there is no synne to be put in suche thinges if they be omitted lefte vndoon withoute sclaunder or offending of any man This liberte in maÌ„nes rites traditioÌ„s was not vnknowen to the olde fathers For in the Easte partes they kepte easter in another tyme of the yere then they do at Rome And wheÌ„ the Romanes accused the Easterlingis of scisme and diuision for this dissimlitude and diuersitie they were warned of other that it is not necessary that suche maners be lyke euery where And an olde father called Ireneus saieth that the diuersitie and dissonaÌ„ce of fasting brekith not the vnite coÌ„sonauÌ„ce of faith Lyke as in .12 distincÌ„ Gregory bysshoppe of Rome signifieth that suche a dissimilitude hurtith not the church And in the history Tripartite the .9 boke many eâ—amples of vnlike rites ar gathered And these wordes are recited The mynde of thapostles was not to make lawes of holy daies but to prech good coÌ„uersation and god lines ⧠Of the vowes of monasticall or religious persons ⧠IF a man wolde calle to remeÌ„braunce what was the state of Abbeys or Monasteries howe many thynges were done dayly in the selfe Monasteries coÌ„trary to the canoÌ„ical lawes he shal the better perceyue vnderstande what is taught with vs of the monastical vowes In S. Austines tyme the abbeyes or monasteries were free Colleges or coÌ„panyes to enter and depart at wyl Afterward when godly conuersation was corrupte vowes were added euerywhere euen as it were a bond or prison deuised for restitution of godly conuersation and discipline Many other obseruaunces besyde vowes were added by proces of tyme. And these bondis were caste vpon the neckes of many before laufull and conueniente age contrary to the canonicall lawes Many fell into this kynde of lyuyng through errour whiche thoughe they were of sufficient age yet they coulde not iudge theyr owne strength and power they that were so trapped were compelled to abyde stille yea though the canons were so benificiall to theym that they might haue beÌ„ deliuered And this happenyd also more in Monasteries of womeÌ„ thaÌ„ of men not withstonding that the weake sexe or kynde ought more to haue ben spared This rigour straytnes displeasid many good men before this time whiche sawe maydes yonge men to be thruste downe iÌ„to Monasteries for a liuiÌ„g They sawe howe vnhapely that purpose did prosper what sclaunders it brought forthe what snares it caste vpon coÌ„sciences They were sorie that the auctorite of the lawe Canon was vtterly neglected and despised in a thing moste peryllous To these euilles was added suche a persuasion of vowes wherwith yea the Monkes religious meÌ„ them selfes as is wel knoweÌ„ haue ben in tyme past discontente if any were any thing more wyse or of better witte and iudgement then other they taught I saye vowes to be egall with baptisme that they by that kynde of lyuing deserued remission of synnes rightuousnes before god yea they added that the Monkishe life not onely deserued rightuosnes before god but also a more a greater thyng because it kept not only the preceptes but also the counselles of the gospell Thus they made men beleve that the profession of such religion was farre better then baptisme and that the Monkysshe lyfe was more meritorious then the life of rulers yea thaÌ„ the lyfe of pastors and of suche lyke whihe serued theire vocation and calling in the coÌ„maundemente of god without fayned cloked religions None of these thingê can be denyed for they be apparant in theire owne bokes â–ª what was after don iÌ„ MoÌ„asteries In olde tyme they were scoles of holy scripture and of other disciplines whiche are profitable to the churche froÌ„ thens were taken pastors byshopê Now it is another thiÌ„g It nedeth nat to reherse thingê knoweÌ„ In olde time they cam together to learne nowe they fayne that it is a kynde of lyuing ordened to deserue forgiuenes of synnes iustificacion yea they preache that it is a state of perfection and they preferre it ferre aboue all other kyndes of lyuynge ordeyned of god We haue rehersed these thynges laynge on odiously nothyng more than truthe to th enteÌ„t that the doctrine of our men myght be the better vndrrstaÌ„de coÌ„cernyng this mater Fyrst of those that contracte matrimony thus they teache with vs that it is lawfull to all men whiche are nat mete to lyue vnmaried to cuntracte matrimony for vowes can nat take away the ordinaunce and commaundemeÌ„te of god But this is the commaundemente of god that euery man haue his wyfe for the auoydauÌ„ce of fornicacion Nor the coÌ„maundemeÌ„t only but also the creacion and ordinaunce of god coÌ„pelleth them to mary whiche without the singuler warke of god be nat excepted accordyng to that texte It is nat good to a man to be allone therfore they do nat committe any syn whiche obey this coÌ„maundemeÌ„t and ordenauÌ„ce of god What can be obiected agaynste these thynges let men extolle thobligacioÌ„ and bonde of the vowe as moche as them luste yet they shall nat brynge to passe that the vowe may take away the coÌ„maundemeÌ„t of god The very Canon lawes teache that the auctorite and right of the superior is excepted in euery vowe Wherfore muche lesse these vowes be any thiÌ„ge worthe syth they be against the coÌ„maundemeÌ„t of god Also yf the bonde of vowe shulde as they say haue no causes wherfore it myght be chaunged the bysshops of Rome wolde naâ— haue dispensed therwith for it is nat lauful for man to disanulle a bonde which is al together of the lawe of god But so hit is that the bysshoppes of Rome haue prudently iudged an equitie a fauorable interpretacion to be had in this obligacion and bonde and therfore we reade that they haue dispensed many tymes with vowes The hystorie of the kynge of Aragon whiche was darreyned and called agayne from the monasterie is knowen well ynough and examples of our tyme ben apparaunt and open Moreouer wherfore do our aduersaries amplifie and extolle the bonde or theffecâ—e of the vowe and make so myche busynes aboute it whan in the meane season of the selfe nature of the vowe they speake nat one worde howe it ought to be in a thynge possible and howe it ought to be wyllyngly frely and with deliberation coÌ„ceyued But howe perpetuall chastite is in the power of man it is nat vnknowen And howe fewe be there whiche do frely deliberatly vowe MaydeÌ„s and yonge men before they can iudge be persuaded entysed to vowe yea and sometymes also they be constrayned Wherfore it is nat egally done to dispute so streyghtly of the bonde whan all men wyll graunt that thynge to be agaynste the nature of a vowe whiche is nat frely but sodeynly rasshely taken Many canone lawes do adnulle vowes made before the age of .xv. yeres for before that age there appereth nat to be so moche iudgemente in a persone to
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
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
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
eodem ¶ The .12 arti of penauÌ„ce or repeÌ„tauÌ„ce fo eod ¶ The .13 article of the vse of the sacramentes Fo. eodem ¶ The .14 article of order ecclesiastike fo eod ¶ The .15 article of rytes or vsages of the churche Fo. eodem ¶ The .16 arti of politike or ciuile mats fo ix ¶ The .17 article of the resurrection Fo. eod ¶ The .18 article of frewyll Fo. eodem ¶ The .19 article of the cause of synne Fo. x. ¶ The .20 article of good workes Fo. eod ¶ The .21 article of honoriÌ„g of saiÌ„tê Fo. xiii ¶ The articles in whiche are rehersed certeine abuses chaunged Fo. xiiii ¶ Of bothe kyndes Fo. eodem ¶ Of the mariage of prestes Fo. xv ¶ Of the Masse Fo. xvi ¶ Of confession Fo. xix ¶ Of diuersities of meates Fo. xx ¶ Of monasticall vowes Fo. xxiii ¶ Of the power of the churche Fo. xxviii ¶ Finis Tabule ⧠Imprynted at London in Fletestrete by me Robert Redman dwellynge at the sygne of the George nexte to saynt Dunstones Churche 1536. CVM PRIVILEGIO REGALI The Apologie that is to say the defense of the confessyon of the Germaynes made by Philip Melancthon and translated by Richard Tauerner at the commaundement of his mayster the ryght honorable mayster Thomas Crumwell chefe secretarie to the kyngê hyghnes CVM PRIVILEGIO ¶ Philip Melancthon to the reder sendeth gretynge AFter that the confessyon of our prynces was in open audience solempnely redde certaine diuines friars prepared a confutation of our wryting whiche whan the Emperours maiestie had caused to be solempnely red in the assemble of the prynces he requyred theÌ„ to assent vnto it But our prynces hearynge that many articles were there disproued whiche to renounce without grudge of conscieÌ„ce they coulde nat demauÌ„ded that a copy of the coÌ„futacion myght be to them exhibited to the entent that they myght bothe see what theyr aduersaries condempned and also refute their reasons And in suche cause whiche apperteyned to chrysten faythe and instruction of the conscience they thought that the aduersaries wolde nat haue made it straunge to exhibite theyr wrytyng But our rulers coulde in nowyse obtayne it onles they wolde haue bouÌ„de them selues to moste perelouse and vnegal coÌ„dicions whiche they coulde nat do excepte they wolde caste them selues into a manifest daunger After this there was publyshed a pacification in whiche appered that our hedes refused no burdayne were it neuer so payneful so that it myght be susteyned without offence of conscience But the aduersaries obstinatly required vs to allowe certaine manifest abuses and errours which thyng whan we myght nat do agayne the emperours maiestie requyred our prynces to assent to the confutacyon whiche to do our prynces vtterly refused For howe shulde they assent in a matter touchinge the faythe to the thynge that they neuer red And they herde that certayne articles were there coÌ„dempned in which thyng they coulde nat allowe the iudgement of the aduersaries without offence There were also certayne other whiche required me to make an Apologie or defense of the coÌ„fessyon in which shulde be expouned vnto themperour the causes why we receyued nat the confutacyon and the thinges soluted whiche the aduersaries obiected For there were certayne of vs whiche when theyr confutacion was red noted the suÌ„me of theyr places and argumentes This Apologie they offered at laste vnto the emperours maiestie to the entent that he myght knowe that most graue hyghe causes letted vs to allowe theyr confutacyon Howe be it the emperour receyued nat the boke that was offered hym After this cam forthe a proclamacion in whiche our aduersaries do triuÌ„phe that they haue confuted by scripture our confessyon Nowe therfore o gentle reader ye se our Apologie in whiche ye shall perceyue aswele the iudgemeÌ„t of our aduersaries for we haue faythfully reported it as theyr condempnacyon of certayne articles agaynst the manyfest scripture of the holy ghoste so farre be they wyde from defetyng our opinions by scriptures But all be it that in the begynnynge I made onely an Apologie yet nowe in my settyng it forthe in prynt I haue added other thynges And for that purpose I haue put to my name bycause they shulde make no cauillacion that the boke was published without any authour certayne This alway hathe bene my custome in suche controuersies that so muche as I myght lawfully do I wolde retayne the fourme of the vsed and accustomed doctryne to the entent that we myght the soner agre together Nor I do nat muche vnlyke at thys tyme all be it I myght iustly wade further in dissuadynge the people from the opinions of our aduersaries But our aduersaries do so haÌ„dle theyr matter that they shewe them selues neyther to seke trouthe nor concorde but to sup vp our blode Doubtles I haue nowe also wrytteÌ„ as soberly and moderately as I can but yet if any thyng shal seme to be spokeÌ„ ouer sharply I here protest that I contende with the diuines frears and nat with Cesar or the prynces whome as my dutie is I haue in hyghe estimacyon and regarde But I sawe lately theyr confutacion whiche I haue marked to be wrytten so capciously and slaunderously that in certaine places they may dysceyue yea the ware and cyrcumspecte readers Natwithstandyng I haue nat medlyd with all theyr cauilacyoÌ„s for that were an infinite worke but I haue comprised the chefe maters to the enteÌ„t that amonge all nacyons a testimonie of vs maye appere that our iudgement is ryght godly of the Euangel of Christe Discorde pleaseth nat vs. Nor our owne priuate peryll dothe nothinge moue vs whiche howe greate it is by reason of the vehemeÌ„t hatredes of our aduersaries kyndled agaynste vs we easely perceyue But we may nat renounce the manifest veritie and necessarie to the edificacion of the churche wherfore we thynke that all incommodities and peryls are to be susteyned and suffered for the glorye of Christe and profite of his churche trusting that God wyll allowe and accepte thys our office endeuour and moreouer we hope that our posteritie and successours shal haue of vs here after a better opinion and a more indifferent iudgement For it can nat be denyed but that many places of Christes doctryne which are moste necessarie to be notified and knowen in the churche be of vs and ours opened and clerely set forthe which here to fore with howe greate and perelouse opinions they were suppressed and hydde through deceitful friars lawyers and sophisticall diuines it lusteth me nat here to recite we haue the open testimonies of many good men which cease nat to rendre thankê to god for this most hyghe benefite that nowe many ryght necessary matters be better opened by vs than they were by our aduersaries here tofore taught or preached wherfore we shal commeÌ„de and coÌ„mytte our cause vnto Christe who shall another day iudge these debates and coÌ„trouersies whom we also humbly beseche to caste his tendre eyes vpon the afflicte
god which the scole men for the most parte in theyr disputacyons do nat touche These were the causes why in the descripcion of originall synne we made mencyon of concupiscence and also detracted from the naturall powers of man the feare and trust toward god For our intent was to declare that original synne conteyned also these diseases ignoraunce of god contempte of god voydaunce of feare and truste towarde god the impotencie of louyng god These be the pryncypal vices of mans nature disagreyng properly with the fyrste table of the Decalogie ⧠Nor it is no newe matter that we haue spoken The olde definicion ryghtly vnderstande sounde to the same effecte when it sayeth that originall synne is a lackynge of originall iustice But what is iustice Scolemen do here brable of logicall questions but they expound nat what is originall iustyce Undoubtedly iustice in scriptures conteyneth nat onely the seconde table of the Decalogie but the fyrste also whiche coÌ„maundeth the feare of god the faythe in god the loue of god So that iustice originall shulde haue had nat onely an egall temperameÌ„t of the qualities of the bodie but also these gyftê a notice of god more certain the feare of god the affiauÌ„ce in god or at leste a direction and power to do these thynges And the wytnesseth the scripture whaÌ„ it sayeth that man was create to the image similitude of god which is nothyng else but that to man this wysdome and iustice was naturally gyueÌ„ with whiche he myght compasse and conceiue god and in whiche god myght be apparantly noted and sene this is to say that to maÌ„ were gyueÌ„ these gyftê the notice of god the dreade of god the truste in god and suche lyke For thus dothe Ireneus interprete the similitude of god and also Ambrose whiche besyde other thyngê which he spake for this purpose dothe expresly gather in this wyse Non est ergo anima ad imaginem dei in qua deus non semper est It is nat then the soule that was made to the ymage of god for in it god is nat alwayes And Paule to the Ephesians and Colossenses shewe the ymage of god to be the notice of god iustice and veritie And Longobardus is nat aferde to say that iustice originall is the very similitude of god which god gaue to man â–ª we recite the sentencies of the olde fathers whiche do nothynge lette saynt Austins interpretacyon of the ymage ⧠wherfore the olde definicion that calleth originall synne the lacke of iustice detracteth nat only the obedieÌ„ce of the inferiour powers of man but also detracteth the notice of god the truste in god the feare and loue of god or at lest it detracteth the power of doyng these For the deuynes theÌ„ selues in the scoles teache that these be nat done without a peculiar gyfte and ayde of grace we do name the gyftê expressly that the thynge may be vnderstaÌ„de the notice of god the feare and truste towarde god By this it appereth that the olde definicion dothe speake the same thyng that we do detractyng or plucking away the feare of god and hope that is to say nat only actual dedes but also the gyftes and myght to do this The same sentence hathe the definicyon of Austyne who vsethe to define originall synne to be concupiscence For he meaneth that wheÌ„ iustice was loste concupiscence succeded For the decayed nature because it can nat feare loue and truste god it seketh and loueth carnall thynges The iudgement of god thys sycke corrupte nature eyther voyde of feare despyseth or beynge replenyshed with feare hateth Thus Austyne compriseth aswele the defaulte or faylyng as the viciouse qualitie whiche therof ensueth Nor this coÌ„cupisceÌ„ce is nat only a corruptioÌ„ of the qualities of the bodie but also an vnryght turnyng to thyngê carnal in the superiour powers Nor they se nat what they saye whiche do bothe attribute to man concupiscence nat mortified of the holy ghoste also the loue of god aboue althyngê we therfore haue ryghtly expressed bothe two in the description of original synne that is to saye those defautes as nat to be of power to beleue god nat to be of power to dreade and loue god And also to haue a concupiscence whiche agaynste the worde of god seketh carnalitie that is to say seketh nat only corporal pleasures but also carnal wysdome and iustice and hathe confidence in worldly goodes contemnyng god And nat onely the olde but the late doctours namely that be of any iudgemeÌ„t do teache that original synne is aswel the lackes or defaultes which I haue remembred as concupiscence or luste For thus saythe saynt Thomas Peccatum originis habet priuationeÌ„ originalis iusticie cum hoc inordinatam dispositionem partium anime vnde non est priuatio pura sed quidam â—abitus corruptus Originall synne saythe Thomas hathe a priuacyon of originall iustice and with it an inordinate disposicion of the partê of the soule so that it is nat a pure priuacion but rather a corrupte habite And Bonauenture wryteth thus when it is demauÌ„ded what is original synne it may be wel answered that it is an immoderate concupiscence It is well answered also that it is a lackynge of the due iustice And in the one of these answeres is included the other Hugo is of the same opinioÌ„ whiche sayeth original synne is an ignorance in the mynde and a coÌ„cupiscence in the fleshe For he meaneth that whaÌ„ we be borne we briÌ„g with vs an vnknowynge of god a mystruste a diffidence a contempte a hatyng of god For these thynges he compriseth when he nameth ignorance And these sentencyes be agreynge to scriptures For Paule otherwhyles expresly nameth the lacke or defaulte as in the fyrst to the Corinthes yâ— .2 chapitre Animalis homo non percipit ea quae spiritus dei sunt A naturall maÌ„ perceyueth nat the thynges that be of the spirite of god In another place he nameth concupisceÌ„ce to be of power and efficacitie in the meÌ„bres to bryng forth euyl frutes â—e could recite more places for bothe partes but a manifest thyng nedeth no testimonies Undoubtedly a prudent reader maye easyly iudge that to be without feare and to be without faythe is euen very actual synne For they be perdurable defaultes in a nature vnrenewed ⧠wherfore our opinion of original synne dothe nat varie froÌ„ scripture nor froÌ„ the catholicke churche we do nothyng but repurge clarifie brynge agayne into lyght the moste graue sentencies of scripture and of the fathers here to fore obscured and hydde by the sophisticall questions of these late diuines For the thyng it selfe speaketh that these newe diuines perceyued nat what the father 's meante whaÌ„ they spake of default Truly the knowledge of originall synne is ryght necessarie For the greatnes of the grace of Christe can nat be otherwyse vnderstande onles we fyrste knowe our owne infirmities The hole iustice of man is mere hypocrisie before god onles we
acknowledge yâ— our harte naturally is voyde of loue of feare of trust towardê god Therfore saieth the prophete After that the haste shewed it vnto me I strake my thyghe Also I sayde in my traunce euery man is a lyar that is to saye an vntrewe thynker of god ⧠⧠Here the aduersaries do also reproue Luther because he wrote that originall synne remayneth after baptime They adde that this artycle was ryghtly coÌ„deÌ„pned by Leo the tenthe But the emperours maiestie shal espye here a manifest be spoken of ciuyle iudgement nat of the iudgement of god They sowe vnto them euen as wysely this sentence Nature is nat euyl this spoken in place is nat repreueable but it maye nat be wrested to the diminishyng of originall synne and yet these sentencies be red amonge scholemen whiche out of due season do mengle philosophie with the gospell Nor these were nat disputed only in scholes but froÌ„ the scholes they were brought to the people And those persuasions raygned and nourished the affiauÌ„ce of humane powers and oppressed the knowledge of the grace of Christe wherfore Luther wyllyng to declare the magnitude of original synne of humane infirmitie taught that the resydues or dregges of originall sine be of the owne nature in man nat indifferent thynges but that we nede the grace of god that they maye nat be imputed and the holy ghoste that it maye be mortified Albeit the scholemen do make lesse bothe the synne and the payne teachynge that man of hys owne power may do the commaundementes of god In Genesis is otherwyse described the payne due for originall synne For there nat only to deathe and other corporall punyshementes mans nature is made subiecte but also to the kyngdome of the deuyll For there is gyuen this horrible sentence I wyl put enmities betwexte the and the woman and betwexte thy sede and her sede Defaute and concupysceÌ„ce be punyshementes and also synnes Deathe other corporall euyls and the tyrannye of the deuyll be properly punyshementes For mans nature is gyuen into boÌ„dage and holden captiue of the deuyl whiche infecteth it with wycked opinions and errours and impelleth it to al kyndes of synne But as the deuyll can naâ— be vaynquyshed without the ayde of Christe â–ª so can nat we by our owne powers redeme our selues out of this bondage The very historie of the worlde sheweth vs howe greate is the power of the deuyls kyngdome The worlde is full of blasphemies agaynste god of wycked opinions and with these bondes the deuyl hath in captiuite the wyse and ryghtwyse men in the face of the worlde In other sume appere more grosse vices But when Christe is gyuen vnto vs whiche taketh awaye these synnes these punyshmentes and destroyeth the kyngdome of the deuyll synne and death the benefytes of Christe can nat be knowen onles we vnderstande our owne euyls Therfore of these thynges our preachers do diligently teache and they teache nat any newe thing but the holy scripture and sentences of holy fathers This we truste wyll satysfye the Emperours maiestie as touching yâ— chyldyshe and colde cauillacions by whiche the aduersaries haue sclaundered our article For we knowe that we beleue ryghtly and with the catholyk churche of Christe But if the aduersaries wyl renewe this contencyon there shal nat lacke lerned men amonge vs that shall make them answere and defende the truthe For the aduersaries in this cause vnderstande nat for the moste parte what they speake OfteÌ„tymes they speake thynges repugnant and they neyther expresse ryghtly dialectically the formall cause of originall synne nor the defaultê as they call them But we wolde nat in thys place ouer subtylly discusse theyr vayne and sophistical argumentê we thought it ynough to recyte the mynde of the holy fathers whoÌ„ we do folowe with commune knoweÌ„ wordê The thyrde article the aduersaries allowe in whiche we confesse two natures in Christe that is to wyte the nature humane assumpt of the worde into the vnitie of hys persone And that the selfe same Christe suffered and dyed to the entent to reconcyle vnto vs the father and rose agayne to the entent to reygne to iustifie and to sanctifie the beleuers cÌ„ accordyng to the Symbole of the apostles and the Symbole of Nicene ⧠⧠Of Iustificacyon ⧠IN the fourthe fythe syxte and also in the twenty article they condempne vs because we teache that men obtayne remission of synnes nat for theyr owne merites but frely for Christe by faythe in Christ. For they daÌ„ne bothe two poyntes fyrste that we denye that men for theyr owne merites do obtayne remission of synnes and secoÌ„darily that we affyrme that by faythe is obteyned remissioÌ„ of synnes and that men be iustified by faythe in Christe But sythe it is so that in this case or controuersie the pryncypall poynte of our religion is debated whiche ryghtly vnderstaÌ„de setteth forthe the honour of Christe and bryngeth a necessarie and plenteous consolacyon to the godly conscyence we desyre that the emperours maiestie wyll heare vs benyngly of these so greate maters For the aduersaries where as they neyther vnderstaÌ„de what is remission of synnes neyther what faythe â–ª neyther what grace nor what iustyce is pytyfully do defyle this poynt obscuryng the glorie and benefytes of Christe and bereue fronâ— the godly consciencies yâ— propouned coÌ„solacioÌ„s in Christe And to the ende we may maynteyne our coÌ„fessyon and assoyle the obiections of our aduersaries we shall fyrste premitte certayne thynges to the ende that the fountaynes of bothe our doctrines aswell ours as the aduersaries may be knowen The hole scripture ought to be distributed iÌ„to these pryncipal places law and promyses For otherwhyles it sheweth the lawe otherwhyles the promyse of Christ as when it promyseth Christ to cum and promiseth for hym remission of synnes iustificacyon and lyfe eternall or where in the Euangell Christ after he ones appered promyseth remission of synnes iustificacyoÌ„ and lyfe eternall we call the lawe in thys disputacyon the preceptes of the Decalogie in what place so euer they be red in scripture Of the ceremonies iudiciall lawes of Moses at thys tyme we speake nothyng Out of these the aduersaries take the lawe because mans reason after a fashyoÌ„ dothe naturally vnderstaÌ„de the lawe For it hathe styl the same iudgement wrytten by god iÌ„ the mynde and by the lawe they seke remission of synnes and iustificacion But the Decalogie requyreth nat only outward ciuile workes whiche reason can after a fashyon fulfyll but also it requyreth other thynges ferre aboue reason as truly to feare god truly to loue god truly to call on god truly to beleue that god heareth vs and to loke for the ayde of god in deathe and all afflictions fynally it requyreth obedieÌ„ce towarde god in afflictioÌ„s and in deathe that we escheue them nat nor grudge nat at them whan god lay them on vs. Here the scholemen folowynge the phylosophiers only do teache the iustice of
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
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
be forgyuen the thy faythe hath made the saufe Go thy way in peace ⧠This is the other parte of penaunce faythe whiche lyfteth vp and conforteth her Of all these thynges it apperethe playnely to godly reders that we do put those ê‘tes of penauÌ„ce whiche be proprely in the conuersion or regeneration remission of synne worthy frutes and punyshementes do folowe regeneration and remission of synne And therfore we haue put these two partes to th entent that fayth myght be the better sene whiche we require in repentaunce And it may be the better ê‘ceyued what the faythe is whiche the Gospell preacheth whan it is set agaynste contrition and mortification ⧠⧠And to thentente that all the worlde maye see howe greate is the ignoraunce of true pietie and godlynes in our controllers and iudges whiche wrote the confutation we wyll adde also the senteÌ„ce of saynt Barnarde who euen in lykewyse knytteth together in repentauÌ„ce these two meÌ„bres coÌ„trition fayth as we do These be his wordê in the thyrde sermone of the AnnuÌ„ciatioÌ„ AuditaÌ„ faâ— mihi mane miÌ„ am tuam quid in te sperdui dnÌ„e Sola nimiruÌ„ spes apud te miserationis locum obtinet nec olcum miÌ„ae nisi in uase fiduâ—iae ponis Sed ost infidelis fiducia solius utique maledictionis capax cum uidelicet in spe peceamus Quanâ— nec fiducia illa dicenda siâ— sed insensibilitas quaedam dissimulaâ—io ê‘niciosa Quae enim fiducia est ei quaÌ„ periculuÌ„ non attenditâ— auâ— quod ibi timoris remedium ubi nec timor sentitur nec materia ipsa timoriâ—â— fiducia solacium est nec eget ille solatio qui laetatur cum male fecerit in pessimis rebus magis exultat Rogemus itaque fratres responderi nobis quaÌ„tas habeamus iniquitates peccata scelera nostra delictaâ— nobis desideremus ostendi Scrutemur uias nostras studia nostra periculaque uniuersa uigili inteÌ„tione pen semus Dicat quisque in pauore suo uadam ad portas in feri ut iam noÌ„ nisi in sola dei miÌ„a respiremê Haec uerâ—â— hominis fiducia est a se deficientê inniteÌ„tis domino suo Haec inquam uer a fiducia est cui misericordia non denegatur propheta testante BeneplacituÌ„ est domino super timentes eum in his qui sperant super misericordia eius Nec parua utiq suppetit nobis in nobis quidem causa timoris in ipso autem causa fiduciae .1 Lorde let me heare thy mercy early in the mornyng because I haue trusted in the. Undoubtedly only hope obteyneth place of mercy with the. Neyther doste thou put the oyle of mercy but in the vessel of hope But that is an vnfaythfull hope and a vessell apte mete to receyue malediction when we do synne in hope Howebeit that ought nat to be called any hope or truste at all but rather a certayne insensibilitie a perelous dissimulation For what truste hathe he whiche regardeth nat the ieoperdye Or what remedy of feare is there where neyther feare is felt neyther the mater it selfe and cause of feare Truste is a comfort but he nedeth no comfort whiche is mery wheÌ„ he hathe done amisse and reioyceth in his vngracious factê Let vs therfore o bretherne pray that answere may be made vnto vs howe greate iniquities and synnes we haue Let vs desyre to haue our synnes and trespasses shewed vnto vs. Let vs serche and ransake our wayes and all our studies and all our ieoperdies let vs consider and ponder with diligent intention Let euery man say in his feare and dreade I shall go to the gates of helle to the ende we may nowe reste and comforte our selues in the only mercy of god This is the true truste of man shrynkyng away froÌ„ him selfe and leanyng to his lorde Thys I say is the trewe truste to whiche mercie is nat denyed wytnessyng the Prophete in the psalme The lorde hathe bene wele plesed with theÌ„ that feare him and in them whiche truste vpon hys mercie And there is verely in vs no lytle cause of feare and in him no lytle cause of truste Thus farre speaketh Bernarde whose sentence and mynde we were therfore the more wyllyng to reporte that the readers myght see perceiue howe we in thê place do take fayth to be meaÌ„t of the hope of mercie whiche lyfteth vp and comforteth affrayed myndes whiche faythe Bernarde calleth ryght wele fiduciam that is to say truste And this may be euidently sene when there is made an antithesis or contention of terrours and of comfortes Lykewyse as Barnarde here wyl that there be in men an acknowlegyng of synnes or contrition or terrours And wyl also that there be added trust whiche may lyfte vp and comforte vs in contrition But because our aduersaries do here principally expressely condempne vs where we saye that men by faythe obteyne remission of synnes we wyll adde a certayne fewe probations by whiche it may be vnderstaÌ„ded that forgyuenes of synnes do chaunce nat by the worke wrought for coÌ„trition but by that especial faythe by whiche euery persone beleueth that he is forgyuen and pardoned of his synnes for Christes sake For this is the principal article about which we do stryue with our aduersaryes and the knowledge wherof we thynke to be moste necessarie to all Christen men But forasmoche as we seme to haue spoken ynoughe of the same thynge before in the title of iustification therfore here we wyll be the shorter For they be placê very moche like as who wolde say nere cosyns the doctrine of repentaunce and the doctrine of iustificacion Our aduersaries when they speake of faythe say that it goeth before repentaunce they meane faythe nat this whiche iustifyeth â–ª but that whiche in a generalitie beleueth that god is and that there be paynes ordeyned for wycked men cÌ„ But we ouer besydes that faythe do require that euery man shuld beleue hys synnes to be forgyuen hym for Christes sake About this speciall faythe we stryue and do set it againste the opinion whiche byddeth to truste nat in the promyse of Christe but in the worke wrought of contrition of confessioÌ„ and of satisfactions cÌ„ This faythe dothe so folowe and ensue the terrours that it dothe ouer come them and setteth the conscience at quietnes and reste This fayth delyuereth vs from terrours and dothe create and engendre peace ioy and a newe lyfe in the harte Thys faythe we do defende to be truly necessary to the remission of synnes Therfore we put it amonge the partes of repentauÌ„ce or of conuersion Neyther dothe the churche of Christe thynke eny otherwyse although our aduersaries do say the contrary And fyrste of all we do aske our aduersaries whether to receiue absolution be a parte of penaunce or repentauÌ„ce or els no Nowe if they do seperate it from coÌ„fession as they be very subtile in distinctioÌ„s we can nat
sayenge Thy synnes be released the. For thus iudgeth thapostle that man is freely iustified by fayth These wordes of Barnarde do wonderfullye illustrate and set forthe our cause for he not onely requireth in a generalitie that we shulde beleue our synnes to be pardoned throughe mercye but byddethe vs also put to a speciall faythe by whiche we may beleue that euen vnto our owne selues sinnes be pardoned And he teacheth howe we may be assured of remission of synnes that is to saye whan by faythe hertes be lifted vp and be made quiete and set at rest by the holy ghoste What do our aduersaries require more Dare they yet deny that we obteyne remission of synnes through fayth Or that faythe is a parte of penaunce Thyrdly Our aduersaries say that synne is in this wyse forgyuen because he that is attrite or contrite doth brynge forthe an acte of the loue of god that by this acte he meriteth to receyue remission of synnes This is nothyng els but to teache the lawe and to destroy and abrogate the gospell and to disanull the promyse coÌ„cernyng Christ. For they do onely require the lawe and our workes for the lawe requireth loue Besydes this they do teache vs to truste that we obteyne remission of synnes bicause of contrition and loue What other thynge is this than to sette oure trust and confidence vpon our owne workes and not vpon the worde and promyse made by god of Christe Nowe if the lawe be sufficieÌ„t to the obteynyng of remission of synnes to what purpose nede we the Gospell what nede haue we of Christe if for our workes we obteyne forgyuenes of synnes But we contrarywyse do calle agayne consciences from the lawe vnto the gospell and from the truste in theyr owne workê to truste and to haue sure confidence in the promyse and in Christe because the gospell setteth forthe Christe vnto vs and promyseth remission of synnes freely for Christê sake By this promyse the gospel byddeth vs trust that for Christes sake we be recoÌ„ciled to the father and brought in to his fauour agayne and not for our owne contrition or for our owne loue For there is none other mediator or pacifier than Christe Neyther can we worke the lawe oneles we be fyrste reconciled by Christe And though we coulde do any thyng yet we ought to thinke that not for these workê we obteyne remission of synnes but for Christes sake whiche is the mediator and mercye stocke Yea it is iniurie and dishonour to Christe and a defeatyng of the gospell to thynke that we do obteyne remission of synnes for the law or by any other wayes than through faythe in Christe And this reason we haue handeled before in the title of iustification whan we tolde wherfore we do holde opinion that men be iustified by fayth and not by loue Therfore the doctrine of our aduersaries where as they teache that men for contrition and loue obteyne forgyuenes of synnes and bydde them truste in this contrition and loue is only a doctrine of the lawe and that not vnderstaÌ„ded Lykewyse as the Iewes dyd loke vpon the couered face of Moyses For admitte that we had loue let vs imagyne that we had workes yet can neither loue neither workes be a price raunsome or propitiation for synne Neyther can they be set and pleded as it were in barre agaynste the wrathe and iudgement of god accordyng to that sayenge of Dauid in the psalme Thou shalte nat entre in to iudgement with thy seruaunt for no creature lyuyng shall be iustified in thy syghte Neyther ought the honoure of Christ to be plucte from hym gyuen to our workê For these causes Paule dothe styffly affirme that we be not iustified by the lawe and he setteth agaynst the lawe the ê“myse of remission of synnes whiche is gyuen for Christes sake and reacheth vs that we freelye for Christis sake thrugh fayth receiue remission of sinnes To this promyse Paule dothe calle vs backe from the lawe Upon this promyse be byddeth vs stedfastly to beholde which doutles shal be voyde and of no strength if we be iustified before by the lawe or euer we be iustified by the promyse or if we obteyne remission of synnes for our owne iustice But the case is cleare that therfore the promyse was made vnto vs and therfore Christ was gyuen to vs because we can not worke and fulfyll the lawe wherfore it is necessary that we be fyrst reconciled by the promyse or euer we do worke the lawe But the promyse is onely receyued by fayth Ergo it is necessarye that contrite persones do by fayth receyue the promise of remission of synnes whiche is gyuen for Christis sake and that they do decree with them selfes that they haue the father recoÌ„ciled vnto them selfes freely for Christis sake This is the senteÌ„ce and mynde of Paule in the epistle to the Romanes â–ª where he saythe Therfore by fayth that accordyng to grace or fauour the promise myght be ferme and stable And to the Galathianes he sayth The scripture hath coÌ„cluded al thinges vnder synne that the promyse by the fayth of Iesu Christe myght be gyuen to them that beleue that is to say All men be vnder synne can not otherwyse be delyuered onles by fayth they do take and receyue the promyse of remission of synnes Fyrste therfore we must by faythe receyue remission of synnes before or we do worke the lawe al be it as it was aboue saide loue foloweth faythe because they that be regenerate do receyue the holy ghoste and therfore they begynne to worke the lawe We wolde recite mo testimonies and authorities if it were not so that they be open and at hande to euery deuoute and godlye reader in the scriptures For we couet not to be ouerloÌ„ge and tedious to thentente that this cause or mater may the more easelye be perceyued Neyther is it any doubte but that this is the senteÌ„ce of Paule whiche we do defeÌ„de that by fayth we receyue remission of sinnes for Christis sake and that by fayth we ought to set Christe the mediator agaynst the wrathe of god not our workes And let not the myndes of good men be troubled although our aduersaries do calumniate and corrupte the sentences of Paule There is nothynge spoken so purely and truelye but it may be depraued by captious cauillations We assuredly knowe that this which we haue recited is the very ryghte and true sentence and meanynge of Paule we knowe this oure sentence doth brynge ferme and stable coÌ„forte to godly coÌ„sciences without whiche no man is able to stande in the iudgement of god Wherfore let these pharisaical opinioÌ„s of our aduersaries be reiected and thrust out of mens â—ertes that we do not by fayth receyue remission of synnes but that we must merite remission with our loue and with our workes and that we ought to set our loue and our workes agaiÌ„st the wrath of god· This is the doctrine of
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
wrath as Dauid doth signifie whan he sayth Lorde do not rebuke me in thy furye and wrathe And Ieremie also whan he saythe Lorde rebuke or chastise me but yet in iudgement and not in fury lest thou destroye me and brynge me to nothynge Here truelye he speaketh of moste bytter and greuous paynes And oure aduersaries do confesse that contrition maye be so greate that satisfaction is not requisite Ergo coÌ„trition is more truely a punyshemeÌ„t than be the papisticall satisfactions whiche be coÌ„menly enioyned Secundarily sayntes holy men be subiecte to deathe other comen afflictioÌ„s as Peter saythe It is tyme to begyn iudgement at the house of god And if it begynne at vs what maner ende shall the ende of them be whiche do not beleue And thoughe these be for the moste parte punyshementes of synnes yet ne theles in good men they haue a nother ende for they be layde vpon them to mortifie synne present because in holy men they do quenche and mortifie concupiscence For deathe to this entente is lefte in holy men to abolyshe and put away this vnclene nature Therfore Paule saythe The body is deade because of sinne that is to say it is mortified for cause of the preseÌ„t synne whiche is yet lefte remayneth in the flesshe The crosse therfore is not a payne or punyshemeÌ„t but an exercise a preparation vnto renouation For whan the present synne is mortified whan in the myddes of temptations we do lerne to seeke helpe of god and we do proue and fynde the presence and ayde of god we more and more acknowlege or recognise the diffidence of oure owne hartes and do lyfte vp our selfes by faythe So groweth the newnes of spirite as Paule saythe Althoughe oure outwarde man be destroyed yeâ— our inwarde man is renewed from day to day Also Esaie sayth The anguyshe in whiche they do crye is thy discipline to them Besydes this deathe is than a verye punyshement whan the herte throughly troubled and made afrayde doth feele and ê‘ceyue the wrathe of god accordyng to that sayenge of scripture The prycke or stynge of deathe is synne But after that in holy men the terrours of synne be ouercome by faythe death without that felynge of the wrathe of god is proprely no punyshement But so it is that the keyes do neyther laye on neyther remitte these paynes wherfore satisfactions do not apperteyne nor belonge to these paynes For the keyes do not remitte neyther deathe neyther any parte of the comen afflictions More ouer if they do redeme these paynes with satisfactions why do they byd vs make satisfaction in Purgatory They obiecte agaynste vs Adam also Dauid which was punished for hê adultery Of these examples they do make an vniuersal rule that to euery syn is correspondent a propre temporall punyshement in layeng on the power of the keyes Afore it was sayde that holy men do susteyne punyshementes whiche be the workes of god they susteyn coÌ„tritioÌ„ or terrours they susteyne also other comen afflictioÌ„s So some susteyne propre punyshmentes layde on them by god because of example to other And these punyshementes do nothyng belonge to the keyes For the keyes can neyther laye them on neyther remitte theÌ„ but god without the ministerie or seruice of the keyes bothe dothe laye them on and also remitte them Neyther doth this vniuersall rule folowe as to gather in this wyse UpoÌ„ Dauid was layd a propre punyshement for his offence ergo besydes the comen afflictioÌ„s there is a certeine other payne of Purgatory in which to euery synne is correspondent a degree of punyshement Where dothe the scripture teache this that we can not be delyuered from eternall deathe but by that recompence of certeyne paynes besydes the comen afflictions Contrarywyse the scripture dothe often tymes teache that remission of synnes dothe come freelye for Christis sake and that Christe is the ouercomer of deathe and of synne Wherfore we ought not to patche vnto him the merite of satisfactioÌ„ And though there be afflictions left yet not withstaÌ„dyng the scripture dothe iudge them to be mortifications of the synne presente not recompensations of eternall deathe or prices of eternall deathe Iob is excused that he was not punyshed for his offences coÌ„mitted in tymes passed wherfore afflictions be not alwayes punyshementes or tokens of wrathe But rather frearefull consciences be to be taughte that there be other better endes of afflictioÌ„s lest els they myght thynke them selues to be reiected of god if in afflictions they do se nothynge but punyshement the wrathe of god Other better endê I say are to be consydered as this ende that god dothe a nother mannes workes that he maye do his owne worke c. as Esaie dothe teache in a longe sermon And whan the disciples dyd aske Christ coÌ„cernyng the blynde man who had synned Christe answered that synne was not the cause of his blyndnes but that the worke of god myghte be shewed and declared in hym And in Ieremie it is sayde To whom there was no iudgement they drynkyng shall drynke c. As the prophetes were slayne and IohnÌ„ Baptiste other holy men Wherfore afflictions be not always punyshemeÌ„tes for certeyn synnes done in tymes past but they be workes of god appoynted to oure vtilitie and ê“fite and that the power of god shulde be the more shewed and the better sene knowen in our infirmitie So Paule sayth â–ª The power of god is made perfecte in myn infirmitie and weykenes Therfore our bodies oughte to be sacrifices or oblations bicause of goddes wyll and pleasure to declare oure obedience and not to make recompense for eternall deathe for whiche god hath a nother price I meane the deathe of his sonne And after this sentence meanyng doth Gregorie interprete also that punyshement of Dauid whan he sayth If god for that synne had thretened that he shuld be so huÌ„bled of his sonne why after that the sinne was forgyuen dyd he fulfylle that whiche he had thretened It is answered that that forgyuenes of synne was done lest the man shulde be letted to receyue eternall lyfe And that example of punyshement thretened dyd folowe that the holynes of the man also in that humilitie or affliction myght be exercised ê“ued So also god dyd laye vpon man deathe of the body bicause of synne and after the forgyuenes of synnes he hath not takeÌ„ away death for cause of iustice to be exercised that is to saye that the iustice myghte be exercised proued of them whiche be saÌ„ctified Neyther be the comen calamites and afflictions taken away proprely by those workes of canonicall satisfactions that is to witte by those workes of mennes traditions whiche they do say to be of suche strength by reason of the worke that is wroughte that albeit they be done in deadely synne yet they do redeme paynes And whan that texte of Paule is alledged If we wolde iudge our selues we shulde not be
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
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
congregations be compelled openly to enstructe and to here chyldhod And this ceremonie briÌ„geth forth verye good frutes Amonge our aduersaries in many countreys throughout the hole yere be made no sermones at all sauing only in the lente and yet seldome than But the cheife honour of god is to teache the gospel And wheÌ„ our aduersaries do preache they speake of humayne traditions of the honouryng of sayntes and of suche lyke trifles which the people be wery of and nat without good cause And therfore the people departe and go from them forthwith in the begynnyng after that they haue rehersed the texte of the gospell A certeyne fewe better men do nowe begin to speke of good workes but of the iustice of faythe in Christe of the consolation and comforte of consciences they speake nothynge at all Yea moreouer they do rayle vpon thys moste holsome parte of the gospel Contrariwise in our churches all the sermones be spente in these comen places of the feare of god of faythe in Christe of the iustice of faythe of the consolation of consciences through faythe of the exercises of faythe of prayer what maner one it ought to be that we ought surely to beleue that it is effectuall and that it is herde of the crosse of dignitie of prynces and theyr officers and of the ciuile ordinatioÌ„s of the diuersitie of the kyngdome of Christe or of the spirituall kyngdome of polityke or ciuile thynges of wedlocke of the bryngyng vp and information of chyldren of chastitie of all the offices or workes of charitie By thys estate of churches it may be iudged that we do diligently obserue the ecclesiasticall discipline godly ceremonies and good customes of the churche And coÌ„cernyng mortification of the fleshe and discipline of the body thus we teache as our confession dothe shewe that true vnfayned mortificatioÌ„ is done by the crosse and by suche afflictions wherwith god dothe exercise and try vs. In these we must obey the wyl pleasure of god as Paule sayeth Gyue your bodyes an holt or sacrifice cÌ„ And these be the spiritual exercises of feare and faythe But besydes this mortificatioÌ„ which is done by the crosse there is also a certaine voluÌ„tary kynde of exercise necessary whereof Christe dothe saye Beware that your hartes be nat made heuy through superfâ—uitie of meate and drynke And Paule sayeth I do chastise my body and do brynge it into bondage â–ª cÌ„ And these exercises be to be taken vpon vs nat for that they be honours or seruices iustifieÌ„g vs but to th entent that they may kepe the flesshe vnder leaste fulnes do oppresse vs do make vs recheles and without feare of whiche thiÌ„g it coÌ„meth to passe that men do folowe obey the affectioÌ„s and desyres of the flesshe This diligence ought to be continuall because it hathe a coÌ„tynual coÌ„maundement of god And that precyse forme and maner of certayne meates and tymes prescribed and coÌ„maunded helpeth nothyng at all to the kepyng vnder and subduing of the flesshe For it is more delicate and more costly then be other dyners and suppers And nat so muche as our aduersaries them selues do obserue the forme and maner whiche is taught in the Canones This place of traditioÌ„s hathe many and that harde disputations and we haue proued and founde by very experience â–ª that tradicions ar very snares of the consciences When they be requyred as necessarye they do meruaylously tormente and vexe consciences that forget or leaue eny obseruaunce or ceremony vndone Agayne the abrogation of theÌ„ hathe certayne incoÌ„modities and certayne questions belongyng vnto it But we haue a playne an easy cause because our aduersaryes do condempne vs for that we do teach that traditions of meÌ„ do nat meryte remissyon of synnes Also they do require general or vniuersal traditions as they call them as necessary to iustifycation Here we haue a bolde and a stedfaste defeÌ„der we meane Paule which euery where affermeth that these obseruaunces do neyther iustifye nether be necessary aboue and besydes the iustifycation of faythe And yet neuertheles we do shewe that the vse of libertie in thies thinges is in such wyse to be moderated and measured that vnlearned men be not offended ne for the abuse of the libertie made lesse fauorable vnto the true doctrine of the gospell and that without reasonable and probable cause nothinge be chaunged in the accustomed and vsuall ceremonies but that the auncient custumes be obserued and kepte for the norishment of concorde namely such as may be kept with out synne or without any great hurt or incommoditie And euen in this same present assemble or perliameÌ„t we haue shewed and protested that we wyll for charities sake with good wyl obserue indifferent thynges with other men although they had some incoÌ„moditie in them For the publyk and coÌ„men concorde as far forthe as maye be done without offendyng of consciences we haue iudged to be preferred before all other coÌ„modities or profetes But of thys hole mater we shall speake also nat longe here after when we shall dispute of vowes and of the ecclesiasticall power ⧠Of thynges politike ⧠THe .xvj. article our aduersaries do receiue without any exception in whiche we dyd confesse that it is laufull for a christen man to beare office to excercise iudgemeÌ„tes accordiÌ„g to the lawes of emperours or kynges or according to other pÌ„sent lawes to set appoynte ponishementes by the lawe to kepe warre ryghtfully to make bargaynes by the lawe to kepe somwhat as propre or seuerall to take an othe when it is required of the rulers and gouernours to coÌ„tracte matrimonye finally that laufull ciuile ordinaunces be good creatures of god and the ordinauÌ„ces of god whiche a christen man may saffely vse This hole place of the diuersitie of the kyngdome of Christe and of the ciuile kyngdome hathe bene profitably set forth to lyght by the wrytinges of our learned men that the kyngdome of Christe is spirituall that is to wete begynnynge to worke in thâ— harte knowledge of god feare of god faythe eternall iustice eternall lyfe And in the meane season it doth suffre vs outwardly to vse the ciuile ordinaunces that be lawefull of whatsoeuer nations they be amonge whom we do liue lykewyse as it sufferith vs to vse phisike carpeÌ„ters crafte meate drynke the ayer Nether dothe the gospell make newe lawes of the ciuile state but it commaundeth that we obey the present lawes whether they haue bene made by hethen nat christeined men or els by other and with thys obedience it byddeth vs to excercise charitie For Carolostadius was madde which dyd lay vpon vs the Iudiciall lawes of Moyses Of these thynges our men haue therfore wrytten the more pleÌ„tuously because monkes freers haue sparcled many pestileÌ„t opinioÌ„s in to the churche They called it the euangelicall policie or gouernaunce to haue all thynges in coÌ„mune they sayde that these be counsayles nat to kepe
worke it may holde her handes from murdre from adulterie from thefte Sythe there is lefte in the nature of man reason and iudgement of thynges sensible there is lefte also a choyse of these thynges and a libertie and power to worke ciuile iustice For yâ— doth the scripture cal the iustice of the flesshe whiche iustice carnal nature that is to say reason dothe worke by her owne selfe withoute the holy ghooste howbeit the strength of concupiscence is so greate that men do more often obeye and folowe lewde affections than the ryght iudgement And the deuyll who hath greate power ouer wycked persones as saynt Paule saythe dothe not ceasse to styrre and prouoke this weyke nature vnto diuerse and sondry synnes These be the causes wherfore euen ciuile iustice also is so seldome a thynge amonge men that as â—e do see not the philosophers them selues haue attayned it whiche seme to haue greately desyred it But this is a false sayeng to say that man doth not synne whiche dothe the workes of the coÌ„maundementê out of grace And they adde also more that remission of synnes and iustification is due of necessitie to suche maner workes For the hertes of men without the holy ghoste be without feare of god without trust towardes god they do not beleue that they be herde of god that theyr synnes be forgyuen that they be holpen and saued of god Therfore they be wycked But so it is that an euyll tree can not brynge forthe good frutes And without faythe it is impossible to please god Wherfore although we graunt vnto frewyll libertie and power to worke the outwarde workes of the lawe yet we graunt not to frewyll power to worke spirituall workes that is to witte to drede god truelye to beleue and truste in god truelye to decree with it selfe truelye and to thynke that god dothe loke vpon vs doth heare vs dothe forgyue vs. c. These be the verye workes of the fyrst table whiche maÌ„nes herte can not worke without the holye ghooste as Paule saythe The naturall man that is to saye man vsynge onely his naturall powers dothe not perceyue those thynges whiche be of god And this may be iudged if men consydre howe the hertes do thynke of the wyll of god whether they do verelye decree with them selues that they be fauoured and herde of god This fayth it is an herde thyng euen for holy men also to kepe and holde fast ergo moche lesse it is in wycked men and it is receyued as we sayd before whan hertê thrughly made affrayde do heare the gospell and do take consolation and conforte This distribution therfore or diuision is profitable in whiche ciuile iustice is assigned and gyuen to frewyll spirituall iustice to the gouernauÌ„ce of the holy hhoste in them that be regenerate and borne agayne in Christe For so is kepte and reteyned good ordre and discipline For all men ought to knowe bothe that god dothe require that ciuile iustice and that we be able after a certeine maner to ê‘fourme fulfyll it And yet neuertheles there is shewed the diuersitie betwyxte ciuile iustice and spirituall iustice betwyxte philosophicall iustice and the doctrine of the holy ghoste and it may be ê‘ceiued where we haue nede of the holy ghoste Neyther is this diuision fyrst inuented by vs â–ª but the scripture dothe moste euideÌ„tly teache it Augustine also treateth of the same and of late dayes it was very well handeled of Wyllyam of Parrhise but it is vngraciously and wyckedly troden vnder foote and oppressed by them whiche haue dreamed that men may obeye the lawe of god without the holy ghoste And that the holye ghoost is gyuen there where is respecte of merites ⧠Of the cause of synne THe .xix. article our aduersaries receyue in whiche we confesse that althoughe one god alone hath created made all nature and doth conserue and kepe all thingê that be yet that notwithstandynge the cause of synne is in the deuyll and men a wyll turnynge it selfe awaye from god accordynge to the sayenge of Christe of the deuyll Cum loquitur mendacium ex propriâ—s loquitur Whan he speaketh a lye he speaketh of his owne ⧠Of workes IN the .xx. article they put these wordê expressely that they do reiecte and disalowe our sayenge that men do not merite forgyuenes of synnes by good workes This article they do saye openly and playnly that they do reiecte disalowe What is to be sayd in a matter so manifest Here the workmaysters of the confutation do openly shewe and declare with what spirite they be moued and ledde For what is more certein vndoubted in the churche thaÌ„ that forgyuenes of sinnes coÌ„meth freely for Christê sake that Christe is the mercy stocke for our synnes not oure workes as Peter sayth To hym all the prophetê beare witnesse that in his name al they that beleue in hym do receyue remission of synnes To this churche of the prophetes let vs assente and agree rather than to these vngratious writers of the coÌ„futation whiche so boldely without shame blaspheme Christe For although there haue ben certein writers whiche haue thought that after the remission of synnes men be ryghtuouse in the syghte of god not by fayth but by the selfe workes yet dyd they neuer thinke this that the remission of synnes doth come for our workes sake and not freelye for Christis sake Therfore this blasphemye is not to be suffred that the honoure of Christe be gyuen translated to our workê These diuines be ashamed of nothiÌ„g if they dare pronounce suche maner sentence in the Churche And we do not doubte but that the Emperours maiestie and the mooste parte of the princis wolde in no wyse leaue this place remaynynge in the confutation if they were admonyshed ⧠⧠We coulde in this place recite infinite authorities and testimonies of the scripture and of the fathers but we haue sayd many thynges alredye of this matter heretofore And there is no nede to reherse many testimonies vnto hym whiche knowethe wherfore Christe was gyuen vnto vs and whiche knoweth that Christ is the mercy stocke for our synnes Esaie sayth The lorde hath layde on hym the iniquities of vs. Our aduersaries do teache the coÌ„trary that god dothe laye our iniquities not on Christe but on our owne workes Neyther it lustethe me here to tell what maner workê they teache We do se an horrible decree to be made agaiÌ„st vs whiche shulde feare vs a greate dele more if we dyd stryue aboute doubtfull or tryflynge matters But nowe for asmoche as our consciences do vnderstande and knowe that oure aduersaries condempne the manifeste truthe the defence wherof is necessarye to the hole churche and dothe amplifie and set forth the glorie of Christ we easyly despise al terrours and punyshementes of the worlde and with a bolde mynde we shall abyde and suffre if any thyng is to be suffred for the glorie of Christ and for
the vtilitie of the church For I pray you who wolde not be gladde to die in the coÌ„fession of these articles that we do freely obteyne remission of synnes by faythe for Christis sake and that by our workê we do not merite remission of synnes The consciences of godly men shal haue no sure and stronge consolation agaynste the terrours of synne and deathe and agaynst the deuyll temptyng and prouokynge to desperation if they do not knowe that they oughte to be assured and to decree with them selues that they haue remission of sinnes freelye for Christis sake This faythe holdeth vp coÌ„forteth and quickeneth hartes in that moste sharpe batayle of desperation This is therfore a cause worthy wherfore we shulde refuse no maner ieoperdy Thou therfore whosoeuer thou be that doste agre and assent to our confession shrynke nat for any persecutions or punyshementes step forthe the more boldly when the aduersaries go aboute with feares with tormentes with punyshmentes to take from the this so greate consolation whiche is offered and propouned to all the hole churche in this our article If thou sekest thou canste nat lacke testimonies and authorities of scripture whiche shal establishe thy mynde For Paule with full voyce as they say in the thyrd fourth to the Romaynes cryeth out that sinnes be frely forgiuen for Christes sake Therfore sayeth he we be iustified by faythe frely that the promyse shulde be ferme and stable that is for to saye if the promyse dyd hange vpon our workê it shulde nat be firme and stable if remission of synnes were giuen for our workes when shulde we knowe that we had goten remission when shulde the troubled conscience fynde a worke whiche he were assured to be sufficiente to appease the wrathe of god But we haue spoken before of the hole matter and from thens let the reader take testimonies For the vnworthynes and shamefulnes of the thyng hathe enforced and compelled vs to make thys complaynt and be waylyng rather then a disputation because in thys place they haue spoken expressly that they do disalowe our article where we saye that we obtayne remission of synnes nat for our owne workes but by faythe and frely for Christes sake Our aduersaries also do adde testimonies and authorities to theyr condeÌ„pnatioÌ„ And it were good to reherse one or two of them They alledge of Peter Studete firmam facere uocationem uestram .i. Study ye to make your callyng stable sure cÌ„ Thou seest here reader that o r aduersaries haue nat lost theyr labours in learnyng of logyke but that they haue crafte to reason and coÌ„clude of the scriptures euen what soeuer they lyste Make your callyng ferme and sure by good workes ergo workes deserue remission of siÌ„nes Uerely this same shal be a verie feate argument if a man shulde reason thus of one whiche had deserued deathe and were ê‘doned of it The kynge coÌ„maundeth that from hensforthe thou doste holde thy haÌ„des from other mennes goodes g o ergo thou hast deserued pardoÌ„ of thy punishemeÌ„t by thê that thou doste nowe steale none other mennes goodes To reason after this fashyoÌ„ â–ª is to make the cause of that whiche is nat the cause For Peter speaketh of workê folowyng remission of synnes and he teacheth wherfore they ought to be done that is to wete that the calling myght be sure and stable that is for to say that they do nat fal from theyr callyng if they do syn agayne Do good workes that ye may coÌ„tinue in your callyng leaste ye lose the gyftes of callyng which ye had before nat for the workes folowyng but they be nowe retayned and kepte by faythe and faythe dothe nat abyde in them which lose the holy ghoste and whiche do caste away repentauÌ„ce as we sayde before that faythe standeth in repentaunce They adde other authorities hangynge nat muche better together And in coÌ„clusion they say that this opinion was condempned more then a thousande yeres paste in the tyme of Augustine Thys also is a false lye For the church of Christ hathe alwayes thought that remission of synnes coÌ„meth frely But on the contrary syde the Pelagians were condempned whiche dyd stifly affirme that grace is gyuen for our workes But we haue shewed sufficiently here before that we thinke that good workes ought of necessitie to folowe faythe For we do nat sayeth Paule take awaye the lawe but we do establyshe it because syth with faythe we haue receyued the holy ghost there foloweth necessarily the fulfyllynge of the lawe whiche dothe continually encreace more and more as loue patience chastitie and other frutes of the spirite ⧠Of the inuocation of sayntes or prayeng vnto them THe .xxj. article they do vtterly condempne that we do nat require the inuocatioÌ„ of sayntes and in no place do they play the Rhetoricians more largely thaÌ„ here And yet they conclude no thynge els but that sayntes be to be honoured and worshypped Also that sayntê whiche be alyue do pray for other men as who shulde say that therfore it is necessary to pray vnto the sayntes that be deade They alledge Cypriane that he dyd desyre Cornelius being a lyue that when he shulde departe he wolde pray for his bretherne By thys example they proue the inuocatioÌ„ of deade saiÌ„tê They alledge also Hierome agaynst Uigilantius In this matter say they Hierome ouercame Uigilantius more then eleuen hundred yeres ago Thus our aduersaries do triumphe as though they had wonne yâ— felde the warrâ— were all at an ende Neyther do these asses se that in Hieroms writing agaynst Uigilantius there is nat one sillable of inuocatioÌ„ He speaketh of the honours of sayntes nat of inuocation Neyther dyd any of the olde writers before Gregorie make mention of inuocation Doubtles this inuocation with these opinioÌ„s whiche our aduersaries do nowe teache of the application of merites hathe no testimonies ne authorities of olde wryters Our confession dothe allowe the honours of sayntes For these thre maners of honour are to be allowed and coÌ„mended The fyrste is giuing of thankes for we ought to gyue thankê to god that he hath shewed exaÌ„ples of mercy that he hathe gyuen vs knowledge that he is wyllyng to saue men that he hathe gyuen doctours or other gyftê to the church And these gyftes as they be are verie greate so they be to be amplified and extolled and the sayntes them selues be to be praysed whiche dyd vse these gyftes faythfully euen as Christ dothe coÌ„mende the faythful marchauÌ„tes and occupiers of the talentes deliuered to them The secounde maner of worshyp is the coÌ„firmation of our faythe as when we se that to Peter is forgyuen the denieng of hys mayster we also be comforted and lyfte vp to beleue the rather that grace is farre aboue synne The thyrde honour is the Imitation and folowyng fyrste of theyr faythe and then of theyr other vertues whiche euery one ought to folowe accordyng to his callyng These
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
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
Austine Confirmation and enneiling Preesthode Matrimonie Austyne The xiiii article of callynge Ephe. 2 Gala. 5 Eze. 20 Ro. 14 * * The kyngedome of Antichrist Of Antichrist Dan. 11 Epiphanius * * The Encratites ThomÌ„s Sylye Gerson pitifulli vexed Coll. 2. Act. 15. Gal. 5. Epikes * * A propre similitude * * What thyngê be preached amonge the Germaynes TraditioÌ„s be snares of the conscience Carolostadius Iulianê° Celsê° * * Whye Christe forbyddeth priuate veÌ„geauÌ„ce wyclefe The .17 article The .18 article Austine william of Parrhise The .19 Article of the cause of synne The .21 article Act. 10 Ro 3.4 1. Pe. 1. * * The Pelagianes Rom. 3. The .21 article Cypan Hierom * * Thre maners of honorynge sayntes Angels praye for vs. A distinction of mediatours Esa. 9. Ioh. 5. 1. Thessaloni 2. Gabriel an expositour He confouÌ„deth theÌ„ with theyr owne example * * The coÌ„men forme of absolution Hilariê° Erronious persuatioÌ„s The 〈…〉 Româ—â—â— The legeÌ„de of sayntê Babara Christofore Peter denyed his master Lucian made a story in derisioÌ„ of other in whiche is nat one trewe worde 1. Co. 11 1. Co. 11 * * The wordes of saint Hierom Gabriel 1. Re. 2. Eccius The .1 reason A cauillation Gene. 1 The .2 reason The .3 reason 1. cor 7 Mat 19 Ambrose An obiection Mat 19 The .4 reason Mat 19 The .5 reason Mat 19 1. cor 7 1. Ti. 2. 1. cor 7 Act. 15. 1. cor 7 The .6 reason The argumeÌ„tê of the aduersaries The .1 argumeÌ„t 1. cor 7 Mat 19 1. Timothe 4. The .2 argumeÌ„t Esaie Tit. 1. Esaie The .3 argumeÌ„t The vsage of the greke churches Freers The ordinance of saint FrauÌ„cê Epiphanius In Asia yâ— masse was done but thâ—yse a weeke Eschines Ro. 5. Socrates A sacramente what it is mar 16 * * A sacrifice what it is ⧠Sacrificium propiâ—iatorium Sacrificium eâ—charisticon * * The dethe of Christ. Heb. 10 Heb. 10 Rom. 8 piaculuÌ„ 1. Pe. 2. Ro. 12. Heb. 13. Io. 4. Hier. 7 psal 49 psal 391 psal 50 psal 4. psal 115 Mala. 1 * * The true interpretation of the ê“phate Mala. 3 Ro. 15. Allegores ê“ue nothiÌ„g 1. cor 11 Na. 2â— Dani. 9 Dani. 9 The doctrin of the preachers iÌ„ Germanye Dani. 11 An obiection taken out of the epistle to the Hebrues the .v. chaptre Esaie 53. 2. cor 3. Ro. 5. The errour of thomas reiected The sacrifice of the Masse called of the fathers Eucharistia â— a gyuiÌ„g of thaÌ„kê A vaine opinion What is a sacrament 1. cor 11 mat 26 mar 14. Luc. 22 Ambro. Cipan What is Liturgia 2. cor 5 Demosthenes 2. cor 9 Phili. 2 The etimologe of this worde liturgie Deu. 16 * * The Greke Canon of the Masse Nota. Rom. 5. Purgatorye 1. cor 11 * * The wordes of the Greke Canon Grego Aerius an heretyke The opinion of Aerius The busines of true pÌ„achers IohnÌ„ Hylten A â—rophecâ—e Monasteries were sâ—oles Unsauerie salâ— Luther The .1 reason Gal. 5. * * The euasion of thaduersarê The Epiloge of the aduersaries A wycked imaginatioÌ„ Gerson A wycked sayinge of â—hom The .2 reasonâ—â— 1. Timothe 4. Ro. 14. 1. cor 8. What is euangelical ê‘fection The seÌ„tence of thaduersaries Eze. 20 Barn A moderation An history of saynte Antony Mat. 19 Of two maners of forsakiÌ„g the worlde Mat 19 Maâ— 10 Mat 19 Aristippus EuaÌ„gelical pouertie Dauid was poore A false prayse of the ExtrauagauÌ„t * * Note this solution Personall vocations The .3 reason 1 â–ª cor 7 The .4 reason The last reason Obiections * * The Nazareans * * The Rechabites Exo 20 Wydowes 1. Ti. 5. Note this * * The true interpretatioÌ„ of Paule Actê 15 Coll. 2. * * The olde diuisioÌ„ of power Gala. 5. Luc. 10 Heb. 13. Gal. 1. Ma. 23. Actê 5. * * Another obiection Ma. 15. * * The craft of the deuyll The ambitioÌ„ of the bysshop of Rome Apo. 17