I pray you what incoÌ„uenience ensueth of the opinioÌ„ of our aduersaries if it shulde be thought that Christe dyd onely meryte the fyrste grace or fauoure as they cal it and afterwardes we be accepted for our owne fulfyllinge of the lawe and do deserue eternall lyfe when shall conscyencies be quiete when shal they be assured that they haue the fauour of god for the lawe alwayes accuseth vs as Paule sayeh Lex iraÌ„ operatur the lawe worketh wrathe So shall it come to passe that yf the conscyence shal fele the iudgement of the lawe they shall runne in to desperatyon Paule sayth All that euer is not of fayth is synne But these persons wyl neuer worke any thynge by faythe yf they shuld neuer thynke them selues to haue god gracyous and louinge vnto theÌ„ but when they haue fulfylled the lawe yea rather they shall euidently perceyue that they haue nat satisfyed it And therfore they shall neuer determyne within them selues that they haue goddes fauour and that theyr prayer is hard â–ª and consequently they shal neuer loue they shall neuer truly worshyppe god Suche maner of hartes and myndes what other thynge be they but very helle it selfe syth they be ful of desperatyon and of the hatred of god and yet in thys hatred they do cal vpon god and do worshype god as Saule dyd worshyppe hym Here we prouoke appele to godly mindes and skylled of spirituall thynges These can testifye that those forsayd evyls ensue of that vngodly persuasyon of our aduersaryes who thynke that we be reputed iuste in the syght of god for our owne fulfyllinge of the lawe and bydde vs nat trust in the promyse of mercie frely gyuen for Christê sake but rather in our owne fulfyllyng of the lawe It is therfore expedient to determyne with our selues that vndoutedly after renewinge we be rightwise or acceptable to god and yâ— we haue peace in yâ— sight of god through mercy for Christ and also that such incoÌ„plete beginninge of the lawe in vs is not worthy of eternal lyfe but that lyke wyse as remission of synnes and iustifycation is imputed throughe mercy for Christ and nat for the lawe euen so eternal lyfe with iustificatioÌ„ is offered nat for the lawe and for the perfection of our workes but throughe mercy for Christê sake as christ him selfe sayth This is the wyl of my father who hathe sente me that euery one which seth the son and beleueth in hym shall haue euerlastynge lyfe But let vs enquyre of our aduersaryes what counsell they gyue vnto them that be at the poynte of deth whether they do bydde them thinke that they be compted iust and to loke after euerlastynge lyfe for theyr owne workes or els for the mercy of god for Christê sake Certes nether Paule nether LaureÌ„ce wyl say that they are to be compted ryghtuouse for theyr owne clennes or that euerlastinge lyfe is to theÌ„ due for theyr owne workes or fulfyllynge of the lawe but they wyl thynke them selues to be reputed iust to receyue eternal lyfe for Christê sake throughe mercy Nether can godly myndes be armed againste desperation onles they thinke that through mercy for Christes sake they haue assuredly bothe ryghtuousnes and euerlastyng lyfe and nat for the lawe Thê sentence comforteth setteth vp and saueth godly myndes Wherfore thaduersaryes when they auaunce extolle meritum condigni .i. the merite of worthynes they quyte put away yâ— doctrine of fayth and of the medyator Christe dryue conscience to desperation But some happely wyll saye if we are to be saued by mercy what diuersitie is there betwyrt them to whoÌ„ saluation chaunseth and them to whom it doth nat chance Shal both good men bad meÌ„ egally hope and trust after mercye This argumente semeth to haue moued the schole men to seke meritum condigni .i. the meryte of condignitie or worthynes For there must nedes be some diuersity betwixt those that shal be saued those that shal be dampned And fyrste of all we say that with iustifycation is offered euerlastynge lyfe or that they whiche are iustifyed be the sonnes of god and coinheritours with Christ accordynge to thys sayinge of Paule Whome he hathe iustyfyed the same he hathe also gloryfyed Therfore saluatyon chaunceth to none saue to those that be iustifyed And lykewyse as iustifycation shuld be vncertayne yf it dyd haÌ„ge vpon the condition of our workes or of the lawe and were nat frely receyued for Christes sake thrugh mercie So yf hope dyd leaue to our workes then in dede it shulde be vncertayne because the lawe dothe alwayes accuse conscyence Nether can there be any hope of eternal lyfe except the conscyence be at peace and reste For the conscience that is in doute flâ—eth the iudgement of god despayreth but it is necessary that the hope of eternal lyfe be certayne and vndouted and therfore that it may be vndouted and certaine we must thinke that euerlastinge lyfe is gyuen frely throughe mercy for Christes sake and nat for our owne fulfyllyge of the lawe In courtes and in the iudgementes of men ryght or deuty is for the most parte certaine vndouted but the mercy of the Iudge is vncertayne But here in the sight of god the thinge is farre otherwyse for mercy hath the playne and euident commaundemente of god for the gospell is that same coÌ„maundement which byddeth vs beleue that god is wyllinge to forgyue and to saue vs for Christes sake accordynge to that sayenge of Christe God hath not sent hys son into the worlde to iudge the worlde but that the worlde shulde be saued by him whosoeuer beleueth in hym is not iudged As often tymes therfore as mention is 〈◊〉 of mercie it is to be vnderstondeâ— that faythe is required And this fayth maketh the â—â—â—erence betwixte them that shal be saued them that shal be daÌ„pned betwene them that â—e worthy â–ª and them that be vnworthy For eternal lyfe is promysed to theÌ„ that be iustifyed And fayth iustifieth whensoeuer men do receyue it And we ought to labour and striue al our lyue longe that we maye gette and establyshe thys fayth for thê fayth as we haue sayd before is won in repentaunce nat in theÌ„ which walke after the fleshe â–ª And it ought to encrease al our lyfe longe amonge ieoperdies and temptations And whosoeuer haue goten this faythe those be borne agayne that they maye worke well and that they may do the lawe Therfore lykewyse as we require repentaunce through out all our lyfe tyme so we do also reâ—uyre good workes all thoughe our workes be nat suche that for them eternall lyfe is due lykewyse as Christe sayde in lyke sentence When ye haue done all thynges saye we be vnprofytable seruauntes And Barnarde sayeth ryght well thus It is necessary fyrste to beleue that thou canst not haue remission of synnes but by the onely indulgence and pardon of god Secondarily that thou canst haue no maner good
They worshyp me in vayne with the coÌ„maundementes and traditions of men As for exaÌ„ple Certayn 〈◊〉 instituted and ordeyned not to the subduyng of the flesshe but to th entent that by the worke an honoure myghte be rendered to god as mayster Duns saythe and eternall deathe redemed Also a certayne nombre of prayers a certeyn maner and quantitie of almose dedes whan they be done to that entente that suche maner or quantitie shulde be a seruice and obsequie to god euen by the reason of the verye worke that is wroughte â–ª gyuyng honour vnto god and redemynge euerlastynge deathe For they saye that these euen of them selues do make satisfaction For they teache that they be of strengthe and auayllable euen in those persones also whiche be in deadely synne Nowe these thynges that folowe be further a way from the coÌ„mauÌ„demeÌ„tes of god I meane pylgrimages and of them there is greate varietie one man maketh his iourney in coÌ„plete harneys another goeth hys pilgrimage bare foted These thingê Christ doth cal vnprofitable honours or serucies wherfore they helpe nat to pacifie the wrathe of god so as our aduersaries do say And yet these workes be adourneâ—s et forthe and garnyshed with goodly and gaye tytles they be called the workes of suâ—erogatioÌ„ they be had in hygh honour and be recouâ—pted the pryce and raunsum of euerlastyng deathe Thus they be preferred before the workes of the commaundementes of god By reason wherof the lawe of god is tâ—o wayes dishonoured bothe because it reâ—eneth that the lawe of god is satisfied fulfylled by outwarde ciuile workes and also because there be added tradicions of men the workê of whiche traditions be preferred before the workes of goddê lawe Furthermore repentaunce and grace be therby defaced For eternal death is nat redemed with that ydle recoÌ„pense of workes and whiche as yet feleth neyther tasteth the power of deathe Another thynge is to be set agaynste deathe when it assayleth vs. For lykewise as the wrathe of god is ouercome by faythe in Christe euen so is deathe ouercome by faythe in Christ as Paule sayeth Thankê be to god whiche gyueth vnto vs victorie by our lorde Iesu Christe He sayeth nat whiche giueth to vs victorie if we do sette agaynste deathe our satisfactions Our aduersaries do handle ydle phantasies of the remission of the gylte or synne but they se nat in what wyse ne howe in the remission of the gylte the harte is deliuered from the wrathe of god from eternall deathe through fayth in Christe Sythe than the deathe of Christe is satisfaction for eternal deathe and also sythe our aduersaries them selues do graunt that those workes of satisfactions be workes nat due but workes of mennes traditions of whiche Christe sayeth â–ª that they be vnprofitable honours or seruices we may boldly and safely affirme that papisticall satisfactions be nat necessary by goddes lawe to the remission of the gylte or to the releasyng of the payne of Purgatory But our aduersaries do obiecte that vengeaunce or punyshement is necessary to repeÌ„taunce because Augustine sayeth that repentaunce is a vengeaunce punyshyng cÌ„ Lykewyse as in other places as ofteÌ„tymes as workes be commaunded our aduersaries do interprete those workes to be satisfactions pacificatioÌ„s so here because there is mentioÌ„ made of punyshement they detorte and wreste it to satifaction But Augustine in this place dyd nat meane that sorowe in repentaunce is the price for whiche remission of synnes is due For he knewe wel ynoughe that the deathe of Chiste is a sacrifice for al our synnes whatsoeuer therfore is alledged of vengeaunce or of punyshementes it ought alwayes so to be vnderstanded that it ouerthrowe nat free remission of synnes ne that it deface nat the merite of Christ neyther that it leade men away froÌ„ faythe and trust in Christe to the truste in workes But we do grauÌ„t that there is vengeauÌ„ce or punyshement in penaunce or repentaunce nat as a pryce but vengeaunce is formaliter as schole men speake in repentauÌ„ce because the regeneracion it selfe is made by perpetual mortification of our oldenes There be troubles or feares there be also other affections whiche be angry with sinnes and yet is it nat they whiche purchase vs remission of our synnes Yea if fayth shulde nat be put vnto these sorowes they shulde brynge eternall deathe Let it be thought a ê“pre sayeng of M. Duns that penitencia is called as a man wolde saye peneteneÌ„tia .i. an holdyng of punyshment so that punyshment be nat vnderstaÌ„ded to be the pryce for whiche remission is due And Augustine also dothe nat speake of the paynes or punyshementes whiche the keyes do remytte wherfore thys sayeng is nat well applyed to satisfactions He speaketh of the true paynes that is to wete of the feares and very sorowes of the mynde whiche â—e in repentaunce And yet for al this we do nat exclude outward vexaâ—ion and punyshynge of the fleshe For thys dothe willyngly of the owne accorde folowe the true sorowes of the mynde And our aduersaries be farre deceyued iâ— they do iudge the papisticall or canonicall satisfactions to â—e more truly a payne then be the true trouâ—les feares and sorowes in the harte It is a verie greate folyshnes to wreâ—te this worde payne or punyshement to these colde satisfactions and nat to referre it to those horriâ—le trouâ—les and feares of the conscience of whiche Dauid saieth CircuÌ„dederuÌ„t me dolores mortis c. Deadly sorowes haue compaâ—ed me rouÌ„â—e aboute who is he that had nat rather go seke the temple of saynte Iames or the churche of S. Petre hauynge a cote of mayle orels complete harneys vpoÌ„ him thaÌ„ to susteyne that vnspeakeable violence of sorowe whiche is euen iÌ„ meane ê‘sones if there be true penauÌ„ce or repeÌ„tauÌ„ce But they say it is conuenient and sittynge for the ryghtuousnes of god to punyshe syn Fyrste in that they dispute that it is coÌ„uenieÌ„t to punyshe sinne they declare sufficieÌ„tly that they despise the benefite of Christ. God hathe ordeyned and set a price for our synnes whiche is nat our owne paynes ne our owne satisfactions but the dethe of his owne sonne What madnes is it thaÌ„ I pray you to preferre our owne satisfactioÌ„s before the satisfaction of Christe Secundarily thoughe god do punyshe synne neuer so moche yet we oughte to thynke that remission of sinnes is not due for cause of that punyshement for feare leaste we do iniurie to the benefite of Christe and also bicause the coÌ„science can not be made quiete if remission shulde not chauÌ„ce or come freely Finally though god punyshe neuer so moche yet those punyshementes do nothynge at all apperteyne to the keyes These keyes haue no coÌ„maundement neyther of layenge on ney of remittynge of those paynes whiche be the workes of god But we do graunte that god dothe punyshe synnes fyrst in coÌ„trition whan in those great troubles and feares he doth shewe his
wrath as Dauid doth signifie whan he sayth Lorde do not rebuke me in thy furye and wrathe And Ieremie also whan he saythe Lorde rebuke or chastise me but yet in iudgement and not in fury lest thou destroye me and brynge me to nothynge Here truelye he speaketh of moste bytter and greuous paynes And oure aduersaries do confesse that contrition maye be so greate that satisfaction is not requisite Ergo coÌ„trition is more truely a punyshemeÌ„t than be the papisticall satisfactions whiche be coÌ„menly enioyned Secundarily sayntes holy men be subiecte to deathe other comen afflictioÌ„s as Peter saythe It is tyme to begyn iudgement at the house of god And if it begynne at vs what maner ende shall the ende of them be whiche do not beleue And thoughe these be for the moste parte punyshementes of synnes yet ne theles in good men they haue a nother ende for they be layde vpon them to mortifie synne present because in holy men they do quenche and mortifie concupiscence For deathe to this entente is lefte in holy men to abolyshe and put away this vnclene nature Therfore Paule saythe The body is deade because of sinne that is to say it is mortified for cause of the preseÌ„t synne whiche is yet lefte remayneth in the flesshe The crosse therfore is not a payne or punyshemeÌ„t but an exercise a preparation vnto renouation For whan the present synne is mortified whan in the myddes of temptations we do lerne to seeke helpe of god and we do proue and fynde the presence and ayde of god we more and more acknowlege or recognise the diffidence of oure owne hartes and do lyfte vp our selfes by faythe So groweth the newnes of spirite as Paule saythe Althoughe oure outwarde man be destroyed yeâ— our inwarde man is renewed from day to day Also Esaie sayth The anguyshe in whiche they do crye is thy discipline to them Besydes this deathe is than a verye punyshement whan the herte throughly troubled and made afrayde doth feele and ê‘ceyue the wrathe of god accordyng to that sayenge of scripture The prycke or stynge of deathe is synne But after that in holy men the terrours of synne be ouercome by faythe death without that felynge of the wrathe of god is proprely no punyshement But so it is that the keyes do neyther laye on neyther remitte these paynes wherfore satisfactions do not apperteyne nor belonge to these paynes For the keyes do not remitte neyther deathe neyther any parte of the comen afflictions More ouer if they do redeme these paynes with satisfactions why do they byd vs make satisfaction in Purgatory They obiecte agaynste vs Adam also Dauid which was punished for hê adultery Of these examples they do make an vniuersal rule that to euery syn is correspondent a propre temporall punyshement in layeng on the power of the keyes Afore it was sayde that holy men do susteyne punyshementes whiche be the workes of god they susteyn coÌ„tritioÌ„ or terrours they susteyne also other comen afflictioÌ„s So some susteyne propre punyshmentes layde on them by god because of example to other And these punyshementes do nothyng belonge to the keyes For the keyes can neyther laye them on neyther remitte theÌ„ but god without the ministerie or seruice of the keyes bothe dothe laye them on and also remitte them Neyther doth this vniuersall rule folowe as to gather in this wyse UpoÌ„ Dauid was layd a propre punyshement for his offence ergo besydes the comen afflictioÌ„s there is a certeine other payne of Purgatory in which to euery synne is correspondent a degree of punyshement Where dothe the scripture teache this that we can not be delyuered from eternall deathe but by that recompence of certeyne paynes besydes the comen afflictions Contrarywyse the scripture dothe often tymes teache that remission of synnes dothe come freelye for Christis sake and that Christe is the ouercomer of deathe and of synne Wherfore we ought not to patche vnto him the merite of satisfactioÌ„ And though there be afflictions left yet not withstaÌ„dyng the scripture dothe iudge them to be mortifications of the synne presente not recompensations of eternall deathe or prices of eternall deathe Iob is excused that he was not punyshed for his offences coÌ„mitted in tymes passed wherfore afflictions be not alwayes punyshementes or tokens of wrathe But rather frearefull consciences be to be taughte that there be other better endes of afflictioÌ„s lest els they myght thynke them selues to be reiected of god if in afflictions they do se nothynge but punyshement the wrathe of god Other better endê I say are to be consydered as this ende that god dothe a nother mannes workes that he maye do his owne worke c. as Esaie dothe teache in a longe sermon And whan the disciples dyd aske Christ coÌ„cernyng the blynde man who had synned Christe answered that synne was not the cause of his blyndnes but that the worke of god myghte be shewed and declared in hym And in Ieremie it is sayde To whom there was no iudgement they drynkyng shall drynke c. As the prophetes were slayne and IohnÌ„ Baptiste other holy men Wherfore afflictions be not always punyshemeÌ„tes for certeyn synnes done in tymes past but they be workes of god appoynted to oure vtilitie and ê“fite and that the power of god shulde be the more shewed and the better sene knowen in our infirmitie So Paule sayth â–ª The power of god is made perfecte in myn infirmitie and weykenes Therfore our bodies oughte to be sacrifices or oblations bicause of goddes wyll and pleasure to declare oure obedience and not to make recompense for eternall deathe for whiche god hath a nother price I meane the deathe of his sonne And after this sentence meanyng doth Gregorie interprete also that punyshement of Dauid whan he sayth If god for that synne had thretened that he shuld be so huÌ„bled of his sonne why after that the sinne was forgyuen dyd he fulfylle that whiche he had thretened It is answered that that forgyuenes of synne was done lest the man shulde be letted to receyue eternall lyfe And that example of punyshement thretened dyd folowe that the holynes of the man also in that humilitie or affliction myght be exercised ê“ued So also god dyd laye vpon man deathe of the body bicause of synne and after the forgyuenes of synnes he hath not takeÌ„ away death for cause of iustice to be exercised that is to saye that the iustice myghte be exercised proued of them whiche be saÌ„ctified Neyther be the comen calamites and afflictions taken away proprely by those workes of canonicall satisfactions that is to witte by those workes of mennes traditions whiche they do say to be of suche strength by reason of the worke that is wroughte that albeit they be done in deadely synne yet they do redeme paynes And whan that texte of Paule is alledged If we wolde iudge our selues we shulde not be
and vestures These obseruations had by longe prescription of time won them selues a very hyghe an honeste tytle for they onely were called the spiritual lyfe perfecte lyfe But in the meane season the preceptes of god executed accordinge to a mans vocation and callynge had no laude nor prayse as that the father and good man of the house brought vp his children that the mother chylded that the prynce gouerned the comen welthe these thynges were thought to be worldly workes and vnperfect and farre worse then those shyninge and glitteringe obseruations And thys errour dyd greatly vexe greue wel disposed consciencies which were sory that they were holden in an vnperfecte kynde state of lyuinge as in mariage in gouernaunce and in other offices ciuile ministrations On the other syde they magnifyed and had in hyghe reputation the Monkes and such lyke cloisterers whiche call them selues religious parsons and thought though vntruly that theyr obseruations dyd a greate dele more deserue remission of synnes and iustifycation than the symple lyfe of a christian man dyd Thirdly traditions brought greate parell and daunger to consciences for it was impossible to kepe al traditions and yet men iudged these obseruations to be necessary worshyppynges and honoryng of god Gerson writeth that many dyd fall into desperation and that some also dyd kyll them selues for because they thought that they coulde not satisfye the traditions and in the meane season they harde no comforte of the ryghtuousnes of fayth and of grace We see makers of Summes and diuines to abbridge and gather traditions and to seke Epikees that is to say moderations or fauorable interpretations tâ— th eÌ„tent to ease consciences and yet they bringe not theyr purpose sufficiently to passe but some tymes they snare and tangle consciences more and more And in gatheriÌ„ge together of traditions scoles and sermones haue bene so occupied that they haue not had leiser once to touche scripture and to seke the more profitable doctrine of fayth of the crosse of hope of the worthines of ciuile or politik thinges of coÌ„forte of conscience in most bytter temptations Therfore Gerson and certayn other diuines haue greuously complayned that they were so combred and entangled with these paynfull traditions that they coulde not occupy them selues in a better kynde of doctrine And Austine dothe inhibite to charge consciences with such obseruations and ful wysely doth admonishe and warne Ianuarie his frende that he shulde knowe that they be to be obserued and kepte indifferently for this is his terme Wherfore men ought not to thynke that our learned men haue touched thys matter without cause why or for hatred of byshoppes as some men falsely do thynke There was greate necessitie to warne the churches of these errours whiche were spronge out of traditions amysse vnderstonden For the gospell compelleth to promote and sette forthe in the churches the doctryne of grace and the ryghtuousnes of faythe whiche neuertheles can not be vnderstonded if men do thinke that they do meryte remission of synnes and iustification by obseruations of their owne electyon Therfore they taught on this wyse that by obseruation and kepyng of mannes traditions we can not get remission of synnes and iustifycation and therfore it is not to be thought that such obseruations be necessary honours of god They adde authorities of scripture Christe accuseth the apostels whiche kepte not the customable and vsed tradition whiche neuertheles semed to be a thinge not vnlawful but a meane thinge and to haue a certayne affinitie or neyberhode with the baptismes and wasâ—hinges of the lawe and sayeth They honour me in vayne with commaundementes of men Ergo he requireth not an vnprofytable honor And a lytle after he addeth all thinge that entreth into the mouthe dothe not inquinate nor deâ—yle man Paule also to the Roma sayeth the kingdome of god is not meate nor drinke Also to the Collette no man iudge you in meate drinke sabboâ— daye or holy daye Also a lytle after he sayth yf ye be deade with Christe from the elementes of the worlde why as thoughe ye were lyuinge in the worlde do ye kepe decrees touche thou not taste thou nat haÌ„dle thou nat Peter also in the actes sayeth why do ye tempte god layeng a yoke vpon the neckes of the disciples whiche neyther we nor our fathers were able to beare but we beleue to be saued aswell as they by the grace of our lorde Iesu Christ. Here Peter forbyddith to charge consciences with many rites and ceremonies either of Moyses or elles of others And iÌ„ the firste epistle to Timothe Paule calleth ê“hibition of meates the doctrine of deuilles for it is againste the gospell to institute or do suche workê that by them we may merite and gette remissioÌ„ of synnes and ryghtuousnes or that christianite coulde not be without suche an honouring of god Here our aduersaries obiecte lay agaynste vs that our men do ê“hibite discipline and mortification of the flesshe as Iouinian dyd but the contrary shal be knowen by the writing of our lerned men for they haue alwayes taughte of the crosse that it behoueth Cristen men to suffre tribulacions or afflictions For this is the true the earneste the vnfayned mortificacioÌ„ I meane to be exercised with diuerse afflictions to be crucified with Christe Moreouer they teche yâ— euery christeÌ„ maÌ„ ought so to exercise subdue hym selfe with corporall exercises labours that saturitie and fulnes of metes and drinkes or slothfulnes do not ê“voke and pryck hym forwarde to synne but not that we can deserue by these exercises remissioÌ„ of sin or pardon of eternal deathe And it behouith to sette forth this corporall discipline at all tymes not alonly at a fewe certein daies ordeyned to the same purpose as Christe coÌ„mauÌ„dith Cauetâ— ne corda vestra grauentur crapula .1 beware that your hertes be not greued with surfaiting Also Hoc genus demoniorum non eiicitur nisi oratione et ieiunio .1 this kynde of diuelles is not cast forth but with fasting and prayer and Paule saieth Castigo corpus meum et in seruitutem redigo .1 I chastice my body bring it into seruitude bondage where he shewyth clerely yâ—â—e dyd chastice his body not to deserue by that discipline remission of syn but to haue his body in boÌ„dage and apte to spirituall thynges and to do his calling Therfore the fastingê theÌ„ selues are not coÌ„deÌ„pned but the traditions which prescribe and appointe certain daies certein meates with peâ—yl of coÌ„science as though those maner of workes were necessary honouringes of god Yet many traditioÌ„s be kepte with vs which helpe to this that thynges be doone orderly in the Churche as the ordre of the lessons in the Masse and the chief holydayes be kepte styll But in the mean season men be warned that suche an honour dothe not iustifie or make rightuous before god ne that
ruinous churches and shortly to reduce them into a godly and perpetuall concorde Amen ⧠¶ The Apologie or defense of the confessyon of the prynces of Germany THe fyrste article of our confessyon our aduersaries do allowe in whiche we expowne that we beleue and teache one essencie diuine indiuisible cÌ„ and yet .iij distincte persones of the same essencie diuine and coeternall the father sonne and holy ghoste This article alwayes we haue taught and defeÌ„ded And we knowe that it hath certayne and ferme testimonies in holy scriptures which can nat be auoyded And constantly we affyrme that they whiche thynke otherwyse be out of the churche and ydolaters and do moste hyghe dishonour and slaunder to god ⧠⧠Of originall synne ⧠THe Seconde article of Originall synne the aduersaries do approue but so yet that they disproue our definicion of originall synne whiche we recited by the way Here forthwith euen in the very frount of the matter the emperours maiestie shall espye that the wryters of the confutacyon lacked nat only ryght iudgement but also indifferencye and gentylnes For where as we of a siÌ„ple mynde went about to recyte by the way the thynges that original siÌ„ne coÌ„teyned they by theyr croked maliciouse interpretacion do craftely depraue the sentence whiche of it selfe is trewe ynoughe For thus they argue To be without feare â— to be without â—aythe is actuall synne Ergo they denye originall synne ⧠It appereth suffyciently that this subtyle argumeÌ„t was broght forthe in scoles and nat in the counsell of Cesar. But albeit that this cauillacion may easely be auoyded yet that al good men may se that we teache none inconuenyence in thys behalfe we fyrste requyre that our coÌ„fession be harde which diligeÌ„tly marked shall delyuer vs from the suspicion of strauÌ„ge doctryne â–ª for there is it wrytten thus ⧠we do teache that after the falle of Adam euery man naturally borne is coÌ„ceiued in syn and so is borne that is that they al from the wombe of theyr mother be inclyned vnto euyl whiche can nat haue by nature the feare of god nor no trewe faythe in god ⧠This place witnesseth that we plucke from them whiche be borne accordyng to the carnal nature nat only actes but also the powers and gyftes of performyng drede and hope towardes god For we say that they whiche be thus borne haue concupiscence nor can nat perfourme the trewe feare and trust towardes god what can be here reproued Truly vnto good men we iudge that we be sufficiently purged For the latine description is of lyke sentence detractyng from nature the power that is to say the gyftes and strengthe of perfourmyng feare and truste towardes god detractyng also actes in persons of the age of dyscretion And when we name concupiscence we vnderstande nat only actes or frutes but a perpetuall inclinacyon of nature ⧠But here after we shal shewe with more wordes that our definition agreeth with the vsual and auncieÌ„t definition For fyrste we wyl open our intent why we vsed these wordes in thys place Our aduersaries them selues in scoles graunt that the materiall as they calle it of originall synne is concupiscence wherfore concupiscence was nat to be omytted in the definition namely in this tyme when many do descant of it so vngodly ⧠For sum of them dispute that original syn is nat any vice or corrupcion in the nature of man but only a bondage or a state of mortalitie whiche all the issue of Adam do susteyne without theyr owne proper vice for another mans gylte and offence More ouer they adde that noman is dampned to eternall deathe for synne originall and to this purpose they briÌ„g forthe a similitude of the Ciuile lawe saying thaâ— lyke as of a bondewoman the yssue is bonde and susteyne thys condycyon or state without the vice of nature onely for the calamytie of the mother so is it of Originall synne But we to shewe that this wycked opinion dothe displease vs haue made mencyon of concupisceÌ„ce namyng it a sore and disease and expounding that mannes nature is borne corrupte and viciouse ⧠Nor we haue nat only named it concupiscence but haue sayde that there dothe lacke also the feare of god faythe whiche we haue done for this entente The scole doctours do diminyshe and make lyte the synne originall â–ª nat sufficiently vnderstandyng the definicion of originall synne whiche they recyued of the fathers Of the noryshment or kyndlyng whiche they calle fomitâ—m they dispute that it is a qualitie of the bodie and accordyng to theyr accustomed foly they brynge in question whether the qualitie be caught by contagion of the apple or by the breathyng of the serpent whether it be encreased by prouocacyons with suche sorte of questioÌ„s they oppresse the pryncipall matter Thus when they speake of originall synne they omytte the vices of mannes nature whiche be more greuouse as the ignoraunce of god the despysyng of god the lacke of feare the lacke of truste in god the hatynge of goddes iudgemeÌ„t the fleyng of goddes iudgemeÌ„t the beyng angrye with god the despayre of grace the trustyng in worldly socours cÌ„ These dyseases moste repungnat to the lawe of god the scolastycall doctours espye nat Yea more ouer they attribute to mans nature hole power to loue god aboue all thynges to do the preceptê of god quo ad substantiam actuuÌ„ as they call it that is to saye as muche as belongeth to the substance of actes nor they see naÌ„t that they speake thynges merely repungnat for to haue power of a mans ê“pre streÌ„gth to loue god aboue all thynges to do the commaundementes of god what other thynge is this than to haue originall iustice That if mannes nature haue these so greate powers that of it selfe it may loue god aboue althingê as the scolemen do boldly affyrme what shal be original synne what shal we nede the grace of Christe if we may be saued by our owne propre iustice what shall we nede the holy ghoste if mans powers of them selues may loue god aboue al thynges and do his coÌ„mauÌ„demeÌ„tes who seeth nat howe vnryght the iudgemeÌ„t is of the aduersaries The lyter diseases of maÌ„nes nature they acknowledge but the most greuouse they acknowledge nat of the which yet the scripture dothe admonyshe vs in diuerse places and the prophetes do perpetually complayne of I meane of the carnall surenes of the cotempte of god of the hate of god and seÌ„blable vices engeÌ„dred within vs. But after that the scolasticall doctours dyd entermixe with Christes doctrine the philosophicall descantyng of the perfection of nature and attributed more than neded to frewyll and voluntarie actes taught men to be iustified before god by a certayne philosophicall or ciuile iustice whiche we also confesse to be subiecte to reason and after a fashyon to be in our power they coulde nat see the inwarde vncleÌ„nes of maÌ„nes nature For it can nat be iudged but by the worde of
promyse that free and the merytes of Chryst as a raunsom and redeÌ„ption Promyse is receiued by fayth this worde fre excludeth our merites signyfyeth that only by mercye is offered the benefyte of Chryst the merytes be the rauÌ„som for there must be some certaine redeÌ„pcion for our siÌ„nes The scripture oft times cryeth for mercy And the holy fathers many tymes say that we be saued by mercy So oft then as mencioÌ„ is made of mercy it is to be knoweÌ„ that fayth is ther requyred which receiueth the ê“mise of mercy And agayn so oft as we speke of faith we wyll that the obiecte be vnderstaÌ„de that is to say the promised mercy For faith doth not therfore iustify or saue because it is of it selfe a worthy worke but only because it receyueth the mercy promysed And thê seruice thêlatria is most highly coÌ„mended in prophetes psalmes wher as the law teacheth not fre remissioÌ„ of sinnes But the fathers knowe the promyse made of Christ that God for Christ wolde remyt synnes wherfore when they vnderstode that Chryst shuld be a pryce and raunsome for our synnes they knewe that our workes were not a raunsome of so great a thyng Therfore they receiued by fayth fre mercy and remissyoÌ„ of siÌ„nes lyke as the holy fathers of the newe testament do Here vnto belong tho oft repetycyons of mercye and faythe in the psalmes and prophetes as here Si iniquitates obseruaueris domine c. Yf thou markest iniquities o lorde lorde who shall susteyne Here he coÌ„fesseth hys synnes and yet he alledgeth not hê merytes He addeth For with the is mercyfulnes Here he lyfteth vp him selfe with the truste of the mercye of God And cytethe the promyse Sustinuit anima mea in verbo eius sperauit anima mea in domino My soule is susteyned in hys worde my soule hathe trusted in the lorde that is to saye because thou haste promysed remyssyon of synnes by thys thy promyse I am susteyned And Paule cyteth the hystorye of Abraham Abraham beleued God and it was recompted vnto hym for ryghtwysnes That is to wytte Abraham perceyued that God was vnto hym mercyful only for hys promyse sake He assented to the promyse of God nor suffered not hym selfe to be plucked away frome it all thoughe he sawe hym selfe vnclene and vnworthye He perceyued that God performeth hys promyse for hê owne truthe and not for our workes or merytes Trulye the affrayed hartes can haue no rest if they shulde thynke that for theyr owne workes or owne loue or fulfylliÌ„ge of the lawe they shulde please God for in the fleshe stycketh synne whiche alwaye accuseth vs. But then the hartes haue rest wheÌ„ in such affrayes they assure them selues that we therfore please God be cause he hathe promysed and that God perfourmeth hys promyse for hys owne truthe and not for our worthynes Thus Abraham herde thys saynge Feare thou not for â–ª I am thy protector Here he raysed vp him selfe and felte God mercyful vnto him not for hys owne deseruynge but because the promyse of god must nedes be iuged true this faythe therfore is imputed to hym for ryghtwysnes that is because he assenteth to the promyse and taketh the offered reconsilement he is nowe truelye iuste and accepted vnto God not for hys owne workes but bycause he taketh the free promyse of god Thys auctoryte of Genyses pleased Paule not without cause we se howe he layth on howe ernestlye he taryeth vpon that poynte because he sawe that the nature of fayth myght in that poynt be easaly espyed He sawe that the recorde of the imputacyon of iustice was added not with out a greate skyll He sawe that the lawde of desernynge iustyfycacyon and of pacyfyenge the conscyence was taken away from workes â–ª when Abraham is therfore pronounced ryght wyse because he assenteth to the promyse and taketh the offered reconcilement he pleadeth not in barre of goddes ire hys owne merytes or workes wherfore thys place dylygently consydered may plenteouslye instructe godlye myndes in thys matter whiche shall so be vnderstonde yf the affrayed myndes haue it before them and assure theÌ„ selue that they ought to assente to the free promyse For otherwyse they can not be quyete onles they presuppose that they haue god theyr good lorde because he hath so promysed and not bycause our nature lyfe and workes be worthye Therfore also the fathers were iustifyed not by the law but by the promyse and fayth And it is a wonderfull thynge that the aduersaryes do make so lytle of faythe syth they se it throughe out al scrypture praysed for the moste hyghe seruyce as in the .49 Psal. Call on me in tyme of trybulacyon and I shal delyuer the. Thus wyll god be knowen thus he wyll be worshyped by receyuynge benefytes of hym and receyuynge them for hys mercyes sake and not for our owne demerytes Thys is the moste ample consolacyon in all afflyctyons And such consolacyons our aduersaryes go about to destroye and putte out of vre in that they make faythe so lytle a seruyce and onlye â—eache men to contende with god by our owne workes and merytes ¶ That the only faythe in Chryst iustyfyeth FYrste leste a man wolde thynke that we speake of the ydle knowledge of the Hystorye we wyll shewe howe faythe cummeth After we wyl shewe that it iustyfyeth and howe thys must be vnderstande then we wyll assoyle thobiections of the aduersaryes Chryste in the last of Luke coÌ„maundeth his dyscyples to preache repentaunce in hys name and remyssyon of synnes For the gospell argueth euery man to be vnder synne and to be gyltye of eternal ire and deth and offereth for Chryst remissyon of sinnes iustificacion which is receyued by fayth Preaching of penauÌ„ce which reproueth vs dothe fray the conscyence with true ernest afrayes In these the hartê ought agayne to conceyue consolacyon which shal be yf they trust to the promyse of Chryst that for hym we haue remyssyon of synnes Thys faythe erectyng and comfortynge vs in those affrayes takethe remyssyon of synnes iustyfyeth and viuifyeth For that consolacion is a newe and a spiritual lyfe These be plaine and open and the godlye maye vnderstande them also the churche haue recorded the same The aduersaryes neuer shewe truly howe the holye gost is gyuen They fayne that the sacramentes gyue the holye gooste ex opere operato sine bono motu accipientis euen of the verye worke it selfe without any good motyon of the receyuer as thoughe the geuynge of the holy goste were an idle thynge But where as we speake of suche faythe whiche is not an idle thought but which deliuereth from dethe and createth a newe lyfe in our hartes and nedeth the holy gost it standeth not with mortall synne but so longe as it is present it bryngeth forthe good frures as we shall say here after what can be spoken of the conuertynge of the vngodly or of the maner of regeneratynge more sympely and more
clearly There be an infinite sort of commentours vpon the master of the seÌ„tence let our aduersaryes brynge forthe but one coÌ„mentarye of them al whiche speke any thynge of the maner of regeneratynge When they speake of the habyte of loue they fayne that men deserue the holy gooste by theyr workes they teache not that it is receyued by the worde euen as the Anabaptystes do at thys day But we can nat haue to do with god god wyl nat be caught but by hê worde Therfore iustyfycacyon is hade by the worde as Paule sayth The Euaungell is the power of god to the helth of euery beleuer Also Fayth is of hearynge A man myght also out of thys place gather an argumeÌ„t that fayth iustifieth for yf iustyfycacyon is only by the worde and the worde is only receyued by faythe it foloweth that faythe iustyfyeth But there be greter reasons Thys haue we spoken to th ende to shewe the fourme and maner of regeneracyon and that it maye be vnderstonde what maner of thynge fayth is wherof we speke Nowe we wyl shewe that faythe iustyfyeth whÌ„ere fyrste of all the reders muste be admonyshed that as it is necessarye to maynteyne thys opinyon that Christe is our medyatour so is it necessarye to defende that fayth iustyfyeth For howe shall Chryste be a medyator yf in iustyfycacyon we vse not hym as a medyator yf we thynke not that for hym we be reputed ryghtwyse And that it is to beleue and truste to the merytes of Chryste that for hiÌ„ god wyl surely be pacified with vs. Also as we must defende that besyde the lawe the promyse of Chryste is necessarye so we muste defende that faythe iustyfyeth for the lawe teacheth not free remyssyon of siÌ„nes Moreouer the lawe can not be fulfylled onles we fyrste receyue the holy goste wherfore it is nedeful to defende that the promyse of Chryste is necessarye But thys promyse can nat be taken but by faythe Ergo they whiche denye that faythe iustyfyeth do nothynge but teache the lawe disanullynge the gospell and dysanullynge Chryste But some perchauns when it is sayde that faythe iustyfyeth vnderstondeth it of the begynnynge that fayth shulde be the begynnynge of iustificatyon or a preperatyue to iustyfycacyon so that it is not the verye faythe whiche maketh vs acceptable to god but the workes whiche folowe And they dreame that fayth is so hyghly commeÌ„ded because it is the begynnynge For the begynnynge of â— thynge is greatlye estemed and therfore it is commenly sayde Principium dimidium totius The begynnynge is halfe of the hole As yf a man wolde saye that gramer maketh the doctours of euery scyence because it is a preperatyue to other scyencies But we meane not thus of faythe but we defende that properly and truely by fayth we be for Chryste reputed ryghtwyse or accepted to God And because thys worde iustify cari to be iustyfyed sygnyfyeth to be made of iniuste iuste it sygnyfyeth also to be pronunced or reputed ryghtwyse For scrypture speketh in bothe wyses Therfore fyrste we wyl shewe that onlye faythe maketh of vnryghtwyse ryghtwyse that is to wytte receyueth remyssyon of siÌ„nes Sum men be offended with thys pertycle sola onely where as neuertheles Paule saythe we iudge that man is iustyfyed by faythe and nat of workes Also to the Ephesyans the seconde It is the gyfte of god not of vs neyther of our workes leste any man shulde glorye Also Roma 3. Freelye iustyfyed If the exclusyue sola dothe dysplease them let that them take from Paule also these exclusyues freely not of workes It is a gyfte And suche lyke for these be also exclusyues Doutles we exclude the opinyon of meryte but we exclude not the worde of God or the sacramentes as our aduersaryes do mysreporte vs. For we sayde before that fayth is conceiued by the herynge of the worde And we extolle most cheflye the mynysterye of the worde Loue also and workê ought to folowe fayth wherfore they be not so excluded that they shulde not folowe but the trustyng of meryte of loue and workes is excluded in iustyfycacyon And that we shall euedently shewe ⧠That remyssion of synnes is by the only fayth in Christe obteyned ⧠WE thynke that the aduersaries wyll also graunt that in iustificacyon is fyrst necessarie remission of synnes For we be al vnder synne Then this shal be my argument ⧠To obtayne remission of sinnes is to be iustified accordyng to this Beati quorum remisse sunt iniquitates Blessed be they whose synnes be remitted But so it is yâ— by the only fayth in Christ nat by loue or for loue or workê we obtayne remission of siÌ„nes although the loue foloweth fayth Ergo by only fayth we be iustified vnderstandyng iustificacioÌ„ to be of the vnryghtwyse to be made ryghtwyse or to be regenerate The minor may easely be declared if we know howe remission of synnes is obtayned The aduersaries do full coldly dispute whether remission of synnes and the infusion of grace be all one mutation yea or no. The ydle persoÌ„s had nothynge els to speake In remission of synnes is required that the feare of synne and of euerlastyng death be vaynquyshed in mens hertê as Paule witnesseth 1. CorÌ„ 15. The dart of death is syn And the power of syn is the lawe But thankes be to god who gyueth to vs victory through our lorde Iesus Christ that is to say synne frayeth the conscience and this is done by the lawe whiche sheweth they re of god agaynst synne but we ouercum by Christ. Howe through fayth wheÌ„ we lyfte vp our selues through truste of hys promysed mercye for Christe wherfore our Minor we proue thus ⧠⧠The yre of god can nat be pacified if we laye agaynst it our workes because Christe is propowned our mercy stocke so that for hym the father shulde be pacified with vs. But Christ can nat be receyued a mediatour but by fayth Ergo by only fayth we purchase remission of synnes when we lyfte vp our hertes with the truste of the promysed mercie for Christ. Also Paule to the Rom. the .5 chapi saythe By hym we haue a passage to the father addeth through faythe we be thus then reconcyled to the father and receiue remission of synnes wheÌ„ we lyfte vp our selues with the hope of the promysed mercy for Christ. The aduersaries do so vnderstande Christ to be a mediatour and propiciatour because we deserue the habite of loue they byd vs nat vse hym as a mediatour nowe but they vtterly bury Christe feynyng that we haue thê passage by our owne workes and that by them we deserue thys habite of loue as they call it and that after by loue we haue peace of conscience Is nat this vtterly to bury Christe and to plucke downe the hole doctryne of fayth Paule contraryly teacheth vs to haue passage that is to say peace by Christe And to shewe vs howe thys is he addeth that we haue passage
the conscyence fleynge the ire of god can not obtayne peace nor be assured that God heareth them But when fayth commeth whiche beleueth that we be freely iustifyed she dare call vpon God and feleth that she is harde and she atteyneth to the true knowledge of God For in the worlde stycketh alwayes a wycked opinion of workes The Gentyls had sacrifices which they toke of the fathers whose workes they folowe but theyr faythe they holde not but imagyned that tho workes were a satisfaccion and pryce to reconcile God vnto them The people of the lawe folowed sacrifiicies with thys opinion that for tho workes they shulde pacifye God euen for the selfe worke In whiche thynge we se howe vehemently the prophetes chyde the people as Non in sacrificiiâ— arguam te I shal nat reproue the for thy sacrifyces And Hieremie I gaue no commaundemente of sacrifycies Suche places do damne not the workes for God commaunded them as ciuile excercyses in thys politike gouernaunce but they damne the wycked persuasion in that they thought to pacifye God by tho workes and dyd caste awaye faythe And because no workê that they dyd quieted theyr conscyence therfore they styll deuysed newe workes besyde the coÌ„maundementes of God And the examples of sayntes moste of all moued meÌ„ for by the imitation of theÌ„ they hoped to be reconciled as they were The people of Israel sawe that the prophetes sacrifysed in hyghe mounteynes They began with a wonderful deuotion to folowe thys worke that by it they myght please God But the prophetes sacrifyced in hyghe mountaynes not that by tho workes they myght deserue forgyuenes of synnes but because they taught in tho places Therfore they ther propowned an example of theyr fayth The people harde that Abraham offered vp hys sonne Wherfore they also that by alyke worke they myght pacifye the ire of God dyd sacrifyce theyr owne children But Abraham not with suche opinion offered hys son that the selfe worke shulde be a pryce and redemptyon of hys synnes and so to be iustifyed So in the church was instituted the supper of the lorde or sacramente of the Aulter for a rememberance of the promyses of Christ of which in this sacrament we be admonished and that fayth shulde be confyrmed in vs and that we shulde coÌ„fesse emonge other our fayth and extolle the benefytes of Christ as Paule sayth As ofâ—e as ye shall receyue it ye shall preache or shewe the deathe of the lorde c. But our aduersaries coÌ„tende that the masse is a worke which of the selfe iustifyeth and taketh awaye the gyltynes of the synne and of the payne in them for whom it is done Saynte Anthony Bernarde Dominik Francise and other holy fathers dyd chose a certayne kinde of lyfe for other profytable excercises but yet they wyst that they were reputed iust for fayth in Christ and nat for tho excercises But the multitude after them folowed nat the faythe of the fathers but the examples without fayth that by tho workes they shulde obtayne forgyuenes and consequently iustifycation Thus erreth mans mynde touchynge workes because they vnderstande nat the iustice of fayth And this errour the Gospell rebuketh whiche teacheth that men be ryghtwyse nat for the lawe but for Christ but Christ by only fayth is wonne g o ergo by only faythe for Christe we be recompted iust But the aduersaryes obiecte a place out of the Corinthes If I hade all the faythe and haue no charitye I am nothynge And here they royally triumphe Paule say they in thê place certifyeth the hole Churche that only faythe iustifyeth not But it is an easy thynge to answere syth we haue afore shewed what we thiÌ„ke of loue and workes Thys place of Paule requyreth loue and that we also requyre For we sayde afore that there muste be in vs a renewynge and an imperfect fulfyllinge of the lawe Wherfore if a man casteth away loue although he hath a great fayth yet he retayneth it nat For he retayneth nat the holy gost Nor it ensueth nat therfore that loue iustifyeth that is to wytte that for loue we receyue remission of siÌ„nes that loue vanqwysheth the feare of deth and of syn that loue ought to be put agaynste the wrathe and iudgemente of God that loue satysfyeth the lawe and that they whiche be renouate be acceptable to God for the fulfyllynge of the lawe and nat freely for Christe Paule sayth nat so which yet the aduersaries fayne that he saythe Nowe yf by our loue we ouercome the wrath of God if by our loue we deserue before God remission of synnes yf by our fulfyllynge of the lawe we be accepted let the aduersaryes take awaye the promyse of Christe lette them defete the Gospell whiche teacheth that we haue an entre to the father by Christ our mediatour which teacheth that we nat by our fulfyllynge of the lawe but for Christe be accepted The aduersaries do corrupte many places because they bryng theyr opinions vnto them and take nat theyr opinions out of them For what incommoditie hath this place if we plucke from it the interpretation whiche the aduersaries do sowe vnto it of theyr owne nat vnderstandynge what is iustificatioÌ„ or howe it is made The Corinthes whiche before were iustified had receiued many excellent gyftes And they were ferueÌ„t in the begiÌ„nyng as comonly it cometh to pas but after there began to be disseÌ„sioÌ„s amongest them as Paule signifieth they beganne to be wery of good teachers Therfore Paule chydeth them callynge them home agayne to the officies of loue Nor he desputeth nat here of remission of synnes of the maner of iustification but he speaketh of the frutes And he vnderstaÌ„deth it of loue towarde the neyghbour But it is a greate foly to dreame that loue towarde maÌ„â— iustifieth before god syth iÌ„ iustificacion we haue to do with god hys yre muste be pacified and the conscience muste be quieâ—ed towarde god And none of all these thyngê be done by the loue but only by mercie these thynges be brought about And mercie is by only fayth atteyned Yet I must nedes graunt that if loue be lost the holy ghost is loste and if the holy ghoste be loste fayth muste nedes be also loste Therfore he sayeth If I haue nat loue but he addeth nat the affirmatiue that loue iustifyeth But they dispute that loue is preferred before fayth and hope For Paule sayth that the greatest of these is loue Nowe it is moste lykely that the greatest chefest vertue dothe iustifye To this I answere thus Althoughe Paule in thys place speaketh properly of the loue of the neyghbour and signifieth that loue is greatest because it hathe most frutes where as fayth and hope only haue to do with god but loue outwardly towarde men hath iÌ„finite officies yet let vs grauÌ„t vnto our aduersaries that the loue of god and our neyghbour is the greatest vertue syth thê precepte is the greatest Thou shall loue
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
the lawe not of the gospell whiche doth fayne and imagine that man is fyrste iustified by the lawe before that he be reconciled by Christ to god notwithstandyng that Christe hym selfe saythe Without me â—e can do nothynge Also I am the true vine and ye be the braunches But oure aduersaries do imagine that we be the braunches not of Christ but of Moyses For they wyll fyrst be iustified by the law and offre theyr loue workê vnto god before that they be reconciled to god by Christe before that they be braunces of Christe Paule contrarywyse sayth playnly that the law can not be wroughte nor fulfylled without Christe Therfore the promyse is fyrst to be receyued that by faythe we maye be reconciled to god for Christis sake or that we worke the lawe These thynges we do iudge to be clere euident ynough to godly coÌ„sciences And herof they shall playnely ê‘ceyue the cause why we dyd heretofore holde opinion professe that men be iustified by fayth and not by loue For we muste plede agaynst the wrathe of god not our loue or our workes nor truste in our loue and workes but Christe the mediator and we muste fyrste receyue the promyse of remission of synnes or euer we worke the lawe Finally Whan shall the conscience be set at reste if we do receyue remission of synnes because we loue or worke the lawe For the law wyll always accuse vs bicause we neuer satisfie the lawe of god accordyng to the sayenge of saynte Paule Lex iram operatur The lawe worketh wrathe Chrisostome asketh the question concernyng penaunce wherby we be assured that our synnes be forgyuen vs our aduersaries also in the senteÌ„ces do aske the question concernyng the same thynge This can not be declared neyther consciences can not be made quiete onles they know that it is the coÌ„maundement of god and the very gospell that they shulde be assured that for Christes sake synnes be freely forgyuen and that they shulde not doubte but that they be freely forgyuen vnto them selfes If any manne dothe doubt he as IohnÌ„ sayth accuseth the diuine promyse of a lye This certeyntie and assuraunce of faythe we teache is required in the gospell But oure aduersaries leaue mennes conscieÌ„ces vncertayne and in a doubtfulnes Nowe coÌ„sciences do worke nothyng by fayth whan they do coÌ„tinually doubt whether they haue remission Howe can they in this doubtfulnes call vpon god Howe can they ê‘suade them selues be assured that they be herde Thus all theyr lyfe is without god and without the very true honoure and worshyppynge of god This is it that Paule saythe that what soeuer is not done of faythe is synne And bicause they continue alwayes in this doubtfulnes they neuer haue experieÌ„ce what faythe is So it coÌ„meth to passe at the laste that they fall in to desperation Suche is the doctrine of our aduersaries euen a verye doctrine of the lawe a dissanullyng and an aâ—rogation of the gospell and a doctrine of desperation Nowe we do gladly permitte vnto all good men to gyue iugement of this place concernyng penaunce for it is playne ynoughe without any maner of obscuritie and to pronounce whiche of vs haue taughte the more godly and more holsome doctrine for consciences whether we or our aduersaries Certes these dissensioÌ„s in the churche do nothyng delyte vs wherfore if we had not great and necessarie causes to dissent from our aduersaries we wolde with ryghte good wyll holde our peace Nowe sith it is so that they condempne the manifest and open veritie it standeth not with our profession neither is it laufull for vs to leaue this cause vndefended whiche is not ours but Christê cause and the cause of the churche We haue shewed for what causes we haue put these two partes of penauÌ„ce contrition and faythe And we haue done it so moche the rather bicause there be borne aboute many sayenges concernyng penaunce whiche be alledged of the fathers but maymed and vnperfecte whiche our aduersaries haue detorted wrested to the defacynge of faythe As for example Penaunce is to sorowe bewayle the offeÌ„ces coÌ„mitted and not to coÌ„mitte agayne whiche thou oughteste to bewayle and sorowe Also penaunce is a certeyne punyshement or vengeaunce of the sorower aueÌ„gyng in hym selfe the offence whiche he is sorye that he hath coÌ„mitted In these sayenges is no mention of fayth no not so moche as in the scholes whan they do interprete and declare them is any thyng at all added of faythe Wherfore we to th entent that the doctrine of faythe myght be the better espied haue nombred faythe amonge the partes of penauÌ„ce For those sayenges whiche do require coÌ„trition or good workes and whiche make no mention of faythe that iustifiethe the very thynge it selfe shewethe that they be very perylous And doubtles it may be thoughte and that not without cause that those men lacked a poynt of prudence wysedome whiche haue heaped together these peced and patched rablemeÌ„tes of sentences and decrees For where as the fathers in diuerse other places do speake of the other parte of Penaunce it shulde haue bene profitable to haue pyked out the sentences of both partes â–ª and to haue ioyned them together not only out of one parte For Tertulliane speakethe ercellently of faythe amplifienge the othe of the lorde whiche is in the prophete â–ª Viuo ego dicit dominus nolo mortem peccatoris sed ut conuertatur et uiuat .i. I lyue saythe the lorde I wyll not the deathe of a synner but that he be conuerted lyue For in as moche as the lorde dothe sweare ther he wyll not the deathe of a synner he shewethe and declareth that credence fayth is required by whiche we shuld beleue his othe surely reken with our selues that he dothe forgyue vs. The promyses of god ought to be of greate auctoritie with vs although they be made without any othe put vnto them at all But this ê“myse is also coÌ„fermed and bounde with an othe Wherfore if any man doth not surely reken with hym selfe that he is forgyueÌ„ he denyeth that god hath sworne a true othe whiche is so great a blasphemie that there can none be imagined more haynous For thus saythe Tertulliane He calleth vs to saluation with a reward swearyng also in that he saythe I lyue and couetethe that we gyue credece vnto hym O blessed be they for whose cause god sâ—â—eareth O moste wretched be we if we beleue not the lorde whan he also sweareth And here it is to be knowen that this faythe oughte to thiÌ„ke that god freely forgyueth vs for Christis sake bicause of his owne ê“myse and not because of our workes or contrition confession satisfaction or loue For if faythe shulde leane vnto these workes be grounded vpon them anone it is made vncerteine and doubtfull For the fearefull coÌ„science doth se that these workes be vnworthy Therfore saythe Ambrose very
hypocriticall satisfactions whiche schole men do imagine euen than also to be auayllable to the redemynge of the paynes of Purgatory or of other paynes whan they be done of them whiche be in deadely synne And many argumentê may be gathered that these sayengê in scripture do in no manerwise appertayne to the scholasticall satisfactions These scholemen do fayne that satisfactions be workes not due Nowe the scripture in these teâ—tes doth require workê which be due For this sayenge of Christ Do ye penaunce is a sayenge of coÌ„mauÌ„dement Also our aduersaries do wryte that he which maketh his confession if he do refuse to receyue the satisfactions comenly called penaunce he dothe nat syn but he shall suffre the paynes in Purgatory But these senteÌ„ces or textes without doubte be sentences apperteynyng vnto this lyfe Do ye penaunce Do ye worthye frutes of penauÌ„ce Gyue your membres to do seruice vnto ryghtuousnes Ergo they can not be wrested and applyed to satisfactions whiche may laufully be refused For it is not laufull to refuse the preceptes of god Thyrdly Indulgences or pardones do release those satisfactions as the chapitre Cum er eo dothe teache But indulgeÌ„ces do not loose vs from these preceptes Do ye penaunce Do ye the worthye frutes of penaunce Wherfore it is manifeste that those sayenges of scripture be euyll applied to canonicall satisfactions Consydre moreouer what ensueth if the paynes of Purgatory be satisfactioÌ„s or satispassions as they call them or if satisfactions be a redemynge of the paynes of Purgatory do these sentences also commaunde that soules shulde be punyshed in Purgatory Syth this doth necessarily folowe of the opinion of our aduersaries these sentences Do ye worthye frutes of penaunce and Do ye penaunce must be interpreted after a nother maner than in this wyse Suffre ye the paynes of Purgatorye after this lyfe But I am wery to coÌ„fute these peuyshe imaginations of our aduersaries with any mo wordê For this is certayne and vndoubted that the scripture doth speke of workes that be due of the hole newnes of lyfe and not of these obseruyngê of workê not due wherof our aduersaries speake And yet with these fayned imaginations the orders of fryars do defende the sellynge of masses and infinite obseruaunces that is to witte bicause they be workê satisfieng if not for the offence or synne yet at least for the payne or punyshemeÌ„t of synne For asmoche therfore as the scriptures alledged do not saye that eternall paynes ought to be redemed with workes not due our aduersaries do folyshelye temerariously affirme that the sayde paynes be satisfied and redemed by satisfactions canonical Furthermore sythe it is mooste certayne that remission of synnes is a free thynge or is frely gyuen for Christis sake it folowethe that satisfactions be not required And the gospel hath a coÌ„maundement of forgyuynge synnes freely but not of layenge on punyshementes and newe lawes or of layenge on parte and remittyng a nother parte For where do they rede this in the scriptures Christe speaketh of the remission of synne whan he saythe Quiâ—quid solueris c. what soeuer thynge thou shalte loose vpon earth c. whiche being ones forgyuen eternall deathe is taken awaye and eternall lyfe is restored Neyther dothe Christe speake here of layeng on punyshementê whan he sayth what soeuer thou shalte bynde vpon earth c. but he speaketh of the reteinyng of theyr synnes whiche be not conuerted But the sayenge of Peter Lumbarde concernynge releasynge of parte of the paynes was taken forthe of the canonicall punyshemeÌ„tes Parte of those paynes the pastors or curatê dyd remitte Albeit therfore that we do thinke that repentauÌ„ce ought to brynge forthe good frutes because of the glorye and coÌ„maundement of god and good frutes haue the coÌ„maundementes of god for them that is to witte true fastê true prayers true almose dedes c. yet neuertheles we neuer fynde in the holy scriptures that eternall paynes be not remitted but for the payne of Purgatorye or for canonicall satisfactions â–ª that is to say for cetteyne warkes not due or that the power auctoritie of the keyes hath a warrante and commaundement to chaunge paynes or remitte ê‘te of them These thyngê our aduersaries ought to haue proued Besydes this the deathe of Christ is not only satisfaction for the offence or synne but also for eternall deathe accordyng to that sayinge of the ê“phete Ero mors tua o mors I wyll be thy deathe o deathe What a monstruous thynge than is it to say that the satisfaction of Christe dothe redeme the synne or offence and our paynes do redeme eternall deathe so that nowe that sayenge I shal be thy deathe ought to be vnderstande not of Christ but of our workes and that not of workes coÌ„maunded by god but of certeyne colde ceremonies deuised by men Yea and it is moreouer sayd that our paynes put away euerlastyng death euen than also whan they be done in deadely synne It can not be thoughte howe greate grefe it is to me to recite these folyshe mad imaginations of our aduersaries whiche who soeuer dothe well consydre he can not chose but be angrye with these doctrines offendes whiche the deuyll hath sowen spred abrode in the Churche to oppresse the knowledge of the lawe and of the gospel of repentance and of vinification and of the benefites of Christ. For as concernynge the lawe thus they saye God coÌ„descendyng to maÌ„nes infirmitie hath sette and ordeyned to man a measure of these thinges vnto whiche he is bounden of necessitie and that is the obseruyng of the coÌ„maundementes so that with the residue of workes whiche they call workes of suê‘erogation he may make satisfactioÌ„ for his offeÌ„ces sinnes Here they fayne that men may so worke and fulfyll the lawe of god that they may also do more than the lawe dothe require But the scripture euerywhere dothe crye that we be farre of from that perfection whiche the lawe requirethe But these felowes do imagine that the lawe of god is contented with outewarde or ciuile iustice they se not that it requireth the true loue of god with all our hertes c. and that it condempneth al concupiscence in nature Wherfore no man dothe so moche as the lawe requireth It is a folyshe thyng therfore to fayne that we may do more than the lawe requireth For though we may do these outwarde warkes not coÌ„maunded in the lawe of god yet that is a vayne wycked assurance to thinke that we haue satisfied and fulfilled the lawe of god Moreouer trewe prayers true almose dedes true fastes be required by the commaundement of god And where they be requisite by the coÌ„maundement of god they may not be lefte vndone without synne On the other parte those warkê whiche be not coÌ„maunded by the lawe of god but haue a certayne fourme and fasshyon by the appoyntement of man be workes of mennes traditions of whiche Christe saythe
perfecte opened myn eares that is to say thou hast set forthe and propowned a worde vnto me whiche I shulde heare and thou requirest that I shuld beleue thy worde â–ª and thy promyses whiche be that thou wylte in very dede haue mercy wylte succoure c. Also in the .l. psalme Thou shalte not delyte in the hole brente sacrifices The sacrifice acceptable to god is a troubled spirite A contrite and humbled herte o god thou wylt not despise Also in the .iiij. psalme Sacrifice ye the sacrifice of iustice and hoope ye in the lorde He byddeth here to hope and saythe that it is a rightuouse sacrifice meanyng that other sacrificê be not true nor ryghtuouse sacrifices And in the Cxv. psalme I shall sacrifice the sacrifice of prayse and I shall call vpon the name of the lorde He callethe here inuocation the sacrifice of prayse But what procede we in cytynge these places the scripture is ful of suche testimonies which teache that sacrifices recoÌ„cile not god by the vertue of them selues And therfore it teacheth that in the newe testament the leuitical sacrifices beinge abrogated newe cleane and pure sacrifices shal be made that is to witte faythe inuocation thankes gyuynge confession and preachynge of the gospell afflictions for the gospelles sake and other lyke thynges And of these sacrifices speaketh Malachias the prophete sayeng Ab ortu solis usque ad occasum magnuÌ„ est nomen meum in gentibus in omni loco sacrificatur offertur nomini meo oblatio munda That is to say From the easte to the west my name is greate amonge people nations and in euerye place is offred encense to my name and pure and cleane oblation This place oure aduersaries do wreste and applye to the masse and they alledge the auctoritie of the fathers But the answere is easie for though he spake neuer so moche of the masse yet it foloweth not that yâ— masse iustifieth of it owne selue or that the masse applied to others deserueth vnto them remission of synnes None of all these sayth the prophete whiche yet monkes freers and sophisters do imagyne and fayne full shamefully that he shulde speake But the very selfe wordes of the prophete declare sufficiently his meanynge For fyrste they purpose that the name of the lorde shal be greate this is done by the preachynge of the gospell For by it is notified spredde the name of Christe and the mercy of the father promised in Christe is thus knowen Preachyng of the gospell engendreth faythe in them whiche receyue the gospell these call on god these gyue thankê to god these suffre afflictions in theyr confessyng or preachyng these worke we le for the glorie of Christe Thus the name of the lorde is made greate amonge the gentyles Wherfore sacrifice and a clene oblation signifie not a ceremonie nakedly done but all those sacrifices by whiche the name of the lorde is magnified I meane faythe inuocatioÌ„ preaching of the gospel confession c. And we easely suffre him that lusteth to comprise a ceremonie so that he vnderstandeth not only the ceremonie neither teacheth that the ceremonie is auayllaâ—le of the owne pâ—oore vertue strengthe For lyke as amoÌ„ge the sacrificê of prayse that is to witte amoÌ„ge the prayses of god we comprise the preachiÌ„ge of the worde so a prayse or thankes gyuyng may be the very takynge or receyuyng of the souâ—er of the lorde but not of the owne ê“pre vertue iustifienge vs or appliable to other to thentente to purchase vnto them forgyuenes of synnes But we shall not longe hereafter declare howe a ceremonie also is a sacrifice But because Malachie speaketh of all the sacrifices of the newe testamente and nat onely of the souper of the lorde Also because he furdereth nothyng at al nor defende the pharisaical opinion of the worke wrought therfore he maketh nothyng agaiÌ„st vs but rather maketh with vs. For he requireth the honorynges and sacrifice of the herte by whiche the name of the lorde is magnified and made greate in very dede There is cited also this place out of Malachie Et purgabit filios Leui colabit eos quasi aurum quasi argentum erunt domino offerentes sacrificia in iusticia That is to saye And he shall purge the sonnes of Leui and shall strayne and clense them as it were golde and syluer and they shall offre to the lorde sacrifices in iustice This place expressely requireth the sacrificê of ryghtuous men wherfore it defendethe not the opinion of the worke wroughte Nowe the sacrifices of the sonnes of Leui that is to saye of them that be teachers in the new testameÌ„t be these the preachynge of the gospell and the good frutes of preachynge Lykewyse as Paule sayth to the Romaynes I do sacrifie the gospell of god that the oblation of the gentyles myght be made acceptable beinge sanctified by the holy ghoste that is to say that the gentyles myght be made sacrifices acceptable to god by fayth c. For that kyllyng of beastes in the lawe dyd signifie bothe the deathe of Christe and the preachynge of the gospell by whiche this oldenes of the fleshe must be mortified and the newe and eternall lyfe muste be begoÌ„ne in vs. But our aduersaries do euery where wreste the name of sacrifice to the only ceremonie but of preachynge the gospell of fayth inuocation and other lyke thyngê they speake nothyng yet the ceremonie was instituted for those thynges And the newe testament ought to haue sacrificê of the herte and not ceremonials to be done for synnes after the maner of the preesthode leuiticall They alledge also a coÌ„tinual sacrifice that likewise as in the lawe the sacrifice was contynuall so the masse ought to be the continuall sacrifice of the newe testament â—ur aduersaries be happy and in good case if we do suffre our selues to be ouercomen with allegories But it is knoweÌ„ well inough that allegories make no stronge probations howe be it we for oure parte can be well contented that the masse be vnderstanden to be a continuall sacrifice so that they vnderstaÌ„de the hole masse I meane the ceremonie with preachyng of the gospell and with faythe inuocation and thankes gyuynge For these thinges ioyned together be the continuall sacrifice of the newe testameÌ„t For the ceremonie was instituted because of these thynges and ought not to be disseuered from them Therfore Paule saythe So ofte as ye shal eate this breade shall driÌ„ke of the cuppe of the lord shewe the death of the lord But this thynge doth in no wyse folowe this figure leuitical that the ceremonie is a worke iustifienge by the owne propre vertue or that it is a worke to be applyed for others that it may merite vnto them remission of sinnes c. And the type or figure dothe aptely expresse not only the ceremonie but also the preachiÌ„g of the gospel In the booke of Numeri
pretence of religion fylle theyr bellyes and playe the cormorauntes vpon the comon almoyse of the churche But Christ teacheth vs of the vnsauery salte that it is wonte to be cast out and troden vnder the foote wherfore religious men with these maners synge theyr owne destinye And besydes all this there is another token nowe whiche is that they be euery where the causers and couÌ„sellers of puttynge good men to deathe These murders no doubte of it god wyll shortelye reuenge and ponyshe Neyther do we here accuse all religious men For we suppose that euerye where there be some good men in monasteries whiche thynke but measurably of humayne ceremonies and seruices and whiche do not allowe the crueltie whiche hypocrites exercise and vse But we dispute of the kynde of doctrine whiche the chiefe deuisours of the coÌ„futation nowe defende not whether vowes oughte to be kepte for we thynke that laufull vowes be to be kepte but whether those seruices ceremonies merite remission of synnes and iustificatioÌ„ whether they be satisfactioÌ„s for sinnes whether they be egall to baptisme whether they be the fulfyllyng both of the coÌ„maundementes and of the counsaylles whether they be the euangelicall perfection whether they haue merites of superogation whether those merites applyed to other men may saue them to whom they be so applyed whether the vowes be laufull which be made with these opinions whether the vowes be lauful whiche vnder the cloke and pretence of religion be taken onely for the entent to fylle the belly and to liue in ydlenes and ease whether those be true vowes which men be compelled to make agaynste theyr wylles or els be made of suche that were not of full age to iudge of the maner and kynde of lyuynge whiche haue ben thrust in to monasteries by theyr parentê or theyr frendes to th entent that they myght be founde and haue theyr lyuynge of the comen coste without any hynderaunce of theyr owne puate patrimonie whether those vowes be laufull whiche openlye encline to an euyll ende eyther because they be not kepte thrugh infirmitie and weykenes or els because they whiche be in those felyshyps and companies be coÌ„pelled to approue and to helpe forwardê the abusions of masses the wycked honoryng of sayntes the counselles of ragyng and exercisynge crueltie agaynst good men Of these questions we dispute And though we haue in our coÌ„fession spoken many thingê of suche maner vowes which also the canons of the popes improue and disallowe yet our aduersaries byd that al that we haue brought forthe shulde be reiected For these wordes they haue vsed And it is a worlde to se howe they cauillate and tryfle away our reasons what they briÌ„ge to the defence fortifieng of theyr owne cause Wherfore we shall briefely ouer a certein fewe of our argumentê ronne in them we shal by the way make answere and auoyde the cauillations of our aduersaries And for asmoche as this hole mater hath ben diligently and plentuously handeled of Martine Luther in his boke entitled of Monasticall vowes we wyll become here but a reporter and repeter of that boke Fyrste of all â–ª this is moste certeyne and vndoubted that it is no laufull vowe by whiche he that maketh the vowe doth thynke that he deseruethe remission of synnes before god or that he satisfieth for synnes before god For this opinioÌ„ is a manifest iÌ„iurie to the gospel whiche teachethe that remission of synnes is freelye gyuen vs for Christis sake As it hath ben saide largely heretofore We haue therfore well alledged the place of Paule to the Galathians Ye be voyde from Christe who soeuer be iustified by the law ye be fallen from grace Who soeuer seke remission of synnes not by fayth in Christ but by moÌ„kyshe workê they mynyshe the honour of Christ crucifie Christe agayne But berken I praye you herken how the deuisours of the confutation wade out here They expoune this place of saynt Paule only of the lawe of Moyses and they adde yâ— religious men obserue all thyngê for Christis sake and go aboute to lyue more nere to the rule of the gospell in suche sorte that they may merite eternall lyfe And they adde an horrible conclusion in this wyse sayinge wherfore all these thynges be wycked which be alledged agaynst the religious lyfe O Christ howe longe wylte thou suffre these iniuries and dishonours whiche our enemies do vnto thy gospell We sayde in the confession that remission of synnes is freely receyued for Christê sake by faythe If this be not the very sayenge of the gospell if this be not the sentence of the eternal father which thou o moste mercyfull Christ that arte in thy fathers bosome dydest shewe to the worlde we be ryghtefully punyshed But thy deathe is witnesse thy resurrection is witnes the holy ghost is witnesse thy hole churche is witnes that this is the very sentence of the gospell that we obteyne remission of synnes not for our owne merites but for thy sake by faythe Paule whan he sayth that men do not merite remission of synnes by the lawe of Moyses taketh awaye moche rather this prayse from the traditioÌ„s of men And this he wytnesseth openlye to the Collosianes If the lawe of Moyses whiche was gyuen by god dyd not merite remission hf synnes howe moche lesse than do these folysshe obseruaunces disagreinge from the ciuile custome and maner of lyuynge merite remission of synnes Our aduersaries fayne that Paule dothe abrogate the lawe of Moyses and that Christ dothe so succede the lawe that he dothe not freelye gyue remission of synnes but for the workes of other lawes if any be now deuised With this wycked and madde opinion they vtterly drowne the benefite of Christe Furthermore they fayne that amonge them whiche obserue that lawe of Christ religious men more nearely obserue it than other men because of theyr hypocriticall and cloked pouertie chastitie and obedience whan all that euer they do or say is full of simulation They bragge and boste of pouertie beinge in moste hygh abundance of all maner thynges They boste of theyr obedieÌ„ce whan no kynde of men hath more libertie than religious men Of theyr single lyfe I lyst not to speake whiche howe cleane and pure it is in moste parte of them that study to kepe them selues chast one Gerson in his boke shewethe And howe many be there I praye you whiche studye to lyue chaste Be ye sure with this hypocrisie and similation religious men lyue more neare vnto the rule of the gospell Christ doth not so succede Moyses that for our workes sake he forgyueth sinnes but yâ— he doth set his own meritê his owne ê“pitiation agaiÌ„st the wrathe of god for vs that we myght frely be forgyueÌ„ But who soeuer besydes the propitiation of Christ doth pleade his owne merites agaynst the wrathe of god goth about for his owne merites to purchase remission of synnes whether he