¶ 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. &c̄. 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 defēded. 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 y
e wryters of the confutacyon lacked nat only ryght iudgement but also indifferencye and gentylnes. For where as we of a sīple mynde went about to recyte by the way the thynges that original sīne cōteyned, they by theyr croked & maliciouse interpretacion do craftely depraue the sentence whiche of it selfe is trewe ynoughe.
[Page] For thus they argue. To be without feare,
[...] to be without
[...]aythe is actuall synne, Ergo they denye originall synne.
❧ It appereth suffyciently that this subtyle argumēt 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 cōfession be harde which diligētly marked shall delyuer vs from the suspicion of straūge doctryne▪ for there is it wrytten thus. ❧
This is trāslated out of the Duche. we do teache that after the falle of Adam, euery man naturally borne, is cōceiued 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
[Page] that our definition agreeth with the vsual and aunciēt 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 brīg forthe a similitude of the Ciuile lawe saying tha
[...] 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 concupiscēce, 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▪ nat sufficiently vnderstandyng the definicion of originall synne whiche they recyued of the fathers. Of the noryshment or kyndlyng (whiche they calle
fomit
[...]m) they dispute, that it is
[Page] a qualitie of the bodie and accordyng to theyr accustomed foly, they brynge in question whether y
e 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 questiōs 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 iudgemēt, the fleyng of goddes iudgemēt, the beyng angrye w
t god, the despayre of grace, the trustyng in worldly socours. &c̄. 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 preceptꝭ of god,
quo ad substantiam actuū, as they call it that is to saye as muche as belongeth to the substance of actes, nor they see nāt that they speake thynges merely repungnat. for, to haue power of a mans ꝓpre strēgth 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 althingꝭ (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 cōmaūdemētes? who seeth nat howe vnryght the iudgemēt is of the aduersaries? The lyter diseases of mā nes
[Page] 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 sēblable vices engēdred within vs. But after that the scolasticall doctours dyd entermixe with Christes doctrine y
e 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 y
e inwarde vnclēnes of mā nes nature. For it can nat be iudged but by the worde of 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
[Page] nat what is originall iustyce. Undoubtedly iustice in scriptures conteyneth nat onely the seconde table of the Decalogie, but the fyrste also whiche cōmaundeth the feare of god / the faythe in god, the loue of god. So that iustice originall shulde haue had nat onely an egall temperamēt of the qualities of the bodie, but also these gyftꝭ / a notice of god more certain / the feare of god / the affiaūce in god / or at leste a direction and power to do these thynges. And y
e wytnesseth the scripture whā 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 gyuē with whiche he myght compasse and conceiue god, and in whiche god myght be apparantly noted and sene / this is to say, that to mā were gyuē these gyftꝭ, 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 thyngꝭ 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▪ 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
[Page] nat only the obediēce 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 thē selues in the scoles teache, that these be nat done without a peculiar gyfte and ayde of grace. we do name the gyftꝭ expressly (that the thynge may be vnderstāde) 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 whē 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 cōcupiscēce is nat only a corruptiō of the qualities of the bodie, but also an vnryght turnyng to thyngꝭ carnal in y
e 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 althyngꝭ. 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
[Page] 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 iudgemēt 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 priuationē originalis iusticie & cum hoc inordinatam dispositionem partium anime, vnde non est priuatio pura, sed quidam
[...]abitus corruptus. Originall synne, saythe Thomas, hathe a priuacyon of originall iustice and with it an inordinate disposicion of the partꝭ of the soule, so that it is nat a pure priuacion, but rather a corrupte habite. And Bonauenture wryteth thus. when it is demaūded 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 opiniō whiche sayeth, original synne is an ignorance in the mynde and a cōcupiscence in the fleshe. For he meaneth that whā we be borne we brīg 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 y
• .2. chapitre.
Animalis homo non percipit ea quae spiritus dei sunt. A naturall mā perceyueth nat the thynges that be of the spirite
[Page] of god. In another place he nameth concupiscēce to be of power and efficacitie in the mēbres, & to bryng forth euyl frutes.
[...]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 frō scripture nor frō 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 fathers meante whā 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 y
• our harte naturally is voyde of loue, of feare, of trust towardꝭ god. Therfore saieth the prophete. After that y
e 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 cōdēpned by Leo the tenthe. But the emperours maiestie shal espye here a manifest
[Page] 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 frō the scholes they were brought to the people. And those persuasions raygned, and nourished the affiaūce 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 concupyscēce be punyshementes and also synnes. Deathe & other corporall euyls and the tyrannye of the deuyll be properly punyshementes. For mans nature is gyuen into bōdage and holden captiue of the deuyl whiche infecteth it with wycked
[Page] opinions and errours and impelleth it to al kyndes of synne. But as the deuyll can na
[...] be vaynquyshed without the ayde of Christe▪ 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 y
• 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 y
t shall make them answere and defende the truthe. For the aduersaries in this cause vnderstande nat for the moste parte what they speake. Oftētymes they speake thynges repugnant and they neyther expresse ryghtly & dialectically the formall cause of originall synne nor the defaultꝭ as they call them. But we wolde nat in thys place ouer subtylly discusse theyr vayne and
[Page] sophistical argumentꝭ. we thought it ynough to recyte the mynde of the holy fathers (whō we do folowe) with commune & knowē wordꝭ.
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. &c̄. 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 dāne bothe two poyntes, fyrste that we denye that men for theyr owne merites do obtayne remission of synnes, and secōdarily that we affyrme that by faythe is obteyned remissiō of synnes and that men be iustified by faythe in Christe.
[Page] But sythe it is so that in this case or controuersie the pryncypall poynte of our religion is debated, whiche ryghtly vnderstāde setteth forthe the honour of Christe, and bryngeth a necessarie and plenteous consolacyon to the godly conscyence: we desyre y
t the emperours maiestie wyll heare vs benyngly of these so greate maters. For the aduersaries where as they neyther vnderstāde what is remission of synnes neyther what faythe▪ neyther what grace, nor what iustyce is: pytyfully do defyle this poynt, obscuryng the glorie and benefytes of Christe, and bereue fron
[...] the godly consciencies y
• propouned cōsolaciōs in Christe. And to the ende we may maynteyne our cōfessyon 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 īto these pryncipal places, law, and promyses. For otherwhyles it sheweth the lawe, & otherwhyles y
e 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, iustificacyō 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 fashyō dothe naturally vnderstāde the lawe. For it hathe styl the same iudgement wrytten
[Page] by god ī 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 obediēce towarde god in afflictiōs 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 reason, as ciuile workes, and they fayne that reasō without the holy ghost may loue god aboue al. For so long as mans mynde is ydle, nor feleth nat the yre or iudgement of god, it may feyne that it wyll loue god, that it wyll do wele for god. After this wyse they teache that men deserue remission of synnes by doyng that in them is, y
t is to say, if reason sorowyng for his syn, fetcheth out an elicite acte (as they cal it) of the dilection of god, or worketh wele for god. And thꝭ opiniō because naturally it flattereth men, hath engēdered & encreased many ceremonies in the churche, vowes of monasticall lyuyng, abuses of the Masse, and euery daye more and more sum or other haue (through this opiniō) inuented newe cerimonies and rytes. And to nouryshe and encreace the truste in such workes, they haue affyrmed that god necessaryly geueth grace to suche workers by necessitie nat of coaction but of immutabilitie. In thys opinion many greate and pernicious errours do stycke whiche to recount it were to longe.
[Page] Let the prudent reader only ponder thys, if this be the cristian ryghtwysenes, what diuersitie is betwyxt philosophie and the doctryne of Christe? If we deserue remission of synnes by these elicite actes, what neded Christe or regeneracyon? And throughe these opinions the thyng is nowe ronne so farre, that many do scorne vs bycause we teache that another iustice is to be sought besyde the philosophicall iustyce. we haue herde some in the pulpyt settyng apart the gospell preache Aristotles Morals. Nor they dyd nat amys if it be trewe that the aduersaries defende. For Aristotle of the ciuile manners hath wryten so excellētly that he can nat be amended. we se bokes putte forth in whiche be conferred certayne sayngꝭ of Christ with the sayengꝭ of Socrates, Zeno and of other, as though Christe cam for thys purpose, to teache vs certayne lawes by whiche we myght deserue remyssiō of synnes, and nat receyue it frely through his merites. wherfore if we allowe here y
e doctrine of the aduersaries that we deserue by the workꝭ of reason remyssyon of synnes and iustificacyon, there shalbe then no difference betwixt the iustice of the philosophers or at leaste of the pharisees and the Christian iustice. And albeit the aduersaries (because they wyll nat clene put Christ out of theyr bokes) requyre the knowledge of the historie of Christe and attrybute vnto it y
• it doth merite vnto vs acertayne habite, or (as they them selues call it) the fyrste grace, whiche they vnderstande to be an habite inclynynge vs to loue god the easylyar, yet very lytle it is, that they attribute vnto this habite, for they fayne that the actes of
[...]ylle
[Page] is bothe before that habite and after, of al one sorte. They fayne that the wyl may loue god, but yet that habite styrreth it to do the same more freely. And they byd vs purchase thys habite fyrste by precedent merites, and after they byd vs purchase by the workꝭ of the law an increase of that habite, & lyfe euerlastinge. Thus they bury Christe that men shulde nat vse hym for a medyatour nor thynke that for him they receyue frely remissiō. of synnes and recōciliacyon, but dreame that by theyr owne fulfyllyng of the lawe they be reputed iust before god, where as in dede the lawe is neuer satisfied, sythe reason dothe nothyng but certayne ciuile workes, and the whyles neyther feareth god nor beleueth truly that god careth for him. And although they speake of that habite, yet without the iustice of faythe the loue of god can neyther be in men nor it can nat be vnderstande what it is.
A distinctyon of Duns. And where as they fayne a differēce betwixte
Meritum congrui, and
Meritum cōdigni, they do but daly, because they wolde nat seme openly to play the Pelagiās. For if god necessarily gyueth grace
pro merito congrui, so is there nat
Meritum condigni. Howbeit they wote nat what they saye. After the habite of loue obteyned, they fayne that man dothe merite
de condigno. And yet they byd vs doubte whether we haue that habite or no. Howe do they then knowe whether they merite
de congruo, or
de cōdigno? But all this thīg is fayned of ydle felowes whiche knowe nat howe remission of synnes is atteyned & howe in the iudgemēt of god and in the affrayes of conscience, the truste of workes is plucked from vs. Careles hypocrites alwayes iudge.
[Page] that they merite
de condigno, whether they haue that habite or nat. For naturally men truste to theyr owne propre ryghtwysenes, but the affrayed and troubled conscience wauereth and doubteth and euermore seketh and hepeth vp other workes to the entente it maye be quye
[...]. Thys troubeled conscyence neuer feleth that it meriteth
De condigno, but runneth in to despayre, onles it heareth besyde the doctryne of the lawe, the Euangell of free remission, and of the iustice of faythe. Thus the aduersaries teache nothīg but the iustice of reason, or at leaste of the lawe, vpon whiche they loke, euen as the Iewes dyd vpō the couered face of Moses, and in these careles hypocrites whiche thynke them selues to satisfye the lawe, they kyndle a presumpcyon and vayne truste of workes and a cōtempte of the grace of Christe. On the contrary parte, they dryue the feareful cōsciencies in to desperacion, whiche sythe they worke with doubtyng can haue no experience of faythe nor of the vertue therof, thus at laste they vtterlye despayre. But thys is our opinion of the iustyce of reason, that god requyreth it, and that for the commaūdement of god honest workes are necessarely to be done whiche the Decalogie commaundeth, accordynge to Paules saynge, the law is a tutour. Also, the lawe is geuen to the vngodly. For god wyl that the carnal persons be kept within the boundes by thys discipline, and to the mayntenaunce of thys he hathe geuen lawes, letters, doctryne, rulers, punyshmentes. And thys iustyce maye reason after a maner perfourme of the owne proper powers, although oftētymes it is ouer
[Page] ceptes of the seconde table whiche conteyne cyuile iustyce whiche reason vnderstandeth. And cōtented herewith, they thinke that they satysfye the lawe of god. In the meane whyle they se nat the fyrste table whiche commaundeth vs to loue god, to beleue verely that god is dyspleased with synne, and truly to dreade god, and to thynke surely that god hereth vs. But mans mynd without the holy gost eyther retchlesly despyseth the iudgement of god, or in payne fleethe & hateth god his iudge. wherfore it obeyeth not the fyrste table. when then in mans nature stycketh the contempt of god, and the doubtynge of goddes worde and of hys threatnynges and promyses: men in dede do syn, ye whē they do honest workes without the holye gooste, bycause they do them with a wycked harte, accordynge to thys sayeng of Paule. ☞ what so euer is not of faythe is synne. ☜ For such do worke with contempt of god, lyke as Epicure thīketh not that god careth for him, regardeth him, or heareth him. Thys cōtempt 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 frō 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
[Page] 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 cōscience 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 reasō or lawe, which the aduersaries teache, for here after when we shall shewe our mynde of the iustyce of fayth▪ 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
[Page] 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 y
e promyse were vnprofytable. But syth it is so▪ 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 cā 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
[Page] vs, and bryngeth vnto vs the holye spirite so that from thenseforth
[...]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 cōcupiscence. &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 nothīge 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
[Page] And lest a man shulde suspecte, that it is only a knowledge,
The diffinition of fayth. 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 thꝭ 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 cā 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, promyse, & that
[Page] free, and the merytes of Chryst as a raunsom and redēption. 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 raūsom, for there must be some certaine redēpcion for our sīnes. The scripture oft times cryeth for mercy. And the holy fathers many tymes say that we be saued by mercy. So oft then as menciō is made of mercy, it is to be knowē, that fayth is ther requyred which receiueth the ꝓmise of mercy. And agayn so oft as we speke of faith, we wyll that the obiecte be vnderstāde, 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 thꝭ seruice, thꝭlatria, is most highly cōmended in prophetes & psalmes wher as the law teacheth not fre remissiō 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 remissyō of sīnes, 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 cō fesseth hys synnes, and yet he alledgeth not hꝭ merytes. He addeth. For with the is mercyfulnes. Here he lyfteth vp him selfe with the truste of the mercye of God. And cytethe
[Page] 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 hꝭ 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 fulfyllīge of the lawe they shulde please God, for in the fleshe stycketh synne, whiche alwaye accuseth vs. But then the hartes haue rest whē 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▪ 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
[Page] 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▪ 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 thē 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
[Page] such consolacyons our aduersaryes go about to destroye and putte out of vre, in that they make faythe so lytle a seruyce, and onlye
[...]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,
Of the commensement & orygynal of fayth. 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 cōmaundeth 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 penaūce which reproueth vs dothe fray the conscyence with true & ernest afrayes. In these, the hartꝭ ought agayne to conceyue consolacyon, which shalbe, 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.
How the holy gost is gyuen by the schole mē 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
[Page] 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 sētence, let our aduersaryes brynge forthe but one cō 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 hꝭ 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 argumēt 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 thende to shewe the fourme and maner of regeneracyon, and that it maye be vnderstonde what maner of thynge fayth is wherof we speke.
[Page]
The knowledge that fayth iustifieth is necessary Nowe we wyl shewe that faythe iustyfyeth, wh̄ere, 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 hī 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 sīnes. 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.
The takynge of this proposytyon onelye fayth iustyfyeth. 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 commēded because it is the begynnynge. For the begynnynge of
[...] 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
[Page] 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 sīnes. 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 workꝭ 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 shalbe my argument. ❧
To obtayne remission of sinnes is to be iustified, accordyng to this,
Beati quorum remisse sunt iniquitates,
The fyrst reason. Blessed be they, whose synnes be remitted.
But so it is, y
• by the only fayth in Christ nat by loue or for loue or workꝭ, we obtayne remission of sīnes, although y
e loue foloweth fayth. Ergo by only fayth we be iustified, vnderstandyng iustificaciō 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 persōs had nothynge els to speake. In remission of synnes is required that the feare of synne and of euerlastyng death be vaynquyshed in mens hertꝭ, as Paule witnesseth. 1. Cor̄. 15.
The probation of y
• minor. 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 theyre of god agaynst synne, but we ouercum by Christ. Howe? through fayth, whē we lyfte vp our selues through truste of hys promysed
[Page] 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
Howe the aduersaries vnderstande Christ to be our mediatour.. we be thus then reconcyled to the father and receiue remission of synnes, whē 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 thꝭ 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, y
t is to say, peace by Christe. And to shewe vs howe thys is, he addeth, that we haue passage through faythe. Ergo by fayth in Christe we receyue remissiō of synnes, and we can nat lay agaynste the yre of god, our loue and our workes.
Secondly. It is certayne y
• synnes be remitted because of Christ our mercystocke.
[...].
The seconde reason.whō god hath ordeined to be a mercistocke. And Paule addeth, through faythe. wher.
[Page] fore this mercystocke shal ayde vs, if by fayth we stycke to the mercy promysed in hym, and plede it in arreste of the iudgement and yre of god. And to this purpose it is wrytten ad Hebreos .4. hauīg a byshope. &c̄. let vs approche with truste. He byddeth vs approche to god, nat by trust of our owne meritꝭ but by trust of our byshop Christe. Ergo he requyreth fayth. Thyrdly. Peter in y
e actꝭ. cap. x. sayeth thus.
The .iii. reason. To hym al the prophetes bere wytnes, that all whiche beleue in him receyue remission of synnes through hys name. Howe myght he speke it more clearly? we receyue, he sayteh, remission of synnes throughe hys name, that is to say, for his sake. Ergo nat for our merites, nat for our contricion, attricion, loue, ceremonies, workes. And he addeth, that beleue in hym. Ergo he requyreth fayth. For we cā nat cleaue to the name of Christ, but by fayth. Furthermore he alledgeth the cōsent of al the prophetes. This is truly to allege the authoritie of the church. But of this place we shal speake here after in the tytle of penaunce. Fourthly. Remissiō of synnes is a thyng promised for Christ. Ergo it can nat be receyued but by fayth only. For the promyse can nat be receyued but by only fayth. Rom̄. 4.
The .iiii. reason. Therfore is it by fayth, to the ende it may be a sure promyse, hangyng vpon grace as who shuld say. If the matter shulde hange vpon our merites, the promyse were vncertayne and vnprofitable, because we can neuer determyne when we haue merited ynoughe. And that y
e assayed conscience vnderstande ryght wele. Therfore Paule sayth Galat. 3. God hath concluded all thyngꝭ vnder synne y
t the promise through
[Page] the faythe of Iesu Christe myght be gyuen to the beleuers. Here he plucketh away merite frō vs, because he sayeth, that all be gylty and concluded vnder synne, then he addeth that the promyse (meanyng of remission of synnes and iustificacion) is gyuen, and telleth howe the promysse may be receyued, y
t is to say, by faythe. And thys reason taken out of the nature of promysse is moste chief with Paule, & ofte repeted. Nor there can nat be any thyng inuēted or feined to auoyde this argument of Paule. wherfore let nat godly myndes suffre them selues to be dryuen from thys opinion, that by onely faythe we receyue remission for Christ. For in this they haue a sure and ferme cōsolacion agaynst the terrours of synne and agaynst euerlastyng death, and agaynst all the gates of helle. And syth by only faythe we receyue remission of synnes and reconciliacion for Christe, ergo only fayth iustifieth, because the reconciled be reputed ryghtwyse and the chyldern of god, nat for theyr owne clennes▪ but through mercy for Christ, if so be that we cleaue to thys mercye by fayth, and therfore the scripture recordeth, that by faythe we be reputed ryghwyse.
Authorities of scripture that only fayth iustifyeth.we wyll adde therfore authorities fyrste of scripture & thē of doctours, that shal clearely testifye that onely fayth is the very iustice by whiche we be reputed iuste before god, that is to say, nat because it is a worke worthy of it selfe, but because it receyueth the promisse by whiche god hath promised, that for Christ he wyll be mercifull to the beleuers in him, or be cause it beleueth, that Christe is made for vs by god a wysdom, iustice, sanctificacion and
[Page] redempcion:
Authorities out of saynte Paule. Paule in the epystle to the Romanes disputeth principally of thꝭ place and propouneth that we be frely iustified by fayth if we beleue that god is pacified with vs for Christe. And in the thyrde chapitre he bryngeth in, this proposicion whiche conteyneth the sum of his hole disputacion.
Arbitramur. igitur hominem fide iustificari, non ex operibus legis .i. we iudge therfore that mā is iustified by
[...]ayth and nat by the workes of the lawe. Here the aduersaries do īterprete the workꝭ of the lawe to be the Leuitical ceremonies. But Paule nat only speketh of the ceremonies,
The trewe interpretacion of Paule. but of the hole lawe. For he alledgeth a litle after, forth of the Decalogie,
Non concupisces .i. thou shalte nat couet. Moreouer if y
e morall workꝭ myght deserue remission of synnes and iustificacion, then neded nat Christe, nor the promise, then all were to no purpose that Paule speketh of promyse. He shulde wryte also amys to the Ephesians, that we be saued frely, and that it is a gyfte of god, and procedeth nat of workꝭ. Also Paule alledgeth Abraham, he alledgeth Dauid. But these had a cōmaūdement of god of circumcision, wherfore if any workes iustifyed it was necessary that tho workes whiche then were commaunded shulde haue iustifyed.
Austynes interpretaciō vpō Paule. But Austyne doth ryghtly teache that Paule spake of the hole lawe, as he disputeth copiously in his boke,
de spiritu & litera, where at last he sayeth thus.
His igitur cōsideratis pertractatis
[...] pro viribus quas dominus donare dignatur, colligimꝰ non iustificare
[...]ominem preceptis bone vite, nisi per fidem Iesa Christi. .i. These therfore consydered and handled accordyng to the power whiche god vouchsaueth to gyue vs, we gather that
[Page] man is nat iustifyed by the preceptes of good lyfe, but by faythe of Iesu Christe. And leaste we shulde thynke that this sentence fell from Paule vnwares, that fayth iustifieth, he mainteyneth and confyrmeth it with a longe disputacyon in the fourthe chapitre to the Rom. And after he repeteth it in all the epystles. In the .4. chap. to the Romanes he sayeth thus.
Operanti, merces non imputatur secundum graci
[...], sed secundum debitum, Ei autem qui non operatur, credit autem in eum qui iustificat impium, reputatur fides eius ad iusticiam .i. To him that worketh is geuē a rewarde nat of fauour but of dutie. Cōtrary wyse, to him that worketh nat, but trusteth on hym that iustifieth the wycked, hys beleue is accompted for ryghtwysnes. Here he clerely pronounceth that very faythe is accompted for ryghtwysenes. Faythe then is the thynge whiche god pronounceth to be ryghtwysnes, and he addeth that it is frely imputed. And he denieth that it can be frely imputed, if it shuld be due for workes. Ergo he also excluded the merite of morall workes. For if to these were due the iustifycacion before god, faythe shuld nat be accompted ryghwysenes without workes. And after he sayeth▪ For we saye that fayth was īputed to Abrahā for ryghtwysnes. In the fyfthe chapitre he sayeth. Iustifyed by fayth we haue peace towarde god .i. we haue quyet and glad consciences before god. Roma. 10. with the harte it is beleued for ryghtwysnes. Here he pronounceth faythe to be the iustice of the harte.
Gal. 2.
Nos in Christo hesu credimꝰ, vt iustificem
[...] ex fide Christi, et non ex operibus legis .i. we beleue in Christ Iesu, that we may be iustified by the
[Page] fayth of Christ & nat by the workes of y
• lawe. Ephe. 2.
Gratia enim saluati estis per fidem et hoc nō ex vobis, dei enim donum est, non ex operibus, ne quis glorietur .i. For by grace ye be saued by faythe and that nat of your selues (for it is the gyft of god) nor of your workes, leaste any man shulde glorie.
Authorities out of the gospels of Iohan.Iohā. 1.
Dedit eis potestatem filios dei fieri, his qui credunt in nomine eius, qui non ex sanguimbus ne
(que) ex voluntate carnis ne
(que) ex voluntate viri, sed ex deo nati sunt. He gaue them power to becum the chyldren of god, they I meane whiche beleue in his name whiche be borne, nat of blodes neyther of the wyl of the fleshe neyther of the wyl of man, but of god.
Ioh. 3.
Sient Moses exaltauit serpētem in deserto, ita exaltari oportet filium hominis, vt omnis qui credit in ipsum, non pereat. i. Lykewese as Moses exalted the serpent in desert, so must the sōne of man be exalted, that all whiche beleue in hym peryshe nat. Also,
Non misit deus filium sunin in mundum, vt iudicet mūdum, sed vt saluetur mundus per ipsum. Qui credit ī eum non indicatur .i. God sēt nat his son into the worlde y
t he shulde iudge the world, but y
t the worlde shulde be saued by hym. who beleueth in hym is nat iudged.
Authorities out of the Actes of the Apostles.Actes. 13.
Notum igitur sit vobis viri fratres, ꝙ per hunc vobis remissio peccatorum annunciatur. &c. i. Be it knowen therfore vnto you (o brethern) that by him remission of synnes is preached vnto you, and of al tho thinges by which ye coulde nat be iustified in the lawe, in hym all that beleueth is iustifyed. Howe myght it be more clearely spoken of the office of Christe and of iustifycacyon? The lawe, quod he, iustifyed nat, therfore Christe was gyuen that we shuld
[Page] beleue that we be iustified for him. He openly plucketh frō the lawe iustifycacyon. Ergo for Christe we be accompted iuste, whan we beleue that god is pacified with vs for hym.
Act. 4. This is the stone which is disallowed of you buylders whiche is made the cornerstone, and there is nat helth in any other. For there is none other name vnder heuen gyuen vnto men in which we ought to be saued. But the name of Christ is only sticked to, by fayth. Ergo by the truste of his name and nat by the trust of our workꝭ we be saued. For (name) signifyeth here a cause whiche is alledged wherby helth is obteined. And to alledge the name of Christ, is to truste in the name of Christ as in the cause or pryce for whiche we be saued. Act. 15.
Fide purificans corda nostra. i. By faythe purifyeng our hertes. wherfore the faythe of whiche thapostles speake, is nat an ydle knowledge, but a thyng receyuyng the holy ghoste and iustifyeng vs.
Abacuc. 1.
Iustus ex fide viuet.
The prophete Abacuc. The ryghtwyse man shall lyue of faythe. Here fyrst he sayeth that men be iust by fayth, because they beleue that god is mercifull, and he addeth, that the same fayth viuifyeth, because this fayth genderethin the harte peace and ioy, and euerlastynge lyfe. ❧ ❧ ❧
Esa. 53.
Noticia eius iudicabit multos .i.
The prophet
[...] Esaye. The knowledge of hī shall iudge many. But what is the knowledge of Christ but to knowe the benefitꝭ of Christe & the promyses whiche by the Euā gell he hathe sparsed into the worlde? And to knowe the benefytes, is properly and truly to beleue in Chryste, and to beleue that the thinges whiche God hathe promysed for Chryste,
[Page] he wyll surelye fulfyll. But the scrypture is ful of suche aucthorytes and testymonyes, for otherwhiles it sheweth the lawe, otherwhyles the promyses of Chryst, remyssyon of synnes and free acceptaunce for Chryste.
Authorites of doctours ✚ There be also amonge holye fathers spred many lyke testymonyes. For Saynt Ambrose sayth in hys Epystle to Ireneus thus.
Subditus autem mundus eo per legem factus est, quia ex prescripto legis omnes conueniuntur, et ex operibus legis nemo iustificatur,
Saynte Ambrose
id est, quia per legem peccatum cognoscitur, sed culpa non relaxatur. Videbatur lex nocuisse, que omnes fecerat peccatores, sed veniens dominus Iesus peccatuz omnibꝰ, quod nemo poterat euitare donauit, et chirographum nostrū sui sanguinis effusione deleuit. Hoc est quod ait Abundauit peccatū per legem, superabundauit autem gratia per Iesum. Quia postquā totus mundus subditus factus est, totius mūdi peccatum abstulit, sicut testificatus est Iohannes dicēs Ecce agnus dei, ecce qui tollit peccatū mundi. Et ideo nemo glorietur in operibus, quia nemo factis suis instificatur. Sed qui instus est, donatum habet, quia post lauacrum iustificatus est. Fides ergo est que liberat per sanguinem Christi quia beatus ille cui peccatum remittitur et venia donatur. That is to saye. The world is made subiect therfore by the lawe, because by the prescript of the lawe al be conuented before the hyghe iudge, & of the workes of the lawe no mā is iustifyed, that is, because by the lawe synne is knowen, but the offence is not remytted, the lawe semed to haue hurted whiche made all men synners, but the lorde Iesus by his comyng pardoned unto al men, synne, whiche no man coulde eschewe, and dyd clene stryke out our chirografe with the shedyng of his blode. Thys is it, that he sayeth.
[Page] Syn was aboundaunt by the lawe. But grace by Iesus was more aboundant. For after that the hole worlde was become subiecte, he toke away the sinne of the hole worlde, as testifieth Iohan saing. Lo the lambe of god, Lo he that taketh awaye the syn of the worlde. And therfore lette no man glorye in hys workes, for no man is iustyfyed hy hys factes. But he that is iustifyed, hath it gyuen him. Wherfore fayth is the thynge which delyuereth by the bloude of Chryste, for blyssed is he to whom synne is remytted, and pardone gyuen. These be the wordes of Saynt Ambrose which apertly do defende our opinion. For he plucketh awaye from workes iustificacyon, and gyueth it to faythe, because it delyuereth by the bloude of Chryste. Let all the Sentenciaryes be layde together on a heape, be they furnyshed with neuer so gloryous tytles, For some be called angelycal, some seraphical, some subtyle, some irrefragable, All they red and red agayne shal not make so moche to the vnderstandynge of Paule, as thys one sentence of Saynte Ambrose dothe. ☞ ❧ ☞
Saynte. Austyns. In lyke sentence wryteth also Saynte Austyne moche agaynste the Pelagyans, and in hys boke de spiritu et litera he saythe thus.
Ideo quippe proponitur iusticia legis, ꝙ qui fecerit eā, viuet in illa, vt cum quis
(que) infirmitatem suam cognouerit non per suas vires, ne
(que) per literam ipsius legis, quod fieri non potest, sed per fidem concilians iustificatorem, perueniat et faciat, et viuat in eam. Opus rectum quod qui fecerit, viuit in eo, non fit nisi in iustificato. Iustificatio autem ex fide impetratur. i. For therfore is the iustyce of the lawe propowned, that who dothe it shall lyue in it, so that when
[Page] euery man shal knowe hys owne infyrmity, he may attayne it and do it and lyue in it, not by hys owne powers, neyther by the letter of the lawe (which can nat be done) but reconcylyng the iustyfier by fayth. A ryght worke (whiche who dothe, shal lyue in it) is not done but in a iustifyed person. And iustificacyon is purchased by faythe. Here he saythe clerely that the iustifyer is reconcyled by faythe, and iustifycacyon is purchased by faythe. And a lytle furder he sayth.
Ex lege timemus deum, ex fide speramus in deum, sed timentibus penam absconditur gratia, sub quo timore anima Laborans. &c. per fidem confugiat ad misericordiam dei, vt det quod iubet. That is to saye. By the lawe we feare god, by fayth we truste in god, but from thē that feare payne, grace is hyd. With whiche feare the soule oppressed must fle by fayth to the mercy of god, that he maye gyue the thynge that he commaundeth. Here Saynt Austine teacheth that by the lawe the hartes be made aferde but by fayth they receyue cōsolatyon. And he teacheth that fyrste by faythe we muste purchase mercy or we go about to do the lawe. we wyll recyte a lytle after other thinges also.
A cauillatyon refuted. Truely it is a wonderfull thynge that the aduersaryes be nothinge moued with so many places of scrypture whiche openly gyue iustyficacyon to faythe, and take it from workes, Thynke they that the same thynge is so ofte repeted in vayne? Or suppose they that the thynge so ofte repeted eschaped out of theyr mouthe, inspired with the holy goste, vnaduysedly? But these idle workers haue inuented a proper cauillation to defete this matter. They saye that Paule muste be vnderstonded be side
[Page] formata, so that they wyll not attrybute iustificacyon vnto faythe but by reason of loue, nay vtterly they wyll not attrybute iustyfycacyon to faythe, but only to loue. For they dreame that faythe maye stande with mortall synne. To what purpose belonge thys but that they wyll agayne dysanul the promyse, and returne to the lawe? If faythe receyueth remyssyon of synnes for loue, remissyon of synnes shalbe alwayes vncertayne, for we neuer loue so moch as we owe, yea we loue not, onles our hartes be assured that our synnes be perdoned, so the aduersaryes whyles in remyssyon of synnes and in iustyfycacyon they requyre a trustynge of theyr owe loue, they vtterly disanull the Euangell of free remyssyon of synnes, where as yet they nether performe that loue nor vnderstande it, onles they beleue that remyssyon of synnes is frely receyued. We also say that loue ought to folowe fayth as Paule also teacheth saynge. In Chryste Iesu neyther cyrcumcysyon is any thyng worth, nor vncircumcision, but faythe workynge by loue. And yet we maye not for al thys thynke that we shalbe pardoned our synnes or be reconciled because of thys loue, as we receyue not remyssyon of synnes for other workes folowynge, but only by faythe in the proper sygnifycatyon we receyue remyssyon of synnes. For the promyse can nat be taken but by faythe. But fayth in the proper sence is thassentynge to goddes promyse. For of thys faythe speketh scrypture. And because it receyueth remyssyon of synnes and reconcyleth vs to god, we be fyrst accompted ryghtwyse by faythe, o
[...] we loue &
[Page] do the lawe, notwithstandynge loue ensueth. And yet thys is nat an idle knowledge, nor it can nat stande with synne, but it is the worke of the holy goste wherby we be delyuered frō deathe, and the myndes (whiche tofore were affrayed) erecte and viuifyed. And because thꝭ faythe receyueth onely remyssyon of synnes and maketh vs acceptable to god and quiet of conscyence, it myght better be called
gracia gratum faciens.
[...]. a grace makynge a mā acceptable then loue may, whiche is theffecte ensuynge.
Fayth may better than chariti be called gratia gratū facies.Hethervnto we haue very copiously shewed aswele by authorities of scrypture, as by reasons deryued out of scrypture, that by onely faythe is graunted remyssyon of synnes and that only faythe iustyfyeth, that is, maketh of iniust iust, and regenerate.
The knoweledge of this faith is necessarye.It is easely iudged howe necessary the knowledge of thys faythe is. For in this onely is espyed thoffyce of Chryst, by this only we receyue the benefites of Chryst, this only bryngeth vnto godly myndes a sure and ferme consolacyon. And it is a necessarye thynge that some doctryne be publyshed in the churche by which men may conceiue a sure hope of helth. For thaduersaries gyue vnhappy coūsel vnto men which byd them doute whether they haue obtayned remyssyon or no.
The vnhappy councell of the aduersaries Howe shall these felowes bere vp them selues in deathe, whiche haue harde nothīg of this faith? which thinke that they owe to doute whether they haue obteyned remyssyon of synnes or no? furthermore the Euaungell of Chryste must nedes be reteyned in the churche, that is to say the promyse that synnes be frely remitted for Christ, thys Euaungell they vtterly dysanull whiche
[Page] teach nothynge of this fayth. But the schole men of thys faythe speake nat one worde. And our aduersaryes all to gether folowe them and do dysalowe thys faythe. Nor they see nat that they defete the hole promyse of the fre remyssyon of synnes and of the iustyce of Chryst where as they dysproue thys faythe.
¶ Of loue and fulfyllynge of the lawe.
HEre thaduersaryes obiecte.
Si vis ad vitam ingredi serua mandata That is to saye. If thou wylte entre into lyfe, kepe the commaundemētes. Also, The doers of the law be iustified, and many other lyke sentēcies of the law, to whiche before we make answere, we wyll shewe our opinion of loue, and of the fulfyllynge of the lawe. It is wrytten in the prohete, I wyll gyue my lawe in theyr hartes. And Paule sayth that the lawe is establyshed and nat abrogate by fayth. And Christ sayth.
Roma. 3. If thou wylt enter into lyfe, kepe the cōmaundementes. Also,
If I haue not loue, I am nothyng These and suche lyke sentencyes testifye that the lawe must begynne in vs although nat absolutely in an hyghe perfectyon, and oweth to to encrease as moche as may be more & more. We speake not of the ceremonyes, but of that law which is made of the motions of the hart. I meane the Decalogye. And bycause faythe bringeth with it the holy gost and engēdereth
[Page] a newe lyfe in the hartes, it muste of necessitie also engēder spiritual motions in the hartes. And which be tho mocyons the prophete sheweth when he saythe. I wyll gyue my loue into their hartes. wherfore after that by faith we be iustified and renewed, we begyn to feare god, to loue god, to craue & loke after socoure of god, to gyue thankes vnto hym, to preache hym, and to obeye him in afflictions, we begyn also to loue our neybours, because our hartes haue spiritual and holy mocions. These thinges can not be done onles, after that we be iustified by fayth and regenerate, we receyue the holye goste, fyrste, because the lawe can not be done without christe, also the lawe can nat be done without the holye goste. But the holye goste is receyued by faythe accordinge to the saynge of Paule,
Gasa. 3. That we may receyue the promyse of the spirite by faythe. Also howe can mans harte loue god so longe as he feleth hym greuously dyspleased with vs, and to oppresse vs with temporall and perpetuall calamities? but the lawe alwayes accuseth vs, alwayes sheweth y
t god is angry. God therfore is not loued vntyl we haue receyued mercy by fayth. So at laste is made an amiable obiect. Althoughe therfore cyuyle workes, that is to saye, thexterne workes of the lawe without Chryste and with out the holy gost may be in some parte done▪ yet it appereth by that which we haue sayde, that the thinges which be properlye apperteynynge to the diuyne lawe I meane thaffectyons of the harte towarde god whiche be commaunded in the fyrste table can nat be done without the holye goste. But our aduersaryes be plesaunt diuynes. They beholde
[Page] the seconde table and the polityke workes, but the fyrst table they nothinge regarde, as though it pertayned nothynge to the purpose, or at lest waye they requyre only externe workes. That eternall lawe and farre put aboue the sence and vnderstandynge of al creatures, whiche is (Thou shalte loue thy lorde God with all thy harte) they vtterly not consyder. But Chryste was for thys ende gyuen vnto vs that for him remission of synnes & the holy gost shulde be graunted vs, which myght create in vs a newe and euerlastynge lyfe, and an euerlastynge ryghtwysnes, & which myght fyrste of al shewe vnto vs Chryst, as it is wrytten. He shall notirize me, for of myne he shal take and shewe it vnto you.
Ioh. 16. And after brynge also other giftes as loue, inuocation, thankes gyuynge, chastitye, pacyence. &c̄. wherfore the lawe can not be truely perfourmed onles we fyrste receyue the holy goste by faythe. Therfore Paule saythe that by faythe the lawe is establyshed and not abrogate or auoyded. For then or els neuer is the lawe fulfylled when the holy gost is in that man.
2.
Cor. 3 And Paule teacheth that the vayle with whiche the face of Moyses was muffled can nat be take awaye but by fayth in Chryste, by which is receyued the holy gost. For thus he sayth.
The veyle.
But vntyll thys daye when Moyses is red, the vayle is put ouer theyr hartes. But when they shalbe conuerted to God the vayle shall be take awaye. The lorde is a spirite, and where the spirite of the lorde is there is lybertye. By the vayle vnderstādeth Paule an humane opinion of the hole lawe, of the Decalogie and ceremonyes, that is to saye, that hypocrites do thynke that externe and ciuile workes do
[Page] satysfye the lawe of god, and that sacryficies and ceremonies euen of them selfe do iustyfye before god. But then thys vayle is plucked from vs, that is to say, this errour is taken away, when god sheweth to our hartes our vnclēnes and greatnes of synne. There fyrst we se our selues to be farre from the fulfyllynge of the lawe. There we acknoweledge howe that the fleshe beinge idle and careles, feareth not god, not thynketh verely that god regardeth vs, but that we be casually borne and vanyshe away lyke brute bestes. There we fynde thexperyence that we beleue not that god forgyueth vs and heareth vs, but when we hearynge thevangell and forgyuenes of synnes begynne to lyfte vp our selues by faythe, we conceyue the holy goste, so that nowe we may thinke ryghtly of god, and dreade god and beleue hym. &c̄. By this appereth that without Chryste and without the holy gooste, the lawe can not be done. wherfore we professe that we muste neades inchoate or begynne to fulfyll vnto our powers the lawe, and euer more attempte to do it more and more. And we compryse here bothe two, aswell the spirituall mocyons, as the outwarde good workes. wherfore the aduersaryes do falsly calumnyate vs in reportynge that we teache not good workes, sythe we nat only requyre them, but also shewe howe they maye be done. The very proufe of the thyng doth condēpne and bewraye the ypocrites whiche attempt by theyr owne powers to do the lawe, that they can nat perfourme the thyng y
t they attempt. For the nature of man is farre to weke of the owne powers to resyst the deuyll, who hath al
[Page] in his holde as captiues & prisoners which be nat delyuered by fayth. The powers of Christ is requisite agaynst the deuyll, and therfore because we knowe that for Christe we be herde & receyue a promyse: it is requisyt that we pray that the holy ghoste may gouerne vs and protect vs, lest we fortune to erre deceyuyng our selues, and leaste by wycked impulsion we take vpon vs any thyng agaynste the wyll of god. As the Psalme teacheth.
He led captiuitie a captiue, he gaue gyftes to men. For Christ hath veynquyshed the deuyl and hathe gyuen vnto vs a promyse and the holy ghoste, to the ende that we may also vaynquyshe by y
• socoure of god. And Iohā sayeth.
1.
Ioh. 3.
To this intent appered the son of god, that he myght losen the workes of the deuyll. Furthermore we teache nat only how the law may be done, but also howe the thynge that is done may please god, which is, nat because we satisfy the lawe, but because we be ī Christe, as it shalbe sayde a lytle here after. So it is euidēt that we requyre good workes, yea we adde also, that it is impossible to seuere the loue of god (though it be lytle) from faythe. For by Christe we approche to the father and after the receite of remissiō of synnes we be assured that we haue god, that is to say, that we be regarded of god, we make inuocacion, we gyue thankes, we feare, we loue, as Iohan teacheth in the fyrst epystle.
we loue hym (quod he)
because he fyrst loued vs, meanyng, because he gaue for vs his son and remitted our synnes. Thus he signifyeth that fayth goeth before, and loue foloweth. Also the fayth of whiche we speake,
[...]s declared in penaunce .i. it is conceyued in
[...]eares of the cōsciēce which feleth the wrath
[Page] of god kyndled against our synnes and seketh remission of synnes and a gayle deliuery from synne. And in suche feares and other afflictions this fayth oweth to encreace and be confirmed. wherfore it can nat be in them whiche lyue after theyr fleshe whiche delyte in theyr lustes and obey them. Therfore Paule sayeth
There is no condempnacion nowe to these whiche be in Christe Iesu whiche walke nat after theyr fleshe but after the spirite. Also,
we be dettours nat to the fleshe that we shulde lyue after the fleshe. For if ye lyue after the fleshe, ye shall dye. But if in spirite ye mortifye the actes of the bodye ye shall lyue. Wherfore this fayth whiche receyueth remission of synnes in the troubled and affrayed herte and fleyng synne, dwelleth nat in them whiche folowe theyr lustes, nor stādeth nat with deadly synne. Out of these effectes or operacions of fayth the aduersaries pycke out one and that is loue▪ and teache that it iustifyeth. Thus it manifestly appereth that they only teache the lawe. They reache nat fyrste that we receyue remissiō 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 affia
[...] ̄ce of theyr owne workes to the iudgemēt of god, for t
[...]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
[Page] the spirite in vs resysteth thē. But a man may demaunde of vs a question,
A questi
[...] ̄. sythe that we also confesse y
t 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▪ 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 recōcile & make of the iniust iust. And as we receiue nat remissiō of synnes by the other vertues or for the other vertues of the lawe as for pacience, chastitie, obediēce towarde the superiours. &c̄ (and yet these vertues must ensue: so we neyther receyue remissyon of synnes because of the dilectiō 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 forgyuē her, because she loued muche. For Christ expouneth him selfe whē he addeth.
Thy fayth hathe saued the. Christ
[Page] then meant nat, that the woman by that worke of loue shulde deserue remissiō 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 thꝭ 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▪ 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 womā but to the Pharisee, for he cōpared 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,
[...]eares. &c̄. whiche all were sygnes of fayth & a certayne cōfession 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 y
• where as an vnlerned woman beleued god, he a doctour
[Page] of the lawe beleued nat, and acknowleged nat Messias, nor sought nat at hym remission of synnes & saluacion. So thē he prayseth the hole worshyppyng, as it is ofte done in scripture, that in one worde we shuld cōprise many as here after we shall shewe more at large in lyke places, as in this saying
Gyue almes and all shalbe clene, he requyreth nat only almesdedꝭ but also the iustice of faythe: so also here whē he sayeth, Many synnes be remytted vnto her because she loued muche, y
t is to saye, because she hath worshypped me truly by fayth and excercises and signes of fayth: he cōpryseth the hole worshyppyng, but in the meane seasō 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 frutꝭ be a recōpense 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 rūne 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.
[Page] 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.
The soluciō of the question why loue iustifyeth nat. 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, y
t 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 cōtrouersarie, 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 Euāgell which deny that we obtayne remissiō of sīnes for Christe by only fayth? Secōdly, 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
[Page] 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 vnderstāde, y
t 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 perfectiō 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 recoūpted 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.
Gal. 3. 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 cōdēpne the beleuers in him, for he is our propiciacion for whiche we be nowe accōpted ryghtwise. In lyke sētence 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
[Page] and ferme reconciliacion, so that ye beleue, natwithstandyng that synne stycketh styl in the fleshe. For the death and the satisfacciō of Christe gyuen for vs, ought to be set farre aboue the very lawe, to thende that we may be assured that through y
e 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. ☞ ❧ ❧ ☜
The thyrde reason.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, y
t 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, nothīg 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 cu
[...] seruo tuo, quia non iustificavitur in conspectu tuo
[...].
[Page] 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 hertꝭ. 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 defēded. 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 iudgemēt of god if he obserueth our synnes. For thus he sayeth.
Psalm
[...]. 129.
Si iniquitates obseruaueris domine, domine quis sustinebi
[...]. If thou woldest marke (o lorde) the iniquities of men, who can (o lorde) endure? And Iob sayeth.
V
[...]rebar omnia opera mea .i. I feared all my workes.
Iob. 9. 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 remissiō of synnes.
[...] holy men also haue synnes. In the boke of Numer.
And the innocent shalbe no innocent. And Zacharie sayeth.
Sil
[...]at a facie domini omnis caro .i. Let euery man holde his tongue in the lordꝭ presēce. And Esaye. Euery fleshe is haye, and all hys
[Page] glorie is lyke a flower of the felde. The haye wythereth vp, and the floure fadeth, because the spirite of the lorde hath blowē in it, that is to say, the fleshe and the iustice of the fleshe cā 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.
The .4.
reason. For they erre which say that he meriteth only the fyrst grace, and that we thē by our owne fulfyllyng of the lawe do please and deserue euerlastyng lyfe. The mediatour Christe taryeth styll, and we must alwaies thynke y
t 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 workꝭ. 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 cōceiue Christ by fayth and fele that we haue god pacified nat for the lawe but for Christe.
The .5.
reason.Fyfthly. If we shulde thynke that after baptisme
[Page] 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 cōfesseth. 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 ī fleshe I serue the lawe of syn. For who sufficiently loueth or sufficiently feareth god / who paciently ynough susteyneth tribulacions whiche god putteth vpō 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 iudgemēt of god whan he semeth to caste vs away / who doth satisfy his callīg, who loueth his neyghbour as him selfe who is nat ouerthrowen of his concupiscēce? 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 affectiōs ī 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 mēnes
[Page] tencies of the lawe, one solution may be gyuē, 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 thā 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 cōsideration 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
[Page] forgyuenes of sīnes, 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.
Ephe.
[...].
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 circumcisiō 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.
Abel. 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 hꝭ mercie. And he dyd that worke only to thende 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
[Page] can nat beleue and determyne in theyr hartes that they be frely pardoned for Christes sake▪ do vse workes farre an other way. These persons when they see the workes of sayntes and holy persons, they iudge after a worldly fashō 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.
The first reason. 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.
The se
[...]ōde resō 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 the conscyence fleynge the ire of god can not obtayne peace nor be assured that God heareth them.
The .3.
reason. 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 Gentels 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
[Page] 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.
Psal. 49
Non in sacrificii
[...] 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 workꝭ that they dyd, quieted theyr conscyence, therfore they styll deuysed newe workes besyde the cōmaundementes of God. And the examples of sayntes moste of all moued mē, for by the imitation of thē 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,
The sacramēt of y
• Aul
[...]e
[...] 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
[Page] 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 cōfesse emonge other our fayth and extolle the benefytes of Christ, as Paule sayth.
As of
[...]e as ye shall receyue it, ye shall preache or shewe the deathe of the lorde. &c. But our aduersaries cōtende 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.
An obiectyon.
If I hade all the faythe, and haue no charitye I am nothynge. And here they royally triumphe. Paule, say they, in thꝭ 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 thīke of loue and workes. Thys place of Paule requyreth loue, and that we also requyre. For we
[Page] 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 sīnes, 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 iustificatiō or howe it is made. The Corinthes whiche before were iustified had receiued many excellent gyftes. And they were feruēt in the begīnyng as comonly it cometh to pas but after there began to be dissēsiōs amongest them, as Paule signifieth, they beganne to be
[Page] 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 vnderstādeth it of loue towarde the neyghbour. But it is a greate foly to dreame that loue towarde mā
[...] iustifieth before god, syth ī iustificacion we haue to do with god, hys yre muste be pacified, and the conscience muste be quie
[...]ed towarde god. And none of all these thyngꝭ be done by y
e 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.
An obiection. For Paule sayth, that the greatest of these is loue. Nowe it is moste lykely that the greatest & chefest vertue dothe iustifye.
The solutyon. 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 īfinite officies: yet let vs graūt vnto our aduersaries that the loue of god and our neyghbour is the greatest vertue, syth thꝭ precepte is the greatest
Thou shall loue thy lorde god. &c. But howe shall they gather hereby, that loue iustifieth? Mary saye they, bycause the greatest vertue iustifieth. Nat so, for lyke as the greatest or fyrste lawe dothe nat iustify, so dothe neyther
[Page] the greatest vertue of the lawe. For there is no lawe whiche more accuseth vs, which maketh more that our conscience is angrye with the iudgement of god, thā this greatest lawe doth
Loue thy lorde god with al thy harte. For what one of all the sayntes saue only Christe dare boste that he hath satisfyed this lawe? Ergo the vertue of the lawe iustifyeth nat. But that vertue iustifieth which taketh reconcilement that is gyuen for Christes sake. This vertue is fayth nor it iustifyeth nat for the owne worthynes but only because it receyueth mercy by which for Christes sake we be recoumpted iuste. For we be iuste that is to saye accepted to god nat for our owne ꝑfectiō but by mercy for Christ. if it so be, that we take it and lay it agaynst the wrathe of god. But the aduersaries do gyue iustification to loue for none other cause but for as muche as they teache the lawe & dreame that ryghtwisenes is the obediēce of the lawe For mans reason only loketh to the lawe and vnderstandeth none other iustice than thobedience of the lawe. And the scholemen, lyke wytty felowes goyng aboute to seke out a science in diuine matters, haue propouned vnto thē selues the lawe, euen as the philosophers in Morall matters do propoune vnto thē selues preceptes of manners. But Paule cryeth out agaynst it, and teacheth that iustice is an other thynge, that is to were, an obedience towarde the promyse of reconcilement gyuen for Christ, and that is, to receyue mercy gyuē for Christ. For so be we accepted vnto god, so be the conscience pacifyed, when we fele that god is merciful vnto vs for Christꝭ sake. Wherfore mens myndes must be plucked away from
[Page] the lawe to the promyse, as we haue oft tymes nowe sayde, and shal expoune the thyng more largely a lytle here after, whē we shal examine the scholasticall argumentes of the worde of ryghtwysenes.
An other obiection The aduersaries in theyr confutation cyted also thꝭ place of Paule to the Coloss. agaynst vs.
Charitie is the bonde of perfection. vpon this they reason that loue iustifieth because it maketh men perfyte.
The answere. Althoughe it may here be answered in sundry wyses of perfection: yet we wyl simpely recite the meaning of Paule. Certayne it is that Paule speaketh of the loue of the neyghbour. Nor it is nat to be thought that Paule attributeth eyther iustificatiō, or perfectiō before god, to the workꝭ of the seconde table, rather than to the workꝭ of the fyrste. Furthermore if loue be the perfyte fulfyllyng of the lawe and satisfyeth the lawe, thē we nede nat Christe to be our mediatour and redemer. But Paule teacheth that we be therfore accepted for Christ and nat for the fulfyllyng of the lawe, because the fulfyllyng of the lawe is nat perfyte. Wherfore syth in other place as he manifestly plucketh from vs perfection, it is nat to be thought that he speaketh here of the personall perfection of euery particular persone, but speaketh of the comune integritie and vnitie of the churche. For to this entent he sayeth y
• loue is a bonde or knyttyng together▪ because he wolde signifie vnto vs that he speketh of the couplyng or knyttyng together of all the membres of the churche. For as in all families, in all publyke weales, concorde is to be nouryshed with mutuall officies of loue, nor tranquillitie can nat be reteined, onles some lytle offensies be wynked
[Page] at and forgyuen: so commaundeth Paule that in the churche be kept loue and charitie to the reteynyng of cōcorde, and whiche shall beare otherwhyles (when nede requyreth) the boystous manners of theyr bretherne, dissemblyng certayne lyte offensies, lest the churche runne into sundry Schismes and dissensions and of Schismes do ryse hatredes, secres, & heresies. For it can no otherwyse be, but that concorde shalbe broken, when the byshoppes do laye on the peoples backes harder burdens than is expedyent and haue no manner regarde of the peoples imbecilitye. Also discordes do ryse whan the people iudgeth ouer sharpely of the maners of theyr teachers, or dispiseth thē for certayne lyte causes, sekinge then an other kinde of doctryne and other teachers. On the contrary syde the perfectyon, that is to saye, the entiernes and vnitie of the churche is kepte, whan the stronge do suffer and beare the weake, whan the people taketh in worthe certayne incommodities whiche be in the maners of theyr teachers, when the byshoppes do permyt somewhat to the imbecillitie of the people. Of these preceptes of equitie, al the bokes of the wyse mē be ful to thend we shulde remytte and forgyue many thinges, betwixte our selues in thys state of lyfe for a cōmune tranquillitie. And of it, Paule aswele in thꝭ place as in many other speketh and gyueth commaundement. Wherfore thaduersaryes do imprudently fetche forth a reason out of this worde (perfection) that loue iustifieth: syth Paule speketh here of the cōmune vnitie and tranquillitie.
Saynt Ambrose And so Ambrose expouneth thys place, whose wordes be these.
Siaut' edificium
[Page] dicitum perf
[...]ctum seu integrum, cum omnes partes apte inter seco agmentatae sunt. Euen, quod Ambrose, lyke as a buyldynge is called perfyte or hole whē al the partes be aptly framed and cō ioyned togyther.
The vncharitable fashons of the aduersaryes. &c̄. It is a shame for the aduersaryes so hyghly to auaunce loue, and so litle at any tyme to perfourme it. For what do they nowe? They disseuer churches or congregations, they wryte lawes with mens bloude, and propowne thē to the Emperours maiestie a prynce moste mercyful to be promulgate, and inacted. They kylle prestes and other good men yf any do but a lytle touche that he doth nat altogyther allowe some manifest abuses. But thys agreeth nat with suche auauncemē tes and hyghe prayses of charitie, whiche yf our aduersaryes wolde folowe: the churches shulde be in tranquillitie and the publyke weales in vnitie and peace. For these tumultes & ruffelinges shuld cease, if thaduersaryes wold nat thus rigorously exact certayne traditions vnprofytable to godlynes of whiche the most parte not they them selues do kepe whiche do most stoutly defende them. They easely pardone them selues,
The poete Horace. but other they wyll not so, euen as Meuius dothe in Horace.
Egomet mi ignosco Meuius inquit. I (saythe Meuius) do forgyue myne owne selfe. Undoutedly thys nothynge agreeth with these noble prayses of charytye, whiche they here cyte out of Paule and vnderstande hym no more then the walles vnderstonde the voyce that commeth vnto them.
An argument out of saynte Peter .4.
The answere. Out of Peter they cyte also this sentēce Charite hideth a multitude of sinne
[...]. But it is also certayne that Peter speaketh of the loue towarde the neyghboure, who applyeth
[Page] this place to the precepte in whiche he commaundeth men to loue eche another. Nor truly it coulde nat come to the mynde of any of the Apostles, that our loue shuld ouercome synne and dethe, that our loue shulde be a purgation for which god shulde be reconciled, the medyator Christ omitted, that our loue shulde be ryghtwysnes without the mediator Christ, For this loue, yf any there were, shulde be a iustyce of the lawe, and not of the gospell which promyseth to vs reconcilement and ryghtwisnes yf we beleue that for Christe our redemer the father be pacifyed and that Christes merites be our satisfaction. Therfore Peter a lytle before byddeth vs cum to Christe that we may be buylt vpon Christ, and he addeth.
who beleueth in hym shall nat be confunded. our loue delyuereth vs nat from confusion, syth god iudgeth and reproueth vs, but fayth in Christ delyuereth vs ī these affrayes, because we knowe that we be pardoned for Christes sake. Howe be it this sentence of charitie is taken forthe of the prouerbes where the circumstāce of the place whiche renneth in contrarieties dothe clearly shewe howe it ought to be vnderstāde.
Pro. 10. For there thus is it wryttē.
Odium suscitat rixas et vniuersa delicta operit charitas. i. Hatred styrreth cōtentions, but charitie couereth al faultes. Thys sentence teacheth euen the same selfe thyng that the sayeng of Paule takē out of the Collossenses dothe, whiche is, if any dissensions falle, they shulde be mitigate and pacified by our owne indifferencie and gentle
[...]ebauour▪ Dissentions, he sayeth, do encreace by▪
[...]a
[...]redes as we ofte tymes see that of very lyte offensies most busynes dothe ryse. There
[Page] fell certayne lyte displeasures betwixt Gaius Cesar and Pompeius in which if the one had gyuen place a lytle to the other,
Cesar & Pompey the ciuile batell shulde neuer haue rysen. But whyles eche of thē pursued hꝭ owne
puate hatred: of a thīg of nought rose moste greuous troubles. And many heres
[...]es haue rysen in the churche only of priuate hatredes of teachers betwixt them selues. Wherfore when he sayeth (
charitie couereth offensies) he speketh nat of a mans owne offensies but of other mens. as who shulde say although any offensies or displeasures do fall yet loue dissembleth, wynketh at them, pardoneth them, gyueth place, doth nat all thynges with extremitie. Peter therfore meaneth nat this, that loue before god deserueth remission of synnes, that it is a redemption of synnes, Christe the mediatour excluded, that for loue we be accepted and nat for Christ our mediatour: but that towardes men it is nat disdaynfull, nat roughe, nat intractable, that it dissembleth the smalle offensies of fryndes, and the manners of other, yea thoughe they be somewhat ouer boystuous dothe take thē in worth, accordyng to the byddyng of a certayne vulgare sayeng whiche is this.
An olde ꝓuerbe.
Mores amici noueris non oderis .i. Knowe the manners of thy frende hate them nat. Nor the Apostles do nat with out cause so ofte admonishe vs of thys office of charitie whiche the philosophers call an
Epikee that is to say a moderation or mitigation.
An Epykee. For thys vertue is hyghly necessarie to the reteynyng of publyk concorde which can nat endure, onles they wynke at muche, forgyue muche eche to other aswell the pastours as the congregations. ❧ ❧
[Page]Out of saynt Iames they cite,
An argument out of Iames the secōde Chapitre
Videtis igitur
(que) ex operibus iustificatur homo, et non ex fide sola .i. Ye se then that man is iustified by workes and nat by fayth alonly. Nor ther is none other place whiche semeth to make more agaynst our opinion then this dothe. Howbeit the answere is easy and playne. If the aduersaries wolde nat shewe vnto it theyr owne opinions of the merites of workes,
The answere. saynt Iames wordes had no incommoditie. But where so euer mencion is made of workꝭ the aduersaries do adde theyr owne wycked gloses, that by good workes we deserue remission of synnes, that good workꝭ be a raunsum and price for whiche god is recōciled vnto vs, that good workes before god for theyr owne goodnes be accepted, nor nede nat mercie, or Christe to be our mediatour. But none of al these thynges cam in to saynt Iames mynde, whiche all together the aduersaries do nowe defende, vnder the pretence of the sayeng of S. Iames. Fyrste therfore this is to be weyed & pondered,
The first reason or solution. y
t thys place rather maketh agaynst the aduersaries than agaynst vs. For the aduersaries teache man to be iustified by loue & workes, but of fayth (wherby we receyue our mercystocke Christe) they speake nothyng at all, yea rather they disproue thys fayth, and disproue it nat onely with wordes and sentencies, but also they go about to put it away with the swerde and greuous punyshementes. Howe muche better teacheth Iames whiche omitteth nat faythe, nor putteth nat loue in the place of fayth, but reteyneth it, lest the mercystocke Christe shulde be excluded in iustification. Lyke as Paule when he teacheth the Sūme of the christian lyfe, compriseth
[Page] fayth and loue,
1. Tim. 1 as when he sayeth.
The ende of the commaundement is charitie issuyng out of a pure harte and good conscience and fayth vnfayned. Secondly.
The .2.
reason. The matter it selfe speaketh, that here it is spoken of workes which ensue fayth and whiche shewe that fayth is nat deade but lyuyshe and workynge in the harte. Wherfore Iames meant nat that we by good workes deserue remission of synnes and grace, for he speketh of the workes of them that be iustifyed, whiche be alredy reconciled, accepted, and whiche haue obteyned remission of synnes. Wherfore the aduersaries erre when they out of this place gather that Iames teacheth vs that by good workꝭ we haue a cūmyng to god, without Christe the mediatour.
The .3.
reason. Thyrdly. Iames a litle before spake of regeneration, that it is made by the gospell. For thus he sayeth.
wyllyngly he generated vs by the worde of trouth to the ende we shulde be the fyrste frutes or the begynnynges of al his creatures. Whē he sayeth that we be regenerate by the gospel, he teacheth that by fayth we be regenerate and iustified. Thus it appereth tha
[...] Iames is nat agaynste vs, who in blamyng the ydle and careles myndes whiche dreame that they haue fayth and haue it nat, made a distinction betwixt the deade fayth and the lyuyshe faythe. He calleth it deade which bryngeth forthe no good workꝭ. But he calleth that a quycke faythe whiche bryngeth forth good workes. Doubtles, we haue oftentymes nowe shewed what we calle faythe. For we speake nat of the ydle knoweledge whiche is also ī deuyls, but of the fayth whiche resisteth the fearfull troubles of the conscience whiche erecteth and conforteth
[Page] the feared hartes. Suche fayth is neyther an easy thyng as our aduersaries do dreame nor yet in mans power, but a diuine power, by whiche we vaynquyshe the deuyll and deathe, as Paule to the Colossenses sayeth, that fayth is myghty by the power of god and ouercū meth deathe.
In whiche ye be, sayeth Paule,
resuscitate by fayth whiche is the myght and efficacitie of god. Thys faythe sythe it is a newe lyfe, necessaryly engendreth newe motions and workes. Therfore Iames doth ryghtly deny that we be iustified by suche fayth whiche is without workꝭ. And where he saieth that we be iustified by fayth and workes, suerly he meaneth nat that we be renewed or regenerate by workes, nor he meaneth nat that partly Christ is our redemer and partly that our workꝭ be our redemption, Nor he describeth nat here the maner of iustifycation but he describeth what manner of persones the iuste be, after they be ones iustified and renewed. And thys worde (
iustificari. i. to be iustifyed) signifyeth here nat to be made of the iniust iuste, but after an outwarde fashion to be pronounced rightwyse▪ as it is taken in thys sayeng.
Factores legis iustificabuntur .i. The doers of the lawe shalbe iustifyed. Lyke therfore as these wordes haue no incōuenience,
the doers of the lawe shalbe iustified: so thynke we of the wordes of Iames
man is iustified nat only by fayth but also by workes, for vndoubtedly men be pronounced iuste hauynge fayth and good workes. For good workes in holy men and women as we sayde before be iusticies of the lawe whiche be accepted bycause of the faythe and nat bycause they satisfye the lawe. Men then be iustified by faythe
[Page] and workes nat bycause of the workes but by cause of the faythe whiche yet good workes muste nedes folowe. For Iames speaketh of tho workes whiche folowe faythe, as he wytnesseth when he sayeth fayth helpeth his workes, so we muste take,
The doers of the lawe shall be iustified, that is to saye, they whiche beleue and haue good frutes be pronounced ryghtwyse. For the lawe is satisfied if we beleue and it pleaseth bycause of the faythe, and nat bycause the workes do satisfye the lawe. Thus we se that in these sentencies is no inconuenience, but the aduersaries depraue and corrupt them addyng theyr owne gloses. For it is nat sayde that workes deserue remission, or that men for theyr workes be accepted and reputed ryghtwyse before god, & nat for Christ, and that the workes do pacify the hartes and ouercum theyre of god, and that workes nede nat mercie. None of all these thynges sayeth saynt Iames whiche yet the aduersaryes asscribe to his wordes. ☞ ❧
Other obiectyons.There be cyted also agaynst vs other sentencies of workes as Daniel. 4.
Redeme thy synnes with almes dedes. And Esay. 58.
Breke thy bread to the hungrye, then pray and god wyll heare the. Luke. 6.
Daniell. Esaye.
Forgyue and ye shalbe forgyuen. Matth. 6.
Blessyd be the mercifull, for they shall obtayne mercye. To these sentencies and semblable of workes, fyrste we make thys answere, whiche hathe be made before,
The answere. that the lawe is nat trulye wrought without fayth. Neyther dothe it please, but for faythes sake in Christe / accordyng to that sayeng of Christe.
without me ye can do nothyng, Also,
without faythe it is impossible to please god, Also,
by Christe we haue cōmynge or
[Page] way to god through faythe. Therfore as often tymes as workes be required and praysed, the gospell of Christe is to be put vnto. Secondarily, these textes, which I haue a lytle here tofore recited, be well nere sermons or preachynges of penaunce / for they be made of two partes. They haue in the begynnynge preaching of the lawe, whiche rebuketh synne, and commaundeth good workes. Afterwade there is added a promyse. But this is moste certein and vndoubted, that in preachynge of repentaunce, it is nat sufficient to préache the lawe whiche dothe comonly trouble and condēpne the coscience. But it is requysite, that preaching of the gospell be added that synnes be frely forgyuen for Christe, and that by faythe, we obtayne remission of synnes. These thynges be so certayne and so clere, that if our aduersaries wolde vary from them, and exclude Christe and faythe from the preachyng of repentaunce: they were worthy to be reiected as persones blasphemous agaynst Christ. Wherfore the sermon of Daniel ought nat onely to be applyed to almose deades but faythe also is to be requyred in it. The sermon of Daniel is farre vnlyke the speache of Aristotle, who wryttyng vnto his kynge Alexander,
Aristotle to kynge Alexandre. doth also exhorte hym to liberalite, and counseilleth him to vse his power to the comen vtilite and to the welth of al the people and nat to pride. For thus he wrytteth to Alexander,
wherfore assay and endeuour your selfe to vse & apply your Empiere and dominion nat to any contumely or pryde but to munificence and liberalite. For sothe thys was a very honest sayeng and there coulde nothīg be sayde better touchīg the duetie of a greate
[Page] prynce. But Daniell instructeth and teacheth his kyng nat only of his office or calling: but also of repentaunce, of loue, and deuotion towardes god / of remission of synnes / and of those greate thynges, whiche be clene aboue philosophy. Nat only therfore almouse deadꝭ be to be requyred here: but also faythe. And that the texte dothe declare, where it sayeth that the kyng was conuerted, nat only to gyuing of almouse, but muche rather to faythe. For there remayneth yet the excellent confession of that kynge, and prayse of the god of Israel.
There is none other god, whiche can saue in this wyse. So then there be two partes of the sermon of Daniel. The one parte is the preachyng of repentaūce, whiche rebuketh synnes and gyueth monition of a newe lyfe sayeng.
Redeame thy synnes with ritghtuousnes, & thy wyckednes with benefites towardes y
• pore.
The wordes of Dani. after the hebraical trouthe. For so speaketh Daniell in his owne tongue, where it appereth sufficiētly, that he gyueth nat only instruction of almes dedes: but of all iustice .i. of the knowlege of god, & fayth. For he sayth
Redeme thy sines by rightuousnes. Nowe iustice toward god is fayth, by whiche we beleue, y
• god forgyueth vs. Afterward Daniel giueth īstruction of benifites towardꝭ pore men, whiche is that he shuld nat gouerne proudly nor cruelly but prouide, & diligēly se for the profetꝭ of his subiectꝭ / the other parte of his sermō promyseth remission of sīnes.
Lo thy sines shalbe healed Hierome here besydes y
• purpose puttith to a dubitatiue particle (forsitā) & muche more vnwysely he disputeth in hys cōmentaries,
Hieroms t
[...]anslatyon reiected. that remission of synnes is vncertayne. But let vs remembre, that the gospell vndoubtedly promyseth
[Page] remissiō of sīnes. And he is to be iudged to disannull & abrogate the gospell, whosoeuer thynketh that remissiō of sīnes is vncertayn. Let vs therfore nat regard Hierome in thys place. Nowe for asmuche as here is a promyse euidently put, doubtles faythe is required for a ꝓmyse can nat be receyued but by fayth. Howbeit euē there also he sheweth y
• remissiō might chaūce, whē he sayth.
Redeme thy sīnes. And thys promyse of remissiō of synnes is a verie prophetical, and an euangelical sentence, which doutles Daniel wold to be receyued by fayth. For Daniel knewe that remissiō of sīnes was promised for the sede that was to come (that is to wyt) Christ, and that nat only to the Israelites, but also to al nations. For els he coulde nat haue promysed to the kynge remissyon of synnes. For it belongeth nat to man, namely in the affrayes of synne, to decre, & determyne of the wille of god without some assured worde of god, that he wyll cease to be angry. Therfore syth here is a promyse put, it appereth sufficiently, that faythe is requyred, for a promise cā nat be receyued but by fayth. Yf thꝭ fayth shuld depende vpon the cōdition of workes, then were remissyon vncertayne. Therfore such maner fayth is required which dothe trust on the mercy of the worde of god, and nat vpon our owne workes. And where he sayth.
Redeme thy synnes by iustyce: and by almes deades. It is as moche as if he had sayde,
Redeme thy synnes by repentaunce. For by penaū ce or repentaunce the gylte is taken awaye. Neyther is it to be reasoned here of, that god dothe forgyue for workes folowynge but he forgyueth because of hys promyse, suche persones
[Page] as do receyue hꝭ promyse. We haue shewed plainly, that ī the oration of Daniel fayth is requyred, wherfore they do iniury to thys place, who so euer do conclude therof that remission of synnes commeth for our owne workes, and nat by fayth for Christes sake. It is a philosophicall poynte, in the sermon of Daniel to require nothyng but an exhortation of gouernynge hys Empyere wele, and it is a pharisa
[...]call poynte, to fayne vnto it, that for that selfe worke remyssyon of synnes dothe come. But thus it cometh to passe workes naturally do runne into mēs eyes, for mans reason neyther perceyueth, neyther consydereth fayth, and therfore it dreameth that those workes deserue remission of synnes. This opiniō naturally cleaueth in the myndes of men, and can nat be shaken of, oneles we be other wyse taught by the worde of god. We ought to call our selues backe from this carnall opinion to the gospell and to the promyse of mercye, in which is freely exhibited remission of synnes for Christes sake. So in al places of penaūce, faythe is r
[...]uisite. For it were most hyghe iniury agaynste Christe to seke remission of synnes without Christ. Some men do interprete Daniel to speake of remission of payne, when he sayth.
Redeme thy synnes with almose. Admyt it were taken so, yet Daniell shulde make nothynge agaynste vs, howe be it, it is no doute, but that he speaketh of the remission of the synne. For the remission of ponyshement is sought in vayne, onles the hart fyrst by fayth hathe receyued remission of the synne. Nowe yf they wyll graunte, that remission of the syn commeth freely by faythe: We wyll afterwardes
[Page] not sticke to graunt them that the paynes or ponishementes wherwith we be chastised be mitigated and aswaged with good workꝭ, and with hole repentance accordynge to y
e saynge of Paule.
Yf we wolde iudge our owneselues, doutles we shulde not be iudged of the lorde. And Hieremie.
Yf thou wylte be turned,
Hiere. 15
Zacharie
I wyll conuerte and turne to the. Also Zacharie.
Turne ye to me, and I wyll turne to you. And in the .xlix. Psalme.
Call on me in the daye of trouble, and I shall delyuer the. &c. Euen in lykewyse it is to be iudged of thys place also.
Forgyue and ye shalbe forgyuen. For it is wel nere a lyke sermon of repētaūce. The fyrste parte requireth good workes. The latter parte addeth and putteth to a promyse, nether it is to be resoned, that our forgeuinge of our neyghboure, by the vertue of the warke wrought dothe deserue that our synnnes be forgyuen vs, for Christ dothe nat say so. But lyke wyse as to other sacramentes Christe ioynith and knitteth to a promyse of remissiō of synnes: euen so dothe he also knitte a promyse to good workes. And lyke wyse as in the supper of the lorde we obtayne nat remissyon of sīnes without fayth by the very worke that is wrought: euen so no more do we in thꝭ worke, yea the forgyuinge of our neyghbour is no good worke, but whē it is done of them which be reconciled. Therfore our forgiuing, which is acceptable and pleasaunt to god, foloweth goddes forgiuynge. Nowe Christe is wonte after suche sort to ioyne together the lawe, & the gospell, that he dothe teache bothe two, I meane the doctryne of fayth and the doctrine of good workes, to thend he shuld admonishe vs that it is but hypocrisy and a faynynge of
[Page] repentance, onles good frutes do folowe also, to thentent we myght haue many outwarde sygnes of the gospell, and of remission of synnes, whiche shulde put vs in rememberaunce, and comforte vs, and y
• we myght many wayes excercise faythe. After thys wyse therfore it is necessary to vnderstonde suche places, leste we shulde abrogate the gospell of Christe and pleade our workes agaynste God as a raunsome and pryce reiectynge Christe, Also leste remissyon of synnes be made vncertayne, yf it be taught to hange vpon the condition of our workes. There is alledged also thys texte out of Tobie.
An argument out of Tobi.
Almose dede delyuereth from all maner synne and deathe. We wyl nat call thys an hyperbolicall or excessiue maner of speakinge howe be it, it ought so to be taken that it plucketh nothynge awaye from the dewe prayses of Christe, whose proper benefites and offyce is, to delyuer from synne and deathe. But we must haue recourse to this rule, that the lawe without Christe auayleth not. Those almoses therfore please god, whiche folowe reconciliation & nat those which go before. So then they delyuer from synne and death, not by the vertue of the worke that is wrought, but (as we sayde a lytle here to fore of repentaunce, that we ought to ioyne fayth with frutes) so lyke wyse it is to be iudged of almose deades that fayth with the frutꝭ pleaseth. For Tobie preacheth nat only of almose dedes, but also of faythe saynge.
At all tymes blesse god, and desyer of hym to directe thy wayes. But thys thīge properly belongeth to the faythe wherof we speake whiche feleth god gratious and fauorable for hꝭ owne mercy & desireth that he wyl
[Page] kepe and gouerne vs. Besydes this we graūt▪ that almose dedes do merite many benefytes of god, and delyuer nat from the synne that is present (for they ouer come nat the wrath and iudgement of god nether make they quiet the consciences) but they deliuer from synne that is to come, I meane they do meryte y
t we maye be defended in the perilles of sinnes, and deth This is the symple vnderstandynge agreyng to the other scriptures. For alwayes the prases of warkes & of the lawe be so to be vnderstanded and taken, that they do nat mynyshe the glorye of Christe and of the gospell.
An other obiection The saynge also of Christe is alledged out of the gospell of Luke.
Gyue ye almose, and lo all thyn
[...]es be cleane vnto you. Undoutedly our aduer
[...]aryes be starke deeffe,
The solution. so ofte tymes hathe it ben sayd, y
t the lawe without Christ dothe nat auayle, for whose sake good warkes do please, and be accepted. But they in all places excludynge Christe, teache that the warkes of the lawe deserue iustifycation. This place yf it be brought forthe hole and perfecte shall shewe that faythe also is requyred. For Christ rebuketh the pharises, whiche thought thē selues to be made cleane in the syght of god, that is to saye, to be iustifyed by theyr oft washinges, euen as a certayne byshope of Rome sheweth of holy water that it sanctifyeth and clenseth the people. And the glose sayth, that it cleneth from venial synnes. Suche were also the opinions of the Pharisies whiche Christ reprehendeth, and he setteth against this fayned purgatyon two maner of clennes the one inwarde the other outwarde, he byddeth that they shulde be made cleane inwardly and addeth
[Page] concernynge outwarde clennes.
Gyue in almose of your superfluitie and aboundance, and so all thynges shalbe cleane vnto you. Our aduersaryes do not ryghtly applye thys partycle or sygne vnyuersall (
omnia) for Christe addeth thys conclusyon to bothe members. Then all thynge shalbe cleane to you, that is to witte, yf ye shall be clane inwardly, and shall gyue almose outwardly. For he sygnifyeth, that outwarde clennes is to be sette in the warkes commaunded by god, and not ī the traditions of men, as then were tho ofte wasshinges, and nowe a dayes is the dayly sprinclyng of holy water, the habites of religious persons (as they be called) the deuersite & choyse of metes and lyke pompes. But our aduersaryes do corrupte the sentence with sophistrie translatynge the vniuersall perticle to the one parte alone. All thynges shalbe cleane to you yf ye gyue almose, as yf a man shulde make thꝭ reason. S Andrewe is present,
(g
o)
ergo al the Aposteles be present. Wherfore in the antecedente both members ought to be ioyned together in thys wyse. Beleue and gyue almose so all thynges shall be cleane to you. For the scripture sayth in another place, that the hartes be purifyed by faythe. That if the hartes be clensed, and afterwarde almose dedes be put to outwardly, that is to saye, almanner workes of charite: so shall they be cleane al together, that is for to saye not onely within, but also without. And that hole sermone of Christe ought to be ioyned together, of which there be many partes, wherof certayne do teache of faythe and certayne of warkꝭ. And it is no ꝓperty of a good reader to pycke out the preceptes of warkes.
[Page] leuynge out the places of faythe. There be some also which do interprete it to be an Ironicall locution.
Gyue ye almose, and all thynges be cleaue vnto you. For Christe semeth dryly to checke the vayne persuasion of the phariseis, whiche whan they had theyr myndes laden with moste lewde affections, yet in the meane season because they gaue almose thought thē selues to be halfe goddes. Thys interpretatyon is nat vnmete, neyther hath it any thing in it selfe dissonante or contrary to the other scriptures. We wolde put to also other places but that we thinke, that by these places which we haue rehersed and declared, all other lyke may easely be iudged. But we shall yet adde this scolastical argumēt.
A scholastical argument. Ryghtuousnes must nedes be in the wyll,
(g
o)
ergo faythe, whiche is in the vnderstandyng doth nat iustifye. This argument we do therfore reherse that y
e hole matter myght be made more playne, howe fayth doth iustifye, and what Paule dothe call iustifycatyon.
The answere. And fyrst because of certayne wayward persons, we shall answere artificiously. Thꝭ is playne in morall philosophie that iustyce is called obedyence towarde the superiour, such as he accepteth and alloweth. But faythe is an obedyence towardes the gospell. Wherfore faythe is ryghtly called iustyce, for obedience towardes the gospell is imputed, and rekened for ryghtuousnes, in somuche that obedyence towardes the lawe only, doth therfore please, because we beleue, that god is frely gracious and louinge to vs for Christes sake, for we do neuer satisfye the lawe. Nowe althoughe this faythe be in the wyl (for it is to wyl, and to receyue the promyse) yet neuer theles this obedyence
[Page] towarde the gospel is not for our clennes imputed for ryghtuousnes, but because it receyueth the mercy that is offered, and thynketh that we be reputed ryghtuous for Christes sake by mercy, and nat for our owne fulfylling of the lawe, nor for our owne clennes. So the mynde is to be called awaye from gasynge on the lawe vnto the gospell and vnto Christe, and we must assure our selues that we be reputed ryghtuous, when we do thynke our owne selues to be accepted for Christes sake, and nat for our owne loue, or for our owne fulfyllynge of the lawe.
A difference betwixte faythe and hope. And faythe differeth frō hope, for faythe receyueth at thꝭ present tyme remissyon of synnes, & recōciliation, or acceptatyon of our owne selues, for Christes sake. But hope is busye aboute the good thynges that be to come, and aboute delyueraunce to come. Secondarely, Iustifycation here in thꝭ place signifieth to be reputed rightuous.
An other of y
• scholastical argument. Now god dothe nat repute a man ryghtuous, after the maner that a man is reputed ryghtuous in the corte of causes, or in philosophi, for the iustyce of hys owne warkes, whiche maye wele be put in the wyl. But he reputeth a mā ryghtuous by mercy for Christes sake, so that a mā do receyue hym by fayth. Wherfore fayth may be called Iustyce, for it is that thynge, which is imputed to rightuousnes (as paule is wont to speake) in what so euer parte of man it be put. For that dothe nothynge at all let goddes imputatyon, howe be it we do put thys faythe in the wyll of man, for it is to wyll and to receyue the promyse of Chryste. And thys scolasticall argument thus debated because it dryueth the matter to an art, the hole cause semeth
[Page] moche the better to be perceyued. By
[...] these thynges it maye be also perceyued what is to be iudged
de merito condigni that is to wyt of the meryte of worthynes, of whiche our aduersaryes do fayne, that men be ryghtuous in the syght of god for theyr owne loue and fulfyllynge of the lawe. Here is no mencion at al made of the iustyce of fayth and in the stede of Christe the mediator, is put that we be accepted for our fulfyllynge of the lawe. These thynges are in no wyse sufferable, but (as we sayd before) though loue foloweth renouatiō, yet maye nat the glorie of Christ be taken frō hym and geuen to our fulfyllynge of the lawe, but it is to be thought that euen after the renouation also, we be accompted iust for Christes sake and that Christ remayneth styl a mediator and mercy stocke and that by the meanes of Christ and for him we haue commynge and entre to the father, and that we do nat satysfie the lawe but that we haue alwayes nede of mercy and that we be alwayes compted iust for mercye. And thys thynge dothe the hole churche confesse that we be made ryghtwyse and saued throughe mercie as we haue heretofore recyted forthe of Saynt Ierome.
Saynte. Hierome
Our ryghtuousnes is not for our owne meryte but commeth of the mercie of god. But so it is that thys mercy is receiued by faith,
(g
o)
ergo. &c̄.
The inconuenience
[...] hiche ensueth of thaduersaries opinion. But se I pray you what incōuenience ensueth of the opiniō 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
[Page] that they haue the fauour of god? for the lawe alwayes accuseth vs as Paule sayeh.
Lex irā 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 thē 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▪ 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.
Saule. 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 Christꝭ 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 y
• we haue peace in y
• sight of god through mercy for Christ, and also that such incōplete beginninge of the lawe in vs: is not worthy of
[Page] 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 iustificatiō is offered nat for the lawe and for the perfection of our workes but throughe mercy for Christꝭ 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 Christꝭ sake? Certes nether Paule nether Laurēce wyl say that they are to be compted ryghtuouse for theyr owne clennes, or that euerlastinge lyfe is to thē 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 Christꝭ 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. Thꝭ 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 y
• doctrine of fayth and of the medyator Christe & dryue conscience to desperation.
A questiō But some happely wyll saye if we are to be saued by mercy: what diuersitie is there betwyrt them to whō saluation chaunseth, and them to whom it doth nat chance? Shal both good men & bad mē egally
[Page] 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 shalbe saued & those that shalbe dampned.
The solution. 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 hāge 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, fl
[...]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 cōmaundement, which byddeth vs beleue that
[Page] 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 vnderstonde
[...] that faythe is required. And this fayth maketh the
[...]erence betwixte them that shalbe saued, & them that shalbe dāpned, betwene them that
[...]e worthy▪ and them that be vnworthy. For eternal lyfe is promysed to thē, 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 thꝭ fayth (as we haue sayd before) is won in repentaunce, & nat in thē, which walke after y
e fleshe▪ 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 re
[...]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.
Saynte. Barnard And Barnarde sayeth ryght well thus.
It is necessary fyrste to beleue, that thou canst not haue remission of synnes, but by the onely indulgence and pardon of god. Secondarily, that thou canst haue no maner good worke at all onles it also be frely gyuē vnto y
•. And a lytle after he sayth.
Let no mā therfore begile hym selfe, for yf he wyl consyder wel, he shall fynde with out doute, that he is not able to go
[Page] forthe, with tenne thousande, agaynste hym whiche commeth to hym with twenty thousande. &c. We therfore to thentent that consciences shulde retayne a sure and vndouted consolation and hope: do cal men backe agayne to the promise of Christe, and do teache, that it is necessarye to beleue, that god for Christes sake, and nat for the lawe, dothe forgeue synnes, doth iustifye, and dothe gyue eternall lyfe, accordynge to that saynge.
Who so euer hath the son, hath lyfe. But it is a worlde to heare howe our aduersaryes do dally, and elude thꝭ sayinge of Christ.
When ye haue done all thynges, yet say ye, we be vnprofytable seruauntes. In the confutatyon, thus they corupt it, fyrst they go about to cōfound vs with our owne reason by a fourme of argument which is called antistrephon in this maner.
An argumēt whiche they call antistrephon. If when we haue done al thinges we must saye, we be unprofytable saruauntes,
(g
o)
ergo, moche rather when we haue beleued all thynges we maye say that we be vnprofitable seruauntes. Marke I praye you howe greatly our aduersaryes be delyted in vanities and in chyldishe sophistrie. But albeit these folyshe trifles be nat worthy to be refuted and dysproued: yet neuertheles we shall make answere to them in fewe wordes. Theyr argumente called antystrephon is vicious and nothynge worth.
The answere & solutiō of thir argument. For our aduersaryes be deceyued in thys worde (faythe) which yf it betokened the knowledge of the historye, or yf we had sayde that faythe of her owne worthines had saued: then shulde the symylytude be of moche more strengthe that we be vnprofytable seruauntes thoughe we had beleued. But we do speke of the fayth and truste of the promyse and of the mercy of
[Page] god. And thys faythe dothe graunte that we be vnprofytable seruauntes, yea thys is the verye voyce and saynge of fayth, that our workes be vnworthy and that we be vnprofytable seruauntes. And for thys only cause we speke of faythe, and seke mercie: because we knowledge our selues to be vnprofytable seruauntes. For faythe dothe therfore saue, because it receyueth mercie, or the promyse of grace, all thoughe our workes be vnworthy. And after this vnderstandynge, the antystrephon dothe nothynge hurte vs, when ye shal haue beleued all thynges, yet say ye we be vnprofytable seruauntes, it is well sayde, yf it be onely vnderstonded, that worthynes is taken from workꝭ. But agayn on the contrary syde, yf it be thus vnderstonded, that faythe also is vnprofytable: then the symilitude is nothynge worthy, to say when ye shall haue done al thynges: do nat truste to your workes: So whan ye shall haue beleued, do not trust the promyse of god. These thynges do not agre together, for they be verie fare vnlyke, Unlyke causes, vnlyke obiectes of confydence and truste be in the fyrst proposytion, and in the latter. Truste in the fyrst proposytion, is the trust of our owne workes. Truste in the latter proposytion is the trust of goddes promyse. Nome Christe condempneth confydence and truste in our owne workes, but he dothe nat disalowe the trust in his owne promyse, he wyllith nat that we despayre of the grace and mercie of god, he rebuketh our warkes as vnworthy but he rebuketh not the promyse whiche frely offereth mercy. And Ambrose speketh excedyngly wele in thꝭ poynte, thus.
Grace is to be knowen,
Sainte-Ambrose
but nature is
[Page] not to be knowen, we muste truste to the promyse of grace, and not to our nature. But our aduersaries folowe there accustomed maner.
The vngracious wrestyng of the aduersaries They do vngraciously wrest the sentence that maketh for fayth, agaynst the doctrine of fayth. For this cauillation dothe abrogate the gospel to say▪ when ye shall haue beleued all thynges, saye that fayth is vnprofytable. Doth nat the gospell promyse remission of synnes, and saluatiō euen vnto them whiche haue no good workes at all so that they wyll be conuerted and nat despayre, but by fayth in Christe obtayne remission of synnes? Do our aduersaryes bydde them despayre whose consciences fynde no good warkes, whiche they may plede agaynst the iudgement of god? Wyl they say vnto thē, that faythe is vnprofytable? God gyue these sophisters a myschefe with such cauillations whiche do subuerte the hole gospell whiche do abrogate the free remyssyon of synnes, whiche do take awaye from godlye conscyences ferme and sure consolatyons.
A childishe cauillation. But that cauillatyon amonge other is vtterlye childishe wher as they interprete the seruauntes to be vnprofytable because the workes be vnprofitable to god, but profitable to vs. But Christ speketh of y
• vtilitie and profet whiche maketh god dettour to vs of grace. Howbeit it is besyde the purpose, here in this place: to dispute of vtilitie or inutilitie. For vnprofitable seruauntes betoken vnsufficient or vnable seruauntes, for no man feareth god so muche, no man loueth so muche, no man beleueth or trusteth god so muche as he ought to do / no man fulfilleth the lawe. But let vs nowe passe ouer these vayne cauillations of our aduersaries
[Page] of whiche howe men wyll iudge, if at any tyme they shalbe brought forthe in to lyght. Wyse men may easely gesse. In wordes moste playne and euident, they haue foūde a starrīg hole. But who seeth nat, that in this place is re
[...]uked the confidence and truste of our owne workes?
An other obiectiv. But our aduersaries do crye agaynst vs, that eternall lyfe is due of worthynes for our owne god workes / bycause eternal lyfe is called a rewarde. We wyll make a shorte and a playne answere.
The solution. Paule calleth eternall lyfe a gyfte, because when we be reputed ryghtuous for Christes sake, we be also made the sonnes of god and coinheritours with Christ. But in another place it is wrytten.
Plentuous shal your rewarde be in heuen. If our aduersaries do thīke that the
[...]e thinges be repugnaunte the one to the other: let them selues dissolue the doubte. But they be none indifferēt iudges. For they leaue out this worde (gyfte) they leaue out also the fountaynes of the hole busynes (that is to saye) in what wyse men be iustified / and that Christe is contynually a Mediatour. In the meane season they pycke out thys worde (rewarde) And that they do most bytterly interprete nat only agaynst the scripture, but also agaynste the custome and vsuall maner of speakyng. Hereof they reason, because it is called rewarde, that therfore our workes are suche whiche ought to be the pryce, for which eternall lyfe is dewe. Uerely thys is a newe kynde of logyke. We hear thꝭ worde (rewarde) ergo our workꝭ do satisfy and fulfyl the lawe? Ergo we be accepted to god for our owne workes, and nede nat the mercy of Christ the propitiatour, or faythe receiuīg mercy? And they
[Page] cumulate a greate heape of argumentes one vpon another, after the maner of Chrysippus. Good workes be the pryce, for whiche eternal lyfe is due. Good workes do satisfy the la
[...]e of god. And besydes, ther may be done
[...]orkes of superogation: Therfore men maye nat only satisfy and fulfyll the lawe of god, but also do more thē fulfyl it.
Mōkes & Frears. 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 whē 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 coaceruatiōs 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 thīg (that is to we
[...]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 gottē 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 thyngꝭ do come into controuersie, whiche onle
[...] the cōscience do discusse and iudge: it can nat haue any stronge and sure consolation. But we haue declared euidētly ynough.
[Page] 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 Christꝭ sake, also that good workes do nat set the cō science at reste and peace. Of all these thyngꝭ 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.
The wordes of merite and rewarde. 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 thē selues, as Augustīne 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 recō pense of the warkes and seruice of the son. It is sufficiēt 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
[Page] of synnes, or of iustificatiō, for workes do nat please but in thē, 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 viuificatiō, but they be meritorious of other rewardꝭ corporall, and spiritual, whiche are gyuen partly in this lyfe, and partly after thꝭ 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 workꝭ 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 l
[...]fe. In the .xxv. of Mathewe.
I was hungry and ye gaue me meate. In all these places, in whiche workes be commēded and praysed, it is necessary to haue recourse to the rule a bo
[...]remembred (that is to saye) that workes please nat without Christe, nor that Christe the mediatour is nat to be excluded. Wherfore when the
[Page] texte sayeth, that eternal lyfe is gyuen to warkes: It meaneth that it is gyuen to them that be iustified. For good workꝭ 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 cō 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 frutꝭ. Neyther do we couet here any vayne or vnfrutful subtilite. For they be very wayghty causes for whiche we do dispute these thyngꝭ For if we do graunt to our aduersaries, that workes do deserue eternall▪ 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 Christꝭ sake▪ 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
[Page] 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 Christꝭ sake, & nat for our owne fulfyllyng of the lawe. Dyd S. Laurence lyeng on the grydyron thinke, that through y
e 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
[...]ame mynde that the prophete was of, which sayed
Lorde enter nat into iudgemēt with thy seruaunt, for no lyuing creature shalbe iustifyed in thy syght. saynt Barnarde confesseth, that hys owne workes be nat worthy eternall lyfe,
Barnard 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▪ lyfe, as the Psalme teacheth whiche sayeth.
Blessyd be they, whose iniquities be forgiuen. And Paule sayeth / Dauid callith y
e man blessed, to whom god imputeth ryghtuousnes without workes. Paule sayeth, that he is blessed, to whō ryghtuousnes is imputed by fayth in christe although he haue no good workes. With suche cōsolations 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 shalbe 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
[Page] good workes ought to folowe faythe because faythe without good workes is hypochrisye. They haue also in the scholes certayne propre and shorte sayengꝭ agreing to our sentēce of whiche sorte be these / that good workes do please god, because of grace and fauour. Also,
Apopheg matascho lastica. 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 trāslated 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 interpretatiō. 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 cōmen 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 cōmunicate
[...]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 propitiatiō by faythe. Also the churche in all prayers or collec
[...]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
[Page] cōcernyng this place. And we do knowe, that this sentence and opinion whiche we defend, is consonaūte 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
[...]ophecieth that the tyme shulde come whan
[...] teachers shulde play mastries in the chur
[...]e▪ whiche oppressing the iustice of faythe in Christe shulde teache to merite remission of synnes by our owne obseruaūces 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 thꝭ 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 wicke
[...] 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 offēd any man, that they do chalenge and take vpō them selues the name of the churche. For the churche of Christe is amonge them whiche do teache y
e gospel truly: & nat among thē whiche
[Page] 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,
The .vii. article of the cōfession. that the churche is a cōgregation of sayntes or holy mē. And they make a longe proces, that euyll persons are na
[...] to be segregate or deuided fro
[...] the churche, sythe that Iohan Baptist co
[...]pared the churche to the floure of the Barn
[...] in whiche bothe corne and chaffe be layde together on an heape.
[...]
[...]hat is y
• church. 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 sclaūderer there is no remedy. Nothyng can be spokē 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 sacramētes namely if they be nat excōmunicate. Nor the
[Page] sacramentes be nat therfore without vertue because euell men minister them, or euyll men receyue them. For Paule ꝓphecieth that the tyme shulde come when Antichrist shuld sytte in the tēple 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 natwithstādyng hathe outward notes & tokyns wherby it may be knowē 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 men. Wherfore they in whom Christe dothe nothynge worke, be nat membres of Christ. And thys confesse the aduersaries that the euyll persons be deade mē bres of the churche. Wherfore we wonder why they rebuked our description which speaketh of the quicke membres. Nor it is no newe thīg that we bryng in.
Paules definitiō. Paule defyneth the churche in lyke wyse where as he sayeth,
that it is purified, to the ende it myght be holy. And he addeth these outwarde tokyns, the worde and the sacramentes.
Ephe. 5. For thus he sayeth.
Christ loued the churche and gaue hym selfe for it, to sanctify it, purifieng it with the bathe of water, by the worde, to the ende he myght exhibite it vnto hym selfe a glorious
[Page] churche, nat hauīg any spotte or wrynkle or any such thynge but that it be holy and inculpate. Thys sentence we dyd putte in the confession almoste worde for worde. Thus also the article of the Crede dothe defyne the churche, whiche hyd vs beleue that there is a catholike churche. But the wycked men be nat the holy churche. And the article folowyng whiche is
Sanctorum communionem the communion of saynctes seme to be added for an exposicion to shewe what the churche is (that is to say) a congregation of holy persons whiche be felowes and partakers of the same gospell, of the same doctrine and of the same holy ghoste whiche reneweth sanctifyeth and gouerneth theyr hartes. And thꝭ article is propouned for a necessary cause we se infinite perylles, whiche do manasse destruction of the churche. Infinite is the multitude of the wycked in the churche whiche oppresse it. Wherfore leste we shulde despayre, and to the entent we shulde knowe that the churche at leaste wayes shal remayne, and because we shulde knowe that (be the multitude of the wycked neuer so great) yet the churche standeth, and Christ perfourmeth his promisses to the churche, & remitteth sinnes, hereth, and geueth the holy goste: this artycle of the Crede propouneth vnto vs these consolations.
Why the church is called catholik. And it nameth it a catholyk church lest we shulde vnderstāde the church to be an outwarde congregation of some certayne nation, where as it sygnifyeth rather men disparsed through out the worlde which agre in the gospell and haue al one Christe, al one holy gost,
The Glose. and the same sacramentes, whether they haue lyke traditions of man or vnlyke. And the
[Page] glose in the decrees saythe, that the Churche largely taken compriseth both good & euyll. Moreouer, that euyll men be of the Churche onely in name and not in dede: but the good both in dede and in name, In this sentēce be many thynges red of the fathers. For Ierom sayth:
Hierome.
who therfore is a synner maculate with any spotte, can not be sayde of the churche of Christe, nor subiecte to Christ. Wherfore although hypocritꝭ and euyll men be felowes of this true churche accordynge to externe rytes: yet whan the churche is defined, we must nedes define that whiche is the lyuynge bodye of Christe, and which is the churche both in name & in de
[...]e. And that for many causes, fyrst it is necessary to be knowen what thynge dothe principally make vs membres and lyuishe membres of the Churche. But if we shulde onely define the churche to be an externe polecie of good and euyl, men shal not vnderstande that the kyngdome of Christ is the iustice of the herte, and a gyuynge of the holy ghoste, but shall iuge it only to by an outwarde kepīg of certaine rytꝭ & ceremonies. Moreouer what diuersitie shall there be betwyxte the people of the lawe & the church, if the church be an outwarde policie▪ But Paule doth so discerne the church from the people of the lawe, y
t he calleth the church a spirituall people, that is to say, distincte not by cyuyle rytes from the gētyles, but the true people of god regenerate by the holy ghoste. But in the people of the lawe besyde the promyse made of Christ / also the carnal sede had ꝓmises of corporal thingꝭ, of a kyngdome. &c. And for these promyses the Iewes were called the people of god, not onely the good, but
[Page] also they whiche amōge them were euyll. For god seuered this carnall sede from the rest of the gentyles by certayn externe ordinaunces and promyses. And yet those euyll persones pleased not god. But the euangell bryngeth not a shadowe of eternall thingꝭ, but the selue thynges whiche be eternal, as the holy ghost, and ryghtwysenes, by whiche we be rightwyse before god. Wherfore they only be the people accordyng to the gospel, whiche receyue this promyse of the spirite. Besyde this, the churche is the kyngdome of Christ, distincte from the kyngdome of the deuyll. But certayne it is that wycked men be in the power of the dyuell, and membres of his kyngdome, as Paule teacheth sayinge,
Ephe. 2. that the deuyll is myghtye in infidelles. And Christe sayth to the pharisees (whiche without doubte had an externe societe with the churche, that is to wyte, with the holy persones that were in the people of the lawe, for they were rulers, they sacrifised and taughte)
Ye be of your father the deuyll. So that the churche, which is the true kingdome of Christe, is proprely the cōgregation of the godly. For the wycked be ruled of the deuyll, and be his captiues & prisoners, they be not ruled by the spirite of Christ. But what nede mo wordꝭ in so manifest a thyng? If the churche, whiche is truely the kyngdome of Christ is distincte from the kyngdome of the deuyll, it ensueth necessarily that wycked men, which be in the kyngedome of the deuyll, be not the churche, Althoughe in this lyfe because the kyngdome of Christe is not yet declared and opened, they be myxed with the true churche, and beare offices in the churche / nor the wycked
[Page] be not therfore of the kīgdome of Christ, bicause the reuelation & openīg of the matter is not yet made. For this is alway the kyngedome of Christ, whiche he by his spirite viuifieth, be it disclosed or hydde by the crosse. Lykewyse as Christ is the selfe same, whiche is nowe glorified, and whiche was before crucified and afflicte. And to this agree the similitudes of Christe, whiche clerely sayth, that the good sede be y
• chyldren of the kyngdome,
A parable of Christe Mat. 15. but the darnell be the chyldren of the deuyll, the felde he calleth y
• worlde not the churche. In likewise Iohn̄ speaketh of the hole nation of the Iewes, and saythe that the tyme shall come, y
• the true Churche shalbe seuered from that people. So that this place makethe rather agaynst the aduersaries than with them, for it sheweth that the true and spiritual people be seuerable from the carnall people. And Christe speaketh of the ymage and lykenes of the churche, whan he saythe:
The kyngdome of heuen is lyke to a nette, or to .10.
virgyns. &c. And he teacheth, that the Churche is hydde with the multitude of euyl men, lest y
• this sclaūdre or offendicle myght offende good men / & also to thenten
[...] that we shulde knowe y
• the wordꝭ and sacramētes be of efficacitie and strength, although euyll menne haue the handlynge of them. And in the meane season he teachethe, that those wicked mē, although they haue the societie of outwarde sygnes: yet they be not the very kyngdome of Christe, and the membres of Christe, for they be membres of the kīgdome of the deuyll. Neyther do we dreme of a Platonical citie (as certain men do wyckedly belye vs) but we do saye, that this hath
[Page] a beinge and is in dede, euen the true beleuers and ryghtous men sparcled & scatered abrode throughout the hole worlde. And we put vnto, tokens and markes, the pure doctrine of the gospell, and due administration of the sacramentes. And this churche is proprely the pyller of trouthe, for it holdeth faste the true and pure gospell, and (as Paule saythe) the foūdation, whiche is the true knowledge and faythe of Christ, albeit there be euen amonge these also manye weyke persones, whiche vpon the fundation do buylde stubble or strawe that shall perysshe, that is to say, certayne vnprofitable opinions, whiche yet bicause they do not ouerturne and destroye the fundation, be partly forgyuen them, and partly also be amended. But the wrytynges of the holy fathers do witnesse, that otherwhiles they haue also buylded stubble vpon the fundation, but yet suche haue not ouerthrowen theyr fayth. But the most parte of these thynges, whiche our aduersaries do defende, do quite & cleane ouerthrowe the faythe / as (for example) that they do condempne the article of remission of synnes. In whiche we do say, that by fayth is receyued remission of synnes. It is a a manifeste and a perylous errour also, that our aduersaries do teache men to merite remission of sinnes by loue towardes god, before grace. For this also is to take awaye the fundation, (that is to witte) Christe. Also what shall we nede faythe, if the sacramentes iustifie by the vertue of the warke that is wrought, without the good motion of mynde? And lykewyse as the churche hath a ꝓmyse, that it shall alway haue the holy ghoste: so hath it cōminations
[Page] and thretnyngꝭ, that there shalbe wycked teachers, and wolues. But that is proprely the churche, whiche hath the holy ghooste, where as wolues and euyll teachers, although they worke maistries in the church, yet they be not proprely the kyngedome of Christe, as Lyra witnesseth whan he saythe:
The diffinitiō ol the churche after Lyre.
The churche stādeth not in men, by the reason of the power or dignitie ecclesiasticall, or seculare. For many princes, and also byshops of Rome with other infe
[...]iors haue ben foūde to haue runne out of the faythe. Wherfore the churche standeth in those persones, in whom is the true knowledge and confession of fayth & trouthe. What other thynge sayde we in our confession, than that whiche Lyre sayth here?
[...] diffinitiō of the churche after the aduersaries. But paraduēture our aduersaries do require, that the Churche shuld be thys wyse defined, y
t it is the hyghest outwarde monarchie of al the worlde, in whiche the byshop of Rome ought to haue absolute power to do what soeuer hym lusteth with out rendryng accōptes to any man. Of whiche power no man ought to dispute or iudge▪ whiche hath also power to make articles of the fayth, to abrogate what soeuer scriptures he lyste, to institute obseruaūces & sacrifices. Also to make what soeuer lawes hym lysteth, to dispense and loose from what soeuer lawes he lyste, whether they be goddes lawes or canonical lawes, or ciuile lawes, of whom themperour and all kynges shulde receyue power and ryght to holde theyr kyngdomes, by the cōmaundement of Christe, to whom, sythe the father hath made all thynges subiecte: we ought to vnderstāde that the same power and auctoritie is deryued and translated in to the pope▪ Wherfore it is necessarye that the pope
[Page] be lorde of the hole worlde, of all the kyngedomes of the worlde, of all thynges bothe publyke and priuate, and that he haue fulnes of power in temporall & spirituall thynges, and that he haue bothe the swerdes, the spirituall and the temporal. And this diffinition not of the churche of Christ, but of the kyngdome of the pope, hath auctores for it, not only canonistꝭ, but also Daniell in the .xj. chaptre. That if we wolde define the churche after this facion, ꝑaduenture we shulde haue more egall and indifferent iudges. For many thynges there be vnmeasurably and wyckedly wryten cōcernyng the power of the byshop of Rome, for whiche no man was euer yet accused. we only be rebuked & punyshed bicause we preache the benefite of Christ, y
• by faythe in Christ we get remissyon of sinnes, and not by ceremonies & seruicꝭ deuised by the bysshop of Rome. But Christ, the prophetes, and all the apostels, do farre otherwyse define the churche of Christ, than the kyngedome of the byshop of Rome. Neither is that to be translated to byshops of Rome, whiche apꝑteineth to the true church, (that is to wit) that they be pyllers of truth, that they do not erre. For what one of them dothe sette his mynde on the gospell, or doth iudge it to be worthy the redynge?
Many men also do openly scorne all good lyuers and the true & syncere religion of Christ, or yf they do prayse any thynge, they prayse those thynges, whiche are agreinge to the reason of men. They thinke all other thynges to be but lies and tales, and like to the tragedies of poetes. Wherfore we according to the scriptures do thinke, that the churche taken in his
[Page] proper sygnifycation: is the congregation of holy men, which do truly beleue the gospel of Christe, and haue the holy ghost. And yet neuertheles we graunte that there be many hypocrites and euell men mengled amonge them in this lyfe, which haue a societie & feloshype of outwarde sygnes and sacramentes, & which be members of the churche, as touchynge the societie of outwarde signes, and therfore they beare offices in the Churche. Neyther dothe thys thyng take away the effycacitie & vertue from the sacramentes, because they be mynistred by vnworthye persons, sythe they do represente the persone of Christe (by the reason that the churche hathe called them) and nat there owne persons, as Christ witnesseth.
Who that heareth you, heareth me. For when they mynyster the worde of Christ, when they minister the sacramētes of Christ: they minister thē in the stede & place of Christ. And this teacheth vs that sayenge of Christe, leste we shulde be offended with the vnworthynes of the mynisters. But as concernynge thꝭ matter, we haue spoken plainly ynough in our cōfession where we do disalowe the Donatistes and the wiclevistes, which thought that those men dyd syn, which receyued the sacramentes of vnworthy persons in the churche. These thynges at thꝭ tyme semed to be sufficiente to the defense of the description of y
e church, which we taught. Nether do we se, syth the churche in hys proper signification is called the body of Christ, howe it shulde haue ben otherwyse discrybed, then we haue destribed it, for thꝭ is vndouted, that wycked men do belonge to the kingdome and the body of the deuell, who driueth them,
[Page] and hath them captiues and thralles vnto hī. These thingꝭ be clerer, then the light at none daye, whiche yet yf our aduersaries wyll procede to desprayse and calumniate, it shall nat greue vs to make answere more largely. Our aduersaryes do condempne also this ꝑte of the seuenth artycle,
Of the vnitie of y
e churche where we sayde that it sufficed to the true vnite of the churche, to agre in the doctryne of the gospell, and in the administratyon of the sacramentes, and that it is not necessarie that in all places there be lyke humayne
[...]raditions, rytes, and ceremonies instituted by men.
A vayne distinctiō Here they make a distinction betwixt the vnyuersall and partycular rites, and they do allowe our article, yf it be vnderstonded of the partyculer rites, but if it be vnderstanded of the vniuersal rites, they do nat receyue nor allowe it. In feythe we do nat well perceyue what our aduersaryes do meane. We speake of the true, that is to say, of the spirituall vnite, without whiche there can be no faythe in the harte, or ryghtuousnes of the harte in the syght of god. To thys vnite we saye that the lykenes and conformitie of humayne rytes (whether they be vniuersall, or particuler) is nothynge necessarye. For the iustyce of fayth is nat a iustice which is boūd vnto certayne traditions, as the iustice of the lawe was bounde to the ceremonies commaū ded by Moyses, for the ryghtuousnes of the harte, is a thynge quyckenynge hartes. To this viuifycation or quickenynge, mānes traditions helpe nothynge at all, whether they be vniuersall or particuler. Neyther be they effectes and warkes of the holy goste, so as be chastyte, patience, the dreade of god, the loue
[Page] of the neyghboure and the warkes of loue. And they were no lyght causes whiche induced vs to put this artycle. For it is eu
[...]ētly knowen that many folishe opinions concernynge tradityons be crept into the churche. Some men haue thought, that humayne traditions be necessary honours and sacrifyces to deserue iustifycatiō. And afterwardes they disputed, howe it might be, that god coulde be worshypped with so greate varietie? as who shulde saye, that those obseruaunces were diuine honours, and nat rather outwarde and polyticall ordenaunces, nothynge appertaynynge to the iustyce of the harte or to the honourynge of god. Which do varye sometymes by chaunce, sometimes for reasonable causes. Also dyuerse churches, haue excomunicated one an other, for suche tradytions, as for the kepyng of Easter, for images or pictures, and such other lyke thīges. By the reason wherof, vnlerned men haue thought, that fayth or iustyce of the harte in the syght of god can not stande without these obseruaunces, for ther be concernynge this busynes many folyshe wrytynges of summistes & other, but in lyke wyse as the vnlyke spaces of dayes and nightes do not hurte the vnite of the churche:
A ꝓpre similitude. so we do thinke that the true vnite of the church is nat hurte with vnlyke rites instituted by mē, howe be it, it lyketh vs wel that the vniuersall rites and obseruaūces be kept for the mayntenaūce of the comon tranquilitie, lyke wyse as we in our churches do with good wyll kepe the order of the masse, the Sonday and other highe feastes. And with a verie glade mynde we obserue and kepe the profytable and olde ordenaunces,
[Page] namely when they conteyne suche disciplyne and instruction, by whiche the people maye be allured, and also accustomed vnto vertuous occupations. But we do nat nowe dispute, whether it be profitable for the comē tranquilitie, or corporal vtilite to obserue and kepe thē. We haue nowe another mater ī hāde, for we do dispute, whether the obseruatiōs of humaine traditiōs be seruices necessary to iustice ī the syght of god. This is the principal poynt to be iudged in this controuersy, which ones determined, it may be iudged afterwardꝭ, whether it be necessarye to the true vnite of the church, that there be lyke humayne traditions in al places. For if humaine traditiōs be nat honours or seruices necessary to iustice in the syght of god: it foloweth, that men may be ryghtuouse & the sonnes of god, although they haue nat some traditiōs whiche be receiued in other places. As if the fourme and fasciō of the Douche apparaile be nat an honouryng of god necessary to iustice in the syght of god: it foloweth, that there may be ryghtuous men and the chyldren of god, & the churche of Christe, although some men do nat vse the Douche maner of apparell, but the Frenshe fashyon of apparell. Thys dothe Paule playnely teache to the Colossians▪ when he sayeth,
let no man iudge you in meate and drynke,
Collos. 2
or in parte of the holyday, or of the newe mone or of the sabbot dayes. Whiche be but shadowes of thynges to come but the body is Christ also, if ye be deade with Christe from the elementes of the worlde, why,
Collos. 2
as if ye
[...] ere lynynge to the worlde, do ye make decrees? Touche nat, taste nat, hādle nat. Which thynges euery one do peryshe beyng cōsumed by vse▪ and they be preceptes
[Page] and doctrines of men, hauyng the semblance of wysdome, in superstition and humilite. For thys is the mynde of Paule, In asmuche as the ryghtousnes of the harte is a spiritual thyng, quickenynge hartes▪ and that it is certayne that humane traditions do nat quicken the hartes neyther be the effectꝭ and workes of the holy ghoste, as is loue of the neyghbour, chastite. &c̄. nor be any instrumētꝭ by which god dothe moue & styrre hartes to beleue, as by the word and the sacramentes gyuen by god, but be exercises of thynges nothyng perteining to the harte, and whiche do peryshe by vse: it is nat to be thought, that they be necessary to iustice in the syght of god. And accordyngly to the same sentence he sayeth.
Rom. 14
The kyngdome of god is neyther meate, nor drynke, but ryghtuousnes, and peace, and ioy in the holy ghoste. But it is no nede to alledge many testimonies, forasmuche as the scripture runneth full of them. And we also haue gathered a greate sorte together ī our confession, in the latter articles. And the principall poynte of this cōtrouersy shalbe rehersed agayne a lytle herafter (that is to wyte) whether traditions of men be honours or seruices necessary to ryghtuousnes in the syght of god, where we shall dispute more largely of thys matter. Our aduersaries do say, that vniuersall tradicions be therfore to be kepte, because they be thought to haue ben taught by the apostelles. Oh religious and deuout men. They wyll that the rites & ceremonies taken of the apostelles, be kepe and maynteined, but they wyl nat that the doctrine of the apostles be reserued and kepte. It is so to be iudged of those rytes, as the apostles thē selues do iuge
[Page] in theyr wrytynges. For the apostelles wolde nat that we shulde thynke ourselues iustifyed by suche rites, or that suche rites and ceremonies, be necessary to iustice in the syghht of god. The apostles wolde nat lay any suche burden vpon cōsciences. They wolde nat put ryghtuousnes and synne to stonde in the obseruations of dayes, of meates, and of suche lyke thynges. Yes Paule calleth suche maner opiniōs doctrines of deuylles. Therfore the wyll and purpose of the apostles ought to be sought out of theyr wrytynges. It is nat ynoughe to alledge an example. They obserued and kepte certayne dayes, nat because y
e same obseruation was necessary to iustification but that the people shulde knowe, what tyme they ought to come together. They obserued also certayne other rites and ceremonies, as the ordre of the lessons, at what tyme they cam together. The people also obserued certayne of theyr forefathers vsages and customes, which the apostles dyd sumwhat chaunge, and apply to the history of the gospell, as Easter / wytsontyde / to the entent y
• nat only by teachyng but also by these examples they myght delyuer and leaue the remembraunce of these most greate thingꝭ, to them that shulde come after. Nowe if these thynges were taught as necessary to iustification: why haue the byshoppes afterwardes chaunged many euen of the same thynges? That if they were of goddes lawe: it was nat lauful to chaunge them by mannes auctorite. Easter, diuerse men kepte at diuerse tymes before the councell of Nicene. Nether dyd this diuersite & vnlikenes hurt the fayth. Afterwardes a way was takē, that our Easter
[Page] shulde not falle vpon the same tyme, that the Iewes kept theyr Pasche or Easter. But the apostelles commaunded the churches to kepe Easter with theyr bretherne, whiche were conuerted of Iewes. Wherfore this maner and custome certeyne nations dyd supersticiously kepe & holde longe after the coūsel of Nicene in obseruynge and folowynge the tyme of the Iewes. But the entente of the apostels was not with that decree to bynde the churches to any necessite. whiche thyng the wordes of the decree d
[...] witnesse. For they byd that no man shulde care, althoughe his bretherne kepynge Easter do not reken and accompte the tyme aryght. The wordes of the decree be in Epiphanius wrytē in the greke tonge, which we haue trāslated in to englyshe in this wyse.
Make ye no supputation, but when your bretherne, which be of the circumcision make theyr Easter, make ye Easter with them, and yf they erre in theyr supputation, do nat ye care. These wordꝭ Epiphanius wryteth to be the wordes of the apostels, put in a certeyne decree concernynge Easter. In whiche a trise reder may easely iudge that the entent of the apostels was to plucke from the people the folyshe opinion of the necessite of a certeyn and set tyme, in asmoche as they do forbyd them to care, although some do mysse in the ryght accomptynge.
Moreouer certeyne men in the easte parties called Audians (whiche were so called of the author of theyr opinion) bicause of this decre of the apostels dyd contende,
The sect of the Audians. that Easter was to be kepte with the Iewes. Epiphanius cō futynge them cōmendeth the decree, & saythe, that it conteyneth nothynge dissonau
[...]nte or
[Page] disagreinge from the fayth, or from the ecclesiasticall rule, & he disprayseth the Audianes, bicause they do not vnderstande the wordes a ryght, and he expouneth it accordynge to the same sense that we do interprete it (that is to saye) not that the apostels dyd meane that it dyd greately force, what tyme Easter were kept, but bicause the chief brethern were conuerted of the Iewes, whiche kepte theyr owne custome: they wolde that the resydue shulde folowe thexample of them, bicause of concorde and vnitie to be had. And the apostels dyd wysely admonyshe the reder, y
t they neyther toke away the Euangelicall libertie, neyther yet dyd bynde consciences to any necessitie. For they do adde, that it is not to be regarded, although there be a defalte made in ryght rekenyng of the tyme.
Many lyke thynges may be gathered of histories, in whiche it apperethe, that the varietie and vnlykenes of humayne obseruaunces do not hurte the vnitie of the faythe. Howe be it what nedeth any disputation? Our aduersaries do nothynge at all vnderstande, what the iustice of faythe is, what the kyngedome of Christe is, if they iudge, that a lykenes is necessary euerywhere of obseruatiōs in meates, dayes, apparell, & semblable thynges, whiche haue not the cōmaundementes of god.
Howe the aduersaries them selues do breake vniuersal obseruaū ces. But I pray you, se the religious and holy men our aduersaries. They require to the vnite of the churche lyke humaine obseruaūces in all places, and yet they them selfes haue chaunged the institution and ordenaunce of Christe in the vse of the souper of the lorde, which with out doubte before was an vniuersall ordenaunce.
[Page] That if vniuersall ordinaunces be necessary, why do they chaūge the ordenaūce of Christꝭ souper? whiche is none ordinaunce of man, but the ordenaūce of god. But of this hole controuersie we muste speake at certayne tymes herafter.
THe eight article they do approue hole, in whiche we confesse,
The .8.
article of the ministers of y
e churche· that hypocrites and euyll men be mengled together in the churche. And that the sacramentes be of strengthe and efficacitie, although euyll men haue the handlynge of them, because the ministers do here represent the ꝑsone of Christ, and not theyr owne ꝑsone, accordyng to that sayenge of Christ:
Who soeuer hereth you, hereth me. Wycked teachers be to be forsaken, for they do not nowe vse the place or steade of Christe, but they be Antichristes. And Christ saythe:
Beware of false prophetes. And Paule wryteth, If any man shall preache any other gospell than this, whiche I haue preached to you, accursed be he. Yet neuer the lesse Christ hath monyshed and taughte vs in collations of the churche, that we beinge offended with the priuate vices eyther of the preestes, or of the people shulde not rayse vp schismes, lyke wyse as the Donatistes dyd full vngratiously. But those ꝑsones,
The Anabaptistꝭ wold haue al in comune. whiche dyd therfore rayse vp schismes, bicause they said it was not lawful for preestꝭ to holde possessions, or to haue any thyng in propre or seueral to them selues we do iudge vtterly to be sedicious persones. For to holde a thynge as propre, is a ciuile ordination. And it is laufull for christen men to vse ciuile ordenaūcꝭ, as well as to vse this
[Page] ayre, this lyght, meate, or drynke. For as this nature of thynges, and these certayne motiōs of the sterres be the ordenaūce of god, and be maynteined by god: euen so the laufull ciuile ordenaunces be the very ordenaunce of god, and be preserued and defēded by god agaynst the deuyll.
THe .ix. article they do allowe, in whiche we confesse,
The .9.
article, of the baptizyng of infaūte
[...]. that baptisme is necessarye to saluation, and that chyldren be to be baptised, and that the baptisme of chyldren is not in vayne, but necessarye and effectuall to saluation. And bicause the gospell is purely and diligently taught amonge vs, by the benefite of god, this frute also we do take of it, y
t in our churches there haue ben none Anabaptistes, because the people haue ben armed with the worde of god, agaynst the wycked and sedicious faction of those robbers and theues. And albeit we do condempne & disalowe very many other errours of the Anabaptistes:
The Anabaptistes. yet this we condempne in especiall, that they dispute the baptisme of chyldren to be vnprofitable. For it is vndoubted, that the promyse of helthe and saluation apperteyneth also to lytle chyldren. But it doth not apperteyn to them, whiche be out of the churche of Christ, where is neither the worde, neither the sacramētes. For the kyngdome of Christ hath the beinge only with the worde & the sacramētes. Therfore it is necessarie to baptise infaūtes, that the promyse of saluation may be applyed to them, accordynge to the cōmaundement of Christe.
Baptise ye all people. Where lyke wyse as to all mē is offered saluation: so to all men
[Page] is offered baptisme, both to men, women, chyldren, and infantes. It foloweth therfore euidently, that infaūtes must be baptised, because helthe is offered with baptisme.
The ij. reason.Secundarely it is manifest, that god doth approue the baptisme of infantes. Therfore the opinion of the Anabaptistꝭ is wycked, whiche disalowe the baptisyng of infantes. And that god dothe allowe the baptisynge of infantes, it is declared sufficiently by this, y
e god dothe gyue the holy ghoste to them, that be so baptised. For if this baptisme were voyde, than the holy ghost shulde be gyuen to none at all, than shuld none be saued, & finally there shuld be no churche at all. Euen this reason alone is able to confirme and establyshe sufficiently good and godly myndes agaynst the wycked and madde opinions of the Anabaptistes.
THe .x. article they do approue, in which we do cōfesse and knowlege,
The .10.
article of the sacrament of y
e Aulter. that we do thynke, that in the souper of the lorde, or sacramēt of the aultare, there is verily and substantially the body & also bloud of Christ, and that they be verelye exhibited and gyuen with those thynges, whiche be sene, that is to say, breadde and wyne, to them whiche do receyue the sacrament. This sentence and opinion our preachers haue stedfastly defended, and we fynde, that not onelye the Romayne churche dothe affirme the bodely presence of Christ, but also the Greke churche that nowe is, and also in olde tyme hath ben of the same opinion, as the canon of the masse witnesseth whiche the Grekꝭ do vse. And ther be recordꝭ also of certeyne wryters testifienge the same.
[Page] For Cyrille vpon Iohn̄ in the .xv. chapitre,
Cyrillu
[...] saythe, that Christe is corporallye exhibited vnto vs in the souper of the lorde. For thus he sayth:
Yet we do not denye, that by ryght fayth and sincere charite
[...]e be ioyned to Christ spiritually. But that we haue no maner of coniunction with h
[...]m, as touchyng the flesshe, that verely we do vtterly denye. And we do saye, that it is clene contrarye to the scriptures of god. For who hath doubted that Christ also hath ben the vyne, and we the braunches, whiche do gette lyfe forthe of it to our selues? Herken what Paule saythe. For al we be one body in Christ. For al be it we be many: yet be we all on in hym For al we be partetakers of one bread. Doth he thynke happyly that the vertue of the mysticall benediction is vnknowen to vs? whiche sythe it is made in vs, dothe it not also by the partetakyng
[...] of the flesshe of Christ make Christ to dwel corporally in vs? And nat lōge after he sayth.
wherfore it is to be consydered, that Christe is in vs not onely habituallye, whiche is perceyued by charite, but also by naturall ꝑticipation▪ &c. These thynges we haue recited, not to thentent to begyn a disputation here of this matter (for themperours maiestie dothe not disalowe this article) but to thentent▪ that who so euer shall rede these thynges maye perceyue the more clerelye, that we do defende the sentence receiued in the hole churche, that in the souper of the lorde be truely and substācially present the body and bloud of Christe, and be verely exhibited and gyuen with those thingꝭ whiche be sene, breadde and wyne. And we do speake of the presence of the lyuyng Christe, For we knowe that dethe shall no more haue power ouer hym.
[Page]
The .xj. article of absolutiōTHe .xj. article of receiuynge absolution in the churche, they do allowe. But as concernyng confession, they adde a correction, that is to witte, that the constitution is to be obserued of the chapitre,
Omnis utrius
[...] sexus. &c. that both confession shulde be made yerely, and thoughe all the synnes can not be rekened vp by nombre, yet that diligence is to be gyuen to gather them all to mynde, & those whiche may be brought to remembraunce▪ to be shewed and rehersed. Of this hole article we shall speake hereafter more plentuouslye, whan we shall declare our hole sentence touchynge penaunce. This is euidētly knowen, that we haue so set forthe, declared, and garnyshed with prayses the benefite of absolutiō, and the power and auctorite of the keys, that many afflicted & troubled consciences by the doctrine of our preachers haue taken cōfort, after that they haue herde say, that it was the cōmaundement of god, yea moreouer the very voyce of the gospel, that we shuld beleue, and truste to the absolution, and stedfastly decree with our selues, that remission of synnes is freely gyuen to vs for Christes sake, and that we shulde thynke, that by this fayth we be verely reconciled to god. This sentence hath lyfte vp and conforted many godly myndes, and in the begynnyng brought vnto Martine Luthere, very greate cōmendation amōge all good men, whan he shewed sure & stronge consolation to consciences: bicause before that tyme, the hole power and strength of consolation was oppressed with the doctrines of warkes, whan Sophistres, and freers dyd teache nothynge at all of faythe and of remission of
[Page] synnes. But as concernyng the tyme, doubtles in our churches very many men do often tymes in the yere vse these
[...]wo sacramentes▪ absolution, and the souper of the lorde. And they that teache of the dignite and the frutes of the sacramentes, do speake in suche sorte, that they do exhorte and prouoke the people to vse the sacramētes often tymes. For there be many thynges so wryten by oure men concernyng this thynge, that our aduersaries (if any be good men amōge them) do vndoubtedly approue and cōmende them. There is also denounced excōmunication to wycked ꝑsons and despisers of the sacramētꝭ.
Excōmunication. These thyngꝭ thus be done, bothe accordyng to the gospell and to the olde canones.
[...]ut no certen tyme is prescribed, be cause all men be not a lyke mere at one tyme, yea if all men shuld come to gether at one tyme, men can not be herde in ordre & instructed. And the olde canones and fathers do not appoynte any certeyne tyme. Onely the canon saythe thus:
The wordes of the Canon.
Yf any do entre in to the church of god and be perceyued neuer to take theyr housyl let them be admonyshed. And if they do not then take theyr housyl, let them come to penaūce. If they do take theyr housyll, let them not alwayes absteyne. If they do not, let them absteyne. Christe saythe:
That they do eate condempnation to them selfes, who soeuer do eate vnworthely. Therfore the ꝑsons and curates do not compell those ꝑsones which be vnmete to vse the sacramētꝭ.
OF the nombryng of synnes in cōfession,
The rehersall of synnes in cōfession. men be in suche wyse taughte, that consciences be not snarled and entangled, although it is ꝓfitable to vse and accustome
[Page] vnlerned persones to reherse certeyn synnes, y
t they may y
e more easely be taughte. But we dsspute now what is necessary by goddꝭ lawe. Our aduersaries therfore oughte not to haue alledged the constitution to vs.
Omnis utrius
(que) sexus. &c. Whiche constitution we knowe well ynoughe, but they shulde haue proued by the lawe of god, that nombrynge or rekenynge vp of synnes is necessarye to obteyne remission. The hole Churche throughout all Europa knowethe, what maner grynnes & snares that particle of the cōstitution hath cast vpon consciences, whiche byddeth to confesse all our synnes. Neyther is there so moche hurte in the texte it selfe, as afterwardꝭ the Summistꝭ haue fayned to it, whiche do gather the circū staunces of synnes. What endeles mases be there? What a tormētrie of good myndꝭ hath ben there? For as for them that were wylde and vngodly, suche maner fearynges dyd nothynge moue at all. Afterwardes what maner tragedies and troubles hath the question,
De proprio sac
[...]rdote,
The question. De proprio sacerdote. that is to say, of a propre or peculiar preeste raysed amonge curates and freers? whiche whan they dyd warre aboute the kyngdome of Confessions, were nothyng lesse, than
fr
[...]tres whiche they were called.
We therfore do thynke y
t the rehersal or nombrynge vp of synnes, is not necessarye by the lawe of god. And this is the mynde of Panormitanus,
Panormitanus. and of the most part of the other lerned in the lawe. Neyther wyll we lay a necessite vpon the consciences of other men by that constitution
Omnis utrius
(que) sexus. &c. Of whiche we do iudge lykewyse, as we do of other humaine traditions. Of whiche we haue
[Page] this opinion, that they be not honours or services necessary to iustification. And this constitution commaundeth a thynge vnpossible, where as it byddeth vs cōfesse all our synnes. For it is certayne that very many of them we do neyther remēbre, nor perceyue accordyng to that sayeng of the psalme,
Delicta quis intelligit? who perceyueth synnes or trespasses? If they be good pastors, they shall know how farre forthe it is profitable to examine vnlerned people. But we wyll not confirme & establyshe that tormentry of Summistes, whiche yet shulde haue ben least intollerable, if they had added one worde of faythe, confortynge and lyftynge vp consciences. Nowe of this faythe obteynynge remission of synnes, there is not one syllable in so great an heape of cō stitutions, of gloses, of summes, of confessionalles. Christ is neuer redde in none of them all. Onely there is redde accomptynges and nombrynges of synnes. And the moste parte is spente in synnes cōmitted agaynst the traditions of men, whiche is moste vayne. This doctrine hathe dryuen many godlye myndes to desperation, whiche coulde not be quiete and in reste, because they thoughte that the iuste rehersall of synnes was necessary by goddes lawe, and yet they founde by experience that it was impossible. But there remayne in the doctrine of our aduersaries touchyng penaunce, other as greate defaltes, whiche we shal forthewith reherse.
Of penaunce or repentaunce.
IN the .xij. article they approue the fyrste parte, in whiche we declare, that they whiche haue fallen into synne after baptime, maye obteyne remission of synnes, at what tyme soeuer and howe ofte soeuer they be cōuerted. The seconde par
[...]t they condēpne, in whiche we say, that the partes of penaunce be contrition and faythe. They deny, that fayth is the one parte of penaunce. What may we here do. Oh moste victorious emperour? Thys is the propre voyce of the gospell, that by faythe we obteyne remission of synnes. Thys voy
[...]e of the gospell those wryters of the confutation do condēpne. We can therfore in no wyse agre to the confutation. We can nat cōdempne the moste holsome sayeng of the gospell so full of comforte. What other thynge is it to denye, that by faythe we do obteyne remission of synnes: then to do iniury to the blode and death of Christe? We beseche you therfore (O charles moste victorious Emperour) that ye wyll paciently, and diligently heare vs, and knowe this most wayghty matter, which conteyneth the principall place of the gospell, the trewe knowledge of Christe, and the very honour of god. For all men shall fynde that we in thys matter specially haue taught true thynges, godly thynges, holsome thynges, & necessary thynges to the hole churche of Christ. They shall fynde that by the wrytynge of our men, muche lyght hathe come to the gospell, and that many perilous errours be amended, with
[...]he whiche the doctrine of repentaunce was here tofore suppressed by y
e opiniōs of schole doctours and Canonistes. And before we
[Page] come to the defence of our sentence and opinion, thys muste we nedes speake before. All good men of all orders, euen also of the theologicall ordre do confesse and graunt that before the wrytinges of Martine Luther, the doctrine of repentaunce was verie confuse. There be bokes of sentētiaries, wherin be infinite questiōs, whiche no diuines coulde euer sufficiētly declare. The people could neither cōprise the sūme of the matter, neither yet see what thynges were principally required in penaunce, neyther wherin peace of conscience was to be sought. Let one of our aduersaries come forthe, which can tell vs when remission of sīnes is done or wrought.
The errours of scholemē Good lord what greate darkenes is amonge thē? They doubte whether in attrition orels in cōtrition, remission of synnes be had. And if it be had for contrition, what nedeth absolution? What dothe the power of the keyes, if synne be alredy forgiuen? And here also they do sweate & labour muche more, and do wickedly extenuate and minishe the power of the keyes. Other some there be whiche saye that by the power of the keyes synne is nat forgeuen: but only eternal paynes be chaunged into temperall paynes. So were the moste holsom power & auctorite, a ministration nat of lyfe and of spirite: but only of wrathe and punyshementes. Some of them agayne, whiche be sumwhat more wylye, do fayne & ymagyne, that by the power of the keyes synnes be forgeuen in the syght of the churche, but nat in the syght of god. Thys also is a perilous and mischeuous errour. For if the power of the keyes dothe nat comforte vs in the syght of god: What thynge then (I
[Page] pray you) shal make a quiete cōscience? Nowe these thynges y
e folowe be also more perplex, doubteful and intricate. They teache, that we do merite grace by contrition. Where if a man aske why Saul, Iudas and other lyke do nat obteyne grace and pardone with moste bytter and horrible remorse,
The
[...]fferēce betwixt the cōtrition of Iudas and the cō trition of Peter. whiche were cōtrite. Here they ought to make theyr aunswere by faythe and by the gospell, bycause Iudas dyd nat beleue, because he dyd nat lyfte vp, and cō forte hym selfe with the gospell, and the promise of Christe. For faythe sheweth the diuer site betwene the contrititiō of Iudas, and the contrition of Peter. But our aduersaryes make theyr answere by the lawe, that Iudas loued nat god, but feared punyshementes. but when shall a troubled and frayed conscience, (namely in these earnest, true, and greate terrours, whiche be described ī the Psalmes, and the prophetes, and whiche those men do vndoubtedly taste, whiche be truely conuerted) when shall (I say) suche a troubled consciēce, be able to iudge whether he feareth and dreadeth god truly and for him selfe, or whether he dothe but flee euerlastīg paynes? These great motions, and trobelouse may be haply discerned or disseuered by letres and vocabules, but they can nat be depted so in sūdre ī very dede as these swete sophisters do dreame. Here we call vpon the iudgementes of all good & wyse men. They vndoubtedly wyl cōfesse & graunt that these disputations amonge our aduersaries be very darke, doubtfull, perplexe and intricate. And yet here they be in hande with a moste wayghty matter and with the chief and principall place of all the gospell, I meane, cō cernyng forgyuenes of synnes. All thys hole
[Page] doctrine concernynge these questions whiche I haue rehersed: amonge our aduersaries is full of errours and hypocrisie, and defaceth obscureth and endymmeth the benefyte of Christ, the power of the keyes, and the iustice of faythe. These thynges be done in the fyrst acte or parte of the playe. But what whē they be come vnto confession? What infinite and greate busines is there in that endles rehersall, numbryng and reckenyng vp of synnes? Whiche neuertheles for a greate parte is spēt and consumed in mans traditions and lawes. And because that the good and deuoute myndes myght be the more vexed: they fayne and ymagen that this rehersall and iuste reckenīg of the synnes is commaunded by goddꝭ lawe. And though they do exacte and require thys rehersall of all the synnes vnder the pretence of the lawe of god: yet in the meane season of absolution whiche is in dede of the lawe of god they speake full slenderly and full coldly. They fayne that the selfe sacrament,
Ex opere operato, that is to say, euen of the very worke that is wrought gyueth and conferreth grace without any good mocion of the vser. But of faythe who receyueth the absolution and cō forteth the conscience: is made no mencio nat all. This is euen accordyng to the prouerbe.
Ante mysteria discedere. that is to say, to depart before the mysteries are begonne. Nowe resteth and remayneth the thyrde acte or parte of the play whiche is of satisfactiōs. And thꝭ acte hathe very confuse disputacions. They fayne that euerlastynge paynes be chaunged into the paynes of purgatorie and that parte of these, be relesed by the power of the keyes
[Page] and parte they teache to be redemed with satisfactions. They adde moreouer that satisfactions must be workes of suꝑerogation, and them they set and put in moste folyshe obseruaunces, whiche haue not the cōmaundement of god to beare them, as in pylgrymages, rosaries, and lyke obseruatiōs, whiche be maynteyned by no cōmaūdement of god. Furthermore lykewyse as· they redeme Purgatorye with satisfactions: so hath there ben a crafte deuised of redemynge satisfactions, whiche hath ben a very gayngfull & profytable crafte and hath broughte in moche lucre. For they sell pardones, whiche they do interprete to be releasemētꝭ of satisfactiōs. And this gaynes cōmeth in not onely by them that be alyue: but moche more largely by them, whiche be deade. And not onely by pardons, but also by the sacrifice of the masse they redeme the satisfactions of deade men. Finally the matier of satisfactions is endeles. Amonge these sclaunders and offendicles of conscience (for we be not able to reherse all) and doctrines of deuyls: the doctrine of the iustice of faythe in Christe▪ and of the benefite of Christ lyeth oppressed & ouerwhelmed. Wherfore all good men do perceiue that the doctrine of Sophistes and Canonistes touchynge repentaunce or penaunce is by vs profitably and godly rebuked. For these articles and poyntes folowynge be openly false, and not onely disagreyng & mere repugnant to the holy scriptures, but also dissonaūt & variable from the holy fathers of the churche. These be their articles.
1 ¶That to the takynge awaye of synne, onely the detestation & hatred of sinne is sufficient.
[Page]¶That for our contrition, not by faythe in
2 Christe, we do obteyne remission of synnes.
¶That we deserue remissiō of synnes by goddes
3 couenaunt by good workes done without grace and obteyne it not by faythe, that is to wite, freely by the truste of mercy.
¶That the power and auctority of the keyes
4 auaileth to the remission of sīnes in the syght of the churche, but nat in the syght of god.
¶That by the power of the keyes synnes be
5 nat forgiuen before god, but that the power of the keyes was instituted to chaunge eternall paynes into temporall, and to lay vpon consciēces certayne satisfactiōs, to institute newe sacrifices and ceremonies, and to bynde consciences to suche maner satisfactions and ceremonies. ❧ ❧
¶That the nombering or rekening vp of sinnes
6 in confession, of the whiche our aduersaries do teache, is necessary by the lawe of god
¶That canonicall satisfactions be necessary
7 to redeme the payne of Purgatory, or els be availlable as a recompensation to take awaye synne. For so vnlerned men do vnderstande and take it.
¶ That the receiuynge of the sacramente of
8 penaunce, by the vertue of the worke that is wrought, without the faythe in Christe gyueth grace.
¶ That by the power of the keyes soules be
9 deliuered out of Purgatory by pardons.
¶ That in reseruation of cases, nat onely the
10 canonicall payne, but also the synne ought to be reserued, in him whiche is truly conuerted.
❧We therfore to the entēt to deliuer godly and wel disposed cōsciences frō these comberous
[Page] and endles mases of sophesters, do make two partes of penaunce, that is to wytte contrition and faythe. Yf any man lusteth to adde the thyrde, I meane worthy frutes of penaūce (y
t is to say) good workꝭ folowyng cōuersion: we wyl nat saye agaynste hym. And we knowe well ynoughe, that thys worde (penitentia in latine, that is to saye, repentaunce) amonge Grāmarious doth betokē to mislyke and disalowe that thynge whiche before we dyd lyke and alowe. This propertye is more agreinge to contricion, rather then to faythe. But we in this place to thentent to expresse and sette forthe the thynge before mens eyes, do vnderstande by penaūce the hole cōuersion in which there be two termes, mortification and viuification, whiche we call by the vsuall and accustomed names, contrition and faythe. As concernynge contrition we do cutte awaye those ydle, vnfrutful, and endles disputations as to dispute, when we be sory throughe loue of god and when through feare of payne? But we say that cōtrition is the true feares and terrours of conscience whiche perceiueth & feleth that god is angrie with syn and soroweth that it hathe synned and done amysse. And this contrition is done when by the worde of god synnes be rebuked. For this is the sūme & effecte of preachyng the gospel: to rebuke sinnes and to offre remission of sīnes & iustice for Christꝭ sake and also to offre the holy ghost and eternall lyfe, and that we beyng regenerate and bo
[...]ne a newe shulde worke wele and do good dedes. Thus Christe comprehendeth the sūme of the gospel whē he sayeth.
Luke the taste. To be preached in my name repentaunce and remission
[Page] of synnes amonge all nacions. And of these terrours and dreades speaketh the scripture, as in the psalme. Because my synnes & wyckednes haue gone ouer my heed,
Psal. 37 lyke a greate heuy burden they haue lyen heuy vpon me. &c. I haue ben afflicted and humbled very soore. I dyd rose for sorowe & syghyng of my herte. And in an other psalme he sayth. Lorde haue mercy on me, for I am weyke.
Psal. 6. Heale me (lord) for my bones be troubled, & my soule is troubled very sore. And thou (o lord) how longe? And Esaye saythe:
Esa. 38. In the halfe of my dayes I sayd I shall go to the gates of helle. I hoped vntyl mornyng. Euen lyke a lyon so hath he broused and broken al my bones. In these terrours the conscience felethe the wrathe of god agaynste synne, whiche is vnknowen to careles and recheles persones, whiche walke after a fleshely fashyon. This conscience seethe the fylthynes of synne, and is earnestlye sory that it hath done amysse. It also fleethe in the meane season the horrible wrath of god because mannes nature is not able to susteine it, onles it be strēgthed and borne vp with the worde of god. So sayth Paule.
By the lawe I am deade to the lawe. For the lawe onely accuseth and maketh afrayde cōsciēces. In these terrours our aduersaries do speake nothyng at all of faythe. Thus onely they propowne and sex forth the worde, whiche rebuketh synnes. The whiche worde, whan it is taughte onely, is the doctrine of the lawe, and not of the gospell. with these sorowes and terrours they say that men do merite grace: if it be so that they loue god. But howe shall men loue god in the true feares & terrours: whan they
[Page] feele the horrible wrathe of god, whiche can not be expressed with the wordꝭ of man? What other thynge do they but teache desperation, whiche in these troublous terrours do onelye shewe the lawe?
¶We therfore do adde that other parte of penaunce,
The .ij. parte of penaunce or repentaunce. whiche is faythe in Christ, to thende that in these terrours the gospell of Christe myght be sette forthe to consciences, in whiche is freelye promysed remission of synnes for Christes sake. They oughte therfore to beleue, that for Christes sake theyr synnes be freelye for gyuen them. This faythe lyf
[...]ethe vppe, conforteth, strengtheth, and quickeneth contrite persones, accordynge to that texte.
Iustificati igitur ex fide pacem habemus erga deum.
Roma. 5. That is to saye, we beinge iustified by faythe haue peace. This fayth obteyneth remission of synnes, it iustifieth in the syghte of god, as the same place testifieth,
The vertue of faythe. whan it sayth, we beinge iustified by fayth. &c. This faythe sheweth the diuersitie betwyxte the contrition of Iudas▪ and the contrition of Peter, betwyxt the contrition of Saul, and the contrition of Dauid. The contrition of Iudas or Saule dothe not therfore auayle, because faythe is not added vnto it, whiche receyueth forgyuenes of synnes, freely gyuen for Christes sake. Contrarily the cōtrition of Dauid or of Peter doth therfore auayle, because fayth is added, whiche receyueth remission, freely gyuen for Christ is sake. Neyther is theyr any loue, before that we be made at one by faythe. For the lawe is not fulfylled without Christe, accordyng to this.
By Christe we haue passage to
[Page] god. And this fayth groweth and encreaseth by lytle and lytle, & wrastleth throughout the hole lyfe with synne, to thende it maye ouercome synne and deathe. But loue folowethe fayth, as we haue sayd before. And thus may filiall or sonly feare be playnly defined, to be suche maner feare,
Filial feare▪ which is ioyned with faythe, that is to say, whan faythe cōforteth and holdeth vp the troubled and fearefull herte. Seruile or bondly feare is, whan faythe doth not beare vp the fearefull herte.
How the power of the keyes doth administer and shewe forthe the Gospell by absolution,
Seruile feare. whiche is the trewe voyce of the gospell. So we also do comprehende absolution, whan we do speake of fayth. For fayth cōmeth by hearynge, as Paule sayth. For whan the gospell is herde, whan the absolution is herd, the cō science is lyfted vp, and gathereth conforte. And because god dothe truely quicken by the worde: the keyes do verely remitte synnes in the syghte of god, accordynge to that texte,
who soeuer heareth you, heareth me. Wherfore credence is to be gyuen to the wordꝭ of hym that assoileth, none otherwyse thā to a voyce soū dynge from heuen. And absolution may proprely be called the sacrament of penaunce, as the beste lerned also of the schole diuines do speake. In the meane season this faythe in temptatiōs is many maner wayes nouryshed, by the sentences of the gospell, and by the vse of the sacramētes. For these be signes of the newe testament (that is to say) signes and tokēs of the remission of synnes. They do offre therfore remission of synnes, as the wordes
[Page] of the souper of the lorde do euidentely witnesse, whiche be these.
This is my bodye, whiche is gyuen for you.
Mat 26 1
Cor. 11.
This is the cuppe of the newe testament. &c. So faythe is conceyued and establyshed by absolution, by hearyng of the gospel, by vse of the sacramentes: to thētent that it do not take a falle, whyles it wresteleth with the terrours of synne & deathe. This instruction and doctrine of penaunce is plaine and clere, & augmenteth the dignitie of the power of the keyes, and of the sacramentes, & setteth forthe the benefite of Christ, and teacheth vs to vse Christe a mediator and a propitiator. But bicause the confutation dothe cōdepne vs for that we haue putte these two partes of penaūce: it is to be shewed, that the scripture dothe put these principall parties in repentaunce, or in the conuersion of a synner. For Christ saith:
Mat. xi.
Come vnto me all ye whiche laboure and be loden: and I shall refresshe you. Here be two membres. Labour, and burden (whiche is the fyrst membre or parte) do signifie contrition, and the dredes and terrours of synne. To come to Christe (whiche is the seconde membre) is to beleue, that for Christes sake synnes be forgyuen, for whan we beleue, oure hertes be quickened with the holy ghooste by the worde of Christe. Therfore here be two principall partes (that is to say) contrition, and fayth. And in the fyrst chaptre of Marke Christe saythe:
Do ye repentaunce and beleue the gospell.
A general fayth and a special fayth where in the fyrste parte he rebukethe synnes, and in the latter parte he dothe conforte vs, and sheweth remission of synnes. For to beleue the gospell is not that generall fayth, whiche deuyls also haue: but it is proprely
[Page] to beleue that remission of sinnes is frelye gyuen for Christes sake. For this is disclosed and shewed in the gospell. Ye see here also two ꝑtes to be ioyned together, I meane cōtrition, whan sinnes be re
[...]uked. And fayth whan it is sayde,
Beleue ye the gospell. If any any man wyll say, that Christe doth comprise here also the frutes of repentance, or the hole chaunge of lyfe, we wyll not disagree to hym. For this is sufficient to vs, that these principall partes be named, contrition and faythe. Paule cōmonly euery where, whan he describethe the conuersion or renouation, makethe these two partes, mortification, and viuification, as in the seconde chapitre to the Collossianes.
Col. 2.
In whom ye be circuncised with circuncision not done with hande that is to witte, by layeng of or puttynge away the body of the synnes of the flesshe. And afterwardes,
In whom ye be also resuscitate by faythe of the efficacie and myght of god. Here be two partes. The one is ca
[...]īg of or puttyng away the body of synnes. The other is resuscitation by fayth. And these wordes, mortification, viuification, castyng of or puttynge away the body of sinnes, & resuscitation ought not to be vnderstande Platonically of a fayned mutation: but mortification signifiethe true terrours, suche as be of men which be dyenge. whiche terrours nature coulde not susteyne, if it were not holden vp and conforted by faythe. So lyke wyse castyngof the body of synnes, he calleth that, whiche we cōmenly call cōtrition. For in those sorowes naturall concupiscence is purged and rydde out. And viuification oughte, to be vnderstanded, not a Platonicall imagination, but the consolation
[Page] whiche truely mayntaineth lyfe, fleynge away in cōtrition. There be therfore here two ꝑtes contrition and faythe. For sythe it is so, that the conscience can not be set at peace and rest but by fayth: therfore fayth only doth quicken, accordynge to that sayenge.
A ryghtuous man shall lyue by faythe.
Abac. 2. And afterwardes to the Collossianes he sayth,
Collos. 2 that Christe doth blot out the chirograte or obligation, whiche by the lawe is agaynst vs. Here also be two ꝑtes the obligation and the cancellynge and blottynge out the obligation. The obligation is the conscience rebukyng & condempnyng vs. The lawe is the worde, whiche rebuketh and condempneth synnes. This voyce therfore whiche saythe:
I haue synned to the lorde (so as Dauid sayd) is an obligation.
In the .2
[...]oke of the kingꝭ And this voyce or sayeng, vngodly and careles men do neuer brynge forth ernestly. For they do not se, nor rede the sentence of the lawe wryten in theyr herte. In the true dolours and terrours this sentence is seene. The obligation therfore is cōtrition it selfe, condempnyng vs. To cancell and blotte out the obligation, is to take awaye the sentence of condempnation out of the mynde: & to graue in it the sure sentence, by whiche we do thynke that we be delyuered from that condēpnation. But faythe is that newe sentence, whiche abrogateth and dissanulleth the former sentēce, and gyueth peace and lyfe to the herte.
Authorities forth of scripture. Howe be it what nede we to cite many testimonies and auctorities, syth the scripture rennethe so full of them. An the .11
[...]. psalme Dauid saythe:
The lorde hath soore chastysed me, and hath not delyuered me to deathe. And in the .118. psalme he saythe.
My
[Page] soule hath faynted for anguyshe. Strēgthen me with thy worde. where in the fyrst membre is conteyned contrition. And in the seconde, the maner is playnly described howe we be refreshed and conforted in contrition (that is to witte) with the worde of god, whiche offereth grace. This worde holdeth vp & quickeneth hertes. Also in the fyrst boke of the kynges.
Dominus mortificat & uiuificat,
1.
Reg. 2.
deducit ad īferos & reducit That is to say, the lorde mortifieth & quickeneth, he bryngeth downe to helle, & bryngethe vppe agayne. By the one of these is signified cōtrition, and by the other is signified fayth.
Esa. 2
[...]. And Esaye also sayth.
Dominus irascetur ut faei
[...]t opus suum. Alienum est opus eius ut operatur opus suum. The lorde shalbe angrye, to thentent he may do his owne worke. The worke of hym is the worke of an other man, that he may worke his owne worke. He calleth it an other mans worke or a straunge worke, and not his, whan he doth make afrayde. For the propre worke of god is to quicken and to conforte. But he doth therfore make afrayde, that there myght be place for consolation and viuification. For careles hertes, and whiche feele not the wrathe of god, regarde not cōsolation. After this sorte the scripture is wōte to ioyne these two thynges together, I meane, feare and cō fort, that it myght teache vs, that these be the principall membres in repentaunce, cōtrition I say, and fayth, whiche conforteth and iustifiethe. Neyther see we howe the nature of repentaunce can be more purelye taughte. For these be the two principall workes of god in men: to make afrayde, & to iustifie & quicken
[Page] the afrayde cōsciences. In to these two workes y
e hole scripture is distributed & deuided. The one parte is the lawe, whiche sheweth, reproueth, and cōdempneth synnes. The other parte is the gospell, that is to say, the ꝓmyse of grace freely gyuen in Christe. And this ꝓmyse is often tymes repeted in the hole scripture, whiche was fyrste gyuen to Adam, afterwarde to the patriarkes, and after set forth by the prophetes, and last of all it was preached and fulfylled by Christe amonge the Iewes, and by the apostles spredde and diuulgate in to the hole worlde. For by the faythe of this promyse all holy men haue bene iustified, not for theyr owne attritions or contritions. And examples do shewe lykewyse these two partes.
Examples. Adam. Adam is chydden after his synne, and made throughly afrayde. This was contrition. Afterwardes god promysethe grace, he saythe,
Gene. 3. that there shall seede come, by whiche shulde be destroyed the kyngdome of the deuyll, deathe, and synne. There he offerethe remissiō of synne. These be y
e chiefe poyntes. For al be it afterwardes there is added punyshement: yet this punyshement doth not merite remission of synnes. And of these kyndꝭ of punyshementes we shall speake not longe hereafter.
2. Reg. So Dauid is chydden of Nathan the prophete, and beinge throughly troubled and made afrayde, he saythe,
I haue synned agaynst the lorde. This is the cōtrition. Afterwardꝭ he heareth absolution, whā the ꝓphete saythe vnto hym.
The lorde hath taken away thy synne▪ thou shalte not dye. This voyce conforteth Dauid, & beareth hym vp by fayth, it iustifieth and quickeneth hym. Here is also added
[Page] a punyshement. But this punyshement doth not deserue remission of synnes. Neyther be there always added peculiar peines, but these two cōtrition & feythe must nedes be alwayes in repentaūce, as in the .7. chapitre of Luke. A certeyn woman that was a synner came vnto Christ wepyng. By these teares is knowen contrition. Afterwardes she heareth absolution.
Thy synnes be forgyuen the thy faythe hath made the saufe. Go thy way in peace. ❧
This is the other parte of penaunce, faythe, whiche lyfteth vp and conforteth her. Of all these thynges it apperethe playnely to godly reders, that we do put those ꝑtes of penaūce, 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 thentent that fayth myght be the better sene, whiche we require in repentaunce. And it may be the better ꝑceyued, 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 sentēce of saynt Barnarde, who euen in lykewyse knytteth together in repentaūce these two mēbres, cōtrition & fayth as we do. These be his wordꝭ in the thyrde sermone of the Annūciatiō.
Auditā fa
[...] mihi mane mī am tuam,
S. Barnarde.
quid in te sperdui dn̄e. Sola nimirū spes apud te miserationis locum obtinet, nec olcum mīae, nisi in uase fidu
[...]iae ponis. Sed ost infidelis fiducia, solius uti
(que) maledictionis
[Page] capax, cum uidelicet in spe peceamus. Quan
[...] nec fiducia illa dicenda si
[...], sed insensibilitas quaedam & dissimula
[...]io ꝑniciosa. Quae enim fiducia est ei quā periculū non attendit
[...] au
[...] quod ibi timoris remedium, ubi nec timor sentitur, nec materia ipsa timori
[...]
[...] fiducia solacium est, nec eget ille solatio, qui laetatur cum male fecerit, & in pessimis rebus magis exultat. Rogemus ita
(que) (fratres) responderi nobis quātas habeamus iniquitates & peccata, scelera nostra & delicta
[...] nobis desideremus ostendi. Scrutemur uias nostras & studia nostra, pericula
(que) uniuersa uigili intētione pen semus. Dicat quis
(que) in pauore suo, uadam ad portas in feri, ut iam nō nisi in sola dei mīa respiremꝭ. Haec uer
[...] hominis fiducia est a se deficientꝭ & innitētis domino suo. Haec inquam uer a fiducia est, cui misericordia non denegatur, propheta testante. Beneplacitū 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 whē he hathe done amisse, and reioyceth in his vngracious factꝭ. Let vs therfore (o bretherne)
[Page] 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 frō 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 thē 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 thꝭ place do take fayth to be meāt 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
[Page] by whiche it may be vnderstāded that forgyuenes of synnes do chaunce nat by the worke wrought for cōtrition, 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 placꝭ 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▪ but that whiche in a generalitie beleueth that god is, and that there be paynes ordeyned for wycked men. &c̄. 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 confessiō and of satisfactions. &c̄. 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 repentaūce or of conuersion.
[Page] Neyther dothe the churche of Christe thynke eny otherwyse although our aduersaries do say the contrary.
The .i. reason. And fyrste of all we do aske our aduersaries whether to receiue absolution be a parte of penaunce or repentaūce or els no? Nowe if they do seperate it from cō fession (as they be very subtile in distinctiōs) we can nat se, what confession auayleth without absolutiō. But if they do nat seperate the receyuing of absolution from confession: they muste nedes thynke, that faythe is a parte of penaūce. For absolution is nat receiued: but by fayth. And that absolution is nat receiued but by faythe, it may be proued by Paule, whiche teacheth that the promyse can nat be receiued but by faythe.
Rom. 4. Howe absolution is the promyse of the remission of synnes. Therfore it dothe necessarily require faythe. And we do nat se, howe he can be sayde to receiue absolution, whiche dothe nat assente and agre to it. And what other thyng is it, nat to agre to the absolution: then to accuse god of a lye? If the barte dothe doubte, it thynketh, y
t those thynges be vncerteyne & vayne whiche god dothe promise. Therfore it is wrytten in the epistle of Iohan
whosoeuer beleueth nat god maketh hym a lyer because he dothe nat beleue in the testimonye whiche god hathe witnessed of his sonne.
1. Io. 5.
The .
[...]j. reason.Secondaryly we suppose, that our aduersaries do graunt that remission of synnes is eyther parte, or the ende, or terminus ad quē (as they vse to speake) of penaūce or repentaūce, ergo that thyng, wherby remissiō of synnes is receyued, is of ryght added to the partes of penaunce. But most certayne it is & most vndoubted although al the gates of helle wolde
[Page] crye agaynste it, that remission of synnes can nat be receiued but only by fayth, whiche beleueth that sinnes be forgyuen for Christꝭ sake, according to that sayeng of Paule to the Romaines,
whom god hathe set forthe a propitiator, by faythe in the bloude of hym. Also in the fyfthe to the Romaynes. By whom we haue waye throughe faythe into grace. &c. For the troubled & arraryed co
[...]icence can nat plede nor laye agaynste the wrathe of god theyr owne workes, or loue, but so is only the conscience made quiete, when it receiueth the mediatour Christe, and beleueth the promises gyuen for hys sake, for they do nat perceyue, what remission of synnes is, or howe it cometh to vs: which dreame, that hartes be set at peace without faythe in Christe. Peter alledgeth out of Esaye thys sayeng.
whosoeuer shall beleue in hym shall nat be confounded or ashamed ▪ Wherfore hypocrites muste neues be confounded which truste that they receiue remission of synnes for theyr owne workꝭ and nat for Christes sake. And Peter sayth in the actes. To him all the prophetes beare witnes that al whiche beleue in him do receiue remission of synnes throughe his name.
Act. 10. It coulde nat be spoken more manifestly than y
• he sayth (throughe his name) And he addeth (all that beleue in hym). We do only therfore thus receiue remission of synnes, through the name of Christe, that is to wete, for Christes sake▪ and nat for any meritꝭ or workes of our owne And this is so done when we beleue that synnes be forgyuen vs for Christes sake.
A digression. Our aduersaries crye out that they be the churche & that they do folowe the cōsent of the church. But Peter here in thys our cause alledgeth
[Page] also the cōsent of the churche. To him (sayth he) al the prophetes beare wytnes that by his name they receiue remission. &c̄. Undoubtedly the consente of the prophetes is to be iudged the consente of the vniuersall churche. We do neyther graūt to the byshop of Rome neither yet vnto the church power or authoritie to decre agaynst this cōsent of the ꝓphetes. But the Bulle of Leo byshop of Rome do openly condempne this article of remission of sinnes our aduersaries do also cōdempne it in theyr confutation. By whiche thynge it appereth what maner churche theyr churche is to be iudged, whiche not onely with decrees disalowe this sentence, that remission of synnes is purchased by faith, not for our workes, but for Christ, but also cōmaunde to destroy that sentence and opinion with violence and with the swerde. They cōmaūde also with all kynd of crueltie to destroye the good men, whiche be of the same opinion and mynde. But they wyll saye, that they haue greate and famous authours for them, as maister Duns, Gabriel▪ and other lyke, the sayenges also of fathers▪ whiche be recited in the decrees, but maymed and vnperfecte, Certes if we shulde falle to numbring of testimonies they haue the better bande. For there is a great rablement of tryfelyng wryters vpon the mayster of the Sentencies, whiche do euen as it were conspire to gether in defendyng these figmentes & lyes of the merite of attricion and of workes, and the thynges whiche we haue here to fore recyted. But let no man be moued with the multitude of them. For thauctoritie is not greate of the late wryters, whiche were not the fathers of
[Page] theyr owne wrytynges, but onely embesylyng and robbyng the olde fathers, dyd shyfre and turmoyle opinions forth of one boke in to an other. They vsed no maner iugemēt, but only (after the fashyon of the Senatours, whiche were called Pedarij) without any wordes allowed the errours of them that had writen before,
Pedarij be those which ī a pliament assemble, or coūcel do speake nothyng them selues but runne frō theyr owne place to here other whē they speake & allowe theyr wordes whiche they lytle vnderstande. whom they perceyued not. We therfore wyll not be afraide to set this sayenge of Peter, who allegeth the consente of the prophetꝭ agaynst the legions of sententiaries, be they neuer so manye. And to this preachynge of Peter is added y
e testimonie of the holy gost. For thus sayth the texte.
Adhuc loquente Petro uerba haec, cecidit spiritus sanctus sup omnes, qui audiebant uerbum .1. And as Peter was yet speakynge these wordes, the holy ghoste lyghted vpon al them, which dyd heare the worde. Let all good & godly consciences therfore knowe that this is the cōmaundement of god, that they shulde beleue theyr synnes to be freelye forgyuen them for Christes sake, and not for our owne workes. And with this cōmaundement of god let them strengthen and susteyne them selues agaynst desperation, and agaynst the terrours of synne and of deathe. And let them knowe that this sentēce & opinion hath always remayned in the churche amōge holy and good men, sythe the begynnynge of the worlde. For Peter dothe clearely alledge the consent of the prophetes. And the writynges of thapostles testifie y
t they were of the same mynde. we haue also testimonies of the fathers. For Barnarde sayth the sawe in playn and open wordes.
Necesse est enim primo omnium credere, quod remissionem peccatorū habere nō possis
[Page] nisi per indulgētiam dei, sed adde adhuc ut credas & hoc, quod per ipsum peccata tibi donantur. Hoc est testimonium quod ꝑhibet spiritus sanctus in corde tuo dicens, dimissa sunt tibi peccata tua. Sic enim arbitratur apostolus gratis iustificari hominem per fidem .i. For it is necessarye fyrste of all to beleue that thou canste not haue forgyuenes of synnes, but by the indulgence of god: but adde yet hereunto, so that thou doste beleue this also, that by hym thy synnes be forgyuen the. This is the testimonie, which the holy ghost heareth in thy herte, sayenge, Thy synnes be released the. For thus iudgeth thapostle that man is freely iustified by fayth. These wordes of Barnarde do wonderfullye illustrate and set forthe our cause, for he not onely requireth in a generalitie, that we shulde beleue our synnes to be pardoned throughe mercye, but byddethe vs also put to a speciall faythe, by whiche we may beleue, that euen vnto our owne selues sinnes be pardoned. And he teacheth howe we may be assured of remission of synnes, that is to saye, whan by faythe hertes be lifted vp, and be made quiete and set at rest by the holy ghoste. What do our aduersaries require more? Dare they yet deny, that we obteyne remission of synnes through fayth? Or that faythe is a parte of penaunce?
The .iij. reason. 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 cōcernyng Christ. For they
[Page] 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 sufficiēt 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 workꝭ, 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 Christꝭ sake. By this promyse the gospel byddeth vs trust, that for Christes sake we be recōciled 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 workꝭ 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
[Page] 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 vnderstāded. 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 workꝭ. For these causes Paule dothe styffly affirme, that we be not iustified by the lawe, and he setteth agaynst the lawe, the ꝓmyse 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 shalbe 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,
Note wel wherfore Christe serueth. because we can not worke and fulfyll the lawe. wherfore it is necessary, that we be fyrst reconciled
[Page] 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 recōciled vnto them selfes freely for Christis sake. This is the sentēce and mynde of Paule in the epistle to the Romanes▪ where he saythe:
Therfore by fayth, that accordyng to grace or fauour,
Ro. iiij.
the promise myght be ferme and stable. And to the Galathianes he sayth:
Gal. iij.
The scripture hath cōcluded 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 ouerlōge 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 sentēce of Paule, whiche we do defēde, 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,
[Page] 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 cōforte to godly cōsciences, without whiche no man is able to stande in the iudgement of god. Wherfore let these pharisaical opiniōs of our aduersaries be reiected and thrust out of mens
[...]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 agaīst the wrath of god· This is the doctrine of the lawe, & not of the gospell, whiche doth fayne and imagine that man is fyrste iustified by the lawe, before that he be reconciled by Christ to god, notwithstandyng that Christe hym selfe saythe,
Without me
[...]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 & workꝭ 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 cōsciences. And herof
[Page] they shall playnely ꝑceyue 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.
The .iiij. reas
[...]n. 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 sentēces 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 cōmaundement 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.
1.
Io. 4. If any manne dothe doubt, he (as Iohn̄ 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 consciēces vncertayne, and in a doubtfulnes. Nowe cōsciences do worke nothyng by fayth whan they do cōtinually doubt, whether they haue remission. Howe can they in this doubtfulnes call vpon god? Howe can they ꝑsuade them selues, & be assured that they be herde?
[Page] 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.
Ro. 14. And bicause they continue alwayes in this doubtfulnes, they neuer haue experiēce what faythe is. So it cōmeth 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 a
[...]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 dissensiōs 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 Christꝭ cause, and the cause of the churche. We haue shewed for what causes we haue put these two partes of penaūce, 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
[Page] & bewayle the offēces cōmitted, and not to cōmitte agayne,
Saiengꝭ of fathers cōcerning penaunce whiche thou oughteste to bewayle and sorowe. Also penaunce is a certeyne punyshement or vengeaunce of the sorower, auēgyng in hym selfe the offence, whiche he is sorye that he hath cōmitted. 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 thentent that the doctrine of faythe myght be the better espied, haue nombred faythe amonge the partes of penaūce. For those sayenges, whiche do require cōtrition 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 rablemētes 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▪ and to haue ioyned them together, & not only out of one parte.
Tertulliane. For Tertulliane speakethe ercellently of faythe, amplifienge the othe of the lorde, whiche is in the prophete▪
Viuo ego dicit dominus,
I lyue is the othe wherby god swereth.
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
[Page] 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 ꝓmyse is also cō fermed and bounde with an othe. Wherfore if any man doth not surely reken with hym selfe that he is forgyuē: 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:
The wordꝭ of 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 s
[...]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 thīke, that god freely forgyueth vs for Christis sake, bicause of his owne ꝓmyse, 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 cōscience doth se, that these workes be vnworthy. Therfore saythe Ambrose very well in his worke of Penaūce, these wordes folowynge.
Ambrose
Therfore it is conuenient, that we beleue, both that penaūce is to be done: and that forgyuenes shalbe gyuen, but yet so, that we do hope forgyuenes, as through faythe. For faythe obteyneth as it were by an especialtie or obligation. Also faythe it is, whiche dothe couer our synnes. So than there be sentēces in the workes of the fathers, not onely of contrition and workes, but also of faythe. But our aduersaries, because they neyther perceyue the
[Page] nature of penaunce, neyther the sayenges of the fathers, do pyke out the sayenges concernyng the one parte of penaūce, that is to wit, workes. But those thyngꝭ whiche be spoken in other places of faythe, because they do not vnderstande them, they passe them ouer.
❧ Of confession and satisfaction. ❧
GOod men may easely iudge, that it is verie profitable and necessary, that the true doctrine be kepte concernynge the partes a
[...]ouenamed, that is to wete concernyng contrition and faythe. Therfore in settynge forthe of these places we haue alwayes most busied our selues, and as for confession and satisfaction, we haue nat greatly cōtended nor striuen For we also do retayne & kepe styll confession, and specially because of absolution whiche is the worde of god / because the power of the keyes by the auctoritie of god dothe pronoūce and gyue sētence of euery thīg. Wherfore it shulde be a wycked dede to take away priuate absolucion out of the churche. Neyther do they perceyue and vnderstande what is remission of sīnes, or what is the power of the keyes: who soeuer they be that do despyse and take away priuate absolution. But cōcernyng the rehersall and reckenyng vp of synnes particularly by name in confession: we haue sayde before, that we do nat thynke it necessary by the lawe of god.
An obiection. For where as certeyne mē do obiecte, that a Iudge ought fyrste to knowe the mater before that he do gyue sentence: this obiectiō
[Page] is nothyng to this purpose.
The solution. For absolutiō is but the execution of the benefite gyuen by an other, and nat a iudgement. For Christe gaue charge and cōmaūdement to forgyue synnes. Thys commaundement the ministers do e
[...]ecute. They haue no cōmaūdement of knowīg the synnes, that be secrete. Thys thynge may well be perceyued herof, because they forgyue innumerable synnes, whiche they them selues do neuer remembre, to whome they be forgyuen. And if remission shulde hange vpon the knowledge of sinnes: then al the mater shulde be vncertayne and doutful. But in those synnes whiche be openly knowne what maner iurisdiction the churche hathe: that belongeth nat to thꝭ presēt disputatiō. For these, because they be open and knowen, they be accused by name / and afterwardes be forgyuen by name, if the doer of them wyl be receiued agayne of the churche. And it is a folyshnes to apply vnto this mater the sayeng of Salomon, whiche is thys.
Diligenter cognosce vultum pecoris tui .i. Knowe diligētly the face of thy catayle.
Salomon For Salomō speaketh
no whit of cōfession, but he gyueth a morall lesson and instruction to an housholder, that he shulde vse that whiche is his owne, and forbeare from that whiche is an other mans / and he biddeth hym to loke diligently vnto his owne thyngꝭ, but yet in suche wyse, that hys mynde beyng occupied and set all vpon the desyre of gatheryng goodes, he do nat caste away, the feare of god, or faythe, or the loue of the word of god. But our aduersaries do merueilously transforme and chaūg the wordes of scripture, into what soeuer sentences or meanynges it lyketh them selues /
[Page] here vnto thē, this worde (knowe) betokeneth to here confessions. The face betokeneth nat the outewarde conuersation, but the secretes and priuities of conscience. And catayle signifieth men. Forsothe a goodly and a propre interpretation, and semely for suche despysers of the studies of eloquence. But if any man lyste by a similitude to translate thys instruccion from the householde keper, and to apply it vnto a pastor or curate of the churche, then doubtles, he ought by the face to vnderstande the outwarde cōuersatiō. Thys shalbe a more apte & a more agreable similitude. But let vs passe ouer these thynges / some tymes there is mention made of confessiō in the psalmes / as
Dixi cōfite
[...] or aduersum me iniustitiam meam domino et tu remisisti iniquitatem peccati mei .i. I sayde I wyll confesse and knowledge agaynst my selfe my wickednes vnto the lorde, and thou haste forgiuen the wickednes of my syn. Suche maner cōfession of syn whiche is made vnto god is the very ryght contrition. For when cōfession is made vnto god, it muste nedes be done with the harte, and nat only with the mouthe, so as is done of the players in enterludꝭ. Suche maner confession therfore is contrition, in whiche we felyng & perceiuyng the wrathe of god, do cōfesse that god is wrothe nat with out iuste cause, and that he can nat be pacified with our workes. And yet neuertheles we seke mercie of god, for hys promyse sake. Suche maner cōfession is this confession of the prophete.
Tibi soli peccaui. &c. To the alone haue I synned, that thou mayste be iustified & mayst ouercom when thou shalt iudge, that is to say I knoweledge my selfe to be a synner, and to
[Page] haue deserued euerlastyng wrathe, neither can I set my ryghtuousnes nor my merites agaīst thy wrathe. Therfore I pronounce the to be rightuous, when thou doste condempne & punyshe vs / I pronoūce that thou haste the victorie, whē hypochrites do iudge the that thou arte vnrightuous, because thou doste punyshe or condempne thē wel deseruyng it / yea more ouer our merites can nat be sette agaynste thy iu
[...]gement, but in suche wyse we shalbe iustified, if thou doste iustify vs, if thou dost repute vs iustified through thy mercye. Perauenture sūme man wyll alledge Iamys who sayeth,
Iacob. 5. cō fesse your synnes one of you to another. But he speaketh nat here of confession to be made to the preestꝭ: but in a generalitie of the reconciling of bretherne among them selues / for he biddeth cōfession to be made of eche to other. Furthermore our aduersaries shall condēpne many of the moste approued auctours, if they wyll contende that the rehersall of synnes in confession is necessary by goddꝭ lawe. For although we do approue cōfession and do iudge that a certayne examination is profitable to the entent that men may be the better instructed and taught: yet neuertheles the thyng is in suche wyse to be moderated and measured, that consciences be nat tangled and snarled / whiche vndoubtedly shall neuer be quiete, if they shulde thynke, that they can nat obteyne remission of sinnes, onles they make that scripulous and iuste rehersal of synnes. That sayeng doubtles is verie false, whiche our aduersaries haue put in the cōfutation, that an hole and perfecte confession is necessary to saluation. For suche confession is vnpossible. And
[Page] I pray you what snares caste they here vpon the consciēce, whan they require a hole & perfecte confession? In the bokes of doctours of the churche, mention is made of cōfession, but they do not speake of this rekenynge vp of secrete synnes:
The olde custome of the churche. but of the ceremonies and maner of open penaūce. 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 thentent 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 penaūce, 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 thīg 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 cōuenient to receyue notorious synners forthwith to the cōmunion. These maners and customes haue ben laide down many
[Page] 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 workꝭ. How be it those sightꝭ and spectacles of open penitētes be
(rum) onte to begyle the vnlerned & vnskylled men, in that that they thrughe this occasion thynke that by those workꝭ they merite remissiō 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 purgatiōs and satisfactions of synnes, by whiche they imagyned them selues to be recōciled 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 cōfession be enioyned certeyne satisfactions, whiche they call & define to be workꝭ not of duetie. we call them canonicall satisfactions. And of thys our opinion is (lykewyse,
That canonicall satisfactions be not necessarie by goddes lawe. as it was of the rehersall of synnes) that canonical satisfactiōs be not necessarie by the lawe of god to the remission of synnes, no more thā these olde spectacles & shewes of satisfactions in open penaūce were necessary by the law of god to the remission of sinnes. For that sentēce 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
[Page] fayth, & lest men shulde thynke, that for those workes they obteyne remission of synnes. And this errour is encresed by many sayengꝭ 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 graūt,
The doctrine of scholemē 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 chaūgeth 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 satisfactiōs. 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 satisfactiōs (they say) to be of strēgth 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 satisfactiōs. The schole men sawe that there were satisfactions
[Page] 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 thingꝭ 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, y
t these obseruances & ceremonies were īstituted for cause of discipline & good ordre to be had in the church. And see I praye you, after what maner in the cōfutation, whiche they haue presumptuously offered vnto the emperours maiestie, they ꝓue these theyr fayned imagitiōs. 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.
The reasons of the aduersaries. 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 penaūce in the seconde chapitre of the actes. After this they alledge certayne sayenges of fathers, & canones. And they conclude with
[Page] these wordes, Satisfactions in the churche be not to be put away, cōtrary 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 ꝑforme and fulfyl theyr penaūce 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 fol
[...]w
[...]r of good workes.
Howe I
[...]eche god to destroy these wycked sophisters, whiche so mischeuously do detorte & wrest y
e worde of god vnto theyr most vayne dreames. What good man wolde not be greued to se this theyr so shamefull demeanour? Christ sayth, do ye penaunce, and the apostles preache penaunce, ergo, Euerlastyng paynes be redemed with our satisfactions? Ergo the keyes haue auctoritie and a warrāt to release parte of the paynes of Purgatorie? Ergo satisfactions do redeme the paynes of Purgatory? Who taughte these asses this maner logyke? But this is neyther logyke nor sophistrie, but it is playne falsehed, decepte, and a sycophantical arte. For to this purpose they alledge this sayenge (do ye penaunce) that whan vnlerned men do heare suche a sentence alledged agaynst vs, they shulde conceyue an euyll opinion in vs, that we shulde take away repen
[...]aūce all together. By these sleyghtes and craftes they go aboute to turne the myndes of men from vs, and to kendle hatred agaynst vs, to this onely purpose, that the vnlerned men shulde crye agaynst vs, that suche myscheuous heretikes as we be shulde be ryd out of the worlde, whiche do improue and disalowe
[Page] penaūce. But we certaynly hope, that amonge good men these false accusatiōs shall lytle preuayle, And god wyll not longe suf
[...]re so greate a
[...]oldnes & malyce. Neyther doth the
[...]yshoppe of Rome profitably prouide for hys owne dignitie, in that he dothe vse suche maner defenders, & that he dothe suffre these sophisters to gyue iugemēt of so greate a mater. For where as we in our confession haue comprised
[...]elnere the summe of the hole christen doctrine: there ought suche men to haue bene made iudges for to haue gyuen sentence of these so greate, so many, and so dyuers matiers, whose doctrine and faythfulnes hadde bene knowen and approued of good men. And this thynge it became the,
Cāpege. Cardinal o Cardynall Cāpege, accordyng to thy wysedome, to haue prouided, that these sophisters shulde not wryte any thyng in these so greate & wayghty matiers, whiche eyther no
[...]e in this tyme,
A digresision. or els in tyme to come, myght seme to be an occasion to mynyshe the auctorite and reputation of the see of Rome. If the see of Rome doth iudge it ryght, that all nations shulde knowe her for mastres & teacher of faythe, she ought to gyue diligence, that lerned, vertuous, and discrete men shulde haue the determination and handlīg of matters touching the christen religion. For what shall the worlde iudge, if at any tyme the wrytynge of our aduersaries shalbe brought forthe in to lyghte? what shall they that shall come hereafter, iudge of these false & erronious iudgementes? Thou seest Campege that these be the last days, in which Christ prophecied before, that moche ieoꝑdie shulde happen to his religion. Ye therfore,
[Page] whiche ought to syt on hygh, and to gouerne the christen religion, it was semynge for you nowe in these dayes to vse both singular wysedome, & also diligēce. There be many signes, whiche, (if ye looke not well aboute you) do threten a chaūge to the Romaine estate. And thou art farre deceiued, if thou thynkest y
e cō gregations are to be holden & kepte styll only by violēce & force of armes. Men desyre to be taught & instructed of theyr religion. Howe many thinkest thou be there, not only in Germany, but also in Englāde, in Spayne, in Italye, in Fraunce, yea euen in the citie of Rome also, whiche, bicause they perceiue & se cōtrouersies to be rysen euen of the verye greateste matters, do begyn to doubte in some thinges, and in theyr myndes be angrye, because ye refuse in due forme to knowe and to iudge these so wayghtie matters, and because ye do not delyuer and set at large, combred and doubtefull consciences, and because ye onely commaūde, vs to be oppressed and destroyed with violence and force of armes. And there be many good men, whom it wolde greue lesse to suffre deathe, and all kyndes of tourmentes, than as they do to suffre this ambiguitie and doubtfulnes. Neyther dost thou sufficiently consydre and waye, howe greate a thynge the christian religion is: yf thou thynkeste that good men be but lytle payned, at what tyme they begynne to doubte of any opinion or article. And this doubtefulnes can not but engendre merueylous bytter hatredde agaynste them, whiche, where as they oughte to fynde helpe and remedy for consciences, do let that the matter can not be opened and playnly declared.
[Page] We speake not here howe greately ye ought to feare the punyshement of god. For the byshoppes of Rome regarde this thynge but lyghtly, which syth they them selfes beare the kayes, may (be ye sure) whan they lyste, open heuen vnto them selues. We do speake of the iudgementes of men, and of the close and secrete hertes of all nations, whiche doubtles at this tyme do require y
t these matters might be in suche wyse knowen, ordered, and determined that good myndes myghte be healed, and delyuered from doubtefulnes. For what shall come of it, if it fortune ones that these hatredes cōceyued in mennes hertes agaynst you do brast out, thou mayst by thy wysedome easely iudge. But with this benefite ye maye bynde all nations vnto you (whiche all wyse men do iudge to be an hygh and a very greate benefite) if ye wyll heale the doubtefull & waueryng cōsciences. We haue not spoken these thynges to this purpose, that we do doubt of our confession. For we knowe certaynly, that it is true, godly, and profitable to good consciences. But it is a thyng lykely, that there be euerye where many men, whiche doubte of no smal matters, and yet do not here any mete teachers, whiche may heale theyr cōsciences.
But let vs retourne agayne to our purpose, The scriptures alledged of our aduersaries do speake nothynge at all of canonicall satisfactions, & of the opinions of schole men: for asmoche as it is euidently knowen, that these thynges haue spronge vp and begonne but of late tyme. wherfore it is nothynge elles but pure falsehed and lyenge, that they do wreste & applie scriptures vnto those theyr opiniōs.
[Page] We say that after penaūce, that is to say, after cōuersion or regeneration, there ought to folowe good frutes and good workes in all our lyfe. Neither can it be any true conuersion or true contrition, where mortifications of the flesshe and good frutes do not folowe. The true feares and true dolours of the mynde do not suffre the bodye to gyue it selfe to pleasures / and true faythe is not vnkynde to god, neyther dothe it despise the cōmaundementes of god. Finally there is none inwarde repentaunce, oneles it dothe engendre and brynge forthe also outwardly chastisementes and punyshementes of the flesshe. And this we saye to be the mynde of Iohn̄ Baptiste, whan he saythe:
Mat. 3.
Eacite fructus dignos penitentiae. Do ye the worthye frutes of repentaunce. And also of Paule when he sayth, Gyue your membres to do seruice vnto ryghtuousnes. Lyke wyse as he saythe in another place, Gyue your bodyes, a quicke and an holy sacrifice. &c. And whan Christ saythe,
Argumē te
[...] prouing that the scriptures before alledged apperteyne not to the satisfactions of scholemē. The first
[...]eason. Do ye penaunce: doubtles he speaketh of hole penaūce, of hole newnes of lyfe, and of frutes, He speakethe not of those 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 argumentꝭ may be gathered, that these sayengꝭ 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 te
[...]tes doth require workꝭ which be due. For this sayenge of Christ, Do ye penaunce,
[Page] is a sayenge of cōmaūdement.
The .ij. reason. 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 sentēces or textes without doubte be sentences apperteynyng vnto this lyfe, Do ye penaunce, Do ye worthye frutes of penaūce, 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.
The iij. reason. Thyrdly, Indulgences or pardones do release those satisfactions, as the chapitre Cum er eo dothe teache. But indulgēces 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 satisfactiōs 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 cōfute these peuyshe imaginations of our aduersaries, with any mo wordꝭ. For this is certayne and vndoubted, that the scripture doth speke of workes that be due, of the hole newnes of
[Page] lyfe, and not of these obseruyngꝭ of workꝭ 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 workꝭ satisfieng, if not for the offence or synne, yet at least for the payne or punyshemēt 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 cōmaundement 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:
Qui
[...]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 punyshementꝭ,
Qui
[...]quid ligaueris 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 punyshemētes. Parte of those paynes the pastors or curatꝭ dyd remitte. Albeit therfore,
[Page] that we do thinke that repentaūce ought to brynge forthe good frutes, because of the glorye and cōmaundement of god, and good frutes haue the cōmaundementes of god for them, that is to witte, true fastꝭ, 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▪ 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 ꝑte of them. These thyngꝭ 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 ꝓphete,
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 cōmaunded 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
[Page] 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, cōdescendyng to mānes 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 cōmaundementes: so that with the residue of workes, whiche they call workes of suꝑerogation, he may make satisfactiō for his offēces & 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 cōmaunded 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 cōmaundement of god, they may not be lefte vndone without synne. On the other parte those warkꝭ, whiche be not cōmaunded by the lawe of god, but haue a certayne fourme and fasshyon, by the appoyntement of man, be workes of mennes
[Page] traditions, of whiche Christe saythe:
They worshyp me in vayne, with the cōmaundementes and traditions of men. As for exāple. Certayn
[...] instituted and ordeyned,
Fastes. not to the subduyng of the flesshe, but to thentent that by y
e 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▪ 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 cōmaūdemētes of god,
Pylgrymages. I meane pylgrimages / and of them there is greate varietie / one man maketh his iourney in cōplete harneys, another goeth hys pilgrimage bare foted. These thingꝭ 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 adourne
[...]s,
Workes of su
[...]e
[...]eroga
[...]ion. et forthe and garnyshed with goodly and gaye tytles, they be called the workes of su
[...]erogatiō, they be had in hygh honour and be recou
[...]pted the pryce and raunsum of euerlastyng deathe. Thus they be preferred before the workes of the commaundementes of god. By reason wherof y
e lawe of god is t
[...]o wayes dishonoured, bothe because it re
[...]eneth that the lawe of god is satisfied & fulfylled by outwarde
[Page] & ciuile workes, and also because there be added tradicions of men, the workꝭ of whiche traditions be preferred before the workes of goddꝭ lawe. Furthermore repentaunce and grace be therby defaced. For eternal death is nat redemed with that ydle recōpense 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. Thankꝭ 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,
Note this argumēt. 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▪ 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.
An obiection.But our aduersaries do obiecte that vengeaunce or punyshement is necessary to repē taunce, because Augustine sayeth / that repentaunce is a vengeaunce punyshyng. &c̄. Lykewyse as in other places, as oftētymes as workes
[Page] be commaunded, our aduersaries do interprete those workes to be satisfactions & pacificatiōs: so here because there is mentiō made of punyshement, they detorte and wreste it to satifaction.
The solution. 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 frō faythe and trust in Christe, to the truste in workes. But we do graūt, that there is vengeaūce or punyshement in penaunce or repentaunce, nat as a pryce: but vengeaunce is formaliter (as schole men speake) in repentaūce 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 ꝓpre sayeng of M. Duns, that penitencia is called as a man wolde saye penetenētia .i. an holdyng of punyshment, so that punyshment be nat vnderstāded 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
[Page] of the mynde, whiche
[...]e in repentaunce. And yet for al this we do nat exclude outward vexa
[...]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, i
[...] they do iudge the papisticall or canonicall satisfactions to
[...]e more truly a payne, then be the true trou
[...]les / feares and sorowes in the harte. It is a verie greate folyshnes to wre
[...]te this worde (payne) or (punyshement) to these colde satisfactions and nat to referre it to those horri
[...]le trou
[...]les and feares of the conscience, of whiche Dauid saieth.
Circūdederūt me dolores mortis. &c. Deadly sorowes haue compa
[...]ed me roū
[...]e aboute. who is he y
t had nat rather go seke the temple of saynte Iames, or the churche of S. Petre hauynge a cote of mayle, orels complete harneys vpō him: thā to susteyne that vnspeakeable violence of sorowe, whiche is euen ī meane ꝑsones, if there be true penaūce or repētaūce?
An other obiection But they say, it is conuenient and sittynge for the ryghtuousnes of god to punyshe syn. Fyrste in that they dispute, that it is cōueniēt to punyshe sinne: they declare sufficiētly that they despise the benefite of Christ.
The solution. 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 thā I pray you, to preferre our owne satisfactiōs 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
[Page] bicause the cōscience can not be made quiete, if remission shulde not chaūce 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 cōmaundement, neyther of layenge on, ney of remittynge of those paynes, whiche be the workes of god.
How god punisheth synnes.But we do graunte, that god dothe punyshe synnes, fyrst in cōtrition, 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 cōtrition is more truely a punyshemēt, than be the papisticall satisfactions, whiche be cōmenly enioyned.
Secundarily, sayntes & holy men be subiecte to deathe, & other comen afflictiōs, 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
[Page] Paule saythe, The body is deade because of sinne, that is to say, it is mortified for cause of the presēt synne, whiche is yet lefte & remayneth in the flesshe. The crosse therfore is not a payne or punyshemēt, 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, ye
[...] 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 ꝑceyue 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:
An other obiection of thaduersaries why do they byd vs make satisfaction in Purgatory?
They obiecte agaynste vs, Adam, also Dauid, which was punished for hꝭ adultery. Of these
[Page] 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 cōtritiō or terrours / they susteyne also other comen afflictiōs.
The answere. 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 thē, 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. Upō Dauid was layd a propre punyshement for his offence: ergo besydes the comen afflictiōs, 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 satisfactiō. And though there be afflictions left, yet not withstādyng 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 cōmitted in tymes passed: wherfore
[Page] afflictions be not alwayes punyshementes, or tokens of wrathe. But rather frearefull consciences be to be taughte, that there be other better endes of afflictiōs: 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 endꝭ 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.
Esa. 28. And whan the disciples dyd aske Christ, cōcernyng the blynde man, who had synned: Christe answered, that synne was not the cause of his blyndnes,
Iohan. 9 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 Iohn̄ Baptiste, & other holy men. Wherfore afflictions be not always punyshemētes for certeyn synnes done in tymes past, but they be workes of god appoynted to oure vtilitie and ꝓfite, and that the power of god shulde be the more shewed, and the better sene & knowen in our infirmitie. So Paule sayth▪ 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,
S. Gregorye. whan he sayth, If god for that synne had thretened that he shuld be so hūbled of his sonne:
[Page] 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 & ꝓued. So also god dyd laye vpon man deathe of the body, bicause of synne, and after the forgyuenes of synnes, he hath not takē away death, for cause of iustice to be exercised, that is to saye, that the iustice myghte be exercised & proued of them, whiche be sāctified. 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 repentaūce, 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▪ to vnderstāde that to iudge, is as moche to saye, as to go in complete harneys on pylgrymage to sayncte Iames, or to do suche lyke workꝭ. To iudge, signifieth hole repentaūce, it signifieth to condempne synnes. This cōdēpnation is truely done in contrition, and in the chaungynge of lyfe. The hole penaunce, that is to say, contrition,
[Page] faythe, and good frutes, do obteyne, that punyshemētes, & the comen & priuate calamities be mitigated, as Esaie teacheth, sayinge:
Ceasse to do euyll,
Esaie.
and learne to do well &c. If
[...]ti
[...] 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 cōmaunded: and to be applyed vnto satisfactions, and workes of mennes traditions. And it is profitable to teache this, that the comen punyshemētes be mitigated by our repentaunce, and by the true frutes of repentaūce, by good workꝭ 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 recōciled 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,
What purgatory is by faders they meane not that it is a compensation of eternal payne, nor that it is a satisfaction: but a purgyng of vnꝑfecte soules▪ lyke as Augustine dothe say, that veniall synnes be brente,
Austyne. that is to say, distruste towarde god, and other lyke affections be mortified.
[Page] Some tymes writers do translate the name of satisfactiō from the very rytes or spectacles, to signifie true mortification. So sayth Augustine,
Satisfaction for mortificatiō
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 restitutiō, that it is false penaūce,
Gregory if satisfactiō be not made to thē, whose goodꝭ 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 cōmit 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▪ bicause it is writen: He that hathe stolne, let him not steale frō henseforth. Chrysostome also sayth, In the herte contrition,
Chrisostome. in the mouthe confession, in the hole worke humilitie. This maketh nothyng at all agaynst vs▪ Good workꝭ oughte to folowe repentaunce. Penaunce or repentaunce ought to be not a faynyng, but a chaūge of the hole lyfe in to better. Also the fathers do wryte, that it is sufficient, if that open or solēpne penaūce (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 of
[...]e, where the canones of satisfactions were no
[...]
[Page] 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▪ workes not due to be done for the recompensation of eternal payne, haue not for the maintenaunce of them any warraunt or cōmaundement 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 cōmaūde paynes to be recompensed by suche maner workꝭ, than were they workes of duetie. But they do so speake, to thētent 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 repētaūce ought to brynge forthe good frutes / & whiche be good frutes the cōmaūdementꝭ do teache,
Good frutes. that is to witte, inuocation, thankes gyuyng, cōfessyng 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 ꝑsones as moche as oure habilitie wyll extende vnto, to do no
[Page] 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 cōmaundemente of god, and they ought to be done for the glorie and cōmaundement 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,
What were ꝑdons in old time· that men shulde not be ouermoche greued. And if satisfactiōs 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 vnderstāded of the politicall or ciuile discipline, but of the recompensation of payne: euen so indulgēces were wrongely vnderstanded, that they do delyuer soules from Purgatorie. But the keye hath no power but only vpon earthe, to bynde and louse, accordīg to that sayenge. What soeuer thynge thou shalte bynde vpon earthe, it shal be bounde in heuen. And what soeuer thyng
[Page] thou shalte louse vpon erthe, it shalbe loused also in heuen. Howe be it, as we haue sayde before, the keye hath not power to laye on punyshementes, o
[...] to institute honourynge of god: but onely it hath cōmaundement to forgyue synnes vnto them, whiche be conuerted, and to rebuke and excōmunicate them, which wyll not be conuerted, For as to louse, signifiethe to forgyue synnes: so to bynde, signifiethe not to forgyue synnes / for Christe speaketh of a spirituall kyngdome. And the commaundement of god is, that the ministers of the gospel shulde assoyle them, whiche be cō uerted, accordynge to that texte of Paule, Power and auctoritie is gyuen vs to edification. Wherfore the reseruation of cases is a politicall and ciuil
[...] thynge. For it is a reseruation of canonicall punyshement, and not a reseruation of synne in the syghte of god, in them whiche be truelye conuerted. Wherfore oure aduersaries do iudge well, whan they do graunte, that in the article of deathe, that reseruation of cases ought not to let absolutiō. We haue set forthe and declared the summe of our doctrine, as touchynge penaunce, whiche doctrine we knowe assuredly to be godly and holsome to good myndes. And good men, if they shal compare our doctrine with the most confuse and troublesome disputations of our aduersaries: shall perceyue ryghte well, that our aduersaries haue lefte out the doctrine of faythe, iustifieng & confortyng godly hertes. For they shall see y
t our aduersaries do fayne many thingꝭ of the merite of attrition, of that endeles rehersal of synnes, & of satisfactions, hangynge nothyng together, and as the olde
[Page] prouerbe is, touching neither heuen ne earth, but strayeng and wanderyng clene wyde from the purpose, and such as euen our aduersaries them selues can not sufficiently declare.
☞ Of the numbre and vse of the ❧ sacramentes. ❧
IN the .xiij. article, our aduersaries do allowe, that we do saye the sacramentes not only to be signes or tokens of profession amonge men, as certayn men do fayne: but rather to be signes and testimonies of the wyll of god towardes vs, by whiche god moueth and styrreth hertes to beleue. But here they byd vs also to accompte seuen sacramentes. We thynke that men oughte to beware, that the thynges & ceremonies instituted in the scriptures be not despised, howe many soeuer they be. Neyther do we thīke it to make any great matter, although diuerse men for cause of teachyng, do nombre or recken diuerse wayes, so that they kepe well the thynges taught in the scripture. For the olde wryters haue not all numbred them after one maner and facyon. If we call sacramentes rytes or ceremonies, whiche be cōmaunded by god, & vnto whiche is added a promyse of grace: it is an easye thyng to iudge, whiche be ꝓprely sacramentꝭ▪ For rytꝭ or ceremonies īstituted by men shall not after this maner proprely be called sacramentes. For it belongeth not to the auctorite of man to promyse grace. wherfore signes instituted without the cōmaūdement of god, be
[Page] not sure and vndoubted tokēs of grace / albeit peraduenture they teache ignoraunte & simple persones, or elles put them in remembraunce of somewhat.
The very sacramentes therfore be Baptisme, the Souper of the lorde,
The very sacramentes. Absolution, whiche is the sacrament of penaunce. For these rytꝭ or vsages haue for them the cōmaundement of god / and haue also added vnto them a promyse of grace, whiche is proprely belongyng to the newe testamēt. For hertes ought surely and vndoubtedlye to beleue, that whan we be baptised / whan we do eate the bodye of oure lorde / whan we be assoyled, that god dothe verely forgyue vs for Christes sake. And god doth also by the worde & the ceremonie moue and styrre the hertes to beleue and to gather fayth, as Paule saythe,
[...]ides ex auditu. Fayth is by hearynge. And lykewyse as the worde runneth in to the eares that it may stryke vnto the hertꝭ: euen so the ceremonie of it selfe runneth in to the iyes, to moue and styrre the hertes. The effecte of the worde and of the ceremonie is all one, as it was full excellently sayde of sayncte Augustine, who saythe, that a sacrament is a visible worde,
The saienge of Austine because the ceremonie is receyued of the iyes, and is as it were a picture of the worde, signifienge the same thynge, that the worde dothe signifie. wherfore theffecte of them bothe is all one.
Confirmation and enneiling. Confirmation & the last enneylyng be rytes or ceremonies receyued of the fathers, which the churche dothe not require as necessary to saluation, bicause they haue not the cōmaundemēt of god. wherfore it is not vnprofitable to disseuer these ceremonies from the other
[Page] aboue sayd, whiche haue the expresse cōmaundement of god to maynteyne them, and a clere promyse of grace.
Preesthode. Preesthod our aduersaries do vnderstande not of the administratiō of the worde of god, and of the sacramētes to be gyuen forthe vnto other: but they do vnderstande it of sacrifice, as thoughe in the newe testamente there oughte to be a preesthod lyke vnto the preesthode leuitical, cōmaūded by Moses law, whiche shulde make sacrifice for the people, and deserue remission of synnes to other men. We teache that the sacrifice of Christ, dyenge on the crosse was sufficient for the synnes of the hole worlde, and dothe not nede besydes, the helpe of any other sacrifices, as thoughe it were not sufficient for oure synnes. wherfore men be iustified not for any other sacrifices, but for that onely sacrifice of Christe, if they beleue them selues to haue ben redemed with that sacrifice. Therfore preestes be elected & called properlye to teache the gospell, and to ministre sacramentes to the people. Wherfore if ordre be vnderstanded of the ministratiō of the worde of god, we wyll nat stycke to call ordre a sacramēt. For the ministration of the worde hathe for it the commaundement of god. And it hathe many greate promises, as in the fyrst chapitre to the Romans. The gospel is the power of god, to saluation vnto euery one that beleueth. Also Esaie in the .55. chapitre.
My worde that shal go out frō my mouth shall nat retourne vnto me voyde: but it shall do what soeuer thingꝭ I haue willed &c. If ordre after this maner be vnderstanded, we wyll nat be greued to call also the imposition or layeng on of the
[Page] handes a sacramente. For the churche hath a cōmaundement to constitute and ordeyne ministers, whiche ought to be verie acceptable vnto vs, because we knowe that god dothe approue that ministration, and is present at that ministratiō. And it is profitable also as much as may be, to garnishe the ministration of the worde with al maner prayse agaynst mad men, whiche dreame that the holy ghoste is gyuen nat by the worde, but for certaine preparatiōs of theyr owne, if they syt ydle holdynge theyr tonges in darke places, lokyng after illumination / lyke as they dyd in olde tyme whiche were called enthusiastes whiche fayned them selues to be inflate and inspired by the diuine influence and power, and as these Anabaptistes do at this day. Nowe as touchyng matrimonie,
Matrimonie. vndoutedly it was nat fyrste instituted in the newe testament, but forthwith in the begīning after that mankinde was created. And it hathe in mayntenaunce of it the cōmaundement of god / it hathe also promyses / but nat properly belongyng to the newe testamēt, but rather apperteynyng to a corporal lyfe. Wher fore if any man lyste to call it a sacrament: yet he ought to discerne and distincte it frō those other aboue rehersed, whiche ꝓperly▪ be signes of the newe testament, and be testimonies of grace, and of remission of synnes. That if matrimony shall therfore haue the name of a sacrament, because it hathe for it the commaundement of god, then other states or offices also whiche haue the cōmaūdement of god, may be called sacramentes / as the state of a prince or gouernour. Finally, if all thinges ought to be nombred amonge the sacramentes, whiche
[Page] haue no mayntayne them the cōmaundemēt of god, and to which promises be added: why do we nat put to prayer, whiche may moste truly be called a sacrament. For it hathe nat onely the cōmaundemēt of god, but also very many promises. And set amonge the sacramētes, as it were in a more open and bright place, dothe prouoke and allure men to pray. Almouse dedes also might be rekened amonge them. Also afflictions, whiche be tokens to whiche god hathe added promyses / but lette vs passe ouer these thynges. For no wyse man wyl greately striue aboute the nombre or the name, so that those thynges be reserued and kepte, whiche haue the cōmaundemente of god and the promyses of god to maintaine and fortifye them. This thynge is more necessary, to vnderstāde and knowe howe we ought to vse the sacramē tes. And here we dampne and vtterly dispraise the hole multitude of scolasticall doctours, whiche teache, that the sacramentes, to hym that putteth no stoppe or impedimente of his owne parte, do giue grace by the vertue of the worke that is wrought, without the good mocion of the harte. This is vtterly a Iudaicall opinion to thynke that we be iustified by a ceremony without good motiō of the harte, that is to say, without faythe. And yet neuertheles this wycked and pestilente opinion is taught with greate auctoritie in all the kyngdome of the pope. Paule crieth agaynst it, and denieth that Abraham was iustified by circumcision, and sayeth that circumcision was but a token or signe put forthe to exercise faythe. So we do teache that in the vse of the sacramentes faythe ought to be put vnto whiche dothe beleue
[Page] those promises, & dothe receiue the thīgꝭ promysed, whiche be offred in the sacramente. And the reason to proue it is playne and very stronge whiche is this. The promyse is vnprofitable onles it be receiued by faythe / but the sacramentes be signes of the promyses. Ergo in the vse of thē faythe ought to be put vnto. As for example, if any man shal vse the souper of the lorde, let hym so vse it. Because that it is a sacrament of the newe testamēt, as Christ playnly declareth. Therfore lette hym beleue stedfastly that the thingꝭ promised in the newe testament be geuen or offred vnto him, that is to wete free remissiō of synnes. And this thīg let hym receiue by faythe / let hym comforte & lyfte vp hys fearefull conscience / and let hym thynke these testimonies nat to be deceitfull, but to be so sure and vndoubted as if god with a newe miracle dyd promyse from heuen, that he wyll forgyue. But what shulde these miracles and promises auayle, to hym that dothe nat beleue them? And we speke here of special faythe whiche dothe beleue the present promyse, and nat only of that faythe, whiche in generall dothe beleue that god is, but whiche dothe beleue that remission of synnes is offered. Thys vse of sacramente dothe comforte godly and fearefull myndes. But howe great a multitude of abuses haue ben brought vp in the churche through that mad opinion of the work wrought, without the good motiō of the vser, no man can with wordꝭ expresse. Hereof cōmeth that infinite defoylyng or prophanation of masses / but of this we shall speake here after. Neyther can there any texte ne any lettre be brought forthe of the auncient wryters
[Page] whiche doth make with the scholemen in this matter.
Austyne. But rather the contrarie S. Austine dothe playnely affyrme who sayeth the fayth or belefe of the sacrament dothe iustifie, and nat the sacrament. And the sayeng of Paule is knowen.
Corde creditur ad iustitiam. With harte we beleue to Iustice.
THe .xiiij. article,
The xiiii article of callynge. in whiche we say, that the administrations of the sacramentes, & of the worde in the cōgregatiō, is to be graū ted vnto no man onles he be in due forme & maner called: they do receiue, vpon the condicion that we do vse canonicall ordination or giuīg of orders. Cōcernyng this matter we haue in this assēble oftentimes openly witnessed, that we do with all our hartes desyre to kepe the ecclesiastical ordre and discipline, and the degrees in the churche, euen those that be made also by mans auctorite. For we do knowe, that for a good and a profitable entent and purpose the ecclesiasticall discipline was ordeyned by the fathers, after suche maner and fashyon as the olde auncient canones do describe. But the byshopes eyther do compel our prestes to caste awaye and to condempne thys kynde of doctrine, whiche we haue confessed & acknowledged, orels if they refuse so to do, they do with meruailous straunge crueltie suche as hathe nat ben herde, kyl the sely pore men and that gyltles. These causes do let that our prestes can nat knowe these men for byshoppes. So the crueltie of byshops is the cause, wherfore
[Page] the canonical ordre or discipline is some where dissolued, and nat obserued, whiche we dyd greatly desyre to kepe. Aduise them, howe they wyll make accōptes to god, for that they do in thꝭ wyse disseuer and dissipate the churche. Our consciences in this matter be clene out of daunger and ieoperdy. For sythe we knowe our confession to be true, godly, and catholyke: we ought nat to approue the crueltie of them, whiche do persecute thys doctrine. And we knowe y
t the church is amonge those▪ whiche teache the worde of god well & truly▪ and whiche ministre the sacramentes well and duely: and nat amonge them, whiche nat only with theyr decrees go aboute to put away the worde of god, but also sley thē that teache wel and truely. To whome yea doyng any thyng cōtrary to the canones, yet the very canones them selues be a greate deale more gentle and fauorable. And here againe we do opēly make protestation, that we shall gladly obserue and kepe the ordre & discipline of the churche, and of the canones, vpon condition that the bysshoppes cease to rage and vse thys crueltie agaynste our congregations. Thys our mynde and wyll bothe before god, and amonge al nations, shal excuseys to al them that shal come after vs / so y
t 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 ī 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 cōcernyng the choyse of meares, we haue spoken many thynges ynough of traditions: yet this natwithstāding certayne thingꝭ 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 cōdempned this our article / whiche is. That we deserue nat forgiuenes of sīnes, 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: whē it is taught, that they be seruices profitable to deserue remissiō 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 recōciled to god. Our aduersaries cōtrary wyse make another mediatour, that is to wete
[Page] these traditiōs. 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 cōmaundementes 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,
Ephe. 2 Ye be freely saued through faythe, and that not of your selues, it is the gyfte of god, and cōmethe 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,
Gala. 5 ye whiche be iustified by the law▪ 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 Christꝭ sake. They take therf
[...]e
[...]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
[Page] 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 obseruaūces 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
[Page] the churche, and for cause of trāquilitie. And though any man wolde institute certeyn workes to deserue remission of synnes or ryghtuousnes: howe shall he know that those warkꝭ 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 cōmaundement and worde of god? Dothe not god euerywhere in the prophetes forbydde to institute any peculiar maner of honour or seruice without his cōmaūdement? In Ezechiel it is wryten thus.
Eze. 20
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▪ walke in my preceptes, and kepe my iudgementes, and worke ye them. If it be laufull for men to institute worshyppyngꝭ or seruice, and by the sayde seruices they merite grace▪ than shall the honourynge & seruice of all nations be to be allowed / than the honours instituted by Ierohoam, & other without the lawe, shalbe 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 cōmaundement 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
[Page] ne allowe these seruices? Howe than do oure aduersaries afferme, that they iustifie, sythe this thynge can not be affermed withoute the worde & testimonie of god? And Paule sayth,
Ro. 14 that all that is not of faythe is synne. But syth it is so that these obseruaunces haue no testimonie of the worde of god, the cōscience muste nedes doubte, whether they please god and be acceptable to hym or no.
And what nede many wordes in a thyng that is manifeste and open? If our aduersaries do defende these honourynges inuented by men,
The kyngedome of Antichrist. as thinges deseruyng iustification, grace, and remission of synnes, they do playnly buyld vp the kyngdome of Antichriste. For the kyngdome of Antichrist is a newe maner of honourynge deuised by the auctoritie of man, reiectynge Christe, Lykewyse as the kyngedome of Mahomete hath honouryngꝭ, hath workes, by whiche it wyll be iustified before god, and dothe not thynke that men be iustified in the syght of god freely through fayth for Christꝭ sake. So also the papacie shall be a parte of Antichristis kyngdome, if it dothe so defende worshyppynges inuēted by men, that they do iustifie. For the honoure and prerogatyue of Christe is abbrydged, whan they teache, that we be not freelye iustified through faythe for Christꝭ sake, but by suche maner obseruaūces. And namely whan they teache, that suche maner obseruaūces and ceremonies be not onely profitable, but also necessarie to iustification / as theyr opinion was herebefore in the .viii. article, where they condempne vs, because we sayde that it is not necessarye to the vnitie of the churche, that there be in all placꝭ lyke and
[Page] one maner obseruaunces and ceremonies instituted by men. Daniel the prophete signifieth and gyueth knowlege, that newe fashyons of worshyppes inuented by men,
Of Antichrist. shalbe the very forme and state of Antichristis kyngdome. For thus he saith,
He shal honour the god Maosis in his owne place,
Dan. 11
and the god, whiche his fathers neuer knewe: shall he worshyp with golde and syluer, and precious stones. Here he describeth newe fashyons of honouryng god, for he saythe, that such maner god is worshypped as the fathers haue not knowen. For albeit that the holye fathers also haue had ceremonies and traditions: yet they dydde not thynke, that these thynges be profitable or necessarye
[...]o iustification, they dyd not mynyshe the glorie & the benefite of Christ, but they taught that we be iustified through fayth for Christis sake, and not for those humane traditions and ceremonies. But they dyd obserue the traditions of men for a corporall vtilitie y
t the people shuld knowe, what tyme they oughte to come together / and that all thynges shulde be done ordrely and sadly in the churches, because of example. Finallye, that the cōmen people also shulde haue a certayne instruction and discipline. For the diuersities of tymes, and the varietie of ceremonies auayleth to monyshe the cōmen people. These causes moued the fathers to obserue and kepe ceremonies, as Epiphaniꝰ doth opēly witnesse in his disputation agaynst the Encratites,
Epiphanius. whiche dyd lay vpon them selues certeyne traditions,
The Encratites. they dyd absteyne from wyne, euen also in the very
[...]ouper of the lorde. They dyd eate no flesshe, no neyther yet fysshe, in which thyng they dyd farre
[Page] passe the freres of dominikes ordre. Mariage they dyd hate moste of any thynge, albeit the companye of women they dyd not hate. For this thynge dothe Epiphanius laye agaynste them. For they had flockes of women, whiche folowed the same sorte and kynde of lyuynge that they dyd, euen as at this daye the religious men cōmenly haue monasteries of women nere vnto them. And these obseruaūces they dyd imagine to be the true honoure & seruice of god, and to be iustice, for whiche they were acceptable vnto god, and by whiche they dyd pacifie the wrathe of god. This opinion doth Epiphanius disproue, and sheweth that there be other endes of the traditiōs. For he sayth that traditions
[...]e to be praysed and allowed, whiche be made eyther for temperaūce, or for ciuile gouernaunce, that is to saye, eyther to tame and subdue the fleshe▪ for the instruction of the vnlerned ꝑsons, or els for a ciuile order to be hadde. And we also iudge, that for these causes traditions may be wel kepte, that is to say, to thentent that the people shulde be present at deuine seruice in sobre wyse, so as Iosaphat and the kynge of Nynyue dyd by proclamation cōmaunde fastes. Also that the ordre & ceremonies in the churche shuld teache the vnlerned, what is done in euery tyme. Hereof were ordeyned the Christemas holye dayes, the holy dayes of Easter, and whytson tyde, & suche other lyke. This is it that Epiphanius saythe, that traditions were instituted because of an ordre to be had, & that suche ordre shulde put men in remembraunce of the historie, and of the benefites of Christe. For the tokens or markes of thynges, beinge a
[...] it
[Page] were paynted and set forth in maners and ceremonies, do more effectuallye put the cōmen people in remēbraunce, than do bokes or wrytynges. These endes of traditions and ceremonies were profitable to be shewedde to the people, and to be playnely & openly declared. But to these endes our aduersaries do fayne a nother ende to be ioyned, through a certeyn pharisaicall persuasion, that is to witte, that suche maner obseruaūces do merite remission of synnes. Also that they be seruices necessarye to iustification / and that for them men be accompted ryghtuous in the syghte of god. This playnly is to honoure god with golde, syluer, and precious stones, and to thīke that god is appeased and recōciled with diuersitie of garmentes, of ornamentes, and with other lyke thynges, of whiche there is an infinite numbre in the traditiōs of men, or els to thīke that suche maner tbynges be honourynges of god, I meane diuersities of tymes, of meates, of vessels, of apparayle. Paule to the Collossianes wryteth, that traditions haue the semblaunce and lykenes of wysedome, And in very dede so haue they. For that fayre ordre is very semely in the churche, and for that cause is necessarye. But mannes reason, because it dothe not vnderstande the ryghtuousnes of faythe: it doth naturally imagine that suche maner work? iustifie men, and that they reconcile god vnto vs. &c. Suche was the opinion of the comen people amo
[...]ge the Israelities, and by the reason of
[...] they dyd augmēt suche man
[...]r ceremonies,
[...] they haue nowe encreased with vs in Mon
[...]ste
[...]ies. Suche is the iudgemēt of mānes
[...] also▪
[Page] concernynge the exercises of the body, & concernynge fastynges / whose ende in very dede is to tame and to punyshe the flesshe, but yet mannes reason doth fayne a nother ende, that is to say, that they be diuine honours, whiche iustifie, As Thomas wryteth, that fastynge is auayllable to the puttynge awaye,
Thom̄s and to the prohibition of synne. For these be the verye wordes of Thomas. Thus the semblaunce and apparaunce of wysedome & ryghtuousnes in suche maner workes, deceyueth men. Besydes this, there be examples of sayntes / whiche whyles men studie to folowe, they often tymes folowe the outwarde exercises, but they folowe not the faythe of them.
After that this semblaunce of wysedome and iustice hath begyled men: than afterwardes ensue infinite hurtes / the gospell is defaced, concernynge the iustice of faythe in Christe / & there succedeth in the steade therof a vayne truste and confidence in suche maner workes. Afterwardes the cōmaundementes of god be defaced / and these workes do chalēge to them selues the title of perfecte and spirituall lyfe, and be farre preferred before the workꝭ of the cōmaundement of god / as workes of euerye mannes callynge / the administration of the comen weale / the administratiō of household / the lyfe of maryed folkes / the bryngyng vp of chyldren. These thynges in comparison of those ceremonies be iudged to be vnholy and prophane thyngꝭ / in so moche that many men do exercise these thyngꝭ with a certeyn doubtfulnes and grudge of conscience. For it is vndoubtedly knowne, that many men haue forsaken the administration and gouernaūce of the
[Page] comen weale, and also haue forsakē wedlocke▪ and haue taken them selues to these obseruaū ces, as vnto better and more holy thynges. Neyther is this yet ynoughe, but also whan this ꝑsuation is ones fixed in mennes myndꝭ, that suche maner obseruaunces be necessarye to iustification: the consciēces be sore vexed and troubled, because they can not perfectely fulfyll all obseruaūces. For what man is a
[...]le to numbre them all? There be bokes oute of numbre, yea hole libraries, whiche do conteyn neuer one sillable of Christe, or of the fayth in Christe, nor of the good workes belongynge to euery mannes vocation: but onely do gather traditions, and the interpretatiōs or gloses of them / by whiche interpretations sometyme they be made more greuous / & somtyme they be released and made more easye. Howe sore is that good mā Gerson troubled,
Sylye Gerson pitifulli vexed whyles he seketh the degrees, and the bredthe of the cōmaundementꝭ. And yet neuertheles he can not set an Epikee or temperament in a degree certayne. In the meane season he dothe sore lament and bewayle the ieoperdies of godlye cōsciences, whiche this bytter interpretation of traditions dothe engendre.
We therfore agaynst thys semblaunce of wysdome and rightuousnes in humaine traditiōs and ceremonies, whiche begylethe men, let vs arme our selues with the worde of god, & fyrst lette vs knowe for a suertie, that they neyther deserue remission of synnes, ne iustification in the syght of god, neyther he necessary to iustification / we haue alledged certayne authorities and testimonies here before, and Paule is full of them. Fyrste to the Colossianes he
[Page] sayeth.
Let no man iudge you in meate, drynke,
Coll. 2.
or a set holy day, or in the feaste of the newe mone / or in the sabbot day, whiche be shadowes of thīges to come but the body is Christes. And here he compriseth bothe the lawe of Moyses, and also tradiciōs of men, leaste our aduersaries myght by theyr elusions seme to avoyde these authorities and testimonies (as they be wonte) sayeng that Paule only speaketh of the lawe of Moyses. But he here clearely witnesseth hym selfe to speake of the traditions of men. Howbeit our aduersaries do nat perceiue what they do say. For if the gospel denieth that the ceremonies of Moyses lawe do iustify, whiche were instituted by the cōmaundement of god: howe muche lesse then do the traditiōs of men iustifie?
Neyther haue the byshoppes power and authorite to institute ceremonies as thingꝭ iustifieng or necessary to iustificatiō. Yea the apostles say in the .xv. of the actꝭ,
why do ye tempte god, layeng on a yoke.
Act. 15.
&c. where Petre dothe accuse this counsayle of ladyng the churche, as an heynous crime & a greate syn. And Paule forbyddeth the Galathians to be brought agayne vnder bondage.
Gal. 5. The Apostles therfore wyll that this libertie do abyde in the church leste any obseruaunces and ceremonies of the lawe, or of traditions myghte be iudged to be necessarye / so as in the lawe the ceremonies were necessary for a certeyn season, and this libertie they wolde shulde remayne, leste the iustice of faythe myght be defaced, if men dyd iudge, that those obseruaunces merite iustification, or els that they be necessarye to iustification. Many men do seke Epikees, that is to saye,
Epikes moderations and fauourable interpretations
[Page] in traditions, to thentente to remedye and helpe consciences / and yet they fynde not the certayne degrees / wy whiche they may delyuer consciēces from these bondes and snares.
A propre similitude. But lykewyse as Alexandre dyd by the knot, called Nodus gordius, whiche, because he coulde not vndoe, he chopped it a sondre with a swerde: so the Apostles do at ones delyuer consciēces from traditions / namely if they be gyuen to deserue iustification. Wherfore to be agaynste this doctrine, the Apostles compelle vs, bothe by theyr teachynge, and also by theyr examples. They cōstraine vs to teache, that traditions do not iustifie, that they be not necessary to iustification▪ that no man ought to make or to receiue traditions, with suche opinion, that they deserue iustification. But if any man obserue them, let hym than obserue them without superstition, as ciuile maners or customes lykewise as without superstitiō men of warre haue one maner of apparayle, & scholers a nother. The Apostles do breake traditions, & Christe doth make theyr excuse. For an example was to be shewed vnto the phariseis▪ that those obseruaunces were vnprofitable. Wherfore if our men do leaue the obseruynge of any traditions, whiche be not profitable / they be excused nowe well ynoughe / for asmoche as the sayde traditions be required, as though they dyd deserue iustification. For suche opinion in traditions is wycked and vngodlye. But the auncient traditiōs made in the churche for cause of vtilitie, we do gladly obserue and kepe / and we interprete them to the beste parte and moste laudable, excludyng the opinion
[Page] whiche thinketh that they iustifye. And our aduersaries do wrongefully, and vntruely accuse vs, that we do abolyshe and take away the good ordenaunces, and the discipline of the churche. For we may boldely, and truely say, that the publyke and open facyon of congregations with vs is more honest, than it is amonge our aduersaries. And if any man wyl truely consydre and way the mattier, he shall fynde that we do kepe the canones more truelye, than do our aduersaries. Amonge our aduersaries, the preestes do synge or say masses agaynst theyr wylles, hyred with money, and for the moste parte only for theyr hyre or wages sake. They synge psalmes, not to thentent to lerne, or praye: but because to do honour and seruice to god, as though that worke were an honoure to god, or at the leaste wyse, they do it for theyr wages sake. With vs many do vse the souper of the lorde euery Sonday, but they be first instructed, examined, and assoyled. Chyldren do synge psalmes, that they may lerne, the people also syngen them, to thentent that eyther they myghte lerne, or els pray. Amonge our aduersaries there is no instructiō of chyldrē at al / of whiche thīg yet the canones do gyue cōmaūdement. With vs the pastors & ministers of the congregations be compelled openly to enstructe, and to here chyldhod. And this ceremonie brīgeth 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 whē our aduersaries do preache, they speake of humayne
[Page] 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.
What thyngꝭ be preached amonge the Germaynes 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 ordinatiōs, 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 cōcernyng mortification of the fleshe, and discipline of the body, thus we teache (as our confession dothe shewe) that true & vnfayned mortificatiō 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
[Page] your bodyes an holt or sacrifice. &c̄. And these be the spiritual exercises of feare and faythe. But besydes this mortificatiō which is done by the crosse, there is also a certaine volūtary kynde of exercise necessary, whereof Christe dothe saye. Beware that your hartes be nat made heuy through superf
[...]uitie of meate and drynke. And Paule sayeth. I do chastise my body, and do brynge it into bondage▪ &c̄. And these exercises be to be taken vpon vs, nat for that they be honours or seruices iustifiēg vs, but to thentent, that they may kepe the flesshe vnder / leaste fulnes do oppresse vs, & do make vs recheles and without feare / of whiche thīg it cōmeth to passe that men do folowe & obey the affectiōs and desyres of the flesshe. This diligence ought to be continuall, because it hathe a cōtynual cōmaundement of god. And that precyse forme and maner of certayne meates, and tymes prescribed and cōmaunded, 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.
Traditiōs be snares of the conscience.
This place of traditiōs hathe many and that harde disputations / and we haue proued and founde by very experience▪ 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 thē hathe certayne incōmodities, and certayne questions belongyng vnto it. But we haue a playne, & an easy
[Page] cause, because our aduersaryes do condempne vs, for that we do teach that traditions of mē 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 defēder / 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 perliamēt we haue shewed and protested that we wyll for charities sake, with good wyl obserue indifferent thynges with other men, although they had some incōmoditie in them. For the publyk and cōmen concorde, as far forthe as maye be done without offendyng of consciences we haue iudged to be preferred before all other cōmodities 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 iudgemētes / accordīg to the lawes of emperours or kynges or according to other p̄sent 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 cōtracte matrimonye, finally that laufull ciuile ordinaunces be good creatures of god / and the ordinaūces 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 th
[...] 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, carpēters 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.
Carolostadius Of these thynges our men haue therfore wrytten
[Page] the more plētuously, because monkes & freers haue sparcled many pestilēt opiniōs in to the churche. They called it the euangelicall policie or gouernaunce to haue all thynges in cōmune / they sayde, that these be counsayles, nat to kepe any thyng propre / nat to reuenge. These opinions do greatly deface the gospel and the spirituall kyngdome / and they be perilous to comen weales. For the gospel dothe nat destroy the good ordre of a citye, or of an house: but muche rather dothe approue and allowe it / and dothe bydde vs nat only for feare of punyshement, but also for cōsciences sake, to obey them as being the ordenaunce of god. Iuliane the apostata,
Iulianꝰ & Celsꝰ Celsus, and very many other haue obiected against christen men, that the gospell dothe destroye comen weales / because it dothe forbid vengeaunce / and dothe teache certayne other thynges nothyng mete ne agreinge to the ciuile societe and felowshyp. And these questions haue merueilously troubled Origen, Gregori Nazanzen, & other, whē verely they easely may be dissolued, if we do knowe, that the gospell gyueth no lawes concernynge the ciuile state, but that it is forgyuenes of synnes & a begynnyng or in choation of eternal lyfe in the hartꝭ of al beleuers. But as for outwarde orders of comen weales it dothe nat only approue them, but also doth make vs subiecte vnto them. Lykewyse as we be necessarily subiecte to the lawes of tymes to the chaunge of wynter and somer, as vnto the ordenaunces of god. The gospell dothe forbydde priuate vengeaunce.
Whye Christe forbyddeth priuate vē geaūce. And this thing for this purpose Christe dothe so oftē inculke and repete: that the apostles shulde nat thinke
[Page] that they ought to take awaye thempire from thē, which helde it / so as the Iewꝭ dyd dreame of the kīgdome of Messias, but y
t they shulde knowe that they ought to teache and preache of the spiritual kingdome, and not to chaunge the ciuile estate. So than priuate vengeaunce is forbeden, not by counsayle, but by precepte and cōmaundemēt, in the .v. chapitre of Matthue, and in the .xij. to the Romanes. The comen vengeaūce or punyshement, whiche is done by the office of the gouernour is not for byd ne dissuaded: but is commaunded, and is the worke of god, accordyng to the sayeng of Paule in the .xiij. chapitre to the Romanes. And certayne kyndes of publike vengeaunce be the iudgementes, ponyshementes, warres, and batayles. Of these thynges, howe euyll many wryters haue iudged, it is euident and playne / for they haue bene in this errour and wronge opinion, that the gospell is a certeyn newe outwarde and monastical pollicie or ordre of a comen weale / and they dyd not see, that the gospell dothe brynge eternall iustice to the hertes, and outwardely dothe approue the ciuile estate. This also is a very false lye, that it is christen perfection, not to kepe any thyng propre. For the christen pfection doth not stande in the contempte and despisyng of ciuile ordenaūces: but in the motions of the harte, in the great feare of god, in great fayth, as Abrahā, Dauid, Daniel, euen in those great ryches and empires were no lesse pfecte, than any heremites. But monkes and freres haue cast that outwarde hypochrisy before the yies of men, lest elles men myght se in what thyngꝭ standeth true perfection. O lorde god with
[Page] what prayses haue they magnified the cōmunion of thynges, as a thynge euangelicall? But there is moche ieoꝑdy in these prayses, namely, sith they be farre disagreing from the scriptures. For the scripture dothe not commaunde thynges to be comen. But the Decalogie, that is to say, the lawe of the tenne cō maundementes, whan it saythe (Thou shalte do no thefte) maketh a diuision, ꝑtition, or seueraunce of possessions and dominions, and cōmaundeth euery man to kepe that thynge, whiche is his owne.
wyclefe Undoubtedly Wyclefe was madde, whiche sayde, that it was not laufull for preestes to haue any thynge propre. There be also infinite disputatiōs of cōtractes and bargaynes, with whiche, good consciences can neuer be satisfied, onles they know this rule, that it is laufull for a christen man to vse the ciuile ordenaunces and lawes. This rule stayeth the cōsciences, whan it teacheth that bargaynes be so farforthe laufull in the syghte of god, as longe as the gouerners or lawes do approue them. All this hole place of polytyke or ciuile thyngꝭ, hath ben so opened and set forthe of our teachers, that very many good menne, whiche be busyed and occupyed in the comen weale, and in worldly busynesses, haue openly saide, that they haue ben greatly holpen, whiche before dyd doubte (beinge vexed with the opinions of monkes and freres) whether the gospell dyd permyt and suffre those ciuile offices and busynesses yea or no. These thingꝭ we haue therfore rehersed, that euen straūgers also maye vnderstande, that by this kynde of doctrine, whiche we do folowe, the auctoritie
[Page] of rulers, gouernours, and officers, and also the dignitie of all ciuile ordenaunces is not
[...]ynyshed ne enfebled, but rather strengthed and fortified. The renowme and auctoritie of whiche thynges was before with folyshe opinions of monkes and freers meruaylously defaced / whiche dyd farre preferre the folyshe and moste vayne hypochrisye of pouertie and humilitie, afore the ordre of a Citie, or of an house / where as in verye dede the orderynge and administration of a realme, or of a citie, and the orderynge of an house, hath for it the cōmaundementes of god / but that platonical cōmunitie of all thynges hath not for it the cōmaundement of god.
THe .xvij. article our aduersaries do receyue without exception,
The .17 article. in whiche we confesse, that Christ shall appere in the ende of the worlde, and shall rayse vp agayne all deade men / and shal rendre vnto good men eternall lyfe, and eternall ioyes, and shall condempne wycked men to be tourmented perpetually with the deuyll.
❧ Of frewyll. ❧
THe .xviij. article cōcernyng frewyll our aduersaries do receyue,
The .18 article. howbeit they adde auctorities and testimonies lytle mete or agreynge to that matter, they adde also a declamation, that we ought not to extolle ne magnifie frewyll ouermoche with the Pelagianes, neyther yet to take away all maner libertie from it with the Manichies. Gayly well sayd forsothe, but what difference is there betwyxte the Pelagianes and our aduersaries:
[Page] sythe it is so, that they bothe
do thynke, that men may without the holy ghost, bothe loue god, & fulfyll the cōmaundementꝭ of god / as touchynge to the substaunce of the actes or dedes, & merite grace and iustificatiō with workes / whiche reason by her selfe doth worke without the holy ghooste. Howe many folyshe and inconuenient thinges do ensue of these Pelagianical opiniōs, which be taught with greate auctoritie in scholes? These opinions Augustine folowyng saynt Paule, doth vehemently confute, whose sentence & mynde we haue recited here before in the article of iustification. Neyther do we take away libertie from mannes wyll. Mannes wyll hath libertie in chosyng of workes or thynges, whiche reason dothe comprehende and perceyue by her selfe. Mans wyll may some maner way worke ciuile iustice or the iustice of workes / it may speake of god / it may gyue vnto god certein honour or seruice with y
e outward worke, it may obey gouernours and rulers / it may obey father and mother, in chosynge of the out warde 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 y
• 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
[Page] 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
[...]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 cōmaundementꝭ 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 y
t god dothe loke vpon vs, doth heare vs, dothe forgyue vs. &c. These be the verye workes of the fyrst table, whiche mānes 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
[Page] 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 hertꝭ 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 gouernaūce 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 ꝑfourme & 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 ꝑceiued where we haue nede of y
e holy ghoste. Neyther is this diuision fyrst inuented by vs▪ but the scripture dothe moste euidētly teache it. Augustine also treateth of the same / and of late dayes it was very well handeled of Wyllyam of Parrhise,
Austine but it is vngraciously and wyckedly troden vnder foote,
william of Parrhise. 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,
The .19 Article of the cause of synne. that althoughe one god alone hath created & made all nature, and doth conserue and kepe all thingꝭ 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 propri
[...]s loquitur. Whan he speaketh a lye: he speaketh of his owne.
❧ Of workes.
IN the .xx. article,
The .21 article. they put these wordꝭ 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, thā that forgyuenes of sinnes cōmeth freely for Christꝭ sake / & that Christe is the mercy stocke for our synnes, & not oure workes, as Peter sayth,
Act. 10 To hym all the prophetꝭ 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 cōfutation, whiche so boldely without shame blaspheme Christe. For although there haue ben certein writers, whiche haue thought, that after the remission
[Page] 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 workꝭ. These diuines be ashamed of nothīg, 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 y
t Christ is y
e mercy stocke for our synnes. Esaie sayth,
The lorde hath layde on hym the iniquities of vs. Our aduersaries do teache the cōtrary, that god dothe laye our iniquities not on Christe, but on our owne workes. Neyther it lustethe me here to tell what maner workꝭ they teache. We do se an horrible decree to be made agaīst 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
[Page] 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 cō fession of these articles, that we do freely obteyne remission of synnes by faythe for Christis sake, and that by our workꝭ 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, cōforteth, 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,
Ro 3.4 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
[Page] dyd hange vpon our workꝭ, 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 condēpnatiō. And it were good to reherse one or two of them.
1. Pe. 1. They alledge of Peter.
Studete firmam facere uocationem uestram .i. Study ye to make your callyng stable & sure. &c̄. 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 cōclude of the scriptures euen what soeuer they lyste. Make your callyng ferme and sure by good workes: ergo workes deserue remission of sīnes. Uerely this same shalbe a verie feate argument, if a man shulde reason thus of one, whiche had deserued deathe and were ꝑdoned of it. The kynge cōmaundeth, that from hensforthe thou doste holde thy hādes from other mennes goodes:
(g
o)
ergo thou hast deserued pardō of thy punishemēt by thꝭ that thou doste nowe steale none other mennes goodes. To reason after this fashyō ▪
[Page] is to make the cause of that whiche is nat the cause. For Peter speaketh of workꝭ 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 cōtinue 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 repentaūce, as we sayde before, that faythe standeth in repentaunce. They adde other authorities hangynge nat muche better together. And in cōclusion 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 cōmeth frely. But on the contrary syde the Pelagians were condempned, whiche dyd stifly affirme,
The Pelagianes. 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,
Rom. 3. 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 .21 article.
THe .xxj. article they do vtterly condempne, that we do nat require the inuocatiō of sayntes / and in no place do they play the Rhetoricians more largely thā here. And yet they conclude no thynge els, but that sayntes be to be honoured and worshypped. Also that sayntꝭ 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,
Cypan. 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 inuocatiō of deade saītꝭ They alledge also Hierome agaynst Uigilantius.
Hierom In this matter (say they) Hierome ouercame Uigilantius more then eleuen hundred yeres ago. Thus our aduersaries do triumphe as though they had wonne y
• felde, & the warr
[...] were all at an ende. Neyther do these asses se, that in Hieroms writing agaynst Uigilantius there is nat one sillable of inuocatiō. 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 opiniōs whiche our aduersaries do nowe teache of the application of merites,
Thre maners of honorynge sayntes 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 cōmended. The fyrste is giuing of thankes / for we ought to gyue thankꝭ
[Page] to god, that he hath shewed exāples of mercy, that he hathe gyuen vs knowledge that he is wyllyng to saue men, that he hathe gyuen doctours / or other gyftꝭ 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 cōmende the faythful marchaūtes and occupiers of the talentes deliuered to them. The secounde maner of worshyp is the cōfirmation 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 true honours our aduersaries do nat requyre / but onely aboute inuocation and prayeng vnto thē they braule and chyde, whiche although it had no ieoꝑdy in it, yet it is nat necessary. ❧ ❧
Moreouer this we graunt also,
Angels praye for vs. that aungelles do praye for vs / for there is an authoritie in the fyrste of Zacharie, where the aungel dothe pray in this wyse.
Lorde of armes howe longe wi
[...]t thou nat haue mercy of Hierusalem &c. As concernyng sayntꝭ, though we do graunte, that lykewyse as when they be alyue they do praye for the hole churche in generall, euen so in heuen they do pray for the churche in generall. Yet there is no authoritie ne testimonie ī the scriptures of deade men prayeng, only that dreame excepted, which is takē forthe of the secoūde boke of the Machabies. ❧ ❧ ❧
[Page]But though it were so that sayntes praye neuer so muche for the churche: yet it foloweth nat that they be to be called vpon, and prayed vnto. Howbeit our confession dothe onely aff
[...]rme this, that the scripture dothe nat teache the inuocation of sayntes, or to desyre helpe of sayntes. But forasmuche as neyther commaundement, neyther promyse, neyther example of praieng to saintes can be brought or alledged out of the scriptures: it foloweth that the conscience can haue no certayntie ne any assurance concernyng that inuocation. And sythe it is so, that prayer ought to be made with faythe: howe do we knowe, that god doth accepte and allowe that inuocation? Whereby knowe we without the testimonie of scripture, that sayntes do vnderstande and knowe the prayers and petitions of euery particular person? Some men do make of the sayntꝭ vtterly very goddes, giuinge vnto them, that they do se the secrete thoughtꝭ of the myndes in vs. They dispute of the morow tyde knowledge, and the euentyde knowlege, peraduenture because they do doubte, whether they do heare in the morowtyde, or elles in the euentyde. These thynges they do imagine, not to thentent to put the saintes to worshyp: but to defende worshypfull gaynes, which come by the worshyppynge of sayntes. Our aduersaries can brynge nothyng agaynst this reason, that in asmoche as inuocation of sayntes hath no testimonie of the worde of god: it can not be affermed, that sayntꝭ do vnderstande & knowe our inuocation & prayer / or thoughe they do knowe it neuer so moche, that god dothe allowe it. Wherfore our aduersaries ought not
[Page] to compell vs to a thyng vncerteine & doubtfull. For prayer without faythe is no prayer. For as for thexample of the churche, whiche they do alledge: it is vndoubtedlye knowen that this is a newe maner and custome in the churche. For the olde prayers or collectes, although they make mention of sayntes: yet do they not praye to the sayntes. Howe be it this newe inuocation also in the churche, is farre vnlyke the inuocatiō, whiche euery man vseth priuately.
Furthermore oure aduersaries not onelye require inuocation in the honouryng of sayntꝭ, but also they do applye the merites of sayntꝭ for other men, and do make of the saintes not only intreaters or intercessours, but also mercygraūtours or propitiatours. This is in no wyse to be suffred. For here the honoure proprely due vnto Christe, is vtterly taken from hym, & gyuen to the sayntes. For they make the saintes mediatours and mercy graunters. And albeit they make a distinction betwyxte mediatours of intercession,
A distinction of mediatours. and mediatours of redēption: yet for al that they make plainly of the saintes mediatours or meanes of redemption. And agayne they haue no testimonye of scripture for them, that sayntes be mediatours of intercessiō. which worde though it be spoken moste shamefastly & measurably: yet neuertheles it dothe obscure and deface the benefite of Christe / and it translateth the truste of mercy due to Christ, vnto the sayntꝭ. For men do fayne and imagine, that Christ is more harde to entreate, and that sayntes be more gentle and easie to please, and they trust more on the mercy of sayntꝭ than on the mercye
[Page] of Christe / and fleinge from Christe, they seke to the sayntes. So they make of them in very dede mediatours of redemption. Therfore we shal shewe, that they make verely of sayntes not only deprecatours, but propitiatours, that is to saye, mediatours of redemption▪ We do not yet recite here the abuses of the comen people / we do yet speake of the opiniōs of lerned men. The rest euen the vnlerned may iudge. In a propitiatour these two thynges muste cōcurre & runne together. Fyrst there must be the worde of god, by whiche we may knowe assuredly, that god is wyllynge to haue mercye, and to heare those that call on hym, for this propitiatours sake. Suche maner ꝓmyse is there made of Christ, What soeuer ye shal aske my father ī my name he shall gyue it you. Of the sayntes there is no suche maner promyse. wherfore consciences can not certaynly decree with thē selues, that we be herde by the inuocation of sayntꝭ. wherfore that inuocatiō is not made through faythe. Furthermore we haue a cōmaundement, that we shulde call vpon Christe, accordynge to that texte,
Come vnto me all ye that labour: &c. whiche doubtles was sayd also to vs. And the prophete Esaie saythe,
Esa. 9. In that daye shall the roote of Iesse stande as a marke and signe to the people / hym shall the gentyles praye and beseche. And in the .4.3. psalme. Thy face shal all the ryche men of the people make prayer vnto. And in the .71. psalme. And all the kyngꝭ of the earthe shall worshyp hym. And a lytle after. They shall praye in his syght continually. And Christ hym selfe saythe,
Ioh. 5. That all men may honoure the sonne,
[Page] lykewyse as they do honour the father. And Paule to the Thessalonianes,
1.
Thessaloni. 2. in his prayer sayth in this wyse. And our lord Iesus Crist hym selfe, & god our father exhorte your hertꝭ and establyshe you. &c. But of the inuocation of sayntꝭ, what cōmaūdement, or what exāple can our aduersaries brynge of the scriptures? The seconde thyng that belongeth to a propitiator or mercy gyuer is that his merites be set forthe, as whiche be gyuen to other men by goddꝭ imputation, so that for them they be reputed ryghtuous, as it were for theyr owne merities. As for example, if one frende doth pay anothers debtes▪ the detter is delyuered by another mans merite, as though it were by his owne. So the merites of Christ be gyuen to vs, that we myght be reputed rightuous by the trust of the merites of Christ, whan we beleue in hym, as though we had merites of our owne. And of both these two, that is to wit, of the promyse, and of the gyuyng of merites, there rysethe truste of mercye. Suche maner truste of goddes promyse, and also of the merites of Christe, ought to be brought with vs whan we entende to praye. For we oughte to decree verely with our selues, bothe that our prayers be herde for Christis sake, and that by his merites we haue the father appeased and reconciled.
Here our aduersaries hyd vs fyrste to call vpon sayntes, where as they haue neyther promyse of god, neyther cōmaundement, neyther example of the scripture. And yet they cause men to gather more trust of the mercy of saintes, than of the mercy of Christ, whan Christ byddeth vs come to hym, & not to the sayntꝭ.
[Page] Secūdarily they applie the merites of saintꝭ to other men, likewise as the meritꝭ of Christ. They hyd vs truste in the merites of saintes, as though we were reputed rightuous for the merites of sayntes, as we be reputed ryghtuous for the merites of Christe. We make nothynge here of our owne heed. In indulgences and pardons they say that they apply the merites of sayntes. And Gabriel the expositour of the canon of the masse saythe boldely,
Gabriel an expositour. that we by the ordre instituted of god oughte to flee to the helpe of sayntes, that we may be saued by theyr merites and prayers.
These be the wordes of Gabriel: & yet euery where in the bokꝭ and in the sermones of our aduersaries be red moche more folyshe thīgꝭ. What is to make sayntes graunters of mercy, if this be not? They be vtterly made egall to Christ, if we ought to truste, that by theyr merites we be saued. And where was that ordre instituted by god, whiche he speaketh of, that we oughte to flee the to helpes of sayntꝭ? Let hym brynge forth an example or a cōmaundement of the scriptures.
Peraduenture they take this ordre by thensample of kyngꝭ courtes,
He confoūdeth thē with theyr owne example. where we must make frendes to entreate for vs. But if the kynge had appoynted one certein intercessor, solicitour, or maker of meanes: he wolde not that matiers shuld be brought to him by any other than by hym. So sythe Christ is appoynted and set to be intercessor and byshop, whye do we seke other?
The cōmen forme of absolution. This forme of absolution is vsed cōmōly euerywhere, The passion of our lorde Iesu Christe, the merites of the blessed virgine Marie, and of al sayntes, be to the for
[Page] the remission of thy synnes. Here is the absolution pronounced, that not onelye by the merites of Christ, but by the merites of other saintes we be recōciled & reputed ryghtuous. Certayne of vs sawe a doctour of diuinitie dyinge, whom to comforte there was another diuine, whiche was a religious man sente for, and brought. This cōforter dyd synge none other songe to hym that laye in extremes, but this prayer. Mother of grace defēde vs from the enemye, receyue vs in the houre of death. Let vs graunte, that oure blessed lady dothe praye for the churche: dothe she also receyue soules at theyr deathe? Dothe she ouercome deathe? Dothe she quicken & gyue lyfe? What dothe Christe, if our blessed ladye dothe these thynges? whiche although she be moste worthy of moste greate honours: yet she wyll not that her selfe be made egall to Christe, but she wylleth rather, that we shuld beholde and folowe her examples. But experience teacheth that by the comon persuation, the blessed virgine is vtterly come in to Christis stede / her men haue called vpon, and prayed vnto / vpon her grace and mercy they haue trusted / by her they wolde pacifie Christe, as though he were not a mercy gyuer, but onely a terrible iudge, and an aduenger. But surely we thynke, that we be iustified only by truste of the merites of Christe, and not by trust of the merites of the blessed virgine, or of other sayntes. Of other sayntes it was sayde, Euery one shall receyue theyr rewarde, accordīg to theyr labour, that is to saye, they can not amonge them selues gyue theyr meritꝭ one to another / so as freers and other religious men do selle the merites
[Page] of theyr orders. And Hilarie sayth of the folyshe virgins in this wyse.
Hilariꝰ And because the folyshe virgines can not go forth to mete the spouse, sythe theyr lampes were out: they desyred them that were wyse, that they wolde lende them some of theyr oyle: to whom the wyse virgins answered, that they could lende them none, because peraduēture there shulde not be ynough to serue them al, that is to wit, no man shalbe holpen with other mēnes workes and meritꝭ / for it is necessary to bye propre oyle for euery lampe.
For asmoche thā as or aduersaries do teache to put truste in the inuocation of sayntꝭ, whan they haue neyther the worde of god, neyther example of the scripture / syth also they apply the merites of sayntes for other men, none otherwyse than the merites of Christe, and do shyft the honour due to Christ vnto the saintes: we can neyther receyue the opinions of them, concernyng the worshyppyng of saintꝭ, neyther theyr custome of inuocation. For we knowe, that we must put our truste in the solicitation or intercession of Christ. For to this only is gyuen the promyse of god. We knowe that onely Christis merites is a mercystocke for vs, and for Christꝭ merites we be compted ryghtuous, whā we beleue in hym, as the text saythe, All that truste in hym, shall not be ashamed. Neither be we iustified by trust of the meritꝭ of the blessed virgin, or of other saintꝭ.
Erronious persuatiōs Here also stycketh an errour amōge lerned men, that to euery saynt is cōmitted his ꝓpre busynes or office, as that saynte Anne shulde gyue ryches / saynt Sebastiane shulde kepe away the pestilence / saynt Ualentine shulde remedy
[Page] the fallīg sickenes / saynt George shuld defende knyghtes and horsemen. These persuations vndoubtedlye haue rysen out of the examples of pagans and hethen people. For so amonge the Romaines,
The
[...] Rom
[...] Iuno was thought to make ryche / the goddesse Febris to dryue away the ague / Castor and Pollux to defende horsemen. And let vs put the case, that inuocation of sayntes were taught as measurably as myght be, yet sythe thexample is very perylous, what nede they defende it, whan there is neither cōmaundement or testimonie of the worde for it? No neither yet any testimonie of the olde wryters. Fyrste because (as I sayde before) whan other mediatours be sought
[...]esydes Christe, truste is put in other, the hole knowledge of Christe is ouerthrowen▪ & that the thyng it selfe sheweth. Mention of saintꝭ suche as be in the olde collectes and prayers at the begynnyng as it semeth were receyued for a tollerable purpose. Afterwardꝭ folowed inuocation, After inuocation folowed prodigious and more than hethen abuses, from inuocation they came to ymages, the ymages also were worshipped, and there was thought a certayne power to be in them, lykewyse as enchauntours do imagine certein vertue and strēgth to be in the ymages of the .xij. signes, if they be grauen at certayne tymes.
We sawe in a certeyne monasterie an ymage of the blessed virgine Marie, whiche was moued ꝓprely, as though it had moued by the owne selfe, in suche wyse, that it semed with signes, eyther to deny petions,
The legēde of sayntꝭ. or els to graūte petitiōs. And yet the fabulous histories of saintꝭ whiche were redde openly with greate auctoritie,
[Page] do passe farre the monstruous ymages & pictures.
Babara Barbara in the myddes of her tormentes as kethe a
[...]oone or a rewarde, that no man, whiche prayed vnto her, shulde dye with out housell. Another of them sayd ouer the hole psalter dayly, standyng on the one foote. Some wyse man paynted a Christofore,
Christofore. that is to say, a bearer of Christ, whiche wolde signifie by an allegorie, that there had nede to be greate strēgth of mynde in thē, whiche shulde beare Christe, that is to saye, whiche shulde teache the gospel, or confesse and acknowlege Christ, because that suche one muste nedes abyde great ieopardies. Afterwardes folyshe freers taught amonge the people, to call and pray to Christofore, as though there had ben ones suche a Polypheme (that is for to saye) suche a greate gyaūt in very dede. And where as sayntꝭ in dede haue done very greate thinges, eyther profitable to the comon weale, or els conteynynge priuate examples, the rehersall wherof shulde be very profitable bothe to establyshe the faythe, and also to ꝓuoke other to folowe theyr actꝭ: no man sought out these thynges out of the true histories. Undoubtedly it is profitable to heare, howe holy men dyd administre comen weales / what chaūces, what ieoperdies they put them selues in / how holy men dyd helpe kynges in greate ieopardies / howe they taughte the gospell / what disputations and batayles they had with heretikes. The examples also of mercy be profitable,
Peter denyed his master. as when we see, that Peter was ꝑdoned the denieng of his maister / that Cyprian was forgyuen / that he was a negromancer / whan we se Augustine in his syckenes prouinge the
[Page] strengthe of faythe, to afferme stedfastlye, that god dothe in dede heare the prayers of them that do beleue. Suche maner exāples, which do conteyne eyther faythe, or feare, or administration & gouernaunce of the comen weale, it were profitable to be recited. But certayn hypocrites or stage players, not indued with any knowlege, eyther of faythe or of gouernynge of comen weales, haue imagined tales, (countrefaytynge the workes of poetes) in whiche be nothyng els but only superstitious exāples of certeyn prayers, of certeyn fastes / and there be added also certeyne thinges makyng for lucre, As for example, the fayned miracles of the Rosaries, and lyke ceremonies. Neither is it nede to reherse heare any examples. For there be legendꝭ (as they cal them) glasses of examples and Rosaries, in whiche there be many thynges not vnlyke to the true narrations of Luciane,
Lucian made a story in derisiō of other in whiche is nat one trewe worde. in whiche is neuer a true worde. These wonderfull and wycked tales, byshoppes, diuines, religious men, do fauour and allowe, because they make for the belye. But vs they may not abyde, which to thentent that the honour & benefite of Christ myght the more be sene. do not require inuocation of sayntes, and do rebuke the abuses in the honouryng of sayntes. And notwithstandyng that all good men euerywhere do desire either the auctoritie of the byshops, or the diligence of the preachers, in the redressyng of these abuses: yet our aduersaries in the confutation do vtterly dissemble, and wyll not be a knowen euen of those vices, which be manifest and open, as thoughe, if the confutation were receyued, they wolde compelle vs to allowe
[Page] euen the most knowen & euident abuses. So disceytfully is the confutation made, not onely in this place, but almoste euerywhere. There is no place, in which they do discerne the manifest abuses from their decrees and opinions. And yet amonge them selues, if any be wyser than other, they do graunte, that many false persuations do stycke in the doctrine of schole men & canonistes, and besydes this that many abuses haue cropen in to the churche, throughe the greate ignoraunce and negligence of pastors and curates. For Luther was not the fyrste, whiche complayned of open abuses. Many ryghte connynge and excellent men haue longe before these dayes sorowed and bewayled the abuses of the masse / the truste in the obseruaunces of monkes and freers / the gaynfull worshyppynge of sayntꝭ / the confuse darkenes of the doctrine of penaunce / whiche ought to be euen most playne and open of all other in the churche. We our selues haue herde excellent diuines saye, that there wāteth measure in the doctrine of scole men / wherin is conteyned moche more philosophicall braullyng, than godlynes. And yet amonge these, the olde men be more nere to the scripture, than the wryters of late tyme. So the diuinitie of them hath thus gone out of kynde more and more. Neyther was there any other cause to many good men, whiche beganne to loue Luther at the begynnyng: then that they sawe hym to rydde and delyuer the myndes of men from those endeles mases of mooste confuse and enuegeled disputations / whiche be amonge the schole diuines and canonistes,
[Page] and to teache thynges profitable to true vertuous lyuynge. Wherfore our aduersaries dyd very maliciouslye, that whan they wolde haue vs agree to the confutation: they dyd dissemble and speake no worde of the abuses. And if they wolde the welthe and profite of the Churche: they ought speciallye in this place, in this occasion, to exhort the Emperours maiestie, that he wolde take counsell cōcernyng the redresse of these abuses, whom we perceyued very euidently to be most desyrous of well orderynge and healynge of the churche. But our aduersaries go not aboute to helpe and further the most honeste and holy entente and purpose of themperoure: but that they maye oppresse vs by all maner meanes. Many euidente tokens shewe, that for the churche they take lytle thoughte. They gyue no diligence, that the people maye haue amonge them some certeyn fourme of decrees and opinions in the churche. Manifest abuses they defende with a newe & straunge crueltie. They suffre no worthye teachers in the churche. What they entende by these thyngꝭ good men maye easelye iudge. But by this waye they neyther ꝓuyde well for theyr owne kyngdome, neyther yet for the churche. For whā the good teachers be burned and slayne, and the true doctrine is oppressed: afterward there shall ryse madde and frantike persones, whom our aduersaries shall not be able to represse, whiche shall trouble the churche with wycked opinions, and shall ouerthrowe the hole ordre of the Churche, whiche we desyre very greately to conserue and kepe.
[Page] Wherfore we beseche & praye you, moste noble emperour Charles, for the glorie of Christe, which we do not doubte but your maiestie desyreth to garnyshe, set forthe, and encrease: that ye wyll not assente to the violente counsayles of oure aduersaries, but that ye wyll seke other honest wayes of makyng concorde and peace, in suche wyse, that godly consciences be not ouercharged, ne any crueltie be exercised vpon innocēt men, so as we haue sene vsed yet hytherto, nor the holsome and true doctrine in the churche be oppressed. This seruice ye mooste speciallye owe vnto god, to conserue, I meane, the ryght and holsome doctrine, and to prouyde, that it maye come to them, which shall folowe after your tyme, and to defende them that teache the ryghte and true doctrine. For this thyng god requireth, whan he garnyshethe kynges with his owne name, and callethe them goddes, sayenge, I sayde ye be goddes, that is to say, kynges be ordeyned to prouyde, that godlye thynges, that is to witte, the gospel of Christe be maynteyned, and spredde abrode, and that as beinge goddꝭ deputies, they shuld defende the lyfe & helth of innocent ꝑsones.
❧ Of bothe kyndes to be gyuen in the souper of the lorde. ❧
IT can nat be doubted, but that it is an holy thing, and agreing to the institution of Christ, and to the wordes of Paule, to vse bothe partes or kyndes in the souper of the lorde. For Christe dyd institute bothe partes / and he dyd institute thē nat for parte of the churche, but for the hole churche. For nat onely prestes, but the hole churche vseth the sacrament, and that by the authoritie of Christ, and nat by the authoritie of mā. And thꝭ we thinke that our aduersaries do graūt. Nowe if Christ dyd institute this sacramēt for the hole churche: why is the one kynde taken awaye frome parte of the church? why is the vse of the one kynde forbydden? why is the ordenaunce of Christe chaunged? namely sythe he hymselfe dothe call it hys testamente. That if it be nat lauful to breake the testament and laste wyl of a man: muche lesse it shalbe laufull to breake the testamente of Christe. And Paule sayeth that he receyued of the lorde,
1. Co. 11 that whiche he taught. But he taught the vse of bothe kyndꝭ as the texte euidētly sheweth. Do this (sayeth he) fyrste speakyng of the body / afterwarde he repeteth the same wordꝭ of the cup. And after he sayeth,
let a man trye and examyne himselfe, and so let him eate of the breade, and drynke of the cuppe.
1. Co. 11 These be the wordes of one disposing and ordering. And he speaketh before, that they whiche shulde vse the souper of the lorde, shulde vse it togither in one company. Wherfore it is euident, that the sacrament was instituted for
[Page] the hole churche. And the vse ther of remayneth yet in some churches of the Grekes. And the same custome was sometyme also in the latine churches, as Cypriane and Hierome do witnesse.
The wordes of saint Hierom For thus sayeth Hierome vpon the prophete Sophonie.
Sacerdotes qui
[...]ucharistiae seruiunt & sanguinem domini populis diuidunt. &c. The prestes, whiche do serue the sacrament
[...] of the alter, whiche do deuide the bloude of the lorde to the people. &c. The councel of Toletane witnesseth the same. Neyther shal it be any greate mastry to gather a greate heape of testimonies. Here we wyll nat exaggerate ne amplifie this thing we only leaue it to the wyse reader to be cōsidered, what is to be thought of the ordenaūce of god. Our aduersaries in the cōfutatiō do nat go about to excuse the churche, frō whom the one parte of the sacramēt was takē away▪ It became good and religious men to do thꝭ. They ought to haue sought a sure and strong reason, to excuse the churche / and to teache the consciences, whiche can nat be suffred to haue but one parte of y
• sacrament. Nowe they defende, that it is well done to kepe awaye the one parte, and they forbidde to graunt the vse of bothe partes. Fyrste they fayne that in the church the maner was in some places, to gyue but the one parte alone. And yet can they brīg forthe none auncient example herof / but they alledge the places, in whiche mention is made of breade / as in Luke. Where it is writen, that the disciples knewe Christe by breakynge of the breade. They alledge also other places of breakyng of the breade. And albeit we do nat greately saye agaynste them, but that some of those places may be vnderstāded of the sacramente:
[Page] yet for all that thys dothe nat folowe, that there was gyuen but the one parte alone, for by namyng of parte the residue is betokened, by a comen maner & custome of speakyng. They adde also of the laicall cōmunion / whiche was nat the vse of y
• one kynde alone, but of bothe. And if at any tyme prestes be byddē to vse the laicall communion, it is mente, that they were remoued from the ministery of consecration. And this thyng our aduersaries do knowe wel ynough, but they do abuse the ignoraunce of vnlearned men / whiche, when they here speake of laicall cōmunion: by and by do dreame of the maner and vsage of our tyme, in which to lay men is gyuen but only one parte of the sacrament. And se howe shameles they be, Gabriel amonge other causes reciteth,
Gabriel why bothe partes be nat gyuen: because there was a difference to be made betwene laye men and prestes. And it is lykely ynough, that thys is the chief cause, why the prohibitiō of the one parte is so greatly defended, that the dignitie of the ordre by this religious fashyon myght be the better estemed and the more set by. Thꝭ is an humaine reason and purpose (I wyll nat speake ouer sharply) whiche for what ende it serueth, it may easly be iudged. And in the confutation they alledge of the sonnes of Helie, that whē the office of the hygh preste was lost they shulde desyre but one parte sacerdotall / as it is wrytten in the fyrste boke of kynges.
1. Re. 2. Here they say is signified the vse of one only kynde. And they adde thys conclusion. So therfore our lay men also ought to be content with one part sacerdotal, that is to wete, with one kynde. Uerely our aduersaries do dallye
[Page] and tryfle, whē they applye the hystory of the chyldren of Helie to the sacramentes. There is described the punyshmēt of Helie, wyl they say thys also, that the laye men be kepte from the one parte because of punyshemente? The sacramente was instituted to comforte & lyfte vp troubled and feared myndes, when they beleue, that the flesshe of Christe, which was giuen for the lyfe of the worlde, is meate / & whē they beleue, that they ioyned to Christe be quickened. But our aduersaries do reason, that laye men be kepte from the one parte because of punyshemēt. The laye men (say they) ought to be cōtente. This is very imperiously spoken. And why oughte they? There oughte nat to be asked why, nor any cause is to be enquired: but what soeuer diuines say, it must be a lawe. This is the foule vometyng and dronkyn sayīg of Eccius.
Eccius For we espye these thrasonicall and proude bragging wordes of these felowes, whiche if we were disposed to touche, so as we myght do we shulde nat lacke matter nor oratiō. For ye se howe they be past shame. He cōmaundeth (as it were a tyraunte in tragedies) that whether they wyll, or nat wyll, they ought to be contented. Shall these reasons, which he alledgeth at domes day excuse these men whiche do forbydde parte of the sacrament, and whiche do thus rage agaynste good men that vse the hole sacramēt? If they do forbydde it for this skille, that there shuld be a difference of the ordre: this selfe same reason ought to moue vs, that we do nat agre to our aduersaries, euen thoughe we were elles minded to haue obserued the custome & maner with them. There be other diuersities betwixt
[Page] the ordre of prestes, and the state of the people / but it is easy to se, what is theyr entente / and why they do defende this diuersitie or difference so greatly. But we, leaste we myghte seme to minishe the true dignitie of the ordre, wyll speake nomore at this tyme of this theyr craftye and subtyle purpose.
They alledge also the peryll and ieoperdie of spyllyng, and certayne lyke thynges / whiche haue nat so greate strengthe, as to chaūge the ordenaunce of Christ. And let vs put the case, that it were free eyther to vse the one parte or bothe: Howe can yet the prohibition be defended? Howbeit the churche dothe nat take this libertie vnto her, that she may make of Christꝭ ordenaūces thinges indifferent. We verely do excuse the church, which hathe susteined this iniury and wronge, because they myght nat be suffred to haue bothe partes: but the auctours and causers, whiche do defende, that it is wel done to prohibite the vse of the hole sacrament / and which nat only do prohibite the vse, but also do excommunicate and persecute with violence them, that do vse the hole sacramente: these persones (I saye) we can nat excuse. Let thē loke to theyr owne charge, howe they wyll make aunswere to god / & what cause they wyll shewe of these theyr purposes and ententꝭ. Neyther is it to be iudged forthwith, that the churche dothe ordeyne or approue what soeuer thynges the bysshopes of Rome do ordeyne / namely sythe the scripture dothe prophesie of bysshopes and curates that they shulde so do / as Ezechiel sayeth.
Peribit lex a sacerdote. The lawe shall begyn to peryshe at the preste.
❧ Of the wedlocke of preestes. ❧
NOtwithstandyng the greate infamy which goeth abrode of the filthie single lyfe of prestes: yet neuertheles or aduersaries dare
[...]at only defende the bysshop of Romes lawe, vnder the wycked cloke and false pretence of the name of god, but also they dare exhorte the emperour and the princes, that in nowyse they shulde suffre the wedlockes of prestes, to the greate shame and infamy of the Romayne empire, for so they speake. What more vnshamefastnes hathe euer ben redde in any hystorye, then is this of our aduersaries? For the argumentes, whiche they vse, we shall reherse afterwardes. Nowe let the wyse reader considre what shame these vile wretches haue, whiche say, that wedlocke dothe engendre shame and infamy to the empire / as who shulde saye, that the churche is greatly garnyshed and renoumed by the open infamy of those vngratious and prodigious kyndes of lechery, whiche do brenne amōge these holy fathers, whiche outwardly do coūterfet and pretende the sadnes and vertue of Curius, but in corners liue most viciously and voluptuously. Yea and a greate parte of those thyngꝭ may nat be so moche as named with honestie, whiche these men ceasse nat to do with great boldnes. And these theyr prodigious voluptuousnes and lustes they desyre to haue defended with your moste chaste ryght hande (moste noble Emperour) whome euen certayne olde ꝓphecies do call the kyng with the chaste face. For it apperith very well that this was spoken of you,
pudicus facie regn
[...]
[Page] bit ubi
(que). The chaste in face shall raygne euery where. They desyre, that contrary to the lawe of god, contrary to the lawe of all nations, cō trary to the canones of the coūcels, ye shulde pul in sundre and breake matrimonies, that ye shulde ordeyne greuous & sore punyshmentes agaynst innocente men for cause of wedlocke, that ye shulde kyll prestes, whō euen the Barbarianes do reuerently and religiously spare / that ye shulde dryue women & fatherles chyldren into exile as persons outlawed and banished. Suche sort of lawes they offre vnto you (moste good and moste chaste Cesar) whiche no barbarous nation, beit neuer so cruell and beastly coulde fynde in theyr harte to heare. But for asmoche, as in these your gratious maners, there can be no filthynes or crueltie: we hope that ye wyll in this cause deale gentely with vs, namely after that ye shall knowe that we haue mooste wayghtye causes for the mayntenaūce of our sentence & opinion taken out of the worde of god / agaynst whiche oure aduersaries do set moste tryfelynge and most vayne persuations. And yet they do not defende single lyfe earnestely. For they knowe, howe fewe of them do kepe chastitie, but they cloke their kyngdome with a colour and semblaunce of religion / to the whiche kyngdome of theyrs, they do reken single lyfe to be very profitable. / so that now we may perceyue that Peter gaue warnynge very well, that in tyme to come false prophetes shulde deceyue men with fayned wordes. For our aduersaries nothynge say, nothyng wryte, nothyng do in all this hole cause, truely, simply, playnly, & charitablye, but in verye dede they stryue aboute
[Page] theyr lordeshyp and kyngedome, whiche they do falsely suppose to be in ieopardie, and this they go aboute to fortifie and maynteyne vnder the wycked pretence and colour of vertue and holynes. But we in no wyse can approue this lawe of lyuynge single & without wyues, which our aduersaries do so greatly defende, because it is repugnaunte to the lawe of god, to the lawe of nature, and disagreinge from the very canones of the councaylles. And vndoubted it is also, that it is superstitious and perylous. For it engendreth infinite sclaunders, synnes, and corruptynge of the publyke maners. Other of our cōtrouersies do require some disputation of lerned men. In this matter the thynge is so manifest on bothe sydes, that it nedeth no disputation at all: onely it requireth a iudge, that is a good man, & whiche feareth god. And notwithstandyng that we defende the manifeste veritie: yet our aduersaries haue deuised certeyne cauillations to mocke out our argumentes.
The .1. reason. Fyrste of all, the booke of Genesis teacheth, that men were created, that they shulde be frutefull, & that the man shulde desyre the company of the woman, and contrarywyse, by ryght reason. For we speake not of concupiscence, whiche is synne: but of that appetite, which shuld haue ben in nature vncorrupted, whiche they call naturall appetite. And this appetite is verely goddes ordenaunce of the one kynde or sexe to the other. Nowe sythe this ordenaūce of god can not be taken away without the sīguler and special worke of god: it folowethe, that the lawe of contractynge of matrimonie can not be taken awaye with statutes
[Page] or vowes.
A cauillation. Our aduersaries do make here a cauillation and say, that at the begynnynge of the worlde it was cōmaunded, that the earthe shulde be fylled / but now the earth beinge full, they say that wedlocke is not cō maunded. Se howe wysely they iudge The nature of man is formed and created thrughe that worde of god, that it shulde be frutefull, not only in the begynnyng of creation, but so lōge as this nature of the bodies shalbe, euen likewise as the earthe is made fruteful by vertue of thꝭ worde
Germinet terra herbam uirentem.
Gene. 1 Let the earth brīg forth grene grasse. By thꝭ ordenaunce of god, the earthe began not only at the begynnyng to brynge forthe grasse, but yerelye the feldes be couered & vestured with grasse▪ and shalbe whyles the worlde and this nature of thynges shall continue and endure. Therfore lykewyse as by the laws of man the nature of the earthe can not be chaūged: euen so neyther by vowes, neyther by any lawes, may the nature of man be chaunged, without the speciall worke of god.
The .2. reason. Secūdarily, because this creation or ordinaunce of god in man, is the law of nature: therfore the men of lawe haue sayde very well and wyselye, that the coupelynge of man and woman together is of the lawe of nature. Nowe sythe the lawe of nature is immutable and can not be chaunged: it foloweth necessarilye, that the power and libertie to contracte matrimonie dothe alwayes remayne & abyde. For whan nature is not chaunged, that ordenaunce also must nedes remayne, whiche god gaue vnto nature, neyther can it be taken away by any mānes lawꝭ. That therfore is but
[Page] a folyshe sayenge, whiche our aduersaries after theyr tryfelynge maner do saye, that wedlocke was cōmaunded at the begynnyng, but it is not cōmaunded nowe. This is euen lyke wyse as if they shulde say, In olde tyme men, whā they were borne, brought with them in to the worlde the naturall appetite & theyr sexe or kynde, but nowe they do not so. In olde tyme whā they were borne, they brought with them the lawe of nature, nowe they do not so. No workeman coulde euer desyre or imagyne any thynge more craftelye, and lyke a craftes man, than these folyshe tryfles haue ben imagyned to elude and auoyde the law of nature. Let this thynge therfore abyde stable & stedfaste in this cause, whiche bothe the scripture teacheth, & the man of law hath wysely spokē, tha
[...] the ioynīge together of man and woman is the lawe of nature. But the lawe of nature is in dede the lawe of god. For it is an ordenaunce imprinted by god in nature. And because this lawe can not be chaunged without the speciall worke of god: it is necessary and can not be auoyded, but that power & libertie to contracte matrimonie muste nedes abyde. For that naturall appetite is the ordenaunce of god in nature of one kynde or sexe to an other, and therfore it is ryght and lawe, for els why shulde bothe kyndes be created? And we speake (as it was sayde before) not of concupiscence, whiche is synne: but of that appetite, whiche they cal naturall loue or affectiō, whiche loue cōcupiscence hath not taken out of nature, but rather dothe kendle it / so that nowe it hath more nede of remedye / and wedlocke is nowe necessary, not onely because of
[Page] procreation, but also because of remedye. These thynges be clere & euident, and so sure and stronge, that they can be by no meanes auoyded. ❧ ❧ ❧
The .3. reason. Thyrdely Paule sayth, For cause of fornication lette euerye man haue a wyfe of his owne. This is an expresse cōmaūdement belongyng to all men, whiche be not mete to the single lyfe. Our aduersaries do byd, that we shulde shewe a cōmaūdement vnto them, whiche cōmaundeth preestes to wedde wyues, as though preestꝭ were no men. Certes we iudge that those thynges, whiche we dispute in general of the nature of man, do also apperteine to preestes. Dothe not Paule cōmaunde here that those men shulde marie wyues, whiche haue not the gyfte of cōtinence and chastite? For Paule declareth his owne self not longe after, whan he saythe, It is better to marye,
1. cor. 7 than to burne. And Christe sayde playnlye,
Non omnes capiūt uerbum hoc sed quibus datum est .1.
Mat 19 Al men do not take this sayeng, but they only to whom it is gyuen. For nowe after synne these two thinges go together, naturall appetite, and concupiscence, whiche inflameth naturall appetite / so y
• nowe there is more nede of wedlocke, than was whan nature was perfecte and incorrupted. Therfore Paule speaketh of wedlocke, as of a remedie. And for to auoyde those brennynges and inflammations of the luste, he cōmaundeth to mary. Neyther can any auctoritie or any lawe of man▪ or any vowes, take awaye this sayenge of Paule, It is better to mary than to brennne. For these sayde thynges take not away nature or cōcupiscence. Therfore who soeuer burne, haue
[Page] power & libertie to mary. And they be boūde by this cōmaundement of Paule, that for to auoyde fornication euery one shulde haue a wyfe of his owne, as many as do not truelye conteyne & lyue chaste / the iudgement wherof apperteyneth to euery mānes owne cōsciēce. For where our aduersaries do bydde vs here desyre continence of god, and do byd vs also, to tame and mortifie oure bodye with labours and abstinence / why do they not synge these hyghe preceptes to theyr owne selues? But as we saide before our aduersaries do nought els but tryfle / they do nothynge earnestlye. If continence or chastitie were possible to all men: than it shulde not require a speciall gyfte. But Christe sheweth that there is nede of a speciall gyfte: wherfore all men do not attayne it. The residue, whiche haue not this gyfte, god wyllethe to vse the comon lawe of nature, whiche he hath ordeyned. For god is not contente, that his ordenaunces, or his creatures be despised. In suche wyse he wylleth them to be chaste, that yet they maye vse the remedy, whiche god hath ordeyned. Lyke wyse as he wyll that we so mainteine our lyfe, if we do vse meate and drynke. And Gerson witnessethe, y
• there haue ben many good men, whiche haue endeuoured them selues to tame theyr bodye, & yet it hath lytle auayled them. Therfore Ambrose saythe very well,
Ambrose Onelye virginitie is the thynge, whiche may be counsaylled, but can not be cōmaūded, it is a thing more of wysshe or desyre thā of cōmaūdemēt. If any mā wyll obiecte here,
An obiection. that Christ doth prayse them, whiche do gelde them selues for the kyngdome of heuen▪ let hym also cōsidre
[Page] this, that he prayseth suche maner men, whiche haue the gyfte of cōtinence. And therfore he added,
Qui potest capere capiat. He that may take, let hym take.
Mat 19 For vnclene & fylthy continence dothe not please Christe. we also do prayse true continence. But we do nowe dispute of the lawe, and of them, which haue not the gyfte of continencie. The thynge ought to be lefte free, there ought no bondes or snares to be caste vpon the weyke persones by this lawe.
The .4. reason. Fourthly the law of the byshop of Rome disagreeth also from the canones of the councels. For the olde canones do not prohibite wedlocke, neyther do they breake or departe wedlocke alredye contracted, Albeit they do remoue them from ministration, whiche haue made contracte in the tyme that they were in ministerie. And this remouyng of them from administration was at those tymes in steade of a benefite. But the newe canones, whiche were not made in the coūsels, but by the priuate wyll of popes: bothe do prohibite to cō tracte matrimonie, & also do dissolue & breake those, whiche were alredye contracted. And this appereth euidently to be contrary to the cōmaundemente of Christe, whiche saythe:
Whom god hath ioyned let no man departe in sondre. Our aduersaries cry out in the confutation,
Mat 19 that to lyue single without wyues is cōmaunded by the councelles. We do not accuse the the decrees of the councelles. For these decrees vnder a certeyne condition do permitte wedlocke / but we do accuse the lawes, whiche the byshoppes of Rome haue made syns the olde generall coūcels, contrary to the auctoritie
[Page]
[...]
[Page]
[...]
[Page] of the sayde councelles. Thus do th̄e byshoppes of Rome despise the auctorities of the coūcels, whiche they wyll that other men shulde thynke to be mooste holy & inuiolable. This lawe therfore of perpetuall absteynyng from mariage is onely the lawe of this newe domination of the pope. And that not without a cause. For Daniel gyuethe this marke and token to the kyngedome of Antichriste, that they shall contemne women.
The .5. reason. Fyftelye, althoughe oure aduersaries do not defende the lawe because of superstition, forasmoche as they se that it is not wonte to be obserued: yet neuertheles they sowe superstitious opinions, whyles they pretende religion & holynes. They saye that they require the single lyfe, and absteynyng from mariage, because it is puritie & clennes, as who shulde say, that mariage were vnclennes and synne. or as though single lyfe dyd merite remission of synnes, and reconciliation / and wedlocke dyd not so. And to this purpose they alledge the ceremonies of Moyses lawe / that syth in the lawe, durynge the tyme of theyr ministration, the preestes were seperated from theyr wyues: moche more in the newe testamēt the preeste forasmoche as he oughte alwayes to pray, ought always to conteine & lyue chaste. This folyshe & vnmete similitude is alledged as it were a demonstration and a most stronge and euident proffe, that preestes ought neuer to mary. And yet in the similitude it selfe, wedlocke is permitted and graunted: onelye the vse of the wyfe is forbidden, duryng the tyme of theyr ministerie. And they be two sundrye thynges, to praye and to ministre. The holy
[Page] men dyd praye euen than also, whan they dyd not exercise any publike or open ministerie or office. Neyther dyd the companyenge with theyr wyues let them that they myghte not praye. But we wyll answere in ordre to these fayned tryfles and figmentes. Fyrste our aduersaries muste nedes graunte this, that wedlocke is pure & clene in them, that do beleue / because it is sāctified with the worde of god, that is to saye, it is a thynge laufull & approued by the worde of god, as the scripture copiously doth recorde. For Christ calleth wedlocke goddes ioynyng or couplyng together. whan he saythe,
Mat 19 whom god hath ioyned together. And Paule sayth of wedlocke, of meatꝭ and lyke thyngꝭ, They be sanctified by worde and prayer, that is, by the word, wherwith the cōscience is made sure and out of doubt, that god dothe approue and allowe it, & by prayer, that is for to saye, by faythe, whiche vsethe it with gyuyng of thankes, as the gyfte of god. Also in the fyrste epistle to the Corinthianes he saythe:
1. cor. 7 The vnchristen husbande is sanctified by the christen wyfe, &c. that is to say, the vse and companyeng of them together is laufull & holy, because of the fayth in Christ, as it is laufull to vse meate and drynke. &c. Also to Timothe he wryteth,
1. Ti. 2. The woman is saued by generation, and by bryngyng forthe of chyldren. &c. If oure aduersaries coulde brynge forthe suche a place of scripture for single lyfe: thā wolde they make merueylous triumphes. Paule saythe that the woman is saued by generation and bryngynge forthe of chyldren. What coulde be sayde more honorable agaīst the hypocrisie of single lyfe, than
[Page] that a womā is saued by workꝭ of matrimonie by vse & companye coniugale of the one with the other, by bryngynge forthe chyldren, and by other workes apꝑteinyng to the orderyng of an house? And what is Paules mynde? Let the reder obserue and marke faythe to be added, and not the offices or workes of orderynge an house to be praysed without faythe, if they abyde (sayth Paule) in the fayth. For he speaketh generallye of the holle kynde of mothers. Therfore he dothe principallye require faythe, by whiche the woman receyueth remission of synnes and iustification. Afterwardes he addeth a certain worke of callyng, Lykewyse as in euery man there ought to folowe after faythe the good worke of a certein vocation. This worke pleaseth god because of fayth. So the workes of the woman please god because of fayth / and the christen woman is saued, whiche in suche sorte of workꝭ of her callyng dothe godly seruise. These auctorities & testimonies do teache, that wedlocke is a lauful thyng. If thā this worde (clēnes) betoken that thyng, whiche is laufull and approued before god: than be wedlockes clene because they be apꝓued by the worde of god. And Paule saythe of laufull thynges,
Omnia munda mundis. i. All thynges be cleane to them that he clene, that is to saye, to them, whiche beleue Christe, and be ryghtuous by faythe. Therfore as virginitie in wycked men is vnclene: so wedlocke in godlye men is cleane, because of the worde of god and faythe. But if this worde clēnes be taken as a thyng contrary to concupiscence: so wedlocke betokeneth clennes of harte, that is for to saye,
[Page] a mortified concupiscence, because the lawe doth not forbyd wedlocke, but cōcupiscence, adulterie, fornication, wherfore single lyfe is not clennes. For there maye be more clennes of the herte in a maryed man, as in Abraham, or Iacob, than in very many of those, yea whiche be truely continente. Finally, if in suche sorte they vnderstāde single lyfe to be clēnes. because it doth merite iustification, more then
[...]edlocke: we than playnly with open voyce say agaynst them. For we be iustified neyther for cause of virginitie, neyther for cause of wedlocke, but freelye for Christis sake, whan
[...]e beleue that for his sake we haue god good and gracious to vs.
Here peraduenture our aduersaries shal crye out, that after y
e maner of Iouiniane wedlocke is of vs made egall to virginitie. But we wyll nat for these rebukes and reuiling wordꝭ caste away the truthe of the ryghtousnes of fayth, whiche we haue before declared. And yet we do nat make virginitie egall to matrimonye. For lykewyse as one gyfte is better then another, as prophecy is better then eloquence / eloquence is better then carpenters crafte: so virginitie is a more excellent gyfte then wedlocke. And yet as an Oratour is nat more rightuous before god for cause of hꝭ eloquēce then a carpenter because of his carpentrie: so lykewyse a virgine meriteth nomore iustification with her virginitie, then a wyfe doth with the workes apperteinyng to a wyfe / but euery one in theyr gyfte ought to serue faythefully▪ and to thynke that by fathe for Christes sake they obtayne remission of sīnes, and by fayth be reputed ryghtuous before god. And neyther
[Page] Christe nor Paule do prayse virginitie therfore, because it dothe iustifie: but because it is lesse combred and hathe fewer cares belonging to it / and is lesse letted with domesticall occupations and busynesses, in prayeng, in teaching, in doing seruice to god. Therfore sayth Paule.
1. cor. 7
The virgine carith for those thinges, whiche be the lordes. Uirginitie then is praysed for the excercise and study. So Christe dothe nat absolutely and generally prayse all them, whiche do gelde them selues: but he addethe, for the kyngdome of heuen, that is for to say, that they may haue leysure to learne or to teache the gospell. For he dothe nat say that virginitie dothe merite remission of sinnes or saluation. To the examples of the leuitical prestes we haue aunswered, that they proue nat, that prestes ought to be bounde to abstayne from mariage all theyr lyfe tyme / agayne the leuitical vnclēnesses ought not to be applyed to vs. A custome agaynst the lawe, was then vnclennes. Nowe suche custome is nat vnclennes / for Paule sayeth, All thynges be cleane to them that be cleane. For the gospell deliuereth vs and maketh vs free frō these leuitical impurities. And if any man dothe defende the lawe of abstaynyng from mariage, to the ende to charge & lade consciences with those leuiticall obseruaunces:
Act. 15. that man ought to be resisted in lykewyse as the apostles dyd resyste them whiche required circumcision / and whiche went aboute to laye the burdon of Moses lawe vpō christē mēnes neckes. In the meane season yet good men knowe howe to moderate the carnall vse and company of theyr wyues, namely when they be busyed with publycke
[Page] ministeries and offices apperteynynge to the comen weale / with whiche good men be often tymes so busied & troubled, that they do caste the thoughtes & cares cōcernyng theyr house out of theyr myndꝭ. Good men knowe this also that Paule dothe bydde vs to possesse our vessels in sāctification. They knowe also, that somtime they ought to go a sondre / to the entente y
t they may the better gyue theyr mynde to prayer / but Paule wyl nat,
1. cor. 7 that they shulde kepe in sondre cōtinually. Nowe suche maner continencie is easy to them, that be good men and occupied. But that greate multitude of ydle prestes, whiche be in Collegies, can nat fulfill so muche as thys leuiticall continencie (they lyue in so greate welthe and pleasures) as experiēce sheweth dayly. And these verses of the Poete be knowen wel ynough.
Desidiam puer ille sequi solet, odit agentes (that is to saye) That luste and desyre of bodyly pleasure is wonte to folowe slouthfulnes but it hateth those that he busy and doyng. Many heretikꝭ throughe the mysunderstandynge of the forsayd lawe of Moyses, haue had contumelious and shamefull opinions of wedlocke. And suche were the Encratites, of whom we haue spoken before. And it is vndoubted and euidently knowen, that monkes and freers haue ben wonte to sowe and sprede abrode euerywhere many superstitious sentences concernyng single lyfe / whiche sentences haue troubled many godly consciences, euen because of the laufull vse of matrimony. And it shulde be no harde thynge for vs to reherse and tell examples. For albeit they dyd nat vtterly condempne matrimony, because of procreation:
[Page] yet they dyd dysprayse it, as a kynde of lyuīg, whiche scarcely at any tyme dothe please god or at the leaste wyse shulde nat please god but only because of procreation. But single lyfe they dyd extolle and magnifie as an angelical kynde of liuing. This they preached to be the moste pleasaunte sacrifice vnto god, to merite remission of synnes / to merite garlondes or crownes / to brynge forthe the hundreth folde frute and other thinges out of nombre. These religions of aungelles Paule dothe greately improue wryting to the Collossians. For they do oppresse the knoweledge of Christe, when men do thīke, that they be reputed ryghtuous for suche maner obseruaunces, and nat for Christꝭ sake / they oppresse also the knowlege of the cōmauddementes of god, whan besides the preceptꝭ of god newe ceremonies and seruices be deuised, and preferred before the cō maundementes of god. Wherfore these superstitious opinions, concernynge single lyfe, be diligently to be resisted, to thentent that both godlye consciences maye knowe what maner honours and seruice god dothe approue. But in dede oure aduersaries do not require single lyfe through any suꝑstition. For they know that chastitie is not wonte to be kepte. But they cloke theyr busynes with superstitious opinions, to the entent that they maye begyle the simple and vnlerned ꝑsones. They be therfore more worthye of hatered than the Encratites, whiche seme to haue fallen in to errour thrughe a certeyne apparaunce of holynes. But these voluptuous felowes do purposely abuse the pretence of religion.
[Page]
The .6. reason. Sixtely, though we haue so many causes of disprouynge the lawe of perpetuall abstinence from maryage: yet besydꝭ these causes there be many ieopardies of soules and open s
[...]launders and occasions of hurte, whiche, althoughe the lawe were not vnryghtuous, yet it ought to feare away good men from the approuynge of suche maner of burden, whiche hath destroyed innumerable soules. All good men haue complayned longe of this burden, as wel for theyr owne cause, as for other mennes cause, whom they dyd se to be in ieoꝑdie. But these complaintes no byshops do heare. And it is not vnknowen, howe greatelye this lawe dothe hurte the comen and publyke maners, what vices, what vngratious kyndes of lecherye it hath engendred and broughte vp. There be yet remaynīg the Romayn satyres. In these satyres, Rome euen these dayes also dothe knowe and espie her maners touched. Thus god auengeth and ponysheth the contempte and despisinge of his gyfte, and of his ordenaunce in those persones, whiche forbyd wedlocke. And sythe in other lawes the custome hath ben to chaunge them, if euidente vtilitie haue so required: why do they not the same in this lawe, in whiche there be so many weyghtye causes rennynge together (namely these last dayes) why it ought to be chaūged? Nature waxeth olde & is made daylye weyker and weyker, and vices do encrease / wherfore the remedies taughte and gyuen by god were the more to be vsed. We see what vice god dothe accuse before the floode / what vice he dothe accuse before the brennyng of the fyue Cities / Lyke vices haue gone before the destructions
[Page] of many other cities, as of Sybaris / of Rome. And in these is set forthe an ymage or similitude of the tymes, whiche shal be nexte to the worldes ende. Therfore principally at this tyme they ought to strengthen & to fortifie wedlocke with most sharpe lawes and ensamples, & to prouoke men to we
[...]lock. This apperteyneth to the heade officers and rulers, whiche oughte to maynteyne good ordre in a comen
[...]eale. In the meane season, the preachers and teachers of the gospell, let them do both two thynges, I meane, let them exhorte those that be vncōtinēt to wedlocke / and agayne let them exhorte other, that they do not despise the gyfte of continence. The byshops of Rome do dayly dispense, do dayly chaunge other lawes, yea althoughe alredye they be very good: but in this one lawe of absteinyng from maryage, they he as harde herted as yron, and wyll not be entreated, albeit euery man knowethe, that it is onely mannes lawe. And this selfe same lawe they do nowe aggrauate and make more streyte many ways. The can on lawe byddeth to suspende preestꝭ, the byshops beinge cruell interpreters of the lawe, do suspende them not from theyr office, but they hange them vp by the neckes vpon trees. They kylle many good men cruellye, onelye because of maryage. And these selfe murders do shewe and declare, that this lawe is a doctrine of deuylles. For the deuyll, for asmoche as he is a manqueller, defendeth his lawes with suche murders. We knowe that there be some offēded by the occasion that we seme
[...]o be deuided from them, whiche be estemed to be the ordinarie byshops / but our consciences is safe and oute of ieoperdie. For as
[Page] moche as we knowe, that althoughe we desyre with all labour & diligence to make concorde, yet we can in no wyse pacifie our aduersaries, onles we wolde cast away the manifest truth / and also oneles we wolde conspire with them to defende this vnryghtuous law / to dissolue and breake matrimonies / to slee preestꝭ, if any refuse to obeye / to dryue selye poore women and fatherles chyldren in to exile, as ꝑsones banyshed. But for asmoche as it is vndoubted, that these conditions and lawes of peace do displease god: let vs be sory neuer a deale though we haue not felowshyp, nor be parteners with or aduersaries of so many murders. We haue declared the causes, why we can not with good cōscience agree vnto our aduersaries, whiche defende the popes lawe made cō cernynge perpetuall absteynynge from maryage, that is to witte, because it is repugnante and contrarye to goddes lawe, to the lawe of nature, and disagreeth also from the canones, and besydes this is superstitious and full of ieoperdie. Finally, because all the hole matter is but fayned, and hypocriticall. For this lawe is not cōmaunded because of any vertue or holynes, but because of lordshyp and domination. And this they wyckedlye cloke and shadowe vnder the pretence of goddꝭ honour. Neyther can there be any thynge brought of any wyse man agaynst these stronge reasons. The gospel gyueth to them which haue nede, licence and libertie for to marye. And yet it dothe not compelle those to marye, whiche be wyllynge and disposed to conteyne, so that they conteyne and lyue chaste in very dede. This libertie we thynke ought to be graūted
[Page] vnto preestes also / neyther wyll we compell any m
[...]n by violence to kepe hym selfe vnmaryed / neither yet dissolue ne breake the maryages, whiche be alredye made. We haue also incidently,
The argumētꝭ of the aduersaries. whyles we rehersed our owne argumentes, shewed and declared, howe our aduersaries do dally awey and elude one or two of the argumentes with cauyllations, whiche cauillations we haue wyped away & auoyded. Now we shall briefly reherse with how strōge reasons they defende this lawe.
The .1.
argumēt. Fyrst they say, that it came from god by reuelation. Ye se thextreame boldenes of these lewde felowes. They be not affrayde to afferme that the lawe of perpetuall absteinyng from maryage was shewed from god by reuelation, whā it is contrarie to the manifeste testimonies of the scripture /
1. cor. 7 whiche do byd that euerye man shulde haue his owne wyfe, for than oydynge of fornication /
Mat 19 whiche also do forbyd to dissolue or breake matrimonies y
• be contracted.
1. Timothe. 4. Paule shewethe what auctour and maker this law shuld haue, whā he calleth it the doctrine of deuylles. And the frutes also declare who is the auctor / so many monstruous kyndes of bodely luste / so many murders / which nowe be receiued vnder the couerte & clooke of y
• law.
The .2.
argumēt. The seconde argument of our aduersaries is, that preestꝭ ought to be cleane, accordyng to that texte of scripture,
Mundamini qui fertis uasa domini,
Esaie. that is to say, Be ye made cleane, whiche do beare the vessels of the lorde. And they alledge many other thynges accordyng to the same purpose. This reason, of which they bragge, as moste apparaunte & glorious of al other, we haue auoyded here before. For
[Page] we haue sayde, that virginitie without faythe is no clēnes in the syght of god. And on the other syde, that wedlocke by reason of faythe is clene, accordyng to that texte,
Tit. 1.
Omnia mund
[...] mundis. All thynges be cleane to them that be cleane. We haue sayde this also, that the outwarde clennesses and ceremonies of the lawe be not to be trāslated and applyed to this ausines. For the gospell requireth clēnes of the herte, it dothe not require the ceremonies of the lawe. And it maye be so, that the herte of a maryed man, as of Abraham, or of Iacob, whiche had many wyues, is more cleane, and doth lesse brenne with wanton lustes, than the hertes of many virgines, yea whiche do lyue chaste in very dede. And as touchyng to that which Esaie sayth, Se that ye be made clene,
Esaie. which do beare the vessels of the lorde. This sayenge ought to be vnderstanded of clennes of herte, and of hole repentaunce. But holy men as touchīg the outwarde vse shall knowe well ynough howe farforth it shalbe expediēt to measure the vse of wedlock / and (as Paule saythe) to possesse theyr vessels in sanctification. Finally, sythe it is so that wedlocke is cleane, it were well sayde to them, whiche in single lyfe lyue not chaste, to bydde them marye wyues, that they maye be cleane. So the selfe same law, Se that ye be made clene, whiche beare the vessels of the lorde, dothe commaūde, that vnclene single men shuld be made cleane and pure maryed men.
The .3.
argumēt. The thyrde argumēt is horrible and fearefull, that is to say, that it is the heresie of Iouinian, that preestes shulde haue wyues. God forbyd, this is a newe accusation, that
[Page] wedlock is heresie. In the tyme of Iouinian the worlde knewe not yet this lawe of perpetuall absteynyng from matrimonie: it is therfore a shamefull lye to saye, that the wedlocke of preestes is the heresie of Iouinian: or that than the wedlocke of preestꝭ was cōdempned by the churche. In suche maner places as this, a man may see, what purpose and entente our aduersaries had in wrytyng the confutation. They iudged that the simple and vnlerned men be so very sone moued and styrred, if they heare of the foule reproche of heresie / if they do imagine that our cause hath ben confuted & cōdempned in tymes passed, by many iudgementes of the churche. Therfore they do often tymes falsely alledge the iugemente of the churche. And because they knowe this wel ynough, they wolde not exhibete vnto vs a copie of the confutation, leste this vanitie, leste these false lyes myght be reproued. And as touchīg the cause of Iouinian, of the comparison of virginitie and wedlocke, we haue sayde our mynde heretofore, what we thynke. For we do not make wedlocke and virginitie egall and peres, albeit neyther virginitie, neither wedlocke dothe merite iustification. With suche maner argumētes & so vayne they defende this lawe of perpetuall absteynynge from matrimonie, which lawe is both wycked and also hurtfull to good maners. With suche maner reasons they arme the myndes of princes agaynst the iudgement of god / in whiche god shall aske accomptes of them, whye they haue dissolued and vndone so many matrimonies / why they haue tormēted / why they haue slayne so many preestes. For doubte ye not,
[Page] but as the bloude of Abell, after that he was deade, dyd crye vnto god: so doth also nowe the bloud of many good men, vpon whom crueltie hath ben vniustly exercised. crye vengeaunce. And vndoubtedlye god shall punyshe and reuēge this crueltie. Than ye shall
[...]ynde howe vayne these reasons of our aduersaries be, and ye shall perceyue that in the iu
[...]gem
[...]t of god no false cauillations be a
[...]le to stande against the worde of god, as Esaie saythe. All flesshe is haye, and all the glorie of it is as it were the floure of the grasse. Oure princes, what soeuer shall happen, may conforte them selues with the clere cōscience of theyr ryght purposes & ententes. For albeit the preestes had done any euyll in contractyng ma
[...]rimonie: yet that diuorcinge and departynge in sondre of matrimonies, those exiles and outlaries▪ that crueltie to manifestly agaynst the wyll and worde of god. Neyther do our pr
[...] ces delyte in newnes or dessension: but the word of god was rather to be regarded (
[...] in so playne and vndoubteful a cause) then all other thynges.
❧ Of the Masse.
THis protestation we must make here again in y
• beginnyng that we do not abrogate nor take away the masse, but we do religiously & reuerently reteyne, and defende it. For there be masses done amonge vs euery sonday, and other holy dayes. At whiche Masses the sacrament is ministred to them that desy
[...]e to
[Page] receyue it, after that they haue ben examined and haue receyued absolution. And the publyke vsuall ceremonies be obserued styl with vs, as the ordre of the lessons, of the prayers, the apparayle, and other lyke thynges. Oure aduersaries make a longe declamation concernyng the vse of the latine tonge in the masse / in whiche declamation full pleasauntly they do playe the fooles, disputynge howe it doth profite the vnlearned hearer in the faith of the churche, to heare the masse, whiche he vnderstandeth not. For they fayne, that the very worke of hearyng is an honour & seruice to god, and also is auayllable without any vnderstandyng. These matters we wyll not odiouslye debate ne discusse, but we leaue them to the iudgement of the reders. And we do therfore here recite them, to gyue men knowledge by the way, that the latine lessons and orisōs be reteined and vsed styl amonge vs. But for asmoche as ceremonies ought to be obserued partly to thentent that men shulde learne the scripture, and partelye that men beinge put in remembraunce by the worde shulde conceyue and gather faythe, and feare, & so shulde pray also (for these be thendes of ceremonies) we kepe styll the latine tonge for them, which do learne and vnderstāde latine. And we mengle and ioyne therunto some songꝭ in the douche tonge, to thentent that the people also myght haue somwhat to learne, & wherwith to sty
[...]re vp faythe and feare. This hath ben the maner and custome alwayes in the churches and cōgregations. For albeit some congregatiōs haue added songes in the douche tonge more often, and other some more seldome: yet well
[Page] nere in euery place the people songe somwhat in theyr owne natyue langage. But this was neuer writen ne paynted in any place, that the worke of hearyng the lessons, whiche they vnderstande not, is auayllable to men / and that ceremonies be ꝓfitable, not because they teache or put vs in remembraunce, but by the vertue of the work that is wrought, because they be so or so done / and because they be looked vpon. Let all suche pharisaical opinions go to the myschiefe. And thoughe there is done with vs, only one comen masse: yet do we nothyng agaynst the catholyke churche.
The vsage of the greke churches. For in the parysshes throughout Grecelande, there be not any priuate masses doone, not euen in these days, but ther is one comen masse done, and that only on the sondayes & holy dayes. In monasteries there is a masse done daylye / but it is onelye a comen masse. These be the steppes and leauynges of the olde customes. For none of all the olde wryters before Gregorie maketh mention of priuate masses. In what maner they came vp at the begynnynge, we nowe let passe. But this is vndoubtedlye knowen,
Freers. that syns the beggynge freers began to rayne, through moste false ꝑsuations, and for loue of lucre, they haue ben so encreased, that all good men haue a lōge season thought that the thynge farre excedethe measure. Howe be it saynt Frauncis entended ful well to prouide for this thyng,
The ordinance of saint Fraūcꝭ whiche dyd constitute and ordeyne, that euery monasterie shuld be content with one comen masse dayly. This afterwardꝭ was chaūged either thrugh superstition, or elles because of lucre. Thus whā they se their tyme, them selfes do chaūge
[Page] the ordenaunces of theyr forefathers, and afterwardes do alledge vnto vs the auctoritie of the forefathers.
Epiphanius. In Asia y
• masse was done but th
[...]yse a weeke. Epiphanius wryteth, that in Asia thryse euery weke they dyd cōsecrate, and that there were no dayly masses. And he saythe, that the apostles taughte this maner and custome▪ whose wordꝭ writen in the greke tongue be thus moche to saye in englysshe. Consecratiōs were ordeyned of the apostles, to be done the wenesday, frydaye, and sonday. Nowe albeit our aduersaries in this place do heape many thynges together, to proue that the masse is a sacrifice: yet neuertheles that greate crye of wordes shall ceasse and be put to silence, if onely this one answere be made / that all that grea
[...]e and longe heape of auctorities, of reasons, of testimonies, dothe not proue that the masse dothe gyue grace by vertue of the worke wroughte, or that the masse being applied for others, doth merite to them remission of venial and deadely synnes, of the cryme, and of the payne. This one answere ouerthroweth all thynges what soeuer our aduersaries do obiecte not onely in this confutation, but also in all the workes, whiche they haue made concernynge the masse. And this is the state, the standynge, & principall poynt of this matter or cause, wherof the reders are so to be admonyshed of vs,
Eschines. as Eschines monyshed the iudges, that lyke as wrestelers or champions do stryue aboute theyr stondynge amōge them selues: so they shuld stryue with theyr aduersarie of y
• state of the cōtrouersie, & suffre hym not to straye oute of the matter or cause. After the same maner oure aduersaries must be compelled to speake of the matier purposed
[Page] / and whan the very poynte, and state of the cōtrouersy is knowen: it shalbe no mastry to iudge betwixte the argumentes of bothe sydes. For we in our confession haue shewed that our opiniō is, that the souper of the lord dothe nat cōferre ne gyue grace by the vertue of the worke that is wrought / neyther when it is applyed for other men eyther quicke or deade dothe deserue forgyuenes of synnes / neyther a culpa (as they saye) neyther yet a pena. And the cleare and stronge probation of thys state is thys, because it is impossible to obteyne remissiō of sīnes for our owne worke by the vertue of the worke wrought / but by fayth must the terrours of synne and of death be ouercomen, when we comforte our hartes with the knowledge of Christe, and thynke▪ that we be forgyuen for Christꝭ sake, and that the merites and iustice of Christe be giuen vnto vs as Paule to the Romaynes sayth.
Ro. 5.
Iustificati ex fide pacem habemus. that is to say. Being iustified by saythe we haue peace▪ These thinges be so vndoubted, and so stronge and sure, that they be able to stande agaynste al the gates of hell. If we ought to haue sayde asmuch as nede is: thā is our cause alredy at an ende. For no mā onles he be madde can allowe that pharisaicall & hethen parsuasion of the worke wrought. And yet this persuasion contynueth and stycketh faste among the people / and this persuasion hathe encreased masses, to infinite nombre. For masses be hyred to appease the wrathe of god, and by this worke they wyl obteyne remission a culpa et pena / they wyll obteyne whatsoeuer they nede in all thys lyfe. They wyl also delyuer deade men. This pharisaicall
[Page] opinion haue freers and sophisters taught in the churche.
Albeit we haue sufficiently declared our cause alredy, yet that natwistādyng because our aduersaries do wreste many scriptures folyshely to the defense of theyr errours, we shal adde a fewe thynges to this place. They haue spokē many thynges of sacrifice in the confutation, where as we in our confession purposely dyd eschue that name because of ambiguitie / and doubtfull takyng of the worde. We haue declared the thyng what these men do meane nowe by sacrifice, whose abuses we do repreue and speake agaynste. But nowe to the entent we may declare the scriptures wrōgfully wrested, it is necessary fyrste at the begynnynge to expoune what sacrifice is. All these hole tenne yeres our aduersaries haue made almost infinite volumes of sacrifice. And yet hathe none of them all hytherto put the diffinition of sacrifice. All only they take the name of sacrifice eyther out of the scriptures,
[...]rels out of the workes of the fathers. That done they putte dreames of theyr owne ymagination as though sacrifice dyd betokē, whatsoeuer pleaseth them. ❧
❧ What is sacrifice, and whiche be the kyndes of sacrifice. ❧
Socrates.
SOcrates in the worke of Plato entitled Phaedrus, saythe, that himselfe was moste desirous of distinctiōs or diuisiōs / because without them nothynge can be declared by speakyng, ne yet by vnderstanding. And if he foūde any man connyng of diuiding, him (he sayeth)
[Page] he wayted vpon, and folowed hys steppes, as though he were a god. And he byddeth hym, that deuideth, to cutte the membres and partꝭ in the verie ioyntes, leaste he brouse & breake any membre after the fashyon of an euyl coke. But these p̄ceptes our aduersaries do hyghly despyse, and in very dede (as Plato sayeth) they be naughty cokes / corruptyng the membres of sacrifice / as it shalbe perceyued when we shall reherse and recken vp the kyndes of sacrifice. The diuines be wonte, and that verie well to put a difference betwixt a sacramente and a sacrifice. Let therfore ceremony or holy worke be Genus (as the logiciane speaketh y
• is to say the general terme) vnto them bothe. A sacrament is a ceremony or an holy worke,
A sacramente what it is. in which god gyueth vnto vs that thing, whiche the ꝓmyse annexed to the ceremony doth offre / as baptisme is a worke, nat whiche we offre vnto god, but in whiche god dothe baptize vs, that is to wete, the minister in the stede of god / and here god offereth and gyueth remission of sīnes. &c. accordyng to his promise
Qui crediderit & baptizatus fuerit saluus erit, who soeuer shall beleue, & be baptised, shalbe saued.
mar. 16 On the other syde a sacrifice is a ceremonie or a worke, whiche we gyue vnto god,
A sacrifice what it is. ❧ to honour and worshyp him with all. And there be two nerest kyndes of sacrifice▪ and there be no mo. The one kynde is called
sacrificium propitiatorium / whiche ye may cal in englysshe a sacrifice of raunsom, that is to say,
Sacrificium propi
[...]iatorium. a worke makyng satisfactiō bothe for the offence, and the punyshement / that is to say / reconciling god, or pacifieng the wrathe of god, or whiche meriteth to other men remission of synnes. The
[Page] other kynde is
sacrificium eucharisticon,
Sacrificium e
[...] charisticon. whiche in the englysshe tongue a man may cal a sacrifice of thankes gyuinge, whiche deserueth nat forgyuenes of sinnes or reconciliation, but is done of them, that be reconciled, to the entent to gyue thankes or to rendre thankes for remission of synnes and other benefites, whiche they haue receyued of god. These two kyndes of sacrifice we muste bothe in this controuersie, and also in many other disputations haue alwayes in syght & before our eyes / and we wust with singular diligēce take hede, that they be nat cōfounded and mengled to gether That if the quantitie of this boke wold suffre it▪ we wolde adde also the reasons of this our diuision. For it hathe sufficient authorities and testimonies in the epistle of Paule to the Hebrues, & in other places. And al the leuitical sacrificies may be reduced and brought to these membres, as to theyr owne ꝓpre houses. For they were called in the lawe certayne propitiatorie sacrifices / because of theyr signification or similitude▪ and nat because they dyd merite remission of synnes before god / but because they dyd merite remission of synnes as touchīg to the iustice of the lawe, so that they for whom suche sacrifice were made, shuld nat be excluded from this polecie or comen weale And therfore
Holocaustum pro p
[...]ccato and
Holocaustum pro delicto, that is to saye an hole brent sacrifice for synne and an hole brent sacrifice for a fault or offense, these (I say) were called propiciatorie sacrificies. But oblation, libation, retributiōs, fyrst frutes, tenthes, al these were called sacrificꝭ Eucharistical, that is to say, sacrifices of thankꝭ gyuyng. But in very
[Page] dede there was but onely one sacrifice propitiatorie in the worlde,
The dethe of Christ. and that was the death of Christe / as the epistle to the Hebrues teacheth whiche sayeth.
Impossibile est sanguine tau
[...]orum et hircorum auferri peccata, that is to say. It is impossible that synnes shulde be taken away by the bloude of bulles and gotes.
Heb. 10 And a lytle after he sayeth of the wyl of Christ.
Heb. 10 In whiche wyl we be santified, by the oblation of the body of Iesu Christe ones for euer. And Esaie interpretith the lawe, to the entent that we shulde knowe the deathe of Christe to be verie satisfaction for our synnes or purgatiō, nat the ceremonies of the lawe / and therfore he sayeth. After that he shall haue gyuen hys lyfe an hoste or sacrifice for synnes: he shal se sede or posteritie of longe contynuaunce. &c. For the hebrue worde whiche Esaie dothe vse in this place, betokenith sacrifice for syn / whiche sacrifice ī the lawe dyd betoken that there was a certayne hoste or sacrifice to come, whiche shulde make satisfaction for our synnes / and shulde recōcile god / to the ende that men shulde knowe, that nat for our owne ryghtuousnes, but for the merites of another, that is to wete of Iesu Christe, god is wyllyng to be reconciled to vs. Paule expoundeth the same hebrue worde to signifie or betoken synne in the viii. chapitre to the Romaynes, sayenge,
By synne he condempned synne, that is to saye,
[...]e punyshed synne by the hoste or sacrifice offred for synne.
Rom. 8 The signification and strengthe of the worde may be more easely perceiued by the maners of the gentiles, whiche we se to haue bene taken of the wordes of the fathers nat ryghtly vnderstāded. Latine men dyd cal piaculū,
piaculū
[Page] that hoste or sacrifice whiche was offred in greate calamities, to pacifie the wrathe of god, when god semed to be excedingly angry / and sometime they made sacrifice with mānes bloude, because peraduenture they had her
[...]e that the sacrifienge of a man shulde in tyme cūmyng appease god to all mankynde. The Grekes haue called them in some place Catharmata / and in some place Peripsemata. Esaie therfore and Paule do vnderstāde, that Christ was made an oblatiō or sacrifice, suche as latine men do call Piaculum / that by hys merites, and nat by ours, god shulde be reconciled. Let this therfore remayne and abyde in the cause, that onely the deathe of Christe is the very true ꝓpitiatorie sacrifice. For those leuiticall propitiatorie sacrifices were called so onely to signifie the verie propitiatorie sacrifice that was to come. And therfore by a certayne similitude and lykenes they were satisfactions redemynge the iustice of the lawe, leste they which had offēded shulde be excluded from that comen weale. But these sayde sacrifices ought to cease after that the gospel was ones reueled and brought to lyght. And because they ought to cease at the tyme of the reuelation of the gospell, they were nat verie propitiations, sythe the gospell was therfore promysed to gyue and shewe propitiation. Nowe remayne only Eucharistical sacrifices whiche be called sacrifices of prayse / preachyng of the gospel / faythe / inuocatiō / thākꝭ gyuing / confession / the afflictions of holy mē yea al good workes of sayntes. These sacrifices be nat satisfactions for the doers of them or satisfactions that may be applied for other
[Page] folke, whiche may meritie vnto them remissiō of synnes, or reconciliation by the vertue of the worke wrought. For they be done of them that be alredy reconciled. And suche maner sacrifices be the sacrifices of the newe testamente / as Peter teacheth in his fyrste epistle sayeng. To an holye presthod,
1. Pe. 2. that ye shulde offre spirituall hoostes and sacrifices. Howe spirituall sacrifices be set agaynst, as cōtrary not onely to the sacrificing of beastes, but also to the workes of men, whiche be offred because of the worke wroughte. For this worde spirituall, betokenethe motions of the holye ghoste in vs. Paule teacheth the same, whan he saythe:
Ro. 12. Offre your bodyes as a quicke sacrifice, holye, and a reasonable seruice. But by reasonable seruice or honour is betokened that seruice, in whiche god is vnderstanded, and perceyued in the mynde, as is done in the motions of feare and of truste towardes god. Therfore it is not onely set agaynst the leuiticall honour or seruice, in whiche beastꝭ were slayne: but also that honour or seruice, in whiche is fayned a worke to be offered, by the vertue of the worke wrought. The same thynge dothe the epistle to the Hebrues teache, whiche saythe:
Heb. 13. By hym let vs offre sacrifice of prayse alwayes vnto god / and he addethe the interp̄tation, that is to witte, the frute of lyppes, cōfessyng his name. He byddeth vs offre prayses, that is to say, inuocation thākes gyuyng, confession or knowlegyng of his name, and other semblable thynges. These thyngꝭ be of strengthe, not by the vertue of the worke wroughte, but by the meanes of faythe. And this teacheth this ꝑticle (by him let vs offre)
[Page] that is to say, by faythe in Christe. Breuely, the seruice and worshyppyng cōmaunded by the newe testament is spiritual, that is to say, is iustice of faythe in the herte, and the frutes of faythe. Therfore it dothe abrogate the leuiticall sacrifices. And Christe saythe:
The true worshyppers shall worshyppe the father in spirite and truthe.
Io. 4.
For suche worshyppers wolde the father haue to worshyp hym God is a spirite & they that
[...]orshyp hym, muste worshyp hym in spirite and truthe. This texte clerely condempneth the opinions of all suche sacrifices, whiche they fayne to be of strengthe by the reason of the worke wrought. And it teacheth also, that we muste worshyp in spirite, y
• is to say, with motions of the herte and faythe. Therfore the prophetꝭ also in the olde testament cōdempne the opinion of the people, whiche they had of the worke wrought, and do teache ryghtuousnes & sacrifices of the spirite. For thus sayth the prophete Hieremie.
Hier. 7
I haue not spoken with your fathers nor I haue not gyuen them cōmaundement in that daye whan I broughte them out of Aegipte, of any sacrifices: But this worde I cōmaūded them, sayeng, Heare and obey my wordes, and I wyll be your god. &c. After what fashyon shulde we thynke, that the Iewes dyd herken & receyue this sermon, whiche semeth to be clene repugnant and contrarye to the lawe of Moyses? For this was vndoubtedly knowen, that god had gyuen cōmaundement to the fathers of diuerse maner sacrifices. But Hieremie condempneth the opinion, whiche they had of sacrifices. This opinion god dyd neuer teathe them, y
• is to witte, that those sacrifices shuld pacifie hym by the worke wrought. He addeth
[Page] also faythe, that god had cōmaunded it, whan he sayth, Herken me, that is to say, beleue me, that I am your god, that I wyl so be knowen, whan I do shewe mercy, and whā I do helpe, and y
• I haue no nede of your sacrifices, truste surely, that I wyll be god a iustifier, a sauiour, not for your workes sake: but for my worde, and my promyse sake, desyre & loke for helpe of me truelye and from your hartes.
The psalme also dothe condempne the opinion of the worke wroughte,
psal 49 whiche refusynge the sacrifice of beastes, requireth inuocation▪ and the sacrifice of prayse. For thus it sayth. Shall I eate the flesshe of bulles & of gotes? &c. Call vpon me in the tyme of tribulation, and I wyll delyuer the, and thou shalte worshyp and honoure me. &c. Here he witnesseth that this is the very latria, the very true honour, if we do hertely call vpon hym.
Also in the .xxxix. psalme it is wryten, Sacrifice & oblation thou woldest none of,
psal. 391 but thou haste made 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▪ and thy promyses, whiche be, that thou wylte in very dede haue mercy, wylte succoure. &c. Also in the .l. psalme.
psal. 50 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,
psal. 4. 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 sacrificꝭ be not true nor ryghtuouse sacrifices.
[Page] And in the .Cxv. psalme,
psal 115 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 recōcile 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 shalbe 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,
Mala. 1 sayeng:
Ab ortu solis us
(que) ad occasum magnū 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 y
• masse iustifieth of it owne selue / or that the masse applied to others deserueth vnto them remission of synnes.
The true interpretation of the ꝓphate, 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 shalbe greate, this is done by the preachynge
[Page] 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 thankꝭ to god, these suffre afflictions in theyr confessyng or preachyng, these worke wele 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, inuocatiō, 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 auaylla
[...]le of the owne p
[...]oore vertue & strengthe. For lyke as amōge the sacrificꝭ of prayse, that is to witte, amōge the prayses of god, we comprise the preachīge of the worde: so a prayse or thankes gyuyng may be the very takynge or receyuyng of the sou
[...]er of the lorde, but not of the owne ꝓpre 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 agaīst vs, but rather maketh with vs. For he requireth the honorynges and sacrifice of the herte, by whiche
[Page] the name of the lorde is magnified and made greate in very dede.
Mala. 3 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 sacrificꝭ 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 testamēt be these, the preachynge of the gospell,
Ro. 15. 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 begōne 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 thyngꝭ they speake nothyng, & yet the ceremonie was instituted for those thynges. And the newe testament ought to haue sacrificꝭ of the herte, and not ceremonials to be done for synnes, after the maner of the preesthode leuiticall. They alledge also a cōtinual sacrifice, that likewise
[Page] as in the lawe the sacrifice was contynuall: so the masse ought to be the continuall sacrifice of the newe testament.
Allegores ꝓue nothīg.
[...]ur aduersaries be happy and in good case, if we do suffre our selues to be ouercomen with allegories. But it is knowē 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 vnderstāde 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 testamēt. For the ceremonie was instituted because of these thynges,
1. cor. 11 and ought not to be disseuered from them. Therfore Paule saythe. So ofte as ye shal eate this breade, & shall drīke 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 preachīg of the gospel.
Na. 2
[...]. In the booke of Numeri there be put thre partes of that dayly sacrifice, that is to say, the brennyng of the lambe▪ libation, & oblation of floure. The lawe had pictures or shadowes of thyngꝭ to come. Therfore in this spectacle and figure Christ and the hole honoure and seruice of the newe testament is paynted. The brennynge of the lambe, signifieth the deathe of Christe. Libation betokeneth, that euerywhere throughout the world▪
[Page]
[...]
[Page]
[...]
[Page] those that beleue be sprencled with the bloud of the lambe, that is to say, by the preachynge of the gospell, be sanctified (as Peter speakethe) into the sanctification of spirite▪ in to obedience, and sprinclynge of the bloude of Iesu Christe. The oblation of floure, signifieth faythe, inuocation, and thankes gyuynge in the hertꝭ. Therfore as in the olde testamēt we se the shadow: so in the newe testament the thynge signified is to be soughte out, and not another figure is sufficiēt to sacrifice. Wherfore although the ceremonie is the memoriall of Christis deathe: yet neuertheles it alone is not the continual sacrifice, but the very remembraunce is the continuall and daylye sacrifice (that is to witte) the preachyng of the gospell, and fayth, whiche doth truely beleue, that god is to vs reconciled by the deathe of Christe. There is required libation (that is to say) theffecte of the preachyng, that we by the gospell, beinge aspersed with the bloud of Christe, myght be sancrified, beinge mortified and quickened. There be also required oblations (that is to say) gyuyng of thankes, confessions, and afflictions. So than (this pharisaical opinion of the worke wroughte set aparte) let vs vnderstande, that there is signified a spirituall worshyp, and a continuall sacrifice of the herte, because in the newe testament not the shadowe, but the bodye of good thynges, I meane, the holy ghoste, mortification, and viuification oughte to be required. By these thynges it appereth that the continuall and daylye sacrifice makethe nothynge agaynst vs, but rather for vs. We require all the partes signified by continuall sacrifice.
[Page] Our aduersaries falsely dreame, that thonlye ceremonie is betokened, & not also preachyng of the gospell, mortification, and viuification of the herte, with suche other.
Nowe therfore good men may easelye iudge, that this is a very false accusatiō to say, that we take away the continual & dayly sacrifice. The thyng it selfe sheweth, who be those Antiochi, whiche raigne in the churche, whiche vnder pretence of religion, drawe vnto them selues the kyngdome of the worlde, & castyng away all care of godly lyuyng and teachyng the gospell, playe the lordes, make warre lyke princis and kyngꝭ of the worlde, whiche haue instituted newe ceremonies in the churche. For our aduersaries in the masse only reteine the ceremonie, and abuse it openlye to cursed lucre & sacrilege. And yet they fayne that thꝭ worke, if it be applied for other, dothe merite vnto thē grace & al goodnes. In theyr sermones they teache not y
• gospell, they cōfort nat cōsciences, they shewe not that sines be frely forgyuen for Christꝭ sake: but they set forthe before vs, & teache vs honouryng of sayntes, humayne satisfactions, humayne traditions. By these thynges they say, that men be iustified before god. And where as certayne of these before rehersed be manifestlye wycked: yet be they defended with force and violence. That if any preachers of them couet to be taken for more connyng, and better lerned than the rest, they teache questions of philosophie, whiche neyther the people, neyther yet them selues vnderstande. Finally, they whiche be of moste tollerable sorte amonge them teache the lawe, but of the iustice of fayth they speke
[Page] no worde. Our aduersaries in the cōfutation make wonderfull tragedies, and sorowfull exclamatiōs about the desolation of churches. sayenge, that the altares stande vnadourned, without candelles, without ymages. These tryfelynge thynges they iudge to be the adournamentes of the churches.
Dani. 9 But Daniel signifiethe a farre other maner desolation to come to the churche (that is to wit) the ignoraunce of the gospell. For the people oppressed with the great nombre and varietie of traditions & opinions, coulde in no wyse receiue theffecte and summe of the christian doctrine. For what one of the comē people vnderstode the doctrine of repentaunce, whiche our aduersaries haue taughte? And yet this is the principall poynte of the christen doctrine. Consciences were vexed with the rekenynge vp of ꝑricular sinnes, and satisfactions: But as concernynge faythe, by whiche we freelye obteyne remission of synnes, no mention was made by our aduersaries, I say of thexercises and labours of faythe, who wresteleth agaynst desperatiō, of the free remission of synnes for Christis sake, all the bookes, all the sermones of oure aduersaries were starke dumme.
To these thinges afore rehersed hath ben added an horrible prophanation and abusyng of masses, and many other wycked ceremonies and seruices in churches. This is the desolation, whiche Daniel describeth.
Dani. 9 The doctrin of the preachers ī Germanye.On the other syde, our preestes (thankes be gyuen to god for his goodnes) teache the gospell of the benefites of Christe, & shewe that remission of synnes cōmeth frely for Christis sake. This doctrine bryngethe stronge and
[Page] sure consolation to cōsciences. There is also added the doctrine of good workꝭ, whiche god cōmaundeth. The vse also and dignitie of the sacramentes is taughte amonge vs.
That if the vse of the sacramente were a continuall and dayly sacrifice: yet shulde we retayne and kepe the sayde sacrifice more than oure aduersaries. For amonge them preestes vse the sacramente, because they be hyred for wages and rewardes. With vs the vse of the sacramente is more often & also more deuoute and holy. For the people vse the sacrament, but they be fyrste taught and examined. For they be taught and instructed of the true and ryghte vse of the sacrament, whiche is that it was ordeined for this entente, that it shuld be a seale & testimonie of free remission of sinnes. And therfore it ought to teache feareful consciences, and to put them in remembraūce, to be assured & certayne within them selues, and to beleue that theyr sinnes be freely forgyuen them. For asmoche then, as we reteine stylle bothe the preachynge of the gospell, and the laufull vse of the sacramentes: there remayneth stylle with vs the continuall sacrifice. And if we shulde speake of the outwarde sight and shewe to the iye: there is greatter resorte of people in our churches, than in the churches of oure aduersaries. For the people be kepte together with profitable and playne sermones. But as for the doctrine of our aduersaries, neither y
• people, neyther the doctours them selues euer vnderstande it. And the very true apparaylyng and deckyng of temples is godlye doctrine, profitable and playne to the hearers, the godly vse of the sacramētes▪
[Page] feruent prayer, and suche other. Candelles, vessels of golde, & lyke ornamentes be in dede semely: but they be not the propre and verye deckyng of the churche. That if our aduersaries set the honoure of god in suche maner thynges, and not in preachyng of the gospell, in faythe, in thexercises & batayles of faythe: they may be accompted in the nūbre of them, whome Daniel describeth to worshyp theyr god with golde and syluer.
Dani. 11
An obiection taken out of the epistle to the Hebrues, the .v. chaptreThey alledge also forthe of the epistle to the Hebrues this texte.
Omnis pontifex ex hominibus assumptus pro hominibus cōstituïtur in his quae sunt ad deū, 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
[Page] 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 mentiō of Christe the byshop. The wordꝭ 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 spēte 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.
Esaie. 53. 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 recōciliation but by a certayne similitude (for they dyd merite politicall reconciliation) but
[Page] 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 vpō the crosse. They be quyte and clene out of the way whiche ymagine, that leuiticall sacrifices dyd merite remission of sīnes 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 reasō, that ther ought in the newe testamente a bysshop to be, whiche may offre for sīnes: this is to be graū ted only of Christe. And this solution dothe the hole epystle to the Hebrues cōfyrme. 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 ī the secōde epistle to the Corinthes) therfore it hathe the onely sacrifice of Christe satisfactorie,
2. cor. 3. 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
[Page] for other / but it offerith and ministereth to other the gospell and sacramentes / to the en
[...]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 repugnaūte 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 mā nes worke for others, euē 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,
Ro. 5.
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 cōcernyng the worke wrought, and that may all good men iudge of euery nation and cōtrey. Wherfore the errour of Thomas is to be reiected, who wrote,
The errour of thomas reiected that the body of the lorde ones offered vpon the crosse for original sinne▪ is dayly offered vpon the alter for dayly sinnes / so that the churche in this, myght haue a gyfte to pacify & reconcyle
[Page] 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 ꝑsones, 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 many together, & howe moche they auayle whan they be applied for euery man particularly. Sophisters haue the degrees of meritꝭ set forthe, euen as goldsmythes haue the degrees of wayghtes in golde or syluer. Besydes this, they selle the masse, as a price to obteyne what soeuer any man desyrethe, to marchaūt men, that they may haue ꝓsperous byenge and sellyng, to hunters, that they may haue prosperous huntynge, and so of other thynges infinite. Finally they applie it also to deade men, they delyuer soules by the applyenge of the sacrament, from the paynes of Purgatory, where as without fayth the masse profiteth no nat them that be alyue. Neyther can oure aduersaries brynge forthe so moche as one sillable of the scriptures to the mayntenaūce of these tryfles and lyes, whiche they teache with greate auctoritie in the churche. Neither haue they any testimonies of the auncient Churche, or of the fathers. ❧
❧The opinions of the fathers concernynge sacrifice.
BUT because we haue declared the places of scripture, whiche be alledged agaynst vs, we must nowe make answere also concernynge the olde fathers.
We knowe well inough, that the Masse is called of the olde fathers a sacrifice, but theyr mynde is not that the masse by the vertue of the worke wrought dothe gyue grace, & that it applyed for other, dothe merite vnto them remission of synnes, bothe of the cryme, and also of the punyshement. Where be any suche mōstruous wordꝭ redde in the warkes of the olde fathers? but they opēly witnesse, that they speake of thankes gyuynge / and therfore they call it by the greke worde Eucharistia, thankes gyuynge.
The sacrifice of the Masse called of the fathers Eucharistia.
[...]. a gyuīg of thākꝭ Nowe we haue sayde before, that a sacrifice Eucharistical doth not merite recōciliation, but it is done & made by them that be alredye reconciled. Lykewyse as afflictions merite not reconciliation, but than they be Eucharistical sacrifices, whan they that be reconciled suffre them. And this answere in generall to the sayenges of the fathers, dothe sufficiently defende vs agaīst our aduersaries. For certaine it is, that those figmentes and imaginations of the merite of the worke wroughte be redde no where in the writynges of the fathers. But to thētēt that the hole cause may be the more clerelye perceyued: we also shall speake touchīg the vse of the sacramēt, those thinges, whiche be without question agreinge to the sayenges of the fathers, & to scripture.
❧ Of the vse of the sacrament, and of sacrifice.
CErtayn pleasaūt felowes fayne and imagine,
A vaine opinion that the souper of the lord was instituted for two causes. The one is, y
• it shulde be a marke and testimonie of ꝓfession, lykewyse as the certein facyon of a monkes or a freers habite is a tokē of a certeyn ꝓfessiō or ordre. Secundarily they thynke, that suche maner signe and token, that is to witte, a souper, or maundy dyd chyefely please Christ, to thende it shulde signifie a coniunction and frendshyp of christē men amonge them selues eche to other. For drynkyng and eatynge together is a token of loue and frendshyppe. But this is but a ciuile opinion / and dothe not shewe the chyefe and princihall vse of thynges taughte by god. Only it speaketh of charitie to be exercised, whiche laye and ciuile men do after a fashyon vnderstande, but it speakethe not of fayth, whiche fewe men vnderstāde what it is.
What is a sacrament. Sacramentes be signes and tokens of the wyll of god towardꝭ vs / and not only tokens of men amonge them selues. And they verye well define sacramētes in the newe testament, to be signes and tokēs of grace. And because in a sacrament there be two thyngꝭ, the signe, and the worde. The worde in the newe testament is the promyse of grace, which is added to the signe. The promyse of the newe testament, is the promyse of remission of synnes▪ as the texte sayth here.
1. cor. 11 mat. 26 mar. 14. Luc. 22 This is my body, whiche is gyuen for you, This is the cuppe of the newe testament with my bloude, whiche
[Page] shall be shed forth to the remission of synnes, The worde therfore offerythe forgyuenes of sinnes. And the ceremonie is as it were a pycture or a seale of the worde (as Paule calleth it) shewyng the promyse. Therfore lykewyse as the promyse is vnprofitable, onles it be receyued by fayth: so is the ceremonie also vnprofitable, onles faythe be put vnto it, who decreeth & beleueth verelye, that here is offered remission of synnes. This faythe cōforteth & lyfteth vp cōtrite & troubled myndꝭ. And lykewise as the worde was gyuen to styrre vp this faythe: So the sacrament was ordeyned for this entente, that the visible signe sette forthe vnto the iye shuld moue the hertes to beleue. For by these thynges, I meane by the worde, and by the sacrament, the holy ghooste dothe worke. And suche maner vse of the sacramēt, whan fayth quickeneth troubled and feareful hertes, is a sacrifice of the newe testamente. For the newe testamente hath spirituall motions, that is to say, mortification, and viuification. And to this vse dyd Christe institute it, whan he byddethe vs do it for a memoriall and remembraunce of hym. For to remembre Christe is no vayne or ydle celebration of the sighte or shewe, or instituted onely for exāple, as we se in tragedies, the memorye of Hercules or Ulisses to be honourablye made: But it is to remembre the benefites of Christ, and to receiue them by fayth, so y
t we may be quickened by them. Therfore the psalme saythe. A memorie hath the most merciful lorde made of his merueiles / he hath gyuen meate to thē, that feare hym. For he signifieth & meaneth, that the wyll and mercye of god shulde be acknowleged
[Page] in that ceremonie. But faythe, whiche knowlegeth & confesseth mercy, doth vndoubtedlye make a lyue. And this is the principall vse of the sacrament, wherby it appereth who be mete and conuenient persones to this sacramente (that is to witte, troubled consciences and throughlye made affrayde) and also howe they ought to vse the same. There is put to also a sacrifice, for there be many endes of one thyng. After that the cō science lyfted vp and conforted with faythe, hath felte and perceyued oute of what maner feares it is delyuered: than verely it truelye gyueth thākes for the benefite and passion of Christe / and dothe vse the ceremonie to the laude & prayse of god, to thende that by this obediēce it may shewe due kyndnes / and may knowledge it selfe to esteme greatly the gyftꝭ of god. So the ceremonie is made a sacrifice of prayse. And the fathers speake of two effectes (that is to witte) of the consolation and confortyng of consciences / and of gyuyng of thākꝭ or prayse. The fyrst of these two effectꝭ apperteyneth to the nature of a sacramente. The seconde apperteyneth to a sacrifice▪ Of consolation,
Ambro. thus speaketh S. Ambrose.
Recedite ad cum & absolūimini, qui
[...] est remissio peccatorum. Qui sit iste quaeritis. Audite ipsum dicentem. Ego sum panis uitae, qui uenit ad me non esuriet, & qui credit in me non sitiet unquam. That is to saye. Drawe nere to hym, and be assoyled / for he is remission of synnes. Peraduēture ye demaūd of me, who this is? Herken what he sayth his owne selfe. I am the breadde of lyfe, who so euer cōmeth to me, shall not be hungry / & who soeuer beleueth in me, shall neuer be thrustye.
[Page] Here he witnesseth, that in the sacramente is offered remission of synnes. He witnessethe also, that it ought to be receyued by faythe. A thousande lyke testimonies, hauīg the same sentence that this hath, be redde amonge the fathers workes, whiche euery of them our aduersaries do yet wreste & wrynge to the worke wroughte, and to be applied for other men: where as the fathers do openly require fayth, and speake of the peculiar consolation of euery man particularly, and speake not of application for other. Besydꝭ this there be redde also sentences of thankes gyuynge, as for example, that sentence moste swetely spoken of Cypriane, concernynge them that in due and godly wyse receiue the sacrament.
Cipan.
Pietas inter data & condonata se diuidens gracias agit tam ube
[...]is beneficij largitori. That is to say. Pietie or godlynes deuidyng it selfe betwene the thynges gyuen, and the thynges forgyuen, gyueth thankes to the gyuer of plentifull benefitꝭ, (that is to say) it consy
[...]eth the thingꝭ that be gyuen, and the thynges that be forgyuen, (that is) it compareth together the greatnes of the benefites of god, & the greatnes of oure euylles, as of death, and of synne, and gyueth thankes. &c. And hereof came vp the name of Eucharistia in the churche. Neyther is the ceremonie it selfe a gyuyng of thankes by the vertue of the worke wroughte to be applyed for other men, to merite to them remission of sinnes, or to delyuer the soules of deade men. These thynges be repugnaunt and contrarye to the iustice of fayth, as who shulde say, that the ceremonie without faythe coulde profete eyther the doer or others.
❧ Of the names of the Masse. ❧
OUR aduersaries call vs backe agayne vnto grāmer, they take argumētes of the names of the masse, which nede not any lōge disputation. For it folowethe not, that the masse, although it be called a sacrifice, is a worke gyuynge grace, by the vertue of the worke wroughte, or applied for others, dothe merite remission of synnes to them. Liturgia, the greke worde (saye they) betokeneth the same that Sacrificiū doth in the latine tonge. And the grekes call the masse Liturgiam. ergo. &c. Why do they here leaue out the old name Synaxis, whiche worde shewethe that the Masse was in olde tyme a cōmunion and participation of many men? But let vs make answere to Liturgia. This worde dothe not signifie properly a sacrifice,
What is Liturgia. but rather a comen ministerie or seruice, and greethe very metelye to our sentēce, that is to witte, that one ministre consecratyng, dothe exhibete to the residue of the people, the body and bloude of our lorde: lykewise as one ministre teachyng, ministreth and gyueth to the people y
• gospell of Christ, as Paule saythe, Let men so iudge vs, as of the ministers of Christe, & distributers of the mysteries or sacramentꝭ of god, that is to wit, of the gospell, and of the sacramentes, and in the seconde to the Corinthianes he saythe:
2. cor. 5 For Christꝭ cause we execute this Ambassade euen as though god dyd desyre you by vs: we pray you for Christes cause that ye be reconciled▪ &c. So the name of Liturgia agreythe very conuenientlye to a ministerie. And it is
[Page] worde vsed in the publyke ministeries. And amōge the grekꝭ it signifieth comen charges, as tribute, costes of prepayryng theyr nauie, or other lyke thynges, as witnesseth the oration of Demostenes,
Demosthenes whiche he made agaynst Leptine, whiche sayde oration he spendeth al together in disputation of the comen offices and liberties, where he vseth this worde Liturgia, signifienge comen chargꝭ. And so they spake also in the tyme of the Romaynes, as it appereth in the rescripte of Pertinax themperour in the paragraffe De iure immunitatis, in the lawe Semꝑ. There also Liturgia is vsed for comen charges. And the comentarie of Demosthenes wryteth, y
• Liturgia is a kynde of tributes / the costis of the comen plays, the costis of prepayrynge theyr shyppes, and of suche other comen charges. And Paule vsed the same worde for a comen ministratiō of almoyse in the secōde epistle to the Corinthes,
2. cor. 9 sayenge, The office of this comen gyuyng of almoyse, not onely suppliethe the nede of the sayntes: but also it causethe that the moo do gyue thankes plentuously to god. &c. And in the seconde to the Philippianes he callethe Epaphrodite Liturgon (that is to say) a ministre of his necessite,
Phili. 2 in which place without doubte by that worde can not be vnderstāden a preeste. But we shall not nede to brynge forthe any mo testimonies, for asmoche as examples do offre them selues euerye where to them y
• rede Greke auctours / in whose workꝭ Liturgia is vsed for the comē ciuile charges or offices. And because of the diphtōge, grā marions do not brynge forthe this worde out of Lite, whiche betokenethe prayers: but it
[Page] hath his name of the publyke & cōmen goodꝭ,
The etimologe of this worde liturgie whiche they call Leita / so that Leiturgeo is asmoche to say, as I do ordre & haue y
• charge and hādling of the goodꝭ of the comen weale. But it is a madde thynge that they do thus reason, mention of the altare is made in holy scripture, ergo, the masse muste nedes be a sacrifice / for the parable of the altare is alledged of Paule by a similitude. And this worde Missa, they fayne to be sayde of an altare in the Hebrue tongue. But what nede they to fetche the Etimologie so farre, onles it were because they wolde shewe forthe theyr connynge in the Hebrue tongue? What neded to seke the Etymologie so farre, whan we reade this worde Missa in the boke of Deuteronomie,
Deu. 16 where it signifieth collations or giftes of the people, and not the oblation of the preest. For euery one that came to the solemne feaste of Easter, was bounde to brynge some gyfte for theyr portion & shotte towardꝭ the comen souper. This maner dyd christen men kepe at the begynnyng. Whan they came together, they broughte loues of breade, wyne, & other thynges, as witnessethe the canones of the apostles. Therof a parte was taken to be consecrate. The rest was distributed to y
• poore. with this maner they also reteyned the name of collations or shottes. And by reason of suche collations, it appereth also y
• the masse otherwhyles is called Agape (that is to say) a charitie, onles ꝑchaunce a man had rather haue it so called, because of the comē refectiō or souper. But let vs passe ouer these trifles. For I wōder that thaduersaries bringe forth so lyghte & sclendre coniectures in so greate
[Page] and wayghtie a matier. For though the masse be called an oblation: what maketh this word to those dreames of the worke wroughte, and of the applicacion, whiche they fayne to merite vnto others remission of synnes? In dede it may be called an oblation, because there be offered prayers, thankes gyuyng, and all that hole ceremonie: lykewyse as it is called Eucharistia. But neyther the ceremonies, neyther the prayers be ꝓfitable by the owne vertue without fayth. How be it here we dispute not of the prayers, but properly of the souper of the lorde.
The Greke canon also speaketh many thingꝭ of oblation: but it declareth openlye,
The Greke Canon of the Masse. that it speaketh not properly of the body & bloud of our lorde, but of the hole masse, of y
• prayers, and thankes gyuynge. For the Greke worde maye be thus translated in to oure englysshe tongue. And make vs worthye to offre vnto the, o lorde, prayers, supplications, and sacrifices, vnbloudy for all the hole people.
If this be ryght vnderstāde, there is no hurte in it. For it desyrethe that we maye be made worthy to offre prayers and supplicatiōs, and vnbloudy sacrificꝭ for the people. It calleth the very prayers vnbloudy hostꝭ or sacrificꝭ. Likewise as a lytle after it sayth, Yet we offre vnto the this reasonable & vnbloudy honour. For they expounde it folyshelye, who soeuer had rather expounde this place for a reasonable hoste, & applye it to the body of Christ: whan the canon speakethe of the hole seruice of the Masse. And Paule vsethe this worde, (reasonable honour) agaīst y
• worke wrought, meanynge by it the seruice of the mynde, that
[Page] is to say, feare, inuocation, thankes gyuynge. But where our aduersaries defende the application of the ceremonie for the delyuerynge of soules oute of Purgatorye, by the reason wherof, they gette infinite lucre and money) they haue no testimonies, nor cōmaūdmentes out of the scripturꝭ.
Nota. And it is no small synne to ordeyne suche ceremonies or seruicꝭ in the churche without the cōmaundemente of god, or any example of the scripture, and to applye vnto deade men the souper of the lorde, whiche was ordeyned for a remembraunce, and to be preached amonge quicke men. This is to abuse the name of god, agaynste the seconde cōmaundemente / for fyrst it is iniurie and dishonour to the gospell / a man to thynke that the ceremonie by vertue of the worke that is wrought without faythe, is a sacrifice reconcilyng god, and satisfienge for synnes. It is, I say, an horrible & abominable sayenge, that the worke of the preest is of as moche strēgth as is the deathe of Christe. Secondarily, syn and deathe can nat be ouercomē but by faythe in Christe as Paule teacheth / we iustified by faythe,
Rom. 5. haue peace, ergo the payne of Purgatory can nat be ouercomen by the applyenge of another mannes worke.
Purgatorye. We wyll passe ouer here what maner testimonies our aduersaries haue of Purgatorye / what maner paynes they iudge the paynes of Purgatorie be / what maner causes the doctryne of satisfactions hathe, whiche doctrine we haue here before shewed to be moste vayne. This thyng only we shall laye agaynst them / it is moste certayne and vndoubted, that the souper of the lorde was ordeyned for the remission
[Page] of the gylte (for it offereth remission of synnes, in whiche case we muste nedis by it vnderstonde the gylte) and yet neuertheles it satisfieth nat for the gylte / for than the masse shulde be egall to the deathe of Christe. Neyther remission of the gylte can
[...]e otherwyse receiued then by faythe / wherfore we may cō clude, that the masse is no satisfaction, but a promyse and sacrifice requiringe faythe. And forsothe all good and godly men can nat but be sore greued in theyr hartes if they shulde thynke that the Masse for the moste parte is translated and applyed to deade men / and to satisfactiōs for paynes. This is to take away contynual sacrifice out of the churche. This is the kyngdome of Antiochus, whiche hathe translated the moste holsome promyses of remission of synne, and of faythe, vnto the moste vayne opinions of satisfactions. This is to defyle the gospell / to corrupre the vse of the sacramentꝭ.
1. cor. 11 These be they whom Paule sayde be gyltie of the body and bloud of the lorde / whiche haue oppressed the doctrine of faythe and remission of synne, and vnder the pretēce of satisfactiōs haue abused the body & bloude of the lorde to moste cursed lucre. But they shall one day suffre for this abominable sacrilege. Wherfore we, and all good consciences muste take hede that we approue nat the abuses of our aduersaries. But let vs retourne to our matier. Forasmoche as the masse is nat a satisfaction, neyther for punyshement, nor for syn by the vertue of the worke wrought without faythe / it foloweth that the applieng of it for deade men is vnprofitable. Neyther do we nede here any lenger disputation. For it is vndoubted,
[Page]
[...]
[Page]
[...]
[Page] that these applicatiōs for deade mē be nat grounded vpon the scriptures. And it is ieoperdous to institute any honour or seruice to god, without auctoritie of scripture. That if we shall se nede at any tyme, we shall speake more largely of this matire. For wherunto shulde we braule nowe with our aduersaries, whiche neither vnderstande what sacrifice is, nor what a sacramente is / nor what remission of synnes is, nor what faythe is. Neyther dothe the Greke canon applye the oblation as a satisfaction for deade men, for it applyeth it indifferently to all the blessed patriarches, prophetes, & apostles. It appereth therfore, that the Grekes offre it as a thākes gyuing, and applye it nat as a satisfaction for punyshementes. Howbeit they speake nat of the onely oblation of the body and bloude of the lorde: but of the other partes of the masse that is to wete, of prayers, & thankes gyuing. For after the consecration, they praye that it may profite them that receyue it / they speake nat of other men. Afterwardꝭ they adde these wordes in theyr tongue.
The wordes of the Greke Canon. We offre also vnto the this reasonable seruice for them, that reste in the faythe / our fyrste fathers, patriarches, prophetes, and apostles. &c. But reasonable seruice dothe nat here betoken the verie hoste: but signifieth the prayers and al thinges that be done there. Nowe where our aduersaries alledge the fathers, as concerning oblation for deade men: we knowe, that the olde fathers speake of prayer made for deade men, whiche we wyll nat forbydde / but the applyeng of the souper of the lorde for deade men because of the worke wrought, this we disalowe. Neither
[Page] the olde fathers defē
[...]e or aduersaries ī theyr opinion of the worke wrought. And thoughe they haue neuer somuche the testimonies of Gregorie and of other writers o
[...] late time for them:
Grego. we sette agaynste them moste open and moste vndoubted scriptures. Nowe there is greate vnlyknes and diuersitie betwixt scripture and fathers. They were men and myghte erre. Howebeit if they were nowe alyue & saw theyr owne sayenges made a buckler and defense to those open lyes, whiche our aduersaries teache of the worke wrought: they wolde expoune theyr owne sayengꝭ farre otherwyse. Our aduersaries also falsely alledge agaynste vs the condempnation of one called Aerius / whom they saye was condempned because he dyd deny that in the masse oblation was made bothe for quicke and deade.
Aerius an heretyke. 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.
The opinion of Aerius. 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
[Page] 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 prestꝭ, 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 redemptiōs 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 cōtinued 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 punyshmēt for sīne. And this worshyppyng of Baal with
[Page] the Popes kyngdome is lykely to cōtinue 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 cōmaundement of god, to obscure and dymme the glory of Christe, and the iustice of faythe. These thynges we haue spoken breffly cōcerning the masse, to the entent that al good men in what coūtrey soeuer they dwel, may knowe and vnderstande, that we with greate affectiō and diligence defēde 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.
The busines of true p̄achers. 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 Isenacū, more thā thyrty yeres ago, there was a certayn freer of saynt Fraūcꝭ ordre, Iohn̄ Hilten by name, whiche of his owne companye was caste into pryson,
Iohn̄ Hylten. 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 Iohn̄ shewed before many thyngꝭ, whiche partly haue come to passe al redy, and partly seme to be nere at hande / whiche thyngꝭ 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 cōclusion, when eyther by reason of age or of fylthynes of the prysō, 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 agaīst 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 Iohn̄ leauynge the mention of his infirmitie, and beinge inwardlye sorye and syghynge, sayde, that he was ryghte well cōtentid to suffre al those iniuries for Christꝭ sake. For he had neyther wryten nor taughte
[Page] any thynge that myghte appayre or hurte the state of religious men / he onelye rebuked,
A
[...]rophec
[...]e. 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 nūbre also of the yeres his frendꝭ afterwardꝭ dyd fynde also wryten in his workes, amonge the annotatiōs, whiche he had lefte vpon certeyne places of Daniel. And thoughe howe moche this sayeng is to be regarded, the ꝓffe 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 ꝑsones. 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
[...]o reherse.
Monasteries were s
[...]oles. 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 pretence of religion, fylle theyr bellyes, and playe the cormorauntes vpon the comon almoyse of the churche.
Unsauerie sal
[...]. But Christ teacheth
[Page] 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 coūsellers 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 cō 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 iustificatiō / whether they be satisfactiōs for sinnes / whether they be egall to baptisme / whether they be the fulfyllyng both of the cō 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
[Page] the maner and kynde of lyuynge, whiche haue ben thrust in to monasteries by theyr parentꝭ, or theyr frendes, to thentent 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 cōpelled to approue and to helpe forwardꝭ 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 cōfession spoken many thingꝭ 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 brīge to the defence & fortifieng of theyr owne cause. Wherfore we shall briefely ouer a certein fewe of our argumentꝭ / & 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,
Luther in his boke entitled of Monasticall vowes, we wyll become here but a reporter and repeter of that boke.
The .1. reason. Fyrste of all▪ 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
[Page] that he satisfieth for synnes before god. For this opiniō is a manifest īiurie 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,
Gal. 5. 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 mōkyshe workꝭ: they mynyshe the honour of Christ, & crucifie Christe agayne. But berken (I praye you) herken, how the deuisours of the confutation wade out here.
The euasion of thaduersarꝭ. They expoune this place of saynt Paule only of the lawe of Moyses / and they adde, y
• religious men obserue all thyngꝭ 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.
The Epiloge of the aduersaries. 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 Christꝭ 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
[Page] 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 traditiōs 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,
A wycked imaginatiō 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 obediēce, 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.
Gerson 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
[Page] so succede Moyses, that for our workes sake he forgyueth sinnes: but y
• he doth set his own meritꝭ his owne ꝓpitiation agaīst the wrathe of god for vs, that we myght frely be forgyuē. 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 bryngeth the workes of Moyses lawe, or of the tenne cōmaūdementes, or of Benetꝭ rule, or of Austines rule, or of any other rules: he dothe disanull and take away the promyse of Christe / he hath caste away Christe, and is fallen from grace. This is the sentence and mynde of Paule. And consydre, O Charles, moste mylde and gentle Emperour / Consydre ye princes / Consydre ye of all ordres and degrees, howe greate is the vnshamefastnes of our aduersaries, whan we dyd recite the place of Paule conteynynge this sentence: They wrote vnto it these wordꝭ, They be al wycked whiche be alledged here agaynst Monasticall lyfe. And what is more certein & vndoubted, than that men obteine remission of synnes for Christis sake by faythe. And yet these lewde felowes dare call this sentence wycked. We doubte not, but if ye had ben monished of this place, ye wold haue sene this so great blasphemye to haue ben scraped out of the cōfutatiō. Nowe for asmoche as it hath ben heretofore largelye declared the opinion to be wycked, that for our owne workꝭ we obteine remission of sinnes, we wyll be the shorter in this place. For a wyse reader may therof easily cōclude, that we deserue not remission of sinnes by abbeye workes. And therfore that blaspemye
[Page] also is in no wyse to be suffred, whiche is red in Thomas,
A wycked sayinge of
[...]hom. that the profession of religion is
[...]galle to baptisme. It is playne madnes to make the tradition of man, whiche ha
[...] for
[...]t neyther the cōmaundement, neyther the promyse of god, egall to the ordinaūce of Christ, whiche hath for it bothe the cōmaundement, and the promyse of god, and whiche conteyneth the couenaūte of grace & of eternal lyfe.
The .2. reason
[...] Secondly, obediēce, pouertie, & single lyfe, so that it be not vncleane, be but exercises indifferēt. And therfore holy men may vse them without synne, as Barnarde, Fraunces▪ and other holy men dyd vse them. And they dyd vse them for a corporall vtilitie, y
t they myght be the more expedite and re
[...]ye to teache, and to do other holye and vertuous workes▪ and not because the very workꝭ of them selues
[...]e seruices, which iustifie, or merite eternal lyfe. Breffely, they be of that sorte, of which
[...] speake
[...]h to Timothe▪
1. Timothe. 4.
Corporalis exercitacio ad modicum utilis est, Bodely exercise is profitable a lytle. And it is lykelye ynoughe that somewhere at this day there be good men in Monasteries, whiche busye them selues in the ministration of the worde, and whiche vse those obseruaūces without any wycked opinions. But to thinke y
t those obseruaūces
[...]e seruicꝭ and honoryngꝭ of god, by which we be cōpted ryghtuous before god, and deserue euerlastīg lyfe: this is playne contrarye to the gospell of the iustice of faythe, whiche teacheth, that for Christis sake iustice is gyuen to vs and eternall lyfe. It is contrary to the sayenge of Christe.
Frustra me colunt mandatis hominum .i. In vaine they worshyp me with traditions of
[Page] men. It is contrarye also to this sentence.
Omne quod non est ex fide pecc
[...]tum
[...]st,
Ro. 14. All that is not of faythe is synne. But howe can they afferme, that these be seruicꝭ, whiche god doth approue as a ryghtuousnes before hym, whan they haue no warrantise of the worde of god. But se the vnshamefastnes of thaduersaries. They not onely teache, that those obseruaū ces be seruicꝭ iustifieng before god: but adde also that they be more perfecte seruices (that is to say) more meretyng remission of synnes and iustification, than be any other kyndes of lyuynge. And here runne together in a heape many false & poysone opinions. They fayne that they kepe bothe the preceptes and counsaylles. Afterwardꝭ the liberall men, because they
[...]reame that they haue meritꝭ, more than be sufficiente to them selues: they selle them vnto other. All these thynges be full of pharisaicall vanitie. For there can be no greater wyckednes, than to thynke that they in suche wyse fulfyll the tenne cōmaundementes, that they haue merites more than they nede, sythe it is so that these preceptes (Thou shalt loue thy lorde god with all thy herte. Thou shalte not lust) accuse euery mā be he neuer so holy. The ꝓphete sayth, Euery man is a lyer (that is to say) not hauynge ryght opinion of god / not fearynge god sufficientely, not beleuynge god sufficiently. Wherfore religious men do falselye glorye, that in the kepynge of abbeye lyfe, the preceptes be fulfylled, yea & more to. This is false also, that the obseruaūces of religious men, be workes of the counsaylles of the gospell. For the gospell dothe not counsell diuersities of apparayle, of meates, of renouncynge
[Page] of theyr owne goodes. These be traditions of men, of all whiche it was sayde,
Es
[...]a nos non commendat deo,
1. cor. 8. Meate dothe not make vs acceptable to god. Wherfore neither they be honours and seruices iustifienge, neyther be they perfection: but rather whā they be set forthe cloked with these titles, they be the very doctrines of deuylles. Uirginitie I graunte is counsaylles, but yet only to those ꝑsones, whiche haue the gyfte, as it was sayd before. But it is a verye poysone erroure to thynke that the perfection of the gospell standeth in traditiōs of men. For so the religious persones also of the Machometistes myghte boste, that they haue the euāgelical ꝑfection. Neyther doth it stande in obseruyng of other thynges, whiche be indifferent.
What is euangelical ꝑfection. But bicause the kyngdome of god is iustice and lyfe in the hertes: therfore ꝑfection is to encreace the feare of god, and the truste of the mercye promysed in Christe, and diligence and care to obeye our callyng, Lykewyse as Paule describeth perfection, we be sayth he transfourmed frō clearenes in to clearenes, as of the spirite of the lorde. He sayth not, we take vpō vs now this & now that habite of religion, or a sūdrye fashyon of shoes, or another maner of gyrdle. It is a pitiefull thyng that suche pharisaical, yea rather mahometical wordes be redde and herde in the churche (that is to wit) that the ꝑfection of the gospell, and of the kyngdome of Christe, whiche is eternal lyfe, doth stande in these folyshe obseruaunces of garmētes, of meates, and of suche other tryfles.
Nowe herken oure sadde and discrete iudges, howe shameful a sentēce they haue put in the
[Page] confutation:
The sē tence of thaduersaries. Thus they say, It is expressed in the holy scriptures, that the religious lyfe duely obserued & kepte, which through goddꝭ grace all religious persones may obserue and kepe, dothe merite eternall lyfe / and y
t Christe hath promysed it more largely to them, which shal forsake house or bretherne. &c. These be the wordes of our aduersaries, in whiche this is fyrste a very shameles lye, to saye that it is expressed in holy scripture, that Monasticall lyfe dothe merite eternall lyfe. For where do the holy scripturꝭ in any place speake of Monasticall lyfe? Thus our aduersaries defende theyr cause / thus the wretched men alledge the scriptures, whan euery man knoweth, that Monasticall lyfe is a thynge newly deuised: and yet they alledge y
• auctoritie of scripture, and say, that this theyr decree is expressed in the scriptures. Besydes this, they do iniurie and dishonour to Christe, in sayenge, that mē by Monastical lyfe do merite eternal lyfe. God dothe not gyue this honoure no not to his owne lawe, that it shulde merite eternall lyfe, as he hym selfe sayth playnly in the .xx. chapitre of Ezechiel,
Eze. 20 I gaue vnto them preceptes, that were not good, and iudgementes, in whiche they shall not lyue. Fyrste this is vndoubted, that monkyshe lyfe dothe not merite remission of synnes, but that we freely rece
[...]ue it by fayth, as it hath ben said before. Secōdly this also is wryten, that for Christꝭ sake, thrughe mercye is gyuen eternall lyfe to them, whiche by fayth receyue remission, and pleade not theyr owne merites agaynste the iudgement of god, as Barnarde most grauely and wysely dothe say,
Barn. It is necessarye saythe
[Page] he, fyrst of all to beleue, that remission of synnes can not be obteyned nor had, but by goddes indulgence and pardone. Secundarilye, that thou cannest haue no good worke, onles he gyueth it vnto the. Finally, that thou can nest not by no maner workes merite eternall lyfe, oneles it also be freelye gyuen. Other thynges that folowe, concernynge the same sentēce, we haue heretofore recited. And Barnarde addeth in the ende these wordꝭ, Let no man deceyue hym selfe. For if he cōsidre wel, he shall fynde without any doubte, that he is not able, no not with tenne thousandꝭ to mete hym, which cometh agaynst hym with twenty thousandes. Sythe than it is so, that not so moche as by the workes of goddꝭ law, we can merite remission of sinnes, or eternall lyfe, but it is necessary to seke the mercy promysed in Christ: moche lesse is suche honour to be gyuen to Monasticall obseruaūces (seinge theyr be nothynge elles but traditions of men) that they shulde deserue remission of synnes or eternall lyfe. Thus they vtterly destroye and burye the gospell of free remission of synnes, and of receyuīg the mercy ꝓmysed in Christ: who soeuer teache y
• the monkyshe lyfe dothe merite remission of synnes, or eternall lyfe, and they translate the truste, whiche is due to Christe: vnto those folyshe obseruaunces. In the stede of Christe they worshyp thyr owne coulles, theyr owne fylthynes. And in asmuch as they thē selues also do nede mercy, they do wyckedly, in that they fayne merite
[...] of super erogation, and sell them to other. We speake the more briefly of these thynges, because by the matters whiche we haue spoken
[Page] before of iustification / of repentaunce / of humayne traditions / it is euident ynough̄e, that monasticall vowes be nat the pryce, for which remission of synnes and eternall lyfe be gyuē. And sythe it is so, that Christ him selfe dothe call traditions vnprofitable honours and seruices: they be in no wyse euāgelical perfectiō. But our aduersaries wolde full wylyly seme to moderate the comen ꝑsuasion of pefection. They wyll nat say, that monastical lyfe is perfection: but they say: it is the state of gettyng perfetion. In faythe properly sayde / and we remēbre,
A moderation. that this correction is made in Gersones workes. For it apperith, that wyse men offendid with those vnmeasurable prayses of monastical lyfe, because they durst nat vtterly take from it the prayse of perfection: they addyd this correction, that it is the state of gettyng perfection. If we folowe this opinion, so shall monastical lyfe be no whyt more the state of perfection, than is the lyfe of the plouman, or of the carpenter. For these be also states of gettyng perfectiō. For all men, of whatsoeuer callynge they be oughte to desyre perfection (that is to wete) to growe and encrease in the feare of god / in fayth / in louing of thyr neyghbour / and in lyke spirituall vertues. We reade in histories examples of Eremites, saynt Antony and other, whiche make the kyndes of lyuyng egal one to another. It is wryten that to Antony,
An history of saynte Antony when he desyred of god to knowe howe muche he had profyted in this kynde of lyuynge, there was shewed in his dreame a certayne shomaker dwellyng in the citie of Alexandrie, to whom he was compared. On the morowe after, Antony cōmith into the citye,
[Page] and goeth vnto the shomaker, to searche and knowe his exercises and gyftes. When he had spoken with the man: he hearith nothynge of hym, but that he dyd euery mornynge in fewe wordes pray for the hole citie, and afterwardꝭ dyd applye his crafte and occupation. Here Antony perceiued, that iustification is nat to be imputed to that sorte of lyuing, whiche he had taken vpon hym and professed. But our aduersaries, although they now moderate the prayses of perfection: yet in very dede they thynke otherwyse. For they sell merites, and apply them for other: vndre this pretēce, that they obserue bothe the preceptes and also the coūsayles. Wherfore in very dede, they thinke that they haue merites mo then they nede. What is to chalēge ꝑfectiō vnto them selues, if this be nat? Furthermore it is put in the cō futation, that religious men labour to lyue more nere vnto the rule of the gospel. It doth therfore put perfection in the traditions of men: if religious men lyue more neare to the rule of the gospell, because they haue nothing propre, but all comen / because they lyue without wyues / because they obey theyr rule in garmentes meates, and other lyke trifles.
Mat. 19 Also the confutation sayeth, that religious men merite more plēteously euerlasting lyfe, it alledgith the scripture,
Qui reliquerit domā. &c. Whosoeuer shal forsake house. here (god wote) the scripture gyueth perfection to these counterfaited and fained religious. But this place of scripture maketh nothynge for monasticall lyfe. For Christe dothe nat meane, that to forsake father, and mother, wyfe or bre
[...]herne. is a worke therfore to be done, because it dothe
[Page] merite remission of synnes, and eternall lyfe. Yea that forsakyng is a cursed forsaking. For it is done with the iniury of Christe, if any mā wyl therfore forsake father, or mother, or wyfe tha
[...] by this selfe worke he may merite remission of synnes and eternall lyfe.
Of two maners of forsakīg the worlde. But there be two maner of forsakynges / one is done without callyng, and without the cōmaundemente of god / this forsaking and renouncing Christ alloweth nat. For workꝭ chosen of our selues be vnprofitable seruices. And hereof it apperith more euidētly, that Christ dothe nat loue this ronnyng away or forsakyng: because he speakith of forsaking wyfe and chyldren. But we knowe that the cōmaundement of god forbyddeth to forsake wyfe and chyldren. There is another maner forsakynge, whiche is done by the cōmaundement of god (that is to wete) when tyrauntes, or they whiche haue auctoritie ouer vs compell vs to denye the gospell, or
[...]o breake goddes cōmaundement. Here in this case we haue cōmaūdemēt, that we shulde rather suffre wronge / & rather suffre nat onely our goodes, our wyfe, our chyldren to be takē from vs: but euen our lyfe also. This maner renoūcyng or forsakyng, Christ dothe allowe, and therfore he addith these wordes,
for the gospell sake: to signifye that he dothe speake of them, nat whiche do iniurie to theyr wyfe and chyldren: but which suffre wrong for the confession of the gospel. We ought also to forsake our owne body for the gospell sake. But here it shulde be a foly to thynke, that it is honour or seruice vnto god for a man to kyl him selfe, and to forsake his owne body without the cō maundemente of god: euen so lykewyse it is a
[Page] folyshenes to thynke, that it is honour or seruice to god to forsake possessions, frendes, wyfe, chyldren, without the cōmaundement of god. It is therfore euident, that the sayeng of Christe is euyll applyed to monasticall lyfe,
Mat 19 Ma
[...] 10 onles peraduenture thys parte of Christes sayeng do agre well vnto it, that they shal receyue an hūdreth folde as muche in this lyfe. For very many be made religious men, nat for the gospels sake: but for the bellyes sake, and for loue of ease / whiche in stede of theyr owne slendre patrimony and lyuelod, do fynde great ryches. But as al the lyfe of religious men is full of simulation and hypochrisye: euen so vnder a false pretence and coulour they alledge the testimonies of scripture, so that they committe double synne (that is to were) they both deceiue men, and also they deceiue them vnder the pretence of goddes name.
There is another place also alledged of perfection.
Si uis perfectus esse. &c.
Mat 19 If thou wylte be perfecte, go and sell all that euer thou haste, and gyue to pore folke, and come and folowe me. This place hathe troubled many men whiche haue ymagined, that perfection is to caste awaye possessions and propertie of thynges. Let vs suffre the philosophers to prayse Aristippus,
Aristippus. whiche dyd caste away a greate sume of golde into the See: Suche maner exāples nothyng apperteine to the christen perfectiō. The diuision of thynges, dominions, and possession of godes be ciuile ordinaunces approued by the worde of god in this cōmaundemēt (Thou shalt do no thefte)
[...]ut the forsakyng of mannes owne goodes, hathe no commaundemente ne consayle in the scriptures.
Euāgelical pouertie. Dauid was poore. A false prayse of the Extrauagaūt. For
[Page] euangelicall pouertie is nat the forsakyng of goodes: but it is / nat to be couetous / nat to truste to ryches. As Dauid was pore in hys moste ryche kyngdome. Wherfor sithe the forsakyng of mannes owne goodes is a mere tradition of man: it is an vnprofitable seruice. And those be vnmesurable prayses of the extrauagant, whiche sayeth, that forsakynge of the propertie of al maner thynges for goddes sake is a meritorious and holy thyng / and the way of perfection. Certes it is a verie daūgerful thinge so vnmesurably to prayse the thing whiche is contrary to the ciuile custome. But Christe (say they) here calleth it perfection. Nay they do iniurie and wronge to the texte, whiche alledge it thus may hemed and vnperfecte / perfection stādith in this which Christ addeth. Folowe me. An example of obedience is set forthe to vs,
Note this solution. in the callyng. And because callynges be in sundry wyses: therfore this callyng apperteineth nat to al men, but belongith only to that persone with whome Christe speaketh there / as the calling of Dauid to the kyngdome / and of Abraham to sle his sōne, be nat to be folowed of vs. The vocatiōs be personall, lykewyse as the busynesses selues do vary in tymes and persones,
Personall vocations but the example of obedience is generall. That yonge man shulde haue had perfection, if he had beleued and obeyed that callynge. So lykewyse in vs it is perfection, euerye man in true faythe to obey his owne callyng.
The .3. reason.Thyrdly in abbey vowes is promysed chastite. But we haue sayde before when we spake of the mariage of prestes, that the lawe of nature in men can nat be taken awaye with any
[Page] vowes or lawes. And because al men haue nat the gyfte of continencye, many men through weykenes do ful vnhappyly cōtayne. Neither can any vowes or any lawes defete this commaundement of the holy ghoste.
For thaduoydynge of fornication, let euery man haue his wyfe.
1▪ cor. 7 Ergo, this vowe is nat laufull in them, which haue not the gyfte of continencie, but be defiled through imbecilitie and weykenes. Of all this hole place we haue spoken sufficientelye heretofore. In whiche place forsoth it is maruayle, syth so many perylles and occasions of euylles be sene before oure iyes: that yet neuertheles our aduersaries wyll defende theyr owne traditiōs against the open and manifest precepte of god. Neyther do they passe any whyt vpon the sayenge of Christe, whiche rebuketh the pharisaies for that they had made traditions agaynst the cōmaundemēt of god.
The .4 reason. Fourthlye, wycked ceremonies and obseruaunces, to whiche they be boūde, do delyuer them, whiche lyue in Monasteries, of theyr vowe and profession. As (for example) the abusynge of the Masse, whan it is for lucre applyed for deade men, honourynge of sayntes, in whiche is double synne, bothe because the sayntes be substituted in to Christꝭ place, and be wickedly honoured. (As for exāple the freers of Dominikes ordre, haue made a Rosary of the blessed virgin Marie, which is nothīg els but a longe paterynge, I wote not wether more folyshe, or more wycked, nouryshynge mooste vayne truste.) And also because these selfe impieties be onely applyed to the gettīg of money. Also the gospell of free remission of synnes for Christis sake, and of the iustice
[Page] of faythe, of true repentaunce, of the workes, whiche god hath cōmaūded. All these thingꝭ (I saye) they neyther heare ne teache. But they busye them selues all together, eyther in philosophicall disputations, or in traditions of ceremonies, whiche do obscure & mynyshe the honour of Christ. We wyll not here speke of all that holle pompe of ceremonies, of redynges, of syngynges, and semblable thyngꝭ, whiche myghte be suffered, if they were taken for exercises, so as lessons be in the scholes, thēde of whiche is to teache the hearers, and in teachīg to styrre them to feare, or to fayth. But nowe they fayne, that these ceremonies be honours and seruices of god, deseruynge forgyuenes of synnes, bothe to them selues, and to other also. For they for the same entēt encrease these ceremonies. That if they dyd take these ceremonies vpon them, to teache & exhorte the hearers: shorte & pyked lessons shulde do more good, than those infinite and endles bablynges. So all the hole lyfe of religious men is full of hypocrisye, and of false opinions. Besydes this there is another ieopardie, and that is this, that they, whiche be in those Monasteries be cōpelled to assent & agree vnto them, whiche psecute the truthe. There be therfore many wayghtie and greate reasons, whiche delyuer good men from this kynde of lyuynge.
The last reason.Finally the very canons selues delyuer many, whiche either entised by the craftes of religious men haue vowed religiō without iudgement, or els beinge cōpelled by their frendꝭ haue made theyr vowes. Suche maner vowes not the canones thē selues do say to be vowꝭ▪
[Page] Of all these thynges it apperethe, that there be many causes, whiche teache, that Monasticall vowes, suche as haue ben made hitherto, be no vowes. Wherfore that kynde of lyuyng may be safely ynough forsaken, whiche is full of hypocrysye and of false opinions.
Here they obiecte agaynst vs and brynge out of the lawe the Nazareans.
Obiections. But the Nazareans toke no vowes vpon them with these opinions, whiche we sayde hytherto,
The Nazareans. that we reproue in the vowes of religious men. The rite and custome of the Nazareans was an exercise or protestation of theyr faythe before men: it dyd not merite remission of synnes before god / it dyd not iustifie before god.
Agayne lykewyse as nowe circūcision, or sleynge of beastes in sacrifice, shulde be none honour or seruice vnto god: euē so the rite and custome of the Nazarians ought not nowe to be sette forthe as an honour or seruice, but it ought to be iudged nothing els but an indifferent thynge. The Monasticall lyfe therfore, which without the worde of god hath ben deuised, to thentente that it shulde be a seruice, wherwith to merite remission of synnes & iustification: is not wel compared and lykened to the custome of the Nazareans, whiche had for it the worde of god, and was not gyuen to merite remission of synnes, but to be an exercise as the ceremonies of the lawe were? The same may be sayde of other vowes taughte in the lawe.
There be alledged also the Rechabites,
The Rechabites. whiche neyther had any possession, neyther dyd drynke any wyne, as Hieremie wryteth in the xxxv. chapitre. Then sample of the Rechabites
[Page] agreeth full goodly (be ye sure) to oure monkes and freers, whose Monasteries passe in sumptuousnes the palacies of kynges, and whiche lyue moste delicately & voluptuously. But the Rechabites in that penurie of all thingꝭ were yet maryed: Our religious men, whan they haue plentie of all maner delyces and pleasures, do professe single lyfe. But it were conuenient and mete to enterprete thexamples accordyng to the rule (that is to wit) accordyng to the vndoubted and euidēt scriptures, and not agaynst the rule & scriptures. Nowe this is moste sure and vndoubted, that our obseruaūces merite not remission of synnes, or iustification. Wherfore sythe it is so, that the Rechabites be praysed, it must nedes be, that they did not therfore kepe that maner and custome, because they thought that by it they dyd merite remission of synnes, or that the worke it selfe was a seruice or honour iustifienge, or for whiche they shulde obteyne euerlastynge lyfe, and not by the mercy of god for the sede that was promysed: but because they had cōmaundement of theyr parentes: therfore theyr obediēce is cōmended, of whiche there is a cōmaundement of god, whiche saythe,
Exo 20 Honoure thy father and thy mother. Moreouer the custome had a propre ende of it self, for it was vsed because they were straū giers and alienes, and no Israelites: and it appereth that theyr fathers wolde haue them dicerned by certeyn speciall markes and tokens from theyr owne countrey men, to thentente, that they shulde not fall agayne to the impietie & wyckednes of theyr countrey men. They wolde by these markes and signes put
[Page] them in remēbraunce of the doctrine of fayth and of immortalitie. Suche maner ende or intente is laufull. But the endes of cloyster lyfe be taught farre after another sorte. They imagine, that the workꝭ of cloyster lyfe be seruices & honours to god, they fayne, that they merite remission of synnes and iustification. The example therfore of the Rechabites is vnlyke monasticall lyfe, althoughe that we leaue out here many other incōmodities and euylles, whiche be ioyned and incidēt to this monkyshe lyfe vsed nowe a dayes.
They alledge also forthe of the epistle to Timothe,
Wydowes. 1. Ti. 5. the place of wydowes, whiche doinge seruice to the Churche, had theyr lyuynge of the comen cost & charge. There Paule sayth, They desyre to be wedded, hauynge cōdemnation, because they haue broken theyr fyrst ꝓmyse. Fyrste lette vs imagyne that thapostle doth speake here of vowꝭ: yet this place shal not defende nor maynteyn Monastical vowꝭ, whiche be made of wycked ceremonies, & that also with this wycked opinion, that they merite remission of synnes, & iustification. For Paule with an hole voyce doth disallowe and condēne all ceremonies, all lawes, al workꝭ, if they be obserued for suche purpose, that they shulde merite remission of synnes, or that for them we myghte obteyne eternal lyfe, and not for Christis sake throughe mercy. It ensueth therfore necessarily, y
t the vowes of wydowes, if there were any suche at al, were farre vnlike to our monasticall vowes. Besydes this, if our aduersaries wyll not ceasse to wreste this place vnto wydowes:
Note this. this parte also of the texte muste be applyed to vowes, that Paule
[Page] forbyddeth a wydow to be chosen vndre thre score yeres of age. So than vowes made before that age, shalbe voyde & of no strengthe. But the churche at that tyme knew not these maner of vowes.
The true interpretatiō of Paule. Therfore Paule rebukethe wydowꝭ, not for that they wolde mary agayn, (For hym selfe byddethe yonge wydowes to be maryed) but because they beinge founde of the comen coste and charge, played the wantonnes, and therfore dyd cast away theyr first fayth, and promyse. He calleth here the first faythe not the monasticall vowe, but the promyse of christen lyfe. And after the same fashyon he takethe faythe in the same chapitre, whan he saythe, If any dothe not care and ꝓuyde for his owne, namelye those of his owne house, he hath renyed the fayth. For he speaketh otherwyse of faythe than do sophisters, he dothe not put faythe in them, whiche be in deadely synne. Therfore he saythe that they cast away fayth, whiche do not care for theyr kynsfolke. And accordyng to the same maner he saythe, that wanton wydowes do caste awaye theyr faythe.
We haue ronne ouer breuely a fewe reasōs for our defense, and by the way we haue made answere to the obiections of our aduersaries. And these thynges we haue gathered together, not onely for our aduersaries cause: but moche rather for theyr sake, which haue god lye and well disposed myndes, to thentente that they may haue alwayes in theyr syghte causes, why they ought to disproue and myslyke the hipochrisie, and the fayned and coū trefayte obseruaunces of abbey lyfe, whiche altogether, this one sayenge of Christ dothe
[Page] defete, whan he saythe, They worshyp me in vayne with the cōmaundementes and traditiōs of men. Wherfore the vowes thē selues, and the obseruaunces of meates, of redynge, of syngynge, of garmentes, of shoes, and of gyr
[...]els, be vnprofitable seruices before god. And let all godly myndes knowe this assured lye, that it is a playne pharisaicall and a condempned opinion, that those obseruaunces merite remission of synnes / and that for them
[...]e be reputed ryghtuous / or that for them we obteyn eternall lyfe / & not through mercy for Christis sake. For it is necessary that all the sayntes and holy men, whiche haue lyued in these kyndes of lyuynge, dyd caste awaye all truste of suche maner obseruaunces, and dyd learne, that they had remission of synnes frelye for Christis sake / and that for Christis sake through mercy they shulde obteyne eternall lyfe / and not for these ceremonies or seruices, because god dothe onely approue the honours and seruices instituted by his owne worde, whiche be stronge & effectual in fayth.
❧ Of the power of the Churche.
HEre oure aduersaries make a foule cryenge oute & do bragge stoutely of the priuileges and liberties of the churche, and at laste adde this conclusion. All thingꝭ be vayne, whiche in this presente article be alledged agaynst the libertie of churches, & of preestes. This is a false accusation, and a starkelye. For we disputed of other matiers in this article.
[Page] whiche god dothe allowe as iustice, and to charge and lade cōsciences, so that it were synne to leaue them vndone. All these thingꝭ euen one place in the Actꝭ doth teache, where the apostles saye,
Actꝭ. 15 that hertes be purified and made cleane by fayth. And afterwardes they forbydde to laye on a yocke, and shewe howe great ieoperdie it is, where they make it a very greuous and haynous offense of them, whiche lade and ouercharge the congregation. Why do ye tempte god, say they? But aduersaries be nothynge aferd with this thunder and sore sentence, whan they with violence defende theyr owne traditions and wycked opinions. For heretofore also they haue condē ned our .xv. article, in whiche we dyd put, that traditiōs do not merite remission of synnes. And here they saye, that traditions do helpe to eternall lyfe. Do they merite remission of synnes? Be they seruices, whiche god dothe allowe as iustices? Do they quickē the hertꝭ? Paule in his epistle to the Collossianes doth therfore deny,
Coll. 2. that traditions be aduayllable or helpyng to eternal iustice and eternal lyfe: because meate, drynke, apparayle, & such other be thynges decayenge and peryshynge with vse and occupyenge. But eternall lyfe in the herte, is wroughte by eternall thynges (that is to witte) by the worde of god, and the holy ghoste. Let our aduersaries therfore declare, if they can, howe traditions helpe to eternall lyfe. And for asmoche as the gospel dothe euidently witnesse, that there oughte not traditions to be layde vpon the churche, to merite remission of synnes, or to be seruicꝭ, whiche god dothe allowe as iustice, or to charge
[Page] consciences, so that it shulde be iudged synne to leaue them vndone: our aduersaries shall neuer be able to proue, that byshops haue power and auctoritie to institute suche honours and seruices.
But what power the gospell dothe gyue to byshoppes we haue shewed in our confession. They whiche de byshoppes nowe a dayes, do nat execute the offices of byshops according to the gospell: but they be byshoppes accordyng to the policie and ordenaunce in the canones / which we do nat rebuke: But we speke of a bysshop accordyng to the rule of the gospell.
The olde diuisiō of power. And that olde diuision of power / into power of ordre, and power of iurisdictiō, pleasith vs verie wel. The bysshop therfore hathe power of ordre, that is the ministration of the worde and of sacramentꝭ. He hath also power of iurisdiction (that is to say) auctoritie to excommunicate those that haue committed open crymes / and agayne auctoritie to assoile them if they wyll conuert & desyre absolution. But neyther haue they tyrannicall power (that is to say) without any certayne lawe / but they haue a certayne cōmaundement, I meane, the vndoubted worde of god, whiche they oughte to teache / and accordyng to it to vse theyr iurisdiction. Wherfore it folowith nat, although they haue some iurisdiction, that they may institute newe honours and seruices. For ceremonies and seruices nothynge apperteyne to iurisdiction. And they haue a worde, and a cō maundement, howe farre forthe they ought to excercise theyr iurisdiction / whiche is, if any man haue cōmitted and trespassed agaynst the worde, whiche they haue receiued of Christe.
[Page] Howbeit in our cōfession we haue added also, howe farre forthe it is laufull for thē to make traditions / that is to wete, nat as necessary seruices, but that there myght be an ordre in the churche because of tranquilitie. And these ought nat to bynde and entangle cōsciences, as though they dyd cōmaunde necessarie honours and seruices / as Paule teachith when he sayeth.
Gala. 5. Stande faste in the libertie, in whiche Christe hathe deliuered you / and be nat brought agayne vnder the yoke of bondage. The vse therfore of suche ordinations ought to be lefte free (so that we auoyde the offendyng of our bretherne) leaste they myght els be iudged to be necessary seruices. And so dyd the apostles them selues / they ordeined many thynges, whiche afterwardes in processe of time were chaūged. Neyther did they in suche wyse ordeyne the sayde traditions, y
t it myght nat be laufull to chaunge them. For they dyd nat disagre from theyr owne writyngꝭ, in whiche they labour very greatly that this opiniō shulde nat oppresse the church, that humayne rytes and ceremonies be necessary seruices. This is the simple and playne maner of interpretynge traditions (that is to wete) to knowe that they be no necessary seruices, and yet that we obserue and kepe them, when we se opportunitie, without superstition to auoyde the offēdyng of our bretherne. And this hath ben the mynde of many ryght connynge and excellent men in the churche. Neyther we se what can be brought agaynste it. For this is vndoubted, that the sentence of Christe.
Qui uos audit me audit.
Luc. 10 that is to saye. Whosoeuer hearith you hearith me / dothe nat speake of
[Page] traditions / but it maketh moste agaynst traditions. For it is no cōmaundement, but a wytnes gyuen to the apostles, that we shulde giue credence to them of another mannes worde. For Christe wolde confirme and strengthe vs (as nede was to do) that we shulde knowe, that the worde taught by mē was of force and strengthe / and that we shulde nat nede to seke for any other worde from heuen, but it can nat be vnderstonded of traditions. For Christe requirith that they shulde so teache: that he myght be herde / for he sayeth (he hearith me) He wyll therfore, that his worde, & his voyce be herde, and nat humaine traditions. So the sayeng that makith moste for vs, and conteynith moste graue consolation and doctrine: these Asses do wreste and apply to moste trifelynge thynges / I meane to the choyse and diuersitie of meates, varietie of clothyng, and sēblable thyngꝭ. They alledge also / thꝭ texte.
Obedite prepositis uestris. Obey your rulers. This sentence requirith obedience towardes the gospel.
Heb. 13. For it dothe nat establyshe a kyngdome to the bysshoppes with out the gospell. Neyther ought bysshops to make traditions agaynst the gospell, or to interprete theyr traditions agaynst the gospel. For when they do so, we be forbydden to obey them / accordynge to that sayeng / if any man teache any other gospell: accursed be he.
Gal. 1.
The same answere we make to this sayeng of Christe,
what soeuer they say:
Ma. 23.
do it / because it is vndoubted that it is nat here vniuersally cō maunded, that we shulde receyue al maner of thynges:
Actꝭ. 5. for the scripture in another place dothe bydde vs obey god more then mē. Therfore
[Page] when they teache wycked thynges, they be n
[...]t to be herde. But so it is that these be wycked teachyngꝭ that humayne traditiōs be honours and seruices of god / and that they be necessary seruices / and merite remission of synnes, and eternall lyfe. Ergo. &c̄.
Another obiection.They obiecte also, and lay to our charge the open offendynge of people, and the troubles and seditions whiche haue rysen vnder the pretence and cloke of our doctrine. To these we aunswere briefly. Fyrste this is euidently knowen that through the benefite of god our prynces haue obediente people in they
[...] lordshyppes and dominions. And this selfe same kynde of doctrine, whiche we folowe, because it dothe with moste large and hyghe prayse magnify the auctoritie of gouernours and rulers: dothe encreace reuerēce towardes them. This thing also is very profitable to retayne and kepe tranquilitie. Furthermore if al offē sions were put together ī one heape: yet these two articles, that is to wete, that we frely receyue remission of sinnes for Christes sake by faythe / and that we be compted rightuous for Christes sake by faythe, and nat for our owne fulfyllynge of the lawe. And agayne that gouernaunces / lawes and all the ordre of the cō mon weale, be the ordenaunces of god, whiche a christen man may vse well and holyly: these two articles (I saye) haue so muche goodnes in them, that they ouercome al other incōmodities and harmes. For fearefull consciences can haue no sure cōsolatiō agaynst the wrathe of god: onles they knowe the one article. And the other article dothe greatly strengthen the tranquilitie of comen weales. But with howe
[Page] detestable and pestilente opinions bothe kyndes of doctrine hath ben oppressed before thꝭ tyme: euery man knoweth / and the bokꝭ of our aduersaries testify, whiche no where make any mention of faythe, when they speake of remission of synnes. They teache in no place of the dignitie of ciuile thynges. They in no place teache howe the gospel sheweth eternal iustice and yet in the meane seasō in this bodely lyfe wyll that we vse political or ciuile lawes, maners and customes. The declaration of these thynges dyd at the beginning purchase great fauour to. Martine Luther, nat only amonge vs, but also with many other mē, whiche nowe be moste extreme aduersaries vnto vs. Thus as Pindarus sayth the olde fauour perysheth and slepeth and the mortall men be vnrememberful. Nowe if any troubles or seditiōs haue bene: the defalte may ryghtfully be layde on our aduersaries, whiche fyrst raysed
[...] scisme and diuision / & scatered the congregations in sundre by the wronful cōdempnation of Martine Luther, and whiche nowe vse meruailous crueltie agaynst good men, & them that teache godly doctrine. They stirre vp mennes myndes agaynst vs other maner wayes also, whiche I lyste nat at this tyme to reherse. Neyther be we so harde harted, & so without sense or felyng, that the open offensions of people do nothynge moue nor trouble our myndes. But we remembre that whiche Christe sayde. Blessed is he,
Ma. 15. whiche shall nat be offended in me. For the deuill goeth aboute partly to oppresse,
The craft of the deuyll. and partly to deforme the gospell and bryng it out of fashyon by innumerable meanes. In one place he kyndelyth tyrauntes agaynste
[Page] the teachers of the gospell / in another place he raysith vp warres / in another place se
[...]itions / in another place he styrreth vp heresies: and all to make this kynde of doctrine hatefull, whiche semeth to gyue occasion to suche sediciōs and striues. And wyse men can a greate deale more easely despyse theyr owne ieoperdies, then they can those offensions of open seditiōs. But a christen mynde ought to be afore armed against these thingꝭ also to the ende y
t he do nat for thē caste away the worde of god. And althoughe it delyteth nat vs to make cōparisons, yet because our aduersaries with thꝭ accusation do sore presse vs with the hatred & euyl wyl of the people: theyr vices & defaltes may nat be hydde & passed ouer with silence / howe muche euyl is there amonge our aduersaries in the prophanation and abusing of Masses? Howe muche fylthines is in theyr abstaynyng from mariage? The worshyppyng of sayntes is full of manifest and open ydolatrie.
The ambitiō of the bysshop of Rome. Be none offendyd with the ambition of popes? Whiche nowe more thā .CCCC. yeres kepe warre with our Emperours, for the most parte in Italy / and otherwhyles also euen in Germany it selfe, where they haue set the father and the sonne together by the eares / and kynsfolkꝭ and citezens, one agaynst another? That if the causes of these warres be sought in histories: there shall nothyng be founde semely ne condigne for bysshoppes (for we wyll speake as moderatly as we can). Howe great hurte and euyl is there in this, that in making of prestꝭ, they do nat chose out able and mete persōs for that ordre? What also in the byeng and sellyng of benefices? Also in daungerfull
[Page] disputations, is there no defalte at all? But these defaltes myght somewhat be pardoned, if they had reteyned the pure doctrine in the churches. Nowe howe this doctrine is defiled with wycked opinions and traditions, the writynges of the canonistes, and the bokes of diuines do witnesse, whiche be full of prophane disputations, whiche partely be vnprofitable to godly lyfe, and partely also disagree from the gospel. Furthermore in the expounyng of scripture, they do but playe and deuise what soeuer they lyste. This confutation of doctrine is the chiefeste cause of offence, & most peryllous, of whiche Saynte Iohn̄ chiefely complaynethe in his Apocalypse,
Apo. 17 whan he describeth the kyngdome of the pope. What whan we shall come to the superstition of religious ꝑsones, whiche be infinite: howe many greuous offensions be there? what applyenge is there of merites, if the deade body be huryed in the habite of religion? Furthermore, is none occasion gyuen vnto men to be offended: whan nowe in these dayes they go aboute to oppresse the manifeste truthe of the gospell? whan they cruellye kylle good men, whiche teache true and godly doctrine? whan they forbyd that doubtfull consciences shuld be healed by hauyng knowlege of the trouth? whan they exhorte kynges to cruell robbery. No (god wote) these thynges be not to be iudged occasions of offēsion, but pure, good, and the true offices of byshops.
We lyste not here to multiplye wordes accordyng to the greatenes of the matier, leste any man myghte thynke, that we haue delyte and pleasure in this rehersall, to whiche the makers