they oughte to come together it apperethe that the Churche dyd appoynte the Sonday whiche daye as it semeth pleased them rather than the Sabbat day euen for this cause that men myght haue an example of christen libertie myght knowe that the kepyng and thobseruation neyther of the saturday nor of any other day is necessary Prodigious monstruous wonderfull disputations are set forthe of the chaungynge of the lawe of the ceremonies of the newe lawe of the chaungynge of the Sabbat daye whiche all haue spronge forth of a false persuation and beleue of men whiche thought that there must nedes be in the churche an honourynge of god lyke to the leuiticall and that Christe coÌ„mitted to thapostles and to bysshops auctoritie to inuente and to fynde oute ceremonies whiche be necessarye to saluation These errours crepte in to the Churche whan the ryghtuousnes of faythe was not clearely ynough taught Some dispute that the kepyng of the Sonday is not merely and fully goddes lawe but in a maner and as it were of the law of god They prescribe of holy days howe far forthe it is laufull to worke Suche maner of disputations what other thynges be they but snares of consciences For although they busy them selues to modefye qualifie and fynde an epikee in theyr tradiditions temperynge the rygour of them with fauourable declarations yet notwithâ—tandynge as longe as the opinion that they are necessary dothe remayne whiche muste nedes remayne where ryghtuousnes of faythe and christen libertie are not knowen this epikee equitie and fauoure can neuer be perceyued ne knowen The Apostles coÌ„maunded to absteyne from bloudde who dothe nowe obserue and kepâ— it And yet they that do not kepe it synne not for vndoubtedly not the apostles them selues wold burden the conscience with suche bondage but they prohited it for a tyme for auoydynge of sclaunder For the perpetuall wyll and mynde of the gospell is to be consydered in a decree Scase any canones are kepte diligentelye and many daylye go oute of vse and memorye yea with them whiche defende traditions moste diligently Neyther can the coÌ„sciences be holpen ne prouided for onles this epikee or equitie be kepte that is to wytte that we knowe that canones and decrees are to be kepte without opinion of necessitie and that consciences are not hurte though traditions be forgotten and vtterly set asyde Certes bysshops myght easely kepe styll lauful obedience if they wolde nat inforce men to kepe traditions whiche can nat be kepte with good conscience They coÌ„maunde prestes to lyue vnmaried they receiue none onles they sweare in effecte that they wyll nat teache the pure doctrine of the gospel The congregations require nat that bysshops shulde repare and make concorde agayne with losse and decaye of theyr honour and yet it shulde become good pastours so to do but they only requyre that they wolde release and pardon vniuste burdones whiche are newe and receiued contrary to the custome of the catholyk churche We wyll nat denye but in the begynnyng some constitutions were grounded vpon reasonable and probable causes Whiche yet are nat nowe agreable ne coÌ„uenient for the tymes ensuyng It appereth also that some were by eâ—rour receyued Wherfore it myght apperteyne to the gentlenes of bysshoppes nowe to mitigate and release them sythe suche mâ—â—ation breaketh nat the vnite of the churche For many mannes traditions in processe of tyme haue ben chauÌ„ged as the caâ—ones them selues do shewe That if it can nat be obteyned that those obseruatioÌ„s shulde be released which can nat be done without synne we muste neades folowe the rule of the apostles whiche coÌ„maunde rather to obey god then men Peter forbiddeth bysshops to be lordes and emperours ouer the churche Nowe it is nat entended by vs to take away iurisdiction from the bysshops but this one thinge is required of them that they wolde suffre the gospell to be purely taught and that they wolde release a fewe certeyne obseruatioÌ„s whiche can not be obserued without synne That if they wyll not remitte ne release any thyng let them loke to theyr charge how they shal make accomptes to god in that they were occasion of this scisme and diuision by reason of theyr obstinacie and styffenes ⧠The conclusion of the boke ⧠THese be the chiefest articles which seme to be in controuersie and debate For al thoughe of moo abuses it myghte haue ben spoken yet because we wolde not be tedious ne longe we medled but with the mooste principall of whiche the rest may easely be iudged Greate compleyntes there were of pardons of pylgrymages of the abuse of excoÌ„munication parochâ—es were many wayes vexed by stationaries Infinite contentions stryfes there were betwyxte curates religious men for the ryght of the paryshe for confessions for buryalles for extraordinarie preachynges and for other thynges innumerable We haue lette these gere passe to th entent that the most principall poyntes of this matter shortely set forth myght be more easelye knowen Neyther is here any thynge sayde or gathered to the reproche sclauÌ„der or hurte of any man Allonly those thynges haue ben rehersed whiche semed necessarye to be spoken to th ende it myght be perceyued that nothyng is receyued in doctrine and ceremonies with vs agaynste scripture or the catholyke Churche For it is manifeste and knowen that we moste diligently take hede leste any newe or wycked opinions shulde creape in to our churches These articles before wryten we thought best to be exhibited and putte forthe accordynge to the coÌ„maundement of Themperours maiestie in whiche myght appere our coÌ„fession and the summe and effecte of theyr doctrine myghte be sene which be teachers preachers amoÌ„ge vs. Nowe if in any thynge this confession shall seme to be not perfecte and sufficient we be redy god wyllyng accordyng to the scriptures to rendre and gyue a larger information ⧠To the imperiall maiestie of Cesar the fyfte his faythfull and true subiectes IohnÌ„ Duke of Saxon elector George Marques of Brandenbrugh Ernest Duke of Lunebrugh Philip Landgraue of Hesse IohnÌ„ Friderike Duke of Saxon. Fraunces Duke of Lunebrugh Uolfgange Prince of Anhalt The Senate and counsell of Nurenberge The Senate of Rentlinge ⧠¶ Finis ⧠¶ The table ¶ The Epistle of the translatour to the ryght honorable mayster Thomas Crumwell â–ª Fo. 2 ¶ The preface to the Emperoure Charles the fyfthe Fo. eodem ¶ The fyrste article of the Trinite Fo. v. ¶ The .ii. article of Originall synne Fo. â—◠¶ The .3 arti of the humanitie of Christ. eod ¶ The .4 article of Iustification Fo. eod ¶ The .5 arti of the obteining of faythe eod ¶ The .6 article of frutes of faythe Fo. vii ¶ The .7 article of the holy churche Fo. eod ¶ The eyght article of the ministers of the churche Fo. eodem ¶ The .9 article of baptysme Fo. eod ¶ The .10 article of the sacrament of the Aulter Fo. viii ¶ The .11 article of confession Fo.
through faythe Ergo by fayth in Christe we receyue remissioÌ„ of synnes and we can nat lay agaynste the yre of god our loue and our workes Secondly It is certayne yâ— synnes be remitted because of Christ our mercystocke 〈◊〉 whoÌ„ god hath ordeined to be a mercistocke And Paule addeth through faythe wher fore this mercystocke shal ayde vs if by fayth we stycke to the mercy promysed in hym and plede it in arreste of the iudgement and yre of god And to this purpose it is wrytten ad Hebreos .4 hauiÌ„g a byshope cÌ„ let vs approche with truste He byddeth vs approche to god nat by trust of our owne meritê but by trust of our byshop Christe Ergo he requyreth fayth Thyrdly Peter in the actê cap. x. sayeth thus To hym al the prophetes bere wytnes that all whiche beleue in him receyue remission of synnes through hys name Howe myght he speke it more clearly we receyue he sayteh remission of synnes throughe hys name that is to say for his sake Ergo nat for our merites nat for our contricion attricion loue ceremonies workes And he addeth that beleue in hym Ergo he requyreth fayth For we caÌ„ nat cleaue to the name of Christ but by fayth Furthermore he alledgeth the coÌ„sent of al the prophetes This is truly to allege the authoritie of the church But of this place we shal speake here after in the tytle of penaunce Fourthly RemissioÌ„ of synnes is a thyng promised for Christ. Ergo it can nat be receyued but by fayth only For the promyse can nat be receyued but by only fayth RomÌ„ 4. Therfore is it by fayth to the ende it may be a sure promyse hangyng vpon grace as who shuld say If the matter shulde hange vpon our merites the promyse were vncertayne and vnprofitable because we can neuer determyne when we haue merited ynoughe And that the assayed conscience vnderstande ryght wele Therfore Paule sayth Galat. 3. God hath concluded all thyngê vnder synne that the promise through the faythe of Iesu Christe myght be gyuen to the beleuers Here he plucketh away merite froÌ„ vs because he sayeth that all be gylty and concluded vnder synne then he addeth that the promyse meanyng of remission of synnes and iustificacion is gyuen and telleth howe the promysse may be receyued that is to say by faythe And thys reason taken out of the nature of promysse is moste chief with Paule ofte repeted Nor there can nat be any thyng inueÌ„ted or feined to auoyde this argument of Paule wherfore let nat godly myndes suffre them selues to be dryuen from thys opinion that by onely faythe we receyue remission for Christ. For in this they haue a sure and ferme coÌ„solacion agaynst the terrours of synne and agaynst euerlastyng death and agaynst all the gates of helle And syth by only faythe we receyue remission of synnes and reconciliacion for Christe ergo only fayth iustifieth because the reconciled be reputed ryghtwyse and the chyldern of god nat for theyr owne clennes â–ª but through mercy for Christ if so be that we cleaue to thys mercye by fayth and therfore the scripture recordeth that by faythe we be reputed ryghwyse we wyll adde therfore authorities fyrste of scripture theÌ„ of doctours that shal clearely testifye that onely fayth is the very iustice by whiche we be reputed iuste before god that is to say nat because it is a worke worthy of it selfe but because it receyueth the promisse by whiche god hath promised that for Christ he wyll be mercifull to the beleuers in him or be cause it beleueth that Christe is made for vs by god a wysdom iustice sanctificacion and redempcion Paule in the epystle to the Romanes disputeth principally of thê place and propouneth that we be frely iustified by fayth if we beleue that god is pacified with vs for Christe And in the thyrde chapitre he bryngeth in this proposicion whiche conteyneth the sum of his hole disputacion Arbitramur igitur hominem fide iustificari non ex operibus legis .i. we iudge therfore that maÌ„ is iustified by â—ayth and nat by the workes of the lawe Here the aduersaries do iÌ„terprete the workê of the lawe to be the Leuitical ceremonies But Paule nat only speketh of the ceremonies but of the hole lawe For he alledgeth a litle after forth of the Decalogie Non concupisces .i. thou shalte nat couet Moreouer if the morall workê myght deserue remission of synnes and iustificacion then neded nat Christe nor the promise then all were to no purpose that Paule speketh of promyse He shulde wryte also amys to the Ephesians that we be saued frely and that it is a gyfte of god and procedeth nat of workê Also Paule alledgeth Abraham he alledgeth Dauid But these had a coÌ„mauÌ„dement of god of circumcision wherfore if any workes iustifyed it was necessary that tho workes whiche then were commaunded shulde haue iustifyed But Austyne doth ryghtly teache that Paule spake of the hole lawe as he disputeth copiously in his boke de spiritu litera where at last he sayeth thus His igitur coÌ„sideratis pertractatisâ—â— pro viribus quas dominus donare dignatur colligimê° non iustificare â—ominem preceptis bone vite nisi per fidem Iesa Christi .i. These therfore consydered and handled accordyng to the power whiche god vouchsaueth to gyue vs we gather that man is nat iustifyed by the preceptes of good lyfe but by faythe of Iesu Christe And leaste we shulde thynke that this sentence fell from Paule vnwares that fayth iustifieth he mainteyneth and confyrmeth it with a longe disputacyon in the fourthe chapitre to the Rom. And after he repeteth it in all the epystles In the .4 chap. to the Romanes he sayeth thus Operanti merces non imputatur secundum graciâ— sed secundum debitum Ei autem qui non operatur credit autem in eum qui iustificat impium reputatur fides eius ad iusticiam .i. To him that worketh is geueÌ„ a rewarde nat of fauour but of dutie CoÌ„trary wyse to him that worketh nat but trusteth on hym that iustifieth the wycked hys beleue is accompted for ryghtwysnes Here he clerely pronounceth that very faythe is accompted for ryghtwysenes Faythe then is the thynge whiche god pronounceth to be ryghtwysnes and he addeth that it is frely imputed And he denieth that it can be frely imputed if it shuld be due for workes Ergo he also excluded the merite of morall workes For if to these were due the iustifycacion before god faythe shuld nat be accompted ryghwysenes without workes And after he sayeth â–ª For we saye that fayth was iÌ„puted to AbrahaÌ„ for ryghtwysnes In the fyfthe chapitre he sayeth Iustifyed by fayth we haue peace towarde god .i. we haue quyet and glad consciences before god Roma 10. with the harte it is beleued for ryghtwysnes Here he pronounceth faythe to be the iustice of the harte Gal. 2. Nos in Christo hesu credimê° vt
sayenge Thy synnes be released the. For thus iudgeth thapostle that man is freely iustified by fayth These wordes of Barnarde do wonderfullye illustrate and set forthe our cause for he not onely requireth in a generalitie that we shulde beleue our synnes to be pardoned throughe mercye but byddethe vs also put to a speciall faythe by whiche we may beleue that euen vnto our owne selues sinnes be pardoned And he teacheth howe we may be assured of remission of synnes that is to saye whan by faythe hertes be lifted vp and be made quiete and set at rest by the holy ghoste What do our aduersaries require more Dare they yet deny that we obteyne remission of synnes through fayth Or that faythe is a parte of penaunce Thyrdly Our aduersaries say that synne is in this wyse forgyuen because he that is attrite or contrite doth brynge forthe an acte of the loue of god that by this acte he meriteth to receyue remission of synnes This is nothyng els but to teache the lawe and to destroy and abrogate the gospell and to disanull the promyse coÌ„cernyng Christ. For they do onely require the lawe and our workes for the lawe requireth loue Besydes this they do teache vs to truste that we obteyne remission of synnes bicause of contrition and loue What other thynge is this than to sette oure trust and confidence vpon our owne workes and not vpon the worde and promyse made by god of Christe Nowe if the lawe be sufficieÌ„t to the obteynyng of remission of synnes to what purpose nede we the Gospell what nede haue we of Christe if for our workes we obteyne forgyuenes of synnes But we contrarywyse do calle agayne consciences from the lawe vnto the gospell and from the truste in theyr owne workê to truste and to haue sure confidence in the promyse and in Christe because the gospell setteth forthe Christe vnto vs and promyseth remission of synnes freely for Christê sake By this promyse the gospel byddeth vs trust that for Christes sake we be recoÌ„ciled to the father and brought in to his fauour agayne and not for our owne contrition or for our owne loue For there is none other mediator or pacifier than Christe Neyther can we worke the lawe oneles we be fyrste reconciled by Christe And though we coulde do any thyng yet we ought to thinke that not for these workê we obteyne remission of synnes but for Christes sake whiche is the mediator and mercye stocke Yea it is iniurie and dishonour to Christe and a defeatyng of the gospell to thynke that we do obteyne remission of synnes for the law or by any other wayes than through faythe in Christe And this reason we haue handeled before in the title of iustification whan we tolde wherfore we do holde opinion that men be iustified by fayth and not by loue Therfore the doctrine of our aduersaries where as they teache that men for contrition and loue obteyne forgyuenes of synnes and bydde them truste in this contrition and loue is only a doctrine of the lawe and that not vnderstaÌ„ded Lykewyse as the Iewes dyd loke vpon the couered face of Moyses For admitte that we had loue let vs imagyne that we had workes yet can neither loue neither workes be a price raunsome or propitiation for synne Neyther can they be set and pleded as it were in barre agaynste the wrathe and iudgement of god accordyng to that sayenge of Dauid in the psalme Thou shalte nat entre in to iudgement with thy seruaunt for no creature lyuyng shall be iustified in thy syghte Neyther ought the honoure of Christ to be plucte from hym gyuen to our workê For these causes Paule dothe styffly affirme that we be not iustified by the lawe and he setteth agaynst the lawe the ê“myse of remission of synnes whiche is gyuen for Christes sake and reacheth vs that we freelye for Christis sake thrugh fayth receiue remission of sinnes To this promyse Paule dothe calle vs backe from the lawe Upon this promyse be byddeth vs stedfastly to beholde which doutles shal be voyde and of no strength if we be iustified before by the lawe or euer we be iustified by the promyse or if we obteyne remission of synnes for our owne iustice But the case is cleare that therfore the promyse was made vnto vs and therfore Christ was gyuen to vs because we can not worke and fulfyll the lawe wherfore it is necessary that we be fyrst reconciled by the promyse or euer we do worke the lawe But the promyse is onely receyued by fayth Ergo it is necessarye that contrite persones do by fayth receyue the promise of remission of synnes whiche is gyuen for Christis sake and that they do decree with them selfes that they haue the father recoÌ„ciled vnto them selfes freely for Christis sake This is the senteÌ„ce and mynde of Paule in the epistle to the Romanes â–ª where he saythe Therfore by fayth that accordyng to grace or fauour the promise myght be ferme and stable And to the Galathianes he sayth The scripture hath coÌ„cluded al thinges vnder synne that the promyse by the fayth of Iesu Christe myght be gyuen to them that beleue that is to say All men be vnder synne can not otherwyse be delyuered onles by fayth they do take and receyue the promyse of remission of synnes Fyrste therfore we must by faythe receyue remission of synnes before or we do worke the lawe al be it as it was aboue saide loue foloweth faythe because they that be regenerate do receyue the holy ghoste and therfore they begynne to worke the lawe We wolde recite mo testimonies and authorities if it were not so that they be open and at hande to euery deuoute and godlye reader in the scriptures For we couet not to be ouerloÌ„ge and tedious to thentente that this cause or mater may the more easelye be perceyued Neyther is it any doubte but that this is the senteÌ„ce of Paule whiche we do defeÌ„de that by fayth we receyue remission of sinnes for Christis sake and that by fayth we ought to set Christe the mediator agaynst the wrathe of god not our workes And let not the myndes of good men be troubled although our aduersaries do calumniate and corrupte the sentences of Paule There is nothynge spoken so purely and truelye but it may be depraued by captious cauillations We assuredly knowe that this which we haue recited is the very ryghte and true sentence and meanynge of Paule we knowe this oure sentence doth brynge ferme and stable coÌ„forte to godly coÌ„sciences without whiche no man is able to stande in the iudgement of god Wherfore let these pharisaical opinioÌ„s of our aduersaries be reiected and thrust out of mens â—ertes that we do not by fayth receyue remission of synnes but that we must merite remission with our loue and with our workes and that we ought to set our loue and our workes agaiÌ„st the wrath of god· This is the doctrine of
the lawe not of the gospell whiche doth fayne and imagine that man is fyrste iustified by the lawe before that he be reconciled by Christ to god notwithstandyng that Christe hym selfe saythe Without me â—e can do nothynge Also I am the true vine and ye be the braunches But oure aduersaries do imagine that we be the braunches not of Christ but of Moyses For they wyll fyrst be iustified by the law and offre theyr loue workê vnto god before that they be reconciled to god by Christe before that they be braunces of Christe Paule contrarywyse sayth playnly that the law can not be wroughte nor fulfylled without Christe Therfore the promyse is fyrst to be receyued that by faythe we maye be reconciled to god for Christis sake or that we worke the lawe These thynges we do iudge to be clere euident ynough to godly coÌ„sciences And herof they shall playnely ê‘ceyue the cause why we dyd heretofore holde opinion professe that men be iustified by fayth and not by loue For we muste plede agaynst the wrathe of god not our loue or our workes nor truste in our loue and workes but Christe the mediator and we muste fyrste receyue the promyse of remission of synnes or euer we worke the lawe Finally Whan shall the conscience be set at reste if we do receyue remission of synnes because we loue or worke the lawe For the law wyll always accuse vs bicause we neuer satisfie the lawe of god accordyng to the sayenge of saynte Paule Lex iram operatur The lawe worketh wrathe Chrisostome asketh the question concernyng penaunce wherby we be assured that our synnes be forgyuen vs our aduersaries also in the senteÌ„ces do aske the question concernyng the same thynge This can not be declared neyther consciences can not be made quiete onles they know that it is the coÌ„maundement of god and the very gospell that they shulde be assured that for Christes sake synnes be freely forgyuen and that they shulde not doubte but that they be freely forgyuen vnto them selfes If any manne dothe doubt he as IohnÌ„ sayth accuseth the diuine promyse of a lye This certeyntie and assuraunce of faythe we teache is required in the gospell But oure aduersaries leaue mennes conscieÌ„ces vncertayne and in a doubtfulnes Nowe coÌ„sciences do worke nothyng by fayth whan they do coÌ„tinually doubt whether they haue remission Howe can they in this doubtfulnes call vpon god Howe can they ê‘suade them selues be assured that they be herde Thus all theyr lyfe is without god and without the very true honoure and worshyppynge of god This is it that Paule saythe that what soeuer is not done of faythe is synne And bicause they continue alwayes in this doubtfulnes they neuer haue experieÌ„ce what faythe is So it coÌ„meth to passe at the laste that they fall in to desperation Suche is the doctrine of our aduersaries euen a verye doctrine of the lawe a dissanullyng and an aâ—rogation of the gospell and a doctrine of desperation Nowe we do gladly permitte vnto all good men to gyue iugement of this place concernyng penaunce for it is playne ynoughe without any maner of obscuritie and to pronounce whiche of vs haue taughte the more godly and more holsome doctrine for consciences whether we or our aduersaries Certes these dissensioÌ„s in the churche do nothyng delyte vs wherfore if we had not great and necessarie causes to dissent from our aduersaries we wolde with ryghte good wyll holde our peace Nowe sith it is so that they condempne the manifest and open veritie it standeth not with our profession neither is it laufull for vs to leaue this cause vndefended whiche is not ours but Christê cause and the cause of the churche We haue shewed for what causes we haue put these two partes of penauÌ„ce contrition and faythe And we haue done it so moche the rather bicause there be borne aboute many sayenges concernyng penaunce whiche be alledged of the fathers but maymed and vnperfecte whiche our aduersaries haue detorted wrested to the defacynge of faythe As for example Penaunce is to sorowe bewayle the offeÌ„ces coÌ„mitted and not to coÌ„mitte agayne whiche thou oughteste to bewayle and sorowe Also penaunce is a certeyne punyshement or vengeaunce of the sorower aueÌ„gyng in hym selfe the offence whiche he is sorye that he hath coÌ„mitted In these sayenges is no mention of fayth no not so moche as in the scholes whan they do interprete and declare them is any thyng at all added of faythe Wherfore we to th entent that the doctrine of faythe myght be the better espied haue nombred faythe amonge the partes of penauÌ„ce For those sayenges whiche do require coÌ„trition or good workes and whiche make no mention of faythe that iustifiethe the very thynge it selfe shewethe that they be very perylous And doubtles it may be thoughte and that not without cause that those men lacked a poynt of prudence wysedome whiche haue heaped together these peced and patched rablemeÌ„tes of sentences and decrees For where as the fathers in diuerse other places do speake of the other parte of Penaunce it shulde haue bene profitable to haue pyked out the sentences of both partes â–ª and to haue ioyned them together not only out of one parte For Tertulliane speakethe ercellently of faythe amplifienge the othe of the lorde whiche is in the prophete â–ª Viuo ego dicit dominus nolo mortem peccatoris sed ut conuertatur et uiuat .i. I lyue saythe the lorde I wyll not the deathe of a synner but that he be conuerted lyue For in as moche as the lorde dothe sweare ther he wyll not the deathe of a synner he shewethe and declareth that credence fayth is required by whiche we shuld beleue his othe surely reken with our selues that he dothe forgyue vs. The promyses of god ought to be of greate auctoritie with vs although they be made without any othe put vnto them at all But this ê“myse is also coÌ„fermed and bounde with an othe Wherfore if any man doth not surely reken with hym selfe that he is forgyueÌ„ he denyeth that god hath sworne a true othe whiche is so great a blasphemie that there can none be imagined more haynous For thus saythe Tertulliane He calleth vs to saluation with a reward swearyng also in that he saythe I lyue and couetethe that we gyue credece vnto hym O blessed be they for whose cause god sâ—â—eareth O moste wretched be we if we beleue not the lorde whan he also sweareth And here it is to be knowen that this faythe oughte to thiÌ„ke that god freely forgyueth vs for Christis sake bicause of his owne ê“myse and not because of our workes or contrition confession satisfaction or loue For if faythe shulde leane vnto these workes be grounded vpon them anone it is made vncerteine and doubtfull For the fearefull coÌ„science doth se that these workes be vnworthy Therfore saythe Ambrose very
iudged and condempned of the lorde that worde iudge ought to be vnderstanded of the hole repentauÌ„ce and of the due frutes and not of workes whiche be not due Our aduersaries be well punyshed for theyr despysynge of grammer whan they be brought in to this foule errour â–ª to vnderstaÌ„de that to iudge is as moche to saye as to go in complete harneys on pylgrymage to sayncte Iames or to do suche lyke workê To iudge signifieth hole repentauÌ„ce it signifieth to condempne synnes This coÌ„deÌ„pnation is truely done in contrition and in the chaungynge of lyfe The hole penaunce that is to say contrition faythe and good frutes do obteyne that punyshemeÌ„tes the comen priuate calamities be mitigated as Esaie teacheth sayinge Ceasse to do euyll and learne to do well c. If â—â—tiâ— synnes be as purple they shall be made as whyte as snowe If ye wyll and shall heare me ye shall eate the frutes of the earthe Neyther is that moste wayghtye and mooste holsome sentence to be translated from hoolle repentaunce and from workes due and by god coÌ„maunded and to be applyed vnto satisfactions and workes of mennes traditions And it is profitable to teache this that the comen punyshemeÌ„tes be mitigated by our repentaunce and by the true frutes of repentauÌ„ce by good workê wrought of fayth not as these men do fayne wrought in deadly synne And to this purpose apperteyneth the ensample of the Niniuites which with theyr penaunce we meane of hoolle penaunce were recoÌ„ciled vnto god and dyd obteyne that the citie shulde not be destroyed And as touchyng to that that generall counsaylles haue made Canones and that the fathers make mention of satisfaction we haue sayde here before that it was an ecclesiastical discipline instituted and ordeyned because of example Neyther dyd they rhynke that this discipline is necessary to the remission eyther of the synne or els of the punyshement For if any amonge them haue made mention of Purgatorie they meane not that it is a compensation of eternal payne nor that it is a satisfaction but a purgyng of vnê‘fecte soules â–ª lyke as Augustine dothe say that veniall synnes be brente that is to say distruste towarde god and other lyke affections be mortified Some tymes writers do translate the name of satisfactioÌ„ from the very rytes or spectacles to signifie true mortification So sayth Augustine Ver a satisfactio est peccatorum caussas excidere True satisfaction is to cutte away the causes of synnes that is to witte to mortifie the flesshe Also to kepe vnder and tame the flesshe not to thentente that eternall paynes therby myghte be recompensed but least the flesshe do drawe vs vnto synne So Gregory speaketh of restitutioÌ„ that it is false penauÌ„ce if satisfactioÌ„ be not made to theÌ„ whose goodê we holde vniustlye For that man dothe not truelye sorowe that he hath stolne or that he hath done extorsion whiche dothe yet steale or coÌ„mit extorsion For so longe is he a these or an extorsioner and robber whyles he is an vniuste possessour of a nother mannes thyng That ciuile satisfaction is necessary â–ª bicause it is writen He that hathe stolne let him not steale froÌ„ henseforth Chrysostome also sayth In the herte contrition in the mouthe confession in the hole worke humilitie This maketh nothyng at all agaynst vs â–ª Good workê oughte to folowe repentaunce Penaunce or repentaunce ought to be not a faynyng but a chauÌ„ge of the hole lyfe in to better Also the fathers do wryte that it is sufficient if that open or soleÌ„pne penauÌ„ce wherof the canones of satisfactions were made be done ones in the lyfe By whiche thyng it may be well perceyued that they thought those canones not to be necessary to the remission of sinnes For besydes that solempne penaunce they wyll at other tymes also penaunce to be done ofâ—e where the canones of satisfactions were noâ— required The deuisers and chiefe workemaysters of the confutation do wryte that it is not to be suffered that satisfactions shulde be taken away contrary to thexpresse gospel We therfore hytherto haue shewed howe that those canonicall satisfactions that is to say â–ª workes not due to be done for the recompensation of eternal payne haue not for the maintenaunce of them any warraunt or coÌ„maundement of the gospell The thynge it selfe shewith if the workes of satisfactions be workes not due wherfore they alledge the expresse gospell For if the gospell dyd coÌ„mauÌ„de paynes to be recompensed by suche maner workê than were they workes of duetie But they do so speake to th eÌ„tent to begyle symple and vnlerned persones and they alledge authorities and testimonies which speake of workes due where as they in theyr satisfactions do prescribe workes not due Yea moreouer they them selues do graunte in scholes that satisfactions may be refused without any synne Wherfore they do here vntruely wryte that by thexpresse gospel we be compelled to receyue those canonicall satisfactions But we haue often tymes alredy witnessed that repeÌ„tauÌ„ce ought to brynge forthe good frutes whiche be good frutes the coÌ„mauÌ„dementê do teache that is to witte inuocation thankes gyuyng coÌ„fessyng of the gospell to teache the gospel to obey our parentes and the rulers and gouernours to do accordyngly to our vocation or callyng to do no murdre to kepe no hatred in our hertes but to be mylde and gentle and to gyue vnto poore nedye ê‘sones as moche as oure habilitie wyll extende vnto to do no fornication to do none adulterye but to subdue brydle and chastise the flesshe not for to recompense therwith eternall payne but least it shulde obey the deuyll lest it shulde offende the holy ghoste Also to speake truthe These frutes haue for them the coÌ„maundemente of god and they ought to be done for the glorie and coÌ„maundement of god they haue also rewardes appoynted vnto them But that eternall paynes be not remitted but for the recompense of certein traditions or of Purgatorie this dothe not the scripture teache Indulgences in olde tyme were forgyuynges of those open obseruaunces that men shulde not be ouermoche greued And if satisfactioÌ„s and paynes may be remitted by the auctoritie of man than is not that recompensation necessary by the law of god For the lawe of god can not be taken away by mannes auctoritie Furthermore consideryng that nowe that custome and vsage is by it selfe abolished growen out of vre the byshops also them selues dissemblyng the matter and wynkynge at the not executynge of them there is no nede at all of those remissions or pardones And yet neuertheles the name of pardons hath continued and remayned stylle And lykewyse as satisfactions were not vnderstaÌ„ded of the politicall or ciuile discipline but of the recompensation of payne euen so indulgeÌ„ces were wrongely vnderstanded that they do delyuer soules from Purgatorie But the keye hath no power but only vpon earthe to bynde and louse accordiÌ„g to that sayenge What soeuer
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