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
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 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
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.
any thyng propre nat to reuenge These opinions do greatly deface the gospel and the spirituall kyngdome and they be perilous to comen weales For the gospel dothe nat destroy the good ordre of a citye or of an house but muche rather dothe approue and allowe it and dothe bydde vs nat only for feare of punyshement but also for coÌ„sciences sake to obey them as being the ordenaunce of god Iuliane the apostata Celsus and very many other haue obiected against christen men that the gospell dothe destroye comen weales because it dothe forbid vengeaunce and dothe teache certayne other thynges nothyng mete ne agreinge to the ciuile societe and felowshyp And these questions haue merueilously troubled Origen Gregori Nazanzen other wheÌ„ verely they easely may be dissolued if we do knowe that the gospell gyueth no lawes concernynge the ciuile state but that it is forgyuenes of synnes a begynnyng or in choation of eternal lyfe in the hartê of al beleuers But as for outwarde orders of comen weales it dothe nat only approue them but also doth make vs subiecte vnto them Lykewyse as we be necessarily subiecte to the lawes of tymes to the chaunge of wynter and somer as vnto the ordenaunces of god The gospell dothe forbydde priuate vengeaunce And this thing for this purpose Christe dothe so ofteÌ„ inculke and repete that the apostles shulde nat thinke that they ought to take awaye thempire from theÌ„ which helde it so as the Iewê dyd dreame of the kiÌ„gdome of Messias but that they shulde knowe that they ought to teache and preache of the spiritual kingdome and not to chaunge the ciuile estate So than priuate vengeaunce is forbeden not by counsayle but by precepte and coÌ„maundemeÌ„t in the .v. chapitre of Matthue and in the .xij. to the Romanes The comen vengeauÌ„ce or punyshement whiche is done by the office of the gouernour is not for byd ne dissuaded but is commaunded and is the worke of god accordyng to the sayeng of Paule in the .xiij. chapitre to the Romanes And certayne kyndes of publike vengeaunce be the iudgementes ponyshementes warres and batayles Of these thynges howe euyll many wryters haue iudged it is euident and playne for they haue bene in this errour and wronge opinion that the gospell is a certeyn newe outwarde and monastical pollicie or ordre of a comen weale and they dyd not see that the gospell dothe brynge eternall iustice to the hertes and outwardely dothe approue the ciuile estate This also is a very false lye that it is christen perfection not to kepe any thyng propre For the christen pfection doth not stande in the contempte and despisyng of ciuile ordenauÌ„ces but in the motions of the harte in the great feare of god in great fayth as AbrahaÌ„ Dauid Daniel euen in those great ryches and empires were no lesse pfecte than any heremites But monkes and freres haue cast that outwarde hypochrisy before the yies of men lest elles men myght se in what thyngê standeth true perfection O lorde god with what prayses haue they magnified the coÌ„munion of thynges as a thynge euangelicall But there is moche ieoê‘dy in these prayses namely sith they be farre disagreing from the scriptures For the scripture dothe not commaunde thynges to be comen But the Decalogie that is to say the lawe of the tenne coÌ„maundementes whan it saythe Thou shalte do no thefte maketh a diuision ê‘tition or seueraunce of possessions and dominions and coÌ„maundeth euery man to kepe that thynge whiche is his owne Undoubtedly Wyclefe was madde whiche sayde that it was not laufull for preestes to haue any thynge propre There be also infinite disputatioÌ„s of coÌ„tractes and bargaynes with whiche good consciences can neuer be satisfied onles they know this rule that it is laufull for a christen man to vse the ciuile ordenaunces and lawes This rule stayeth the coÌ„sciences whan it teacheth that bargaynes be so farforthe laufull in the syghte of god as longe as the gouerners or lawes do approue them All this hole place of polytyke or ciuile thyngê hath ben so opened and set forthe of our teachers that very many good menne whiche be busyed and occupyed in the comen weale and in worldly busynesses haue openly saide that they haue ben greatly holpen whiche before dyd doubte beinge vexed with the opinions of monkes and freres whether the gospell dyd permyt and suffre those ciuile offices and busynesses yea or no. These thingê we haue therfore rehersed that euen strauÌ„gers also maye vnderstande that by this kynde of doctrine whiche we do folowe the auctoritie of rulers gouernours and officers and also the dignitie of all ciuile ordenaunces is not â—ynyshed ne enfebled but rather strengthed and fortified The renowme and auctoritie of whiche thynges was before with folyshe opinions of monkes and freers meruaylously defaced whiche dyd farre preferre the folyshe and moste vayne hypochrisye of pouertie and humilitie afore the ordre of a Citie or of an house where as in verye dede the orderynge and administration of a realme or of a citie and the orderynge of an house hath for it the coÌ„maundementes of god but that platonical coÌ„munitie of all thynges hath not for it the coÌ„maundement of god THe .xvij. article our aduersaries do receyue without exception in whiche we confesse that Christ shall appere in the ende of the worlde and shall rayse vp agayne all deade men and shal rendre vnto good men eternall lyfe and eternall ioyes and shall condempne wycked men to be tourmented perpetually with the deuyll ⧠Of frewyll ⧠THe .xviij. article coÌ„cernyng frewyll our aduersaries do receyue howbeit they adde auctorities and testimonies lytle mete or agreynge to that matter they adde also a declamation that we ought not to extolle ne magnifie frewyll ouermoche with the Pelagianes neyther yet to take away all maner libertie from it with the Manichies Gayly well sayd forsothe but what difference is there betwyxte the Pelagianes and our aduersaries sythe it is so that they bothe do thynke that men may without the holy ghost bothe loue god fulfyll the coÌ„maundementê of god as touchynge to the substaunce of the actes or dedes merite grace and iustificatioÌ„ with workes whiche reason by her selfe doth worke without the holy ghooste Howe many folyshe and inconuenient thinges do ensue of these Pelagianical opinioÌ„s which be taught with greate auctoritie in scholes These opinions Augustine folowyng saynt Paule doth vehemently confute whose sentence mynde we haue recited here before in the article of iustification Neyther do we take away libertie from mannes wyll Mannes wyll hath libertie in chosyng of workes or thynges whiche reason dothe comprehende and perceyue by her selfe Mans wyll may some maner way worke ciuile iustice or the iustice of workes it may speake of god it may gyue vnto god certein honour or seruice with the outward worke it may obey gouernours and rulers it may obey father and mother in chosynge of the out warde
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