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
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 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
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
him Thys coÌ„tempt doth marre al theyr good workes for god iudgeth the harte Finally this is very vnaduysedly wrytten of our aduersaryes that men gyltye of eternall punyshement deserue remyssyon of synnes by the acte of loue sythe it is not possyble to loue god onles we fyrste purchase forgiuenes of sinnes by fayth for it is ympossyble for an harte whiche in dede felethe the ire of god to loue god before he perceyue hym pacyfyed I saye so longe as god feareth vs and semeth to cast vs froÌ„ hym into eternall dethe mans nature can not lyfte vp it selfe to loue the angrye iuge punysher It is easye for euyll persons to fayne these dreames of loue that a mortall synner maye loue god aboue all thynges for they fele not what is the ire or iudgemente of god But in the trouble of conscyence and in the very conflycte there the conscyence proue howe false theyr phylosophycal conclusyons be Paule saythe ☞ The lawe workethe anger ☜ he saythe not that by the lawe men deserue remyssyon of synnes for the lawe alwaye accuseth the conscyence and put it in feare Ergo it iustifyeth not for the coÌ„science terrified by the lawe fleeth the iudgement of god wherefore they erre that truste to wynne remyssyon of synnes be the workes of the lawe Thys suffyseth of the iustyce of reasoÌ„ or lawe which the aduersaries teache for here after when we shall shewe our mynde of the iustyce of fayth â–ª the matter it selfe shal constrayne vs to bryng out more recordes whiche maye also helpe to destroye the erroures of our aduersaryes here to fore aledged Bycause therfore that men can not by theyr owne powers do the lawe of god and bycause all be vnder synne and condemned to euerlastynge dethe for thys cause we can not be delyuered from syn by the lawe nor be iustyfyed but the promyse of remissyon of synnes and of iustyfycatyon is geuen for Chryst who is geuen for vs to satysfy for the synnes of the worlde and is set vp as a medyator and a pourger of sinnes This promyse hathe no condycyon annexed of our merites but freely offereth forgyuenes of synnes and iustyfycatyon as Paule sayth ☞ Yf by workes Ergo it is no grace ☜ And in an other plase ☞ The iustyce of god is nowe declared without the lawe ☜ that is remyssyon of synnes shulde hange on our merytes and the reconciliation shuld be by the lawe so it were vnprofytable for we can not do the lawe it shulde also ensue that the promyse of reconcilement shuld neuer chaunce vnto vs. Thus reasoneth Paule Rom. 4. ☞ Yf our enherytaunce shuld cum by the lawe voyde were our fayth and the promyse were of none effecte For yf the promyse shulde requyre a condycyon annexed of our merytes and of the lawe syth we neuer fulfyll the lawe it shulde folowe that the promyse were vnprofytable But syth it is so â–ª that iustyfycatyon chaungeth by free promyse it foloweth that we can not iustyfye our selues For otherwyse what neded god to promise And where as the promyse caÌ„ not be taken without fayth the gospell which is properly the promyse of remyssyon of synnes and of iustyfycatyon for Chryst teacheth the iustyce of fayth which the lawe doth not Nor it is not the iustyce of the lawe For the lawe requyreth of vs our workes and our perfection but the promyse offereth vnto vs whiche be oppressed with synne and deathe frelye reconciliacyon for Chryste which reconciliatyon is receyued not by workes but by onely fayth This fayth bryngeth not with it a trust of the owne workes but onely the trust of promyse or of the promysed mercye in Chryste wherfore thys specyall fayth by which we beleue that our synnes be forgyuen for Chryste and that god is pacyfyed and mercyfull for Chryste obteyneth remyssyon of synnes and iustifyeth vs and by cause in repentaunce that is in the trouble of conscyence it comforteth and plucketh vp our hartes and regenerateth vs and bryngeth vnto vs the holye spirite so that from thenseforth â—e maye do the lawe of god that is loue God feare God thynke that god heareth vs obey god in all afflyctyons it mortyfyeth the coÌ„cupiscence c. Thus fayth whiche freely receyueth remyssyon of sinnes bycause it pleadeth Chryst in estopell agaynst the ire of god as a mediator and mercy stocke pleadeth not in barr our owne merytes or our owne loue which fayth is the true knowledge of Chryste and vseth the benyfytes of Chryst and regenerateth our hartes and goeth before the fulfyllynge of the lawe Of thys fayth ye shall not fynde one syllable in the doctrine of our aduersaryes wherfore we reproue the aduersaryes bycause they only teach the iustyce of the lawe and teach not the iustyce of the Euaungell which preacheth vnto vs the iustyce of faythe in Chryste ⧠What is the iustyfyenge faythe THe aduersaries only fayne that fayth is a knowledge of the hystorye and therfore they teache that it may stonde with mortall syn They speake therfore nothiÌ„ge of fayth by which Paule so oft tymes saythe that men be iustyfyed for they whiche be reputed iust before god walke nat in mortal synne But that fayth whiche iustyfyeth is nat only a knoweledge of the hystorye but it is to assent to the promyse of God in whiche frelye for Chryste is offered remyssyon of synnes iustificacyon And lest a man shulde suspecte that it is only a knowledge we wyl adde more ouer that it is to wyll and to receyue the offered promyse of remyssyon of synnes and of iustification And a man maye easely se the diuersytye betwyxte this fayth and betwyxt the iustyce of the lawe Fayth is a seruice which receiueth of god the offered benifites The iustyce of the lawe is a seruyce which offereth vnto god our merites with fayth on thê fashyon wyll god be serued that we maye receyue of hym the thynges whiche he promyseth and offereth Nowe that fayth sygnifieth not only the knowledge of the hystorye but rather a trust which assenteth to the promise Paule clerely wytnesseth when he sayth Iustyce therfore is by fayth to thentente the promyse shulde be ferme and stable For he meaneth that the promyse caÌ„ not be receyued but by fayth wherfore he compareth and knytteth together as correlatiues promyse and fayth Howe be it it is sone iudged what faythe is yf we consyder the Crede where this artycle is put Remission of synnes wherefore it is not ynoughe to beleue that Chryste was borne dyd suffer and ryse agayne oneles we adde also thys artycle Remyssyon of synnes whiche is the fynal cause of the hystorye To thys artycle we muste refere the reste as that for Chryste and nat for our owne merites we be pardoned of our synnes For what neded Chryste to begyuen for our synnes if our owne merytes maye satysfye for our synnes ⧠wherfore so ofte as we speake of the iustyfyenge faythe it is to be knowen that these .3 obiectes muste mete together
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
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
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
I pray you what incoÌ„uenience ensueth of the opinioÌ„ of our aduersaries if it shulde be thought that Christe dyd onely meryte the fyrste grace or fauoure as they cal it and afterwardes we be accepted for our owne fulfyllinge of the lawe and do deserue eternall lyfe when shall conscyencies be quiete when shal they be assured that they haue the fauour of god for the lawe alwayes accuseth vs as Paule sayeh Lex iraÌ„ operatur the lawe worketh wrathe So shall it come to passe that yf the conscyence shal fele the iudgement of the lawe they shall runne in to desperatyon Paule sayth All that euer is not of fayth is synne But these persons wyl neuer worke any thynge by faythe yf they shuld neuer thynke them selues to haue god gracyous and louinge vnto theÌ„ but when they haue fulfylled the lawe yea rather they shall euidently perceyue that they haue nat satisfyed it And therfore they shall neuer determyne within them selues that they haue goddes fauour and that theyr prayer is hard â–ª and consequently they shal neuer loue they shall neuer truly worshyppe god Suche maner of hartes and myndes what other thynge be they but very helle it selfe syth they be ful of desperatyon and of the hatred of god and yet in thys hatred they do cal vpon god and do worshype god as Saule dyd worshyppe hym Here we prouoke appele to godly mindes and skylled of spirituall thynges These can testifye that those forsayd evyls ensue of that vngodly persuasyon of our aduersaryes who thynke that we be reputed iuste in the syght of god for our owne fulfyllinge of the lawe and bydde vs nat trust in the promyse of mercie frely gyuen for Christê sake but rather in our owne fulfyllyng of the lawe It is therfore expedient to determyne with our selues that vndoutedly after renewinge we be rightwise or acceptable to god and yâ— we haue peace in yâ— sight of god through mercy for Christ and also that such incoÌ„plete beginninge of the lawe in vs is not worthy of eternal lyfe but that lyke wyse as remission of synnes and iustifycation is imputed throughe mercy for Christ and nat for the lawe euen so eternal lyfe with iustificatioÌ„ is offered nat for the lawe and for the perfection of our workes but throughe mercy for Christê sake as christ him selfe sayth This is the wyl of my father who hathe sente me that euery one which seth the son and beleueth in hym shall haue euerlastynge lyfe But let vs enquyre of our aduersaryes what counsell they gyue vnto them that be at the poynte of deth whether they do bydde them thinke that they be compted iust and to loke after euerlastynge lyfe for theyr owne workes or els for the mercy of god for Christê sake Certes nether Paule nether LaureÌ„ce wyl say that they are to be compted ryghtuouse for theyr owne clennes or that euerlastinge lyfe is to theÌ„ due for theyr owne workes or fulfyllynge of the lawe but they wyl thynke them selues to be reputed iust to receyue eternal lyfe for Christê sake throughe mercy Nether can godly myndes be armed againste desperation onles they thinke that through mercy for Christes sake they haue assuredly bothe ryghtuousnes and euerlastyng lyfe and nat for the lawe Thê sentence comforteth setteth vp and saueth godly myndes Wherfore thaduersaryes when they auaunce extolle meritum condigni .i. the merite of worthynes they quyte put away yâ— doctrine of fayth and of the medyator Christe dryue conscience to desperation But some happely wyll saye if we are to be saued by mercy what diuersitie is there betwyrt them to whoÌ„ saluation chaunseth and them to whom it doth nat chance Shal both good men bad meÌ„ egally hope and trust after mercye This argumente semeth to haue moued the schole men to seke meritum condigni .i. the meryte of condignitie or worthynes For there must nedes be some diuersity betwixt those that shal be saued those that shal be dampned And fyrste of all we say that with iustifycation is offered euerlastynge lyfe or that they whiche are iustifyed be the sonnes of god and coinheritours with Christ accordynge to thys sayinge of Paule Whome he hathe iustyfyed the same he hathe also gloryfyed Therfore saluatyon chaunceth to none saue to those that be iustifyed And lykewyse as iustifycation shuld be vncertayne yf it dyd haÌ„ge vpon the condition of our workes or of the lawe and were nat frely receyued for Christes sake thrugh mercie So yf hope dyd leaue to our workes then in dede it shulde be vncertayne because the lawe dothe alwayes accuse conscyence Nether can there be any hope of eternal lyfe except the conscyence be at peace and reste For the conscience that is in doute flâ—eth the iudgement of god despayreth but it is necessary that the hope of eternal lyfe be certayne and vndouted and therfore that it may be vndouted and certaine we must thinke that euerlastinge lyfe is gyuen frely throughe mercy for Christes sake and nat for our owne fulfyllyge of the lawe In courtes and in the iudgementes of men ryght or deuty is for the most parte certaine vndouted but the mercy of the Iudge is vncertayne But here in the sight of god the thinge is farre otherwyse for mercy hath the playne and euident commaundemente of god for the gospell is that same coÌ„maundement which byddeth vs beleue that god is wyllinge to forgyue and to saue vs for Christes sake accordynge to that sayenge of Christe God hath not sent hys son into the worlde to iudge the worlde but that the worlde shulde be saued by him whosoeuer beleueth in hym is not iudged As often tymes therfore as mention is 〈◊〉 of mercie it is to be vnderstondeâ— that faythe is required And this fayth maketh the â—â—â—erence betwixte them that shal be saued them that shal be daÌ„pned betwene them that â—e worthy â–ª and them that be vnworthy For eternal lyfe is promysed to theÌ„ that be iustifyed And fayth iustifieth whensoeuer men do receyue it And we ought to labour and striue al our lyue longe that we maye gette and establyshe thys fayth for thê fayth as we haue sayd before is won in repentaunce nat in theÌ„ which walke after the fleshe â–ª And it ought to encrease al our lyfe longe amonge ieoperdies and temptations And whosoeuer haue goten this faythe those be borne agayne that they maye worke well and that they may do the lawe Therfore lykewyse as we require repentaunce through out all our lyfe tyme so we do also reâ—uyre good workes all thoughe our workes be nat suche that for them eternall lyfe is due lykewyse as Christe sayde in lyke sentence When ye haue done all thynges saye we be vnprofytable seruauntes And Barnarde sayeth ryght well thus It is necessary fyrste to beleue that thou canst not haue remission of synnes but by the onely indulgence and pardon of god Secondarily that thou canst haue no maner good
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
satisfy the laâ—e of god And besydes ther may be done â—orkes of superogation Therfore men maye nat only satisfy and fulfyll the lawe of god but also do more theÌ„ fulfyl it And because Monkes and Freers do more than fulfyl the lawe therfore they haue merites more then they nede them selues And because it is liberalalite to gyue vnto other of that whiche thou haste aboue thyne owne necessitie therfore they may gyue those merites to other men They deuise also a sacrament that is to say a wytnes and a marke of this gyuyng for wheÌ„ men be deade they put about them the habites of theyr relegious men to witnesse that other mens merites be applyed vnto them With suche coaceruatioÌ„s our aduersaries do deface the benefite of Christe and the iustice of faythe ⧠We do nat here rayse vp vayne pratyng about the worde But we stryue about a greate thiÌ„g that is to weâ—e wherof godly myndes ought to conceyue sure and vndoubted hope of saluation whether good workes maye set consciences at peace and quyetnes Whether they ought to thynke that eternall lyfe is so gotteÌ„ if they do set theyr good workes agaynste the iudgement of god orels they ought to thynke that through mercy for Christes sake they be reputed ryghtous do obtayne eternall lyfe These thyngê do come into controuersie whiche onleâ— the coÌ„science do discusse and iudge it can nat haue any stronge and sure consolation But we haue declared euideÌ„tly ynough that good workes do nat satisfie the lawe of god but that they haue nede of mercye that by faythe we be accepted with god for Christê sake also that good workes do nat set the coÌ„science at reste and peace Of all these thyngê it foloweth that we ought to thynke that for Christes sake through mercy and nat for the lawe they that be iustified do obtayne eternal lyfe What shall we say then as touchyng the name of rewarde Fyrste if we shulde say that eternall lyfe is called a rewarde because it is due to them that be iustified by reason of the promyse we shulde nat speake any thynge amysse For these gyftes be ordered among theÌ„ selues as AugustiÌ„ne sayeth Dona sua coronat deus in nobis .i. God crowneth rewardeth hys owne gyftes in vs. But the scripture calleth eternal lyfe a rewarde nat because it is due for our workes but because it dothe recompense the affections and workes albeit yet it is gyuen for another cause Lykewyse as the inheritaunce commeth to the good mans sonne of the howse nat for his owne workes or seruice and yet neuertheles it is a rewarde and recoÌ„pense of the warkes and seruice of the son It is sufficieÌ„t therfore that the name of rewarde dothe for thys cause agre to eternall lyfe be cause eternall lyfe dothe recompence good workes and afflictions Eternall lyfe therfore is nat a rewarde because our workes be sufficient or because it is due for workes but consecutiuely because although it be due for another cause yet neuertheles it dothe recompense good workes and afflictions ⧠Besydes thys we do graunte that workes be in very dede meritorious nat of remission of synnes or of iustificatioÌ„ for workes do nat please but in theÌ„ that be iustified and that because of faythe Neyther be they worthy of eternall lyfe For as iustification commeth by faythe for Christes sake so dothe viuificatioÌ„ but they be meritorious of other rewardê corporall and spiritual whiche are gyuen partly in this lyfe and partly after thê lyfe For god differreth the most parte of hys rewardes vntyll he dothe glorifie sayntes after thys lyfe because he wyl that they be excercised in this lyfe to mortifye the olde man The gospell dothe frely set forth and exhibete the promise of iustification and viuification for Christes sake But in the lawe rewarde is offered and is due nat frely but for workes For asmuche therfore as workê be a certayne fulfyllyng of the lawe they be well called meritorious and it is well sayde that rewarde is due vnto them And this rewarde engendereth degrees of rewardes accordyng to that sayeng of Paule Euery man shall receyue rewarde accordynge to hys owne labour These degrees be rewarde of warkes and of afflictions But our aduersaries do contende and styffly affyrme that eternall lyfe is only due for workes because Paule sayeth He shall rendre to euery man accordynge to hys work In the fyfthe of Iohan. who so euer haue wrought well shall ryse agayne to the resurrection of lâ—fe In the .xxv. of Mathewe I was hungry and ye gaue me meate In all these places in whiche workes be commeÌ„ded and praysed it is necessary to haue recourse to the rule a boâ—â—remembred that is to saye that workes please nat without Christe nor that Christe the mediatour is nat to be excluded Wherfore when the texte sayeth that eternal lyfe is gyuen to warkes It meaneth that it is gyuen to them that be iustified For good workê do nat please god but in them that be iustified that is to say in them whiche thynke them selues accepted to god for Christes sake And they that be iustified do necessarily bryng forthe good workes or good frutes as I was hungry and ye gaue me meate Here when it is sayde that eternall lyfe is giuen to these workes the meanyng is that it is gyuen to ryghtuousnes Therfore he coÌ„prehendeth fayth when he nameth the frutes And the scripture nameth the frutes to shewe that god requyreth nat hypochrisy but iustice whiche is full of efficacitie and workyng and a certayne newe lyfe bryngynge forthe good frutê Neyther do we couet here any vayne or vnfrutful subtilite For they be very wayghty causes for whiche we do dispute these thyngê For if we do graunt to our aduersaries that workes do deserue eternall â–ª lyfe anone they adde these false and inconueniente thynges that workes satisfie the lawe of god that they haue no nede of mercy that we be ryghtuous that is to saye acceptable in the syght of god for our owne workes and nat for Christê sake â–ª that men maye do more then fulfyll the lawe So all the doctrine of the iustice of faythe is quyte ouerthrowne And vndoubtedly it is necessary that the pure doctrine of the iustice of fayth be reserued in the churche Wherfore we be compelled to rebuke the phariseicall opinions of our aduersaries bothe to the entent that we may set forth the glory of Christ and also that we maye set forthe vnto consciences ferme and sure comfortes For howe shall the conscience conceyue certayne hope of saluation whan it shal perceyue that in the iudgement of good workes be vnworthy Onles it knoweth that men be reputed ryghtuous and saued throughe mercy for Christê sake nat for our owne fulfyllyng of the lawe Dyd S. Laurence lyeng on the grydyron thinke that through the worke he satisfyed the laweof god and that he was voyde of syn and neded nat Christ the Mediatour nor the mercy of god No verely he
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
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
the lawe not of the gospell whiche doth fayne and imagine that man is fyrste iustified by the lawe before that he be reconciled by Christ to god notwithstandyng that Christe hym selfe saythe Without me â—e can do nothynge Also I am the true vine and ye be the braunches But oure aduersaries do imagine that we be the braunches not of Christ but of Moyses For they wyll fyrst be iustified by the law and offre theyr loue workê vnto god before that they be reconciled to god by Christe before that they be braunces of Christe Paule contrarywyse sayth playnly that the law can not be wroughte nor fulfylled without Christe Therfore the promyse is fyrst to be receyued that by faythe we maye be reconciled to god for Christis sake or that we worke the lawe These thynges we do iudge to be clere euident ynough to godly coÌ„sciences And herof they shall playnely ê‘ceyue the cause why we dyd heretofore holde opinion professe that men be iustified by fayth and not by loue For we muste plede agaynst the wrathe of god not our loue or our workes nor truste in our loue and workes but Christe the mediator and we muste fyrste receyue the promyse of remission of synnes or euer we worke the lawe Finally Whan shall the conscience be set at reste if we do receyue remission of synnes because we loue or worke the lawe For the law wyll always accuse vs bicause we neuer satisfie the lawe of god accordyng to the sayenge of saynte Paule Lex iram operatur The lawe worketh wrathe Chrisostome asketh the question concernyng penaunce wherby we be assured that our synnes be forgyuen vs our aduersaries also in the senteÌ„ces do aske the question concernyng the same thynge This can not be declared neyther consciences can not be made quiete onles they know that it is the coÌ„maundement of god and the very gospell that they shulde be assured that for Christes sake synnes be freely forgyuen and that they shulde not doubte but that they be freely forgyuen vnto them selfes If any manne dothe doubt he as IohnÌ„ sayth accuseth the diuine promyse of a lye This certeyntie and assuraunce of faythe we teache is required in the gospell But oure aduersaries leaue mennes conscieÌ„ces vncertayne and in a doubtfulnes Nowe coÌ„sciences do worke nothyng by fayth whan they do coÌ„tinually doubt whether they haue remission Howe can they in this doubtfulnes call vpon god Howe can they ê‘suade them selues be assured that they be herde Thus all theyr lyfe is without god and without the very true honoure and worshyppynge of god This is it that Paule saythe that what soeuer is not done of faythe is synne And bicause they continue alwayes in this doubtfulnes they neuer haue experieÌ„ce what faythe is So it coÌ„meth to passe at the laste that they fall in to desperation Suche is the doctrine of our aduersaries euen a verye doctrine of the lawe a dissanullyng and an aâ—rogation of the gospell and a doctrine of desperation Nowe we do gladly permitte vnto all good men to gyue iugement of this place concernyng penaunce for it is playne ynoughe without any maner of obscuritie and to pronounce whiche of vs haue taughte the more godly and more holsome doctrine for consciences whether we or our aduersaries Certes these dissensioÌ„s in the churche do nothyng delyte vs wherfore if we had not great and necessarie causes to dissent from our aduersaries we wolde with ryghte good wyll holde our peace Nowe sith it is so that they condempne the manifest and open veritie it standeth not with our profession neither is it laufull for vs to leaue this cause vndefended whiche is not ours but Christê cause and the cause of the churche We haue shewed for what causes we haue put these two partes of penauÌ„ce contrition and faythe And we haue done it so moche the rather bicause there be borne aboute many sayenges concernyng penaunce whiche be alledged of the fathers but maymed and vnperfecte whiche our aduersaries haue detorted wrested to the defacynge of faythe As for example Penaunce is to sorowe bewayle the offeÌ„ces coÌ„mitted and not to coÌ„mitte agayne whiche thou oughteste to bewayle and sorowe Also penaunce is a certeyne punyshement or vengeaunce of the sorower aueÌ„gyng in hym selfe the offence whiche he is sorye that he hath coÌ„mitted In these sayenges is no mention of fayth no not so moche as in the scholes whan they do interprete and declare them is any thyng at all added of faythe Wherfore we to th entent that the doctrine of faythe myght be the better espied haue nombred faythe amonge the partes of penauÌ„ce For those sayenges whiche do require coÌ„trition or good workes and whiche make no mention of faythe that iustifiethe the very thynge it selfe shewethe that they be very perylous And doubtles it may be thoughte and that not without cause that those men lacked a poynt of prudence wysedome whiche haue heaped together these peced and patched rablemeÌ„tes of sentences and decrees For where as the fathers in diuerse other places do speake of the other parte of Penaunce it shulde haue bene profitable to haue pyked out the sentences of both partes â–ª and to haue ioyned them together not only out of one parte For Tertulliane speakethe ercellently of faythe amplifienge the othe of the lorde whiche is in the prophete â–ª Viuo ego dicit dominus nolo mortem peccatoris sed ut conuertatur et uiuat .i. I lyue saythe the lorde I wyll not the deathe of a synner but that he be conuerted lyue For in as moche as the lorde dothe sweare ther he wyll not the deathe of a synner he shewethe and declareth that credence fayth is required by whiche we shuld beleue his othe surely reken with our selues that he dothe forgyue vs. The promyses of god ought to be of greate auctoritie with vs although they be made without any othe put vnto them at all But this ê“myse is also coÌ„fermed and bounde with an othe Wherfore if any man doth not surely reken with hym selfe that he is forgyueÌ„ he denyeth that god hath sworne a true othe whiche is so great a blasphemie that there can none be imagined more haynous For thus saythe Tertulliane He calleth vs to saluation with a reward swearyng also in that he saythe I lyue and couetethe that we gyue credece vnto hym O blessed be they for whose cause god sâ—â—eareth O moste wretched be we if we beleue not the lorde whan he also sweareth And here it is to be knowen that this faythe oughte to thiÌ„ke that god freely forgyueth vs for Christis sake bicause of his owne ê“myse and not because of our workes or contrition confession satisfaction or loue For if faythe shulde leane vnto these workes be grounded vpon them anone it is made vncerteine and doubtfull For the fearefull coÌ„science doth se that these workes be vnworthy Therfore saythe Ambrose very
not the faythe of them After that this semblaunce of wysedome and iustice hath begyled men than afterwardes ensue infinite hurtes the gospell is defaced concernynge the iustice of faythe in Christe there succedeth in the steade therof a vayne truste and confidence in suche maner workes Afterwardes the coÌ„maundementes of god be defaced and these workes do chaleÌ„ge to them selues the title of perfecte and spirituall lyfe and be farre preferred before the workê of the coÌ„maundement of god as workes of euerye mannes callynge the administration of the comen weale the administratioÌ„ of household the lyfe of maryed folkes the bryngyng vp of chyldren These thynges in comparison of those ceremonies be iudged to be vnholy and prophane thyngê in so moche that many men do exercise these thyngê with a certeyn doubtfulnes and grudge of conscience For it is vndoubtedly knowne that many men haue forsaken the administration and gouernauÌ„ce of the comen weale and also haue forsakeÌ„ wedlocke â–ª and haue taken them selues to these obseruauÌ„ces as vnto better and more holy thynges Neyther is this yet ynoughe but also whan this ê‘suation is ones fixed in mennes myndê that suche maner obseruaunces be necessarye to iustification the conscieÌ„ces be sore vexed and troubled because they can not perfectely fulfyll all obseruauÌ„ces For what man is aâ—le to numbre them all There be bokes oute of numbre yea hole libraries whiche do conteyn neuer one sillable of Christe or of the fayth in Christe nor of the good workes belongynge to euery mannes vocation but onely do gather traditions and the interpretatioÌ„s or gloses of them by whiche interpretations sometyme they be made more greuous somtyme they be released and made more easye Howe sore is that good maÌ„ Gerson troubled whyles he seketh the degrees and the bredthe of the coÌ„maundementê And yet neuertheles he can not set an Epikee or temperament in a degree certayne In the meane season he dothe sore lament and bewayle the ieoperdies of godlye coÌ„sciences whiche this bytter interpretation of traditions dothe engendre We therfore agaynst thys semblaunce of wysdome and rightuousnes in humaine traditioÌ„s and ceremonies whiche begylethe men let vs arme our selues with the worde of god fyrst lette vs knowe for a suertie that they neyther deserue remission of synnes ne iustification in the syght of god neyther he necessary to iustification we haue alledged certayne authorities and testimonies here before and Paule is full of them Fyrste to the Colossianes he sayeth Let no man iudge you in meate drynke or a set holy day or in the feaste of the newe mone or in the sabbot day whiche be shadowes of thiÌ„ges to come but the body is Christes And here he compriseth bothe the lawe of Moyses and also tradicioÌ„s of men leaste our aduersaries myght by theyr elusions seme to avoyde these authorities and testimonies as they be wonte sayeng that Paule only speaketh of the lawe of Moyses But he here clearely witnesseth hym selfe to speake of the traditions of men Howbeit our aduersaries do nat perceiue what they do say For if the gospel denieth that the ceremonies of Moyses lawe do iustify whiche were instituted by the coÌ„maundement of god howe muche lesse then do the traditioÌ„s of men iustifie Neyther haue the byshoppes power and authorite to institute ceremonies as thingê iustifieng or necessary to iustificatioÌ„ Yea the apostles say in the .xv. of the actê why do ye tempte god layeng on a yoke c. where Petre dothe accuse this counsayle of ladyng the churche as an heynous crime a greate syn And Paule forbyddeth the Galathians to be brought agayne vnder bondage The Apostles therfore wyll that this libertie do abyde in the church leste any obseruaunces and ceremonies of the lawe or of traditions myghte be iudged to be necessarye so as in the lawe the ceremonies were necessary for a certeyn season and this libertie they wolde shulde remayne leste the iustice of faythe myght be defaced if men dyd iudge that those obseruaunces merite iustification or els that they be necessarye to iustification Many men do seke Epikees that is to saye moderations and fauourable interpretations in traditions to thentente to remedye and helpe consciences and yet they fynde not the certayne degrees wy whiche they may delyuer conscieÌ„ces from these bondes and snares But lykewyse as Alexandre dyd by the knot called Nodus gordius whiche because he coulde not vndoe he chopped it a sondre with a swerde so the Apostles do at ones delyuer conscieÌ„ces from traditions namely if they be gyuen to deserue iustification Wherfore to be agaynste this doctrine the Apostles compelle vs bothe by theyr teachynge and also by theyr examples They coÌ„straine vs to teache that traditions do not iustifie that they be not necessary to iustification â–ª that no man ought to make or to receiue traditions with suche opinion that they deserue iustification But if any man obserue them let hym than obserue them without superstition as ciuile maners or customes lykewise as without superstitioÌ„ men of warre haue one maner of apparayle scholers a nother The Apostles do breake traditions Christe doth make theyr excuse For an example was to be shewed vnto the phariseis â–ª that those obseruaunces were vnprofitable Wherfore if our men do leaue the obseruynge of any traditions whiche be not profitable they be excused nowe well ynoughe for asmoche as the sayde traditions be required as though they dyd deserue iustification For suche opinion in traditions is wycked and vngodlye But the auncient traditioÌ„s made in the churche for cause of vtilitie we do gladly obserue and kepe and we interprete them to the beste parte and moste laudable excludyng the opinion whiche thinketh that they iustifye And our aduersaries do wrongefully and vntruely accuse vs that we do abolyshe and take away the good ordenaunces and the discipline of the churche For we may boldely and truely say that the publyke and open facyon of congregations with vs is more honest than it is amonge our aduersaries And if any man wyl truely consydre and way the mattier he shall fynde that we do kepe the canones more truelye than do our aduersaries Amonge our aduersaries the preestes do synge or say masses agaynst theyr wylles hyred with money and for the moste parte only for theyr hyre or wages sake They synge psalmes not to th entent to lerne or praye but because to do honour and seruice to god as though that worke were an honoure to god or at the leaste wyse they do it for theyr wages sake With vs many do vse the souper of the lorde euery Sonday but they be first instructed examined and assoyled Chyldren do synge psalmes that they may lerne the people also syngen them to th entent that eyther they myghte lerne or els pray Amonge our aduersaries there is no instructioÌ„ of chyldreÌ„ at al of whiche thiÌ„g yet the canones do gyue coÌ„mauÌ„dement With vs the pastors ministers of the
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
the lawe and therfore he sayeth After that he shall haue gyuen hys lyfe an hoste or sacrifice for synnes he shal se sede or posteritie of longe contynuaunce c. For the hebrue worde whiche Esaie dothe vse in this place betokenith sacrifice for syn whiche sacrifice iÌ„ the lawe dyd betoken that there was a certayne hoste or sacrifice to come whiche shulde make satisfaction for our synnes and shulde recoÌ„cile god to the ende that men shulde knowe that nat for our owne ryghtuousnes but for the merites of another that is to wete of Iesu Christe god is wyllyng to be reconciled to vs. Paule expoundeth the same hebrue worde to signifie or betoken synne in the viii chapitre to the Romaynes sayenge By synne he condempned synne that is to saye â—e punyshed synne by the hoste or sacrifice offred for synne The signification and strengthe of the worde may be more easely perceiued by the maners of the gentiles whiche we se to haue bene taken of the wordes of the fathers nat ryghtly vnderstaÌ„ded Latine men dyd cal piaculuÌ„ that hoste or sacrifice whiche was offred in greate calamities to pacifie the wrathe of god when god semed to be excedingly angry and sometime they made sacrifice with maÌ„nes bloude because peraduenture they had herâ—e that the sacrifienge of a man shulde in tyme cuÌ„myng appease god to all mankynde The Grekes haue called them in some place Catharmata and in some place Peripsemata Esaie therfore and Paule do vnderstaÌ„de that Christ was made an oblatioÌ„ or sacrifice suche as latine men do call Piaculum that by hys merites and nat by ours god shulde be reconciled Let this therfore remayne and abyde in the cause that onely the deathe of Christe is the very true ê“pitiatorie sacrifice For those leuiticall propitiatorie sacrifices were called so onely to signifie the verie propitiatorie sacrifice that was to come And therfore by a certayne similitude and lykenes they were satisfactions redemynge the iustice of the lawe leste they which had offeÌ„ded shulde be excluded from that comen weale But these sayde sacrifices ought to cease after that the gospel was ones reueled and brought to lyght And because they ought to cease at the tyme of the reuelation of the gospell they were nat verie propitiations sythe the gospell was therfore promysed to gyue and shewe propitiation Nowe remayne only Eucharistical sacrifices whiche be called sacrifices of prayse preachyng of the gospel faythe inuocatioÌ„ thaÌ„kê gyuing confession the afflictions of holy meÌ„ yea al good workes of sayntes These sacrifices be nat satisfactions for the doers of them or satisfactions that may be applied for other folke whiche may meritie vnto them remissioÌ„ of synnes or reconciliation by the vertue of the worke wrought For they be done of them that be alredy reconciled And suche maner sacrifices be the sacrifices of the newe testamente as Peter teacheth in his fyrste epistle sayeng To an holye presthod that ye shulde offre spirituall hoostes and sacrifices Howe spirituall sacrifices be set agaynst as coÌ„trary not onely to the sacrificing of beastes but also to the workes of men whiche be offred because of the worke wroughte For this worde spirituall betokenethe motions of the holye ghoste in vs. Paule teacheth the same whan he saythe Offre your bodyes as a quicke sacrifice holye and a reasonable seruice But by reasonable seruice or honour is betokened that seruice in whiche god is vnderstanded and perceyued in the mynde as is done in the motions of feare and of truste towardes god Therfore it is not onely set agaynst the leuiticall honour or seruice in whiche beastê were slayne but also that honour or seruice in whiche is fayned a worke to be offered by the vertue of the worke wrought The same thynge dothe the epistle to the Hebrues teache whiche saythe By hym let vs offre sacrifice of prayse alwayes vnto god and he addethe the interpÌ„tation that is to witte the frute of lyppes coÌ„fessyng his name He byddeth vs offre prayses that is to say inuocation thaÌ„kes gyuyng confession or knowlegyng of his name and other semblable thynges These thyngê be of strengthe not by the vertue of the worke wroughte but by the meanes of faythe And this teacheth this ê‘ticle by him let vs offre that is to say by faythe in Christe Breuely the seruice and worshyppyng coÌ„maunded by the newe testament is spiritual that is to say is iustice of faythe in the herte and the frutes of faythe Therfore it dothe abrogate the leuiticall sacrifices And Christe saythe The true worshyppers shall worshyppe the father in spirite and truthe For suche worshyppers wolde the father haue to worshyp hym God is a spirite they that â—orshyp hym muste worshyp hym in spirite and truthe This texte clerely condempneth the opinions of all suche sacrifices whiche they fayne to be of strengthe by the reason of the worke wrought And it teacheth also that we muste worshyp in spirite yâ— is to say with motions of the herte and faythe Therfore the prophetê also in the olde testament coÌ„dempne the opinion of the people whiche they had of the worke wrought and do teache ryghtuousnes sacrifices of the spirite For thus sayth the prophete Hieremie I haue not spoken with your fathers nor I haue not gyuen them coÌ„maundement in that daye whan I broughte them out of Aegipte of any sacrifices But this worde I coÌ„mauÌ„ded them sayeng Heare and obey my wordes and I wyll be your god c. After what fashyon shulde we thynke that the Iewes dyd herken receyue this sermon whiche semeth to be clene repugnant and contrarye to the lawe of Moyses For this was vndoubtedly knowen that god had gyuen coÌ„maundement to the fathers of diuerse maner sacrifices But Hieremie condempneth the opinion whiche they had of sacrifices This opinion god dyd neuer teathe them yâ— is to witte that those sacrifices shuld pacifie hym by the worke wrought He addeth also faythe that god had coÌ„maunded it whan he sayth Herken me that is to say beleue me that I am your god that I wyl so be knowen whan I do shewe mercy and whaÌ„ I do helpe and yâ— I haue no nede of your sacrifices truste surely that I wyll be god a iustifier a sauiour not for your workes sake but for my worde and my promyse sake desyre loke for helpe of me truelye and from your hartes The psalme also dothe condempne the opinion of the worke wroughte whiche refusynge the sacrifice of beastes requireth inuocation â–ª and the sacrifice of prayse For thus it sayth Shall I eate the flesshe of bulles of gotes c. Call vpon me in the tyme of tribulation and I wyll delyuer the and thou shalte worshyp and honoure me c. Here he witnesseth that this is the very latria the very true honour if we do hertely call vpon hym Also in the .xxxix. psalme it is wryten Sacrifice oblation thou woldest none of but thou haste made
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
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
lawes in al comeÌ„ wealthes wel ordered yea with the hethen men haue furnyshed and adourned matrymonie with moste hyghe honours But nowe men shal lose theyr lyues yea and that prestes agaynst the mynde of the canon lawes for none other cause but for maryage Paule calleth it the doctrine of deuylles which prohibiteth matrimony This thynge to be true may be easely perceyued nowe when the prohibition of mariage is defended with such punyshmentes But nowe as no mans lawe can take away the commaundement of god so no vowe can take away the commaundement of god Therfore CypriaÌ„ also perswadeth that women be maried which kepe not theyr chastytie promysed these be hys wordes in the fyrst boke the .11 epistle yf ether they wyl nat or elles they can not perseuer and abyde styl it is better that they be maried then that they fal into the fyer with theyr deyntiâ—s at the leste waye that they gyue none occasyon of euyll to theyr brethern and sustern And the canon lawes them selues do vse a certayn equitie shewe fauour towarde them whiche before they be of sufficieÌ„t age haue vowed as comenly it hath ben accustomed to be done ontyl thê day ¶ Of the Masse OUr churches be falsely accused that they vtterly destroy and take away the Masse for the Masse is retayned and holde styll with vs and is celebrate with hygh reuerence Also the vsuall and customable ceremonies all moste all are obserued and kepte sauynge that amonge the laten songes be mixed here there Germane soÌ„gê which be added to teach the people For ceremonies serue to teach the vnexpert rude people and that the intreatinge or handlinge of the worde of god may stirre vppe some men to the true feare faythe and prayer And nat allonly Paule commaundeth to vse in the Churche a tonge which the people do perceyue and vnderstonde but also it is so constitute and ordeyned by mans lawe The people be accustomed to vse the sacrament together yf any be apte therto and that also dothe augment and encrease the reuerence and the religion of publik ceremonies for none be admitted and allowed to receyue the sacrament but such as be examined before They be also monyshed warned of the dignitie and vse of the sacrament howe greate comforte it bringeth to feareful and tremblinge consciences to theÌ„â—ent that they may lerne to beleue and gyue credence to god and to loke for aâ— thynges that good is of god and to aske all thinge that good is of god This honour deliteth god such vse of the sacrament dothe noryshe loue and reuerence towardes god therfore it appereth not that the Masses be done more religiously with our aduersaries theÌ„ with vs. It is vndoubtedly euideÌ„tly knoweÌ„ also that this hath bene a comeÌ„ a very greuous complaynte of all good men a longe season that the Masses haue bene shamefully abused and applied to lucre and euery maÌ„ seeth howe wyde this abuse dothe appere in all temples and of what maner of men Masses be soâ—ge and sayde allonly for rewarde or stipende hoâ—e many agaynste the inhibiâ—ion of the Canons do celebrate But Paule greuously thretneth them whiche entreate and receyue the sacâ—ameÌ„t vnworthily wheÌ„ he sayeth who eaâ—eth thys breade or drynketh the cuppe of the lorde vâ—worâ—hely shal be gilty of the body and bloude oâ—â—he lorde Therâ—ore when prestes were monished with vs of that syn priuaâ—e Masses ceased with vs because almoste no priuate Masses were done but for lucre and aduauntage And the byshoppes dyd knowe of these abuses well ynoughe whiche yf they had corrected them in tyme there shuld haue bene nowe lesse dissentioÌ„ then there is Before by reason of theyr dissimulaâ—ion nothinge willynge to here and se what was amysse they suffered many vices to creape inâ—o the churche Nowe they begyn ouer late to complayne of the calamities and miseries of the churche where as in dede all thys busynes and ruffelinge toke occasion of none other thiÌ„g then of those abuses whiche were so manifeste that they coulde be suffred no lenger There be nowe great dissentions rysen as touchinge the Masse and the sacramente And paraduenture the worlde is punished for so longe prophaning and abusinge of Masses which these byshopes haue suffred so many hundred yeres in the churches and yet bothe myght also ought to haue ameÌ„ded them for it is writen in the boke of the tenne commaundementes of god called the Decalogie that he that abuseth the name of God shall not be vnpunished But syth the world beganne nothyng that euer god ordayned hathe bene so abused and turned to fylthy lucre as it appereth that the Masse hath ben There was added and putte to an opinion which encreased priuate Masses aboue measure that is to saye that Christe with hys passyon dyd satisfye and make amendes for origynall synne and dyd institute and ordeyne the Masse that in it shulde be made an oblation for quotidian and daylye synnes bothe mortall and veniall Of thys dyd sprynge forth a comen opinion that the Masse is a worke that taketh awaye the synnes of the quycke and of the deade by vertue of the worke wrought Then they beganne to dispute whether one Masse sayde for many were as moche worthe as yf for euery maÌ„ were sayde a seueral Masse Thys dysputation brought forthe and caused thys infinite multitude of Masses Of these opinions our prechers lerned men gaue warninge that they dyd varie and dissente from holy scripture did hurt diminyshe the glorie of the passion of Christ for the passon of Christ was an oblation and a satisfactyon not onely for the synne of byrthe called origynall syn but also for all other synnes as it is wryten to the Ebrues we are sanctifyed by the oblatyon of Iesu Christ ones for euer Also he made perfect the sanctifyed without oblation for euer Also the scrypture teacheth vs to be iustifyed before god by faythe in Christe when we beleue that our synnes be forgyuen vs for Christe Nowe if the Masse dothe take awaye the synnes of the quicke and of the deade euen of the owne proper vertue then iustifycation dothe chaunce come of the worke of Masses not of fayth Whiche thynge scripture doth not suffer but Christ commaundeth to do it in rememberaunce of hym Wherfore the Masse was institute to thentente that fayth in them that vse the sacrameÌ„t shulde remember what benefytes it taketh by Christe and so shulde rayse vp and comforte the trembling and fearful consciences For to remembre Christe is to remember the benefytes of Christ and to fele perceyue and thynke that truly and in very dede they be exhibited and gyueÌ„ vnto vs Nether is it ynough to remember the historie for thys maye also Iewes and wycked men remember Wherfore the Masse is to be done for this entent that the sacrament may be reached forthe and ministred vnto those that haue nede of comforte as Ambrose sayth Quia semper pecco semper
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
reason as ciuile workes and they fayne that reasoÌ„ without the holy ghost may loue god aboue al. For so long as mans mynde is ydle nor feleth nat the yre or iudgement of god it may feyne that it wyll loue god that it wyll do wele for god After this wyse they teache that men deserue remission of synnes by doyng that in them is that is to say if reason sorowyng for his syn fetcheth out an elicite acte as they cal it of the dilection of god or worketh wele for god And thê opinioÌ„ because naturally it flattereth men hath engeÌ„dered encreased many ceremonies in the churche vowes of monasticall lyuyng abuses of the Masse and euery daye more and more sum or other haue through this opinioÌ„ inuented newe cerimonies and rytes And to nouryshe and encreace the truste in such workes they haue affyrmed that god necessaryly geueth grace to suche workers by necessitie nat of coaction but of immutabilitie In thys opinion many greate and pernicious errours do stycke whiche to recount it were to longe Let the prudent reader only ponder thys if this be the cristian ryghtwysenes what diuersitie is betwyxt philosophie and the doctryne of Christe If we deserue remission of synnes by these elicite actes what neded Christe or regeneracyon And throughe these opinions the thyng is nowe ronne so farre that many do scorne vs bycause we teache that another iustice is to be sought besyde the philosophicall iustyce we haue herde some in the pulpyt settyng apart the gospell preache Aristotles Morals Nor they dyd nat amys if it be trewe that the aduersaries defende For Aristotle of the ciuile manners hath wryten so excelleÌ„tly that he can nat be amended we se bokes putte forth in whiche be conferred certayne sayngê of Christ with the sayengê of Socrates Zeno and of other as though Christe cam for thys purpose to teache vs certayne lawes by whiche we myght deserue remyssioÌ„ of synnes and nat receyue it frely through his merites wherfore if we allowe here the doctrine of the aduersaries that we deserue by the workê of reason remyssyon of synnes and iustificacyon there shal be then no difference betwixt the iustice of the philosophers or at leaste of the pharisees and the Christian iustice And albeit the aduersaries because they wyll nat clene put Christ out of theyr bokes requyre the knowledge of the historie of Christe and attrybute vnto it yâ— it doth merite vnto vs acertayne habite or as they them selues call it the fyrste grace whiche they vnderstande to be an habite inclynynge vs to loue god the easylyar yet very lytle it is that they attribute vnto this habite for they fayne that the actes of â—ylle is bothe before that habite and after of al one sorte They fayne that the wyl may loue god but yet that habite styrreth it to do the same more freely And they byd vs purchase thys habite fyrste by precedent merites and after they byd vs purchase by the workê of the law an increase of that habite lyfe euerlastinge Thus they bury Christe that men shulde nat vse hym for a medyatour nor thynke that for him they receyue frely remissioÌ„ of synnes and recoÌ„ciliacyon but dreame that by theyr owne fulfyllyng of the lawe they be reputed iust before god where as in dede the lawe is neuer satisfied sythe reason dothe nothyng but certayne ciuile workes and the whyles neyther feareth god nor beleueth truly that god careth for him And although they speake of that habite yet without the iustice of faythe the loue of god can neyther be in men nor it can nat be vnderstande what it is And where as they fayne a differeÌ„ce betwixte Meritum congrui and Meritum coÌ„digni they do but daly because they wolde nat seme openly to play the PelagiaÌ„s For if god necessarily gyueth grace pro merito congrui so is there nat Meritum condigni Howbeit they wote nat what they saye After the habite of loue obteyned they fayne that man dothe merite de condigno And yet they byd vs doubte whether we haue that habite or no. Howe do they then knowe whether they merite de congruo or de coÌ„digno But all this thiÌ„g is fayned of ydle felowes whiche knowe nat howe remission of synnes is atteyned howe in the iudgemeÌ„t of god and in the affrayes of conscience the truste of workes is plucked from vs. Careles hypocrites alwayes iudge that they merite de condigno whether they haue that habite or nat For naturally men truste to theyr owne propre ryghtwysenes but the affrayed and troubled conscience wauereth and doubteth and euermore seketh and hepeth vp other workes to the entente it maye be quyeâ— Thys troubeled conscyence neuer feleth that it meriteth De condigno but runneth in to despayre onles it heareth besyde the doctryne of the lawe the Euangell of free remission and of the iustice of faythe Thus the aduersaries teache nothiÌ„g but the iustice of reason or at leaste of the lawe vpon whiche they loke euen as the Iewes dyd vpoÌ„ the couered face of Moses and in these careles hypocrites whiche thynke them selues to satisfye the lawe they kyndle a presumpcyon and vayne truste of workes and a coÌ„tempte of the grace of Christe On the contrary parte they dryue the feareful coÌ„sciencies in to desperacion whiche sythe they worke with doubtyng can haue no experience of faythe nor of the vertue therof thus at laste they vtterlye despayre But thys is our opinion of the iustyce of reason that god requyreth it and that for the commauÌ„dement of god honest workes are necessarely to be done whiche the Decalogie commaundeth accordynge to Paules saynge the law is a tutour Also the lawe is geuen to the vngodly For god wyl that the carnal persons be kept within the boundes by thys discipline and to the mayntenaunce of thys he hathe geuen lawes letters doctryne rulers punyshmentes And thys iustyce maye reason after a maner perfourme of the owne proper powers although ofteÌ„tymes it is ouer ceptes of the seconde table whiche conteyne cyuile iustyce whiche reason vnderstandeth And coÌ„tented herewith they thinke that they satysfye the lawe of god In the meane whyle they se nat the fyrste table whiche commaundeth vs to loue god to beleue verely that god is dyspleased with synne and truly to dreade god and to thynke surely that god hereth vs. But mans mynd without the holy gost eyther retchlesly despyseth the iudgement of god or in payne fleethe hateth god his iudge wherfore it obeyeth not the fyrste table when then in mans nature stycketh the contempt of god and the doubtynge of goddes worde and of hys threatnynges and promyses men in dede do syn ye wheÌ„ they do honest workes without the holye gooste bycause they do them with a wycked harte accordynge to thys sayeng of Paule ☞ what so euer is not of faythe is synne ☜ For such do worke with contempt of god lyke as Epicure thiÌ„keth not that god careth for him regardeth him or heareth
promyse that free and the merytes of Chryst as a raunsom and redeÌ„ption Promyse is receiued by fayth this worde fre excludeth our merites signyfyeth that only by mercye is offered the benefyte of Chryst the merytes be the rauÌ„som for there must be some certaine redeÌ„pcion for our siÌ„nes The scripture oft times cryeth for mercy And the holy fathers many tymes say that we be saued by mercy So oft then as mencioÌ„ is made of mercy it is to be knoweÌ„ that fayth is ther requyred which receiueth the ê“mise of mercy And agayn so oft as we speke of faith we wyll that the obiecte be vnderstaÌ„de that is to say the promised mercy For faith doth not therfore iustify or saue because it is of it selfe a worthy worke but only because it receyueth the mercy promysed And thê seruice thêlatria is most highly coÌ„mended in prophetes psalmes wher as the law teacheth not fre remissioÌ„ of sinnes But the fathers knowe the promyse made of Christ that God for Christ wolde remyt synnes wherfore when they vnderstode that Chryst shuld be a pryce and raunsome for our synnes they knewe that our workes were not a raunsome of so great a thyng Therfore they receiued by fayth fre mercy and remissyoÌ„ of siÌ„nes lyke as the holy fathers of the newe testament do Here vnto belong tho oft repetycyons of mercye and faythe in the psalmes and prophetes as here Si iniquitates obseruaueris domine c. Yf thou markest iniquities o lorde lorde who shall susteyne Here he coÌ„fesseth hys synnes and yet he alledgeth not hê merytes He addeth For with the is mercyfulnes Here he lyfteth vp him selfe with the truste of the mercye of God And cytethe the promyse Sustinuit anima mea in verbo eius sperauit anima mea in domino My soule is susteyned in hys worde my soule hathe trusted in the lorde that is to saye because thou haste promysed remyssyon of synnes by thys thy promyse I am susteyned And Paule cyteth the hystorye of Abraham Abraham beleued God and it was recompted vnto hym for ryghtwysnes That is to wytte Abraham perceyued that God was vnto hym mercyful only for hys promyse sake He assented to the promyse of God nor suffered not hym selfe to be plucked away frome it all thoughe he sawe hym selfe vnclene and vnworthye He perceyued that God performeth hys promyse for hê owne truthe and not for our workes or merytes Trulye the affrayed hartes can haue no rest if they shulde thynke that for theyr owne workes or owne loue or fulfylliÌ„ge of the lawe they shulde please God for in the fleshe stycketh synne whiche alwaye accuseth vs. But then the hartes haue rest wheÌ„ in such affrayes they assure them selues that we therfore please God be cause he hathe promysed and that God perfourmeth hys promyse for hys owne truthe and not for our worthynes Thus Abraham herde thys saynge Feare thou not for â–ª I am thy protector Here he raysed vp him selfe and felte God mercyful vnto him not for hys owne deseruynge but because the promyse of god must nedes be iuged true this faythe therfore is imputed to hym for ryghtwysnes that is because he assenteth to the promyse and taketh the offered reconsilement he is nowe truelye iuste and accepted vnto God not for hys owne workes but bycause he taketh the free promyse of god Thys auctoryte of Genyses pleased Paule not without cause we se howe he layth on howe ernestlye he taryeth vpon that poynte because he sawe that the nature of fayth myght in that poynt be easaly espyed He sawe that the recorde of the imputacyon of iustice was added not with out a greate skyll He sawe that the lawde of desernynge iustyfycacyon and of pacyfyenge the conscyence was taken away from workes â–ª when Abraham is therfore pronounced ryght wyse because he assenteth to the promyse and taketh the offered reconcilement he pleadeth not in barre of goddes ire hys owne merytes or workes wherfore thys place dylygently consydered may plenteouslye instructe godlye myndes in thys matter whiche shall so be vnderstonde yf the affrayed myndes haue it before them and assure theÌ„ selue that they ought to assente to the free promyse For otherwyse they can not be quyete onles they presuppose that they haue god theyr good lorde because he hath so promysed and not bycause our nature lyfe and workes be worthye Therfore also the fathers were iustifyed not by the law but by the promyse and fayth And it is a wonderfull thynge that the aduersaryes do make so lytle of faythe syth they se it throughe out al scrypture praysed for the moste hyghe seruyce as in the .49 Psal. Call on me in tyme of trybulacyon and I shal delyuer the. Thus wyll god be knowen thus he wyll be worshyped by receyuynge benefytes of hym and receyuynge them for hys mercyes sake and not for our owne demerytes Thys is the moste ample consolacyon in all afflyctyons And such consolacyons our aduersaryes go about to destroye and putte out of vre in that they make faythe so lytle a seruyce and onlye â—eache men to contende with god by our owne workes and merytes ¶ That the only faythe in Chryst iustyfyeth FYrste leste a man wolde thynke that we speake of the ydle knowledge of the Hystorye we wyll shewe howe faythe cummeth After we wyl shewe that it iustyfyeth and howe thys must be vnderstande then we wyll assoyle thobiections of the aduersaryes Chryste in the last of Luke coÌ„maundeth his dyscyples to preache repentaunce in hys name and remyssyon of synnes For the gospell argueth euery man to be vnder synne and to be gyltye of eternal ire and deth and offereth for Chryst remissyon of sinnes iustificacion which is receyued by fayth Preaching of penauÌ„ce which reproueth vs dothe fray the conscyence with true ernest afrayes In these the hartê ought agayne to conceyue consolacyon which shal be yf they trust to the promyse of Chryst that for hym we haue remyssyon of synnes Thys faythe erectyng and comfortynge vs in those affrayes takethe remyssyon of synnes iustyfyeth and viuifyeth For that consolacion is a newe and a spiritual lyfe These be plaine and open and the godlye maye vnderstande them also the churche haue recorded the same The aduersaryes neuer shewe truly howe the holye gost is gyuen They fayne that the sacramentes gyue the holye gooste ex opere operato sine bono motu accipientis euen of the verye worke it selfe without any good motyon of the receyuer as thoughe the geuynge of the holy goste were an idle thynge But where as we speake of suche faythe whiche is not an idle thought but which deliuereth from dethe and createth a newe lyfe in our hartes and nedeth the holy gost it standeth not with mortall synne but so longe as it is present it bryngeth forthe good frures as we shall say here after what can be spoken of the conuertynge of the vngodly or of the maner of regeneratynge more sympely and more
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
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
iustificemâ—â— ex fide Christi et non ex operibus legis .i. we beleue in Christ Iesu that we may be iustified by the fayth of Christ nat by the workes of yâ— lawe Ephe. 2. Gratia enim saluati estis per fidem et hoc noÌ„ ex vobis dei enim donum est non ex operibus ne quis glorietur .i. For by grace ye be saued by faythe and that nat of your selues for it is the gyft of god nor of your workes leaste any man shulde glorie IohaÌ„ 1. Dedit eis potestatem filios dei fieri his qui credunt in nomine eius qui non ex sanguimbus neque ex voluntate carnis neque ex voluntate viri sed ex deo nati sunt He gaue them power to becum the chyldren of god they I meane whiche beleue in his name whiche be borne nat of blodes neyther of the wyl of the fleshe neyther of the wyl of man but of god Ioh. 3. Sient Moses exaltauit serpeÌ„tem in deserto ita exaltari oportet filium hominis vt omnis qui credit in ipsum non pereat i. Lykewese as Moses exalted the serpent in desert so must the soÌ„ne of man be exalted that all whiche beleue in hym peryshe nat Also Non misit deus filium sunin in mundum vt iudicet muÌ„dum sed vt saluetur mundus per ipsum Qui credit iÌ„ eum non indicatur .i. God seÌ„t nat his son into the worlde that he shulde iudge the world but that the worlde shulde be saued by hym who beleueth in hym is nat iudged Actes 13. Notum igitur sit vobis viri fratres ê™ per hunc vobis remissio peccatorum annunciatur c. i. Be it knowen therfore vnto you o brethern that by him remission of synnes is preached vnto you and of al tho thinges by which ye coulde nat be iustified in the lawe in hym all that beleueth is iustifyed Howe myght it be more clearely spoken of the office of Christe and of iustifycacyon The lawe quod he iustifyed nat therfore Christe was gyuen that we shuld beleue that we be iustified for him He openly plucketh froÌ„ the lawe iustifycacyon Ergo for Christe we be accompted iuste whan we beleue that god is pacified with vs for hym Act. 4. This is the stone which is disallowed of you buylders whiche is made the corner-stone and there is nat helth in any other For there is none other name vnder heuen gyuen vnto men in which we ought to be saued But the name of Christ is only sticked to by fayth Ergo by the truste of his name and nat by the trust of our workê we be saued For name signifyeth here a cause whiche is alledged wherby helth is obteined And to alledge the name of Christ is to truste in the name of Christ as in the cause or pryce for whiche we be saued Act. 15. Fide purificans corda nostra i. By faythe purifyeng our hertes wherfore the faythe of whiche thapostles speake is nat an ydle knowledge but a thyng receyuyng the holy ghoste and iustifyeng vs. Abacuc 1. Iustus ex fide viuet The ryghtwyse man shall lyue of faythe Here fyrst he sayeth that men be iust by fayth because they beleue that god is mercifull and he addeth that the same fayth viuifyeth because this fayth genderethin the harte peace and ioy and euerlastynge lyfe ⧠⧠⧠Esa. 53. Noticia eius iudicabit multos .i. The knowledge of hiÌ„ shall iudge many But what is the knowledge of Christ but to knowe the benefitê of Christe the promyses whiche by the EuaÌ„gell he hathe sparsed into the worlde And to knowe the benefytes is properly and truly to beleue in Chryste and to beleue that the thinges whiche God hathe promysed for Chryste he wyll surelye fulfyll But the scrypture is ful of suche aucthorytes and testymonyes for otherwhiles it sheweth the lawe otherwhyles the promyses of Chryst remyssyon of synnes and free acceptaunce for Chryste ✚ There be also amonge holye fathers spred many lyke testymonyes For Saynt Ambrose sayth in hys Epystle to Ireneus thus Subditus autem mundus eo per legem factus est quia ex prescripto legis omnes conueniuntur et ex operibus legis nemo iustificatur id est quia per legem peccatum cognoscitur sed culpa non relaxatur Videbatur lex nocuisse que omnes fecerat peccatores sed veniens dominus Iesus peccatuz omnibê° quod nemo poterat euitare donauit et chirographum nostruÌ„ sui sanguinis effusione deleuit Hoc est quod ait Abundauit peccatuÌ„ per legem superabundauit autem gratia per Iesum Quia postquaÌ„ totus mundus subditus factus est totius muÌ„di peccatum abstulit sicut testificatus est Iohannes diceÌ„s Ecce agnus dei ecce qui tollit peccatuÌ„ mundi Et ideo nemo glorietur in operibus quia nemo factis suis instificatur Sed qui instus est donatum habet quia post lauacrum iustificatus est Fides ergo est que liberat per sanguinem Christi quia beatus ille cui peccatum remittitur et venia donatur That is to saye The world is made subiect therfore by the lawe because by the prescript of the lawe al be conuented before the hyghe iudge of the workes of the lawe no maÌ„ is iustifyed that is because by the lawe synne is knowen but the offence is not remytted the lawe semed to haue hurted whiche made all men synners but the lorde Iesus by his comyng pardoned unto al men synne whiche no man coulde eschewe and dyd clene stryke out our chirografe with the shedyng of his blode Thys is it that he sayeth Syn was aboundaunt by the lawe But grace by Iesus was more aboundant For after that the hole worlde was become subiecte he toke away the sinne of the hole worlde as testifieth Iohan saing Lo the lambe of god Lo he that taketh awaye the syn of the worlde And therfore lette no man glorye in hys workes for no man is iustyfyed hy hys factes But he that is iustifyed hath it gyuen him Wherfore fayth is the thynge which delyuereth by the bloude of Chryste for blyssed is he to whom synne is remytted and pardone gyuen These be the wordes of Saynt Ambrose which apertly do defende our opinion For he plucketh awaye from workes iustificacyon and gyueth it to faythe because it delyuereth by the bloude of Chryste Let all the Sentenciaryes be layde together on a heape be they furnyshed with neuer so gloryous tytles For some be called angelycal some seraphical some subtyle some irrefragable All they red and red agayne shal not make so moche to the vnderstandynge of Paule as thys one sentence of Saynte Ambrose dothe ☞ ⧠☞ In lyke sentence wryteth also Saynte Austyne moche agaynste the Pelagyans and in hys boke de spiritu et litera he saythe thus Ideo quippe proponitur iusticia legis ê™ qui
fecerit eaÌ„ viuet in illa vt cum quisque infirmitatem suam cognouerit non per suas vires neque per literam ipsius legis quod fieri non potest sed per fidem concilians iustificatorem perueniat et faciat et viuat in eam Opus rectum quod qui fecerit viuit in eo non fit nisi in iustificato Iustificatio autem ex fide impetratur i. For therfore is the iustyce of the lawe propowned that who dothe it shall lyue in it so that when euery man shal knowe hys owne infyrmity he may attayne it and do it and lyue in it not by hys owne powers neyther by the letter of the lawe which can nat be done but reconcylyng the iustyfier by fayth A ryght worke whiche who dothe shal lyue in it is not done but in a iustifyed person And iustificacyon is purchased by faythe Here he saythe clerely that the iustifyer is reconcyled by faythe and iustifycacyon is purchased by faythe And a lytle furder he sayth Ex lege timemus deum ex fide speramus in deum sed timentibus penam absconditur gratia sub quo timore anima Laborans c. per fidem confugiat ad misericordiam dei vt det quod iubet That is to saye By the lawe we feare god by fayth we truste in god but from theÌ„ that feare payne grace is hyd With whiche feare the soule oppressed must fle by fayth to the mercy of god that he maye gyue the thynge that he commaundeth Here Saynt Austine teacheth that by the lawe the hartes be made aferde but by fayth they receyue coÌ„solatyon And he teacheth that fyrste by faythe we muste purchase mercy or we go about to do the lawe we wyll recyte a lytle after other thinges also Truely it is a wonderfull thynge that the aduersaryes be nothinge moued with so many places of scrypture whiche openly gyue iustyficacyon to faythe and take it from workes Thynke they that the same thynge is so ofte repeted in vayne Or suppose they that the thynge so ofte repeted eschaped out of theyr mouthe inspired with the holy goste vnaduysedly But these idle workers haue inuented a proper cauillation to defete this matter They saye that Paule muste be vnderstonded be side formata so that they wyll not attrybute iustificacyon vnto faythe but by reason of loue nay vtterly they wyll not attrybute iustyfycacyon to faythe but only to loue For they dreame that faythe maye stande with mortall synne To what purpose belonge thys but that they wyll agayne dysanul the promyse and returne to the lawe If faythe receyueth remyssyon of synnes for loue remissyon of synnes shal be alwayes vncertayne for we neuer loue so moch as we owe yea we loue not onles our hartes be assured that our synnes be perdoned so the aduersaryes whyles in remyssyon of synnes and in iustyfycacyon they requyre a trustynge of theyr owe loue they vtterly disanull the Euangell of free remyssyon of synnes where as yet they nether performe that loue nor vnderstande it onles they beleue that remyssyon of synnes is frely receyued We also say that loue ought to folowe fayth as Paule also teacheth saynge In Chryste Iesu neyther cyrcumcysyon is any thyng worth nor vncircumcision but faythe workynge by loue And yet we maye not for al thys thynke that we shal be pardoned our synnes or be reconciled because of thys loue as we receyue not remyssyon of synnes for other workes folowynge but only by faythe in the proper sygnifycatyon we receyue remyssyon of synnes For the promyse can nat be taken but by faythe But fayth in the proper sence is thassentynge to goddes promyse For of thys faythe speketh scrypture And because it receyueth remyssyon of synnes and reconcyleth vs to god we be fyrst accompted ryghtwyse by faythe oâ— we loue do the lawe notwithstandynge loue ensueth And yet thys is nat an idle knowledge nor it can nat stande with synne but it is the worke of the holy goste wherby we be delyuered froÌ„ deathe and the myndes whiche tofore were affrayed erecte and viuifyed And because thê faythe receyueth onely remyssyon of synnes and maketh vs acceptable to god and quiet of conscyence it myght better be called gracia gratum faciens â— a grace makynge a maÌ„ acceptable then loue may whiche is theffecte ensuynge Hethervnto we haue very copiously shewed aswele by authorities of scrypture as by reasons deryued out of scrypture that by onely faythe is graunted remyssyon of synnes and that only faythe iustyfyeth that is maketh of iniust iust and regenerate It is easely iudged howe necessary the knowledge of thys faythe is For in this onely is espyed thoffyce of Chryst by this only we receyue the benefites of Chryst this only bryngeth vnto godly myndes a sure and ferme consolacyon And it is a necessarye thynge that some doctryne be publyshed in the churche by which men may conceiue a sure hope of helth For thaduersaries gyue vnhappy couÌ„sel vnto men which byd them doute whether they haue obtayned remyssyon or no. Howe shall these felowes bere vp them selues in deathe whiche haue harde nothiÌ„g of this faith which thinke that they owe to doute whether they haue obteyned remyssyon of synnes or no furthermore the Euaungell of Chryste must nedes be reteyned in the churche that is to say the promyse that synnes be frely remitted for Christ thys Euaungell they vtterly dysanull whiche teach nothynge of this fayth But the schole men of thys faythe speake nat one worde And our aduersaryes all to gether folowe them and do dysalowe thys faythe Nor they see nat that they defete the hole promyse of the fre remyssyon of synnes and of the iustyce of Chryst where as they dysproue thys faythe ¶ Of loue and fulfyllynge of the lawe HEre thaduersaryes obiecte Si vis ad vitam ingredi serua mandata That is to saye If thou wylte entre into lyfe kepe the commaundemeÌ„tes Also The doers of the law be iustified and many other lyke senteÌ„cies of the law to whiche before we make answere we wyll shewe our opinion of loue and of the fulfyllynge of the lawe It is wrytten in the prohete I wyll gyue my lawe in theyr hartes And Paule sayth that the lawe is establyshed and nat abrogate by fayth And Christ sayth If thou wylt enter into lyfe kepe the coÌ„maundementes Also If I haue not loue I am nothyng These and suche lyke sentencyes testifye that the lawe must begynne in vs although nat absolutely in an hyghe perfectyon and oweth to to encrease as moche as may be more more We speake not of the ceremonyes but of that law which is made of the motions of the hart I meane the Decalogye And bycause faythe bringeth with it the holy gost and engeÌ„dereth a newe lyfe in the hartes it muste of necessitie also engeÌ„der spiritual motions in the hartes And which be tho mocyons the prophete sheweth when he saythe I wyll gyue my loue into
the conscyence fleynge the ire of god can not obtayne peace nor be assured that God heareth them But when fayth commeth whiche beleueth that we be freely iustifyed she dare call vpon God and feleth that she is harde and she atteyneth to the true knowledge of God For in the worlde stycketh alwayes a wycked opinion of workes The Gentyls had sacrifices which they toke of the fathers whose workes they folowe but theyr faythe they holde not but imagyned that tho workes were a satisfaccion and pryce to reconcile God vnto them The people of the lawe folowed sacrifiicies with thys opinion that for tho workes they shulde pacifye God euen for the selfe worke In whiche thynge we se howe vehemently the prophetes chyde the people as Non in sacrificiiâ— arguam te I shal nat reproue the for thy sacrifyces And Hieremie I gaue no commaundemente of sacrifycies Suche places do damne not the workes for God commaunded them as ciuile excercyses in thys politike gouernaunce but they damne the wycked persuasion in that they thought to pacifye God by tho workes and dyd caste awaye faythe And because no workê that they dyd quieted theyr conscyence therfore they styll deuysed newe workes besyde the coÌ„maundementes of God And the examples of sayntes moste of all moued meÌ„ for by the imitation of theÌ„ they hoped to be reconciled as they were The people of Israel sawe that the prophetes sacrifysed in hyghe mounteynes They began with a wonderful deuotion to folowe thys worke that by it they myght please God But the prophetes sacrifyced in hyghe mountaynes not that by tho workes they myght deserue forgyuenes of synnes but because they taught in tho places Therfore they ther propowned an example of theyr fayth The people harde that Abraham offered vp hys sonne Wherfore they also that by alyke worke they myght pacifye the ire of God dyd sacrifyce theyr owne children But Abraham not with suche opinion offered hys son that the selfe worke shulde be a pryce and redemptyon of hys synnes and so to be iustifyed So in the church was instituted the supper of the lorde or sacramente of the Aulter for a rememberance of the promyses of Christ of which in this sacrament we be admonished and that fayth shulde be confyrmed in vs and that we shulde coÌ„fesse emonge other our fayth and extolle the benefytes of Christ as Paule sayth As ofâ—e as ye shall receyue it ye shall preache or shewe the deathe of the lorde c. But our aduersaries coÌ„tende that the masse is a worke which of the selfe iustifyeth and taketh awaye the gyltynes of the synne and of the payne in them for whom it is done Saynte Anthony Bernarde Dominik Francise and other holy fathers dyd chose a certayne kinde of lyfe for other profytable excercises but yet they wyst that they were reputed iust for fayth in Christ and nat for tho excercises But the multitude after them folowed nat the faythe of the fathers but the examples without fayth that by tho workes they shulde obtayne forgyuenes and consequently iustifycation Thus erreth mans mynde touchynge workes because they vnderstande nat the iustice of fayth And this errour the Gospell rebuketh whiche teacheth that men be ryghtwyse nat for the lawe but for Christ but Christ by only fayth is wonne g o ergo by only faythe for Christe we be recompted iust But the aduersaryes obiecte a place out of the Corinthes If I hade all the faythe and haue no charitye I am nothynge And here they royally triumphe Paule say they in thê place certifyeth the hole Churche that only faythe iustifyeth not But it is an easy thynge to answere syth we haue afore shewed what we thiÌ„ke of loue and workes Thys place of Paule requyreth loue and that we also requyre For we sayde afore that there muste be in vs a renewynge and an imperfect fulfyllinge of the lawe Wherfore if a man casteth away loue although he hath a great fayth yet he retayneth it nat For he retayneth nat the holy gost Nor it ensueth nat therfore that loue iustifyeth that is to wytte that for loue we receyue remission of siÌ„nes that loue vanqwysheth the feare of deth and of syn that loue ought to be put agaynste the wrathe and iudgemente of God that loue satysfyeth the lawe and that they whiche be renouate be acceptable to God for the fulfyllynge of the lawe and nat freely for Christe Paule sayth nat so which yet the aduersaries fayne that he saythe Nowe yf by our loue we ouercome the wrath of God if by our loue we deserue before God remission of synnes yf by our fulfyllynge of the lawe we be accepted let the aduersaryes take awaye the promyse of Christe lette them defete the Gospell whiche teacheth that we haue an entre to the father by Christ our mediatour which teacheth that we nat by our fulfyllynge of the lawe but for Christe be accepted The aduersaries do corrupte many places because they bryng theyr opinions vnto them and take nat theyr opinions out of them For what incommoditie hath this place if we plucke from it the interpretation whiche the aduersaries do sowe vnto it of theyr owne nat vnderstandynge what is iustificatioÌ„ or howe it is made The Corinthes whiche before were iustified had receiued many excellent gyftes And they were ferueÌ„t in the begiÌ„nyng as comonly it cometh to pas but after there began to be disseÌ„sioÌ„s amongest them as Paule signifieth they beganne to be wery of good teachers Therfore Paule chydeth them callynge them home agayne to the officies of loue Nor he desputeth nat here of remission of synnes of the maner of iustification but he speaketh of the frutes And he vnderstaÌ„deth it of loue towarde the neyghbour But it is a greate foly to dreame that loue towarde maÌ„â— iustifieth before god syth iÌ„ iustificacion we haue to do with god hys yre muste be pacified and the conscience muste be quieâ—ed towarde god And none of all these thyngê be done by the loue but only by mercie these thynges be brought about And mercie is by only fayth atteyned Yet I must nedes graunt that if loue be lost the holy ghost is loste and if the holy ghoste be loste fayth muste nedes be also loste Therfore he sayeth If I haue nat loue but he addeth nat the affirmatiue that loue iustifyeth But they dispute that loue is preferred before fayth and hope For Paule sayth that the greatest of these is loue Nowe it is moste lykely that the greatest chefest vertue dothe iustifye To this I answere thus Althoughe Paule in thys place speaketh properly of the loue of the neyghbour and signifieth that loue is greatest because it hathe most frutes where as fayth and hope only haue to do with god but loue outwardly towarde men hath iÌ„finite officies yet let vs grauÌ„t vnto our aduersaries that the loue of god and our neyghbour is the greatest vertue syth thê precepte is the greatest Thou shall loue
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
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
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
sayenge Thy synnes be released the. For thus iudgeth thapostle that man is freely iustified by fayth These wordes of Barnarde do wonderfullye illustrate and set forthe our cause for he not onely requireth in a generalitie that we shulde beleue our synnes to be pardoned throughe mercye but byddethe vs also put to a speciall faythe by whiche we may beleue that euen vnto our owne selues sinnes be pardoned And he teacheth howe we may be assured of remission of synnes that is to saye whan by faythe hertes be lifted vp and be made quiete and set at rest by the holy ghoste What do our aduersaries require more Dare they yet deny that we obteyne remission of synnes through fayth Or that faythe is a parte of penaunce Thyrdly Our aduersaries say that synne is in this wyse forgyuen because he that is attrite or contrite doth brynge forthe an acte of the loue of god that by this acte he meriteth to receyue remission of synnes This is nothyng els but to teache the lawe and to destroy and abrogate the gospell and to disanull the promyse coÌ„cernyng Christ. For they do onely require the lawe and our workes for the lawe requireth loue Besydes this they do teache vs to truste that we obteyne remission of synnes bicause of contrition and loue What other thynge is this than to sette oure trust and confidence vpon our owne workes and not vpon the worde and promyse made by god of Christe Nowe if the lawe be sufficieÌ„t to the obteynyng of remission of synnes to what purpose nede we the Gospell what nede haue we of Christe if for our workes we obteyne forgyuenes of synnes But we contrarywyse do calle agayne consciences from the lawe vnto the gospell and from the truste in theyr owne workê to truste and to haue sure confidence in the promyse and in Christe because the gospell setteth forthe Christe vnto vs and promyseth remission of synnes freely for Christê sake By this promyse the gospel byddeth vs trust that for Christes sake we be recoÌ„ciled to the father and brought in to his fauour agayne and not for our owne contrition or for our owne loue For there is none other mediator or pacifier than Christe Neyther can we worke the lawe oneles we be fyrste reconciled by Christe And though we coulde do any thyng yet we ought to thinke that not for these workê we obteyne remission of synnes but for Christes sake whiche is the mediator and mercye stocke Yea it is iniurie and dishonour to Christe and a defeatyng of the gospell to thynke that we do obteyne remission of synnes for the law or by any other wayes than through faythe in Christe And this reason we haue handeled before in the title of iustification whan we tolde wherfore we do holde opinion that men be iustified by fayth and not by loue Therfore the doctrine of our aduersaries where as they teache that men for contrition and loue obteyne forgyuenes of synnes and bydde them truste in this contrition and loue is only a doctrine of the lawe and that not vnderstaÌ„ded Lykewyse as the Iewes dyd loke vpon the couered face of Moyses For admitte that we had loue let vs imagyne that we had workes yet can neither loue neither workes be a price raunsome or propitiation for synne Neyther can they be set and pleded as it were in barre agaynste the wrathe and iudgement of god accordyng to that sayenge of Dauid in the psalme Thou shalte nat entre in to iudgement with thy seruaunt for no creature lyuyng shall be iustified in thy syghte Neyther ought the honoure of Christ to be plucte from hym gyuen to our workê For these causes Paule dothe styffly affirme that we be not iustified by the lawe and he setteth agaynst the lawe the ê“myse of remission of synnes whiche is gyuen for Christes sake and reacheth vs that we freelye for Christis sake thrugh fayth receiue remission of sinnes To this promyse Paule dothe calle vs backe from the lawe Upon this promyse be byddeth vs stedfastly to beholde which doutles shal be voyde and of no strength if we be iustified before by the lawe or euer we be iustified by the promyse or if we obteyne remission of synnes for our owne iustice But the case is cleare that therfore the promyse was made vnto vs and therfore Christ was gyuen to vs because we can not worke and fulfyll the lawe wherfore it is necessary that we be fyrst reconciled by the promyse or euer we do worke the lawe But the promyse is onely receyued by fayth Ergo it is necessarye that contrite persones do by fayth receyue the promise of remission of synnes whiche is gyuen for Christis sake and that they do decree with them selfes that they haue the father recoÌ„ciled vnto them selfes freely for Christis sake This is the senteÌ„ce and mynde of Paule in the epistle to the Romanes â–ª where he saythe Therfore by fayth that accordyng to grace or fauour the promise myght be ferme and stable And to the Galathianes he sayth The scripture hath coÌ„cluded al thinges vnder synne that the promyse by the fayth of Iesu Christe myght be gyuen to them that beleue that is to say All men be vnder synne can not otherwyse be delyuered onles by fayth they do take and receyue the promyse of remission of synnes Fyrste therfore we must by faythe receyue remission of synnes before or we do worke the lawe al be it as it was aboue saide loue foloweth faythe because they that be regenerate do receyue the holy ghoste and therfore they begynne to worke the lawe We wolde recite mo testimonies and authorities if it were not so that they be open and at hande to euery deuoute and godlye reader in the scriptures For we couet not to be ouerloÌ„ge and tedious to thentente that this cause or mater may the more easelye be perceyued Neyther is it any doubte but that this is the senteÌ„ce of Paule whiche we do defeÌ„de that by fayth we receyue remission of sinnes for Christis sake and that by fayth we ought to set Christe the mediator agaynst the wrathe of god not our workes And let not the myndes of good men be troubled although our aduersaries do calumniate and corrupte the sentences of Paule There is nothynge spoken so purely and truelye but it may be depraued by captious cauillations We assuredly knowe that this which we haue recited is the very ryghte and true sentence and meanynge of Paule we knowe this oure sentence doth brynge ferme and stable coÌ„forte to godly coÌ„sciences without whiche no man is able to stande in the iudgement of god Wherfore let these pharisaical opinioÌ„s of our aduersaries be reiected and thrust out of mens â—ertes that we do not by fayth receyue remission of synnes but that we must merite remission with our loue and with our workes and that we ought to set our loue and our workes agaiÌ„st the wrath of god· This is the doctrine of
well in his worke of PenauÌ„ce these wordes folowynge Therfore it is conuenient that we beleue both that penauÌ„ce is to be done and that forgyuenes shal be gyuen but yet so that we do hope forgyuenes as through faythe For faythe obteyneth as it were by an especialtie or obligation Also faythe it is whiche dothe couer our synnes So than there be senteÌ„ces in the workes of the fathers not onely of contrition and workes but also of faythe But our aduersaries because they neyther perceyue the nature of penaunce neyther the sayenges of the fathers do pyke out the sayenges concernyng the one parte of penauÌ„ce that is to wit workes But those thyngê whiche be spoken in other places of faythe because they do not vnderstande them they passe them ouer ⧠Of confession and satisfaction ⧠GOod men may easely iudge that it is verie profitable and necessary that the true doctrine be kepte concernynge the partes aâ—ouenamed that is to wete concernyng contrition and faythe Therfore in settynge forthe of these places we haue alwayes most busied our selues and as for confession and satisfaction we haue nat greatly coÌ„tended nor striuen For we also do retayne kepe styll confession and specially because of absolution whiche is the worde of god because the power of the keyes by the auctoritie of god dothe pronouÌ„ce and gyue seÌ„tence of euery thiÌ„g Wherfore it shulde be a wycked dede to take away priuate absolucion out of the churche Neyther do they perceyue and vnderstande what is remission of siÌ„nes or what is the power of the keyes who soeuer they be that do despyse and take away priuate absolution But coÌ„cernyng the rehersall and reckenyng vp of synnes particularly by name in confession we haue sayde before that we do nat thynke it necessary by the lawe of god For where as certeyne meÌ„ do obiecte that a Iudge ought fyrste to knowe the mater before that he do gyue sentence this obiectioÌ„ is nothyng to this purpose For absolutioÌ„ is but the execution of the benefite gyuen by an other and nat a iudgement For Christe gaue charge and coÌ„mauÌ„dement to forgyue synnes Thys commaundement the ministers do eâ—ecute They haue no coÌ„mauÌ„dement of knowiÌ„g the synnes that be secrete Thys thynge may well be perceyued herof because they forgyue innumerable synnes whiche they them selues do neuer remembre to whome they be forgyuen And if remission shulde hange vpon the knowledge of sinnes then al the mater shulde be vncertayne and doutful But in those synnes whiche be openly knowne what maner iurisdiction the churche hathe that belongeth nat to thê preseÌ„t disputatioÌ„ For these because they be open and knowen they be accused by name and afterwardes be forgyuen by name if the doer of them wyl be receiued agayne of the churche And it is a folyshnes to apply vnto this mater the sayeng of Salomon whiche is thys Diligenter cognosce vultum pecoris tui .i. Knowe diligeÌ„tly the face of thy catayle For SalomoÌ„ speaketh no whit of coÌ„fession but he gyueth a morall lesson and instruction to an housholder that he shulde vse that whiche is his owne and forbeare from that whiche is an other mans and he biddeth hym to loke diligently vnto his owne thyngê but yet in suche wyse that hys mynde beyng occupied and set all vpon the desyre of gatheryng goodes he do nat caste away the feare of god or faythe or the loue of the word of god But our aduersaries do merueilously transforme and chauÌ„g the wordes of scripture into what soeuer sentences or meanynges it lyketh them selues here vnto theÌ„ this worde knowe betokeneth to here confessions The face betokeneth nat the outewarde conuersation but the secretes and priuities of conscience And catayle signifieth men Forsothe a goodly and a propre interpretation and semely for suche despysers of the studies of eloquence But if any man lyste by a similitude to translate thys instruccion from the householde keper and to apply it vnto a pastor or curate of the churche then doubtles he ought by the face to vnderstande the outwarde coÌ„uersatioÌ„ Thys shal be a more apte a more agreable similitude But let vs passe ouer these thynges some tymes there is mention made of confessioÌ„ in the psalmes as Dixi coÌ„fiteâ— or aduersum me iniustitiam meam domino et tu remisisti iniquitatem peccati mei .i. I sayde I wyll confesse and knowledge agaynst my selfe my wickednes vnto the lorde and thou haste forgiuen the wickednes of my syn Suche maner coÌ„fession of syn whiche is made vnto god is the very ryght contrition For when coÌ„fession is made vnto god it muste nedes be done with the harte and nat only with the mouthe so as is done of the players in enterludê Suche maner confession therfore is contrition in whiche we felyng perceiuyng the wrathe of god do coÌ„fesse that god is wrothe nat with out iuste cause and that he can nat be pacified with our workes And yet neuertheles we seke mercie of god for hys promyse sake Suche maner coÌ„fession is this confession of the prophete Tibi soli peccaui c. To the alone haue I synned that thou mayste be iustified mayst ouercom when thou shalt iudge that is to say I knoweledge my selfe to be a synner and to haue deserued euerlastyng wrathe neither can I set my ryghtuousnes nor my merites agaiÌ„st thy wrathe Therfore I pronounce the to be rightuous when thou doste condempne punyshe vs I pronouÌ„ce that thou haste the victorie wheÌ„ hypochrites do iudge the that thou arte vnrightuous because thou doste punyshe or condempne theÌ„ wel deseruyng it yea more ouer our merites can nat be sette agaynste thy iuâ—gement but in suche wyse we shal be iustified if thou doste iustify vs if thou dost repute vs iustified through thy mercye Perauenture suÌ„me man wyll alledge Iamys who sayeth coÌ„fesse your synnes one of you to another But he speaketh nat here of confession to be made to the preestê but in a generalitie of the reconciling of bretherne among them selues for he biddeth coÌ„fession to be made of eche to other Furthermore our aduersaries shall condeÌ„pne many of the moste approued auctours if they wyll contende that the rehersall of synnes in confession is necessary by goddê lawe For although we do approue coÌ„fession and do iudge that a certayne examination is profitable to the entent that men may be the better instructed and taught yet neuertheles the thyng is in suche wyse to be moderated and measured that consciences be nat tangled and snarled whiche vndoubtedly shall neuer be quiete if they shulde thynke that they can nat obteyne remission of sinnes onles they make that scripulous and iuste rehersal of synnes That sayeng doubtles is verie false whiche our aduersaries haue put in the coÌ„futation that an hole and perfecte confession is necessary to saluation For suche confession is vnpossible And I pray you what snares caste they here vpon the conscieÌ„ce whan they require a hole
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
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
to be inflate and inspired by the diuine influence and power and as these Anabaptistes do at this day Nowe as touchyng matrimonie vndoutedly it was nat fyrste instituted in the newe testament but forthwith in the begiÌ„ning after that mankinde was created And it hathe in mayntenaunce of it the coÌ„maundement of god it hathe also promyses but nat properly belongyng to the newe testameÌ„t but rather apperteynyng to a corporal lyfe Wher fore if any man lyste to call it a sacrament yet he ought to discerne and distincte it froÌ„ those other aboue rehersed whiche ê“perly â–ª be signes of the newe testament and be testimonies of grace and of remission of synnes That if matrimony shall therfore haue the name of a sacrament because it hathe for it the commaundement of god then other states or offices also whiche haue the coÌ„mauÌ„dement of god may be called sacramentes as the state of a prince or gouernour Finally if all thinges ought to be nombred amonge the sacramentes whiche haue no mayntayne them the coÌ„maundemeÌ„t of god and to which promises be added why do we nat put to prayer whiche may moste truly be called a sacrament For it hathe nat onely the coÌ„maundemeÌ„t of god but also very many promises And set amonge the sacrameÌ„tes as it were in a more open and bright place dothe prouoke and allure men to pray Almouse dedes also might be rekened amonge them Also afflictions whiche be tokens to whiche god hathe added promyses but lette vs passe ouer these thynges For no wyse man wyl greately striue aboute the nombre or the name so that those thynges be reserued and kepte whiche haue the coÌ„maundemente of god and the promyses of god to maintaine and fortifye them This thynge is more necessary to vnderstaÌ„de and knowe howe we ought to vse the sacrameÌ„tes And here we dampne and vtterly dispraise the hole multitude of scolasticall doctours whiche teache that the sacramentes to hym that putteth no stoppe or impedimente of his owne parte do giue grace by the vertue of the worke that is wrought without the good mocion of the harte This is vtterly a Iudaicall opinion to thynke that we be iustified by a ceremony without good motioÌ„ of the harte that is to say without faythe And yet neuertheles this wycked and pestilente opinion is taught with greate auctoritie in all the kyngdome of the pope Paule crieth agaynst it and denieth that Abraham was iustified by circumcision and sayeth that circumcision was but a token or signe put forthe to exercise faythe So we do teache that in the vse of the sacramentes faythe ought to be put vnto whiche dothe beleue those promises dothe receiue the thiÌ„gê promysed whiche be offred in the sacramente And the reason to proue it is playne and very stronge whiche is this The promyse is vnprofitable onles it be receiued by faythe but the sacramentes be signes of the promyses Ergo in the vse of theÌ„ faythe ought to be put vnto As for example if any man shal vse the souper of the lorde let hym so vse it Because that it is a sacrament of the newe testameÌ„t as Christ playnly declareth Therfore lette hym beleue stedfastly that the thingê promised in the newe testament be geuen or offred vnto him that is to wete free remissioÌ„ of synnes And this thiÌ„g let hym receiue by faythe let hym comforte lyfte vp hys fearefull conscience and let hym thynke these testimonies nat to be deceitfull but to be so sure and vndoubted as if god with a newe miracle dyd promyse from heuen that he wyll forgyue But what shulde these miracles and promises auayle to hym that dothe nat beleue them And we speke here of special faythe whiche dothe beleue the present promyse and nat only of that faythe whiche in generall dothe beleue that god is but whiche dothe beleue that remission of synnes is offered Thys vse of sacramente dothe comforte godly and fearefull myndes But howe great a multitude of abuses haue ben brought vp in the churche through that mad opinion of the work wrought without the good motioÌ„ of the vser no man can with wordê expresse Hereof coÌ„meth that infinite defoylyng or prophanation of masses but of this we shall speake here after Neyther can there any texte ne any lettre be brought forthe of the auncient wryters whiche doth make with the scholemen in this matter But rather the contrarie S. Austine dothe playnely affyrme who sayeth the fayth or belefe of the sacrament dothe iustifie and nat the sacrament And the sayeng of Paule is knowen Corde creditur ad iustitiam With harte we beleue to Iustice. THe .xiiij. article in whiche we say that the administrations of the sacramentes of the worde in the coÌ„gregatioÌ„ is to be grauÌ„ted vnto no man onles he be in due forme maner called they do receiue vpon the condicion that we do vse canonicall ordination or giuiÌ„g of orders CoÌ„cernyng this matter we haue in this asseÌ„ble oftentimes openly witnessed that we do with all our hartes desyre to kepe the ecclesiastical ordre and discipline and the degrees in the churche euen those that be made also by mans auctorite For we do knowe that for a good and a profitable entent and purpose the ecclesiasticall discipline was ordeyned by the fathers after suche maner and fashyon as the olde auncient canones do describe But the byshopes eyther do compel our prestes to caste awaye and to condempne thys kynde of doctrine whiche we haue confessed acknowledged orels if they refuse so to do they do with meruailous straunge crueltie suche as hathe nat ben herde kyl the sely pore men and that gyltles These causes do let that our prestes can nat knowe these men for byshoppes So the crueltie of byshops is the cause wherfore the canonical ordre or discipline is some where dissolued and nat obserued whiche we dyd greatly desyre to kepe Aduise them howe they wyll make accoÌ„ptes to god for that they do in thê wyse disseuer and dissipate the churche Our consciences in this matter be clene out of daunger and ieoperdy For sythe we knowe our confession to be true godly and catholyke we ought nat to approue the crueltie of them whiche do persecute thys doctrine And we knowe that the church is amonge those â–ª whiche teache the worde of god well truly â–ª and whiche ministre the sacramentes well and duely and nat amonge them whiche nat only with theyr decrees go aboute to put away the worde of god but also sley theÌ„ that teache wel and truely To whome yea doyng any thyng coÌ„trary to the canones yet the very canones them selues be a greate deale more gentle and fauorable And here againe we do opeÌ„ly make protestation that we shall gladly obserue and kepe the ordre discipline of the churche and of the canones vpon condition that the bysshoppes cease to rage and vse thys crueltie agaynste our congregations Thys our mynde and wyll bothe before god and amonge al nations
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
not be affermed withoute the worde testimonie of god And Paule sayth that all that is not of faythe is synne But syth it is so that these obseruaunces haue no testimonie of the worde of god the coÌ„science muste nedes doubte whether they please god and be acceptable to hym or no. And what nede many wordes in a thyng that is manifeste and open If our aduersaries do defende these honourynges inuented by men as thinges deseruyng iustification grace and remission of synnes they do playnly buyld vp the kyngdome of Antichriste For the kyngdome of Antichrist is a newe maner of honourynge deuised by the auctoritie of man reiectynge Christe Lykewyse as the kyngedome of Mahomete hath honouryngê hath workes by whiche it wyll be iustified before god and dothe not thynke that men be iustified in the syght of god freely through fayth for Christê sake So also the papacie shall be a parte of Antichristis kyngdome if it dothe so defende worshyppynges inueÌ„ted by men that they do iustifie For the honoure and prerogatyue of Christe is abbrydged whan they teache that we be not freelye iustified through faythe for Christê sake but by suche maner obseruauÌ„ces And namely whan they teache that suche maner obseruauÌ„ces and ceremonies be not onely profitable but also necessarie to iustification as theyr opinion was herebefore in the .viii. article where they condempne vs because we sayde that it is not necessarye to the vnitie of the churche that there be in all placê lyke and one maner obseruaunces and ceremonies instituted by men Daniel the prophete signifieth and gyueth knowlege that newe fashyons of worshyppes inuented by men shal be the very forme and state of Antichristis kyngdome For thus he saith He shal honour the god Maosis in his owne place and the god whiche his fathers neuer knewe shall he worshyp with golde and syluer and precious stones Here he describeth newe fashyons of honouryng god for he saythe that such maner god is worshypped as the fathers haue not knowen For albeit that the holye fathers also haue had ceremonies and traditions yet they dydde not thynke that these thynges be profitable or necessarye â—o iustification they dyd not mynyshe the glorie the benefite of Christ but they taught that we be iustified through fayth for Christis sake and not for those humane traditions and ceremonies But they dyd obserue the traditions of men for a corporall vtilitie that the people shuld knowe what tyme they oughte to come together and that all thynges shulde be done ordrely and sadly in the churches because of example Finallye that the coÌ„men people also shulde haue a certayne instruction and discipline For the diuersities of tymes and the varietie of ceremonies auayleth to monyshe the coÌ„men people These causes moued the fathers to obserue and kepe ceremonies as Epiphaniê° doth opeÌ„ly witnesse in his disputation agaynst the Encratites whiche dyd lay vpon them selues certeyne traditions they dyd absteyne from wyne euen also in the very â—ouper of the lorde They dyd eate no flesshe no neyther yet fysshe in which thyng they dyd farre passe the freres of dominikes ordre Mariage they dyd hate moste of any thynge albeit the companye of women they dyd not hate For this thynge dothe Epiphanius laye agaynste them For they had flockes of women whiche folowed the same sorte and kynde of lyuynge that they dyd euen as at this daye the religious men coÌ„menly haue monasteries of women nere vnto them And these obseruauÌ„ces they dyd imagine to be the true honoure seruice of god and to be iustice for whiche they were acceptable vnto god and by whiche they dyd pacifie the wrathe of god This opinion doth Epiphanius disproue and sheweth that there be other endes of the traditioÌ„s For he sayth that traditions â—e to be praysed and allowed whiche be made eyther for temperauÌ„ce or for ciuile gouernaunce that is to saye eyther to tame and subdue the fleshe â–ª for the instruction of the vnlerned ê‘sons or els for a ciuile order to be hadde And we also iudge that for these causes traditions may be wel kepte that is to say to th entent that the people shulde be present at deuine seruice in sobre wyse so as Iosaphat and the kynge of Nynyue dyd by proclamation coÌ„maunde fastes Also that the ordre ceremonies in the churche shuld teache the vnlerned what is done in euery tyme. Hereof were ordeyned the Christemas holye dayes the holy dayes of Easter and whytson tyde suche other lyke This is it that Epiphanius saythe that traditions were instituted because of an ordre to be had that suche ordre shulde put men in remembraunce of the historie and of the benefites of Christe For the tokens or markes of thynges beinge aâ— it were paynted and set forth in maners and ceremonies do more effectuallye put the coÌ„men people in remeÌ„braunce than do bokes or wrytynges These endes of traditions and ceremonies were profitable to be shewedde to the people and to be playnely openly declared But to these endes our aduersaries do fayne a nother ende to be ioyned through a certeyn pharisaicall persuasion that is to witte that suche maner obseruauÌ„ces do merite remission of synnes Also that they be seruices necessarye to iustification and that for them men be accompted ryghtuous in the syghte of god This playnly is to honoure god with golde syluer and precious stones and to thiÌ„ke that god is appeased and recoÌ„ciled with diuersitie of garmentes of ornamentes and with other lyke thynges of whiche there is an infinite numbre in the traditioÌ„s of men or els to thiÌ„ke that suche maner tbynges be honourynges of god I meane diuersities of tymes of meates of vessels of apparayle Paule to the Collossianes wryteth that traditions haue the semblaunce and lykenes of wysedome And in very dede so haue they For that fayre ordre is very semely in the churche and for that cause is necessarye But mannes reason because it dothe not vnderstande the ryghtuousnes of faythe it doth naturally imagine that suche maner work iustifie men and that they reconcile god vnto vs. c. Suche was the opinion of the comen people amoâ—ge the Israelities and by the reason of 〈…〉 they dyd augmeÌ„t suche manâ—r ceremonies 〈◊〉 they haue nowe encreased with vs in Monâ—steâ—ies Suche is the iudgemeÌ„t of maÌ„nes 〈◊〉 also â–ª concernynge the exercises of the body concernynge fastynges whose ende in very dede is to tame and to punyshe the flesshe but yet mannes reason doth fayne a nother ende that is to say that they be diuine honours whiche iustifie As Thomas wryteth that fastynge is auayllable to the puttynge awaye and to the prohibition of synne For these be the verye wordes of Thomas Thus the semblaunce and apparaunce of wysedome ryghtuousnes in suche maner workes deceyueth men Besydes this there be examples of sayntes whiche whyles men studie to folowe they often tymes folowe the outwarde exercises but they folowe
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
prayed vnto her shulde dye with out housell Another of them sayd ouer the hole psalter dayly standyng on the one foote Some wyse man paynted a Christofore that is to say a bearer of Christ whiche wolde signifie by an allegorie that there had nede to be greate streÌ„gth of mynde in theÌ„ whiche shulde beare Christe that is to saye whiche shulde teache the gospel or confesse and acknowlege Christ because that suche one muste nedes abyde great ieopardies Afterwardes folyshe freers taught amonge the people to call and pray to Christofore as though there had ben ones suche a Polypheme that is for to saye suche a greate gyauÌ„t in very dede And where as sayntê in dede haue done very greate thinges eyther profitable to the comon weale or els conteynynge priuate examples the rehersall wherof shulde be very profitable bothe to establyshe the faythe and also to ê“uoke other to folowe theyr actê no man sought out these thynges out of the true histories Undoubtedly it is profitable to heare howe holy men dyd administre comen weales what chauÌ„ces what ieoperdies they put them selues in how holy men dyd helpe kynges in greate ieopardies howe they taughte the gospell what disputations and batayles they had with heretikes The examples also of mercy be profitable as when we see that Peter was ê‘doned the denieng of his maister that Cyprian was forgyuen that he was a negromancer whan we se Augustine in his syckenes prouinge the strengthe of faythe to afferme stedfastlye that god dothe in dede heare the prayers of them that do beleue Suche maner exaÌ„ples which do conteyne eyther faythe or feare or administration gouernaunce of the comen weale it were profitable to be recited But certayn hypocrites or stage players not indued with any knowlege eyther of faythe or of gouernynge of comen weales haue imagined tales countrefaytynge the workes of poetes in whiche be nothyng els but only superstitious exaÌ„ples of certeyn prayers of certeyn fastes and there be added also certeyne thinges makyng for lucre As for example the fayned miracles of the Rosaries and lyke ceremonies Neither is it nede to reherse heare any examples For there be legendê as they cal them glasses of examples and Rosaries in whiche there be many thynges not vnlyke to the true narrations of Luciane in whiche is neuer a true worde These wonderfull and wycked tales byshoppes diuines religious men do fauour and allowe because they make for the belye But vs they may not abyde which to th entent that the honour benefite of Christ myght the more be sene do not require inuocation of sayntes and do rebuke the abuses in the honouryng of sayntes And notwithstandyng that all good men euerywhere do desire either the auctoritie of the byshops or the diligence of the preachers in the redressyng of these abuses yet our aduersaries in the confutation do vtterly dissemble and wyll not be a knowen euen of those vices which be manifest and open as thoughe if the confutation were receyued they wolde compelle vs to allowe euen the most knowen euident abuses So disceytfully is the confutation made not onely in this place but almoste euerywhere There is no place in which they do discerne the manifest abuses from their decrees and opinions And yet amonge them selues if any be wyser than other they do graunte that many false persuations do stycke in the doctrine of schole men canonistes and besydes this that many abuses haue cropen in to the churche throughe the greate ignoraunce and negligence of pastors and curates For Luther was not the fyrste whiche complayned of open abuses Many ryghte connynge and excellent men haue longe before these dayes sorowed and bewayled the abuses of the masse the truste in the obseruaunces of monkes and freers the gaynfull worshyppynge of sayntê the confuse darkenes of the doctrine of penaunce whiche ought to be euen most playne and open of all other in the churche We our selues haue herde excellent diuines saye that there waÌ„teth measure in the doctrine of scole men wherin is conteyned moche more philosophicall braullyng than godlynes And yet amonge these the olde men be more nere to the scripture than the wryters of late tyme. So the diuinitie of them hath thus gone out of kynde more and more Neyther was there any other cause to many good men whiche beganne to loue Luther at the begynnyng then that they sawe hym to rydde and delyuer the myndes of men from those endeles mases of mooste confuse and enuegeled disputations whiche be amonge the schole diuines and canonistes and to teache thynges profitable to true vertuous lyuynge Wherfore our aduersaries dyd very maliciouslye that whan they wolde haue vs agree to the confutation they dyd dissemble and speake no worde of the abuses And if they wolde the welthe and profite of the Churche they ought speciallye in this place in this occasion to exhort the Emperours maiestie that he wolde take counsell coÌ„cernyng the redresse of these abuses whom we perceyued very euidently to be most desyrous of well orderynge and healynge of the churche But our aduersaries go not aboute to helpe and further the most honeste and holy entente and purpose of themperoure but that they maye oppresse vs by all maner meanes Many euidente tokens shewe that for the churche they take lytle thoughte They gyue no diligence that the people maye haue amonge them some certeyn fourme of decrees and opinions in the churche Manifest abuses they defende with a newe straunge crueltie They suffre no worthye teachers in the churche What they entende by these thyngê good men maye easelye iudge But by this waye they neyther ê“uyde well for theyr owne kyngdome neyther yet for the churche For whaÌ„ the good teachers be burned and slayne and the true doctrine is oppressed afterward there shall ryse madde and frantike persones whom our aduersaries shall not be able to represse whiche shall trouble the churche with wycked opinions and shall ouerthrowe the hole ordre of the Churche whiche we desyre very greately to conserue and kepe Wherfore we beseche praye you moste noble emperour Charles for the glorie of Christe which we do not doubte but your maiestie desyreth to garnyshe set forthe and encrease that ye wyll not assente to the violente counsayles of oure aduersaries but that ye wyll seke other honest wayes of makyng concorde and peace in suche wyse that godly consciences be not ouercharged ne any crueltie be exercised vpon innoceÌ„t men so as we haue sene vsed yet hytherto nor the holsome and true doctrine in the churche be oppressed This seruice ye mooste speciallye owe vnto god to conserue I meane the ryght and holsome doctrine and to prouyde that it maye come to them which shall folowe after your tyme and to defende them that teache the ryghte and true doctrine For this thyng god requireth whan he garnyshethe kynges with his owne name and callethe them goddes sayenge I sayde ye be goddes that is
peres albeit neyther virginitie neither wedlocke dothe merite iustification With suche maner argumeÌ„tes so vayne they defende this lawe of perpetuall absteynynge from matrimonie which lawe is both wycked and also hurtfull to good maners With suche maner reasons they arme the myndes of princes agaynst the iudgement of god in whiche god shall aske accomptes of them whye they haue dissolued and vndone so many matrimonies why they haue tormeÌ„ted why they haue slayne so many preestes For doubte ye not but as the bloude of Abell after that he was deade dyd crye vnto god so doth also nowe the bloud of many good men vpon whom crueltie hath ben vniustly exercised crye vengeaunce And vndoubtedlye god shall punyshe and reueÌ„ge this crueltie Than ye shall â—ynde howe vayne these reasons of our aduersaries be and ye shall perceyue that in the iuâ—gemâ—â—t of god no false cauillations be aâ—le to stande against the worde of god as Esaie saythe All flesshe is haye and all the glorie of it is as it were the floure of the grasse Oure princes what soeuer shall happen may conforte them selues with the clere coÌ„science of theyr ryght purposes ententes For albeit the preestes had done any euyll in contractyng maâ—rimonie yet that diuorcinge and departynge in sondre of matrimonies those exiles and outlaries â–ª that crueltie to manifestly agaynst the wyll and worde of god Neyther do our prâ—â—ces delyte in newnes or dessension but the word of god was rather to be regarded 〈◊〉 in so playne and vndoubteful a cause then all other thynges ⧠Of the Masse THis protestation we must make here again in yâ— beginnyng that we do not abrogate nor take away the masse but we do religiously reuerently reteyne and defende it For there be masses done amonge vs euery sonday and other holy dayes At whiche Masses the sacrament is ministred to them that desyâ—e to receyue it after that they haue ben examined and haue receyued absolution And the publyke vsuall ceremonies be obserued styl with vs as the ordre of the lessons of the prayers the apparayle and other lyke thynges Oure aduersaries make a longe declamation concernyng the vse of the latine tonge in the masse in whiche declamation full pleasauntly they do playe the fooles disputynge howe it doth profite the vnlearned hearer in the faith of the churche to heare the masse whiche he vnderstandeth not For they fayne that the very worke of hearyng is an honour seruice to god and also is auayllable without any vnderstandyng These matters we wyll not odiouslye debate ne discusse but we leaue them to the iudgement of the reders And we do therfore here recite them to gyue men knowledge by the way that the latine lessons and orisoÌ„s be reteined and vsed styl amonge vs. But for asmoche as ceremonies ought to be obserued partly to th entent that men shulde learne the scripture and partelye that men beinge put in remembraunce by the worde shulde conceyue and gather faythe and feare so shulde pray also for these be thendes of ceremonies we kepe styll the latine tonge for them which do learne and vnderstaÌ„de latine And we mengle and ioyne therunto some songê in the douche tonge to th entent that the people also myght haue somwhat to learne wherwith to styâ—re vp faythe and feare This hath ben the maner and custome alwayes in the churches and coÌ„gregations For albeit some congregatioÌ„s haue added songes in the douche tonge more often and other some more seldome yet well nere in euery place the people songe somwhat in theyr owne natyue langage But this was neuer writen ne paynted in any place that the worke of hearyng the lessons whiche they vnderstande not is auayllable to men and that ceremonies be ê“fitable not because they teache or put vs in remembraunce but by the vertue of the work that is wrought because they be so or so done and because they be looked vpon Let all suche pharisaical opinions go to the myschiefe And thoughe there is done with vs only one comen masse yet do we nothyng agaynst the catholyke churche For in the parysshes throughout Grecelande there be not any priuate masses doone not euen in these days but ther is one comen masse done and that only on the sondayes holy dayes In monasteries there is a masse done daylye but it is onelye a comen masse These be the steppes and leauynges of the olde customes For none of all the olde wryters before Gregorie maketh mention of priuate masses In what maner they came vp at the begynnynge we nowe let passe But this is vndoubtedlye knowen that syns the beggynge freers began to rayne through moste false ê‘suations and for loue of lucre they haue ben so encreased that all good men haue a loÌ„ge season thought that the thynge farre excedethe measure Howe be it saynt Frauncis entended ful well to prouide for this thyng whiche dyd constitute and ordeyne that euery monasterie shuld be content with one comen masse dayly This afterwardê was chauÌ„ged either thrugh superstition or elles because of lucre Thus whaÌ„ they se their tyme them selfes do chauÌ„ge the ordenaunces of theyr forefathers and afterwardes do alledge vnto vs the auctoritie of the forefathers Epiphanius wryteth that in Asia thryse euery weke they dyd coÌ„secrate and that there were no dayly masses And he saythe that the apostles taughte this maner and custome â–ª whose wordê writen in the greke tongue be thus moche to saye in englysshe ConsecratioÌ„s were ordeyned of the apostles to be done the wenesday frydaye and sonday Nowe albeit our aduersaries in this place do heape many thynges together to proue that the masse is a sacrifice yet neuertheles that greate crye of wordes shall ceasse and be put to silence if onely this one answere be made that all that greaâ—e and longe heape of auctorities of reasons of testimonies dothe not proue that the masse dothe gyue grace by vertue of the worke wroughte or that the masse being applied for others doth merite to them remission of venial and deadely synnes of the cryme and of the payne This one answere ouerthroweth all thynges what soeuer our aduersaries do obiecte not onely in this confutation but also in all the workes whiche they haue made concernynge the masse And this is the state the standynge principall poynt of this matter or cause wherof the reders are so to be admonyshed of vs as Eschines monyshed the iudges that lyke as wrestelers or champions do stryue aboute theyr stondynge amoÌ„ge them selues so they shuld stryue with theyr aduersarie of yâ— state of the coÌ„trouersie suffre hym not to straye oute of the matter or cause After the same maner oure aduersaries must be compelled to speake of the matier purposed and whan the very poynte and state of the coÌ„trouersy is knowen it shal be no mastry to iudge betwixte the argumentes of bothe sydes For we in our confession haue shewed that our opinioÌ„ is that the souper
perfecte opened myn eares that is to say thou hast set forthe and propowned a worde vnto me whiche I shulde heare and thou requirest that I shuld beleue thy worde â–ª and thy promyses whiche be that thou wylte in very dede haue mercy wylte succoure c. Also in the .l. psalme Thou shalte not delyte in the hole brente sacrifices The sacrifice acceptable to god is a troubled spirite A contrite and humbled herte o god thou wylt not despise Also in the .iiij. psalme Sacrifice ye the sacrifice of iustice and hoope ye in the lorde He byddeth here to hope and saythe that it is a rightuouse sacrifice meanyng that other sacrificê be not true nor ryghtuouse sacrifices And in the Cxv. psalme I shall sacrifice the sacrifice of prayse and I shall call vpon the name of the lorde He callethe here inuocation the sacrifice of prayse But what procede we in cytynge these places the scripture is ful of suche testimonies which teache that sacrifices recoÌ„cile not god by the vertue of them selues And therfore it teacheth that in the newe testament the leuitical sacrifices beinge abrogated newe cleane and pure sacrifices shal be made that is to witte faythe inuocation thankes gyuynge confession and preachynge of the gospell afflictions for the gospelles sake and other lyke thynges And of these sacrifices speaketh Malachias the prophete sayeng Ab ortu solis usque ad occasum magnuÌ„ est nomen meum in gentibus in omni loco sacrificatur offertur nomini meo oblatio munda That is to say From the easte to the west my name is greate amonge people nations and in euerye place is offred encense to my name and pure and cleane oblation This place oure aduersaries do wreste and applye to the masse and they alledge the auctoritie of the fathers But the answere is easie for though he spake neuer so moche of the masse yet it foloweth not that yâ— masse iustifieth of it owne selue or that the masse applied to others deserueth vnto them remission of synnes None of all these sayth the prophete whiche yet monkes freers and sophisters do imagyne and fayne full shamefully that he shulde speake But the very selfe wordes of the prophete declare sufficiently his meanynge For fyrste they purpose that the name of the lorde shal be greate this is done by the preachynge of the gospell For by it is notified spredde the name of Christe and the mercy of the father promised in Christe is thus knowen Preachyng of the gospell engendreth faythe in them whiche receyue the gospell these call on god these gyue thankê to god these suffre afflictions in theyr confessyng or preachyng these worke we le for the glorie of Christe Thus the name of the lorde is made greate amonge the gentyles Wherfore sacrifice and a clene oblation signifie not a ceremonie nakedly done but all those sacrifices by whiche the name of the lorde is magnified I meane faythe inuocatioÌ„ preaching of the gospel confession c. And we easely suffre him that lusteth to comprise a ceremonie so that he vnderstandeth not only the ceremonie neither teacheth that the ceremonie is auayllaâ—le of the owne pâ—oore vertue strengthe For lyke as amoÌ„ge the sacrificê of prayse that is to witte amoÌ„ge the prayses of god we comprise the preachiÌ„ge of the worde so a prayse or thankes gyuyng may be the very takynge or receyuyng of the souâ—er of the lorde but not of the owne ê“pre vertue iustifienge vs or appliable to other to thentente to purchase vnto them forgyuenes of synnes But we shall not longe hereafter declare howe a ceremonie also is a sacrifice But because Malachie speaketh of all the sacrifices of the newe testamente and nat onely of the souper of the lorde Also because he furdereth nothyng at al nor defende the pharisaical opinion of the worke wrought therfore he maketh nothyng agaiÌ„st vs but rather maketh with vs. For he requireth the honorynges and sacrifice of the herte by whiche the name of the lorde is magnified and made greate in very dede There is cited also this place out of Malachie Et purgabit filios Leui colabit eos quasi aurum quasi argentum erunt domino offerentes sacrificia in iusticia That is to saye And he shall purge the sonnes of Leui and shall strayne and clense them as it were golde and syluer and they shall offre to the lorde sacrifices in iustice This place expressely requireth the sacrificê of ryghtuous men wherfore it defendethe not the opinion of the worke wroughte Nowe the sacrifices of the sonnes of Leui that is to saye of them that be teachers in the new testameÌ„t be these the preachynge of the gospell and the good frutes of preachynge Lykewyse as Paule sayth to the Romaynes I do sacrifie the gospell of god that the oblation of the gentyles myght be made acceptable beinge sanctified by the holy ghoste that is to say that the gentyles myght be made sacrifices acceptable to god by fayth c. For that kyllyng of beastes in the lawe dyd signifie bothe the deathe of Christe and the preachynge of the gospell by whiche this oldenes of the fleshe must be mortified and the newe and eternall lyfe muste be begoÌ„ne in vs. But our aduersaries do euery where wreste the name of sacrifice to the only ceremonie but of preachynge the gospell of fayth inuocation and other lyke thyngê they speake nothyng yet the ceremonie was instituted for those thynges And the newe testament ought to haue sacrificê of the herte and not ceremonials to be done for synnes after the maner of the preesthode leuiticall They alledge also a coÌ„tinual sacrifice that likewise as in the lawe the sacrifice was contynuall so the masse ought to be the continuall sacrifice of the newe testament â—ur aduersaries be happy and in good case if we do suffre our selues to be ouercomen with allegories But it is knoweÌ„ well inough that allegories make no stronge probations howe be it we for oure parte can be well contented that the masse be vnderstanden to be a continuall sacrifice so that they vnderstaÌ„de the hole masse I meane the ceremonie with preachyng of the gospell and with faythe inuocation and thankes gyuynge For these thinges ioyned together be the continuall sacrifice of the newe testameÌ„t For the ceremonie was instituted because of these thynges and ought not to be disseuered from them Therfore Paule saythe So ofte as ye shal eate this breade shall driÌ„ke of the cuppe of the lord shewe the death of the lord But this thynge doth in no wyse folowe this figure leuitical that the ceremonie is a worke iustifienge by the owne propre vertue or that it is a worke to be applyed for others that it may merite vnto them remission of sinnes c. And the type or figure dothe aptely expresse not only the ceremonie but also the preachiÌ„g of the gospel In the booke of Numeri
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
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
called Aerius whom they saye was condempned because he dyd deny that in the masse oblation was made bothe for quicke and deade This colour they vse often tymes they alledge olde heresies with them they falsely compare our cause to the entent that with suche comparison they myght make vs more hated Epiphanius witnessith that the opinion of Aerius was that prayers for deade men be vnprofitable This opinion Epiphanius reproueth Neyther do we defende Aerius but we stryue with you which wyckedly defende an heresy manifestly contrary to the sayeng of the prophetes apostles and holy fathers that is to wete that the masse by the vertue of the worke wroughte dothe iustifie and that it dothe merite remission of synnes as they call it a pena et culpa euen also to vnrightuous men for whom it is applied if they make no stoppe or impediment of theyr owne parte These poysoned errours we disalowe whiche minishe the glorye of the passion of Christ and vtterly oppresse the doctrine of the iustice of faythe Suche lyke persuasion hadde the wycked Iewes in the lawe that they merited remission of sinnes by theyr sacrifices throughe the vertue of the worke wrought dyd nat receiue it frely by faythe Therfore they encreaced those ceremonies and sacrifices they ordeyned the honouryng of Baal in Israel in Iurie also they made sacrifice in the halowed woodes Wherfore the prophetes condempnyng this persuasion dyd warre nat onely with those worshyppers of Baal but also with other prestê whiche made the sacrifices ordeined by god with that wycked opinion But this persuasion cleauith in the worlde and shall cleaue alwayes I meane that ceremonies and sacrifices be redemptioÌ„s of synnes Carnall men do nat suffre this honoure to be gyuen onely to the sacrifice of Christ that it is the very raunsome and propitiation because they perceiue nat the iustice of faythe but gyue egall honour to other seruices and sacrifices Therfore lykewyse as in Iurye there stycked a false persuasion among the wycked bysshops concernyng sacrifices and lykewyse as in Israell there coÌ„tinued the worshipping of Baal and other lyke And yet neuertheles was the churche of god amonge them whiche dyd dysalowe and rebuke those wycked sacrifices and seruices So lykewyse in the kyngdome of the pope there remaineth the worshyppyng of Baal that is to saye the abuse of the masse whiche they applye to the ende that they may by it merite to vnrightuous men remission of synne and of punyshmeÌ„t for siÌ„ne And this worshyppyng of Baal with the Popes kyngdome is lykely to coÌ„tinue vntyll Christe shal come to iudge and vntyl the tyme that the glorie of his commyng shall destroye the kyngedome of Antichriste In the meane season all that truly beleue the gospell ought to improue and rebuke those wicked seruices and worshyppinges deuised agaynst the coÌ„maundement of god to obscure and dymme the glory of Christe and the iustice of faythe These thynges we haue spoken breffly coÌ„cerning the masse to the entent that al good men in what couÌ„trey soeuer they dwel may knowe and vnderstande that we with greate affectioÌ„ and diligence defeÌ„de the dignitie of the masse and shewe the right vse of it and that we haue moste rightuous causes to dissent and disagre from our aduersaries And here we wolde that all good men toke admonition and counsayle that they do nat helpe our aduersaries which defende the prophanation and abusyng of the masse leaste they charge them selues with the feloushyp of other mennes synne This is no tryflynge matter but a wayghty cause and a greate busynes yea no lesse then that busines of Elie the prophete whiche did improue and vehemently rebuke the honourynge of Baal Yet we haue set forthe this so greate a matter myldely and coldely and we haue nowe made answere without raylyng or euyll wordes But if our aduersaries do prouoke vs to gather together all kyndes of theyr abusynges of the masse the matier shall nat be so myldly handeled ⧠Of abbey vowes ⧠WIth vs in a certayne towne of Turingia called IsenacuÌ„ more thaÌ„ thyrty yeres ago there was a certayn freer of saynt FrauÌ„cê ordre IohnÌ„ Hilten by name whiche of his owne companye was caste into pryson bycause that he had rebuked certayne very notorious abuses For we haue sene the workes whiche he wrote by whiche it may be wel ynough perceyued what maner doctrine it was that he taught And they whiche knewe hym reporte of him that he was a gentle olde man sadde without any waywardnes This IohnÌ„ shewed before many thyngê whiche partly haue come to passe al redy and partly seme to be nere at hande whiche thyngê we wyl nat recite leaste any man wolde interprete them to be rehersed eyther of displeasure and euille wyl towardes some persone or elles of fauour and for the pleasure of some man But in coÌ„clusion when eyther by reason of age or of fylthynes of the prysoÌ„ he was fallen into disease and sickenes he sent for the wardeyn of the place to come vnto him that he myght gyue him knowledge of his infirmitie and sycknes When the wardeyn enflamed with pharisaical harred agaiÌ„st hym had begonne to chyde with hym and to rebuke hym sharpely for his doctrine whiche semed to be agaynst the proffettes of the ketchyn than this IohnÌ„ leauynge the mention of his infirmitie and beinge inwardlye sorye and syghynge sayde that he was ryghte well coÌ„tentid to suffre al those iniuries for Christê sake For he had neyther wryten nor taughte any thynge that myghte appayre or hurte the state of religious men he onelye rebuked he sayde certayne abuses notoriouslye knowen But there shall another come sayd he in the yere of our lorde god M.D.xvj. whiche shall destroye you neyther ye shall be able 〈◊〉 resiste hym This sentence concernyng the decaye of the kyngedome of religious men and the nuÌ„bre also of the yeres his frendê afterwardê dyd fynde also wryten in his workes amonge the annotatioÌ„s whiche he had lefte vpon certeyne places of Daniel And thoughe howe moche this sayeng is to be regarded the ê“ffe of the thyng shall declare yet be there other signes and tokens as sure and as vndoubted as the gospell is whiche threaten a chaunge to come vnto the kyngdome of freers other religious ê‘sones For it is euidently knowen howe moch hipocrisy there is in abbeys how greate ambition howe greate couetousnes howe moche blyndenes and ignoraunce and how moche crueltie of euery vnlerned foole howe greate vanitie in sermones how greate crafte in imaginyng often tymes newe wayes to get money And there be other vices also besydes these whiche I lyst not at this tyme â—o reherse And where as in old tyme abbeys were the scholes of Christis doctrine nowe they be growen out of kynde as it were from a golden kynde to an yirnye kynde bryngyng nothynge els but myschiefe and destruction The rychest monasteries onely fynde and norysshe an ydle multitude whiche there vnder false
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
sake to signifye that he dothe speake of them nat whiche do iniurie to theyr wyfe and chyldren but which suffre wrong for the confession of the gospel We ought also to forsake our owne body for the gospell sake But here it shulde be a foly to thynke that it is honour or seruice vnto god for a man to kyl him selfe and to forsake his owne body without the coÌ„maundemente of god euen so lykewyse it is a folyshenes to thynke that it is honour or seruice to god to forsake possessions frendes wyfe chyldren without the coÌ„maundement of god It is therfore euident that the sayeng of Christe is euyll applyed to monasticall lyfe onles peraduenture thys parte of Christes sayeng do agre well vnto it that they shal receyue an huÌ„dreth folde as muche in this lyfe For very many be made religious men nat for the gospels sake but for the bellyes sake and for loue of ease whiche in stede of theyr owne slendre patrimony and lyuelod do fynde great ryches But as al the lyfe of religious men is full of simulation and hypochrisye euen so vnder a false pretence and coulour they alledge the testimonies of scripture so that they committe double synne that is to were they both deceiue men and also they deceiue them vnder the pretence of goddes name There is another place also alledged of perfection Si uis perfectus esse c. If thou wylte be perfecte go and sell all that euer thou haste and gyue to pore folke and come and folowe me This place hathe troubled many men whiche haue ymagined that perfection is to caste awaye possessions and propertie of thynges Let vs suffre the philosophers to prayse Aristippus whiche dyd caste away a greate sume of golde into the See Suche maner exaÌ„ples nothyng apperteine to the christen perfectioÌ„ The diuision of thynges dominions and possession of godes be ciuile ordinaunces approued by the worde of god in this coÌ„maundemeÌ„t Thou shalt do no thefte â—ut the forsakyng of mannes owne goodes hathe no commaundemente ne consayle in the scriptures For euangelicall pouertie is nat the forsakyng of goodes but it is nat to be couetous nat to truste to ryches As Dauid was pore in hys moste ryche kyngdome Wherfor sithe the forsakyng of mannes owne goodes is a mere tradition of man it is an vnprofitable seruice And those be vnmesurable prayses of the extrauagant whiche sayeth that forsakynge of the propertie of al maner thynges for goddes sake is a meritorious and holy thyng and the way of perfection Certes it is a verie dauÌ„gerful thinge so vnmesurably to prayse the thing whiche is contrary to the ciuile custome But Christe say they here calleth it perfection Nay they do iniurie and wronge to the texte whiche alledge it thus may hemed and vnperfecte perfection staÌ„dith in this which Christ addeth Folowe me An example of obedience is set forthe to vs in the callyng And because callynges be in sundry wyses therfore this callyng apperteineth nat to al men but belongith only to that persone with whome Christe speaketh there as the calling of Dauid to the kyngdome and of Abraham to sle his soÌ„ne be nat to be folowed of vs. The vocatioÌ„s be personall lykewyse as the busynesses selues do vary in tymes and persones but the example of obedience is generall That yonge man shulde haue had perfection if he had beleued and obeyed that callynge So lykewyse in vs it is perfection euerye man in true faythe to obey his owne callyng Thyrdly in abbey vowes is promysed chastite But we haue sayde before when we spake of the mariage of prestes that the lawe of nature in men can nat be taken awaye with any vowes or lawes And because al men haue nat the gyfte of continencye many men through weykenes do ful vnhappyly coÌ„tayne Neither can any vowes or any lawes defete this commaundement of the holy ghoste For thaduoydynge of fornication let euery man haue his wyfe Ergo this vowe is nat laufull in them which haue not the gyfte of continencie but be defiled through imbecilitie and weykenes Of all this hole place we haue spoken sufficientelye heretofore In whiche place forsoth it is maruayle syth so many perylles and occasions of euylles be sene before oure iyes that yet neuertheles our aduersaries wyll defende theyr owne traditioÌ„s against the open and manifest precepte of god Neyther do they passe any whyt vpon the sayenge of Christe whiche rebuketh the pharisaies for that they had made traditions agaynst the coÌ„maundemeÌ„t of god Fourthlye wycked ceremonies and obseruaunces to whiche they be bouÌ„de do delyuer them whiche lyue in Monasteries of theyr vowe and profession As for example the abusynge of the Masse whan it is for lucre applyed for deade men honourynge of sayntes in whiche is double synne bothe because the sayntes be substituted in to Christê place and be wickedly honoured As for exaÌ„ple the freers of Dominikes ordre haue made a Rosary of the blessed virgin Marie which is nothiÌ„g els but a longe paterynge I wote not wether more folyshe or more wycked nouryshynge mooste vayne truste And also because these selfe impieties be onely applyed to the gettiÌ„g of money Also the gospell of free remission of synnes for Christis sake and of the iustice of faythe of true repentaunce of the workes whiche god hath coÌ„mauÌ„ded All these thingê I saye they neyther heare ne teache But they busye them selues all together eyther in philosophicall disputations or in traditions of ceremonies whiche do obscure mynyshe the honour of Christ. We wyll not here speke of all that holle pompe of ceremonies of redynges of syngynges and semblable thyngê whiche myghte be suffered if they were taken for exercises so as lessons be in the scholes th eÌ„de of whiche is to teache the hearers and in teachiÌ„g to styrre them to feare or to fayth But nowe they fayne that these ceremonies be honours and seruices of god deseruynge forgyuenes of synnes bothe to them selues and to other also For they for the same enteÌ„t encrease these ceremonies That if they dyd take these ceremonies vpon them to teache exhorte the hearers shorte pyked lessons shulde do more good than those infinite and endles bablynges So all the hole lyfe of religious men is full of hypocrisye and of false opinions Besydes this there is another ieopardie and that is this that they whiche be in those Monasteries be coÌ„pelled to assent agree vnto them whiche psecute the truthe There be therfore many wayghtie and greate reasons whiche delyuer good men from this kynde of lyuynge Finally the very canons selues delyuer many whiche either entised by the craftes of religious men haue vowed religioÌ„ without iudgement or els beinge coÌ„pelled by their frendê haue made theyr vowes Suche maner vowes not the canones theÌ„ selues do say to be vowê â–ª Of all these thynges it apperethe that there be many causes whiche teache that Monasticall vowes suche as haue