The confessyon of the fayth of the Germaynes exhibited to the moste victorious Emperour Charles the. v. in the Councell or assemble holden at Augusta the yere of our Lorde. 1530. To which is added the apologie of Melancthon who defendeth with reasons inuincible the aforesayde confesyon translated by Rycharde Tauerner at the commaundeme[n]t of his master Thomas Cromwel chefe Secretarie to the kynges grace.

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 contri∣tion 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 syn¦nes: then to do iniury to the blode and death of Christe? We beseche you therfore (O char∣les 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

come to the defence of our sentence and opi∣nion, thys muste we nedes speake before. All good men of all orders, euen also of the theo∣logicall ordre do confesse and graunt that be¦fore the wrytinges of Martine Luther, the doctrine of repentaunce was verie confuse. There be bokes of sentētiaries, wherin be in∣finite 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 pe¦naunce, 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. Good lord what greate darkenes is amonge thē? They doubte whether in attrition orels in cōtrition, remis∣sion of synnes be had. And if it be had for con¦trition, what nedeth absolution? What dothe the power of the keyes, if synne be alredy for∣giuen? 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 al¦so 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

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 byt∣ter and horrible remorse, 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 pro∣mise 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 ter∣rours, whiche be described ī the Psalmes, and the prophetes, and whiche those men do vn∣doubtedly taste, whiche be truely conuerted) when shall (I say) suche a troubled consciēce, be able to iudge whether he feareth and drea∣deth god truly and for him selfe, or whether he dothe but flee euerlastīg paynes? These great motions, and trobelouse may be haply discer∣ned 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 aduersa∣ries be very darke, doubtfull, perplexe and in∣tricate. 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

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 reher∣sall, 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 myn∣des myght be the more vexed: they fayne and ymagen that this rehersall and iuste reckenīg of the synnes is commaunded by godd{is} 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 re∣steth and remayneth the thyrde acte or parte of the play whiche is of satisfactiōs. And th{is} 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

and parte they teache to be redemed with sa∣tisfactions. They adde moreouer that satis∣factions must be workes of su{per}erogation, and them they set and put in moste folyshe obser∣uaunces, whiche haue not the cōmaundement of god to beare them, as in pylgrymages, ro∣saries, and lyke obseruatiōs, whiche be mayn∣teyned by no cōmaūdement of god. Further∣more 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 releasemēt{is} 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 sa∣tisfactions 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 Sophi∣stes and Canonistes touchynge repentaunce or penaunce is by vs profitably and godly re∣buked. For these articles and poyntes folo∣wynge be openly false, and not onely disagre∣yng & mere repugnant to the holy scriptures, but also dissonaūt & variable from the holy fa¦thers of the churche. These be their articles.

[ 1] ¶That to the takynge awaye of synne, onely the detestation & hatred of sinne is sufficient.

¶That for our contrition, not by faythe in [ 2] Christe, we do obteyne remission of synnes.

¶That we deserue remissiō of synnes by god¦des [ 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 cons∣ciēces certayne satisfactiōs, to institute newe sacrifices and ceremonies, and to bynde cons∣ciences to suche maner satisfactions and ce∣remonies. ❧ ❧

¶That the nombering or rekening vp of sin∣nes [ 6] in confession, of the whiche our aduersa∣ries do teache, is necessary by the lawe of god

¶That canonicall satisfactions be necessary [ 7] to redeme the payne of Purgatory, or els be a¦vaillable 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 gy∣ueth 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 combe∣rous

and endles mases of sophesters, do make two partes of penaunce, that is to wytte con∣trition and faythe. Yf any man lusteth to adde the thyrde, I meane worthy frutes of penaūce (y^t is to say) good work{is} 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 dis∣alowe 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 vnder¦stande by penaūce the hole cōuersion in which there be two termes, mortification and viuifi∣cation, whiche we call by the vsuall and accu∣stomed names, contrition and faythe. As con¦cernynge 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 con∣trition is done when by the worde of god syn¦nes be rebuked. For this is the sūme & effecte of preachyng the gospel: to rebuke sinnes and to offre remission of sīnes & iustice for Christ{is} sake and also to offre the holy ghost and eter∣nall 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. To be prea¦ched in my name repentaunce and remission

of synnes amonge all nacions. And of these terrours and dreades speaketh the scripture, as in the psalme. Because my synnes & wyc∣kednes haue gone ouer my heed, 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. Heale me (lord) for my bones be troubled, & my soule is trou∣bled very sore. And thou (o lord) how longe? And Esaye saythe: In the halfe of my dayes I sayd I shall go to the gates of helle. I ho∣ped 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 se∣ethe 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 accu∣seth 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 syn∣nes. 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

feele the horrible wrathe of god, whiche can not be expressed with the word{is} 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 pe∣naunce, whiche is faythe in Christ, to thende that in these terrours the gospell of Christe myght be sette forthe to consciences, in whi∣che 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. 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, whan it sayth, we be∣inge iustified by fayth. &c. This faythe she∣weth 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 forgyue∣nes of synnes, freely gyuen for Christes sake. Contrarily the cōtrition of Dauid or of Pe∣ter doth therfore auayle, because fayth is ad∣ded, 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, ac∣cordyng to this. By Christe we haue passage to

god. And this fayth groweth and encreaseth by lytle and lytle, & wrastleth throughout the hole lyfe with synne, to thende it maye ouer∣come 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, which is ioyned with fay∣the, 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, whiche is the trewe voyce of the gospell. So we also do comprehende absolution, whan we do speake of fayth. For fayth cōmeth by hea∣rynge, 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 cre∣dence is to be gyuen to the word{is} of hym that assoileth, none otherwyse thā to a voyce soū∣dynge from heuen. And absolution may pro∣prely 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 to∣kēs of the remission of synnes. They do offre therfore remission of synnes, as the wordes

of the souper of the lorde do euidentely wit∣nesse, whiche be these. This is my bodye, whiche is gyuen for you. This is the cuppe of the newe testa∣ment. &c. So faythe is conceyued and estably∣shed 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 instru∣ction 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 repen∣taunce, or in the conuersion of a synner. For Christ saith: 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 contri∣tion, 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. where in the fyrste parte he rebukethe synnes, and in the latter parte he dothe con∣forte vs, and sheweth remission of synnes. For to beleue the gospell is not that generall fayth, whiche deuyls also haue: but it is pro∣prely

to beleue that remission of sinnes is fre¦lye gyuen for Christes sake. For this is dis∣closed and shewed in the gospell. Ye see here also two {per}tes 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 princi∣pall partes be named, contrition and faythe. Paule cōmonly euery where, whan he descri∣bethe the conuersion or renouation, makethe these two partes, mortification, and viuifica∣tion, as in the seconde chapitre to the Collos¦sianes. 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 resus∣citation by fayth. And these wordes, mortifi∣cation, viuification, castyng of or puttynge a∣way the body of sinnes, & resuscitation ought not to be vnderstande Platonically of a fay∣ned mutation: but mortification signifiethe true terrours, suche as be of men which be dy¦enge. whiche terrours nature coulde not su∣steyne, 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

whiche truely mayntaineth lyfe, fleynge away in cōtrition. There be therfore here two {per}tes 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 quic∣ken, accordynge to that sayenge. A ryghtuous man shall lyue by faythe. And afterwardes to the Collossianes he sayth, that Christe doth blot out the chirograte or obligation, whiche by the lawe is agaynst vs. Here also be two {per}tes the obligation and the cancellynge and blot∣tynge 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. 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 can∣cell 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 dissa∣nulleth the former sentēce, and gyueth peace and lyfe to the herte. 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

soule hath faynted for anguyshe. Strēgthen me with thy worde. where in the fyrst membre is contey¦ned contrition. And in the seconde, the ma∣ner 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, deducit ad īferos & reducit That is to say, the lorde mortifieth & quicke∣neth, he bryngeth downe to helle, & bryngethe vppe agayne. By the one of these is signified cōtrition, and by the other is signified fayth. And Esaye also sayth. Dominus irascetur ut fa∣ei••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 iusti∣fiethe. Neyther see we howe the nature of re∣pentaunce can be more purelye taughte. For these be the two principall workes of god in men: to make afrayde, & to iustifie & quicken

the afrayde cōsciences. In to these two wor∣kes y^e hole scripture is distributed & deuided. The one parte is the lawe, whiche sheweth, re¦proueth, and cōdempneth synnes. The other parte is the gospell, that is to say, the {pro}myse of grace freely gyuen in Christe. And this {pro}∣myse is often tymes repeted in the hole scrip¦ture, whiche was fyrste gyuen to Adam, after∣warde 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. Adam is chydden after his synne, and made throughly afrayde. This was con∣trition. Afterwardes god promysethe grace, he saythe, that there shall seede come, by whi∣che 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 puny∣shement: yet this punyshement doth not me∣rite remission of synnes. And of these kynd{is} of punyshementes we shall speake not longe hereafter. So Dauid is chydden of Nathan the prophete, and beinge throughly troubled and made afrayde, he saythe, I haue synned a∣gaynst the lorde. This is the cōtrition. After∣ward{is} he heareth absolution, whā the {pro}phete saythe vnto hym. The lorde hath taken away thy synne▪ thou shalte not dye. This voyce confor∣teth Dauid, & beareth hym vp by fayth, it iusti¦fieth and quickeneth hym. Here is also added

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 vn∣to Christ wepyng. By these teares is knowen contrition. Afterwardes she heareth absolu∣tion. 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 {per}tes of penaūce, whiche be proprely in the conuersion, or rege¦neration & 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 {per}cey∣ued, 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 word{is} in the thyrde sermone of the Annūciatiō. Auditā fa•• mihi mane mī am tuam, quid in te sperdui dn̄e. Sola nimirū spes apud te misera¦tionis locum obtinet, nec olcum mīae, nisi in uase fidu∣••iae ponis. Sed ost infidelis fiducia, solius uti{que} maledi∣ctionis

capax, cum uidelicet in spe peceamus. Quan•• nec fiducia illa dicenda si••, sed insensibilitas quaedam & dissimula••io {per}niciosa. Quae enim fiducia est ei quā periculū non attendit•• au•• quod ibi timoris remedium, ubi nec timor sentitur, nec materia ipsa timori•• •• fidu∣cia solacium est, nec eget ille solatio, qui laetatur cum male fecerit, & in pessimis rebus magis exultat. Ro∣gemus ita{que} (fratres) responderi nobis quātas habea∣mus 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 respirem{is}. Haec uer•••• hominis fiducia est a se deficient{is} & 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 miseri∣cordia 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. Un∣doubtedly only hope obteyneth place of mer∣cy 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 vn¦gracious fact{is}. Let vs therfore (o bretherne)

pray that answere may be made vnto vs, howe greate iniquities and synnes we haue. Let vs desyre to haue our synnes and trespasses she∣wed vnto vs. Let vs serche and ransake our wayes / and all our studies and all our ieoper∣dies 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 lea∣nyng to his lorde. Thys (I say) is the trewe truste, to whiche mercie is nat denyed, wytnes¦syng 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 th{is} 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 conten∣tion of terrours and of comfortes. Lykewyse as Barnarde here wyl that there be in men an acknowlegyng of synnes or contrition or ter¦rours. And wyl also that there be added trust whiche may lyfte vp and comforte vs in con∣trition. 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 pro∣bations

by whiche it may be vnderstāded that forgyuenes of synnes do chaunce nat by the worke wrought for cōtrition, but by that espe¦cial faythe, by whiche euery persone beleueth that he is forgyuen and pardoned of his syn∣nes for Christes sake. For this is the princi∣pal 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 spo∣ken ynoughe of the same thynge before in the title of iustification: therfore here we wyll be the shorter. For they be plac{is} very moche like & as who wolde say, nere cosyns, the doctrine of repentaunce, and the doctrine of iustifica∣cion. 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 a¦monge the partes of repentaūce or of conuer∣sion.

Neyther dothe the churche of Christe thynke eny otherwyse although our aduersa∣ries do say the contrary. And fyrste of all we do aske our aduersaries whether to receiue ab¦solution 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 with∣out 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, whi∣che teacheth that the promyse can nat be re∣ceiued but by faythe. 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 absolu¦tion, 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 thyn∣ges 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.

Secondaryly we suppose, that our aduersa∣ries do graunt that remission of synnes is ey∣ther 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 vn∣doubted although al the gates of helle wolde

crye agaynste it, that remission of synnes can nat be receiued but only by fayth, whiche bele¦ueth that sinnes be forgyuen for Christ{is} sake, according to that sayeng of Paule to the Ro∣maines, 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 har¦tes 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 work{is} 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 remis∣sion of synnes throughe his name. 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 re∣ceiue remission of synnes, through the name of Christe, that is to wete, for Christes sake▪ and nat for any merit{is} or workes of our owne And this is so done when we beleue that syn∣nes be forgyuen vs for Christes sake. Our ad¦uersaries crye out that they be the churche & that they do folowe the cōsent of the church. But Peter here in thys our cause alledgeth

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 de¦cre agaynst this cōsent of the {pro}phetes. 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 disa∣lowe 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 try∣felyng wryters vpon the mayster of the Sen∣tencies, 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

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 al∣lowed the errours of them that had writen be∣fore, whom they perceyued not. We therfore wyll not be afraide to set this sayenge of Pe∣ter, who allegeth the consente of the prophet{is} 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 au∣diebant uerbum .1. And as Peter was yet spea∣kynge 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 cōmaunde∣ment 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 fa∣thers. For Barnarde sayth the sawe in playn and open wordes. Necesse est enim primo omnium credere, quod remissionem peccatorū habere nō possis

nisi per indulgētiam dei, sed adde adhuc ut credas & hoc, quod per ipsum peccata tibi donantur. Hoc est testimonium quod {per}hibet spiritus sanctus in corde tuo dicens, dimissa sunt tibi peccata tua. Sic enim arbitra¦tur 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 wor∣des of Barnarde do wonderfullye illustrate and set forthe our cause, for he not onely re∣quireth 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 tea∣cheth 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 ob∣teyne remission of synnes through fayth? Or that faythe is a parte of penaunce?

Thyrdly. Our aduersaries say, that synne is in this wyse forgyuen, because he that is attrite or contrite doth brynge forthe an acte of the loue of god, & that by this acte he me∣riteth to receyue remission of synnes. This is nothyng els but to teache the lawe, and to destroy and abrogate the gospell, and to disa∣null the promyse cōcernyng Christ. For they

do onely require the lawe and our workes, for the lawe requireth loue. Besydes this, they do teache vs to truste that we obteyne remis∣sion 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 suffi∣ciēt 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 con∣trarywyse do calle agayne consciences from the lawe vnto the gospell, and from the truste in theyr owne work{is}, to truste and to haue sure confidence in the promyse, and in Christe, be∣cause the gospell setteth forthe Christe vnto vs, and promyseth remission of synnes freely for Christ{is} 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 contri∣tion, 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 work{is} 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 re∣mission of synnes for the law, or by any other wayes, than through faythe in Christe. And this reason we haue handeled before in the title of iustification, whan we tolde wherfore

we do holde opinion that men be iustified by fayth, and not by loue. Therfore the doctrine of our aduersaries, where as they teache, that men for contrition and loue obteyne forgyue¦nes 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 ser∣uaunt: for no creature lyuyng shall be iustified in thy syghte. Neyther ought the honoure of Christ to be plucte from hym, & gyuen to our work{is}. For these causes Paule dothe styffly affirme, that we be not iustified by the lawe, and he set¦teth agaynst the lawe, the {pro}myse of remission of synnes, whiche is gyuen for Christes sake, and reacheth vs, that we freelye for Christis sake thrugh fayth receiue remission of sinnes. To this promyse Paule dothe calle vs backe from the lawe, Upon this promyse be byddeth vs stedfastly to beholde, which doutles shalbe voyde and of no strength, if we be iustified be∣fore by the lawe, or euer we be iustified by the promyse, or if we obteyne remission of synnes for our owne iustice. But the case is cleare, that therfore the promyse was made vnto vs, and therfore Christ was gyuen to vs, because we can not worke and fulfyll the lawe. wher∣fore it is necessary, that we be fyrst reconciled

by the promyse, or euer we do worke the lawe. But the promyse is onely receyued by fayth, Ergo it is necessarye, that contrite persones do by fayth receyue the promise of remission of synnes, whiche is gyuen for Christis sake, and that they do decree with them selfes, that they haue the father recōciled vnto them sel∣fes freely for Christis sake. This is the sen∣tēce and mynde of Paule in the epistle to the Romanes▪ where he saythe: Therfore by fayth, that accordyng to grace or fauour, the promise myght be ferme and stable. And to the Galathianes he sayth: The scripture hath 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 re∣mission of synnes before or we do worke the lawe, al be it (as it was aboue saide) loue folo∣weth 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 de¦uoute 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 trou∣bled,

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 remis∣sion of synnes: but that we must merite remis∣sion 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 & work{is} vnto god, before that they be reconciled to god by Christe, before that they be braunces of Christe. Paule con∣trarywyse 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 & eui∣dent ynough to godly cōsciences. And herof

they shall playnely {per}ceyue the cause why we dyd heretofore holde opinion & professe, that men be iustified by fayth, and not by loue. For we muste plede agaynst the wrathe of god not our loue or our workes, nor truste in our loue and workes, but Christe the mediator and we muste fyrste receyue the promyse of remission of synnes, or euer we worke the lawe.

Finally. Whan shall the conscience be set at reste, if we do receyue remission of synnes, be∣cause we loue, or worke the lawe? For the law wyll always accuse vs, bicause we neuer satis∣fie the lawe of god, accordyng to the sayenge of saynte Paule, Lex iram operatur. The lawe worketh wrathe. Chrisostome asketh the que∣stion concernyng penaunce, wherby we be as∣sured that our synnes be forgyuen vs, our ad∣uersaries also in the sentēces do aske the que¦stion 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 for∣gyuen vnto them selfes. If any manne dothe doubt, he (as Iohn̄ sayth) accuseth the diuine promyse of a lye. This certeyntie and assu∣raunce 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 doubt¦fulnes call vpon god? Howe can they {per}suade them selues, & be assured that they be herde?

Thus all theyr lyfe is without god, and with∣out the very true honoure and worshyppynge of god. This is it that Paule saythe, that what soeuer is not done of faythe is synne. And bicause they continue alwayes in this doubtfulnes, they neuer haue 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 do∣ctrine of the lawe, a dissanullyng, and an a••ro∣gation of the gospell, and a doctrine of despe∣ration. Nowe we do gladly permitte vnto all good men to gyue iugement of this place con¦cernyng penaunce (for it is playne ynoughe, without any maner of obscuritie) and to pro∣nounce whiche of vs haue taughte the more godly and more holsome doctrine for consci∣ences, whether we, or our aduersaries. Certes these dissensiōs in the churche do no∣thyng delyte vs, wherfore if we had not great and necessarie causes to dissent from our ad∣uersaries: 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 Christ{is} 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 pe∣naunce, whiche be alledged of the fathers, but maymed and vnperfecte, whiche our aduersa∣ries haue detorted & wrested to the defacynge of faythe. As for example, Penaunce is to so¦rowe

& bewayle the offēces cōmitted, and not to cōmitte agayne, whiche thou oughteste to bewayle and sorowe. Also penaunce is a cer∣teyne punyshement or vengeaunce of the so∣rower, auēgyng in hym selfe the offence, whi∣che 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 bet∣ter espied, haue nombred faythe amonge the partes of penaūce. For those sayenges, whi∣che do require cōtrition or good workes, and whiche make no mention of faythe that iusti∣fiethe: 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 & wyse∣dome, whiche haue heaped together these pe∣ced 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. For Tertulliane speakethe ercellently of faythe, amplifienge the othe of the lorde, whiche is in the prophete▪ Viuo ego dicit dominus, nolo mortem peccatoris, sed ut conuer¦tatur et uiuat .i. I lyue, saythe the lorde, I wyll not the deathe of a synner, but that he be con∣uerted & lyue. For in as moche as the lorde dothe sweare, ther he wyll not the deathe of a synner, he shewethe and declareth, that cre∣dence & fayth is required, by whiche we shuld

beleue his othe, & surely reken with our selues that he dothe forgyue vs. The promyses of god ought to be of greate auctoritie with vs, although they be made without any othe put vnto them at all. But this {pro}myse 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 blas∣phemie, that there can none be imagined more haynous. For thus saythe Tertulliane: He calleth vs to saluation with a reward, swearyng also: in that he saythe, I lyue, and couetethe that we gyue credece vnto hym. O blessed be they, for whose cause god 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 Chri∣stis sake, bicause of his owne {pro}myse, and not because of our workes, or contrition, confes∣sion, satisfaction or loue. For if faythe shulde leane vnto these workes, & be grounded vpon them: anone it is made vncerteine and doubt¦full. For the fearefull cōscience doth se, that these workes be vnworthy. Therfore saythe Ambrose very well in his worke of Penaūce, these wordes folowynge. Therfore it is conue∣nient, 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 obli∣gation. 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 ad∣uersaries, because they neyther perceyue the

nature of penaunce, neyther the sayenges of the fathers, do pyke out the sayenges concer¦nyng the one parte of penaūce, that is to wit, workes. But those thyng{is} whiche be spoken in other places of faythe, because they do not vnderstande them, they passe them ouer.

Notes

• The er∣rours of scholemē
• The ••••f∣ferēce be∣twixt the cōtrition of Iudas and the cō¦trition of Peter.
• Luke the taste.
• Psal. 37
• Psal. 6.
• Esa. 38.
• The .ij. parte of penaunce or repen∣taunce.
• Roma. 5.
• The ver∣tue of faythe.
• Filial feare▪
• Seruile feare.
• Mat 26 1 Cor. 11.
• Mat. xi.
• A gene∣ral fayth and a spe∣cial fayth
• Col. 2.
• Abac. 2.
• Collos. 2
• In the .2 ••oke of the king{is}
• Authori∣ties forth of scrip∣ture.
• 1. Reg. 2.
• Esa. 2••.
• Exam∣ples. Adam.
• Gene. 3.
• 2. Reg.
• S. Bar∣narde.
• The .i. reason.
• Rom. 4.
• 1. Io. 5.
• The .••j. reason.
• Act. 10.
• A digres∣sion.
• Pedarij be those which ī a pliament assemble, or coūcel do speake nothyng them sel∣ues but runne frō theyr owne pla¦ce to here other whē they speake & allowe theyr wordes whiche they ly∣tle vnder¦stande.
• The .iij. reason.
• Note wel wherfore Christe serueth.
• Ro. iiij.
• Gal. iij.
• The .iiij. reas••n.
• 1. Io. 4.
• Ro. 14.
• Saieng{is} of fathers cōcerning penaunce
• Tertul∣liane.
• I lyue is the othe wherby god swe∣reth.
• The wor¦d{is} of Ter¦tulliane.
• Ambrose