramente is more often also more deuoute and holy For the people vse the sacrament but they be fyrste taught and examined For they be taught and instructed of the true and ryghte vse of the sacrament whiche is that it was ordeined for this entente that it shuld be a seale testimonie of free remission of sinnes And therfore it ought to teache feareful consciences and to put them in remembrauÌ„ce to be assured certayne within them selues and to beleue that theyr sinnes be freely forgyuen them For asmoche then as we reteine stylle bothe the preachynge of the gospell and the laufull vse of the sacramentes there remayneth stylle with vs the continuall sacrifice And if we shulde speake of the outwarde sight and shewe to the iye there is greatter resorte of people in our churches than in the churches of oure aduersaries For the people be kepte together with profitable and playne sermones But as for the doctrine of our aduersaries neither yâ— people neyther the doctours them selues euer vnderstande it And the very true apparaylyng and deckyng of temples is godlye doctrine profitable and playne to the hearers the godly vse of the sacrameÌ„tes â–ª feruent prayer and suche other Candelles vessels of golde lyke ornamentes be in dede semely but they be not the propre and verye deckyng of the churche That if our aduersaries set the honoure of god in suche maner thynges and not in preachyng of the gospell in faythe in thexercises
batayles of faythe they may be accompted in the nuÌ„bre of them whome Daniel describeth to worshyp theyr god with golde and syluer They alledge also forthe of the epistle to the Hebrues this texte Omnis pontifex ex hominibus assumptus pro hominibus coÌ„stituïtur in his quae sunt ad deuÌ„ ut offerat dona sacrificia pro peccatis That is to say Euery byshop taken frome amonge men is ordeyned for mennes cause in those thynges whiche apperteyne to god to offre gyftes and sacrifices for synnes Hereof they reason that forasmuche as there be bysshopes and prestes in the newe testament it foloweth that there is also some sacrifice for synnes This place moste of al other doth moue them whiche be vnlearned namely when the pompe of the presthod and sacrifices of the olde testament is caste before theyr eyes This similitude dothe deceiue vnlerned men and causeth them to iudge that there ought after the same maner some ceremoniall sacrifices be amonge vs whiche shulde be applied for the synnes of other men as it was in the olde testamente Neyther is that sacrifice of Masses and the other policie and ordenaunce of the pope any other thyng then a counterfaytyng of the leuiticall ordenaunce or policie natryghtly nor well vnderstanded And albeit that our sentence hathe chiefe testimonies in the epistle to the Hebrues Yet our aduersaries wrest places forthe of the same epistle but yet mangled and mayhemed agaynste vs as in this same place where it is sayde that the byshop is ordeyned to offre sacrifices for synnes the scripture immediatly addeth mentioÌ„ of Christe the byshop The wordê going before speake of the leuiticall presthode they meane that the leuitical byshopryk or presthode was the ymage of the bysshopryche or presthode of Christe For the leuiticall sacrifices made for synnes dyd nat merite remission of sinnes before god only they were an ymage or figure of the sacrifice of Christe whiche only shulde be the propitiatorie sacrifice as we sayde before Therfore a great parte of the epistle is speÌ„te about this place that the olde bysshopryche or presthode and the olde sacrifices were nat instituted for this entente that they shulde merite remission of synnes before god or reconciliation but only to signify the sacrifice that was to come of Christ only For the saintes in the olde testament muste nedes be iustified by the beleue of the promise that remission of synnes shulde be giuen for Christes sake lykewyse as good men in the newe testament be iustified by faythe All sayntes and holy men that haue ben syns the begynnyng of the worlde muste nedes thynke that Christ whiche was promised shulde be the sacrifice and satisfaction for synne As Esaie teacheth in the .liii. chapitre sayeng When he shall put hys lyfe to be an hoste or sacrifice for synnes c. For asmuche therfore as in the olde testament the sacrifices merite nat recoÌ„ciliation but by a certayne similitude for they dyd merite politicall reconciliation but dyd signifye a sacrifice to come it foloweth that the only sacrifice of Christe was applied for other mennes synnes There is therfore no sacrifice lefte in the newe testament to be applyed for the synnes of other besydes the only sacrifice of Christe vpoÌ„ the crosse They be quyte and clene out of the way whiche ymagine that leuiticall sacrifices dyd merite remission of siÌ„nes before god and so accordyng to the ensample therof require and seke other sacrifices to be applyed for other in the newe testament besydes the deathe of Christ. This ymagination vtterly quencheth the merite of Christes passion and the iustice of faythe and corrupteth the doctrine of the olde and newe testament and in the stede of Christe maketh vnto vs other mediatours and reconcilers that is to wete bysshops and prestes whiche dayly selle theyr labour in churches Wherfore if any man wyl make this reasoÌ„ that ther ought in the newe testamente a bysshop to be whiche may offre for siÌ„nes this is to be grauÌ„ted only of Christe And this solution dothe the hole epystle to the Hebrues coÌ„fyrme And it shulde be vtterly to make other mediatours besydes Christ if we shulde requyre any other satisfaction to be applyed for the synnes of other and to reconcile god besydes the death of Christe Moreouer because the presthode of the newe testament is a ministration of the spirite as Paule teacheth iÌ„ the secoÌ„de epistle to the Corinthes therfore it hathe the onely sacrifice of Christe satisfactorie and applyed for the synnes of other But it hathe no sacrifices lyke to the leuiticall sacrifices whiche maye by the owne propre vertue be applyed for other but it offerith and ministereth to other the gospell and sacramentes to the enâ—e that by these they may conceyue faythe and the holy ghost may be mortified quickened For the ministery of the spirite is contrary cleane repugnauÌ„te to the applyeng of the worke wrought For that is the ministery of the spirite by whiche the holy ghoste worketh strongly in the hartes Wherfore it hathe suche maner ministration whiche dothe so profet other men when it worketh and is stronge in them and when it renueth and quyckeneth them This is nat by applieng of another maÌ„nes worke for others eueÌ„ by the vertue of the very worke that is wrought as they call it We haue shewed the cause why the masse doth nat iustify by vertue of it selfe nor being applied for others dothe merite remission of sinnes to them For both these thynges be contrary to the iustice of faythe For it is impossible that remission of synnes shulde be gotten or that the terrours of synne and deathe shulde be ouercome by any workes or by any thynge but by faythe in Christe accordynge to that sayeng of Paule Iustificati ex fide pacem habemus We iustified by faythe haue peace Besydes this we haue shewed that the scriptures alledged agaynste vs defende nat the wycked opinion of our aduersaries coÌ„cernyng the worke wrought and that may all good men iudge of euery nation and coÌ„trey Wherfore the errour of Thomas is to be reiected who wrote that the body of the lorde ones offered vpon the crosse for original sinne â–ª is dayly offered vpon the alter for dayly sinnes so that the churche in this myght haue a gyfte to pacify reconcyle god The other comen errours also ar to be forsaken as that the masse gyueth grace to the doer by the vertue of the worke wrought Also that the masse applied for other yea synners also and vniuste ê‘sones so that they put no impedient of theyr parte dothe merite vnto them selues remission of synnes bothe as they saye a culpa et pena All these thynges be false and wycked and haue ben newly imagined by vnlerned freers and they drown the glorie of Christes passion and the iustice of faythe Of these errours other errours innumerable haue sprongen as of howe greate strengthe the masses be whan they be applied for
is to saye Drawe nere to hym and be assoyled for he is remission of synnes PeradueÌ„ture ye demauÌ„d of me who this is Herken what he sayth his owne selfe I am the breadde of lyfe who so euer coÌ„meth to me shall not be hungry who soeuer beleueth in me shall neuer be thrustye Here he witnesseth that in the sacramente is offered remission of synnes He witnessethe also that it ought to be receyued by faythe A thousande lyke testimonies hauiÌ„g the same sentence that this hath be redde amonge the fathers workes whiche euery of them our aduersaries do yet wreste wrynge to the worke wroughte and to be applied for other men where as the fathers do openly require fayth and speake of the peculiar consolation of euery man particularly and speake not of application for other Besydê this there be redde also sentences of thankes gyuynge as for example that sentence moste swetely spoken of Cypriane concernynge them that in due and godly wyse receiue the sacrament Pietas inter data condonata se diuidens gracias agit tam ubeâ—is beneficij largitori That is to say Pietie or godlynes deuidyng it selfe betwene the thynges gyuen and the thynges forgyuen gyueth thankes to the gyuer of plentifull benefitê that is to say it consyâ—â—â—eth the thingê that be gyuen and the thynges that be forgyuen that is it compareth together the greatnes of the benefites of god the greatnes of oure euylles as of death and of synne and gyueth thankes c. And hereof came vp the name of Eucharistia in the churche Neyther is the ceremonie it selfe a gyuyng of thankes by the vertue of the worke wroughte to be applyed for other men to merite to them remission of sinnes or to delyuer the soules of deade men These thynges be repugnaunt and contrarye to the iustice of fayth as who shulde say that the ceremonie without faythe coulde profete eyther the doer or others ⧠Of the names of the Masse ⧠OUR aduersaries call vs backe agayne vnto graÌ„mer they take argumeÌ„tes of the names of the masse which nede not any loÌ„ge disputation For it folowethe not that the masse although it be called a sacrifice is a worke gyuynge grace by the vertue of the worke wroughte or applied for others dothe merite remission of synnes to them Liturgia the greke worde saye they betokeneth the same that SacrificiuÌ„ doth in the latine tonge And the grekes call the masse Liturgiam ergo c. Why do they here leaue out the old name Synaxis whiche worde shewethe that the Masse was in olde tyme a coÌ„munion and participation of many men But let vs make answere to Liturgia This worde dothe not signifie properly a sacrifice but rather a comen ministerie or seruice and greethe very metelye to our senteÌ„ce that is to witte that one ministre consecratyng dothe exhibete to the residue of the people the body and bloude of our lorde lykewise as one ministre teachyng ministreth and gyueth to the people yâ— gospell of Christ as Paule saythe Let men so iudge vs as of the ministers of Christe distributers of the mysteries or sacramentê of god that is to wit of the gospell and of the sacramentes and in the seconde to the Corinthianes he saythe For Christê cause we execute this Ambassade euen as though god dyd desyre you by vs we pray you for Christes cause that ye be reconciled â–ª c. So the name of Liturgia agreythe very conuenientlye to a ministerie And it is worde vsed in the publyke ministeries And amoÌ„ge the grekê it signifieth comen charges as tribute costes of prepayryng theyr nauie or other lyke thynges as witnesseth the oration of Demostenes whiche he made agaynst Leptine whiche sayde oration he spendeth al together in disputation of the comen offices and liberties where he vseth this worde Liturgia signifienge comen chargê And so they spake also in the tyme of the Romaynes as it appereth in the rescripte of Pertinax themperour in the paragraffe De iure immunitatis in the lawe Semê‘ There also Liturgia is vsed for comen charges And the comentarie of Demosthenes wryteth yâ— Liturgia is a kynde of tributes the costis of the comen plays the costis of prepayrynge theyr shyppes and of suche other comen charges And Paule vsed the same worde for a comen ministratioÌ„ of almoyse in the secoÌ„de epistle to the Corinthes sayenge The office of this comen gyuyng of almoyse not onely suppliethe the nede of the sayntes but also it causethe that the moo do gyue thankes plentuously to god c. And in the seconde to the Philippianes he callethe Epaphrodite Liturgon that is to say a ministre of his necessite in which place without doubte by that worde can not be vnderstaÌ„den a preeste But we shall not nede to brynge forthe any mo testimonies for asmoche as examples do offre them selues euerye where to them yâ— rede Greke auctours in whose workê Liturgia is vsed for the comeÌ„ ciuile charges or offices And because of the diphtoÌ„ge graÌ„marions do not brynge forthe this worde out of Lite whiche betokenethe prayers but it hath his name of the publyke coÌ„men goodê whiche they call Leita so that Leiturgeo is asmoche to say as I do ordre haue yâ— charge and haÌ„dling of the goodê of the comen weale But it is a madde thynge that they do thus reason mention of the altare is made in holy scripture ergo the masse muste nedes be a sacrifice for the parable of the altare is alledged of Paule by a similitude And this worde Missa they fayne to be sayde of an altare in the Hebrue tongue But what nede they to fetche the Etimologie so farre onles it were because they wolde shewe forthe theyr connynge in the Hebrue tongue What neded to seke the Etymologie so farre whan we reade this worde Missa in the boke of Deuteronomie where it signifieth collations or giftes of the people and not the oblation of the preest For euery one that came to the solemne feaste of Easter was bounde to brynge some gyfte for theyr portion shotte towardê the comen souper This maner dyd christen men kepe at the begynnyng Whan they came together they broughte loues of breade wyne other thynges as witnessethe the canones of the apostles Therof a parte was taken to be consecrate The rest was distributed to yâ— poore with this maner they also reteyned the name of collations or shottes And by reason of suche collations it appereth also yâ— the masse otherwhyles is called Agape that is to say a charitie onles ê‘chaunce a man had rather haue it so called because of the comeÌ„ refectioÌ„ or souper But let vs passe ouer these trifles For I woÌ„der that thaduersaries bringe forth so lyghte sclendre coniectures in so greate and wayghtie a matier For though the masse be called an oblation what maketh this word to those dreames of the worke wroughte and
pretence of religion fylle theyr bellyes and playe the cormorauntes vpon the comon almoyse of the churche But Christ teacheth vs of the vnsauery salte that it is wonte to be cast out and troden vnder the foote wherfore religious men with these maners synge theyr owne destinye And besydes all this there is another token nowe whiche is that they be euery where the causers and couÌ„sellers of puttynge good men to deathe These murders no doubte of it god wyll shortelye reuenge and ponyshe Neyther do we here accuse all religious men For we suppose that euerye where there be some good men in monasteries whiche thynke but measurably of humayne ceremonies and seruices and whiche do not allowe the crueltie whiche hypocrites exercise and vse But we dispute of the kynde of doctrine whiche the chiefe deuisours of the coÌ„futation nowe defende not whether vowes oughte to be kepte for we thynke that laufull vowes be to be kepte but whether those seruices ceremonies merite remission of synnes and iustificatioÌ„ whether they be satisfactioÌ„s for sinnes whether they be egall to baptisme whether they be the fulfyllyng both of the coÌ„maundementes and of the counsaylles whether they be the euangelicall perfection whether they haue merites of superogation whether those merites applyed to other men may saue them to whom they be so applyed whether the vowes be laufull which be made with these opinions whether the vowes be lauful whiche vnder the cloke and pretence of religion be taken onely for the entent to fylle the belly and to liue in ydlenes and ease whether those be true vowes which men be compelled to make agaynste theyr wylles or els be made of suche that were not of full age to iudge of the maner and kynde of lyuynge whiche haue ben thrust in to monasteries by theyr parentê or theyr frendes to th entent that they myght be founde and haue theyr lyuynge of the comen coste without any hynderaunce of theyr owne puate patrimonie whether those vowes be laufull whiche openlye encline to an euyll ende eyther because they be not kepte thrugh infirmitie and weykenes or els because they whiche be in those felyshyps and companies be coÌ„pelled to approue and to helpe forwardê the abusions of masses the wycked honoryng of sayntes the counselles of ragyng and exercisynge crueltie agaynst good men Of these questions we dispute And though we haue in our coÌ„fession spoken many thingê of suche maner vowes which also the canons of the popes improue and disallowe yet our aduersaries byd that al that we haue brought forthe shulde be reiected For these wordes they haue vsed And it is a worlde to se howe they cauillate and tryfle away our reasons what they briÌ„ge to the defence fortifieng of theyr owne cause Wherfore we shall briefely ouer a certein fewe of our argumentê ronne in them we shal by the way make answere and auoyde the cauillations of our aduersaries And for asmoche as this hole mater hath ben diligently and plentuously handeled of Martine Luther in his boke entitled of Monasticall vowes we wyll become here but a reporter and repeter of that boke Fyrste of all â–ª this is moste certeyne and vndoubted that it is no laufull vowe by whiche he that maketh the vowe doth thynke that he deseruethe remission of synnes before god or that he satisfieth for synnes before god For this opinioÌ„ is a manifest iÌ„iurie to the gospel whiche teachethe that remission of synnes is freelye gyuen vs for Christis sake As it hath ben saide largely heretofore We haue therfore well alledged the place of Paule to the Galathians Ye be voyde from Christe who soeuer be iustified by the law ye be fallen from grace Who soeuer seke remission of synnes not by fayth in Christ but by moÌ„kyshe workê they mynyshe the honour of Christ crucifie Christe agayne But berken I praye you herken how the deuisours of the confutation wade out here They expoune this place of saynt Paule only of the lawe of Moyses and they adde yâ— religious men obserue all thyngê for Christis sake and go aboute to lyue more nere to the rule of the gospell in suche sorte that they may merite eternall lyfe And they adde an horrible conclusion in this wyse sayinge wherfore all these thynges be wycked which be alledged agaynst the religious lyfe O Christ howe longe wylte thou suffre these iniuries and dishonours whiche our enemies do vnto thy gospell We sayde in the confession that remission of synnes is freely receyued for Christê sake by faythe If this be not the very sayenge of the gospell if this be not the sentence of the eternal father which thou o moste mercyfull Christ that arte in thy fathers bosome dydest shewe to the worlde we be ryghtefully punyshed But thy deathe is witnesse thy resurrection is witnes the holy ghost is witnesse thy hole churche is witnes that this is the very sentence of the gospell that we obteyne remission of synnes not for our owne merites but for thy sake by faythe Paule whan he sayth that men do not merite remission of synnes by the lawe of Moyses taketh awaye moche rather this prayse from the traditioÌ„s of men And this he wytnesseth openlye to the Collosianes If the lawe of Moyses whiche was gyuen by god dyd not merite remission hf synnes howe moche lesse than do these folysshe obseruaunces disagreinge from the ciuile custome and maner of lyuynge merite remission of synnes Our aduersaries fayne that Paule dothe abrogate the lawe of Moyses and that Christ dothe so succede the lawe that he dothe not freelye gyue remission of synnes but for the workes of other lawes if any be now deuised With this wycked and madde opinion they vtterly drowne the benefite of Christe Furthermore they fayne that amonge them whiche obserue that lawe of Christ religious men more nearely obserue it than other men because of theyr hypocriticall and cloked pouertie chastitie and obedience whan all that euer they do or say is full of simulation They bragge and boste of pouertie beinge in moste hygh abundance of all maner thynges They boste of theyr obedieÌ„ce whan no kynde of men hath more libertie than religious men Of theyr single lyfe I lyst not to speake whiche howe cleane and pure it is in moste parte of them that study to kepe them selues chast one Gerson in his boke shewethe And howe many be there I praye you whiche studye to lyue chaste Be ye sure with this hypocrisie and similation religious men lyue more neare vnto the rule of the gospell Christ doth not so succede Moyses that for our workes sake he forgyueth sinnes but yâ— he doth set his own meritê his owne ê“pitiation agaiÌ„st the wrathe of god for vs that we myght frely be forgyueÌ„ But who soeuer besydes the propitiation of Christ doth pleade his owne merites agaynst the wrathe of god goth about for his owne merites to purchase remission of synnes whether he
for Christis sake through mercy they shulde obteyne eternall lyfe and not for these ceremonies or seruices because god dothe onely approue the honours and seruices instituted by his owne worde whiche be stronge effectual in fayth ⧠Of the power of the Churche HEre oure aduersaries make a foule cryenge oute do bragge stoutely of the priuileges and liberties of the churche and at laste adde this conclusion All thingê be vayne whiche in this presente article be alledged agaynst the libertie of churches of preestes This is a false accusation and a starkelye For we disputed of other matiers in this article whiche god dothe allowe as iustice and to charge and lade coÌ„sciences so that it were synne to leaue them vndone All these thingê euen one place in the Actê doth teache where the apostles saye that hertes be purified and made cleane by fayth And afterwardes they forbydde to laye on a yocke and shewe howe great ieoperdie it is where they make it a very greuous and haynous offense of them whiche lade and ouercharge the congregation Why do ye tempte god say they But aduersaries be nothynge aferd with this thunder and sore sentence whan they with violence defende theyr owne traditions and wycked opinions For heretofore also they haue condeÌ„ned our .xv. article in whiche we dyd put that traditioÌ„s do not merite remission of synnes And here they saye that traditions do helpe to eternall lyfe Do they merite remission of synnes Be they seruices whiche god dothe allowe as iustices Do they quickeÌ„ the hertê Paule in his epistle to the Collossianes doth therfore deny that traditions be aduayllable or helpyng to eternal iustice and eternal lyfe because meate drynke apparayle such other be thynges decayenge and peryshynge with vse and occupyenge But eternall lyfe in the herte is wroughte by eternall thynges that is to witte by the worde of god and the holy ghoste Let our aduersaries therfore declare if they can howe traditions helpe to eternall lyfe And for asmoche as the gospel dothe euidently witnesse that there oughte not traditions to be layde vpon the churche to merite remission of synnes or to be seruicê whiche god dothe allowe as iustice or to charge consciences so that it shulde be iudged synne to leaue them vndone our aduersaries shall neuer be able to proue that byshops haue power and auctoritie to institute suche honours and seruices But what power the gospell dothe gyue to byshoppes we haue shewed in our confession They whiche de byshoppes nowe a dayes do nat execute the offices of byshops according to the gospell but they be byshoppes accordyng to the policie and ordenaunce in the canones which we do nat rebuke But we speke of a bysshop accordyng to the rule of the gospell And that olde diuision of power into power of ordre and power of iurisdictioÌ„ pleasith vs verie wel The bysshop therfore hathe power of ordre that is the ministration of the worde and of sacramentê He hath also power of iurisdiction that is to say auctoritie to excommunicate those that haue committed open crymes and agayne auctoritie to assoile them if they wyll conuert desyre absolution But neyther haue they tyrannicall power that is to say without any certayne lawe but they haue a certayne coÌ„maundement I meane the vndoubted worde of god whiche they oughte to teache and accordyng to it to vse theyr iurisdiction Wherfore it folowith nat although they haue some iurisdiction that they may institute newe honours and seruices For ceremonies and seruices nothynge apperteyne to iurisdiction And they haue a worde and a coÌ„maundement howe farre forthe they ought to excercise theyr iurisdiction whiche is if any man haue coÌ„mitted and trespassed agaynst the worde whiche they haue receiued of Christe Howbeit in our coÌ„fession we haue added also howe farre forthe it is laufull for theÌ„ to make traditions that is to wete nat as necessary seruices but that there myght be an ordre in the churche because of tranquilitie And these ought nat to bynde and entangle coÌ„sciences as though they dyd coÌ„maunde necessarie honours and seruices as Paule teachith when he sayeth Stande faste in the libertie in whiche Christe hathe deliuered you and be nat brought agayne vnder the yoke of bondage The vse therfore of suche ordinations ought to be lefte free so that we auoyde the offendyng of our bretherne leaste they myght els be iudged to be necessary seruices And so dyd the apostles them selues they ordeined many thynges whiche afterwardes in processe of time were chauÌ„ged Neyther did they in suche wyse ordeyne the sayde traditions that it myght nat be laufull to chaunge them For they dyd nat disagre from theyr owne writyngê in whiche they labour very greatly that this opinioÌ„ shulde nat oppresse the church that humayne rytes and ceremonies be necessary seruices This is the simple and playne maner of interpretynge traditions that is to wete to knowe that they be no necessary seruices and yet that we obserue and kepe them when we se opportunitie without superstition to auoyde the offeÌ„dyng of our bretherne And this hath ben the mynde of many ryght connynge and excellent men in the churche Neyther we se what can be brought agaynste it For this is vndoubted that the sentence of Christe Qui uos audit me audit that is to saye Whosoeuer hearith you hearith me dothe nat speake of traditions but it maketh moste agaynst traditions For it is no coÌ„maundement but a wytnes gyuen to the apostles that we shulde giue credence to them of another mannes worde For Christe wolde confirme and strengthe vs as nede was to do that we shulde knowe that the worde taught by meÌ„ was of force and strengthe and that we shulde nat nede to seke for any other worde from heuen but it can nat be vnderstonded of traditions For Christe requirith that they shulde so teache that he myght be herde for he sayeth he hearith me He wyll therfore that his worde his voyce be herde and nat humaine traditions So the sayeng that makith moste for vs and conteynith moste graue consolation and doctrine these Asses do wreste and apply to moste trifelynge thynges I meane to the choyse and diuersitie of meates varietie of clothyng and seÌ„blable thyngê They alledge also thê texte Obedite prepositis uestris Obey your rulers This sentence requirith obedience towardes the gospel For it dothe nat establyshe a kyngdome to the bysshoppes with out the gospell Neyther ought bysshops to make traditions agaynst the gospell or to interprete theyr traditions agaynst the gospel For when they do so we be forbydden to obey them accordynge to that sayeng if any man teache any other gospell accursed be he The same answere we make to this sayeng of Christe what soeuer they say do it because it is vndoubted that it is nat here vniuersally coÌ„maunded that we shulde receyue al maner of thynges for the scripture in another place dothe bydde vs obey god more
Christian men to bere officies and authorities to excercise iudgementes to iudge thinges accordinge to themperours lawes or other preseÌ„t lawes of kynges and rulers to execute due punyshmentes by the lawe to holde batel or warre by the lawe to be a soudiour to coÌ„tracte or bargayn by the lawe to holde a thiÌ„ge in proprietie to take an othe when officers do lawefully require it to mary a wyfe to take an husbande They condempne the Anabaptistes whiche inhibite forbydde these ciuile offyces to christen men They daÌ„pne also those whiche do not putte the perfection of the gospell in the dreade of god and faythe but in leauynge forsakynge or gyuynge ouer of polytike and ciuile offyces For the gospel teacheth the eternal rightwisnes of the harte So that it destroyeth not the politike and ciuile gouernaunce but chiefly requireth the conseruation of the same as good ordenauÌ„ces of god to exercise and practise charitie in suche ordenaunces Therfore necessariely Christen men ought to obey theyr gouernours and their lawes saue wheÌ„ they commaunde sin for then they be rather bounden to obey god thaÌ„ man as it is sayed iÌ„ the fyfte chap. of the Actes Also they teach that Christ shal appere iÌ„ the ende of the worlde to iudge and shall rayse vp agayne all that be deade and shall gyue to the godly and electe people euerlastynge lyfe perpetuall ioyes but the wycked men and deuilles â—e shal condeÌ„pne to be tormeÌ„ted with out ende They daÌ„pne the Anabaptistes which thinke that the payne of euyl men and of deuylles shal haue an ende They dampne also other whiche nowe a dayes do sowe abrode iudaâ—cal opinions that before the ResurrectioÌ„ of the deade the wicked shal be oppressed in euery place the good men shal occupy possesse the kingdome of the world Of fre wyl they teache that mans wyll hath some libertie to worke ciuile outwarde rightwysnes and to chose out thinges subiecte vnto reason but it hath nat myght without the holy goste to do the ryghtwisnes of god or spiritual ryghtuousnes â—or a man lefte to the power of his owne soule whoÌ„ Paule calleth animalem hominem perceyueth not the thynges that be of the spirite of god but this ryghtwisnes is framed and made in the hartes wheÌ„ the holy gost is coÌ„ceyued by the worde This sayeth Austyne with lyke wordes iÌ„ his thyrde boke of hypognosticon We graunt sayth S. Austyne that euery man hauynge reasonable iudgement hathe free wyll not that he is able in thiÌ„ges perteyning to god without god ether to begyn or at the leste waye to make an ende but only in the warkes of this preseÌ„t life aswele good as euyl In good warkes I say which do issue forth of the goodnes of nature as to wyl to labour in the felde to wyll to eate and drynke to wyll to haue a freÌ„de to wyl to haue clothiÌ„ge to wyl to make a house to wyll to marye a wyfe to noryshe beastes to learne a crafte of diuerse good thinges to wyll whatsoeuer good thynge apperteyneth to thys presente lyfe of the whiche thinges none hathe beinge without the gouernaunce of god yea of hym and by hiÌ„ they be and began to be Euyll workes I say as to wyll to honour an Image or Idolle to do manslaughter cÌ„ They dampne the Pelagians other which teache that without the holie ghoste onely by strengthe of nature we may loue god aboue all thinges do the preceptes of god as touching the substaunce of the actes as they cal it For though nature can some what do the outwarde workes for nature maye kepe her hande frome killinge of meÌ„ yet she caÌ„ nat worke the inwarde motyons as the dreade of god the trust in god chastite pacience cÌ„ Of the cause of syn they teach that although god doth create conserue nature yet the cauâ—â— of synne is the wyll of them that be euyl that is to say of the deuyll of the wycked men which wyll when god helpeth not turneth it selfe froÌ„ god as Christ sayth in the eyght chap. of IohnÌ„ when he speaketh a lye he speaketh of hiÌ„ selfe Our techers be falsely accused that they prohibite and forbidde good workes For their writynges whiche go abrode of the .x. commaundementes and other of lyke matter do witnes that they haue taught profytably of all kyndes of lyuinge offices as what kyndes of lyuinge what workes do please god in euery callinge Of which thiÌ„ges prechers heretofore spake but litle only they magnifyed and did set forth chyldishe and vnnecessary warkes as certeyne holy dayes certayne fastinges fraternities guyldes or brotherhedes pylgrymages worshippynges of sayntes rosaries entringe into relygion and such other lyke Our aduersaries throughe our monition do nowe vnlearne leaue thys gere so that they preach not these vnprofytable workes so moche as they dyd before Furthermore they beginne to make mention of faythe of the whiche nowe this great while hathe bene meruelous sylence all though they cease not to obscure and darken the doctrine of faythe in that they leaue mens coÌ„sciences in a doubt bydding theÌ„ purchase remission of synnes with warkes But they teache not that throughe Christe by only faythe we may be sure to haue remyssyon of synne For as moche therfore as the doctrine of faythe whiche ought to be the chiefeste and principal in the churche hath lyen so longe vnknowen as we muste all nedes confesse that of the ryghtuousnes of faythe most depe and profounde sylence hath bene in preachinges that allouly the doctrine of workes hath bene exercised and coÌ„uersauÌ„t in churches therfore I say our teachers haue warned monished the churches of faythe in thys wyse as foloweth fyrste that our workes can nat reconcile god vnto vs or deserue remyssyon of synnes and grace and iustifycation but thys we gette only by faythe beleuynge that only for Christes sake we be receyued into fauour who only is sette forth and purposed vnto vs a mediatour a mercy stocke by whoÌ„ the father is reconciled and his fauour goten agayne Therfore he that trusteth to deserue fauour or grace with workes despyseth the meryte grace of Christe and seketh a way and cummynge to God with mannes power without Christ where as Christe sayde of hymselfe I am the waye the truthe and the lyfe This doctryne of fayth is euery where treated in Paule as to the Eph. 2. by grace ye are made saâ—e throughe faythe and that not of your selfe it is the gyft of god not of workes cÌ„ But here leste peraduenture a man wolde make cauillations and craftely lay for hym selfe agaynst vs that we haue deuised and founde out this newe interpretatyon of Paule I saye that all thys cause or matter hath for the mayntenance of it the authoritie and witnes of olde and aunciente fathers For S. Austyne in many volumes defendeth grace rightuousnes of fayth agaynst merites of workes
And S. Ambrose doth teache lyke thynges in the boke intituled of the callynge of the geÌ„tilles and other For in the boke of the callinge of the gentilles he sayeth in this wyse The redemptyon of the bloude of Christ were but vyle and lytle wrothe neyther the prerogatyue of mannes workes shulde gyue place to the mercy of god yf ryghtuousnes whiche is made by grace were due to the merytes goinge before so that it shulde not be the gyfte of the gyuer but the rewarde of the worker But nowe althoughe thys doctryne is contempned and lytle sette by of theÌ„ that be ignoraunt and lacke knowledge yet good feareful conscyences do knowe by experyence howe confortable it is for conscyences can not be made quiet and at reste by any workes but allonly by faythe and that is when they be assured decre for a certayntie that throughe Christe god is appeased lyke as Paule teacheth Ro. 5. sayng When we be made ryghtuous by fayth we be at peace with god Al this doctrine is to be referred to the conflicte or batayll of a troubled conscience and without this conflycte it can nat be well vnderstaÌ„de wherfore men without knowledge and whiche be vnlerned in the scriptures do iudge a mysse of this matter whiche dreame that christian ryghtuousnes is nothing els but ciuile and philosophicall ryghtuousnes In tymes passed coÌ„sciences were vexed with the doctrine of workes but they harde not the conforte out of the gospell Some theyr coÌ„science drawe out inâ—o wyldernes into Monasteries and places of religion trustynge that there they shulde meryte get grace with solitary and monasticall lyfe And dyuerse men founde out dyuerse workes to wynne grace and to make satisfactyon for theyr synnes Wherfore it was greatly nedefull to teache and to renewe thys doctryne of fayth in Christ lest feareful consciences shuld lacke comforte and that they myght learne that grace remission of sinne and iustifycation may be atteyned throughe faythe in Christe Also men be monished warned that here the name of faythe doth not signifye only the knowledge of the historye suche as is the faythe in wycked men and deuylles but doth sygnifye the faythe that beleueth not only the history but also the effecte of the historye that is to say this artycle remyssion of synnes I meane to speake more planly that thorough Christ by Christes merytes and for Chrystes sake we maye haue grace ryghtuousnes and remission of synnes Nowe he that knoweth that through Christe he hathe the father mercyfull and fauorable to hiÌ„ he truly knoweth god he knoweth that god is careful for hiÌ„ he loueth god and calleth vpon hym and shortly to conclude he is nat without god as the Gentilles be for deuylles wycked men caÌ„ nat beleue this artycle remission of synnes Therfore they hate god as an enemy they call not vpon hym they loke for no goodnes of hym Austyne also dothe warne the reader of the name of fayth after lyke maner teacheth that this worde fayth in scrypture is takeÌ„ not for knowledge suche as is in wycked men but for truste whiche doth comforte and rayse vppe fearefull and tremblynge myndes Furthermore our meÌ„ teach that it is necessarye to do good workes not that we shulde truste to deserue grace by them but because it is the wyl of god that we shuld do them Remission of sinnes and peace of conscience is taken allouly by faythe And because the holy goste is taken throughe faythe therfore forthwith hartes are renewed and endued with newe affectyons so that they maye brynge forthe good workes for so sayth Ambrose that fayth is the mother and brynger forthe and getter of good wyll and of iuste and ryghtuous doynge For mannes power without the holye ghoste is full of wycked affections and more weake and feble then that it can do workê that be good before god More ouer it is vnder the dominion of the deuyl which driueth meÌ„ violently to diuerse siÌ„nes to wicked opinions to manifeste and open crymes as we may see in philosophers whiche although they endeuoured theÌ„ selues to lyue honestly yet they coulde not bryng it to passe but were contaminate polluted with many open crimes Such is the imbecilitie and feblenes of man when he is without faythe and the holy ghoste and gouerneth hiÌ„ selfe allouly with his owne streÌ„gth By this it is open inough that this doctrine is not to be accused as prohibitynge good workes but moche rather to be lauded and praysed as shewyng vnto vs howe we may do good workes for without faythe the nature of man can in no wyse do the workes of the fyrste and of the seconde precepte without fayth a man maketh not inuocation to god he loketh for nothyng of god be bereth nat the crosse but seketh for maÌ„s helpe trustinge in mans helpe So in the harte reygneth all maner of lustes and desyers and humane counselles when faythe is a waye and truste towarde god wherfore Christe also sayde that without me ye can nothinge do IohnÌ„ 15. and the churche syngeth without thy influence nothinge is in man nothinge is vngyltye Of honorynge of saintes they teach that the memorie or rememberaunce of sayntes may be purposed or set forth to thentente that we may folowe theyr fayth and theyr good workes accordynge to our vocatyon and callynge as the Emperour may folowe the ensample of Dauyd in holdynge batayll to dryue a waye the Turke from his couÌ„tray for eyther of them is a kynge but scrypture teacheth nat to call vpon sayntes or to aske helpe of sayntes for scripture setteth forth vnto vs Christe allone as a meane a pacifyer or a Byshope and an Intercessour he is to be prayed vnto and he hathe promysed that he wyl heare our prayers he chiefly alloweth this honor that is to say that he be called vpoÌ„ in all afflyctions 1. IohnÌ„ 3. yf any man syn we haue an aduocate with god and so forth This is all moste the some of the doctryne with vs in whiche as euery man may see there is nothing that varyeth from scripture or from the catholyke and vniuersal churche or from the churche of Rome so farre forth as it is knowen of writers The whiche thynge sythe it is thus these felowes iudge vngently and cruelly which require our men to be had reputed and taken for heretykes There is no dissensyon but aboute certayne abuses which haue cropeÌ„ inâ—o the churches without sure auctorytie In yâ— which also yf there shulde be any dissimilitude yet it myght beseme byshoppes to be of suche leâ—ite and myldues that for thys confession whiche we haue nowe rehersed they wolde suffer our men For the verie Canons them selues be not so harde ne so strayt to require the selfe same vsages and rites to be euery where Nor there was neuer in any tyme lyke rytes in all churches all though with vs the olde rytes for the most part are dyligently obserued and kept For it
there is no synne to be put in suche thinges if they be omitted lefte vndoon withoute sclaunder or offending of any man This liberte in maÌ„nes rites traditioÌ„s was not vnknowen to the olde fathers For in the Easte partes they kepte easter in another tyme of the yere then they do at Rome And wheÌ„ the Romanes accused the Easterlingis of scisme and diuision for this dissimlitude and diuersitie they were warned of other that it is not necessary that suche maners be lyke euery where And an olde father called Ireneus saieth that the diuersitie and dissonaÌ„ce of fasting brekith not the vnite coÌ„sonauÌ„ce of faith Lyke as in .12 distincÌ„ Gregory bysshoppe of Rome signifieth that suche a dissimilitude hurtith not the church And in the history Tripartite the .9 boke many eâ—amples of vnlike rites ar gathered And these wordes are recited The mynde of thapostles was not to make lawes of holy daies but to prech good coÌ„uersation and god lines ⧠Of the vowes of monasticall or religious persons ⧠IF a man wolde calle to remeÌ„braunce what was the state of Abbeys or Monasteries howe many thynges were done dayly in the selfe Monasteries coÌ„trary to the canoÌ„ical lawes he shal the better perceyue vnderstande what is taught with vs of the monastical vowes In S. Austines tyme the abbeyes or monasteries were free Colleges or coÌ„panyes to enter and depart at wyl Afterward when godly conuersation was corrupte vowes were added euerywhere euen as it were a bond or prison deuised for restitution of godly conuersation and discipline Many other obseruaunces besyde vowes were added by proces of tyme. And these bondis were caste vpon the neckes of many before laufull and conueniente age contrary to the canonicall lawes Many fell into this kynde of lyuyng through errour whiche thoughe they were of sufficient age yet they coulde not iudge theyr owne strength and power they that were so trapped were compelled to abyde stille yea though the canons were so benificiall to theym that they might haue beÌ„ deliuered And this happenyd also more in Monasteries of womeÌ„ thaÌ„ of men not withstonding that the weake sexe or kynde ought more to haue ben spared This rigour straytnes displeasid many good men before this time whiche sawe maydes yonge men to be thruste downe iÌ„to Monasteries for a liuiÌ„g They sawe howe vnhapely that purpose did prosper what sclaunders it brought forthe what snares it caste vpon coÌ„sciences They were sorie that the auctorite of the lawe Canon was vtterly neglected and despised in a thing moste peryllous To these euilles was added suche a persuasion of vowes wherwith yea the Monkes religious meÌ„ them selfes as is wel knoweÌ„ haue ben in tyme past discontente if any were any thing more wyse or of better witte and iudgement then other they taught I saye vowes to be egall with baptisme that they by that kynde of lyuing deserued remission of synnes rightuousnes before god yea they added that the Monkishe life not onely deserued rightuosnes before god but also a more a greater thyng because it kept not only the preceptes but also the counselles of the gospell Thus they made men beleve that the profession of such religion was farre better then baptisme and that the Monkysshe lyfe was more meritorious then the life of rulers yea thaÌ„ the lyfe of pastors and of suche lyke whihe serued theire vocation and calling in the coÌ„maundemente of god without fayned cloked religions None of these thingê can be denyed for they be apparant in theire owne bokes â–ª what was after don iÌ„ MoÌ„asteries In olde tyme they were scoles of holy scripture and of other disciplines whiche are profitable to the churche froÌ„ thens were taken pastors byshopê Now it is another thiÌ„g It nedeth nat to reherse thingê knoweÌ„ In olde time they cam together to learne nowe they fayne that it is a kynde of lyuing ordened to deserue forgiuenes of synnes iustificacion yea they preache that it is a state of perfection and they preferre it ferre aboue all other kyndes of lyuynge ordeyned of god We haue rehersed these thynges laynge on odiously nothyng more than truthe to th enteÌ„t that the doctrine of our men myght be the better vndrrstaÌ„de coÌ„cernyng this mater Fyrst of those that contracte matrimony thus they teache with vs that it is lawfull to all men whiche are nat mete to lyue vnmaried to cuntracte matrimony for vowes can nat take away the ordinaunce and commaundemeÌ„te of god But this is the commaundemente of god that euery man haue his wyfe for the auoydauÌ„ce of fornicacion Nor the coÌ„maundemeÌ„t only but also the creacion and ordinaunce of god coÌ„pelleth them to mary whiche without the singuler warke of god be nat excepted accordyng to that texte It is nat good to a man to be allone therfore they do nat committe any syn whiche obey this coÌ„maundemeÌ„t and ordenauÌ„ce of god What can be obiected agaynste these thynges let men extolle thobligacioÌ„ and bonde of the vowe as moche as them luste yet they shall nat brynge to passe that the vowe may take away the coÌ„maundemeÌ„t of god The very Canon lawes teache that the auctorite and right of the superior is excepted in euery vowe Wherfore muche lesse these vowes be any thiÌ„ge worthe syth they be against the coÌ„maundemeÌ„t of god Also yf the bonde of vowe shulde as they say haue no causes wherfore it myght be chaunged the bysshops of Rome wolde naâ— haue dispensed therwith for it is nat lauful for man to disanulle a bonde which is al together of the lawe of god But so hit is that the bysshoppes of Rome haue prudently iudged an equitie a fauorable interpretacion to be had in this obligacion and bonde and therfore we reade that they haue dispensed many tymes with vowes The hystorie of the kynge of Aragon whiche was darreyned and called agayne from the monasterie is knowen well ynough and examples of our tyme ben apparaunt and open Moreouer wherfore do our aduersaries amplifie and extolle the bonde or theffecâ—e of the vowe and make so myche busynes aboute it whan in the meane season of the selfe nature of the vowe they speake nat one worde howe it ought to be in a thynge possible and howe it ought to be wyllyngly frely and with deliberation coÌ„ceyued But howe perpetuall chastite is in the power of man it is nat vnknowen And howe fewe be there whiche do frely deliberatly vowe MaydeÌ„s and yonge men before they can iudge be persuaded entysed to vowe yea and sometymes also they be constrayned Wherfore it is nat egally done to dispute so streyghtly of the bonde whan all men wyll graunt that thynge to be agaynste the nature of a vowe whiche is nat frely but sodeynly rasshely taken Many canone lawes do adnulle vowes made before the age of .xv. yeres for before that age there appereth nat to be so moche iudgemente in a persone to
determine vpon a perpetuall lyfe Another Canon grauntynge yet more libertie to the weakenes of man addeth mo yeres inhybityng a vowe to be made before the age of .xviii. yeres But whether of them so euer we folowe certes the moste parte hathe a very lawfull and iuste excuse why they shulde forsake theyr monasteries because they vowed before those ages Finally yea although the violacion and breakyng of the vowe coulde be reproued yet it shall nat forthwith folowe that the mariagê of suche persones as haue agaynst theyr vowe maried ought to be dissolued and broken For saint Augustine denyeth that they ought to be broken .27.9.1 capt Nuptiarum Whose auctorite is nat lyght I although other men afterwarde thought other wayes But though goddes commaundemente of mariage may be thought to delyuer many from theyr vowes yet our men bryng also another reason concernyng vowes that they be frustrate and vayne for euery honouryng of god ordeyned chosen of men without the coÌ„maundemente of god to deserue remission of synne and iustification is wycked as Christe sayth They honour me in vayne with coÌ„maundementes of men And Paule teacheth euery where that ryghtuousnes is nat to be sought of thobseruations and honours deuised by men but that it coÌ„mith by faythe to them that beleue that they haue god pacified and mercyfull through Christe nat for any our merites But clere hit is that monkes and freers haue taught that these fayned and made religious deserue remission of synnes and iustification and that they make amendes for synnes I pray you what thynge elles is this but to detracte and plucke awaye from the glorie of Christe and to darken yea to denye the ryghtuousnes of feythe Ergo yt folowith of necessâ—â—e that these accustomed and vsuall vowes be wycked honourynges of god wherfore they be vayne of none effecte For yâ— vowe which is wycked agaynst the coÌ„maundement of god is nothyng worthe for no vowe ought to be a bonde of wyckednes as the Canon it selue saieth Paule saieth ye be auoyded from Christe ye be fallen from grace whiche be iustified in the lawe that is to wytte they that thynke to deserue remission of synnes with theyr owne warkes and to please god for their owne fulfillyng of the lawe and whiche do nat fele that for Christe they frely take by feythe remission of synnes gyuen them by the mercy of god and that for Christe they please god these lose Christe for the truste due to Christe and to the promyse of god they remoue away applie to warkes Also they plede agaynst the wrathe of god nat Christe the mercy stocke but theyr owne warkes so that the honour due to Christ they apply to their warkes But it is clere that monkes and religious persons teache this I meane that they deserue remission of synnes with theyr obseruacions and that they haue god mercyfull vnto them for this cause Wherfore they teache men to trust in theyr warkes nat in the ê“piciacion mercyfulnes of Christe This truste is vngodly wycked and contrary to the gospell and in the iudgemente of god it shal be founde voyde for our workes may nat be pleded agaynste the wrathe and the iudgement of god The wrathe of god is mitigated and swaged only whan we conceyue and take by feythe the fre mercy promysed through Christ. Therfore they lose Christe whiche put theyr truste nat in Christ but in theyr owne warkes Furthermore the Monkes freers religious men dyd teache theyr kynde of lyuynge to be a state of ê‘fection because they kepte nat alouly the preceptes but also the counselles This errour is most repugnaunt to the gospell because they haue fayned them selues so to haue fulfylled the commaundementes that they no more also then they be bounden to And out of this hathe spronge an horrible errour in that they fayned themselues to haue merites of supererogation that is to say more then they were bounden to haue These merites they haue applied for other to be satisfactions for other mennes synnes These thynges if any man were disposed odiously to handle howe many thynges myght he reherse of whiche euen the religious ê‘sons â—hemselues be nowe asshamed Yt is no lyght sclaunder in the churche to purpose set forthe to the people any honourynge of god deuysed by men without the coÌ„maundemente of god and to teache that suche an honour dothe iustifie men make them ryghtuous For the ryghtuousnes of feythe iÌ„ Christ whiche chiefly ought to be taughte iÌ„ the church is thus obscured and darkened whyles these wonderfull angelicall religions as this fayned pouertie this cloked humilitie this hypocriticall chastite be caste before the eyes of men Furthermore the preceptes of god and the true honour of god be darkened obscured defaced whan men do heare that only Monkes freers chauoÌ„s and nunnes be in the state of ê‘fection For the very perfection of a christen man is an other thyng It is earnestly to dreade god and agayne to conceyue faythe and to truste that we haue god pacified contented for Christes sake to aske of god and surely to loke for helpe in all thynges that we haue to do accordyng to out callyng And iÌ„ the meane season to do good workes outwardly and to serue our vocacion In these thynges is the true perfection true honour of god and nat in the vnmaried lyfe or in beggynge or in vile fylthy cotes Also the people conceyue many noysome and perilous opinioÌ„s of those false praysinges of the Monkishe lyfe They heare chastite for so these religious persons â—al it praysed without measure therfore the people do leade theyr lyfe in mariage with offence and grefe of conscience They heare that only beggars be perfecte therfore they kepe possessions and occupy the worlde with an inwarde remorse of conscience They heare that it is a counsell of the gospell nat to auenge therfore priuate persones hearing this be nat affrayed to auenge for they heare that it is but a counsell and naâ— a coÌ„maundemente Other there be which iudge that al rule and ciuiâ—e offices be vnmete for christen men as though they coulde nat stande with good christian .ii. There be redde examples of men whiche forsakynge mariage and forsakyng the administration and rule of he comâ—n wealthe haue hydde themselues in abbeyes or monasteries and this called they to fle out of the worlde and â—o seke a kynde of lyuyng that shulde more please god Nether dyd they see that god ought to be serued in those precep es whiche he hym selfe dyd gyue and teache nat in coÌ„maundemeÌ„tes deuised by men It is a good and a ê‘fecte kynde of lyuyng whiche hathe the precepte of god for it It is necessary to admonishe warne men of these thing And before this tyme also Gerson rebuketh the errour of religious persons as touchynge perfeâ—â—ion and witnesseth that to say the monkisshe or religious lyfe to be a state of perfecâ—ion was
they oughte to come together it apperethe that the Churche dyd appoynte the Sonday whiche daye as it semeth pleased them rather than the Sabbat day euen for this cause that men myght haue an example of christen libertie myght knowe that the kepyng and thobseruation neyther of the saturday nor of any other day is necessary Prodigious monstruous wonderfull disputations are set forthe of the chaungynge of the lawe of the ceremonies of the newe lawe of the chaungynge of the Sabbat daye whiche all haue spronge forth of a false persuation and beleue of men whiche thought that there must nedes be in the churche an honourynge of god lyke to the leuiticall and that Christe coÌ„mitted to thapostles and to bysshops auctoritie to inuente and to fynde oute ceremonies whiche be necessarye to saluation These errours crepte in to the Churche whan the ryghtuousnes of faythe was not clearely ynough taught Some dispute that the kepyng of the Sonday is not merely and fully goddes lawe but in a maner and as it were of the law of god They prescribe of holy days howe far forthe it is laufull to worke Suche maner of disputations what other thynges be they but snares of consciences For although they busy them selues to modefye qualifie and fynde an epikee in theyr tradiditions temperynge the rygour of them with fauourable declarations yet notwithâ—tandynge as longe as the opinion that they are necessary dothe remayne whiche muste nedes remayne where ryghtuousnes of faythe and christen libertie are not knowen this epikee equitie and fauoure can neuer be perceyued ne knowen The Apostles coÌ„maunded to absteyne from bloudde who dothe nowe obserue and kepâ— it And yet they that do not kepe it synne not for vndoubtedly not the apostles them selues wold burden the conscience with suche bondage but they prohited it for a tyme for auoydynge of sclaunder For the perpetuall wyll and mynde of the gospell is to be consydered in a decree Scase any canones are kepte diligentelye and many daylye go oute of vse and memorye yea with them whiche defende traditions moste diligently Neyther can the coÌ„sciences be holpen ne prouided for onles this epikee or equitie be kepte that is to wytte that we knowe that canones and decrees are to be kepte without opinion of necessitie and that consciences are not hurte though traditions be forgotten and vtterly set asyde Certes bysshops myght easely kepe styll lauful obedience if they wolde nat inforce men to kepe traditions whiche can nat be kepte with good conscience They coÌ„maunde prestes to lyue vnmaried they receiue none onles they sweare in effecte that they wyll nat teache the pure doctrine of the gospel The congregations require nat that bysshops shulde repare and make concorde agayne with losse and decaye of theyr honour and yet it shulde become good pastours so to do but they only requyre that they wolde release and pardon vniuste burdones whiche are newe and receiued contrary to the custome of the catholyk churche We wyll nat denye but in the begynnyng some constitutions were grounded vpon reasonable and probable causes Whiche yet are nat nowe agreable ne coÌ„uenient for the tymes ensuyng It appereth also that some were by eâ—rour receyued Wherfore it myght apperteyne to the gentlenes of bysshoppes nowe to mitigate and release them sythe suche mâ—â—ation breaketh nat the vnite of the churche For many mannes traditions in processe of tyme haue ben chauÌ„ged as the caâ—ones them selues do shewe That if it can nat be obteyned that those obseruatioÌ„s shulde be released which can nat be done without synne we muste neades folowe the rule of the apostles whiche coÌ„maunde rather to obey god then men Peter forbiddeth bysshops to be lordes and emperours ouer the churche Nowe it is nat entended by vs to take away iurisdiction from the bysshops but this one thinge is required of them that they wolde suffre the gospell to be purely taught and that they wolde release a fewe certeyne obseruatioÌ„s whiche can not be obserued without synne That if they wyll not remitte ne release any thyng let them loke to theyr charge how they shal make accomptes to god in that they were occasion of this scisme and diuision by reason of theyr obstinacie and styffenes ⧠The conclusion of the boke ⧠THese be the chiefest articles which seme to be in controuersie and debate For al thoughe of moo abuses it myghte haue ben spoken yet because we wolde not be tedious ne longe we medled but with the mooste principall of whiche the rest may easely be iudged Greate compleyntes there were of pardons of pylgrymages of the abuse of excoÌ„munication parochâ—es were many wayes vexed by stationaries Infinite contentions stryfes there were betwyxte curates religious men for the ryght of the paryshe for confessions for buryalles for extraordinarie preachynges and for other thynges innumerable We haue lette these gere passe to th entent that the most principall poyntes of this matter shortely set forth myght be more easelye knowen Neyther is here any thynge sayde or gathered to the reproche sclauÌ„der or hurte of any man Allonly those thynges haue ben rehersed whiche semed necessarye to be spoken to th ende it myght be perceyued that nothyng is receyued in doctrine and ceremonies with vs agaynste scripture or the catholyke Churche For it is manifeste and knowen that we moste diligently take hede leste any newe or wycked opinions shulde creape in to our churches These articles before wryten we thought best to be exhibited and putte forthe accordynge to the coÌ„maundement of Themperours maiestie in whiche myght appere our coÌ„fession and the summe and effecte of theyr doctrine myghte be sene which be teachers preachers amoÌ„ge vs. Nowe if in any thynge this confession shall seme to be not perfecte and sufficient we be redy god wyllyng accordyng to the scriptures to rendre and gyue a larger information ⧠To the imperiall maiestie of Cesar the fyfte his faythfull and true subiectes IohnÌ„ Duke of Saxon elector George Marques of Brandenbrugh Ernest Duke of Lunebrugh Philip Landgraue of Hesse IohnÌ„ Friderike Duke of Saxon. Fraunces Duke of Lunebrugh Uolfgange Prince of Anhalt The Senate and counsell of Nurenberge The Senate of Rentlinge ⧠¶ Finis ⧠¶ The table ¶ The Epistle of the translatour to the ryght honorable mayster Thomas Crumwell â–ª Fo. 2 ¶ The preface to the Emperoure Charles the fyfthe Fo. eodem ¶ The fyrste article of the Trinite Fo. v. ¶ The .ii. article of Originall synne Fo. â—◠¶ The .3 arti of the humanitie of Christ. eod ¶ The .4 article of Iustification Fo. eod ¶ The .5 arti of the obteining of faythe eod ¶ The .6 article of frutes of faythe Fo. vii ¶ The .7 article of the holy churche Fo. eod ¶ The eyght article of the ministers of the churche Fo. eodem ¶ The .9 article of baptysme Fo. eod ¶ The .10 article of the sacrament of the Aulter Fo. viii ¶ The .11 article of confession Fo.
eodem ¶ The .12 arti of penauÌ„ce or repeÌ„tauÌ„ce fo eod ¶ The .13 article of the vse of the sacramentes Fo. eodem ¶ The .14 article of order ecclesiastike fo eod ¶ The .15 article of rytes or vsages of the churche Fo. eodem ¶ The .16 arti of politike or ciuile mats fo ix ¶ The .17 article of the resurrection Fo. eod ¶ The .18 article of frewyll Fo. eodem ¶ The .19 article of the cause of synne Fo. x. ¶ The .20 article of good workes Fo. eod ¶ The .21 article of honoriÌ„g of saiÌ„tê Fo. xiii ¶ The articles in whiche are rehersed certeine abuses chaunged Fo. xiiii ¶ Of bothe kyndes Fo. eodem ¶ Of the mariage of prestes Fo. xv ¶ Of the Masse Fo. xvi ¶ Of confession Fo. xix ¶ Of diuersities of meates Fo. xx ¶ Of monasticall vowes Fo. xxiii ¶ Of the power of the churche Fo. xxviii ¶ Finis Tabule ⧠Imprynted at London in Fletestrete by me Robert Redman dwellynge at the sygne of the George nexte to saynt Dunstones Churche 1536. CVM PRIVILEGIO REGALI The Apologie that is to say the defense of the confessyon of the Germaynes made by Philip Melancthon and translated by Richard Tauerner at the commaundement of his mayster the ryght honorable mayster Thomas Crumwell chefe secretarie to the kyngê hyghnes CVM PRIVILEGIO ¶ Philip Melancthon to the reder sendeth gretynge AFter that the confessyon of our prynces was in open audience solempnely redde certaine diuines friars prepared a confutation of our wryting whiche whan the Emperours maiestie had caused to be solempnely red in the assemble of the prynces he requyred theÌ„ to assent vnto it But our prynces hearynge that many articles were there disproued whiche to renounce without grudge of conscieÌ„ce they coulde nat demauÌ„ded that a copy of the coÌ„futacion myght be to them exhibited to the entent that they myght bothe see what theyr aduersaries condempned and also refute their reasons And in suche cause whiche apperteyned to chrysten faythe and instruction of the conscience they thought that the aduersaries wolde nat haue made it straunge to exhibite theyr wrytyng But our rulers coulde in nowyse obtayne it onles they wolde haue bouÌ„de them selues to moste perelouse and vnegal coÌ„dicions whiche they coulde nat do excepte they wolde caste them selues into a manifest daunger After this there was publyshed a pacification in whiche appered that our hedes refused no burdayne were it neuer so payneful so that it myght be susteyned without offence of conscience But the aduersaries obstinatly required vs to allowe certaine manifest abuses and errours which thyng whan we myght nat do agayne the emperours maiestie requyred our prynces to assent to the confutacyon whiche to do our prynces vtterly refused For howe shulde they assent in a matter touchinge the faythe to the thynge that they neuer red And they herde that certayne articles were there coÌ„dempned in which thyng they coulde nat allowe the iudgement of the aduersaries without offence There were also certayne other whiche required me to make an Apologie or defense of the coÌ„fessyon in which shulde be expouned vnto themperour the causes why we receyued nat the confutacyon and the thinges soluted whiche the aduersaries obiected For there were certayne of vs whiche when theyr confutacion was red noted the suÌ„me of theyr places and argumentes This Apologie they offered at laste vnto the emperours maiestie to the entent that he myght knowe that most graue hyghe causes letted vs to allowe theyr confutacyon Howe be it the emperour receyued nat the boke that was offered hym After this cam forthe a proclamacion in whiche our aduersaries do triuÌ„phe that they haue confuted by scripture our confessyon Nowe therfore o gentle reader ye se our Apologie in whiche ye shall perceyue aswele the iudgemeÌ„t of our aduersaries for we haue faythfully reported it as theyr condempnacyon of certayne articles agaynst the manyfest scripture of the holy ghoste so farre be they wyde from defetyng our opinions by scriptures But all be it that in the begynnynge I made onely an Apologie yet nowe in my settyng it forthe in prynt I haue added other thynges And for that purpose I haue put to my name bycause they shulde make no cauillacion that the boke was published without any authour certayne This alway hathe bene my custome in suche controuersies that so muche as I myght lawfully do I wolde retayne the fourme of the vsed and accustomed doctryne to the entent that we myght the soner agre together Nor I do nat muche vnlyke at thys tyme all be it I myght iustly wade further in dissuadynge the people from the opinions of our aduersaries But our aduersaries do so haÌ„dle theyr matter that they shewe them selues neyther to seke trouthe nor concorde but to sup vp our blode Doubtles I haue nowe also wrytteÌ„ as soberly and moderately as I can but yet if any thyng shal seme to be spokeÌ„ ouer sharply I here protest that I contende with the diuines frears and nat with Cesar or the prynces whome as my dutie is I haue in hyghe estimacyon and regarde But I sawe lately theyr confutacion whiche I haue marked to be wrytten so capciously and slaunderously that in certaine places they may dysceyue yea the ware and cyrcumspecte readers Natwithstandyng I haue nat medlyd with all theyr cauilacyoÌ„s for that were an infinite worke but I haue comprised the chefe maters to the enteÌ„t that amonge all nacyons a testimonie of vs maye appere that our iudgement is ryght godly of the Euangel of Christe Discorde pleaseth nat vs. Nor our owne priuate peryll dothe nothinge moue vs whiche howe greate it is by reason of the vehemeÌ„t hatredes of our aduersaries kyndled agaynste vs we easely perceyue But we may nat renounce the manifest veritie and necessarie to the edificacion of the churche wherfore we thynke that all incommodities and peryls are to be susteyned and suffered for the glorye of Christe and profite of his churche trusting that God wyll allowe and accepte thys our office endeuour and moreouer we hope that our posteritie and successours shal haue of vs here after a better opinion and a more indifferent iudgement For it can nat be denyed but that many places of Christes doctryne which are moste necessarie to be notified and knowen in the churche be of vs and ours opened and clerely set forthe which here to fore with howe greate and perelouse opinions they were suppressed and hydde through deceitful friars lawyers and sophisticall diuines it lusteth me nat here to recite we haue the open testimonies of many good men which cease nat to rendre thankê to god for this most hyghe benefite that nowe many ryght necessary matters be better opened by vs than they were by our aduersaries here tofore taught or preached wherfore we shal commeÌ„de and coÌ„mytte our cause vnto Christe who shall another day iudge these debates and coÌ„trouersies whom we also humbly beseche to caste his tendre eyes vpon the afflicte
ruinous churches and shortly to reduce them into a godly and perpetuall concorde Amen ⧠¶ The Apologie or defense of the confessyon of the prynces of Germany THe fyrste article of our confessyon our aduersaries do allowe in whiche we expowne that we beleue and teache one essencie diuine indiuisible cÌ„ and yet .iij distincte persones of the same essencie diuine and coeternall the father sonne and holy ghoste This article alwayes we haue taught and defeÌ„ded And we knowe that it hath certayne and ferme testimonies in holy scriptures which can nat be auoyded And constantly we affyrme that they whiche thynke otherwyse be out of the churche and ydolaters and do moste hyghe dishonour and slaunder to god ⧠⧠Of originall synne ⧠THe Seconde article of Originall synne the aduersaries do approue but so yet that they disproue our definicion of originall synne whiche we recited by the way Here forthwith euen in the very frount of the matter the emperours maiestie shall espye that the wryters of the confutacyon lacked nat only ryght iudgement but also indifferencye and gentylnes For where as we of a siÌ„ple mynde went about to recyte by the way the thynges that original siÌ„ne coÌ„teyned they by theyr croked maliciouse interpretacion do craftely depraue the sentence whiche of it selfe is trewe ynoughe For thus they argue To be without feare â— to be without â—aythe is actuall synne Ergo they denye originall synne ⧠It appereth suffyciently that this subtyle argumeÌ„t was broght forthe in scoles and nat in the counsell of Cesar. But albeit that this cauillacion may easely be auoyded yet that al good men may se that we teache none inconuenyence in thys behalfe we fyrste requyre that our coÌ„fession be harde which diligeÌ„tly marked shall delyuer vs from the suspicion of strauÌ„ge doctryne â–ª for there is it wrytten thus ⧠we do teache that after the falle of Adam euery man naturally borne is coÌ„ceiued in syn and so is borne that is that they al from the wombe of theyr mother be inclyned vnto euyl whiche can nat haue by nature the feare of god nor no trewe faythe in god ⧠This place witnesseth that we plucke from them whiche be borne accordyng to the carnal nature nat only actes but also the powers and gyftes of performyng drede and hope towardes god For we say that they whiche be thus borne haue concupiscence nor can nat perfourme the trewe feare and trust towardes god what can be here reproued Truly vnto good men we iudge that we be sufficiently purged For the latine description is of lyke sentence detractyng from nature the power that is to say the gyftes and strengthe of perfourmyng feare and truste towardes god detractyng also actes in persons of the age of dyscretion And when we name concupiscence we vnderstande nat only actes or frutes but a perpetuall inclinacyon of nature ⧠But here after we shal shewe with more wordes that our definition agreeth with the vsual and auncieÌ„t definition For fyrste we wyl open our intent why we vsed these wordes in thys place Our aduersaries them selues in scoles graunt that the materiall as they calle it of originall synne is concupiscence wherfore concupiscence was nat to be omytted in the definition namely in this tyme when many do descant of it so vngodly ⧠For sum of them dispute that original syn is nat any vice or corrupcion in the nature of man but only a bondage or a state of mortalitie whiche all the issue of Adam do susteyne without theyr owne proper vice for another mans gylte and offence More ouer they adde that noman is dampned to eternall deathe for synne originall and to this purpose they briÌ„g forthe a similitude of the Ciuile lawe saying thaâ— lyke as of a bondewoman the yssue is bonde and susteyne thys condycyon or state without the vice of nature onely for the calamytie of the mother so is it of Originall synne But we to shewe that this wycked opinion dothe displease vs haue made mencyon of concupisceÌ„ce namyng it a sore and disease and expounding that mannes nature is borne corrupte and viciouse ⧠Nor we haue nat only named it concupiscence but haue sayde that there dothe lacke also the feare of god faythe whiche we haue done for this entente The scole doctours do diminyshe and make lyte the synne originall â–ª nat sufficiently vnderstandyng the definicion of originall synne whiche they recyued of the fathers Of the noryshment or kyndlyng whiche they calle fomitâ—m they dispute that it is a qualitie of the bodie and accordyng to theyr accustomed foly they brynge in question whether the qualitie be caught by contagion of the apple or by the breathyng of the serpent whether it be encreased by prouocacyons with suche sorte of questioÌ„s they oppresse the pryncipall matter Thus when they speake of originall synne they omytte the vices of mannes nature whiche be more greuouse as the ignoraunce of god the despysyng of god the lacke of feare the lacke of truste in god the hatynge of goddes iudgemeÌ„t the fleyng of goddes iudgemeÌ„t the beyng angrye with god the despayre of grace the trustyng in worldly socours cÌ„ These dyseases moste repungnat to the lawe of god the scolastycall doctours espye nat Yea more ouer they attribute to mans nature hole power to loue god aboue all thynges to do the preceptê of god quo ad substantiam actuuÌ„ as they call it that is to saye as muche as belongeth to the substance of actes nor they see naÌ„t that they speake thynges merely repungnat for to haue power of a mans ê“pre streÌ„gth to loue god aboue all thynges to do the commaundementes of god what other thynge is this than to haue originall iustice That if mannes nature haue these so greate powers that of it selfe it may loue god aboue althingê as the scolemen do boldly affyrme what shal be original synne what shal we nede the grace of Christe if we may be saued by our owne propre iustice what shall we nede the holy ghoste if mans powers of them selues may loue god aboue al thynges and do his coÌ„mauÌ„demeÌ„tes who seeth nat howe vnryght the iudgemeÌ„t is of the aduersaries The lyter diseases of maÌ„nes nature they acknowledge but the most greuouse they acknowledge nat of the which yet the scripture dothe admonyshe vs in diuerse places and the prophetes do perpetually complayne of I meane of the carnall surenes of the cotempte of god of the hate of god and seÌ„blable vices engeÌ„dred within vs. But after that the scolasticall doctours dyd entermixe with Christes doctrine the philosophicall descantyng of the perfection of nature and attributed more than neded to frewyll and voluntarie actes taught men to be iustified before god by a certayne philosophicall or ciuile iustice whiche we also confesse to be subiecte to reason and after a fashyon to be in our power they coulde nat see the inwarde vncleÌ„nes of maÌ„nes nature For it can nat be iudged but by the worde of
acknowledge yâ— our harte naturally is voyde of loue of feare of trust towardê god Therfore saieth the prophete After that the haste shewed it vnto me I strake my thyghe Also I sayde in my traunce euery man is a lyar that is to saye an vntrewe thynker of god ⧠⧠Here the aduersaries do also reproue Luther because he wrote that originall synne remayneth after baptime They adde that this artycle was ryghtly coÌ„deÌ„pned by Leo the tenthe But the emperours maiestie shal espye here a manifest be spoken of ciuyle iudgement nat of the iudgement of god They sowe vnto them euen as wysely this sentence Nature is nat euyl this spoken in place is nat repreueable but it maye nat be wrested to the diminishyng of originall synne and yet these sentencies be red amonge scholemen whiche out of due season do mengle philosophie with the gospell Nor these were nat disputed only in scholes but froÌ„ the scholes they were brought to the people And those persuasions raygned and nourished the affiauÌ„ce of humane powers and oppressed the knowledge of the grace of Christe wherfore Luther wyllyng to declare the magnitude of original synne of humane infirmitie taught that the resydues or dregges of originall sine be of the owne nature in man nat indifferent thynges but that we nede the grace of god that they maye nat be imputed and the holy ghoste that it maye be mortified Albeit the scholemen do make lesse bothe the synne and the payne teachynge that man of hys owne power may do the commaundementes of god In Genesis is otherwyse described the payne due for originall synne For there nat only to deathe and other corporall punyshementes mans nature is made subiecte but also to the kyngdome of the deuyll For there is gyuen this horrible sentence I wyl put enmities betwexte the and the woman and betwexte thy sede and her sede Defaute and concupysceÌ„ce be punyshementes and also synnes Deathe other corporall euyls and the tyrannye of the deuyll be properly punyshementes For mans nature is gyuen into boÌ„dage and holden captiue of the deuyl whiche infecteth it with wycked opinions and errours and impelleth it to al kyndes of synne But as the deuyll can naâ— be vaynquyshed without the ayde of Christe â–ª so can nat we by our owne powers redeme our selues out of this bondage The very historie of the worlde sheweth vs howe greate is the power of the deuyls kyngdome The worlde is full of blasphemies agaynste god of wycked opinions and with these bondes the deuyl hath in captiuite the wyse and ryghtwyse men in the face of the worlde In other sume appere more grosse vices But when Christe is gyuen vnto vs whiche taketh awaye these synnes these punyshmentes and destroyeth the kyngdome of the deuyll synne and death the benefytes of Christe can nat be knowen onles we vnderstande our owne euyls Therfore of these thynges our preachers do diligently teache and they teache nat any newe thing but the holy scripture and sentences of holy fathers This we truste wyll satysfye the Emperours maiestie as touching yâ— chyldyshe and colde cauillacions by whiche the aduersaries haue sclaundered our article For we knowe that we beleue ryghtly and with the catholyk churche of Christe But if the aduersaries wyl renewe this contencyon there shal nat lacke lerned men amonge vs that shall make them answere and defende the truthe For the aduersaries in this cause vnderstande nat for the moste parte what they speake OfteÌ„tymes they speake thynges repugnant and they neyther expresse ryghtly dialectically the formall cause of originall synne nor the defaultê as they call them But we wolde nat in thys place ouer subtylly discusse theyr vayne and sophistical argumentê we thought it ynough to recyte the mynde of the holy fathers whoÌ„ we do folowe with commune knoweÌ„ wordê The thyrde article the aduersaries allowe in whiche we confesse two natures in Christe that is to wyte the nature humane assumpt of the worde into the vnitie of hys persone And that the selfe same Christe suffered and dyed to the entent to reconcyle vnto vs the father and rose agayne to the entent to reygne to iustifie and to sanctifie the beleuers cÌ„ accordyng to the Symbole of the apostles and the Symbole of Nicene ⧠⧠Of Iustificacyon ⧠IN the fourthe fythe syxte and also in the twenty article they condempne vs because we teache that men obtayne remission of synnes nat for theyr owne merites but frely for Christe by faythe in Christ. For they daÌ„ne bothe two poyntes fyrste that we denye that men for theyr owne merites do obtayne remission of synnes and secoÌ„darily that we affyrme that by faythe is obteyned remissioÌ„ of synnes and that men be iustified by faythe in Christe But sythe it is so that in this case or controuersie the pryncypall poynte of our religion is debated whiche ryghtly vnderstaÌ„de setteth forthe the honour of Christe and bryngeth a necessarie and plenteous consolacyon to the godly conscyence we desyre that the emperours maiestie wyll heare vs benyngly of these so greate maters For the aduersaries where as they neyther vnderstaÌ„de what is remission of synnes neyther what faythe â–ª neyther what grace nor what iustyce is pytyfully do defyle this poynt obscuryng the glorie and benefytes of Christe and bereue fronâ— the godly consciencies yâ— propouned coÌ„solacioÌ„s in Christe And to the ende we may maynteyne our coÌ„fessyon and assoyle the obiections of our aduersaries we shall fyrste premitte certayne thynges to the ende that the fountaynes of bothe our doctrines aswell ours as the aduersaries may be knowen The hole scripture ought to be distributed iÌ„to these pryncipal places law and promyses For otherwhyles it sheweth the lawe otherwhyles the promyse of Christ as when it promyseth Christ to cum and promiseth for hym remission of synnes iustificacyon and lyfe eternall or where in the Euangell Christ after he ones appered promyseth remission of synnes iustificacyoÌ„ and lyfe eternall we call the lawe in thys disputacyon the preceptes of the Decalogie in what place so euer they be red in scripture Of the ceremonies iudiciall lawes of Moses at thys tyme we speake nothyng Out of these the aduersaries take the lawe because mans reason after a fashyoÌ„ dothe naturally vnderstaÌ„de the lawe For it hathe styl the same iudgement wrytten by god iÌ„ the mynde and by the lawe they seke remission of synnes and iustificacion But the Decalogie requyreth nat only outward ciuile workes whiche reason can after a fashyon fulfyll but also it requyreth other thynges ferre aboue reason as truly to feare god truly to loue god truly to call on god truly to beleue that god heareth vs and to loke for the ayde of god in deathe and all afflictions fynally it requyreth obedieÌ„ce towarde god in afflictioÌ„s and in deathe that we escheue them nat nor grudge nat at them whan god lay them on vs. Here the scholemen folowynge the phylosophiers only do teache the iustice of
clearly There be an infinite sort of commentours vpon the master of the seÌ„tence let our aduersaryes brynge forthe but one coÌ„mentarye of them al whiche speke any thynge of the maner of regeneratynge When they speake of the habyte of loue they fayne that men deserue the holy gooste by theyr workes they teache not that it is receyued by the worde euen as the Anabaptystes do at thys day But we can nat haue to do with god god wyl nat be caught but by hê worde Therfore iustyfycacyon is hade by the worde as Paule sayth The Euaungell is the power of god to the helth of euery beleuer Also Fayth is of hearynge A man myght also out of thys place gather an argumeÌ„t that fayth iustifieth for yf iustyfycacyon is only by the worde and the worde is only receyued by faythe it foloweth that faythe iustyfyeth But there be greter reasons Thys haue we spoken to th ende to shewe the fourme and maner of regeneracyon and that it maye be vnderstonde what maner of thynge fayth is wherof we speke Nowe we wyl shewe that faythe iustyfyeth whÌ„ere fyrste of all the reders muste be admonyshed that as it is necessarye to maynteyne thys opinyon that Christe is our medyatour so is it necessarye to defende that fayth iustyfyeth For howe shall Chryste be a medyator yf in iustyfycacyon we vse not hym as a medyator yf we thynke not that for hym we be reputed ryghtwyse And that it is to beleue and truste to the merytes of Chryste that for hiÌ„ god wyl surely be pacified with vs. Also as we must defende that besyde the lawe the promyse of Chryste is necessarye so we muste defende that faythe iustyfyeth for the lawe teacheth not free remyssyon of siÌ„nes Moreouer the lawe can not be fulfylled onles we fyrste receyue the holy goste wherfore it is nedeful to defende that the promyse of Chryste is necessarye But thys promyse can nat be taken but by faythe Ergo they whiche denye that faythe iustyfyeth do nothynge but teache the lawe disanullynge the gospell and dysanullynge Chryste But some perchauns when it is sayde that faythe iustyfyeth vnderstondeth it of the begynnynge that fayth shulde be the begynnynge of iustificatyon or a preperatyue to iustyfycacyon so that it is not the verye faythe whiche maketh vs acceptable to god but the workes whiche folowe And they dreame that fayth is so hyghly commeÌ„ded because it is the begynnynge For the begynnynge of â— thynge is greatlye estemed and therfore it is commenly sayde Principium dimidium totius The begynnynge is halfe of the hole As yf a man wolde saye that gramer maketh the doctours of euery scyence because it is a preperatyue to other scyencies But we meane not thus of faythe but we defende that properly and truely by fayth we be for Chryste reputed ryghtwyse or accepted to God And because thys worde iustify cari to be iustyfyed sygnyfyeth to be made of iniuste iuste it sygnyfyeth also to be pronunced or reputed ryghtwyse For scrypture speketh in bothe wyses Therfore fyrste we wyl shewe that onlye faythe maketh of vnryghtwyse ryghtwyse that is to wytte receyueth remyssyon of siÌ„nes Sum men be offended with thys pertycle sola onely where as neuertheles Paule saythe we iudge that man is iustyfyed by faythe and nat of workes Also to the Ephesyans the seconde It is the gyfte of god not of vs neyther of our workes leste any man shulde glorye Also Roma 3. Freelye iustyfyed If the exclusyue sola dothe dysplease them let that them take from Paule also these exclusyues freely not of workes It is a gyfte And suche lyke for these be also exclusyues Doutles we exclude the opinyon of meryte but we exclude not the worde of God or the sacramentes as our aduersaryes do mysreporte vs. For we sayde before that fayth is conceiued by the herynge of the worde And we extolle most cheflye the mynysterye of the worde Loue also and workê ought to folowe fayth wherfore they be not so excluded that they shulde not folowe but the trustyng of meryte of loue and workes is excluded in iustyfycacyon And that we shall euedently shewe ⧠That remyssion of synnes is by the only fayth in Christe obteyned ⧠WE thynke that the aduersaries wyll also graunt that in iustificacyon is fyrst necessarie remission of synnes For we be al vnder synne Then this shal be my argument ⧠To obtayne remission of sinnes is to be iustified accordyng to this Beati quorum remisse sunt iniquitates Blessed be they whose synnes be remitted But so it is yâ— by the only fayth in Christ nat by loue or for loue or workê we obtayne remission of siÌ„nes although the loue foloweth fayth Ergo by only fayth we be iustified vnderstandyng iustificacioÌ„ to be of the vnryghtwyse to be made ryghtwyse or to be regenerate The minor may easely be declared if we know howe remission of synnes is obtayned The aduersaries do full coldly dispute whether remission of synnes and the infusion of grace be all one mutation yea or no. The ydle persoÌ„s had nothynge els to speake In remission of synnes is required that the feare of synne and of euerlastyng death be vaynquyshed in mens hertê as Paule witnesseth 1. CorÌ„ 15. The dart of death is syn And the power of syn is the lawe But thankes be to god who gyueth to vs victory through our lorde Iesus Christ that is to say synne frayeth the conscience and this is done by the lawe whiche sheweth they re of god agaynst synne but we ouercum by Christ. Howe through fayth wheÌ„ we lyfte vp our selues through truste of hys promysed mercye for Christe wherfore our Minor we proue thus ⧠⧠The yre of god can nat be pacified if we laye agaynst it our workes because Christe is propowned our mercy stocke so that for hym the father shulde be pacified with vs. But Christ can nat be receyued a mediatour but by fayth Ergo by only fayth we purchase remission of synnes when we lyfte vp our hertes with the truste of the promysed mercie for Christ. Also Paule to the Rom. the .5 chapi saythe By hym we haue a passage to the father addeth through faythe we be thus then reconcyled to the father and receiue remission of synnes wheÌ„ we lyfte vp our selues with the hope of the promysed mercy for Christ. The aduersaries do so vnderstande Christ to be a mediatour and propiciatour because we deserue the habite of loue they byd vs nat vse hym as a mediatour nowe but they vtterly bury Christe feynyng that we haue thê passage by our owne workes and that by them we deserue thys habite of loue as they call it and that after by loue we haue peace of conscience Is nat this vtterly to bury Christe and to plucke downe the hole doctryne of fayth Paule contraryly teacheth vs to haue passage that is to say peace by Christe And to shewe vs howe thys is he addeth that we haue passage
fecerit eaÌ„ viuet in illa vt cum quisque infirmitatem suam cognouerit non per suas vires neque per literam ipsius legis quod fieri non potest sed per fidem concilians iustificatorem perueniat et faciat et viuat in eam Opus rectum quod qui fecerit viuit in eo non fit nisi in iustificato Iustificatio autem ex fide impetratur i. For therfore is the iustyce of the lawe propowned that who dothe it shall lyue in it so that when euery man shal knowe hys owne infyrmity he may attayne it and do it and lyue in it not by hys owne powers neyther by the letter of the lawe which can nat be done but reconcylyng the iustyfier by fayth A ryght worke whiche who dothe shal lyue in it is not done but in a iustifyed person And iustificacyon is purchased by faythe Here he saythe clerely that the iustifyer is reconcyled by faythe and iustifycacyon is purchased by faythe And a lytle furder he sayth Ex lege timemus deum ex fide speramus in deum sed timentibus penam absconditur gratia sub quo timore anima Laborans c. per fidem confugiat ad misericordiam dei vt det quod iubet That is to saye By the lawe we feare god by fayth we truste in god but from theÌ„ that feare payne grace is hyd With whiche feare the soule oppressed must fle by fayth to the mercy of god that he maye gyue the thynge that he commaundeth Here Saynt Austine teacheth that by the lawe the hartes be made aferde but by fayth they receyue coÌ„solatyon And he teacheth that fyrste by faythe we muste purchase mercy or we go about to do the lawe we wyll recyte a lytle after other thinges also Truely it is a wonderfull thynge that the aduersaryes be nothinge moued with so many places of scrypture whiche openly gyue iustyficacyon to faythe and take it from workes Thynke they that the same thynge is so ofte repeted in vayne Or suppose they that the thynge so ofte repeted eschaped out of theyr mouthe inspired with the holy goste vnaduysedly But these idle workers haue inuented a proper cauillation to defete this matter They saye that Paule muste be vnderstonded be side formata so that they wyll not attrybute iustificacyon vnto faythe but by reason of loue nay vtterly they wyll not attrybute iustyfycacyon to faythe but only to loue For they dreame that faythe maye stande with mortall synne To what purpose belonge thys but that they wyll agayne dysanul the promyse and returne to the lawe If faythe receyueth remyssyon of synnes for loue remissyon of synnes shal be alwayes vncertayne for we neuer loue so moch as we owe yea we loue not onles our hartes be assured that our synnes be perdoned so the aduersaryes whyles in remyssyon of synnes and in iustyfycacyon they requyre a trustynge of theyr owe loue they vtterly disanull the Euangell of free remyssyon of synnes where as yet they nether performe that loue nor vnderstande it onles they beleue that remyssyon of synnes is frely receyued We also say that loue ought to folowe fayth as Paule also teacheth saynge In Chryste Iesu neyther cyrcumcysyon is any thyng worth nor vncircumcision but faythe workynge by loue And yet we maye not for al thys thynke that we shal be pardoned our synnes or be reconciled because of thys loue as we receyue not remyssyon of synnes for other workes folowynge but only by faythe in the proper sygnifycatyon we receyue remyssyon of synnes For the promyse can nat be taken but by faythe But fayth in the proper sence is thassentynge to goddes promyse For of thys faythe speketh scrypture And because it receyueth remyssyon of synnes and reconcyleth vs to god we be fyrst accompted ryghtwyse by faythe oâ— we loue do the lawe notwithstandynge loue ensueth And yet thys is nat an idle knowledge nor it can nat stande with synne but it is the worke of the holy goste wherby we be delyuered froÌ„ deathe and the myndes whiche tofore were affrayed erecte and viuifyed And because thê faythe receyueth onely remyssyon of synnes and maketh vs acceptable to god and quiet of conscyence it myght better be called gracia gratum faciens â— a grace makynge a maÌ„ acceptable then loue may whiche is theffecte ensuynge Hethervnto we haue very copiously shewed aswele by authorities of scrypture as by reasons deryued out of scrypture that by onely faythe is graunted remyssyon of synnes and that only faythe iustyfyeth that is maketh of iniust iust and regenerate It is easely iudged howe necessary the knowledge of thys faythe is For in this onely is espyed thoffyce of Chryst by this only we receyue the benefites of Chryst this only bryngeth vnto godly myndes a sure and ferme consolacyon And it is a necessarye thynge that some doctryne be publyshed in the churche by which men may conceiue a sure hope of helth For thaduersaries gyue vnhappy couÌ„sel vnto men which byd them doute whether they haue obtayned remyssyon or no. Howe shall these felowes bere vp them selues in deathe whiche haue harde nothiÌ„g of this faith which thinke that they owe to doute whether they haue obteyned remyssyon of synnes or no furthermore the Euaungell of Chryste must nedes be reteyned in the churche that is to say the promyse that synnes be frely remitted for Christ thys Euaungell they vtterly dysanull whiche teach nothynge of this fayth But the schole men of thys faythe speake nat one worde And our aduersaryes all to gether folowe them and do dysalowe thys faythe Nor they see nat that they defete the hole promyse of the fre remyssyon of synnes and of the iustyce of Chryst where as they dysproue thys faythe ¶ Of loue and fulfyllynge of the lawe HEre thaduersaryes obiecte Si vis ad vitam ingredi serua mandata That is to saye If thou wylte entre into lyfe kepe the commaundemeÌ„tes Also The doers of the law be iustified and many other lyke senteÌ„cies of the law to whiche before we make answere we wyll shewe our opinion of loue and of the fulfyllynge of the lawe It is wrytten in the prohete I wyll gyue my lawe in theyr hartes And Paule sayth that the lawe is establyshed and nat abrogate by fayth And Christ sayth If thou wylt enter into lyfe kepe the coÌ„maundementes Also If I haue not loue I am nothyng These and suche lyke sentencyes testifye that the lawe must begynne in vs although nat absolutely in an hyghe perfectyon and oweth to to encrease as moche as may be more more We speake not of the ceremonyes but of that law which is made of the motions of the hart I meane the Decalogye And bycause faythe bringeth with it the holy gost and engeÌ„dereth a newe lyfe in the hartes it muste of necessitie also engeÌ„der spiritual motions in the hartes And which be tho mocyons the prophete sheweth when he saythe I wyll gyue my loue into
their hartes wherfore after that by faith we be iustified and renewed we begyn to feare god to loue god to craue loke after socoure of god to gyue thankes vnto hym to preache hym and to obeye him in afflictions we begyn also to loue our neybours because our hartes haue spiritual and holy mocions These thinges can not be done onles after that we be iustified by fayth and regenerate we receyue the holye goste fyrste because the lawe can not be done without christe also the lawe can nat be done without the holye goste But the holye goste is receyued by faythe accordinge to the saynge of Paule That we may receyue the promyse of the spirite by faythe Also howe can mans harte loue god so longe as he feleth hym greuously dyspleased with vs and to oppresse vs with temporall and perpetuall calamities but the lawe alwayes accuseth vs alwayes sheweth that god is angry God therfore is not loued vntyl we haue receyued mercy by fayth So at laste is made an amiable obiect Althoughe therfore cyuyle workes that is to saye thexterne workes of the lawe without Chryste and with out the holy gost may be in some parte done â–ª yet it appereth by that which we haue sayde that the thinges which be properlye apperteynynge to the diuyne lawe I meane thaffectyons of the harte towarde god whiche be commaunded in the fyrste table can nat be done without the holye goste But our aduersaryes be plesaunt diuynes They beholde the seconde table and the polityke workes but the fyrst table they nothinge regarde as though it pertayned nothynge to the purpose or at lest waye they requyre only externe workes That eternall lawe and farre put aboue the sence and vnderstandynge of al creatures whiche is Thou shalte loue thy lorde God with all thy harte they vtterly not consyder But Chryste was for thys ende gyuen vnto vs that for him remission of synnes the holy gost shulde be graunted vs which myght create in vs a newe and euerlastynge lyfe and an euerlastynge ryghtwysnes which myght fyrste of al shewe vnto vs Chryst as it is wrytten He shall notirize me for of myne he shal take and shewe it vnto you And after brynge also other giftes as loue inuocation thankes gyuynge chastitye pacyence cÌ„ wherfore the lawe can not be truely perfourmed onles we fyrste receyue the holy goste by faythe Therfore Paule saythe that by faythe the lawe is establyshed and not abrogate or auoyded For then or els neuer is the lawe fulfylled when the holy gost is in that man And Paule teacheth that the vayle with whiche the face of Moyses was muffled can nat be take awaye but by fayth in Chryste by which is receyued the holy gost For thus he sayth But vntyll thys daye when Moyses is red the vayle is put ouer theyr hartes But when they shal be conuerted to God the vayle shall be take awaye The lorde is a spirite and where the spirite of the lorde is there is lybertye By the vayle vnderstaÌ„deth Paule an humane opinion of the hole lawe of the Decalogie and ceremonyes that is to saye that hypocrites do thynke that externe and ciuile workes do satysfye the lawe of god and that sacryficies and ceremonies euen of them selfe do iustyfye before god But then thys vayle is plucked from vs that is to say this errour is taken away when god sheweth to our hartes our vncleÌ„nes and greatnes of synne There fyrst we se our selues to be farre from the fulfyllynge of the lawe There we acknoweledge howe that the fleshe beinge idle and careles feareth not god not thynketh verely that god regardeth vs but that we be casually borne and vanyshe away lyke brute bestes There we fynde thexperyence that we beleue not that god forgyueth vs and heareth vs but when we hearynge thevangell and forgyuenes of synnes begynne to lyfte vp our selues by faythe we conceyue the holy goste so that nowe we may thinke ryghtly of god and dreade god and beleue hym cÌ„ By this appereth that without Chryste and without the holy gooste the lawe can not be done wherfore we professe that we muste neades inchoate or begynne to fulfyll vnto our powers the lawe and euer more attempte to do it more and more And we compryse here bothe two aswell the spirituall mocyons as the outwarde good workes wherfore the aduersaryes do falsly calumnyate vs in reportynge that we teache not good workes sythe we nat only requyre them but also shewe howe they maye be done The very proufe of the thyng doth condeÌ„pne and bewraye the ypocrites whiche attempt by theyr owne powers to do the lawe that they can nat perfourme the thyng that they attempt For the nature of man is farre to weke of the owne powers to resyst the deuyll who hath al in his holde as captiues prisoners which be nat delyuered by fayth The powers of Christ is requisite agaynst the deuyll and therfore because we knowe that for Christe we be herde receyue a promyse it is requisyt that we pray that the holy ghoste may gouerne vs and protect vs lest we fortune to erre deceyuyng our selues and leaste by wycked impulsion we take vpon vs any thyng agaynste the wyll of god As the Psalme teacheth He led captiuitie a captiue he gaue gyftes to men For Christ hath veynquyshed the deuyl and hathe gyuen vnto vs a promyse and the holy ghoste to the ende that we may also vaynquyshe by yâ— socoure of god And IohaÌ„ sayeth To this intent appered the son of god that he myght losen the workes of the deuyll Furthermore we teache nat only how the law may be done but also howe the thynge that is done may please god which is nat because we satisfy the lawe but because we be iÌ„ Christe as it shal be sayde a lytle here after So it is euideÌ„t that we requyre good workes yea we adde also that it is impossible to seuere the loue of god though it be lytle from faythe For by Christe we approche to the father and after the receite of remissioÌ„ of synnes we be assured that we haue god that is to say that we be regarded of god we make inuocacion we gyue thankes we feare we loue as Iohan teacheth in the fyrst epystle we loue hym quod he because he fyrst loued vs meanyng because he gaue for vs his son and remitted our synnes Thus he signifyeth that fayth goeth before and loue foloweth Also the fayth of whiche we speake â—s declared in penaunce .i. it is conceyued in â—eares of the coÌ„scieÌ„ce which feleth the wrath of god kyndled against our synnes and seketh remission of synnes and a gayle deliuery from synne And in suche feares and other afflictions this fayth oweth to encreace and be confirmed wherfore it can nat be in them whiche lyue after theyr fleshe whiche delyte in theyr lustes and obey them Therfore Paule sayeth There is no condempnacion nowe to these whiche be in Christe Iesu
that we be iustifyed by the lawe Thaduersaries be deceiued because in this hole coÌ„trouersarie they haue respecte only to the lawe For humane reason can none otherwise iudge but that iustificacion is to be sought for in the lawe because the obedience towarde the lawe is iustice But the Euangel calleth vs away from the lawe to the promises and teacheth that we be reputed iuste nat for the obedience of the lawe for we satisfye nat the lawe but because that reconciliacion is gyuen vnto vs for Christ whiche we only receyue by fayth wherfore before we do the law we must by fayth receyue remission of synnes and reconciliacion O Lorde god with what face dare these men name Christe with what countenaunce dare they beholde the EuaÌ„gell which deny that we obtayne remissioÌ„ of siÌ„nes for Christe by only fayth SecoÌ„dly this selfe fulfyllyng of the lawe whiche foloweth renouacion is both smal and vnclene For though renouacion be attempted sumwhat begunne yet the dregges of synne stycke styl in nature alway accusyng vs onles by fayth in Christe we obtayne remission of synnes knowe that we haue a cummynge to god nat for our owne fulfyllyng of the lawe but for Christe Therfore that fulfyllyng of the lawe is nat accepted for it selfe but for faythe Wherfore when Paule sayeth that the lawe is stablyshed by fayth nat only this must be vnderstaÌ„de that they which be regenerate by fayth do conceyue the holy ghoste and haue mocions consentyng to the lawe of god but moste of all it is requysite to adde this that we owe to thynke that we be farre from the perfectioÌ„ of the lawe Wherfore we may nat affyrme that before god we be reputed iust for our owne fulfyllyng of the lawe but we muste thynke that we be recouÌ„pted iust or acceptable for Christe and nat for the lawe or for our workes and that this imperfecte or inchoate fulfyllyng of the lawe pleaseth god because we be in Christe and also that for the fayth in Christ the lackyng of fulfyllyng the lawe is nat imputed vnto vs. Thys teacheth Paule saying Christe redemed vs frome the malediction of the lawe beyng made for vs a curse that is to saye the lawe condempneth all men But Christe because he voyde of synne susteined the penaltie of synne and was made an hoste for vs he toke away the rigorous power of the lawe so that it shall nat accuse nor coÌ„deÌ„pne the beleuers in him for he is our propiciacion for whiche we be nowe accoÌ„pted ryghtwise In lyke seÌ„tence he wryteth to the Colossenses In Christe ye be consummate or perfyte as who shuld say although ye be yet farre from the perfeccion of the lawe yet the dregges or leauynges of synnes do nat condempne you because ye haue for Christ a certayne and ferme reconciliacion so that ye beleue natwithstandyng that synne stycketh styl in the fleshe For the death and the satisfaccioÌ„ of Christe gyuen for vs ought to be set farre aboue the very lawe to th ende that we may be assured that through the satysfaccyon we haue god mercifull vnto vs and nat for our fulfyllyng of the lawe wycked is that truste whiche is put in our fulfyllyng of the lawe But that trust is necessarie which is put in the satisfaccyon for Christe ☞ ⧠⧠☜ Thyrdly Only that thyng iustifieth before god whiche pacifieth the conscience For so longe as the conscience fleeth the iudgement of god and is angry with god we be nat ryght wyse nor viuifyed But only faythe pacifyeth the conscience accordynge to this of Paule Iustifyed by fayth we haue peace Also The ryghtwyse man shal lyue by fayth that is to say by fayth he veynquysheth the feares of death by faythe he is susteined and conceyueth ioye and lyfe And this bringeth fayth nat because it is a worthy worke of it selfe but onely because it reuiueth the offered promyse nothiÌ„g regardyng the owne propre worthynes Only therfore fayth iustifyeth and good workes do please by reason of fayth what can the aduersaries brynge agaynste thys reason what can they inuent agaynst the manifest trouth For the Minor is moste certayne that our workes can nat pacifye the conscience sythe god iudgeth and reproueth vs and sheweth vnto vs our vnclennes And that the scripture dothe oftentymes inculcate dryue into our hedes As the Psalme Non intres in iudicium cuâ— seruo tuo quia non iustificavitur in conspectu tuo 〈…〉 that is to say Enter nat into iudgement with thy seruaunt for no lyuyng creature shal be iustified in thy syght Here he quyte taketh away from all yea and from the saynctes and seruauntes of god the glorie of iustice if god dyd nat pardon but wolde iudge and detecte theyr hertê For where as in other places the Psalmist doth glorie of hys owne ryghtwysenes he speketh of his quarel or cause agaynst the persecutours of the worde of god and nat of hys personal clennes and he desyreth that the quarell and glorie of god may be defeÌ„ded As in the seuenth Psalme Iudica me domine secundum iusticiam meam c. i. Iudge me lorde accordyng to my ryghtwysnes And in another place Iudge O lorde my cause But on the other parte he teacheth that no man can susteyne the iudgemeÌ„t of god if he obserueth our synnes For thus he sayeth Si iniquitates obseruaueris domine domine quis sustinebiâ— If thou woldest marke o lorde the iniquities of men who can o lorde endure And Iob sayeth Vâ—rebar omnia opera mea .i. I feared all my workes Also if I were washed euen as it were with waters of snowe and my handes dyd shyne as moste pure cleane yet thou wylt embrewe me with fylthynes And Prouerb 20. Who can say my hert is cleane And .1 Ioan. 1. If we say that we haue nat synne we seduce our selues and trouth is nat in vs. Also in the Pater noster the holy men desyre remissioÌ„ of synnes â— holy men also haue synnes In the boke of Numer And the innocent shal be no innocent And Zacharie sayeth Silâ—at a facie domini omnis caro .i. Let euery man holde his tongue in the lordê preseÌ„ce And Esaye Euery fleshe is haye and all hys glorie is lyke a flower of the felde The haye wythereth vp and the floure fadeth because the spirite of the lorde hath bloweÌ„ in it that is to say the fleshe and the iustice of the fleshe caÌ„ nat abyde the iudgement of god And Ionas sayeth in the seconde chapiter In vayne they obserue vanities which leaue mercy .i. Al trust is voyde saue the truste of mercye Mercy saueth vs our owne merites our owne propre endeuours saue vs nat These and semblable sentencies in scriptures testifie that our workes be vncleane haue nede of mercie Wherfore workes do nat pacifie the conscience but mercie conceyued by faythe Fourthly Christe ceaseth nat to be a mediatour styll after that we be renewed For they erre which say that he
meriteth only the fyrst grace and that we theÌ„ by our owne fulfyllyng of the lawe do please and deserue euerlastyng lyfe The mediatour Christe taryeth styll and we must alwaies thynke that for him we haue god pacifyed although we be vnworthy as Paule sayeth By hym we haue an entre to god thorugh fayth For our fulfyllyng of the lawe as we sayde is vnclene sythe our nature is horriblely corrupted Therfore the Psalme sayeth Blessed be they whose synnes be forgyuen Wherfore we haue nede of remission of synnes yea euen when we haue good workê But that remission is alwayes purchased by faythe so Christe remayneth a byshop and mediatour g o ergo that fulfyllyng of the lawe pleaseth nat of it selfe But because we coÌ„ceiue Christ by fayth and fele that we haue god pacified nat for the lawe but for Christe Fyfthly If we shulde thynke that after baptisme we ought to be accepted nat by fayth in Christ but for our fulfyllyng of the lawe our conscience shulde neuer be quyete but shulde runne into desperation For the lawe alwayes accuseth syth we neuer satisfy the lawe which thyng the hole churche coÌ„fesseth For Paule sayeth Good that I wolde do I do nat but euyl that I wolde nat do I do He also sayeth In mynde I serue the lawe of god but iÌ„ fleshe I serue the lawe of syn For who sufficiently loueth or sufficiently feareth god who paciently ynough susteyneth tribulacions whiche god putteth vpoÌ„ him who doth nat oft doubt whether humane thynges be ruled by goddes prouidence who doth nat oft doubte whether god heareth his prayer who dothe nat oft disdysdayne and grudge that the wycked haue better fortune than the godly people and that the godly be oppressed of the vngodly who is nat angrie with the iudgemeÌ„t of god whan he semeth to caste vs away who doth satisfy his calliÌ„g who loueth his neyghbour as him selfe who is nat ouerthrowen of his concupisceÌ„ce Of these synnes speaketh the psalme sayeng For this euery saynt shal pray to the. Lo here he sayeth that sayntes or holy men desyre remission of synnes They be more then blynde which se nat that the euil affectioÌ„s iÌ„ the fleshe be nat synnes of whiche Paule sayeth The fleshe lusteth agaynst the spirite the spirit agaynst the fleshe The fleshe distrusteth god trusteth in thinges present seketh humane socours in distresse and affliction yea agaynste the wyll of god it fleeth tribulations whiche by the commaundement of god it oweth to suffre it doubteth of the mercy of god The holy spirite in meÌ„nes tencies of the lawe one solution may be gyueÌ„ that the lawe can nat be done without Chryst if any ciuile workes be done without Christ they please not god Wherfore when the workes be preached it is necessarye to be added that fayth is requyred that for faythe they be preached that they be frutes and testimonies of faythe What thynge can be spoken more symply and syncerely thaÌ„ this doctryne For it is necessarie to the knowledge of the benefytes of Christ to discerne the promyses from the lawe Ambiguouse and perilous causes do engender many and sundry solutions But in good and ferme causes one or two solutions taken out of the fountaynes do answere all that maye be obiected Whiche thynge also appereth in thys our cause For that rule whiche I ryght nowe recyted expounneth all the saynges whiche be recited of the lawe and of the workes For we graunte that the scripture otherwhyles doth teache the lawe otherwhyles the free promyse of remyssyon of synnes for Christe But our aduersaries do vtterly destroy the promyse in sainge that fayth dothe not iustifie but teache that for our loue and workes we receyue remission of synnes reconciliation For yf remissyon of synnes shulde hange of the condicion of our workes so were it very vncertayne For we neuer do sufficient workes Then the promyse shall be put out of yre Wherfore we call agayne good myndes to the coÌ„sideration of the promisses and we teache them of the free remyssyon and reconcilement that is made by the faythe in Christe After thys we adde also the doctrine of the lawe nat that by the lawe we shulde deserue forgyuenes of siÌ„nes or that for the lawe we shulde be compted ryghtwyse and nat for Christ but for thys entent because god requireth good workes For we muste wysely distincte the lawe and the promyses It must be sene what scripture gyueth to the lawe and what to the promyses For it prayseth and commaundeth good workes in such sorte that it taketh not awaye the free promyse nor the benefyte that we haue by Christe For good workes are to be done because God requireth them and therfore they be the effectes of regeneration as Paule teacheth We be his worke made by Christe Iesus to good workes whiche God hathe prepared that we shuld walke in them Wherfore good workes ought to ensue faythe as a geuynge of thankes towarde god also that in them faythe maye be bothe excercised and encrease and be shewed to other that by our confessyon other maye be styrred to deuotyon Therfore sayth Paule that Abraham toke circumcisioÌ„ not that for the very worke he shuld be compted ryghtwise but that he might haue a marke printed in his body wherby he myght be brought in rememberaunce and conceyue styll more faythe and more Also to thentente he shulde confesse hys fayth before other and by hys wytnessynge prouoke other to beleue So Abell by reason of hys faythe offered a more acceptable sacrifice for the sacrifice pleased god not for the very sacrifice but bycause Abel by hys faythe was assured that god was pleased with him because of hê mercie And he dyd that worke only to th ende to excercise his faythe and to prouoke other by hys ensample and confessyon to beleue Syth good workes ought after thys sorte ensue faythe men that can nat beleue and determyne in theyr hartes that they be frely pardoned for Christes sake â–ª do vse workes farre an other way These persons when they see the workes of sayntes and holy persons they iudge after a worldly fashoÌ„ that the sayntes by tho workes haue deserued forgiuenes of synnes and that for tho workes they be accompted ryghtwyse before God Therfore they folowe them and thynke that by lyke workes they deserue remyssion of synnes they go aboute to pacifye the ire of God and truste that for suche workes they shall be accompted ryghtwyse These wycked opinions in workes we damne Fyrst because they obscure the glory of Christ when men do propowne to god these workes as a pryce raunsom Thus the honour due to only Christ is gyuen to our workes Secondly because that notwithstandynge all theyr good workes yet the conscyence fyndeth no peace in them but heapynge workes vpon workes in true trobles at laste dispayreth for when it findeth no worke clene ynoughe the lawe alwayes accuseth and engendreth ire Therdly Such neuer atteyne to the knowledge of god when
shuld ouercome synne and dethe that our loue shulde be a purgation for which god shulde be reconciled the medyator Christ omitted that our loue shulde be ryghtwysnes without the mediator Christ For this loue yf any there were shulde be a iustyce of the lawe and not of the gospell which promyseth to vs reconcilement and ryghtwisnes yf we beleue that for Christe our redemer the father be pacifyed and that Christes merites be our satisfaction Therfore Peter a lytle before byddeth vs cum to Christe that we may be buylt vpon Christ and he addeth who beleueth in hym shall nat be confunded our loue delyuereth vs nat from confusion syth god iudgeth and reproueth vs but fayth in Christ delyuereth vs iÌ„ these affrayes because we knowe that we be pardoned for Christes sake Howe be it this sentence of charitie is taken forthe of the prouerbes where the circumstaÌ„ce of the place whiche renneth in contrarieties dothe clearly shewe howe it ought to be vnderstaÌ„de For there thus is it wrytteÌ„ Odium suscitat rixas et vniuersa delicta operit charitas i. Hatred styrreth coÌ„tentions but charitie couereth al faultes Thys sentence teacheth euen the same selfe thyng that the sayeng of Paule takeÌ„ out of the Collossenses dothe whiche is if any dissensions falle they shulde be mitigate and pacified by our owne indifferencie and gentle â—ebauour â–ª Dissentions he sayeth do encreace by â–ª â—aâ—redes as we ofte tymes see that of very lyte offensies most busynes dothe ryse There fell certayne lyte displeasures betwixt Gaius Cesar and Pompeius in which if the one had gyuen place a lytle to the other the ciuile batell shulde neuer haue rysen But whyles eche of theÌ„ pursued hê owne puate hatred of a thiÌ„g of nought rose moste greuous troubles And many heresâ—es haue rysen in the churche only of priuate hatredes of teachers betwixt them selues Wherfore when he sayeth charitie couereth offensies he speketh nat of a mans owne offensies but of other mens as who shulde say although any offensies or displeasures do fall yet loue dissembleth wynketh at them pardoneth them gyueth place doth nat all thynges with extremitie Peter therfore meaneth nat this that loue before god deserueth remission of synnes that it is a redemption of synnes Christe the mediatour excluded that for loue we be accepted and nat for Christ our mediatour but that towardes men it is nat disdaynfull nat roughe nat intractable that it dissembleth the smalle offensies of fryndes and the manners of other yea thoughe they be somewhat ouer boystuous dothe take theÌ„ in worth accordyng to the byddyng of a certayne vulgare sayeng whiche is this Mores amici noueris non oderis .i. Knowe the manners of thy frende hate them nat Nor the Apostles do nat with out cause so ofte admonishe vs of thys office of charitie whiche the philosophers call an Epikee that is to say a moderation or mitigation For thys vertue is hyghly necessarie to the reteynyng of publyk concorde which can nat endure onles they wynke at muche forgyue muche eche to other aswell the pastours as the congregations ⧠⧠Out of saynt Iames they cite Videtis igiturque ex operibus iustificatur homo et non ex fide sola .i. Ye se then that man is iustified by workes and nat by fayth alonly Nor ther is none other place whiche semeth to make more agaynst our opinion then this dothe Howbeit the answere is easy and playne If the aduersaries wolde nat shewe vnto it theyr owne opinions of the merites of workes saynt Iames wordes had no incommoditie But where so euer mencion is made of workê the aduersaries do adde theyr owne wycked gloses that by good workes we deserue remission of synnes that good workê be a raunsum and price for whiche god is recoÌ„ciled vnto vs that good workes before god for theyr owne goodnes be accepted nor nede nat mercie or Christe to be our mediatour But none of al these thynges cam in to saynt Iames mynde whiche all together the aduersaries do nowe defende vnder the pretence of the sayeng of S. Iames. Fyrste therfore this is to be weyed pondered that thys place rather maketh agaynst the aduersaries than agaynst vs. For the aduersaries teache man to be iustified by loue workes but of fayth wherby we receyue our mercystocke Christe they speake nothyng at all yea rather they disproue thys fayth and disproue it nat onely with wordes and sentencies but also they go about to put it away with the swerde and greuous punyshementes Howe muche better teacheth Iames whiche omitteth nat faythe nor putteth nat loue in the place of fayth but reteyneth it lest the mercystocke Christe shulde be excluded in iustification Lyke as Paule when he teacheth the SuÌ„me of the christian lyfe compriseth fayth and loue as when he sayeth The ende of the commaundement is charitie issuyng out of a pure harte and good conscience and fayth vnfayned Secondly The matter it selfe speaketh that here it is spoken of workes which ensue fayth and whiche shewe that fayth is nat deade but lyuyshe and workynge in the harte Wherfore Iames meant nat that we by good workes deserue remission of synnes and grace for he speketh of the workes of them that be iustifyed whiche be alredy reconciled accepted and whiche haue obteyned remission of synnes Wherfore the aduersaries erre when they out of this place gather that Iames teacheth vs that by good workê we haue a cuÌ„myng to god without Christe the mediatour Thyrdly Iames a litle before spake of regeneration that it is made by the gospell For thus he sayeth wyllyngly he generated vs by the worde of trouth to the ende we shulde be the fyrste frutes or the begynnynges of al his creatures WheÌ„ he sayeth that we be regenerate by the gospel he teacheth that by fayth we be regenerate and iustified Thus it appereth thaâ— Iames is nat agaynste vs who in blamyng the ydle and careles myndes whiche dreame that they haue fayth and haue it nat made a distinction betwixt the deade fayth and the lyuyshe faythe He calleth it deade which bryngeth forthe no good workê But he calleth that a quycke faythe whiche bryngeth forth good workes Doubtles we haue oftentymes nowe shewed what we calle faythe For we speake nat of the ydle knoweledge whiche is also iÌ„ deuyls but of the fayth whiche resisteth the fearfull troubles of the conscience whiche erecteth and conforteth the feared hartes Suche fayth is neyther an easy thyng as our aduersaries do dreame nor yet in mans power but a diuine power by whiche we vaynquyshe the deuyll and deathe as Paule to the Colossenses sayeth that fayth is myghty by the power of god and ouercuÌ„meth deathe In whiche ye be sayeth Paule resuscitate by fayth whiche is the myght and efficacitie of god Thys faythe sythe it is a newe lyfe necessaryly engendreth newe motions and workes Therfore Iames doth ryghtly deny that we be iustified by suche fayth whiche
is without workê And where he saieth that we be iustified by fayth and workes suerly he meaneth nat that we be renewed or regenerate by workes nor he meaneth nat that partly Christ is our redemer and partly that our workê be our redemption Nor he describeth nat here the maner of iustifycation but he describeth what manner of persones the iuste be after they be ones iustified and renewed And thys worde iustificari i. to be iustifyed signifyeth here nat to be made of the iniust iuste but after an outwarde fashion to be pronounced rightwyse â–ª as it is taken in thys sayeng Factores legis iustificabuntur .i. The doers of the lawe shal be iustifyed Lyke therfore as these wordes haue no incoÌ„uenience the doers of the lawe shal be iustified so thynke we of the wordes of Iames man is iustified nat only by fayth but also by workes for vndoubtedly men be pronounced iuste hauynge fayth and good workes For good workes in holy men and women as we sayde before be iusticies of the lawe whiche be accepted bycause of the faythe and nat bycause they satisfye the lawe Men then be iustified by faythe and workes nat bycause of the workes but by cause of the faythe whiche yet good workes muste nedes folowe For Iames speaketh of tho workes whiche folowe faythe as he wytnesseth when he sayeth fayth helpeth his workes so we muste take The doers of the lawe shall be iustified that is to saye they whiche beleue and haue good frutes be pronounced ryghtwyse For the lawe is satisfied if we beleue and it pleaseth bycause of the faythe and nat bycause the workes do satisfye the lawe Thus we se that in these sentencies is no inconuenience but the aduersaries depraue and corrupt them addyng theyr owne gloses For it is nat sayde that workes deserue remission or that men for theyr workes be accepted and reputed ryghtwyse before god nat for Christ and that the workes do pacify the hartes and ouercum they re of god and that workes nede nat mercie None of all these thynges sayeth saynt Iames whiche yet the aduersaryes asscribe to his wordes ☞ ⧠There be cyted also agaynst vs other sentencies of workes as Daniel 4. Redeme thy synnes with almes dedes And Esay 58. Breke thy bread to the hungrye then pray and god wyll heare the. Luke 6. Forgyue and ye shal be forgyuen Matth. 6. Blessyd be the mercifull for they shall obtayne mercye To these sentencies and semblable of workes fyrste we make thys answere whiche hathe be made before that the lawe is nat trulye wrought without fayth Neyther dothe it please but for faythes sake in Christe accordyng to that sayeng of Christe without me ye can do nothyng Also without faythe it is impossible to please god Also by Christe we haue coÌ„mynge or way to god through faythe Therfore as often tymes as workes be required and praysed the gospell of Christe is to be put vnto Secondarily these textes which I haue a lytle here tofore recited be well nere sermons or preachynges of penaunce for they be made of two partes They haue in the begynnynge preaching of the lawe whiche rebuketh synne and commaundeth good workes Afterwade there is added a promyse But this is moste certein and vndoubted that in preachynge of repentaunce it is nat sufficient to préache the lawe whiche dothe comonly trouble and condeÌ„pne the coscience But it is requysite that preaching of the gospell be added that synnes be frely forgyuen for Christe and that by faythe we obtayne remission of synnes These thynges be so certayne and so clere that if our aduersaries wolde vary from them and exclude Christe and faythe from the preachyng of repentaunce they were worthy to be reiected as persones blasphemous agaynst Christ. Wherfore the sermon of Daniel ought nat onely to be applyed to almose deades but faythe also is to be requyred in it The sermon of Daniel is farre vnlyke the speache of Aristotle who wryttyng vnto his kynge Alexander doth also exhorte hym to liberalite and counseilleth him to vse his power to the comen vtilite and to the welth of al the people and nat to pride For thus he wrytteth to Alexander wherfore assay and endeuour your selfe to vse apply your Empiere and dominion nat to any contumely or pryde but to munificence and liberalite For sothe thys was a very honest sayeng and there coulde nothiÌ„g be sayde better touchiÌ„g the duetie of a greate prynce But Daniell instructeth and teacheth his kyng nat only of his office or calling but also of repentaunce of loue and deuotion towardes god of remission of synnes and of those greate thynges whiche be clene aboue philosophy Nat only therfore almouse deadê be to be requyred here but also faythe And that the texte dothe declare where it sayeth that the kyng was conuerted nat only to gyuing of almouse but muche rather to faythe For there remayneth yet the excellent confession of that kynge and prayse of the god of Israel There is none other god whiche can saue in this wyse So then there be two partes of the sermon of Daniel The one parte is the preachyng of repentauÌ„ce whiche rebuketh synnes and gyueth monition of a newe lyfe sayeng Redeame thy synnes with ritghtuousnes thy wyckednes with benefites towardes yâ— pore For so speaketh Daniell in his owne tongue where it appereth sufficieÌ„tly that he gyueth nat only instruction of almes dedes but of all iustice .i. of the knowlege of god fayth For he sayth Redeme thy sines by rightuousnes Nowe iustice toward god is fayth by whiche we beleue yâ— god forgyueth vs. Afterward Daniel giueth iÌ„struction of benifites towardê pore men whiche is that he shuld nat gouerne proudly nor cruelly but prouide diligeÌ„ly se for the profetê of his subiectê the other parte of his sermoÌ„ promyseth remission of siÌ„nes Lo thy sines shal be healed Hierome here besydes yâ— purpose puttith to a dubitatiue particle forsitaÌ„ muche more vnwysely he disputeth in hys coÌ„mentaries that remission of synnes is vncertayne But let vs remembre that the gospell vndoubtedly promyseth remissioÌ„ of siÌ„nes And he is to be iudged to disannull abrogate the gospell whosoeuer thynketh that remissioÌ„ of siÌ„nes is vncertayn Let vs therfore nat regard Hierome in thys place Nowe for asmuche as here is a promyse euidently put doubtles faythe is required for a ê“myse can nat be receyued but by fayth Howbeit eueÌ„ there also he sheweth yâ— remissioÌ„ might chauÌ„ce wheÌ„ he sayth Redeme thy siÌ„nes And thys promyse of remissioÌ„ of synnes is a verie prophetical and an euangelical sentence which doutles Daniel wold to be receyued by fayth For Daniel knewe that remissioÌ„ of siÌ„nes was promised for the sede that was to come that is to wyt Christ and that nat only to the Israelites but also to al nations For els he coulde nat haue promysed to the kynge remissyon of synnes For it belongeth nat to man namely in the affrayes of
synne to decre determyne of the wille of god without some assured worde of god that he wyll cease to be angry Therfore syth here is a promyse put it appereth sufficiently that faythe is requyred for a promise caÌ„ nat be receyued but by fayth Yf thê fayth shuld depende vpon the coÌ„dition of workes then were remissyon vncertayne Therfore such maner fayth is required which dothe trust on the mercy of the worde of god and nat vpon our owne workes And where he sayth Redeme thy synnes by iustyce and by almes deades It is as moche as if he had sayde Redeme thy synnes by repentaunce For by penauÌ„ce or repentaunce the gylte is taken awaye Neyther is it to be reasoned here of that god dothe forgyue for workes folowynge but he forgyueth because of hys promyse suche persones as do receyue hê promyse We haue shewed plainly that iÌ„ the oration of Daniel fayth is requyred wherfore they do iniury to thys place who so euer do conclude therof that remission of synnes commeth for our owne workes and nat by fayth for Christes sake It is a philosophicall poynte in the sermon of Daniel to require nothyng but an exhortation of gouernynge hys Empyere wele and it is a pharisaâ—call poynte to fayne vnto it that for that selfe worke remyssyon of synnes dothe come But thus it cometh to passe workes naturally do runne into meÌ„s eyes for mans reason neyther perceyueth neyther consydereth fayth and therfore it dreameth that those workes deserue remission of synnes This opinioÌ„ naturally cleaueth in the myndes of men and can nat be shaken of oneles we be other wyse taught by the worde of god We ought to call our selues backe from this carnall opinion to the gospell and to the promyse of mercye in which is freely exhibited remission of synnes for Christes sake So in al places of penauÌ„ce faythe is râ—â—uisite For it were most hyghe iniury agaynste Christe to seke remission of synnes without Christ. Some men do interprete Daniel to speake of remission of payne when he sayth Redeme thy synnes with almose Admyt it were taken so yet Daniell shulde make nothynge agaynste vs howe be it it is no doute but that he speaketh of the remission of the synne For the remission of ponyshement is sought in vayne onles the hart fyrst by fayth hathe receyued remission of the synne Nowe yf they wyll graunte that remission of the syn commeth freely by faythe We wyll afterwardes not sticke to graunt them that the paynes or ponishementes wherwith we be chastised be mitigated and aswaged with good workê and with hole repentance accordynge to the saynge of Paule Yf we wolde iudge our owneselues doutles we shulde not be iudged of the lorde And Hieremie Yf thou wylte be turned I wyll conuerte and turne to the. Also Zacharie Turne ye to me and I wyll turne to you And in the .xlix. Psalme Call on me in the daye of trouble and I shall delyuer the. c. Euen in lykewyse it is to be iudged of thys place also Forgyue and ye shal be forgyuen For it is wel nere a lyke sermon of repeÌ„tauÌ„ce The fyrste parte requireth good workes The latter parte addeth and putteth to a promyse nether it is to be resoned that our forgeuinge of our neyghboure by the vertue of the warke wrought dothe deserue that our synnnes be forgyuen vs for Christ dothe nat say so But lyke wyse as to other sacramentes Christe ioynith and knitteth to a promyse of remissioÌ„ of synnes euen so dothe he also knitte a promyse to good workes And lyke wyse as in the supper of the lorde we obtayne nat remissyon of siÌ„nes without fayth by the very worke that is wrought euen so no more do we in thê worke yea the forgyuinge of our neyghbour is no good worke but wheÌ„ it is done of them which be reconciled Therfore our forgiuing which is acceptable and pleasaunt to god foloweth goddes forgiuynge Nowe Christe is wonte after suche sort to ioyne together the lawe the gospell that he dothe teache bothe two I meane the doctryne of fayth and the doctrine of good workes to th end he shuld admonishe vs that it is but hypocrisy and a faynynge of repentance onles good frutes do folowe also to th entent we myght haue many outwarde sygnes of the gospell and of remission of synnes whiche shulde put vs in rememberaunce and comforte vs and yâ— we myght many wayes excercise faythe After thys wyse therfore it is necessary to vnderstonde suche places leste we shulde abrogate the gospell of Christe and pleade our workes agaynste God as a raunsome and pryce reiectynge Christe Also leste remissyon of synnes be made vncertayne yf it be taught to hange vpon the condition of our workes There is alledged also thys texte out of Tobie Almose dede delyuereth from all maner synne and deathe We wyl nat call thys an hyperbolicall or excessiue maner of speakinge howe be it it ought so to be taken that it plucketh nothynge awaye from the dewe prayses of Christe whose proper benefites and offyce is to delyuer from synne and deathe But we must haue recourse to this rule that the lawe without Christe auayleth not Those almoses therfore please god whiche folowe reconciliation nat those which go before So then they delyuer from synne and death not by the vertue of the worke that is wrought but as we sayde a lytle here to fore of repentaunce that we ought to ioyne fayth with frutes so lyke wyse it is to be iudged of almose deades that fayth with the frutê pleaseth For Tobie preacheth nat only of almose dedes but also of faythe saynge At all tymes blesse god and desyer of hym to directe thy wayes But thys thiÌ„ge properly belongeth to the faythe wherof we speake whiche feleth god gratious and fauorable for hê owne mercy desireth that he wyl kepe and gouerne vs. Besydes this we grauÌ„t â–ª that almose dedes do merite many benefytes of god and delyuer nat from the synne that is present for they ouer come nat the wrath and iudgement of god nether make they quiet the consciences but they deliuer from synne that is to come I meane they do meryte that we maye be defended in the perilles of sinnes and deth This is the symple vnderstandynge agreyng to the other scriptures For alwayes the prases of warkes of the lawe be so to be vnderstanded and taken that they do nat mynyshe the glorye of Christe and of the gospell The saynge also of Christe is alledged out of the gospell of Luke Gyue ye almose and lo all thynâ—es be cleane vnto you Undoutedly our aduerâ—aryes be starke deeffe so ofte tymes hathe it ben sayd that the lawe without Christ dothe nat auayle for whose sake good warkes do please and be accepted But they in all places excludynge Christe teache that the warkes of the lawe deserue iustifycation This place yf it be brought forthe hole and perfecte shall shewe that faythe also is requyred
worke at all onles it also be frely gyueÌ„ vnto yâ— And a lytle after he sayth Let no maÌ„ therfore begile hym selfe for yf he wyl consyder wel he shall fynde with out doute that he is not able to go forthe with tenne thousande agaynste hym whiche commeth to hym with twenty thousande c. We therfore to th entent that consciences shulde retayne a sure and vndouted consolation and hope do cal men backe agayne to the promise of Christe and do teache that it is necessarye to beleue that god for Christes sake and nat for the lawe dothe forgeue synnes doth iustifye and dothe gyue eternall lyfe accordynge to that saynge Who so euer hath the son hath lyfe But it is a worlde to heare howe our aduersaryes do dally and elude thê sayinge of Christ. When ye haue done all thynges yet say ye we be vnprofytable seruauntes In the confutatyon thus they corupt it fyrst they go about to coÌ„found vs with our owne reason by a fourme of argument which is called antistrephon in this maner If when we haue done al thinges we must saye we be unprofytable saruauntes g o ergo moche rather when we haue beleued all thynges we maye say that we be vnprofitable seruauntes Marke I praye you howe greatly our aduersaryes be delyted in vanities and in chyldishe sophistrie But albeit these folyshe trifles be nat worthy to be refuted and dysproued yet neuertheles we shall make answere to them in fewe wordes Theyr argumente called antystrephon is vicious and nothynge worth For our aduersaryes be deceyued in thys worde faythe which yf it betokened the knowledge of the historye or yf we had sayde that faythe of her owne worthines had saued then shulde the symylytude be of moche more strengthe that we be vnprofytable seruauntes thoughe we had beleued But we do speke of the fayth and truste of the promyse and of the mercy of god And thys faythe dothe graunte that we be vnprofytable seruauntes yea thys is the verye voyce and saynge of fayth that our workes be vnworthy and that we be vnprofytable seruauntes And for thys only cause we speke of faythe and seke mercie because we knowledge our selues to be vnprofytable seruauntes For faythe dothe therfore saue because it receyueth mercie or the promyse of grace all thoughe our workes be vnworthy And after this vnderstandynge the antystrephon dothe nothynge hurte vs when ye shal haue beleued all thynges yet say ye we be vnprofytable seruauntes it is well sayde yf it be onely vnderstonded that worthynes is taken from workê But agayn on the contrary syde yf it be thus vnderstonded that faythe also is vnprofytable then the symilitude is nothynge worthy to say when ye shall haue done al thynges do nat truste to your workes So whan ye shall haue beleued do not trust the promyse of god These thynges do not agre together for they be verie fare vnlyke Unlyke causes vnlyke obiectes of confydence and truste be in the fyrst proposytion and in the latter Truste in the fyrst proposytion is the trust of our owne workes Truste in the latter proposytion is the trust of goddes promyse Nome Christe condempneth confydence and truste in our owne workes but he dothe nat disalowe the trust in his owne promyse he wyllith nat that we despayre of the grace and mercie of god he rebuketh our warkes as vnworthy but he rebuketh not the promyse whiche frely offereth mercy And Ambrose speketh excedyngly wele in thê poynte thus Grace is to be knowen but nature is not to be knowen we muste truste to the promyse of grace and not to our nature But our aduersaries folowe there accustomed maner They do vngraciously wrest the sentence that maketh for fayth agaynst the doctrine of fayth For this cauillation dothe abrogate the gospel to say â–ª when ye shall haue beleued all thynges saye that fayth is vnprofytable Doth nat the gospell promyse remission of synnes and saluatioÌ„ euen vnto them whiche haue no good workes at all so that they wyll be conuerted and nat despayre but by fayth in Christe obtayne remission of synnes Do our aduersaryes bydde them despayre whose consciences fynde no good warkes whiche they may plede agaynst the iudgement of god Wyl they say vnto theÌ„ that faythe is vnprofytable God gyue these sophisters a myschefe with such cauillations whiche do subuerte the hole gospell whiche do abrogate the free remyssyon of synnes whiche do take awaye from godlye conscyences ferme and sure consolatyons But that cauillatyon amonge other is vtterlye childishe wher as they interprete the seruauntes to be vnprofytable because the workes be vnprofitable to god but profitable to vs. But Christ speketh of yâ— vtilitie and profet whiche maketh god dettour to vs of grace Howbeit it is besyde the purpose here in this place to dispute of vtilitie or inutilitie For vnprofitable seruauntes betoken vnsufficient or vnable seruauntes for no man feareth god so muche no man loueth so muche no man beleueth or trusteth god so muche as he ought to do no man fulfilleth the lawe But let vs nowe passe ouer these vayne cauillations of our aduersaries of whiche howe men wyll iudge if at any tyme they shal be brought forthe in to lyght Wyse men may easely gesse In wordes moste playne and euident they haue fouÌ„de a starriÌ„g hole But who seeth nat that in this place is reâ—uked the confidence and truste of our owne workes But our aduersaries do crye agaynst vs that eternall lyfe is due of worthynes for our owne god workes bycause eternal lyfe is called a rewarde We wyll make a shorte and a playne answere Paule calleth eternall lyfe a gyfte because when we be reputed ryghtuous for Christes sake we be also made the sonnes of god and coinheritours with Christ. But in another place it is wrytten Plentuous shal your rewarde be in heuen If our aduersaries do thiÌ„ke that theâ—e thinges be repugnaunte the one to the other let them selues dissolue the doubte But they be none indiffereÌ„t iudges For they leaue out this worde gyfte they leaue out also the fountaynes of the hole busynes that is to saye in what wyse men be iustified and that Christe is contynually a Mediatour In the meane season they pycke out thys worde rewarde And that they do most bytterly interprete nat only agaynst the scripture but also agaynste the custome and vsuall maner of speakyng Hereof they reason because it is called rewarde that therfore our workes are suche whiche ought to be the pryce for which eternall lyfe is dewe Uerely thys is a newe kynde of logyke We hear thê worde rewarde ergo our workê do satisfy and fulfyl the lawe Ergo we be accepted to god for our owne workes and nede nat the mercy of Christ the propitiatour or faythe receiuiÌ„g mercy And they cumulate a greate heape of argumentes one vpon another after the maner of Chrysippus Good workes be the pryce for whiche eternal lyfe is due Good workes do
was I am sure of the â—ame mynde that the prophete was of which sayed Lorde enter nat into iudgemeÌ„t with thy seruaunt for no lyuing creature shal be iustifyed in thy syght saynt Barnarde confesseth that hys owne workes be nat worthy eternall lyfe whan he sayeth I haue lyued wretchedly But he comforteth hym selfe and gathereth hope of saluation hereof because he perceyueth that for Christes sake through mercy is gyuen remission of synnes and eternall â–ª lyfe as the Psalme teacheth whiche sayeth Blessyd be they whose iniquities be forgiuen And Paule sayeth Dauid callith the man blessed to whom god imputeth ryghtuousnes without workes Paule sayeth that he is blessed to whoÌ„ ryghtuousnes is imputed by fayth in christe although he haue no good workes With suche coÌ„solations be consciences to be comforted and strengthed that is to say that for Christes sake by fathe is goten remission of synnes reputation of iustice eternal lyfe Nowe if in these places of workes fayth after this maner shal be vnderstande they hurte no thyng our sentence or opinion And verely it is necessary alwayes to put to faythe that we do nat exclude the Mediatour Christe And good workes ought to folowe faythe because faythe without good workes is hypochrisye They haue also in the scholes certayne propre and shorte sayengê agreing to our senteÌ„ce of whiche sorte be these that good workes do please god because of grace and fauour Also that we must truste to the grace of god These sayenges they do nat well interprete For the olde wryters dyd meane that we muste truste to grace that is to wete to the mercy of god promysyng that for Christes sake we be accepted But the wryters of later tyme haue traÌ„slated this trust to our owne worke Theyr opinion is that we muste truste to grace that is to wete to the loue where with we loue god This is a false and a corrupte interpretatioÌ„ For we ought nat to truste to our owne loue forasmuch as it is vncleane smal but to the promise of mercy Thys is also a coÌ„men sayeng a monge them that good workes be of strengthe by the vertue of Christes passion it is wel sayd but there ought to haue ben made mention of faythe in these sentencies For the merite of Christes passion is nat coÌ„municate â—o vs onles we do receiue it by faythe and do set it agaynste the terrours of syn and death For Paule sayeth Christe is a propitiatioÌ„ by faythe Also the churche in all prayers or collecâ—es addeth at the ende Per dominum nostrum Iesum Christum that is to say By our lorde Iesus Christ. Here also men are to be monyshed and to be put in remembraunce of fayth For the church meaneth that our workes and our prayers do plese god if we do beleue that god is gracious for Christes sake the hyghe bysshop Let these thynges suffise at thys tyme coÌ„cernyng this place And we do knowe that this sentence and opinion whiche we defend is consonauÌ„te and agreing to the gospell and dothe bringe moste stronge and sure consolations to godly consciences Therfore let nat godly consciences suffer them selues to be led away from this sentence opinion for cause of the vniuste false and sclaunderous iudgementes of our aduersaries For the scripture â—ophecieth that the tyme shulde come whan 〈◊〉 teachers shulde play mastries in the churâ—â—e â–ª whiche oppressing the iustice of faythe in Christe shulde teache to merite remission of synnes by our owne obseruauÌ„ces and workes And the thynges done in Israel be an ymage and figure of the state that shulde afterwardes folowe in the churche Nowe we do se that the prophetes do euerywhere rebuke this persuasion of the people whiche dyd dreame that they dyd merite forgyuenes of synnes by the sacrifices of the lawe and by the reason of thê opinion dyd heape workes vpon workes and sacrifices vpon sacrifices So in the churche there be many persones whiche haue a false persuasion of theyr owne workes and ceremonies But the scripture hathe taught vs that we shulde nat be troubled with the multytude of wickeâ— and vngodly persones and yet it is no mastrie to iudge the spirite of our aduersaries For we do se that in many of theyr articles the manifest and open truthe is condempned by them And let nat this trouble or offeÌ„d any man that they do chalenge and take vpoÌ„ them selues the name of the churche For the churche of Christe is amonge them whiche do teache the gospel truly nat among theÌ„ whiche do defende wronge opinions agaynst the gospell as the lorde sayeth My shepe do heare my voyce ⧠Of the Churche ⧠THe seuenth article of our confession they dampne in whiche we sayde that the churche is a coÌ„gregation of sayntes or holy meÌ„ And they make a longe proces that euyll persons are naâ— to be segregate or deuided froâ— the churche sythe that Iohan Baptist coâ—â—pared the churche to the floure of the Barnâ— in whiche bothe corne and chaffe be layde together on an heape And Christe compared it to a nette in whiche be caught bothe good fysshes and badde Without doubte it is a trewe sayde prouerbe Agaynst the byting of a sycophaunt or sclauÌ„derer there is no remedy Nothyng can be spokeÌ„ so circumspectly but that a captious sclaunderer shal fynde occasion to depraue it We euen for thys very cause dyd adde the eyght article leaste any man shulde thynke that we seuered the euyll persons and hypocrites from the outwarde societie of the churche or plucked away the vertue from the sacramentes whiche be ministred by hypocrites and euyll men Wherfore here nedeth no longe defense agaynste thys sclaunder The eyght article dothe sufficently purge vs. For we graunt that hypocrites and euyll men be in this lyfe mixed in the churche and be membres of the churche as touchyng the outward societie of the signes of the churche that is to wete of the worde profession and sacrameÌ„tes namely if they be nat excoÌ„municate Nor the sacramentes be nat therfore without vertue because euell men minister them or euyll men receyue them For Paule ê“phecieth that the tyme shulde come when Antichrist shuld sytte in the teÌ„ple of god that is to say shulde haue dominion and beare officies in the churche But the churche is nat only a societie of externe thynges and rites as other polecies or ciuile societies be but principally it is a societie of fayth and of the holy ghoste in mens hartes whiche yet natwithstaÌ„dyng hathe outward notes tokyns wherby it may be knoweÌ„ as the syncere and pure teachyng of the gospell and the ministration of the sacramentes agreable to the Euangel of Christe And this churche only is called the bodye of Christe whiche Christ with his spirite reneweth sanctifyeth and gouerneth as testifyeth Paule sayeng And hym he made head aboue al of the churche whiche is his body that is to say an entiertie or the hole congregation of hym whiche worketh all together in all
men Wherfore they in whom Christe dothe nothynge worke be nat membres of Christ. And thys confesse the aduersaries that the euyll persons be deade meÌ„bres of the churche Wherfore we wonder why they rebuked our description which speaketh of the quicke membres Nor it is no newe thiÌ„g that we bryng in Paule defyneth the churche in lyke wyse where as he sayeth that it is purified to the ende it myght be holy And he addeth these outwarde tokyns the worde and the sacramentes For thus he sayeth Christ loued the churche and gaue hym selfe for it to sanctify it purifieng it with the bathe of water by the worde to the ende he myght exhibite it vnto hym selfe a glorious churche nat hauiÌ„g any spotte or wrynkle or any such thynge but that it be holy and inculpate Thys sentence we dyd putte in the confession almoste worde for worde Thus also the article of the Crede dothe defyne the churche whiche hyd vs beleue that there is a catholike churche But the wycked men be nat the holy churche And the article folowyng whiche is Sanctorum communionem the communion of saynctes seme to be added for an exposicion to shewe what the churche is that is to say a congregation of holy persons whiche be felowes and partakers of the same gospell of the same doctrine and of the same holy ghoste whiche reneweth sanctifyeth and gouerneth theyr hartes And thê article is propouned for a necessary cause we se infinite perylles whiche do manasse destruction of the churche Infinite is the multitude of the wycked in the churche whiche oppresse it Wherfore leste we shulde despayre and to the entent we shulde knowe that the churche at leaste wayes shal remayne and because we shulde knowe that be the multitude of the wycked neuer so great yet the churche standeth and Christ perfourmeth his promisses to the churche remitteth sinnes hereth and geueth the holy goste this artycle of the Crede propouneth vnto vs these consolations And it nameth it a catholyk church lest we shulde vnderstaÌ„de the church to be an outwarde congregation of some certayne nation where as it sygnifyeth rather men disparsed through out the worlde which agre in the gospell and haue al one Christe al one holy gost and the same sacramentes whether they haue lyke traditions of man or vnlyke And the glose in the decrees saythe that the Churche largely taken compriseth both good euyll Moreouer that euyll men be of the Churche onely in name and not in dede but the good both in dede and in name In this senteÌ„ce be many thynges red of the fathers For Ierom sayth who therfore is a synner maculate with any spotte can not be sayde of the churche of Christe nor subiecte to Christ. Wherfore although hypocritê and euyll men be felowes of this true churche accordynge to externe rytes yet whan the churche is defined we must nedes define that whiche is the lyuynge bodye of Christe and which is the churche both in name in deâ—e And that for many causes fyrst it is necessary to be knowen what thynge dothe principally make vs membres and lyuishe membres of the Churche But if we shulde onely define the churche to be an externe polecie of good and euyl men shal not vnderstande that the kyngdome of Christ is the iustice of the herte and a gyuynge of the holy ghoste but shall iuge it only to by an outwarde kepiÌ„g of certaine rytê ceremonies Moreouer what diuersitie shall there be betwyxte the people of the lawe the church if the church be an outwarde policie â–ª But Paule doth so discerne the church from the people of the lawe that he calleth the church a spirituall people that is to say distincte not by cyuyle rytes from the geÌ„tyles but the true people of god regenerate by the holy ghoste But in the people of the lawe besyde the promyse made of Christ also the carnal sede had ê“mises of corporal thingê of a kyngdome c. And for these promyses the Iewes were called the people of god not onely the good but also they whiche amoÌ„ge them were euyll For god seuered this carnall sede from the rest of the gentyles by certayn externe ordinaunces and promyses And yet those euyll persones pleased not god But the euangell bryngeth not a shadowe of eternall thingê but the selue thynges whiche be eternal as the holy ghost and ryghtwysenes by whiche we be rightwyse before god Wherfore they only be the people accordyng to the gospel whiche receyue this promyse of the spirite Besyde this the churche is the kyngdome of Christ distincte from the kyngdome of the deuyll But certayne it is that wycked men be in the power of the dyuell and membres of his kyngdome as Paule teacheth sayinge that the deuyll is myghtye in infidelles And Christe sayth to the pharisees whiche without doubte had an externe societe with the churche that is to wyte with the holy persones that were in the people of the lawe for they were rulers they sacrifised and taughte Ye be of your father the deuyll So that the churche which is the true kingdome of Christe is proprely the coÌ„gregation of the godly For the wycked be ruled of the deuyll and be his captiues prisoners they be not ruled by the spirite of Christ. But what nede mo wordê in so manifest a thyng If the churche whiche is truely the kyngdome of Christ is distincte from the kyngdome of the deuyll it ensueth necessarily that wycked men which be in the kyngedome of the deuyll be not the churche Althoughe in this lyfe because the kyngdome of Christe is not yet declared and opened they be myxed with the true churche and beare offices in the churche nor the wycked be not therfore of the kiÌ„gdome of Christ bicause the reuelation openiÌ„g of the matter is not yet made For this is alway the kyngedome of Christ whiche he by his spirite viuifieth be it disclosed or hydde by the crosse Lykewyse as Christ is the selfe same whiche is nowe glorified and whiche was before crucified and afflicte And to this agree the similitudes of Christe whiche clerely sayth that the good sede be yâ— chyldren of the kyngdome but the darnell be the chyldren of the deuyll the felde he calleth yâ— worlde not the churche In likewise IohnÌ„ speaketh of the hole nation of the Iewes and saythe that the tyme shall come yâ— the true Churche shal be seuered from that people So that this place makethe rather agaynst the aduersaries than with them for it sheweth that the true and spiritual people be seuerable from the carnall people And Christe speaketh of the ymage and lykenes of the churche whan he saythe The kyngdome of heuen is lyke to a nette or to .10 virgyns c. And he teacheth that the Churche is hydde with the multitude of euyl men lest yâ— this sclauÌ„dre or offendicle myght offende good men also to thentenâ— that we shulde knowe yâ— the
wordê and sacrameÌ„tes be of efficacitie and strength although euyll menne haue the handlynge of them And in the meane season he teachethe that those wicked meÌ„ although they haue the societie of outwarde sygnes yet they be not the very kyngdome of Christe and the membres of Christe for they be membres of the kiÌ„gdome of the deuyll Neyther do we dreme of a Platonical citie as certain men do wyckedly belye vs but we do saye that this hath a beinge and is in dede euen the true beleuers and ryghtous men sparcled scatered abrode throughout the hole worlde And we put vnto tokens and markes the pure doctrine of the gospell and due administration of the sacramentes And this churche is proprely the pyller of trouthe for it holdeth faste the true and pure gospell and as Paule saythe the fouÌ„dation whiche is the true knowledge and faythe of Christ albeit there be euen amonge these also manye weyke persones whiche vpon the fundation do buylde stubble or strawe that shall perysshe that is to say certayne vnprofitable opinions whiche yet bicause they do not ouerturne and destroye the fundation be partly forgyuen them and partly also be amended But the wrytynges of the holy fathers do witnesse that otherwhiles they haue also buylded stubble vpon the fundation but yet suche haue not ouerthrowen theyr fayth But the most parte of these thynges whiche our aduersaries do defende do quite cleane ouerthrowe the faythe as for example that they do condempne the article of remission of synnes In whiche we do say that by fayth is receyued remission of synnes It is a a manifeste and a perylous errour also that our aduersaries do teache men to merite remission of sinnes by loue towardes god before grace For this also is to take awaye the fundation that is to witte Christe Also what shall we nede faythe if the sacramentes iustifie by the vertue of the warke that is wrought without the good motion of mynde And lykewyse as the churche hath a ê“myse that it shall alway haue the holy ghoste so hath it coÌ„minations and thretnyngê that there shal be wycked teachers and wolues But that is proprely the churche whiche hath the holy ghooste where as wolues and euyll teachers although they worke maistries in the church yet they be not proprely the kyngedome of Christe as Lyra witnesseth whan he saythe The churche staÌ„deth not in men by the reason of the power or dignitie ecclesiasticall or seculare For many princes and also byshops of Rome with other infeâ—iors haue ben fouÌ„de to haue runne out of the faythe Wherfore the churche standeth in those persones in whom is the true knowledge and confession of fayth trouthe What other thynge sayde we in our confession than that whiche Lyre sayth here But paradueÌ„ture our aduersaries do require that the Churche shuld be thys wyse defined that it is the hyghest outwarde monarchie of al the worlde in whiche the byshop of Rome ought to haue absolute power to do what soeuer hym lusteth with out rendryng accoÌ„ptes to any man Of whiche power no man ought to dispute or iudge â–ª whiche hath also power to make articles of the fayth to abrogate what soeuer scriptures he lyste to institute obseruauÌ„ces sacrifices Also to make what soeuer lawes hym lysteth to dispense and loose from what soeuer lawes he lyste whether they be goddes lawes or canonical lawes or ciuile lawes of whom themperour and all kynges shulde receyue power and ryght to holde theyr kyngdomes by the coÌ„maundement of Christe to whom sythe the father hath made all thynges subiecte we ought to vnderstaÌ„de that the same power and auctoritie is deryued and translated in to the pope â–ª Wherfore it is necessarye that the pope be lorde of the hole worlde of all the kyngedomes of the worlde of all thynges bothe publyke and priuate and that he haue fulnes of power in temporall spirituall thynges and that he haue bothe the swerdes the spirituall and the temporal And this diffinition not of the churche of Christ but of the kyngdome of the pope hath auctores for it not only canonistê but also Daniell in the .xj. chaptre That if we wolde define the churche after this facion ê‘aduenture we shulde haue more egall and indifferent iudges For many thynges there be vnmeasurably and wyckedly wryten coÌ„cernyng the power of the byshop of Rome for whiche no man was euer yet accused we only be rebuked punyshed bicause we preache the benefite of Christ yâ— by faythe in Christ we get remissyon of sinnes and not by ceremonies seruicê deuised by the bysshop of Rome But Christ the prophetes and all the apostels do farre otherwyse define the churche of Christ than the kyngedome of the byshop of Rome Neither is that to be translated to byshops of Rome whiche apê‘teineth to the true church that is to wit that they be pyllers of truth that they do not erre For what one of them dothe sette his mynde on the gospell or doth iudge it to be worthy the redynge Many men also do openly scorne all good lyuers and the true syncere religion of Christ or yf they do prayse any thynge they prayse those thynges whiche are agreinge to the reason of men They thinke all other thynges to be but lies and tales and like to the tragedies of poetes Wherfore we according to the scriptures do thinke that the churche taken in his proper sygnifycation is the congregation of holy men which do truly beleue the gospel of Christe and haue the holy ghost And yet neuertheles we graunte that there be many hypocrites and euell men mengled amonge them in this lyfe which haue a societie feloshype of outwarde sygnes and sacramentes which be members of the churche as touchynge the societie of outwarde signes and therfore they beare offices in the Churche Neyther dothe thys thyng take away the effycacitie vertue from the sacramentes because they be mynistred by vnworthye persons sythe they do represente the persone of Christe by the reason that the churche hathe called them and nat there owne persons as Christ witnesseth Who that heareth you heareth me For when they mynyster the worde of Christ when they minister the sacrameÌ„tes of Christ they minister theÌ„ in the stede place of Christ. And this teacheth vs that sayenge of Christe leste we shulde be offended with the vnworthynes of the mynisters But as concernynge thê matter we haue spoken plainly ynough in our coÌ„fession where we do disalowe the Donatistes and the wiclevistes which thought that those men dyd syn which receyued the sacramentes of vnworthy persons in the churche These thynges at thê tyme semed to be sufficiente to the defense of the description of the church which we taught Nether do we se syth the churche in hys proper signification is called the body of Christ howe it shulde haue ben otherwyse discrybed then we haue destribed it for thê is vndouted that wycked men do belonge to the kingdome
disalowe very many other errours of the Anabaptistes yet this we condempne in especiall that they dispute the baptisme of chyldren to be vnprofitable For it is vndoubted that the promyse of helthe and saluation apperteyneth also to lytle chyldren But it doth not apperteyn to them whiche be out of the churche of Christ where is neither the worde neither the sacrameÌ„tes For the kyngdome of Christ hath the beinge only with the worde the sacrameÌ„tes Therfore it is necessarie to baptise infauÌ„tes that the promyse of saluation may be applyed to them accordynge to the coÌ„maundement of Christe Baptise ye all people Where lyke wyse as to all meÌ„ is offered saluation so to all men is offered baptisme both to men women chyldren and infantes It foloweth therfore euidently that infauÌ„tes must be baptised because helthe is offered with baptisme Secundarely it is manifest that god doth approue the baptisme of infantes Therfore the opinion of the Anabaptistê is wycked whiche disalowe the baptisyng of infantes And that god dothe allowe the baptisynge of infantes it is declared sufficiently by this the god dothe gyue the holy ghoste to them that be so baptised For if this baptisme were voyde than the holy ghost shulde be gyuen to none at all than shuld none be saued finally there shuld be no churche at all Euen this reason alone is able to confirme and establyshe sufficiently good and godly myndes agaynst the wycked and madde opinions of the Anabaptistes THe .x. article they do approue in which we do coÌ„fesse and knowlege that we do thynke that in the souper of the lorde or sacrameÌ„t of the aultare there is verily and substantially the body also bloud of Christ and that they be verelye exhibited and gyuen with those thynges whiche be sene that is to say breadde and wyne to them whiche do receyue the sacrament This sentence and opinion our preachers haue stedfastly defended and we fynde that not onelye the Romayne churche dothe affirme the bodely presence of Christ but also the Greke churche that nowe is and also in olde tyme hath ben of the same opinion as the canon of the masse witnesseth whiche the Grekê do vse And ther be recordê also of certeyne wryters testifienge the same For Cyrille vpon IohnÌ„ in the .xv. chapitre saythe that Christe is corporallye exhibited vnto vs in the souper of the lorde For thus he sayth Yet we do not denye that by ryght fayth and sincere charite â—e be ioyned to Christ spiritually But that we haue no maner of coniunction with hâ—m as touchyng the flesshe that verely we do vtterly denye And we do saye that it is clene contrarye to the scriptures of god For who hath doubted that Christ also hath ben the vyne and we the braunches whiche do gette lyfe forthe of it to our selues Herken what Paule saythe For al we be one body in Christ. For al be it we be many yet be we all on in hym For al we be partetakers of one bread Doth he thynke happyly that the vertue of the mysticall benediction is vnknowen to vs whiche sythe it is made in vs dothe it not also by the partetakyngâ— of the flesshe of Christ make Christ to dwel corporally in vs And nat loÌ„ge after he sayth wherfore it is to be consydered that Christe is in vs not onely habituallye whiche is perceyued by charite but also by naturall ê‘ticipation â–ª c. These thynges we haue recited not to th entent to begyn a disputation here of this matter for themperours maiestie dothe not disalowe this article but to th entent â–ª that who so euer shall rede these thynges maye perceyue the more clerelye that we do defende the sentence receiued in the hole churche that in the souper of the lorde be truely and substaÌ„cially present the body and bloud of Christe and be verely exhibited and gyuen with those thingê whiche be sene breadde and wyne And we do speake of the presence of the lyuyng Christe For we knowe that dethe shall no more haue power ouer hym THe .xj. article of receiuynge absolution in the churche they do allowe But as concernyng confession they adde a correction that is to witte that the constitution is to be obserued of the chapitre Omnis utriusâ— sexus c. that both confession shulde be made yerely and thoughe all the synnes can not be rekened vp by nombre yet that diligence is to be gyuen to gather them all to mynde those whiche may be brought to remembraunce â–ª to be shewed and rehersed Of this hole article we shall speake hereafter more plentuouslye whan we shall declare our hole sentence touchynge penaunce This is euideÌ„tly knowen that we haue so set forthe declared and garnyshed with prayses the benefite of absolutioÌ„ and the power and auctorite of the keys that many afflicted troubled consciences by the doctrine of our preachers haue taken coÌ„fort after that they haue herde say that it was the coÌ„maundement of god yea moreouer the very voyce of the gospel that we shuld beleue and truste to the absolution and stedfastly decree with our selues that remission of synnes is freely gyuen to vs for Christes sake and that we shulde thynke that by this fayth we be verely reconciled to god This sentence hath lyfte vp and conforted many godly myndes and in the begynnyng brought vnto Martine Luthere very greate coÌ„mendation amoÌ„ge all good men whan he shewed sure stronge consolation to consciences bicause before that tyme the hole power and strength of consolation was oppressed with the doctrines of warkes whan Sophistres and freers dyd teache nothynge at all of faythe and of remission of synnes But as concernyng the tyme doubtles in our churches very many men do often tymes in the yere vse these â—wo sacramentes â–ª absolution and the souper of the lorde And they that teache of the dignite and the frutes of the sacramentes do speake in suche sorte that they do exhorte and prouoke the people to vse the sacrameÌ„tes often tymes For there be many thynges so wryten by oure men concernyng this thynge that our aduersaries if any be good men amoÌ„ge them do vndoubtedly approue and coÌ„mende them There is also denounced excoÌ„munication to wycked ê‘sons and despisers of the sacrameÌ„tê These thyngê thus be done bothe accordyng to the gospell and to the olde canones â—ut no certen tyme is prescribed be cause all men be not a lyke mere at one tyme yea if all men shuld come to gether at one tyme men can not be herde in ordre instructed And the olde canones and fathers do not appoynte any certeyne tyme. Onely the canon saythe thus Yf any do entre in to the church of god and be perceyued neuer to take theyr housyl let them be admonyshed And if they do not then take theyr housyl let them come to penauÌ„ce If they do take theyr housyll let them not alwayes absteyne If they do not let them absteyne Christe
that god is angrie with syn and soroweth that it hathe synned and done amysse And this contrition is done when by the worde of god synnes be rebuked For this is the suÌ„me effecte of preachyng the gospel to rebuke sinnes and to offre remission of siÌ„nes iustice for Christê sake and also to offre the holy ghost and eternall lyfe and that we beyng regenerate and boâ—ne a newe shulde worke wele and do good dedes Thus Christe comprehendeth the suÌ„me of the gospel wheÌ„ he sayeth To be preached in my name repentaunce and remission of synnes amonge all nacions And of these terrours and dreades speaketh the scripture as in the psalme Because my synnes wyckednes haue gone ouer my heed lyke a greate heuy burden they haue lyen heuy vpon me c. I haue ben afflicted and humbled very soore I dyd rose for sorowe syghyng of my herte And in an other psalme he sayth Lorde haue mercy on me for I am weyke Heale me lord for my bones be troubled my soule is troubled very sore And thou o lord how longe And Esaye saythe In the halfe of my dayes I sayd I shall go to the gates of helle I hoped vntyl mornyng Euen lyke a lyon so hath he broused and broken al my bones In these terrours the conscience felethe the wrathe of god agaynste synne whiche is vnknowen to careles and recheles persones whiche walke after a fleshely fashyon This conscience seethe the fylthynes of synne and is earnestlye sory that it hath done amysse It also fleethe in the meane season the horrible wrath of god because mannes nature is not able to susteine it onles it be streÌ„gthed and borne vp with the worde of god So sayth Paule By the lawe I am deade to the lawe For the lawe onely accuseth and maketh afrayde coÌ„scieÌ„ces In these terrours our aduersaries do speake nothyng at all of faythe Thus onely they propowne and sex forth the worde whiche rebuketh synnes The whiche worde whan it is taughte onely is the doctrine of the lawe and not of the gospell with these sorowes and terrours they say that men do merite grace if it be so that they loue god But howe shall men loue god in the true feares terrours whan they feele the horrible wrathe of god whiche can not be expressed with the wordê of man What other thynge do they but teache desperation whiche in these troublous terrours do onelye shewe the lawe ¶ We therfore do adde that other parte of penaunce whiche is faythe in Christ to th ende that in these terrours the gospell of Christe myght be sette forthe to consciences in whiche is freelye promysed remission of synnes for Christes sake They oughte therfore to beleue that for Christes sake theyr synnes be freelye for gyuen them This faythe lyfâ—ethe vppe conforteth strengtheth and quickeneth contrite persones accordynge to that texte Iustificati igitur ex fide pacem habemus erga deum That is to saye we beinge iustified by faythe haue peace This fayth obteyneth remission of synnes it iustifieth in the syghte of god as the same place testifieth whan it sayth we beinge iustified by fayth c. This faythe sheweth the diuersitie betwyxte the contrition of Iudas â–ª and the contrition of Peter betwyxt the contrition of Saul and the contrition of Dauid The contrition of Iudas or Saule dothe not therfore auayle because faythe is not added vnto it whiche receyueth forgyuenes of synnes freely gyuen for Christes sake Contrarily the coÌ„trition of Dauid or of Peter doth therfore auayle because fayth is added whiche receyueth remission freely gyuen for Christ is sake Neyther is theyr any loue before that we be made at one by faythe For the lawe is not fulfylled without Christe accordyng to this By Christe we haue passage to god And this fayth groweth and encreaseth by lytle and lytle wrastleth throughout the hole lyfe with synne to th ende it maye ouercome synne and deathe But loue folowethe fayth as we haue sayd before And thus may filiall or sonly feare be playnly defined to be suche maner feare which is ioyned with faythe that is to say whan faythe coÌ„forteth and holdeth vp the troubled and fearefull herte Seruile or bondly feare is whan faythe doth not beare vp the fearefull herte How the power of the keyes doth administer and shewe forthe the Gospell by absolution whiche is the trewe voyce of the gospell So we also do comprehende absolution whan we do speake of fayth For fayth coÌ„meth by hearynge as Paule sayth For whan the gospell is herde whan the absolution is herd the coÌ„science is lyfted vp and gathereth conforte And because god dothe truely quicken by the worde the keyes do verely remitte synnes in the syghte of god accordynge to that texte who soeuer heareth you heareth me Wherfore credence is to be gyuen to the wordê of hym that assoileth none otherwyse thaÌ„ to a voyce souÌ„dynge from heuen And absolution may proprely be called the sacrament of penaunce as the beste lerned also of the schole diuines do speake In the meane season this faythe in temptatioÌ„s is many maner wayes nouryshed by the sentences of the gospell and by the vse of the sacrameÌ„tes For these be signes of the newe testament that is to say signes and tokeÌ„s of the remission of synnes They do offre therfore remission of synnes as the wordes of the souper of the lorde do euidentely witnesse whiche be these This is my bodye whiche is gyuen for you This is the cuppe of the newe testament c. So faythe is conceyued and establyshed by absolution by hearyng of the gospel by vse of the sacramentes to th eÌ„tent that it do not take a falle whyles it wresteleth with the terrours of synne deathe This instruction and doctrine of penaunce is plaine and clere augmenteth the dignitie of the power of the keyes and of the sacramentes setteth forthe the benefite of Christ and teacheth vs to vse Christe a mediator and a propitiator But bicause the confutation dothe coÌ„depne vs for that we haue putte these two partes of penauÌ„ce it is to be shewed that the scripture dothe put these principall parties in repentaunce or in the conuersion of a synner For Christ saith Come vnto me all ye whiche laboure and be loden and I shall refresshe you Here be two membres Labour and burden whiche is the fyrst membre or parte do signifie contrition and the dredes and terrours of synne To come to Christe whiche is the seconde membre is to beleue that for Christes sake synnes be forgyuen for whan we beleue oure hertes be quickened with the holy ghooste by the worde of Christe Therfore here be two principall partes that is to say contrition and fayth And in the fyrst chaptre of Marke Christe saythe Do ye repentaunce and beleue the gospell where in the fyrste parte he rebukethe synnes and in the latter parte he dothe conforte vs and sheweth remission of
synnes For to beleue the gospell is not that generall fayth whiche deuyls also haue but it is proprely to beleue that remission of sinnes is frelye gyuen for Christes sake For this is disclosed and shewed in the gospell Ye see here also two ê‘tes to be ioyned together I meane coÌ„trition whan sinnes be reâ—uked And fayth whan it is sayde Beleue ye the gospell If any any man wyll say that Christe doth comprise here also the frutes of repentance or the hole chaunge of lyfe we wyll not disagree to hym For this is sufficient to vs that these principall partes be named contrition and faythe Paule coÌ„monly euery where whan he describethe the conuersion or renouation makethe these two partes mortification and viuification as in the seconde chapitre to the Collossianes In whom ye be circuncised with circuncision not done with hande that is to witte by layeng of or puttynge away the body of the synnes of the flesshe And afterwardes In whom ye be also resuscitate by faythe of the efficacie and myght of god Here be two partes The one is caâ—â—iÌ„g of or puttyng away the body of synnes The other is resuscitation by fayth And these wordes mortification viuification castyng of or puttynge away the body of sinnes resuscitation ought not to be vnderstande Platonically of a fayned mutation but mortification signifiethe true terrours suche as be of men which be dyenge whiche terrours nature coulde not susteyne if it were not holden vp and conforted by faythe So lyke wyse castyngof the body of synnes he calleth that whiche we coÌ„menly call coÌ„trition For in those sorowes naturall concupiscence is purged and rydde out And viuification oughte to be vnderstanded not a Platonicall imagination but the consolation whiche truely mayntaineth lyfe fleynge away in coÌ„trition There be therfore here two ê‘tes contrition and faythe For sythe it is so that the conscience can not be set at peace and rest but by fayth therfore fayth only doth quicken accordynge to that sayenge A ryghtuous man shall lyue by faythe And afterwardes to the Collossianes he sayth that Christe doth blot out the chirograte or obligation whiche by the lawe is agaynst vs. Here also be two ê‘tes the obligation and the cancellynge and blottynge out the obligation The obligation is the conscience rebukyng condempnyng vs. The lawe is the worde whiche rebuketh and condempneth synnes This voyce therfore whiche saythe I haue synned to the lorde so as Dauid sayd is an obligation And this voyce or sayeng vngodly and careles men do neuer brynge forth ernestly For they do not se nor rede the sentence of the lawe wryten in theyr herte In the true dolours and terrours this sentence is seene The obligation therfore is coÌ„trition it selfe condempnyng vs. To cancell and blotte out the obligation is to take awaye the sentence of condempnation out of the mynde to graue in it the sure sentence by whiche we do thynke that we be delyuered from that condeÌ„pnation But faythe is that newe sentence whiche abrogateth and dissanulleth the former senteÌ„ce and gyueth peace and lyfe to the herte Howe be it what nede we to cite many testimonies and auctorities syth the scripture rennethe so full of them An the 11â— psalme Dauid saythe The lorde hath soore chastysed me and hath not delyuered me to deathe And in the .118 psalme he saythe My soule hath faynted for anguyshe StreÌ„gthen me with thy worde where in the fyrst membre is conteyned contrition And in the seconde the maner is playnly described howe we be refreshed and conforted in contrition that is to witte with the worde of god whiche offereth grace This worde holdeth vp quickeneth hertes Also in the fyrst boke of the kynges Dominus mortificat uiuificat deducit ad iÌ„feros reducit That is to say the lorde mortifieth quickeneth he bryngeth downe to helle bryngethe vppe agayne By the one of these is signified coÌ„trition and by the other is signified fayth And Esaye also sayth Dominus irascetur ut faeiâ—t opus suum Alienum est opus eius ut operatur opus suum The lorde shal be angrye to th entent he may do his owne worke The worke of hym is the worke of an other man that he may worke his owne worke He calleth it an other mans worke or a straunge worke and not his whan he doth make afrayde For the propre worke of god is to quicken and to conforte But he doth therfore make afrayde that there myght be place for consolation and viuification For careles hertes and whiche feele not the wrathe of god regarde not coÌ„solation After this sorte the scripture is woÌ„te to ioyne these two thynges together I meane feare and coÌ„fort that it myght teache vs that these be the principall membres in repentaunce coÌ„trition I say and fayth whiche conforteth and iustifiethe Neyther see we howe the nature of repentaunce can be more purelye taughte For these be the two principall workes of god in men to make afrayde to iustifie quicken the afrayde coÌ„sciences In to these two workes the hole scripture is distributed deuided The one parte is the lawe whiche sheweth reproueth and coÌ„dempneth synnes The other parte is the gospell that is to say the ê“myse of grace freely gyuen in Christe And this ê“myse is often tymes repeted in the hole scripture whiche was fyrste gyuen to Adam afterwarde to the patriarkes and after set forth by the prophetes and last of all it was preached and fulfylled by Christe amonge the Iewes and by the apostles spredde and diuulgate in to the hole worlde For by the faythe of this promyse all holy men haue bene iustified not for theyr owne attritions or contritions And examples do shewe lykewyse these two partes Adam is chydden after his synne and made throughly afrayde This was contrition Afterwardes god promysethe grace he saythe that there shall seede come by whiche shulde be destroyed the kyngdome of the deuyll deathe and synne There he offerethe remissioÌ„ of synne These be the chiefe poyntes For al be it afterwardes there is added punyshement yet this punyshement doth not merite remission of synnes And of these kyndê of punyshementes we shall speake not longe hereafter So Dauid is chydden of Nathan the prophete and beinge throughly troubled and made afrayde he saythe I haue synned agaynst the lorde This is the coÌ„trition Afterwardê he heareth absolution whaÌ„ the ê“phete saythe vnto hym The lorde hath taken away thy synne â–ª thou shalte not dye This voyce conforteth Dauid beareth hym vp by fayth it iustifieth and quickeneth hym Here is also added a punyshement But this punyshement doth not deserue remission of synnes Neyther be there always added peculiar peines but these two coÌ„trition feythe must nedes be alwayes in repentauÌ„ce as in the .7 chapitre of Luke A certeyn woman that was a synner came vnto Christ wepyng By these teares is knowen contrition Afterwardes she heareth absolution Thy synnes
be forgyuen the thy faythe hath made the saufe Go thy way in peace ⧠This is the other parte of penaunce faythe whiche lyfteth vp and conforteth her Of all these thynges it apperethe playnely to godly reders that we do put those ê‘tes of penauÌ„ce whiche be proprely in the conuersion or regeneration remission of synne worthy frutes and punyshementes do folowe regeneration and remission of synne And therfore we haue put these two partes to th entent that fayth myght be the better sene whiche we require in repentaunce And it may be the better ê‘ceyued what the faythe is whiche the Gospell preacheth whan it is set agaynste contrition and mortification ⧠⧠And to thentente that all the worlde maye see howe greate is the ignoraunce of true pietie and godlynes in our controllers and iudges whiche wrote the confutation we wyll adde also the senteÌ„ce of saynt Barnarde who euen in lykewyse knytteth together in repentauÌ„ce these two meÌ„bres coÌ„trition fayth as we do These be his wordê in the thyrde sermone of the AnnuÌ„ciatioÌ„ AuditaÌ„ faâ— mihi mane miÌ„ am tuam quid in te sperdui dnÌ„e Sola nimiruÌ„ spes apud te miserationis locum obtinet nec olcum miÌ„ae nisi in uase fiduâ—iae ponis Sed ost infidelis fiducia solius utique maledictionis capax cum uidelicet in spe peceamus Quanâ— nec fiducia illa dicenda siâ— sed insensibilitas quaedam dissimulaâ—io ê‘niciosa Quae enim fiducia est ei quaÌ„ periculuÌ„ non attenditâ— auâ— quod ibi timoris remedium ubi nec timor sentitur nec materia ipsa timoriâ—â— fiducia solacium est nec eget ille solatio qui laetatur cum male fecerit in pessimis rebus magis exultat Rogemus itaque fratres responderi nobis quaÌ„tas habeamus iniquitates peccata scelera nostra delictaâ— nobis desideremus ostendi Scrutemur uias nostras studia nostra periculaque uniuersa uigili inteÌ„tione pen semus Dicat quisque in pauore suo uadam ad portas in feri ut iam noÌ„ nisi in sola dei miÌ„a respiremê Haec uerâ—â— hominis fiducia est a se deficientê inniteÌ„tis domino suo Haec inquam uer a fiducia est cui misericordia non denegatur propheta testante BeneplacituÌ„ est domino super timentes eum in his qui sperant super misericordia eius Nec parua utiq suppetit nobis in nobis quidem causa timoris in ipso autem causa fiduciae .1 Lorde let me heare thy mercy early in the mornyng because I haue trusted in the. Undoubtedly only hope obteyneth place of mercy with the. Neyther doste thou put the oyle of mercy but in the vessel of hope But that is an vnfaythfull hope and a vessell apte mete to receyue malediction when we do synne in hope Howebeit that ought nat to be called any hope or truste at all but rather a certayne insensibilitie a perelous dissimulation For what truste hathe he whiche regardeth nat the ieoperdye Or what remedy of feare is there where neyther feare is felt neyther the mater it selfe and cause of feare Truste is a comfort but he nedeth no comfort whiche is mery wheÌ„ he hathe done amisse and reioyceth in his vngracious factê Let vs therfore o bretherne pray that answere may be made vnto vs howe greate iniquities and synnes we haue Let vs desyre to haue our synnes and trespasses shewed vnto vs. Let vs serche and ransake our wayes and all our studies and all our ieoperdies let vs consider and ponder with diligent intention Let euery man say in his feare and dreade I shall go to the gates of helle to the ende we may nowe reste and comforte our selues in the only mercy of god This is the true truste of man shrynkyng away froÌ„ him selfe and leanyng to his lorde Thys I say is the trewe truste to whiche mercie is nat denyed wytnessyng the Prophete in the psalme The lorde hathe bene wele plesed with theÌ„ that feare him and in them whiche truste vpon hys mercie And there is verely in vs no lytle cause of feare and in him no lytle cause of truste Thus farre speaketh Bernarde whose sentence and mynde we were therfore the more wyllyng to reporte that the readers myght see perceiue howe we in thê place do take fayth to be meaÌ„t of the hope of mercie whiche lyfteth vp and comforteth affrayed myndes whiche faythe Bernarde calleth ryght wele fiduciam that is to say truste And this may be euidently sene when there is made an antithesis or contention of terrours and of comfortes Lykewyse as Barnarde here wyl that there be in men an acknowlegyng of synnes or contrition or terrours And wyl also that there be added trust whiche may lyfte vp and comforte vs in contrition But because our aduersaries do here principally expressely condempne vs where we saye that men by faythe obteyne remission of synnes we wyll adde a certayne fewe probations by whiche it may be vnderstaÌ„ded that forgyuenes of synnes do chaunce nat by the worke wrought for coÌ„trition but by that especial faythe by whiche euery persone beleueth that he is forgyuen and pardoned of his synnes for Christes sake For this is the principal article about which we do stryue with our aduersaryes and the knowledge wherof we thynke to be moste necessarie to all Christen men But forasmoche as we seme to haue spoken ynoughe of the same thynge before in the title of iustification therfore here we wyll be the shorter For they be placê very moche like as who wolde say nere cosyns the doctrine of repentaunce and the doctrine of iustificacion Our aduersaries when they speake of faythe say that it goeth before repentaunce they meane faythe nat this whiche iustifyeth â–ª but that whiche in a generalitie beleueth that god is and that there be paynes ordeyned for wycked men cÌ„ But we ouer besydes that faythe do require that euery man shuld beleue hys synnes to be forgyuen hym for Christes sake About this speciall faythe we stryue and do set it againste the opinion whiche byddeth to truste nat in the promyse of Christe but in the worke wrought of contrition of confessioÌ„ and of satisfactions cÌ„ This faythe dothe so folowe and ensue the terrours that it dothe ouer come them and setteth the conscience at quietnes and reste This fayth delyuereth vs from terrours and dothe create and engendre peace ioy and a newe lyfe in the harte Thys faythe we do defende to be truly necessary to the remission of synnes Therfore we put it amonge the partes of repentauÌ„ce or of conuersion Neyther dothe the churche of Christe thynke eny otherwyse although our aduersaries do say the contrary And fyrste of all we do aske our aduersaries whether to receiue absolution be a parte of penaunce or repentauÌ„ce or els no Nowe if they do seperate it from coÌ„fession as they be very subtile in distinctioÌ„s we can nat
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
the lawe not of the gospell whiche doth fayne and imagine that man is fyrste iustified by the lawe before that he be reconciled by Christ to god notwithstandyng that Christe hym selfe saythe Without me â—e can do nothynge Also I am the true vine and ye be the braunches But oure aduersaries do imagine that we be the braunches not of Christ but of Moyses For they wyll fyrst be iustified by the law and offre theyr loue workê vnto god before that they be reconciled to god by Christe before that they be braunces of Christe Paule contrarywyse sayth playnly that the law can not be wroughte nor fulfylled without Christe Therfore the promyse is fyrst to be receyued that by faythe we maye be reconciled to god for Christis sake or that we worke the lawe These thynges we do iudge to be clere euident ynough to godly coÌ„sciences And herof they shall playnely ê‘ceyue the cause why we dyd heretofore holde opinion professe that men be iustified by fayth and not by loue For we muste plede agaynst the wrathe of god not our loue or our workes nor truste in our loue and workes but Christe the mediator and we muste fyrste receyue the promyse of remission of synnes or euer we worke the lawe Finally Whan shall the conscience be set at reste if we do receyue remission of synnes because we loue or worke the lawe For the law wyll always accuse vs bicause we neuer satisfie the lawe of god accordyng to the sayenge of saynte Paule Lex iram operatur The lawe worketh wrathe Chrisostome asketh the question concernyng penaunce wherby we be assured that our synnes be forgyuen vs our aduersaries also in the senteÌ„ces do aske the question concernyng the same thynge This can not be declared neyther consciences can not be made quiete onles they know that it is the coÌ„maundement of god and the very gospell that they shulde be assured that for Christes sake synnes be freely forgyuen and that they shulde not doubte but that they be freely forgyuen vnto them selfes If any manne dothe doubt he as IohnÌ„ sayth accuseth the diuine promyse of a lye This certeyntie and assuraunce of faythe we teache is required in the gospell But oure aduersaries leaue mennes conscieÌ„ces vncertayne and in a doubtfulnes Nowe coÌ„sciences do worke nothyng by fayth whan they do coÌ„tinually doubt whether they haue remission Howe can they in this doubtfulnes call vpon god Howe can they ê‘suade them selues be assured that they be herde Thus all theyr lyfe is without god and without the very true honoure and worshyppynge of god This is it that Paule saythe that what soeuer is not done of faythe is synne And bicause they continue alwayes in this doubtfulnes they neuer haue experieÌ„ce what faythe is So it coÌ„meth to passe at the laste that they fall in to desperation Suche is the doctrine of our aduersaries euen a verye doctrine of the lawe a dissanullyng and an aâ—rogation of the gospell and a doctrine of desperation Nowe we do gladly permitte vnto all good men to gyue iugement of this place concernyng penaunce for it is playne ynoughe without any maner of obscuritie and to pronounce whiche of vs haue taughte the more godly and more holsome doctrine for consciences whether we or our aduersaries Certes these dissensioÌ„s in the churche do nothyng delyte vs wherfore if we had not great and necessarie causes to dissent from our aduersaries we wolde with ryghte good wyll holde our peace Nowe sith it is so that they condempne the manifest and open veritie it standeth not with our profession neither is it laufull for vs to leaue this cause vndefended whiche is not ours but Christê cause and the cause of the churche We haue shewed for what causes we haue put these two partes of penauÌ„ce contrition and faythe And we haue done it so moche the rather bicause there be borne aboute many sayenges concernyng penaunce whiche be alledged of the fathers but maymed and vnperfecte whiche our aduersaries haue detorted wrested to the defacynge of faythe As for example Penaunce is to sorowe bewayle the offeÌ„ces coÌ„mitted and not to coÌ„mitte agayne whiche thou oughteste to bewayle and sorowe Also penaunce is a certeyne punyshement or vengeaunce of the sorower aueÌ„gyng in hym selfe the offence whiche he is sorye that he hath coÌ„mitted In these sayenges is no mention of fayth no not so moche as in the scholes whan they do interprete and declare them is any thyng at all added of faythe Wherfore we to th entent that the doctrine of faythe myght be the better espied haue nombred faythe amonge the partes of penauÌ„ce For those sayenges whiche do require coÌ„trition or good workes and whiche make no mention of faythe that iustifiethe the very thynge it selfe shewethe that they be very perylous And doubtles it may be thoughte and that not without cause that those men lacked a poynt of prudence wysedome whiche haue heaped together these peced and patched rablemeÌ„tes of sentences and decrees For where as the fathers in diuerse other places do speake of the other parte of Penaunce it shulde haue bene profitable to haue pyked out the sentences of both partes â–ª and to haue ioyned them together not only out of one parte For Tertulliane speakethe ercellently of faythe amplifienge the othe of the lorde whiche is in the prophete â–ª Viuo ego dicit dominus nolo mortem peccatoris sed ut conuertatur et uiuat .i. I lyue saythe the lorde I wyll not the deathe of a synner but that he be conuerted lyue For in as moche as the lorde dothe sweare ther he wyll not the deathe of a synner he shewethe and declareth that credence fayth is required by whiche we shuld beleue his othe surely reken with our selues that he dothe forgyue vs. The promyses of god ought to be of greate auctoritie with vs although they be made without any othe put vnto them at all But this ê“myse is also coÌ„fermed and bounde with an othe Wherfore if any man doth not surely reken with hym selfe that he is forgyueÌ„ he denyeth that god hath sworne a true othe whiche is so great a blasphemie that there can none be imagined more haynous For thus saythe Tertulliane He calleth vs to saluation with a reward swearyng also in that he saythe I lyue and couetethe that we gyue credece vnto hym O blessed be they for whose cause god sâ—â—eareth O moste wretched be we if we beleue not the lorde whan he also sweareth And here it is to be knowen that this faythe oughte to thiÌ„ke that god freely forgyueth vs for Christis sake bicause of his owne ê“myse and not because of our workes or contrition confession satisfaction or loue For if faythe shulde leane vnto these workes be grounded vpon them anone it is made vncerteine and doubtfull For the fearefull coÌ„science doth se that these workes be vnworthy Therfore saythe Ambrose very
hypocriticall satisfactions whiche schole men do imagine euen than also to be auayllable to the redemynge of the paynes of Purgatory or of other paynes whan they be done of them whiche be in deadely synne And many argumentê may be gathered that these sayengê in scripture do in no manerwise appertayne to the scholasticall satisfactions These scholemen do fayne that satisfactions be workes not due Nowe the scripture in these teâ—tes doth require workê which be due For this sayenge of Christ Do ye penaunce is a sayenge of coÌ„mauÌ„dement Also our aduersaries do wryte that he which maketh his confession if he do refuse to receyue the satisfactions comenly called penaunce he dothe nat syn but he shall suffre the paynes in Purgatory But these senteÌ„ces or textes without doubte be sentences apperteynyng vnto this lyfe Do ye penaunce Do ye worthye frutes of penauÌ„ce Gyue your membres to do seruice vnto ryghtuousnes Ergo they can not be wrested and applyed to satisfactions whiche may laufully be refused For it is not laufull to refuse the preceptes of god Thyrdly Indulgences or pardones do release those satisfactions as the chapitre Cum er eo dothe teache But indulgeÌ„ces do not loose vs from these preceptes Do ye penaunce Do ye the worthye frutes of penaunce Wherfore it is manifeste that those sayenges of scripture be euyll applied to canonicall satisfactions Consydre moreouer what ensueth if the paynes of Purgatory be satisfactioÌ„s or satispassions as they call them or if satisfactions be a redemynge of the paynes of Purgatory do these sentences also commaunde that soules shulde be punyshed in Purgatory Syth this doth necessarily folowe of the opinion of our aduersaries these sentences Do ye worthye frutes of penaunce and Do ye penaunce must be interpreted after a nother maner than in this wyse Suffre ye the paynes of Purgatorye after this lyfe But I am wery to coÌ„fute these peuyshe imaginations of our aduersaries with any mo wordê For this is certayne and vndoubted that the scripture doth speke of workes that be due of the hole newnes of lyfe and not of these obseruyngê of workê not due wherof our aduersaries speake And yet with these fayned imaginations the orders of fryars do defende the sellynge of masses and infinite obseruaunces that is to witte bicause they be workê satisfieng if not for the offence or synne yet at least for the payne or punyshemeÌ„t of synne For asmoche therfore as the scriptures alledged do not saye that eternall paynes ought to be redemed with workes not due our aduersaries do folyshelye temerariously affirme that the sayde paynes be satisfied and redemed by satisfactions canonical Furthermore sythe it is mooste certayne that remission of synnes is a free thynge or is frely gyuen for Christis sake it folowethe that satisfactions be not required And the gospel hath a coÌ„maundement of forgyuynge synnes freely but not of layenge on punyshementes and newe lawes or of layenge on parte and remittyng a nother parte For where do they rede this in the scriptures Christe speaketh of the remission of synne whan he saythe Quiâ—quid solueris c. what soeuer thynge thou shalte loose vpon earth c. whiche being ones forgyuen eternall deathe is taken awaye and eternall lyfe is restored Neyther dothe Christe speake here of layeng on punyshementê whan he sayth what soeuer thou shalte bynde vpon earth c. but he speaketh of the reteinyng of theyr synnes whiche be not conuerted But the sayenge of Peter Lumbarde concernynge releasynge of parte of the paynes was taken forthe of the canonicall punyshemeÌ„tes Parte of those paynes the pastors or curatê dyd remitte Albeit therfore that we do thinke that repentauÌ„ce ought to brynge forthe good frutes because of the glorye and coÌ„maundement of god and good frutes haue the coÌ„maundementes of god for them that is to witte true fastê true prayers true almose dedes c. yet neuertheles we neuer fynde in the holy scriptures that eternall paynes be not remitted but for the payne of Purgatorye or for canonicall satisfactions â–ª that is to say for cetteyne warkes not due or that the power auctoritie of the keyes hath a warrante and commaundement to chaunge paynes or remitte ê‘te of them These thyngê our aduersaries ought to haue proued Besydes this the deathe of Christ is not only satisfaction for the offence or synne but also for eternall deathe accordyng to that sayinge of the ê“phete Ero mors tua o mors I wyll be thy deathe o deathe What a monstruous thynge than is it to say that the satisfaction of Christe dothe redeme the synne or offence and our paynes do redeme eternall deathe so that nowe that sayenge I shal be thy deathe ought to be vnderstande not of Christ but of our workes and that not of workes coÌ„maunded by god but of certeyne colde ceremonies deuised by men Yea and it is moreouer sayd that our paynes put away euerlastyng death euen than also whan they be done in deadely synne It can not be thoughte howe greate grefe it is to me to recite these folyshe mad imaginations of our aduersaries whiche who soeuer dothe well consydre he can not chose but be angrye with these doctrines offendes whiche the deuyll hath sowen spred abrode in the Churche to oppresse the knowledge of the lawe and of the gospel of repentance and of vinification and of the benefites of Christ. For as concernynge the lawe thus they saye God coÌ„descendyng to maÌ„nes infirmitie hath sette and ordeyned to man a measure of these thinges vnto whiche he is bounden of necessitie and that is the obseruyng of the coÌ„maundementes so that with the residue of workes whiche they call workes of suê‘erogation he may make satisfactioÌ„ for his offeÌ„ces sinnes Here they fayne that men may so worke and fulfyll the lawe of god that they may also do more than the lawe dothe require But the scripture euerywhere dothe crye that we be farre of from that perfection whiche the lawe requirethe But these felowes do imagine that the lawe of god is contented with outewarde or ciuile iustice they se not that it requireth the true loue of god with all our hertes c. and that it condempneth al concupiscence in nature Wherfore no man dothe so moche as the lawe requireth It is a folyshe thyng therfore to fayne that we may do more than the lawe requireth For though we may do these outwarde warkes not coÌ„maunded in the lawe of god yet that is a vayne wycked assurance to thinke that we haue satisfied and fulfilled the lawe of god Moreouer trewe prayers true almose dedes true fastes be required by the commaundement of god And where they be requisite by the coÌ„maundement of god they may not be lefte vndone without synne On the other parte those warkê whiche be not coÌ„maunded by the lawe of god but haue a certayne fourme and fasshyon by the appoyntement of man be workes of mennes traditions of whiche Christe saythe
They worshyp me in vayne with the coÌ„maundementes and traditions of men As for exaÌ„ple Certayn 〈◊〉 instituted and ordeyned not to the subduyng of the flesshe but to th entent that by the worke an honoure myghte be rendered to god as mayster Duns saythe and eternall deathe redemed Also a certayne nombre of prayers a certeyn maner and quantitie of almose dedes whan they be done to that entente that suche maner or quantitie shulde be a seruice and obsequie to god euen by the reason of the verye worke that is wroughte â–ª gyuyng honour vnto god and redemynge euerlastynge deathe For they saye that these euen of them selues do make satisfaction For they teache that they be of strengthe and auayllable euen in those persones also whiche be in deadely synne Nowe these thynges that folowe be further a way from the coÌ„mauÌ„demeÌ„tes of god I meane pylgrimages and of them there is greate varietie one man maketh his iourney in coÌ„plete harneys another goeth hys pilgrimage bare foted These thingê Christ doth cal vnprofitable honours or serucies wherfore they helpe nat to pacifie the wrathe of god so as our aduersaries do say And yet these workes be adourneâ—s et forthe and garnyshed with goodly and gaye tytles they be called the workes of suâ—erogatioÌ„ they be had in hygh honour and be recouâ—pted the pryce and raunsum of euerlastyng deathe Thus they be preferred before the workes of the commaundementes of god By reason wherof the lawe of god is tâ—o wayes dishonoured bothe because it reâ—eneth that the lawe of god is satisfied fulfylled by outwarde ciuile workes and also because there be added tradicions of men the workê of whiche traditions be preferred before the workes of goddê lawe Furthermore repentaunce and grace be therby defaced For eternal death is nat redemed with that ydle recoÌ„pense of workes and whiche as yet feleth neyther tasteth the power of deathe Another thynge is to be set agaynste deathe when it assayleth vs. For lykewise as the wrathe of god is ouercome by faythe in Christe euen so is deathe ouercome by faythe in Christ as Paule sayeth Thankê be to god whiche gyueth vnto vs victorie by our lorde Iesu Christe He sayeth nat whiche giueth to vs victorie if we do sette agaynste deathe our satisfactions Our aduersaries do handle ydle phantasies of the remission of the gylte or synne but they se nat in what wyse ne howe in the remission of the gylte the harte is deliuered from the wrathe of god from eternall deathe through fayth in Christe Sythe than the deathe of Christe is satisfaction for eternal deathe and also sythe our aduersaries them selues do graunt that those workes of satisfactions be workes nat due but workes of mennes traditions of whiche Christe sayeth â–ª that they be vnprofitable honours or seruices we may boldly and safely affirme that papisticall satisfactions be nat necessary by goddes lawe to the remission of the gylte or to the releasyng of the payne of Purgatory But our aduersaries do obiecte that vengeaunce or punyshement is necessary to repeÌ„taunce because Augustine sayeth that repentaunce is a vengeaunce punyshyng cÌ„ Lykewyse as in other places as ofteÌ„tymes as workes be commaunded our aduersaries do interprete those workes to be satisfactions pacificatioÌ„s so here because there is mentioÌ„ made of punyshement they detorte and wreste it to satifaction But Augustine in this place dyd nat meane that sorowe in repentaunce is the price for whiche remission of synnes is due For he knewe wel ynoughe that the deathe of Chiste is a sacrifice for al our synnes whatsoeuer therfore is alledged of vengeaunce or of punyshementes it ought alwayes so to be vnderstanded that it ouerthrowe nat free remission of synnes ne that it deface nat the merite of Christ neyther that it leade men away froÌ„ faythe and trust in Christe to the truste in workes But we do grauÌ„t that there is vengeauÌ„ce or punyshement in penaunce or repentaunce nat as a pryce but vengeaunce is formaliter as schole men speake in repentauÌ„ce because the regeneracion it selfe is made by perpetual mortification of our oldenes There be troubles or feares there be also other affections whiche be angry with sinnes and yet is it nat they whiche purchase vs remission of our synnes Yea if fayth shulde nat be put vnto these sorowes they shulde brynge eternall deathe Let it be thought a ê“pre sayeng of M. Duns that penitencia is called as a man wolde saye peneteneÌ„tia .i. an holdyng of punyshment so that punyshment be nat vnderstaÌ„ded to be the pryce for whiche remission is due And Augustine also dothe nat speake of the paynes or punyshementes whiche the keyes do remytte wherfore thys sayeng is nat well applyed to satisfactions He speaketh of the true paynes that is to wete of the feares and very sorowes of the mynde whiche â—e in repentaunce And yet for al this we do nat exclude outward vexaâ—ion and punyshynge of the fleshe For thys dothe willyngly of the owne accorde folowe the true sorowes of the mynde And our aduersaries be farre deceyued iâ— they do iudge the papisticall or canonicall satisfactions to â—e more truly a payne then be the true trouâ—les feares and sorowes in the harte It is a verie greate folyshnes to wreâ—te this worde payne or punyshement to these colde satisfactions and nat to referre it to those horriâ—le trouâ—les and feares of the conscience of whiche Dauid saieth CircuÌ„dederuÌ„t me dolores mortis c. Deadly sorowes haue compaâ—ed me rouÌ„â—e aboute who is he that had nat rather go seke the temple of saynte Iames or the churche of S. Petre hauynge a cote of mayle orels complete harneys vpoÌ„ him thaÌ„ to susteyne that vnspeakeable violence of sorowe whiche is euen iÌ„ meane ê‘sones if there be true penauÌ„ce or repeÌ„tauÌ„ce But they say it is conuenient and sittynge for the ryghtuousnes of god to punyshe syn Fyrste in that they dispute that it is coÌ„uenieÌ„t to punyshe sinne they declare sufficieÌ„tly that they despise the benefite of Christ. God hathe ordeyned and set a price for our synnes whiche is nat our owne paynes ne our owne satisfactions but the dethe of his owne sonne What madnes is it thaÌ„ I pray you to preferre our owne satisfactioÌ„s before the satisfaction of Christe Secundarily thoughe god do punyshe synne neuer so moche yet we oughte to thynke that remission of sinnes is not due for cause of that punyshement for feare leaste we do iniurie to the benefite of Christe and also bicause the coÌ„science can not be made quiete if remission shulde not chauÌ„ce or come freely Finally though god punyshe neuer so moche yet those punyshementes do nothynge at all apperteyne to the keyes These keyes haue no coÌ„maundement neyther of layenge on ney of remittynge of those paynes whiche be the workes of god But we do graunte that god dothe punyshe synnes fyrst in coÌ„trition whan in those great troubles and feares he doth shewe his
wrath as Dauid doth signifie whan he sayth Lorde do not rebuke me in thy furye and wrathe And Ieremie also whan he saythe Lorde rebuke or chastise me but yet in iudgement and not in fury lest thou destroye me and brynge me to nothynge Here truelye he speaketh of moste bytter and greuous paynes And oure aduersaries do confesse that contrition maye be so greate that satisfaction is not requisite Ergo coÌ„trition is more truely a punyshemeÌ„t than be the papisticall satisfactions whiche be coÌ„menly enioyned Secundarily sayntes holy men be subiecte to deathe other comen afflictioÌ„s as Peter saythe It is tyme to begyn iudgement at the house of god And if it begynne at vs what maner ende shall the ende of them be whiche do not beleue And thoughe these be for the moste parte punyshementes of synnes yet ne theles in good men they haue a nother ende for they be layde vpon them to mortifie synne present because in holy men they do quenche and mortifie concupiscence For deathe to this entente is lefte in holy men to abolyshe and put away this vnclene nature Therfore Paule saythe The body is deade because of sinne that is to say it is mortified for cause of the preseÌ„t synne whiche is yet lefte remayneth in the flesshe The crosse therfore is not a payne or punyshemeÌ„t but an exercise a preparation vnto renouation For whan the present synne is mortified whan in the myddes of temptations we do lerne to seeke helpe of god and we do proue and fynde the presence and ayde of god we more and more acknowlege or recognise the diffidence of oure owne hartes and do lyfte vp our selfes by faythe So groweth the newnes of spirite as Paule saythe Althoughe oure outwarde man be destroyed yeâ— our inwarde man is renewed from day to day Also Esaie sayth The anguyshe in whiche they do crye is thy discipline to them Besydes this deathe is than a verye punyshement whan the herte throughly troubled and made afrayde doth feele and ê‘ceyue the wrathe of god accordyng to that sayenge of scripture The prycke or stynge of deathe is synne But after that in holy men the terrours of synne be ouercome by faythe death without that felynge of the wrathe of god is proprely no punyshement But so it is that the keyes do neyther laye on neyther remitte these paynes wherfore satisfactions do not apperteyne nor belonge to these paynes For the keyes do not remitte neyther deathe neyther any parte of the comen afflictions More ouer if they do redeme these paynes with satisfactions why do they byd vs make satisfaction in Purgatory They obiecte agaynste vs Adam also Dauid which was punished for hê adultery Of these examples they do make an vniuersal rule that to euery syn is correspondent a propre temporall punyshement in layeng on the power of the keyes Afore it was sayde that holy men do susteyne punyshementes whiche be the workes of god they susteyn coÌ„tritioÌ„ or terrours they susteyne also other comen afflictioÌ„s So some susteyne propre punyshmentes layde on them by god because of example to other And these punyshementes do nothyng belonge to the keyes For the keyes can neyther laye them on neyther remitte theÌ„ but god without the ministerie or seruice of the keyes bothe dothe laye them on and also remitte them Neyther doth this vniuersall rule folowe as to gather in this wyse UpoÌ„ Dauid was layd a propre punyshement for his offence ergo besydes the comen afflictioÌ„s there is a certeine other payne of Purgatory in which to euery synne is correspondent a degree of punyshement Where dothe the scripture teache this that we can not be delyuered from eternall deathe but by that recompence of certeyne paynes besydes the comen afflictions Contrarywyse the scripture dothe often tymes teache that remission of synnes dothe come freelye for Christis sake and that Christe is the ouercomer of deathe and of synne Wherfore we ought not to patche vnto him the merite of satisfactioÌ„ And though there be afflictions left yet not withstaÌ„dyng the scripture dothe iudge them to be mortifications of the synne presente not recompensations of eternall deathe or prices of eternall deathe Iob is excused that he was not punyshed for his offences coÌ„mitted in tymes passed wherfore afflictions be not alwayes punyshementes or tokens of wrathe But rather frearefull consciences be to be taughte that there be other better endes of afflictioÌ„s lest els they myght thynke them selues to be reiected of god if in afflictions they do se nothynge but punyshement the wrathe of god Other better endê I say are to be consydered as this ende that god dothe a nother mannes workes that he maye do his owne worke c. as Esaie dothe teache in a longe sermon And whan the disciples dyd aske Christ coÌ„cernyng the blynde man who had synned Christe answered that synne was not the cause of his blyndnes but that the worke of god myghte be shewed and declared in hym And in Ieremie it is sayde To whom there was no iudgement they drynkyng shall drynke c. As the prophetes were slayne and IohnÌ„ Baptiste other holy men Wherfore afflictions be not always punyshemeÌ„tes for certeyn synnes done in tymes past but they be workes of god appoynted to oure vtilitie and ê“fite and that the power of god shulde be the more shewed and the better sene knowen in our infirmitie So Paule sayth â–ª The power of god is made perfecte in myn infirmitie and weykenes Therfore our bodies oughte to be sacrifices or oblations bicause of goddes wyll and pleasure to declare oure obedience and not to make recompense for eternall deathe for whiche god hath a nother price I meane the deathe of his sonne And after this sentence meanyng doth Gregorie interprete also that punyshement of Dauid whan he sayth If god for that synne had thretened that he shuld be so huÌ„bled of his sonne why after that the sinne was forgyuen dyd he fulfylle that whiche he had thretened It is answered that that forgyuenes of synne was done lest the man shulde be letted to receyue eternall lyfe And that example of punyshement thretened dyd folowe that the holynes of the man also in that humilitie or affliction myght be exercised ê“ued So also god dyd laye vpon man deathe of the body bicause of synne and after the forgyuenes of synnes he hath not takeÌ„ away death for cause of iustice to be exercised that is to saye that the iustice myghte be exercised proued of them whiche be saÌ„ctified Neyther be the comen calamites and afflictions taken away proprely by those workes of canonicall satisfactions that is to witte by those workes of mennes traditions whiche they do say to be of suche strength by reason of the worke that is wroughte that albeit they be done in deadely synne yet they do redeme paynes And whan that texte of Paule is alledged If we wolde iudge our selues we shulde not be
also do dissolue breake those whiche were alredye contracted And this appereth euidently to be contrary to the coÌ„maundemente of Christe whiche saythe Whom god hath ioyned let no man departe in sondre Our aduersaries cry out in the confutation that to lyue single without wyues is coÌ„maunded by the councelles We do not accuse the the decrees of the councelles For these decrees vnder a certeyne condition do permitte wedlocke but we do accuse the lawes whiche the byshoppes of Rome haue made syns the olde generall couÌ„cels contrary to the auctoritie of the sayde councelles Thus do thÌ„e byshoppes of Rome despise the auctorities of the couÌ„cels whiche they wyll that other men shulde thynke to be mooste holy inuiolable This lawe therfore of perpetuall absteynyng from mariage is onely the lawe of this newe domination of the pope And that not without a cause For Daniel gyuethe this marke and token to the kyngedome of Antichriste that they shall contemne women Fyftelye althoughe oure aduersaries do not defende the lawe because of superstition forasmoche as they se that it is not wonte to be obserued yet neuertheles they sowe superstitious opinions whyles they pretende religion holynes They saye that they require the single lyfe and absteynyng from mariage because it is puritie clennes as who shulde say that mariage were vnclennes and synne or as though single lyfe dyd merite remission of synnes and reconciliation and wedlocke dyd not so And to this purpose they alledge the ceremonies of Moyses lawe that syth in the lawe durynge the tyme of theyr ministration the preestes were seperated from theyr wyues moche more in the newe testameÌ„t the preeste forasmoche as he oughte alwayes to pray ought always to conteine lyue chaste This folyshe vnmete similitude is alledged as it were a demonstration and a most stronge and euident proffe that preestes ought neuer to mary And yet in the similitude it selfe wedlocke is permitted and graunted onelye the vse of the wyfe is forbidden duryng the tyme of theyr ministerie And they be two sundrye thynges to praye and to ministre The holy men dyd praye euen than also whan they dyd not exercise any publike or open ministerie or office Neyther dyd the companyenge with theyr wyues let them that they myghte not praye But we wyll answere in ordre to these fayned tryfles and figmentes Fyrste our aduersaries muste nedes graunte this that wedlocke is pure clene in them that do beleue because it is saÌ„ctified with the worde of god that is to saye it is a thynge laufull approued by the worde of god as the scripture copiously doth recorde For Christ calleth wedlocke goddes ioynyng or couplyng together whan he saythe whom god hath ioyned together And Paule sayth of wedlocke of meatê and lyke thyngê They be sanctified by worde and prayer that is by the word wherwith the coÌ„science is made sure and out of doubt that god dothe approue and allowe it by prayer that is for to saye by faythe whiche vsethe it with gyuyng of thankes as the gyfte of god Also in the fyrste epistle to the Corinthianes he saythe The vnchristen husbande is sanctified by the christen wyfe c. that is to say the vse and companyeng of them together is laufull holy because of the fayth in Christ as it is laufull to vse meate and drynke c. Also to Timothe he wryteth The woman is saued by generation and by bryngyng forthe of chyldren c. If oure aduersaries coulde brynge forthe suche a place of scripture for single lyfe thaÌ„ wolde they make merueylous triumphes Paule saythe that the woman is saued by generation and bryngynge forthe of chyldren What coulde be sayde more honorable agaiÌ„st the hypocrisie of single lyfe than that a womaÌ„ is saued by workê of matrimonie by vse companye coniugale of the one with the other by bryngynge forthe chyldren and by other workes apê‘teinyng to the orderyng of an house And what is Paules mynde Let the reder obserue and marke faythe to be added and not the offices or workes of orderynge an house to be praysed without faythe if they abyde sayth Paule in the fayth For he speaketh generallye of the holle kynde of mothers Therfore he dothe principallye require faythe by whiche the woman receyueth remission of synnes and iustification Afterwardes he addeth a certain worke of callyng Lykewyse as in euery man there ought to folowe after faythe the good worke of a certein vocation This worke pleaseth god because of fayth So the workes of the woman please god because of fayth and the christen woman is saued whiche in suche sorte of workê of her callyng dothe godly seruise These auctorities testimonies do teache that wedlocke is a lauful thyng If thaÌ„ this worde cleÌ„nes betoken that thyng whiche is laufull and approued before god than be wedlockes clene because they be apê“ued by the worde of god And Paule saythe of laufull thynges Omnia munda mundis i. All thynges be cleane to them that he clene that is to saye to them whiche beleue Christe and be ryghtuous by faythe Therfore as virginitie in wycked men is vnclene so wedlocke in godlye men is cleane because of the worde of god and faythe But if this worde cleÌ„nes be taken as a thyng contrary to concupiscence so wedlocke betokeneth clennes of harte that is for to saye a mortified concupiscence because the lawe doth not forbyd wedlocke but coÌ„cupiscence adulterie fornication wherfore single lyfe is not clennes For there maye be more clennes of the herte in a maryed man as in Abraham or Iacob than in very many of those yea whiche be truely continente Finally if in suche sorte they vnderstaÌ„de single lyfe to be cleÌ„nes because it doth merite iustification more then â—edlocke we than playnly with open voyce say agaynst them For we be iustified neyther for cause of virginitie neyther for cause of wedlocke but freelye for Christis sake whan â—e beleue that for his sake we haue god good and gracious to vs. Here peraduenture our aduersaries shal crye out that after the maner of Iouiniane wedlocke is of vs made egall to virginitie But we wyll nat for these rebukes and reuiling wordê caste away the truthe of the ryghtousnes of fayth whiche we haue before declared And yet we do nat make virginitie egall to matrimonye For lykewyse as one gyfte is better then another as prophecy is better then eloquence eloquence is better then carpenters crafte so virginitie is a more excellent gyfte then wedlocke And yet as an Oratour is nat more rightuous before god for cause of hê eloqueÌ„ce then a carpenter because of his carpentrie so lykewyse a virgine meriteth nomore iustification with her virginitie then a wyfe doth with the workes apperteinyng to a wyfe but euery one in theyr gyfte ought to serue faythefully â–ª and to thynke that by fathe for Christes sake they obtayne remission of siÌ„nes and by fayth be reputed ryghtuous before
of the lord dothe nat coÌ„ferre ne gyue grace by the vertue of the worke that is wrought neyther when it is applyed for other men eyther quicke or deade dothe deserue forgyuenes of synnes neyther a culpa as they saye neyther yet a pena And the cleare and stronge probation of thys state is thys because it is impossible to obteyne remissioÌ„ of siÌ„nes for our owne worke by the vertue of the worke wrought but by fayth must the terrours of synne and of death be ouercomen when we comforte our hartes with the knowledge of Christe and thynke â–ª that we be forgyuen for Christê sake and that the merites and iustice of Christe be giuen vnto vs as Paule to the Romaynes sayth Iustificati ex fide pacem habemus that is to say Being iustified by saythe we haue peace â–ª These thinges be so vndoubted and so stronge and sure that they be able to stande agaynste al the gates of hell If we ought to haue sayde asmuch as nede is thaÌ„ is our cause alredy at an ende For no maÌ„ onles he be madde can allowe that pharisaicall hethen parsuasion of the worke wrought And yet this persuasion contynueth and stycketh faste among the people and this persuasion hathe encreased masses to infinite nombre For masses be hyred to appease the wrathe of god and by this worke they wyl obteyne remission a culpa et pena they wyll obteyne whatsoeuer they nede in all thys lyfe They wyl also delyuer deade men This pharisaicall opinion haue freers and sophisters taught in the churche Albeit we haue sufficiently declared our cause alredy yet that natwistaÌ„dyng because our aduersaries do wreste many scriptures folyshely to the defense of theyr errours we shal adde a fewe thynges to this place They haue spokeÌ„ many thynges of sacrifice in the confutation where as we in our confession purposely dyd eschue that name because of ambiguitie and doubtfull takyng of the worde We haue declared the thyng what these men do meane nowe by sacrifice whose abuses we do repreue and speake agaynste But nowe to the entent we may declare the scriptures wroÌ„gfully wrested it is necessary fyrste at the begynnynge to expoune what sacrifice is All these hole tenne yeres our aduersaries haue made almost infinite volumes of sacrifice And yet hathe none of them all hytherto put the diffinition of sacrifice All only they take the name of sacrifice eyther out of the scriptures â—rels out of the workes of the fathers That done they putte dreames of theyr owne ymagination as though sacrifice dyd betokeÌ„ whatsoeuer pleaseth them ⧠⧠What is sacrifice and whiche be the kyndes of sacrifice ⧠SOcrates in the worke of Plato entitled Phaedrus saythe that himselfe was moste desirous of distinctioÌ„s or diuisioÌ„s because without them nothynge can be declared by speakyng ne yet by vnderstanding And if he fouÌ„de any man connyng of diuiding him he sayeth he wayted vpon and folowed hys steppes as though he were a god And he byddeth hym that deuideth to cutte the membres and partê in the verie ioyntes leaste he brouse breake any membre after the fashyon of an euyl coke But these pÌ„ceptes our aduersaries do hyghly despyse and in very dede as Plato sayeth they be naughty cokes corruptyng the membres of sacrifice as it shal be perceyued when we shall reherse and recken vp the kyndes of sacrifice The diuines be wonte and that verie well to put a difference betwixt a sacramente and a sacrifice Let therfore ceremony or holy worke be Genus as the logiciane speaketh yâ— is to say the general terme vnto them bothe A sacrament is a ceremony or an holy worke in which god gyueth vnto vs that thing whiche the ê“myse annexed to the ceremony doth offre as baptisme is a worke nat whiche we offre vnto god but in whiche god dothe baptize vs that is to wete the minister in the stede of god and here god offereth and gyueth remission of siÌ„nes c. accordyng to his promise Qui crediderit baptizatus fuerit saluus erit who soeuer shall beleue be baptised shal be saued On the other syde a sacrifice is a ceremonie or a worke whiche we gyue vnto god to honour and worshyp him with all And there be two nerest kyndes of sacrifice â–ª and there be no mo The one kynde is called sacrificium propitiatorium whiche ye may cal in englysshe a sacrifice of raunsom that is to say a worke makyng satisfactioÌ„ bothe for the offence and the punyshement that is to say reconciling god or pacifieng the wrathe of god or whiche meriteth to other men remission of synnes The other kynde is sacrificium eucharisticon whiche in the englysshe tongue a man may cal a sacrifice of thankes gyuinge whiche deserueth nat forgyuenes of sinnes or reconciliation but is done of them that be reconciled to the entent to gyue thankes or to rendre thankes for remission of synnes and other benefites whiche they haue receyued of god These two kyndes of sacrifice we muste bothe in this controuersie and also in many other disputations haue alwayes in syght before our eyes and we wust with singular diligeÌ„ce take hede that they be nat coÌ„founded and mengled to gether That if the quantitie of this boke wold suffre it â–ª we wolde adde also the reasons of this our diuision For it hathe sufficient authorities and testimonies in the epistle of Paule to the Hebrues in other places And al the leuitical sacrificies may be reduced and brought to these membres as to theyr owne ê“pre houses For they were called in the lawe certayne propitiatorie sacrifices because of theyr signification or similitude â–ª and nat because they dyd merite remission of synnes before god but because they dyd merite remission of synnes as touchiÌ„g to the iustice of the lawe so that they for whom suche sacrifice were made shuld nat be excluded from this polecie or comen weale And therfore Holocaustum pro pâ—ccato and Holocaustum pro delicto that is to saye an hole brent sacrifice for synne and an hole brent sacrifice for a fault or offense these I say were called propiciatorie sacrificies But oblation libation retributioÌ„s fyrst frutes tenthes al these were called sacrificê Eucharistical that is to say sacrifices of thankê gyuyng But in very dede there was but onely one sacrifice propitiatorie in the worlde and that was the death of Christe as the epistle to the Hebrues teacheth whiche sayeth Impossibile est sanguine tauâ—orum et hircorum auferri peccata that is to say It is impossible that synnes shulde be taken away by the bloude of bulles and gotes And a lytle after he sayeth of the wyl of Christ. In whiche wyl we be santified by the oblation of the body of Iesu Christe ones for euer And Esaie interpretith the lawe to the entent that we shulde knowe the deathe of Christe to be verie satisfaction for our synnes or purgatioÌ„ nat the ceremonies of
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
bryngeth the workes of Moyses lawe or of the tenne coÌ„mauÌ„dementes or of Benetê rule or of Austines rule or of any other rules he dothe disanull and take away the promyse of Christe he hath caste away Christe and is fallen from grace This is the sentence and mynde of Paule And consydre O Charles moste mylde and gentle Emperour Consydre ye princes Consydre ye of all ordres and degrees howe greate is the vnshamefastnes of our aduersaries whan we dyd recite the place of Paule conteynynge this sentence They wrote vnto it these wordê They be al wycked whiche be alledged here agaynst Monasticall lyfe And what is more certein vndoubted than that men obteine remission of synnes for Christis sake by faythe And yet these lewde felowes dare call this sentence wycked We doubte not but if ye had ben monished of this place ye wold haue sene this so great blasphemye to haue ben scraped out of the coÌ„futatioÌ„ Nowe for asmoche as it hath ben heretofore largelye declared the opinion to be wycked that for our owne workê we obteine remission of sinnes we wyll be the shorter in this place For a wyse reader may therof easily coÌ„clude that we deserue not remission of sinnes by abbeye workes And therfore that blaspemye also is in no wyse to be suffred whiche is red in Thomas that the profession of religion is â—galle to baptisme It is playne madnes to make the tradition of man whiche haâ—â— for â—t neyther the coÌ„maundement neyther the promyse of god egall to the ordinauÌ„ce of Christ whiche hath for it bothe the coÌ„maundement and the promyse of god and whiche conteyneth the couenauÌ„te of grace of eternal lyfe Secondly obedieÌ„ce pouertie single lyfe so that it be not vncleane be but exercises indiffereÌ„t And therfore holy men may vse them without synne as Barnarde Fraunces â–ª and other holy men dyd vse them And they dyd vse them for a corporall vtilitie that they myght be the more expedite and reâ—ye to teache and to do other holye and vertuous workes â–ª and not because the very workê of them selues â—e seruices which iustifie or merite eternal lyfe Breffely they be of that sorte of which 〈◊〉 speakeâ—h to Timothe â–ª Corporalis exercitacio ad modicum utilis est Bodely exercise is profitable a lytle And it is lykelye ynoughe that somewhere at this day there be good men in Monasteries whiche busye them selues in the ministration of the worde and whiche vse those obseruauÌ„ces without any wycked opinions But to thinke that those obseruauÌ„ces â—e seruicê and honoryngê of god by which we be coÌ„pted ryghtuous before god and deserue euerlastiÌ„g lyfe this is playne contrarye to the gospell of the iustice of faythe whiche teacheth that for Christis sake iustice is gyuen to vs and eternall lyfe It is contrary to the sayenge of Christe Frustra me colunt mandatis hominum .i. In vaine they worshyp me with traditions of men It is contrarye also to this sentence Omne quod non est ex fide peccâ—tum â—st All that is not of faythe is synne But howe can they afferme that these be seruicê whiche god doth approue as a ryghtuousnes before hym whan they haue no warrantise of the worde of god But se the vnshamefastnes of thaduersaries They not onely teache that those obseruauÌ„ces be seruicê iustifieng before god but adde also that they be more perfecte seruices that is to say more meretyng remission of synnes and iustification than be any other kyndes of lyuynge And here runne together in a heape many false poysone opinions They fayne that they kepe bothe the preceptes and counsaylles Afterwardê the liberall men because they â—reame that they haue meritê more than be sufficiente to them selues they selle them vnto other All these thynges be full of pharisaicall vanitie For there can be no greater wyckednes than to thynke that they in suche wyse fulfyll the tenne coÌ„maundementes that they haue merites more than they nede sythe it is so that these preceptes Thou shalt loue thy lorde god with all thy herte Thou shalte not lust accuse euery maÌ„ be he neuer so holy The ê“phete sayth Euery man is a lyer that is to say not hauynge ryght opinion of god not fearynge god sufficientely not beleuynge god sufficiently Wherfore religious men do falselye glorye that in the kepynge of abbeye lyfe the preceptes be fulfylled yea more to This is false also that the obseruauÌ„ces of religious men be workes of the counsaylles of the gospell For the gospell dothe not counsell diuersities of apparayle of meates of renouncynge of theyr owne goodes These be traditions of men of all whiche it was sayde Esâ—a nos non commendat deo Meate dothe not make vs acceptable to god Wherfore neither they be honours and seruices iustifienge neyther be they perfection but rather whaÌ„ they be set forthe cloked with these titles they be the very doctrines of deuylles Uirginitie I graunte is counsaylles but yet only to those ê‘sones whiche haue the gyfte as it was sayd before But it is a verye poysone erroure to thynke that the perfection of the gospell standeth in traditioÌ„s of men For so the religious persones also of the Machometistes myghte boste that they haue the euaÌ„gelical ê‘fection Neyther doth it stande in obseruyng of other thynges whiche be indifferent But bicause the kyngdome of god is iustice and lyfe in the hertes therfore ê‘fection is to encreace the feare of god and the truste of the mercye promysed in Christe and diligence and care to obeye our callyng Lykewyse as Paule describeth perfection we be sayth he transfourmed froÌ„ clearenes in to clearenes as of the spirite of the lorde He sayth not we take vpoÌ„ vs now this now that habite of religion or a suÌ„drye fashyon of shoes or another maner of gyrdle It is a pitiefull thyng that suche pharisaical yea rather mahometical wordes be redde and herde in the churche that is to wit that the ê‘fection of the gospell and of the kyngdome of Christe whiche is eternal lyfe doth stande in these folyshe obseruaunces of garmeÌ„tes of meates and of suche other tryfles Nowe herken oure sadde and discrete iudges howe shameful a senteÌ„ce they haue put in the confutation Thus they say It is expressed in the holy scriptures that the religious lyfe duely obserued kepte which through goddê grace all religious persones may obserue and kepe dothe merite eternall lyfe and that Christe hath promysed it more largely to them which shal forsake house or bretherne c. These be the wordes of our aduersaries in whiche this is fyrste a very shameles lye to saye that it is expressed in holy scripture that Monasticall lyfe dothe merite eternall lyfe For where do the holy scripturê in any place speake of Monasticall lyfe Thus our aduersaries defende theyr cause thus the wretched men alledge the scriptures whan euery man knoweth that Monasticall lyfe is a thynge newly deuised and yet they
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
ben made hitherto be no vowes Wherfore that kynde of lyuyng may be safely ynough forsaken whiche is full of hypocrysye and of false opinions Here they obiecte agaynst vs and brynge out of the lawe the Nazareans But the Nazareans toke no vowes vpon them with these opinions whiche we sayde hytherto that we reproue in the vowes of religious men The rite and custome of the Nazareans was an exercise or protestation of theyr faythe before men it dyd not merite remission of synnes before god it dyd not iustifie before god Agayne lykewyse as nowe circuÌ„cision or sleynge of beastes in sacrifice shulde be none honour or seruice vnto god eueÌ„ so the rite and custome of the Nazarians ought not nowe to be sette forthe as an honour or seruice but it ought to be iudged nothing els but an indifferent thynge The Monasticall lyfe therfore which without the worde of god hath ben deuised to thentente that it shulde be a seruice wherwith to merite remission of synnes iustification is not wel compared and lykened to the custome of the Nazareans whiche had for it the worde of god and was not gyuen to merite remission of synnes but to be an exercise as the ceremonies of the lawe were The same may be sayde of other vowes taughte in the lawe There be alledged also the Rechabites whiche neyther had any possession neyther dyd drynke any wyne as Hieremie wryteth in the xxxv chapitre Then sample of the Rechabites agreeth full goodly be ye sure to oure monkes and freers whose Monasteries passe in sumptuousnes the palacies of kynges and whiche lyue moste delicately voluptuously But the Rechabites in that penurie of all thingê were yet maryed Our religious men whan they haue plentie of all maner delyces and pleasures do professe single lyfe But it were conuenient and mete to enterprete thexamples accordyng to the rule that is to wit accordyng to the vndoubted and euideÌ„t scriptures and not agaynst the rule scriptures Nowe this is moste sure and vndoubted that our obseruauÌ„ces merite not remission of synnes or iustification Wherfore sythe it is so that the Rechabites be praysed it must nedes be that they did not therfore kepe that maner and custome because they thought that by it they dyd merite remission of synnes or that the worke it selfe was a seruice or honour iustifienge or for whiche they shulde obteyne euerlastynge lyfe and not by the mercy of god for the sede that was promysed but because they had coÌ„maundement of theyr parentes therfore theyr obedieÌ„ce is coÌ„mended of whiche there is a coÌ„maundement of god whiche saythe Honoure thy father and thy mother Moreouer the custome had a propre ende of it self for it was vsed because they were strauÌ„giers and alienes and no Israelites and it appereth that theyr fathers wolde haue them dicerned by certeyn speciall markes and tokens from theyr owne countrey men to thentente that they shulde not fall agayne to the impietie wyckednes of theyr countrey men They wolde by these markes and signes put them in remeÌ„braunce of the doctrine of fayth and of immortalitie Suche maner ende or intente is laufull But the endes of cloyster lyfe be taught farre after another sorte They imagine that the workê of cloyster lyfe be seruices honours to god they fayne that they merite remission of synnes and iustification The example therfore of the Rechabites is vnlyke monasticall lyfe althoughe that we leaue out here many other incoÌ„modities and euylles whiche be ioyned and incideÌ„t to this monkyshe lyfe vsed nowe a dayes They alledge also forthe of the epistle to Timothe the place of wydowes whiche doinge seruice to the Churche had theyr lyuynge of the comen cost charge There Paule sayth They desyre to be wedded hauynge coÌ„demnation because they haue broken theyr fyrst ê“myse Fyrste lette vs imagyne that thapostle doth speake here of vowê yet this place shal not defende nor maynteyn Monastical vowê whiche be made of wycked ceremonies that also with this wycked opinion that they merite remission of synnes iustification For Paule with an hole voyce doth disallowe and condeÌ„ne all ceremonies all lawes al workê if they be obserued for suche purpose that they shulde merite remission of synnes or that for them we myghte obteyne eternal lyfe and not for Christis sake throughe mercy It ensueth therfore necessarily that the vowes of wydowes if there were any suche at al were farre vnlike to our monasticall vowes Besydes this if our aduersaries wyll not ceasse to wreste this place vnto wydowes this parte also of the texte muste be applyed to vowes that Paule forbyddeth a wydow to be chosen vndre thre score yeres of age So than vowes made before that age shal be voyde of no strengthe But the churche at that tyme knew not these maner of vowes Therfore Paule rebukethe wydowê not for that they wolde mary agayn For hym selfe byddethe yonge wydowes to be maryed but because they beinge founde of the comen coste and charge played the wantonnes and therfore dyd cast away theyr first fayth and promyse He calleth here the first faythe not the monasticall vowe but the promyse of christen lyfe And after the same fashyon he takethe faythe in the same chapitre whan he saythe If any dothe not care and ê“uyde for his owne namelye those of his owne house he hath renyed the fayth For he speaketh otherwyse of faythe than do sophisters he dothe not put faythe in them whiche be in deadely synne Therfore he saythe that they cast away fayth whiche do not care for theyr kynsfolke And accordyng to the same maner he saythe that wanton wydowes do caste awaye theyr faythe We haue ronne ouer breuely a fewe reasoÌ„s for our defense and by the way we haue made answere to the obiections of our aduersaries And these thynges we haue gathered together not onely for our aduersaries cause but moche rather for theyr sake which haue god lye and well disposed myndes to thentente that they may haue alwayes in theyr syghte causes why they ought to disproue and myslyke the hipochrisie and the fayned and couÌ„trefayte obseruaunces of abbey lyfe whiche altogether this one sayenge of Christ dothe defete whan he saythe They worshyp me in vayne with the coÌ„maundementes and traditioÌ„s of men Wherfore the vowes theÌ„ selues and the obseruaunces of meates of redynge of syngynge of garmentes of shoes and of gyrâ—els be vnprofitable seruices before god And let all godly myndes knowe this assured lye that it is a playne pharisaicall and a condempned opinion that those obseruaunces merite remission of synnes and that for them â—e be reputed ryghtuous or that for them we obteyn eternall lyfe not through mercy for Christis sake For it is necessary that all the sayntes and holy men whiche haue lyued in these kyndes of lyuynge dyd caste awaye all truste of suche maner obseruaunces and dyd learne that they had remission of synnes frelye for Christis sake and that
then meÌ„ Therfore when they teache wycked thynges they be nâ—t to be herde But so it is that these be wycked teachyngê that humayne traditioÌ„s be honours and seruices of god and that they be necessary seruices and merite remission of synnes and eternall lyfe Ergo. cÌ„ They obiecte also and lay to our charge the open offendynge of people and the troubles and seditions whiche haue rysen vnder the pretence and cloke of our doctrine To these we aunswere briefly Fyrste this is euidently knowen that through the benefite of god our prynces haue obediente people in theyâ— lordshyppes and dominions And this selfe same kynde of doctrine whiche we folowe because it dothe with moste large and hyghe prayse magnify the auctoritie of gouernours and rulers dothe encreace reuereÌ„ce towardes them This thing also is very profitable to retayne and kepe tranquilitie Furthermore if al offeÌ„sions were put together iÌ„ one heape yet these two articles that is to wete that we frely receyue remission of sinnes for Christes sake by faythe and that we be compted rightuous for Christes sake by faythe and nat for our owne fulfyllynge of the lawe And agayne that gouernaunces lawes and all the ordre of the coÌ„mon weale be the ordenaunces of god whiche a christen man may vse well and holyly these two articles I saye haue so muche goodnes in them that they ouercome al other incoÌ„modities and harmes For fearefull consciences can haue no sure coÌ„solatioÌ„ agaynst the wrathe of god onles they knowe the one article And the other article dothe greatly strengthen the tranquilitie of comen weales But with howe detestable and pestilente opinions bothe kyndes of doctrine hath ben oppressed before thê tyme euery man knoweth and the bokê of our aduersaries testify whiche no where make any mention of faythe when they speake of remission of synnes They teache in no place of the dignitie of ciuile thynges They in no place teache howe the gospel sheweth eternal iustice and yet in the meane seasoÌ„ in this bodely lyfe wyll that we vse political or ciuile lawes maners and customes The declaration of these thynges dyd at the beginning purchase great fauour to Martine Luther nat only amonge vs but also with many other meÌ„ whiche nowe be moste extreme aduersaries vnto vs. Thus as Pindarus sayth the olde fauour perysheth and slepeth and the mortall men be vnrememberful Nowe if any troubles or seditioÌ„s haue bene the defalte may ryghtfully be layde on our aduersaries whiche fyrst raysed 〈◊〉 scisme and diuision scatered the congregations in sundre by the wronful coÌ„dempnation of Martine Luther and whiche nowe vse meruailous crueltie agaynst good men them that teache godly doctrine They stirre vp mennes myndes agaynst vs other maner wayes also whiche I lyste nat at this tyme to reherse Neyther be we so harde harted so without sense or felyng that the open offensions of people do nothynge moue nor trouble our myndes But we remembre that whiche Christe sayde Blessed is he whiche shall nat be offended in me For the deuill goeth aboute partly to oppresse and partly to deforme the gospell and bryng it out of fashyon by innumerable meanes In one place he kyndelyth tyrauntes agaynste the teachers of the gospell in another place he raysith vp warres in another place seâ—itions in another place he styrreth vp heresies and all to make this kynde of doctrine hatefull whiche semeth to gyue occasion to suche sedicioÌ„s and striues And wyse men can a greate deale more easely despyse theyr owne ieoperdies then they can those offensions of open seditioÌ„s But a christen mynde ought to be afore armed against these thingê also to the ende that he do nat for theÌ„ caste away the worde of god And althoughe it delyteth nat vs to make coÌ„parisons yet because our aduersaries with thê accusation do sore presse vs with the hatred euyl wyl of the people theyr vices defaltes may nat be hydde passed ouer with silence howe muche euyl is there amonge our aduersaries in the prophanation and abusing of Masses Howe muche fylthines is in theyr abstaynyng from mariage The worshyppyng of sayntes is full of manifest and open ydolatrie Be none offendyd with the ambition of popes Whiche nowe more thaÌ„ CCCC yeres kepe warre with our Emperours for the most parte in Italy and otherwhyles also euen in Germany it selfe where they haue set the father and the sonne together by the eares and kynsfolkê and citezens one agaynst another That if the causes of these warres be sought in histories there shall nothyng be founde semely ne condigne for bysshoppes for we wyll speake as moderatly as we can Howe great hurte and euyl is there in this that in making of prestê they do nat chose out able and mete persoÌ„s for that ordre What also in the byeng and sellyng of benefices Also in daungerfull disputations is there no defalte at all But these defaltes myght somewhat be pardoned if they had reteyned the pure doctrine in the churches Nowe howe this doctrine is defiled with wycked opinions and traditions the writynges of the canonistes and the bokes of diuines do witnesse whiche be full of prophane disputations whiche partely be vnprofitable to godly lyfe and partely also disagree from the gospel Furthermore in the expounyng of scripture they do but playe and deuise what soeuer they lyste This confutation of doctrine is the chiefeste cause of offence most peryllous of whiche Saynte IohnÌ„ chiefely complaynethe in his Apocalypse whan he describeth the kyngdome of the pope What whan we shall come to the superstition of religious ê‘sones whiche be infinite howe many greuous offensions be there what applyenge is there of merites if the deade body be huryed in the habite of religion Furthermore is none occasion gyuen vnto men to be offended whan nowe in these dayes they go aboute to oppresse the manifeste truthe of the gospell whan they cruellye kylle good men whiche teache true and godly doctrine whan they forbyd that doubtfull consciences shuld be healed by hauyng knowlege of the trouth whan they exhorte kynges to cruell robbery No god wote these thynges be not to be iudged occasions of offeÌ„sion but pure good and the true offices of byshops We lyste not here to multiplye wordes accordyng to the greatenes of the matier leste any man myghte thynke that we haue delyte and pleasure in this rehersall to whiche the makers The table ¶ Of the wedlocke of preestes ¶ Of the Masse ¶ What is sacrifice and which be the kynden of sacrifice ¶ The opinions of the fathers concernynge sacrifice ¶ Of the vse of the sacrameÌ„t and of sacrifice ¶ Of the names of the Masse ¶ Of abbey vowes ¶ Of the power of the Churche ¶ Finis tabule ⧠Imprynted at London in Fletestrete by me Robert Redman dwellynge at the sygne of the George nexte to saynt Dunstones Churche 1536. CVM PRIVILEGIO REGALI 1. Of the Trinite Heresyes 2. Of original synne Heresyes 3.
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