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.

¶ The Apologie or defense of the confessyon of the prynces of Germany.

THe fyrste article of our confes∣syon 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 testimo¦nies in holy scriptures which can nat be auoy¦ded. And constantly we affyrme that they whi¦che 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 de¦finicion of originall synne whiche we recited by the way. Here forth∣with euen in the very frount of the matter the emperours maiestie shall espye that y^e wryters of the confutacyon lacked nat only ryght iud¦gement but also indifferencye and gentylnes. For where as we of a sīple mynde went about to recyte by the way the thynges that origi∣nal sīne cōteyned, they by theyr croked & mali¦ciouse interpretacion do craftely depraue the sentence whiche of it selfe is trewe ynoughe.

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 inconue¦nyence 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. ❧

* 1.1 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 car∣nal nature nat only actes but also the powers and gyftes of performyng drede and hope to∣wardes 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 pur¦ged. For the latine description is of lyke sen∣tence, detractyng from nature the power that is to say the gyftes and strengthe of perfour∣myng feare and truste towardes god, detrac∣tyng also actes in persons of the age of dys∣cretion. 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 wor¦des

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 mortali∣tie 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 cala∣mytie of the mother, so is it of Originall synne. But we, to shewe that this wycked opi¦nion 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 concupis∣cence, 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 (whi¦che they calle fomit••m) they dispute, that it is

a qualitie of the bodie and accordyng to theyr accustomed foly, they brynge in question whe∣ther y^e qualitie be caught by contagion of the apple, or by the breathyng of the serpent. whe∣ther it be encreased by prouocacyons. with suche sorte of questiōs they oppresse the pryn¦cipall matter. Thus when they speake of ori∣ginall synne, they omytte the vices of mannes nature whiche be more greuouse, as the igno∣raunce 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 iud¦gemēt, 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 precept{is} of god, quo ad substantiam actuū, as they call it that is to saye as muche as be∣longeth to the substance of actes, nor they see nāt that they speake thynges merely repung∣nat. for, to haue power of a mans {pro}pre strēgth to loue god aboue all thynges, to do the com∣maundementes 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 althing{is} (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 pro¦pre 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

nature they acknowledge, but the most gre¦uouse they acknowledge nat, of the which yet the scripture dothe admonyshe vs in diuerse places and the prophetes do perpetually com¦playne 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 des∣cantyng of the perfection of nature and attri∣buted more than neded to frewyll and volun∣tarie actes, & taught men to be iustified before god by a certayne philosophicall or ciuile iu∣stice (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 con∣cupiscence and also detracted from the natu∣rall powers of man the feare and trust toward god. For our intent was to declare that origi∣nal synne conteyned also these diseases igno∣raunce of god / contempte of god / voydaunce of feare and truste towarde god / the impoten∣cie of louyng god. These be the pryncypal vi∣ces of mans nature, disagreyng properly with the fyrste table of the Decalogie. ❧

Nor it is no newe matter that we haue spo∣ken. The olde definicion ryghtly vnderstande sounde to the same effecte, when it sayeth that originall synne is a lackynge of originall ius∣tice. But what is iustice? Scolemen do here brable of logicall questions, but they expound

nat what is originall iustyce. Undoubtedly iustice in scriptures conteyneth nat onely the seconde table of the Decalogie, but the fyrste also whiche 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 gyft{is} / 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 gyft{is}, 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 thyng{is} 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 simili∣tude 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

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 tea∣che, that these be nat done without a peculiar gyfte and ayde of grace. we do name the gyft{is} expressly (that the thynge may be vnderstāde) the notice of god, the feare and truste towarde god. By this it appereth that the olde defini∣cion 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 car∣nall 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 thyng{is} 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 althyng{is}. we therfore haue ryghtly expressed bothe two in the description of original synne, that is to saye, those defautes, as nat to be of power to beleue god, nat to be of power to dreade and

loue god. And also to haue a concupiscence, whiche agaynste the worde of god seketh car∣nalitie, that is to say seketh nat only corporal pleasures, but also carnal wysdome and iustice and hathe confidence in worldly goodes con∣temnyng god. And nat onely the olde but the late doctours namely that be of any iudgemēt do teache that original synne is aswel the lac∣kes or defaultes which I haue remembred, as concupiscence or luste. For thus saythe saynt Thomas. Peccatum originis habet priuationē ori∣ginalis iusticie & cum hoc inordinatam dispositionem partium anime, vnde non est priuatio pura, sed quidam ••abitus corruptus. Originall synne, saythe Tho∣mas, hathe a priuacyon of originall iustice and with it an inordinate disposicion of the part{is} of the soule, so that it is nat a pure priuacion, but rather a corrupte habite. And Bonauen∣ture 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 in∣cluded 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 expres¦ly 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 spi∣rite

of god. In another place he nameth con∣cupiscēce to be of power and efficacitie in the mēbres, & to bryng forth euyl frutes. ••e could recite more places for bothe partes, but a ma∣nifest thyng nedeth no testimonies. Undoub∣tedly a prudent reader maye easyly iudge that to be without feare and to be without faythe is euen very actual synne. For they be perdu∣rable 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 sen¦tencies 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 per∣ceyued nat what the fathers meante whā they spake of default. Truly the knowledge of ori∣ginall synne is ryght necessarie. For the great¦nes of the grace of Christe can nat be other∣wyse vnderstande, onles we fyrste knowe our owne infirmities. The hole iustice of man is mere hypocrisie before god, onles we acknow∣ledge y^• our harte naturally is voyde of loue, of feare, of trust toward{is} god. Therfore saieth the prophete. After that y^e haste shewed it vn∣to 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 remay∣neth after baptime. They adde that this arty∣cle was ryghtly cōdēpned by Leo the tenthe. But the emperours maiestie shal espye here a manifest

be spoken of ciuyle iudgement, nat of the iud∣gement 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 men∣gle 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 be¦twexte 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 cap∣tiue of the deuyl whiche infecteth it with wyc¦ked

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 wyc∣ked opinions, and with these bondes the de∣uyl 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. Ther∣fore of these thynges our preachers do dili∣gently 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 aduer∣saries haue sclaundered our article. For we knowe that we beleue ryghtly and with the ca¦tholyk churche of Christe. But if the aduer∣saries 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 ney∣ther expresse ryghtly & dialectically the for∣mall cause of originall synne nor the default{is} as they call them. But we wolde nat in thys place ouer subtylly discusse theyr vayne and

sophistical argument{is}. we thought it ynough to recyte the mynde of the holy fathers (whō we do folowe) with commune & knowē word{is}.

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 suffe∣red and dyed to the entent to recon∣cyle vnto vs the father, and rose agayne to the entent to reygne to iustifie, and to sanctifie the beleuers. &c̄. ac∣cordyng 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 tea∣che 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 remis¦sion of synnes, and secōdarily that we affyrme that by faythe is obteyned remissiō of synnes and that men be iustified by faythe in Christe.

But sythe it is so that in this case or contro∣uersie 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 benefy∣tes of Christe, and bereue fron•• the godly con¦sciencies y^• propouned cōsolaciōs in Christe. And to the ende we may maynteyne our cōfes∣syon and assoyle the obiections of our aduer∣saries: we shall fyrste premitte certayne thyn∣ges 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 pro∣miseth for hym remission of synnes, iustifica∣cyon and lyfe eternall, or where in the Euan∣gell Christ after he ones appered promyseth remission of synnes, iustificacyō and lyfe eter∣nall. we call the lawe in thys disputacyon the preceptes of the Decalogie in what place so euer they be red in scripture. Of the ceremo∣nies & iudiciall lawes of Moses at thys tyme we speake nothyng. Out of these, the aduersa¦ries take the lawe, because mans reason after a fashyō dothe naturally vnderstāde the lawe. For it hathe styl the same iudgement wrytten

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 ful¦fyll, 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 phyloso∣phiers only do teache the iustice of reason, as ciuile workes, and they fayne that reasō with∣out 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, fet∣cheth out an elicite acte (as they cal it) of the dilection of god, or worketh wele for god. And th{is} 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 wor∣kes, 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.

Let the prudent reader only ponder thys, if this be the cristian ryghtwysenes, what diuer¦sitie 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 philosophi∣call 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 sayng{is} of Christ with the sayeng{is} of Socrates, Zeno and of other, as though Christe cam for thys purpose, to teache vs certayne lawes by whi∣che we myght deserue remyssiō of synnes, and nat receyue it frely through his merites. wher¦fore if we allowe here y^e doctrine of the aduer∣saries that we deserue by the work{is} 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 aduer¦saries (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 in∣clynynge 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

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 work{is} 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 be∣fore god, where as in dede the lawe is neuer satisfied, sythe reason dothe nothyng but cer∣tayne ciuile workes, and the whyles neyther feareth god nor beleueth truly that god careth for him. And although they speake of that ha¦bite, yet without the iustice of faythe the loue of god can neyther be in men nor it can nat be vnderstande what it is.* 1.2 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. How∣beit 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 me∣rite 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.

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 wa∣uereth 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 be∣syde 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 care∣les 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 des∣peracion, whiche sythe they worke with doub¦tyng can haue no experience of faythe nor of the vertue therof, thus at laste they vtterlye despayre. But thys is our opinion of the iu∣styce of reason, that god requyreth it, and that for the commaūdement of god honest workes are necessarely to be done whiche the Decalo∣gie commaundeth, accordynge to Paules sa∣ynge, 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

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 commaun∣deth 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. wher∣fore 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 wor∣kes, for god iudgeth the harte, Finally this is very vnaduysedly wrytten of our aduersaryes that men gyltye of eternall punyshement de∣serue 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

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 con¦flycte, 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 re∣myssyon of synnes, for the lawe alwaye accu∣seth the conscyence and put it in feare, Ergo it iustifyeth not, for the cōscience terrified by the lawe, fleeth the iudgement of god, where∣fore 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 con∣demned 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 medya¦tor 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 wor∣kes, Ergo it is no grace. ☜ And in an other plase. ☞ The iustyce of god is nowe decla∣red without the lawe ☜ that is, remyssyon of

synnes shulde hange on our merytes and the reconciliation shuld be by the lawe, so it were vnprofytable (for we can not do the lawe) it shulde also ensue that the promyse of recon∣cilement shuld neuer chaunce vnto vs. Thus reasoneth Paule. Rom. 4. ☞ Yf our enhery∣taunce shuld cum by the lawe, voyde were our fayth, and the promyse were of none effecte For yf the promyse shulde requyre a condy∣cyon annexed of our merytes and of the lawe (syth we neuer fulfyll the lawe) it shulde fo∣lowe, that y^e promyse were vnprofytable. But syth it is so▪ that iustyfycatyon chaungeth by free promyse, it foloweth that we can not iu∣styfye 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 syn∣nes 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 per∣fection, but the promyse offereth vnto vs whi∣che be oppressed with synne and deathe, frelye reconciliacyon for Chryste which reconcilia∣tyon 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 pro¦myse, or of the promysed mercye in Chryste. wherfore thys specyall fayth by which we be∣leue that our synnes be forgyuen for Chryste and that god is pacyfyed and mercyfull for Chryste, obteyneth remyssyon of synnes and iustifyeth vs, and by cause in repentaunce, that is, in the trouble of conscyence it comforteth and plucketh vp our hartes and regenerateth

vs, and bryngeth vnto vs the holye spirite so that from thenseforth ••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 ad∣uersaryes, 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 hy∣storye, and therfore they teache that it may stonde with mortall syn. They speake therfore no∣thīge of fayth, by which Paule so oft tymes saythe that men be iustyfyed, for they whiche be reputed iust be∣fore god, walke nat in mortal synne. But that fayth whiche iustyfyeth, is nat only a knowe∣ledge of the hystorye, but it is to assent to the promyse of God, in whiche frelye for Chryste is offered remyssyon of synnes & iustificacyon

And lest a man shulde suspecte, that it is only a knowledge,* 1.3 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 th{is} 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 assen∣teth 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 com¦pareth and knytteth together as correlatiues promyse and fayth. Howe be it, it is sone iud∣ged what faythe is yf we consyder the Crede, where this artycle is put. Remission of syn∣nes. wherefore it is not ynoughe to beleue that Chryste was borne, dyd suffer, and ryse agayne, oneles we adde also thys artycle (Re∣myssyon of synnes) whiche is the fynal cause of the hystorye. To thys artycle we muste re∣fere the reste, as, that for Chryste and nat for our owne merites we be pardoned of our syn∣nes. For what neded Chryste to begyuen for our synnes, if our owne merytes maye satys∣fye for our synnes?

❧ wherfore so ofte as we speake of the iusty¦fyenge faythe, it is to be knowen that these .3. obiectes muste mete together, promyse, & that

free, and the merytes of Chryst as a raunsom and redēption. Promyse is receiued by fayth, this worde fre excludeth our merites & signy∣fyeth that only by mercye is offered the bene∣fyte of Chryst, the merytes be the raūsom, for there must be some certaine redēpcion for our sīnes. The scripture oft times cryeth for mer∣cy. 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 {pro}mise 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 th{is} seruice, th{is}latria, is most highly cōmended in prophetes & psal∣mes wher as the law teacheth not fre remissiō of sinnes. But the fathers knowe the promyse made of Christ, that God for Christ wolde re∣myt 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 repe∣tycyons of mercye and faythe in the psalmes, and prophetes, as here. Si iniquitates obserua∣ueris domine. &c. Yf thou markest? iniquities o lorde, lorde who shall susteyne. Here he cō¦fesseth hys synnes, and yet he alledgeth not h{is} merytes. He addeth. For with the is mer¦cyfulnes. Here he lyfteth vp him selfe with the truste of the mercye of God. And cytethe

the promyse. Sustinuit anima mea in verbo eius, sperauit anima mea in domino. My soule is su∣steyned 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 bele∣ued 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 percey∣ued that God performeth hys promyse for h{is} owne truthe and not for our workes or mery∣tes. 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 styc¦keth synne, whiche alwaye accuseth vs. But then the hartes haue rest whē in such affrayes they assure them selues that we therfore plea∣se 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 ryght∣wysnes, that is because he assenteth to the pro¦myse, and taketh the offered reconsilement, he is nowe truelye iuste and accepted vnto God. not for hys owne workes, but bycause he ta∣keth

the free promyse of god. Thys aucto∣ryte 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 vn∣derstonde, yf the affrayed myndes haue it be∣fore 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 na∣ture, 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 won¦derfull thynge that the aduersaryes do make so lytle of faythe. syth they se it throughe out al scrypture praysed for the moste hyghe ser∣uyce, 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 worshy∣ped, by receyuynge benefytes of hym, and re∣ceyuynge them for hys mercyes sake, and not for our owne demerytes. Thys is the moste ample consolacyon in all afflyctyons. And

such consolacyons our aduersaryes go about to destroye and putte out of vre, in that they make faythe so lytle a seruyce, and onlye ••ea∣che men to contende with god by our owne workes and me∣rytes.

¶ That the only faythe in Chryst iustyfyeth.

FYrste, leste a man wolde thynke that we speake of the ydle know¦ledge of the Hystorye,* 1.4 we wyll shewe howe faythe cummeth. After we wyl shewe that it iusty∣fyeth, and howe thys must be vn¦derstande, & then we wyll assoyle thobiections of the aduersaryes. Chryste in the last of Luke cōmaundeth his dyscyples to preache repentaunce in hys name, and re∣myssyon 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 re¦ceyued by fayth. Preaching of penaūce which reproueth vs dothe fray the conscyence with true & ernest afrayes. In these, the hart{is} ought agayne to conceyue consolacyon, which shal∣be, yf they trust to the promyse of Chryst, that for hym we haue remyssyon of synnes. Thys faythe erectyng and comfortynge vs in those affrayes, takethe remyssyon of synnes, iusty∣fyeth and viuifyeth For that consolacion is a newe and a spiritual lyfe.* 1.5 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 sacramen∣tes

gyue the holye gooste ex opere operato sine bono motu accipientis euen of the verye worke it selfe without any good motyon of the recey∣uer, 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 h{is} 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 folo∣weth that faythe iustyfyeth. But there be gre∣ter reasons. Thys haue we spoken to thende to shewe the fourme and maner of regenera∣cyon, and that it maye be vnderstonde what maner of thynge fayth is wherof we speke.

* 1.6 Nowe we wyl shewe that faythe iustyfyeth, wh̄ere, fyrste of all, the reders muste be admo∣nyshed that as it is necessarye to maynteyne thys opinyon that Christe is our medyatour, so is it necessarye to defende that fayth iusty∣fyeth. For howe shall Chryste be a medyator, yf in iustyfycacyon we vse not hym as a me∣dyator, 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 pro∣myse of Chryste is necessarye, so we muste de∣fende that faythe iustyfyeth, for the lawe tea∣cheth 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 ne∣cessarye. 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 dysanul∣lynge Chryste.* 1.7 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 be∣cause it is the begynnynge. For the begyn∣nynge of •• thynge is greatlye estemed, and therfore it is commenly sayde. Principium di∣midium totius. The begynnynge is halfe of the hole. As yf a man wolde saye that gra∣mer maketh the doctours of euery scyence, be∣cause

it is a preperatyue to other scyencies. But we meane not thus of faythe, but we de∣fende 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 pronun∣ced or reputed ryghtwyse. For scrypture spe∣keth in bothe wyses. Therfore fyrste we wyl shewe that onlye faythe maketh of vnryght∣wyse ryghtwyse, that is to wytte, receyueth re¦myssyon of sīnes. Sum men be offended with thys pertycle sola (onely) where as neuer∣theles 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 ad∣uersaryes 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 work{is} 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 iustyfyca∣cyon. 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 iustifi∣cacyon is fyrst necessarie remis∣sion of synnes. For we be al vn∣der synne. Then this shalbe my argument. ❧

To obtayne remission of sinnes is to be iustified, accordyng to this, Beati quo∣rum remisse sunt iniquitates, * 1.8 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 work{is}, we obtayne remis¦sion of sīnes, although y^e loue foloweth fayth. Ergo by only fayth we be iustified, vnderstan∣dyng 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 re¦mission 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 hert{is}, as Paule witnesseth. 1. Cor̄. 15. * 1.9 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

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 pro∣powned 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* 1.10. we be thus then reconcy∣led to the father and receiue remission of syn∣nes, whē we lyfte vp our selues with the hope of the promysed mercy for Christ. The aduer∣saries do so vnderstande Christ to be a media∣tour 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 th{is} passage by our owne workes, and that by them we deserue thys ha∣bite 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 remit∣ted because of Christ our mercystocke. 〈◊〉〈◊〉. * 1.11whō god hath ordeined to be a mercistocke. And Paule addeth, through faythe. wher.

fore this mercystocke shal ayde vs, if by fayth we stycke to the mercy promysed in hym, and plede it in arreste of the iudgement and yre of god. And to this purpose it is wrytten ad He∣breos .4. hauīg a byshope. &c̄. let vs approche with truste. He byddeth vs approche to god, nat by trust of our owne merit{is} but by trust of our byshop Christe. Ergo he requyreth fayth. Thyrdly. Peter in y^e act{is}. cap. x. sayeth thus. * 1.12 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, re¦mission of synnes throughe hys name, that is to say, for his sake. Ergo nat for our merites, nat for our contricion, attricion, loue, cere∣monies, 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 autho∣ritie of the church. But of this place we shal speake here after in the tytle of penaunce. Fourthly. Remissiō of synnes is a thyng pro∣mised 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. * 1.13 Ther∣fore 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 me∣rites, the promyse were vncertayne and vnpro¦fitable, 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 thyng{is} vnder synne y^t the promise through

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 na∣ture 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 re∣ceyue 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.

* 1.14we 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

redempcion:* 1.15 Paule in the epystle to the Ro∣manes disputeth principally of th{is} 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 bryn∣geth in, this proposicion whiche conteyneth the sum of his hole disputacion. Arbitramur. igi¦tur 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 work{is} of the lawe to be the Leuitical ceremonies. But Paule nat only speketh of the ceremonies,* 1.16 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 work{is} 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 work{is}. Also Paule alledgeth Abraham, he alledgeth Dauid. But these had a cōmaūdement of god of circumcision, wherfore if any workes iusti∣fyed it was necessary that tho workes whiche then were commaunded shulde haue iustifyed.* 1.17 But Austyne doth ryghtly teache that Paule spake of the hole lawe, as he disputeth copi∣ously in his boke, de spiritu & litera, where at last he sayeth thus. His igitur cōsideratis pertractatis•••• pro viribus quas dominus donare dignatur, colligim{us} non iustificare ••ominem preceptis bone vite, nisi per fi¦dem Iesa Christi. .i. These therfore consydered and handled accordyng to the power whiche god vouchsaueth to gyue vs, we gather that

man is nat iustifyed by the preceptes of good lyfe, but by faythe of Iesu Christe. And leaste we shulde thynke that this sentence fell from Paule vnwares, that fayth iustifieth, he main∣teyneth and confyrmeth it with a longe dispu¦tacyon 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, cre¦dit 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 wor∣kes. 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 credim{us}, vt iustificem•••• ex fide Christi, et non ex operibus legis .i. we beleue in Christ Iesu, that we may be iustified by the

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.

* 1.18Iohā. 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 na∣ti sunt. He gaue them power to becum the chyl¦dren of god, they I meane whiche beleue in his name whiche be borne, nat of blodes ney∣ther 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 cre∣dit in ipsum, non pereat. i. Lykewese as Moses ex¦alted 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.

* 1.19Actes. 13. Notum igitur sit vobis viri fratres, {quod} 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 be∣leueth 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

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 corner∣stone, 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 work{is} we be saued. For (name) sig∣nifyeth here a cause whiche is alledged wher∣by 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 know¦ledge, but a thyng receyuyng the holy ghoste and iustifyeng vs.

Abacuc. 1. Iustus ex fide viuet.* 1.20 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 gen∣derethin the harte peace and ioy, and euerlas∣tynge lyfe. ❧ ❧ ❧

Esa. 53. Noticia eius iudicabit multos .i.* 1.21 The know¦ledge of hī shall iudge many. But what is the knowledge of Christ but to knowe the benefit{is} 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 thin∣ges whiche God hathe promysed for Chryste,

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.

* 1.22✚ There be also amonge holye fathers spred many lyke testymonyes. For Saynt Ambrose sayth in hys Epystle to Ireneus thus. Sub∣ditus autem mundus eo per legem factus est, quia ex prescripto legis omnes conueniuntur, et ex operibus legis nemo iustificatur,* 1.23 id est, quia per legem peccatum cognoscitur, sed culpa non relaxatur. Videbatur lex nocuisse, que omnes fecerat peccatores, sed veniens do∣minus Iesus peccatuz omnib{us}, quod nemo poterat eui∣tare donauit, et chirographum nostrū sui sanguinis effu¦sione 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 in∣stificatur. Sed qui instus est, donatum habet, quia post lauacrum iustificatus est. Fides ergo est que liberat per sanguinem Christi quia beatus ille cui peccatum re∣mittitur et venia donatur. That is to saye. The world is made subiect therfore by the lawe, be∣cause by the prescript of the lawe al be conuen¦ted 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 she∣dyng of his blode. Thys is it, that he sayeth.

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 ther¦fore 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 Am∣brose dothe. ☞ ❧ ☞

* 1.24 In lyke sentence wryteth also Saynte Au∣styne moche agaynste the Pelagyans, and in hys boke de spiritu et litera he saythe thus. Ideo quippe proponitur iusticia legis, {quod} qui fecerit eā, viuet in illa, vt cum quis{que} infirmitatem suam cogno∣uerit non per suas vires, ne{que} per literam ipsius legis, quod fieri non potest, sed per fidem concilians iustifica∣torem, perueniat et faciat, et viuat in eam. Opus rec∣tum quod qui fecerit, viuit in eo, non fit nisi in iustifi∣cato. Iustificatio autem ex fide impetratur. i. For therfore is the iustyce of the lawe propowned, that who dothe it shall lyue in it, so that when

euery man shal knowe hys owne infyrmity, he may attayne it and do it and lyue in it, not by hys owne powers, neyther by the letter of the lawe (which can nat be done) but reconcylyng the iustyfier by fayth. A ryght worke (whiche who dothe, shal lyue in it) is not done but in a iustifyed person. And iustificacyon is purcha∣sed by faythe. Here he saythe clerely that the iustifyer is reconcyled by faythe, and iustify∣cacyon is purchased by faythe. And a lytle furder he sayth. Ex lege timemus deum, ex fide spe∣ramus in deum, sed timentibus penam absconditur gra∣tia, 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 tea¦cheth 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.

* 1.25 Truely it is a wonderfull thynge that the aduersaryes be nothinge moued with so many places of scrypture whiche openly gyue iusty∣ficacyon 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, vnaduy∣sedly? But these idle workers haue inuented a proper cauillation to defete this matter. They saye that Paule muste be vnderstonded be side

formata, so that they wyll not attrybute iustifi∣cacyon 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 al∣wayes 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 vn∣derstande it, onles they beleue that remyssyon of synnes is frely receyued. We also say that loue ought to folowe fayth as Paule also tea∣cheth saynge. In Chryste Iesu neyther cyr∣cumcysyon is any thyng worth, nor vncircum¦cision, 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 re∣ceyue 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 scryp∣ture. And because it receyueth remyssyon of synnes and reconcyleth vs to god, we be fyrst accompted ryghtwyse by faythe, o•• we loue &

do the lawe, notwithstandynge loue ensueth. And yet thys is nat an idle knowledge, nor it can nat stande with synne, but it is the worke of the holy goste wherby we be delyuered frō deathe, and the myndes (whiche tofore were affrayed) erecte and viuifyed. And because th{is} faythe receyueth onely remyssyon of synnes and maketh vs acceptable to god and quiet of conscyence, it myght better be called gracia gra¦tum faciens. ••. a grace makynge a mā acceptable then loue may, whiche is theffecte ensuynge. * 1.26Hethervnto we haue very copiously shewed aswele by authorities of scrypture, as by rea∣sons 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.

* 1.27It is easely iudged howe necessary the know∣ledge of thys faythe is. For in this onely is espyed thoffyce of Chryst, by this only we re∣ceyue the benefites of Chryst, this only bryn∣geth vnto godly myndes a sure and ferme con¦solacyon. 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.* 1.28 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 ob∣teyned remyssyon of synnes or no? further∣more the Euaungell of Chryste must nedes be reteyned in the churche, that is to say the pro¦myse that synnes be frely remitted for Christ, thys Euaungell they vtterly dysanull whiche

teach nothynge of this fayth. But the schole men of thys faythe speake nat one worde. And our aduersaryes all to gether folowe them and do dysalowe thys faythe. Nor they see nat that they defete the hole pro∣myse of the fre remyssyon of syn∣nes 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 com∣maundemētes. 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 fulfyl∣lynge of the lawe. It is wrytten in the pro∣hete, I wyll gyue my lawe in theyr hartes. And Paule sayth that the lawe is establyshed and nat abrogate by fayth. And Christ sayth.* 1.29 If thou wylt enter into lyfe, kepe the cōmaun¦dementes. Also, If I haue not loue, I am nothyng These and suche lyke sentencyes testifye that the lawe must begynne in vs although nat ab∣solutely 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

a newe lyfe in the hartes, it muste of necessitie also engēder spiritual motions in the hartes. And which be tho mocyons the prophete she∣weth 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 thin¦ges can not be done onles, after that we be iu∣stified 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, * 1.30 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 op∣presse vs with temporall and perpetuall cala∣mities? but the lawe alwayes accuseth vs, al∣wayes 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 pro∣perlye 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 be∣holde

the seconde table and the polityke wor∣kes, but the fyrst table they nothinge regarde, as though it pertayned nothynge to the pur∣pose, or at lest waye they requyre only externe workes. That eternall lawe and farre put a∣boue the sence and vnderstandynge of al crea∣tures, whiche is (Thou shalte loue thy lorde God with all thy harte) they vtterly not con∣syder. 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 wryt¦ten. He shall notirize me, for of myne he shal take and shewe it vnto you.* 1.31 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. Ther∣fore 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.* 1.32 And Paule tea∣cheth 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.* 1.33 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

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 a∣way, when god sheweth to our hartes our vn∣clēnes 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 regar∣deth vs, but that we be casually borne and va∣nyshe away lyke brute bestes. There we fynde thexperyence that we beleue not that god for∣gyueth vs and heareth vs, but when we hea∣rynge 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 be∣leue hym. &c̄. By this appereth that with∣out 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 spi∣rituall mocyons, as the outwarde good wor∣kes. wherfore the aduersaryes do falsly calum¦nyate 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

in his holde as captiues & prisoners which be nat delyuered by fayth. The powers of Christ is requisite agaynst the deuyll, and therfore be¦cause 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 pro∣tect 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 cap∣tiue, he gaue gyftes to men. For Christ hath veyn¦quyshed 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.* 1.34 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 eui∣dēt 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 re∣garded 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

of god kyndled against our synnes and seketh remission of synnes and a gayle deliuery from synne. And in suche feares and other afflicti∣ons this fayth oweth to encreace and be con∣firmed. 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. Wher∣fore this fayth whiche receyueth remission of synnes in the troubled and affrayed herte and fleyng synne, dwelleth nat in them whiche fo∣lowe 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 af∣fia••̄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 wor∣thynes. This is vtterly a wycked and a vayne affiaunce. For in this lyfe we can nat satisfye the lawe, because the carnall nature ceaseth nat to bryng forth euyll affections, al though

the spirite in vs resysteth thē. But a man may demaunde of vs a question,* 1.35 sythe that we also confesse y^t loue is the worke of the holy ghost and syth it is ryghtwysnes, for it is the fulfyl¦lyng of the law, why do nat we teache that it iustifieth▪ To this we answere. Fyrst it is cer∣tayne 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 doub∣teth 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 lo∣ueth: 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 ver∣tues must ensue: so we neyther receyue remis∣syon 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 Sy∣necdoche, as in the seuenth of Luke Christ say∣eth. Many synnes be forgyuē her, because she loued muche. For Christ expouneth him selfe whē he addeth. Thy fayth hathe saued the. Christ

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 con∣ceiueth mercy for the worde of god freely. If ye deny that th{is} 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 wor∣shyp 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 wo∣man 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 doc∣tour

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 scrip∣ture, 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 almesded{is} 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 ex¦cercises 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 necessa∣ryly ensue. wherfore he meaneth nat this, that those frut{is} be a recōpense or raunsum for whi∣che 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 con∣fidence is vayne and that the conscience from thens shall rūne into despayre. That if remis∣sion of synnes and reconciliacyon chaunseth nat frely for Christ, but for our loue and meri∣tes: no man shal haue remission of synnes, but where he fulfylleth the hole lawe, for the lawe iustifieth vs nat, so longe as it can accuse vs.

It is euident then, syth iustificacion is recon∣ciliacion for Christ, that by fayth we be iusti∣fied, for it is most certayne that by only fayth is receyued remission of synnes.* 1.36 Nowe ther∣fore let vs answere to the question afore pro∣posed, why loue iustifyeth nat. The aduersa∣ries thynke ryghtly that loue is the fulfilling of the lawe. And doubtles the obedience to∣warde 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 re∣ceyue 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 reno∣uacion: is both smal and vnclene. For though renouacion be attempted & sumwhat begunne: yet the dregges of synne stycke styl in nature, alway accusyng vs, onles by fayth in Christe

we obtayne remission of synnes, & knowe that we haue a cummynge to god, nat for our owne fulfyllyng of the lawe, but for Christe. Ther∣fore that fulfyllyng of the lawe is nat accep∣ted 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 re∣puted 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.* 1.37 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 rigo∣rous power of the lawe so that it shall nat ac∣cuse nor cōdēpne the beleuers in him, for he is our propiciacion for whiche we be nowe ac∣cōpted 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 con∣dempne you, because ye haue for Christ a cer∣tayne

and ferme reconciliacion, so that ye be∣leue, 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 fulfyl∣lyng 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 satisfac∣cyon for Christe. ☞ ❧ ❧ ☜

* 1.38Thyrdly. 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 be∣cause 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 aduer¦saries 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 iud¦geth 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 〈…〉〈…〉.

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 hert{is}. For where as in other places the Psalmist doth glorie of hys owne ryghtwyse∣nes: 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 se∣cundum iusticiam meam. &c. i. Iudge me lorde ac∣cordyng to my ryghtwysnes. And in another place. Iudge (O lorde) my cause. But on the other parte he teacheth that no man can sus∣teyne the iudgemēt of god if he obserueth our synnes. For thus he sayeth.* 1.39 Si iniquitates obser∣uaueris domine, domine quis sustinebi••. If thou wol¦dest 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.* 1.40 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 eue¦ry man holde his tongue in the lord{is} presēce. And Esaye. Euery fleshe is haye, and all hys

glorie is lyke a flower of the felde. The haye wythereth vp, and the floure fadeth, because the spirite of the lorde hath 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 sa∣ueth vs, our owne merites, our owne propre endeuours saue vs nat. These and semblable sentencies in scriptures testifie that our wor∣kes be vncleane & haue nede of mercie. Wher∣fore workes do nat pacifie the conscience, but mercie conceyued by faythe.

Fourthly. Christe ceaseth nat to be a media∣tour styll after that we be renewed.* 1.41 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 tho∣rugh fayth. For our fulfyllyng of the lawe as we sayde is vnclene sythe our nature is horri∣blely 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 work{is}. But that remission is alwayes purchased by faythe, so Christe remayneth a byshop and mediatour. g^o 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.

* 1.42Fyfthly. If we shulde thynke that after bap∣tisme

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 paci∣ently 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 dis¦dysdayne 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 re∣mission 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 di∣stresse and affliction yea agaynste the wyll of god / it fleeth tribulations whiche by the com∣maundement of god it oweth to suffre / it doub¦teth of the mercy of god. The holy spirite in mēnes

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 wor∣kes 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 bene∣fytes 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 scrip∣ture otherwhyles doth teache the lawe, other∣whyles the free promyse of remyssyon of syn∣nes for Christe. But our aduersaries do vt∣terly 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 de∣serue

forgyuenes of sīnes, or that for the lawe we shulde be compted ryghtwyse, and nat for Christ, but for thys entent, because god requi∣reth good workes. For we muste wysely di∣stincte 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 rege¦neration as Paule teacheth.* 1.43 We be his worke made by Christe Iesus to good workes whiche God hathe prepared that we shuld walke in them. Wher∣fore good workes ought to ensue faythe, as a geuynge of thankes towarde god, also that in them faythe maye be bothe excercised and en∣crease, and be shewed to other, that by our con¦fessyon other maye be styrred to deuotyon. Therfore sayth Paule that Abraham toke cir¦cumcisiō 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.* 1.44 So Abell by reason of hys faythe offered a more acceptable sacrifice for the sacrifice plea¦sed god not for the very sacrifice but bycause Abel by hys faythe was assured that god was pleased with him because of h{is} 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

can nat beleue and determyne in theyr hartes that they be frely pardoned for Christes sake▪ do vse workes farre an other way. These per∣sons 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 syn∣nes, they go aboute to pacifye the ire of God and truste that for suche workes they shall be accompted ryghtwyse. These wycked opini∣ons in workes we damne.* 1.45 Fyrst because they obscure the glory of Christ when men do pro∣powne to god these workes as a pryce & raun∣som. Thus the honour due to only Christ is gyuen to our workes.* 1.46 Secondly, because that notwithstandynge all theyr good workes yet the conscyence fyndeth no peace in them, but heapynge workes vpon workes in true tro∣bles at laste dispayreth, for when it findeth no worke clene ynoughe, the lawe alwayes accu∣seth and engendreth ire. Therdly. Such ne∣uer atteyne to the knowledge of god when the conscyence fleynge the ire of god can not ob∣tayne peace nor be assured that God heareth them.* 1.47 But when fayth commeth whiche bele∣ueth 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 opi∣nion of workes.* 1.48 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 satisfac¦cion

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.* 1.49 Non in sacri∣ficii•• arguam te. I shal nat reproue the for thy sacrifyces. And Hieremie. I gaue no commaun∣demente of sacrifycies. Suche places do damne not the workes (for God commaunded them as ciuile excercyses in thys politike gouer∣naunce) but they damne the wycked persua∣sion in that they thought to pacifye God by tho workes, and dyd caste awaye faythe. And because no work{is} 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 mo∣ued 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 won∣derful 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,* 1.50 that the selfe worke shulde be a pryce and redemptyon of hys synnes and so to be iusti∣fyed. So in the church was instituted the sup∣per

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 prea∣che 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 fa∣thers 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 by only faythe for Christe we be recompted iust. But the aduersaryes obiecte a place out of the Corinthes.* 1.51 If I hade all the faythe, and haue no charitye I am nothynge. And here they royally triumphe. Paule, say they, in th{is} place certifyeth the hole Churche that only faythe iustifyeth not. But it is an easy thynge to an∣swere syth we haue afore shewed what we thīke of loue and workes. Thys place of Paule re∣quyreth loue, and that we also requyre. For we

sayde afore that there muste be in vs a renew∣ynge 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 en∣sueth 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 fulfyl∣lynge 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 cor∣rupte many places, because they bryng theyr opinions vnto them, and take nat theyr opi∣nions out of them. For what incommoditie hath this place if we plucke from it the inter∣pretation whiche the aduersaries do sowe vn∣to it of theyr owne, nat vnderstandynge what is iustificatiō or howe it is made. The Corin∣thes 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

wery of good teachers. Therfore Paule chy∣deth them callynge them home agayne to the officies of loue. Nor he desputeth nat here of remission of synnes, of the maner of iustifica∣tion, but he speaketh of the frutes. And he vn¦derstādeth it of loue towarde the neyghbour. But it is a greate foly to dreame that loue to¦warde mā•• iustifieth before god, syth ī iustifica∣cion 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 thyng{is} be done by y^e loue, but only by mercie, these thyn∣ges 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 iusti∣fyeth. But they dispute that loue is preferred before fayth and hope.* 1.52 For Paule sayth, that the greatest of these is loue. Nowe it is moste lykely that the greatest & chefest vertue dothe iustifye.* 1.53 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 th{is} precepte is the grea∣test 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

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 ver¦tue 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 {per}fectiō 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 thobe∣dience of the lawe. And the scholemen, lyke wytty felowes goyng aboute to seke out a sci∣ence in diuine matters, haue propouned vnto thē selues the lawe, euen as the philosophers in Morall matters do propoune vnto thē sel∣ues 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 Christ{is} sake. Wher¦fore mens myndes must be plucked away from

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.* 1.54 The aduersaries in theyr con∣futation cyted also th{is} place of Paule to the Coloss. agaynst vs. Charitie is the bonde of perfec¦tion. vpon this they reason that loue iustifieth because it maketh men perfyte.* 1.55 Althoughe it may here be answered in sundry wyses of per∣fection: 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 ius¦tificatiō, or perfectiō before god, to the work{is} of the seconde table, rather than to the work{is} of the fyrste. Furthermore if loue be the per∣fyte fulfyllyng of the lawe and satisfyeth the lawe, thē we nede nat Christe to be our media∣tour and redemer. But Paule teacheth that we be therfore accepted for Christ and nat for the fulfyllyng of the lawe, because the fulfyl∣lyng 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 signi∣fie 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 mu∣tuall officies of loue, nor tranquillitie can nat be reteined, onles some lytle offensies be wyn∣ked

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, dissem∣blyng 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 bur∣dens than is expedyent and haue no manner regarde of the peoples imbecilitye. Also dis∣cordes 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 tea¦chers. 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 by∣shoppes do permyt somewhat to the imbecil∣litie of the people. Of these preceptes of equi¦tie, 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 th{is} place as in many other speketh and gy∣ueth commaundement. Wherfore thaduersa∣ryes do imprudently fetche forth a reason out of this worde (perfection) that loue iustifieth: syth Paule speketh here of the cōmune vnitie and tranquillitie.* 1.56 And so Ambrose expouneth thys place, whose wordes be these. Siaut' edi∣ficium

dicitum perf••ctum seu integrum, cum omnes par¦tes apte inter seco agmentatae sunt. Euen, quod Am¦brose, lyke as a buyldynge is called perfyte or hole whē al the partes be aptly framed and cō¦ioyned togyther.* 1.57 &c̄. It is a shame for the ad∣uersaryes so hyghly to auaunce loue, and so litle at any tyme to perfourme it. For what do they nowe? They disseuer churches or congre¦gations, 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 wea¦les 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 par∣done them selues,* 1.58 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.* 1.59 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 ap∣plyeth

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 pur¦gation 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 iu∣styce of the lawe, and not of the gospell which promyseth to vs reconcilement and ryghtwis∣nes yf we beleue that for Christe our redemer the father be pacifyed and that Christes meri¦tes be our satisfaction. Therfore Peter a ly∣tle 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 de∣lyuereth vs nat from confusion, syth god iud∣geth and reproueth vs, but fayth in Christ de∣lyuereth 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.* 1.60 For there thus is it wryttē. Odium suscitat rixas et vniuersa delicta operit charitas. i. Hatred styr∣reth cōtentions, but charitie couereth al faul∣tes. 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

fell certayne lyte displeasures betwixt Gaius Cesar and Pompeius in which if the one had gyuen place a lytle to the other,* 1.61 the ciuile ba∣tell shulde neuer haue rysen. But whyles eche of thē pursued h{is} 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 coue∣reth 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, pardo∣neth 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 media∣tour: but that towardes men it is nat disdayn¦full, nat roughe, nat intractable, that it dissem¦bleth the smalle offensies of fryndes, and the manners of other, yea thoughe they be some∣what ouer boystuous dothe take thē in worth, accordyng to the byddyng of a certayne vul∣gare sayeng whiche is this.* 1.62 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 mitiga∣tion.☞ 1.63 For thys vertue is hyghly necessarie to the reteynyng of publyk concorde which can nat endure, onles they wynke at muche, for∣gyue muche eche to other aswell the pastours as the congregations. ❧ ❧

Out of saynt Iames they cite,* 1.64 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 opi∣nion then this dothe. Howbeit the answere is easy and playne. If the aduersaries wolde nat shewe vnto it theyr owne opinions of the me∣rites of workes,* 1.65 saynt Iames wordes had no incommoditie. But where so euer mencion is made of work{is} the aduersaries do adde theyr owne wycked gloses, that by good workes we deserue remission of synnes, that good work{is} be a raunsum and price for whiche god is re∣cōciled 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 aduer∣saries do nowe defende, vnder the pretence of the sayeng of S. Iames. Fyrste therfore this is to be weyed & pondered,* 1.66 y^t thys place rather maketh agaynst the aduersaries than agaynst vs. For the aduersaries teache man to be iusti¦fied 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 punyshe¦mentes. 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 tea∣cheth the Sūme of the christian lyfe, compri∣seth

fayth and loue,* 1.67 as when he sayeth. The ende of the commaundement is charitie issuyng out of a pure harte and good conscience and fayth vnfayned. Secondly.* 1.68 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 de∣serue remission of synnes and grace, for he spe¦keth 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 work{is} we haue a cūmyng to god, without Christe the mediatour.* 1.69 Thyrdly. Ia∣mes 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 begyn∣nynges 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 work{is}. 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 knowe∣ledge whiche is also ī deuyls, but of the fayth whiche resisteth the fearfull troubles of the conscience whiche erecteth and conforteth

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 whi¦che 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, re∣suscitate by fayth whiche is the myght and efficacitie of god. Thys faythe sythe it is a newe lyfe, ne∣cessaryly engendreth newe motions and wor∣kes. Therfore Iames doth ryghtly deny that we be iustified by suche fayth whiche is with∣out work{is}. And where he saieth that we be ius¦tified by fayth and workes, suerly he meaneth nat that we be renewed or regenerate by wor∣kes, nor he meaneth nat that partly Christ is our redemer and partly that our work{is} 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 out∣warde fashion to be pronounced rightwyse▪ as it is taken in thys sayeng. Factores legis iustifi∣cabuntur .i. The doers of the lawe shalbe iusti∣fyed. 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 vn¦doubtedly 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 by∣cause of the faythe and nat bycause they satis¦fye the lawe. Men then be iustified by faythe

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 wyt∣nesseth when he sayeth fayth helpeth his wor¦kes, 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 ryght∣wyse. For the lawe is satisfied if we beleue and it pleaseth bycause of the faythe, and nat by∣cause the workes do satisfye the lawe. Thus we se that in these sentencies is no inconue∣nience, but the aduersaries depraue and cor∣rupt them addyng theyr owne gloses. For it is nat sayde that workes deserue remission, or that men for theyr workes be accepted and re∣puted 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 as∣scribe to his wordes. ☞ ❧

* 1.70There be cyted also agaynst vs other senten∣cies 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.* 1.71 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,* 1.72 that the lawe is nat tru∣lye wrought without fayth. Neyther dothe it please, but for faythes sake in Christe / accor∣dyng 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

way to god through faythe. Therfore as often tymes as workes be required and praysed, the gospell of Christe is to be put vnto. Secon∣darily, these textes, which I haue a lytle here tofore recited, be well nere sermons or prea∣chynges of penaunce / for they be made of two partes. They haue in the begynnynge prea∣ching 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 repen∣taunce, it is nat sufficient to préache the lawe whiche dothe comonly trouble and condēpne the coscience. But it is requysite, that prea∣ching of the gospell be added that synnes be frely forgyuen for Christe, and that by faythe, we obtayne remission of synnes. These thyn∣ges be so certayne and so clere, that if our ad∣uersaries wolde vary from them, and exclude Christe and faythe from the preachyng of re∣pentaunce: they were worthy to be reiected as persones blasphemous agaynst Christ. Wher∣fore 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,* 1.73 doth al∣so 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 Em¦piere 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

prynce. But Daniell instructeth and teacheth his kyng nat only of his office or calling: but also of repentaunce, of loue, and deuotion to∣wardes god / of remission of synnes / and of those greate thynges, whiche be clene aboue philosophy. Nat only therfore almouse dead{is} 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 gy∣uing of almouse, but muche rather to faythe. For there remayneth yet the excellent confes¦sion 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 prea∣chyng of repentaūce, whiche rebuketh synnes and gyueth monition of a newe lyfe sayeng. Redeame thy synnes with ritghtuousnes, & thy wyc∣kednes with benefites towardes y^• pore.* 1.74 For so spea¦keth Daniell in his owne tongue, where it ap∣pereth sufficiētly, that he gyueth nat only in∣struction of almes dedes: but of all iustice .i. of the knowlege of god, & fayth. For he sayth Redeme thy sines by rightuousnes. Nowe iustice to¦ward god is fayth, by whiche we beleue, y^• god forgyueth vs. Afterward Daniel giueth īstruc¦tion of benifites toward{is} pore men, whiche is that he shuld nat gouerne proudly nor cruelly but prouide, & diligēly se for the profet{is} of his subiect{is} / the other parte of his sermō promy∣seth remission of sīnes. Lo thy sines shalbe healed Hierome here besydes y^• purpose puttith to a dubitatiue particle (forsitā) & muche more vn∣wysely he disputeth in hys cōmentaries,* 1.75 that remission of synnes is vncertayne. But let vs remembre, that the gospell vndoubtedly pro∣myseth

remissiō of sīnes. And he is to be iud∣ged to disannull & abrogate the gospell, who∣soeuer thynketh that remissiō of sīnes is vn∣certayn. Let vs therfore nat regard Hierome in thys place. Nowe for asmuche as here is a promyse euidently put, doubtles faythe is re∣quired for a {pro}myse can nat be receyued but by fayth. Howbeit euē there also he sheweth y^• re¦missiō might chaūce, whē he sayth. Redeme thy sīnes. And thys promyse of remissiō of synnes is a verie prophetical, and an euangelical sen∣tence, which doutles Daniel wold to be recey∣ued 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 th{is} 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 al∣mes 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 per∣sones

as do receyue h{is} promyse. We haue she∣wed plainly, that ī the oration of Daniel fayth is requyred, wherfore they do iniury to thys place, who so euer do conclude therof that re∣mission of synnes commeth for our owne wor∣kes, and nat by fayth for Christes sake. It is a philosophicall poynte, in the sermon of Da∣niel 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 na∣turally do runne into mēs eyes, for mans rea∣son neyther perceyueth, neyther consydereth fayth, and therfore it dreameth that those wor¦kes 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 in∣iury agaynste Christe to seke remission of syn¦nes 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 no∣thynge 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 afterwar∣des

not sticke to graunt them that the paynes or ponishementes wherwith we be chastised be mitigated and aswaged with good work{is}, and with hole repentance accordynge to y^e saynge of Paule. Yf we wolde iudge our owneselues, dout∣les we shulde not be iudged of the lorde. And Hie∣remie. Yf thou wylte be turned,* 1.76 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 pro¦myse 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 th{is} wor∣ke, 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

repentance, onles good frutes do folowe also, to thentent we myght haue many outwarde sygnes of the gospell, and of remission of syn∣nes, 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 raun∣some 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.* 1.77 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 pluc¦keth 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 almo∣ses therfore please god, whiche folowe recon∣ciliation & 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 frut{is} pleaseth. For Tobie preacheth nat only of almose dedes, but also of faythe saynge. At all tymes blesse god, and de∣syer of hym to directe thy wayes. But thys thīge properly belongeth to the faythe wherof we speake whiche feleth god gratious and fauo∣rable for h{is} owne mercy & desireth that he wyl

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 pra∣ses of warkes & of the lawe be so to be vnder∣standed and taken, that they do nat mynyshe the glorye of Christe and of the gospell.* 1.78 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,* 1.79 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 exclu¦dynge 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 rebu¦keth 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 clen∣eth from venial synnes. Suche were also the opinions of the Pharisies whiche Christ re∣prehendeth, and he setteth against this fayned purgatyon two maner of clennes the one in∣warde the other outwarde, he byddeth that they shulde be made cleane inwardly and ad∣deth

concernynge outwarde clennes. Gyue in almose of your superfluitie and aboundance, and so all thynges shalbe cleane vnto you. Our aduersa∣ryes 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 transla∣tynge the vniuersall perticle to the one parte alone. All thynges shalbe cleane to you yf ye gyue almose, as yf a man shulde make th{is} rea∣son. S Andrewe is present, g^o 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 ioy∣ned together, of which there be many partes, wherof certayne do teache of faythe and cer∣tayne of wark{is}. And it is no {pro}perty of a good reader to pycke out the preceptes of warkes.

leuynge out the places of faythe. There be some also which do interprete it to be an Iro∣nicall 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 interpreta∣tyon 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.* 1.80 Ryghtuousnes must nedes be in the wyll, g^o faythe, whiche is in the vnderstandyng doth nat iustifye. This argu∣ment we do therfore reherse that y^e hole matter myght be made more playne, howe fayth doth iustifye, and what Paule dothe call iustifyca∣tyon.* 1.81 And fyrst because of certayne wayward persons, we shall answere artificiously. Th{is} 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 re∣ceyue the promyse) yet neuer theles this obe∣dyence

towarde the gospel is not for our clen∣nes imputed for ryghtuousnes, but because it receyueth the mercy that is offered, and thyn∣keth that we be reputed ryghtuous for Chri∣stes sake by mercy, and nat for our owne ful∣fylling of the lawe, nor for our owne clennes. So the mynde is to be called awaye from ga∣synge 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 ful∣fyllynge of the lawe.* 1.82 And faythe differeth frō hope, for faythe receyueth at th{is} present tyme remissyon of synnes, & recōciliation, or accep∣tatyon 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 th{is} place signifieth to be reputed rightuous.* 1.83 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 iu¦styce of hys owne warkes, whiche maye wele be put in the wyl. But he reputeth a mā rygh∣tuous 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 god∣des 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 se∣meth

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 ad∣uersaryes do fayne, that men be ryghtuous in the syght of god for theyr owne loue and ful∣fyllynge 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 ac∣cepted 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 re∣nouation also, we be accompted iust for Chri∣stes sake and that Christ remayneth styl a me∣diator and mercy stocke and that by the mea∣nes of Christ and for him we haue commynge and entre to the father, and that we do nat sa∣tysfie 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 here∣tofore recyted forthe of Saynt Ierome.* 1.84 Our ryghtuousnes is not for our owne meryte but com∣meth of the mercie of god. But so it is that thys mercy is receiued by faith, g^o. &c̄.* 1.85 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 con∣scyencies be quiete? when shal they be assured

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 ne∣uer worke any thynge by faythe: yf they shuld neuer thynke them selues to haue god gracy∣ous and louinge vnto thē but when they haue fulfylled the lawe, yea rather they shall eui∣dently perceyue that they haue nat satisfyed it. And therfore they shall neuer determyne within them selues that they haue goddes fa∣uour and that theyr prayer is hard▪ and conse∣quently 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 despera∣tyon 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.* 1.86 These can testifye that those forsayd evyls ensue of that vngodly per¦suasyon 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 Christ{is} sake but rather in our owne fulfyllyng of the lawe. It is therfore expedient to deter∣myne with our selues that vndoutedly after re¦newinge, 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

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 Christ{is} 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 euerla∣stynge lyfe for theyr owne workes, or els for the mercy of god for Christ{is} sake? Certes ne∣ther 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 re¦puted iust & to receyue eternal lyfe for Christ{is} sake throughe mercy. Nether can godly myn∣des 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. Th{is} sen¦tence 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.* 1.87 But some happely wyll saye if we are to be saued by mercy: what diuersitie is there betwyrt them to whō salua∣tion chaunseth, and them to whom it doth nat chance? Shal both good men & bad mē egally

hope and trust after mercye? This argumente semeth to haue moued the schole men to seke meritum condigni .i. the meryte of condignitie or worthynes. For there must nedes be some di∣uersity betwixt those that shalbe saued & those that shalbe dampned.* 1.88 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 iu¦stifycation 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 vncer∣tayne, 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 commaun∣demente of god, for the gospell is that same cōmaundement, which byddeth vs beleue that

god is wyllinge to forgyue, and to saue vs for Christes sake, accordynge to that sayenge of Christe. God hath not sent hys son into the worlde, to iudge the worlde: but that the worlde shulde be sa∣ued 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 ••••••e∣rence betwixte them that shalbe saued, & them that shalbe dāpned, betwene them that ••e wor∣thy▪ 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 th{is} 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 temptati∣ons. 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, lyke∣wyse as Christe sayde in lyke sentence. When ye haue done all thynges, saye we be vnprofytable seruauntes.* 1.89 And Barnarde sayeth ryght well thus. It is necessary fyrste to beleue, that thou canst not haue remission of synnes, but by the onely indul∣gence 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

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 iusti∣fye, 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 aduersa∣ryes do dally, and elude th{is} sayinge of Christ. When ye haue done all thynges, yet say ye, we be vn∣profytable seruauntes. In the confutatyon, thus they corupt it, fyrst they go about to cōfound vs with our owne reason by a fourme of argu∣ment which is called antistrephon in this ma∣ner.* 1.90 If when we haue done al thinges we must saye, we be unprofytable saruauntes, g^o, moche rather when we haue beleued all thynges we maye say that we be vnprofitable seruauntes. Marke I praye you howe greatly our aduer∣saryes 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 anty∣strephon is vicious and nothynge worth.* 1.91 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

god. And thys faythe dothe graunte that we be vnprofytable seruauntes, yea thys is the verye voyce and saynge of fayth, that our wor¦kes be vnworthy and that we be vnprofytable seruauntes. And for thys only cause we speke of faythe, and seke mercie: because we know∣ledge our selues to be vnprofytable seruaun∣tes. 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 ser¦uauntes, it is well sayde, yf it be onely vnder∣stonded, that worthynes is taken from work{is}. But agayn on the contrary syde, yf it be thus vnderstonded, that faythe also is vnprofyta∣ble: 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 ob¦iectes of confydence and truste be in the fyrst proposytion, and in the latter. Truste in the fyrst proposytion, is the trust of our owne wor¦kes. Truste in the latter proposytion is the trust of goddes promyse. Nome Christe con∣dempneth confydence and truste in our owne workes, but he dothe nat disalowe the trust in his owne promyse, he wyllith nat that we des∣payre of the grace and mercie of god, he rebu∣keth our warkes as vnworthy but he rebuketh not the promyse whiche frely offereth mercy. And Ambrose speketh excedyngly wele in th{is} poynte, thus. Grace is to be knowen,* 1.92 but nature is

not to be knowen, we muste truste to the promyse of grace, and not to our nature. But our aduersaries folowe there accustomed maner.* 1.93 They do vn¦graciously 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 gos∣pell 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 re∣mission 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 conscy∣ences ferme and sure consolatyons.* 1.94 But that cauillatyon amonge other is vtterlye childishe wher as they interprete the seruaun¦tes 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 vnprofita∣ble 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 aduersa¦ries

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?* 1.95 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.* 1.96 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 al¦so 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 in∣terprete nat only agaynst the scripture, but al¦so 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 th{is} worde (rewarde) ergo our work{is} do satisfy and fulfyl the lawe? Ergo we be accepted to god for our owne wor¦kes, and nede nat the mercy of Christ the pro∣pitiatour, or faythe receiuīg mercy? And they

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 ••or∣kes of superogation: Therfore men maye nat only satisfy and fulfyll the lawe of god, but al¦so do more thē fulfyl it.* 1.97 And because Monkes and Freers do more than fulfyl the lawe, ther¦fore they haue merites more then they nede them selues. And because it is liberalalite to gyue vnto other of that whiche thou haste a∣boue 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 rele¦gious men, to witnesse that other mens meri∣tes be applyed vnto them. With suche coacer∣uatiōs 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 sal∣uation, whether good workes maye set cons∣ciences 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 thyng{is} do come into controuersie, whi¦che onle•• the cōscience do discusse and iudge: it can nat haue any stronge and sure consola∣tion. But we haue declared euidētly ynough.

that good workes do nat satisfie the lawe of god but that they haue nede of mercye, & that by faythe we be accepted with god for Christ{is} sake, also that good workes do nat set the cō∣science at reste and peace. Of all these thyng{is} 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.* 1.98 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 a∣mysse. 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 gy∣uen for another cause. Lykewyse as the inhe∣ritaunce 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 suffi∣cient, or because it is due for workes: but con∣secutiuely, because although it be due for an∣other cause, yet neuertheles it dothe recom∣pense good workes and afflictions. ❧

Besydes thys we do graunte, that workes be in very dede meritorious, nat of remission

of synnes, or of iustificatiō, for workes do nat please but in thē, that be iustified, and that be∣cause 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 reward{is} cor∣porall, and spiritual, whiche are gyuen partly in this lyfe, and partly after th{is} lyfe. For god differreth the most parte of hys rewardes vn∣tyll 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 work{is} 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 re∣wardes, accordyng to that sayeng of Paule. Euery man shall receyue rewarde accordynge to hys owne labour. These degrees be rewarde of war∣kes, and of afflictions. But our aduersaries do contende, and styffly affyrme that eternall lyfe is only due for workes, because Paule say¦eth. 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 neces∣sary to haue recourse to the rule a bo••••remem¦bred (that is to saye) that workes please nat without Christe, nor that Christe the media∣tour is nat to be excluded. Wherfore when the

texte sayeth, that eternal lyfe is gyuen to war¦kes: It meaneth that it is gyuen to them that be iustified. For good work{is} 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 iusti∣fied, 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 frut{is}. Neyther do we couet here any vayne or vnfrutful subtilite. For they be very wayghty causes for whiche we do dispute these thyng{is} 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 Christ{is} 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 ne¦cessary that the pure doctrine of the iustice of fayth be reserued in the churche. Wherfore we be compelled to rebuke the phariseicall opi∣nions of our aduersaries / bothe to the entent that we may set forth the glory of Christ, and also that we maye set forthe vnto consciences ferme and sure comfortes. For howe shall the

conscience conceyue certayne hope of salua∣tion, whan it shal perceyue, that in the iudge∣ment of good workes be vnworthy? Onles it knoweth, that men be reputed ryghtuous and saued throughe mercy, for Christ{is} 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,* 1.99 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 whi¦che sayeth. Blessyd be they, whose iniquities be for¦giuen. And Paule sayeth / Dauid callith y^e man blessed, to whom god imputeth ryghtuousnes without workes. Paule sayeth, that he is bles∣sed, 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

good workes ought to folowe faythe because faythe without good workes is hypochrisye. They haue also in the scholes certayne pro∣pre and shorte sayeng{is} agreing to our sentēce of whiche sorte be these / that good workes do please god, because of grace and fauour. Also,* 1.100 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 ac∣cepted. 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 say∣eng 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 col¦lec••es addeth at the ende. Per dominum nostrum Iesum Christum. that is to say. By our lorde Ie¦sus 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 bys∣shop. Let these thynges suffise at thys tyme

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 consola∣tions 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 iudge∣mentes 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 per¦suasion of the people, whiche dyd dreame, that they dyd merite forgyuenes of synnes by the sacrifices of the lawe, and by the reason of th{is} 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 ceremo∣nies. 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 aduersa∣ries. For we do se that in many of theyr arti∣cles the manifest and open truthe is condemp¦ned 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

do defende wronge opinions agaynst the gos∣pell / as the lorde sayeth. My shepe do heare my voyce.

❧ Of the Churche. ❧

THe seuenth article of our con∣fession they dampne in whiche we sayde,* 1.101 that the churche is a cōgregation of sayntes or holy mē. And they make a longe pro¦ces, 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 to∣gether on an heape.* 1.102 And Christe compared it to a nette in whiche be caught bothe good fys¦shes and badde. Without doubte, it is a trewe sayde prouerbe. Agaynst the byting of a syco∣phaunt or sclaūderer there is no remedy. No∣thyng 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 hypocri∣tes 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 mem∣bres 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

sacramentes be nat therfore without vertue because euell men minister them, or euyll men receyue them. For Paule {pro}phecieth 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 ex∣terne thynges and rites, as other polecies or ciuile societies be, but principally it is a so∣cietie of fayth and of the holy ghoste in mens hartes, whiche yet natwithstādyng hathe out¦ward notes & tokyns wherby it may be knowē as the syncere and pure teachyng of the gos∣pell, 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, san∣ctifyeth, and gouerneth, as testifyeth Paule sayeng. And hym he made head aboue al, of the chur∣che whiche is his body, that is to say, an entiertie or the hole congregation of hym whiche wor¦keth all together in all men. Wherfore they in whom Christe dothe nothynge worke, be nat membres of Christ. And thys confesse the ad∣uersaries 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.* 1.103 Paule defyneth the churche in lyke wyse where as he sayeth, that it is puri∣fied, to the ende it myght be holy. And he addeth these outwarde tokyns, the worde and the sa∣cramentes.* 1.104 For thus he sayeth. Christ loued the churche and gaue hym selfe for it, to sanctify it, purifi¦eng it with the bathe of water, by the worde, to the ende he myght exhibite it vnto hym selfe a glorious

churche, nat hauīg any spotte or wrynkle or any such thynge but that it be holy and inculpate. Thys sen∣tence 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 parta¦kers of the same gospell, of the same doctrine and of the same holy ghoste whiche reneweth sanctifyeth and gouerneth theyr hartes. And th{is} article is propouned for a necessary cause we se infinite perylles, whiche do manasse de∣struction of the churche. Infinite is the mul∣titude 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 be∣cause we shulde knowe that (be the multitude of the wycked neuer so great) yet the churche standeth, and Christ perfourmeth his promis∣ses to the churche, & remitteth sinnes, hereth, and geueth the holy goste: this artycle of the Crede propouneth vnto vs these consolati∣ons.* 1.105 And it nameth it a catholyk church lest we shulde vnderstāde the church to be an out∣warde congregation of some certayne nation, where as it sygnifyeth rather men disparsed through out the worlde which agre in the gos∣pell and haue al one Christe, al one holy gost,* 1.106 and the same sacramentes, whether they haue lyke traditions of man or vnlyke. And the

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:* 1.107 who therfore is a synner maculate with any spotte, can not be sayde of the churche of Christe, nor subiecte to Christ. Wherfore although hypocrit{is} 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 kyng∣dome 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 ryt{is} & 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 pro∣myse made of Christ / also the carnal sede had {pro}mises of corporal thing{is}, of a kyngdome. &c. And for these promyses the Iewes were cal∣led the people of god, not onely the good, but

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 thing{is}, 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 chur∣che 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 dy∣uell, and membres of his kyngdome, as Paule teacheth sayinge,* 1.108 that the deuyll is myghtye in infidelles. And Christe sayth to the phari∣sees (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 word{is} in so manifest a thyng? If the chur∣che, 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 wyc∣ked

be not therfore of the kīgdome of Christ, bicause the reuelation & openīg of the matter is not yet made. For this is alway the kynge∣dome of Christ, whiche he by his spirite viui∣fieth, be it disclosed or hydde by the crosse. Lykewyse as Christ is the selfe same, whiche is nowe glorified, and whiche was before cru∣cified and afflicte. And to this agree the simi∣litudes of Christe, whiche clerely sayth, that the good sede be y^• chyldren of the kyngdome,* 1.109 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 ra∣ther agaynst the aduersaries than with them, for it sheweth that the true and spiritual peo∣ple 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 word{is} 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 mem∣bres of Christe, for they be membres of the kīgdome of the deuyll. Neyther do we dreme of a Platonical citie (as certain men do wyc∣kedly belye vs) but we do saye, that this hath

a beinge and is in dede, euen the true beleuers and ryghtous men sparcled & scatered abrode throughout the hole worlde. And we put vn∣to, tokens and markes, the pure doctrine of the gospell, and due administration of the sa∣cramentes. 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 v∣pon the fundation do buylde stubble or strawe that shall perysshe, that is to say, certayne vn¦profitable opinions, whiche yet bicause they do not ouerturne and destroye the fundation, be partly forgyuen them, and partly also be a¦mended. But the wrytynges of the holy fa∣thers 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 mani∣feste and a perylous errour also, that our ad∣uersaries 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 {pro}myse, that it shall alway haue the holy ghoste: so hath it cōminations

and thretnyng{is}, that there shalbe wycked tea∣chers, 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:* 1.110 The churche stādeth not in men, by the reason of the power or dignitie ec∣clesiasticall, 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 know∣ledge and confession of fayth & trouthe. What other thynge sayde we in our confession, than that whiche Lyre sayth here?* 1.111 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 whi∣che the byshop of Rome ought to haue abso∣lute power to do what soeuer hym lusteth with out rendryng accōptes to any man. Of whi∣che 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 ca∣nonical lawes, or ciuile lawes, of whom them∣perour 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

be lorde of the hole worlde, of all the kynge∣domes of the worlde, of all thynges bothe pu∣blyke 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 cano∣nist{is}, but also Daniell in the .xj. chaptre. That if we wolde define the churche after this faci∣on, {per}aduenture we shulde haue more egall and indifferent iudges. For many thynges there be vnmeasurably and wyckedly wryten cōcer∣nyng 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 & seruic{is} 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 ap{per}teineth 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 ly∣uers and the true & syncere religion of Christ, or yf they do prayse any thynge, they prayse those thynges, whiche are agreinge to the rea¦son 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 scrip¦tures do thinke, that the churche taken in his

proper sygnifycation: is the congregation of holy men, which do truly beleue the gospel of Christe, and haue the holy ghost. And yet ne∣uertheles we graunte that there be many hy∣pocrites 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 myni∣stred by vnworthye persons, sythe they do re∣presente 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 my∣nyster 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 myni∣sters. But as concernynge th{is} matter, we haue spoken plainly ynough in our cōfession where we do disalowe the Donatistes and the wicle∣vistes, which thought that those men dyd syn, which receyued the sacramentes of vnworthy persons in the churche. These thynges at th{is} 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 pro∣per signification is called the body of Christ, howe it shulde haue ben otherwyse discrybed, then we haue destribed it, for th{is} is vndouted, that wycked men do belonge to the kingdome and the body of the deuell, who driueth them,

and hath them captiues and thralles vnto hī. These thing{is} be clerer, then the light at none daye, whiche yet yf our aduersaries wyll pro∣cede to desprayse and calumniate, it shall nat greue vs to make answere more largely. Our aduersaryes do condempne also this {per}te of the seuenth artycle,* 1.112 where we sayde that it sufficed to the true vnite of the churche, to a∣gre 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 ceremo∣nies instituted by men.* 1.113 Here they make a di∣stinction betwixt the vnyuersall and partycu∣lar 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 tra∣ditions 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

of the neyghboure and the warkes of loue. And they were no lyght causes whiche indu∣ced vs to put this artycle. For it is eu••••ētly knowen that many folishe opinions concer∣nynge tradityons be crept into the churche. Some men haue thought, that humayne tra∣ditions 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 di∣uine honours, and nat rather outwarde and polyticall ordenaunces, nothynge appertay∣nynge to the iustyce of the harte or to the ho∣nourynge 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 iu∣styce of the harte in the syght of god can not stande without these obseruaunces, for ther be concernynge this busynes many folyshe wry∣tynges of summistes & other, but in lyke wyse as the vnlyke spaces of dayes and nightes do not hurte the vnite of the churche:* 1.114 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 or∣der of the masse, the Sonday and other highe feastes. And with a verie glade mynde we ob∣serue and kepe the profytable and olde orde∣naunces,

namely when they conteyne suche disciplyne and instruction, by whiche the peo∣ple 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 iu∣stice ī the syght of god. This is the principal poynt to be iudged in this controuersy, which ones determined, it may be iudged afterward{is}, whether it be necessarye to the true vnite of the church, that there be lyke humayne tradi∣tions 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 recei∣ued in other places. As if the fourme and fas∣ciō of the Douche apparaile be nat an honou∣ryng of god necessary to iustice in the syght of god: it foloweth, that there may be ryghtu∣ous men and the chyldren of god, & the chur∣che of Christe, although some men do nat vse the Douche maner of apparell, but the Fren∣she fashyon of apparell. Thys dothe Paule playnely teache to the Colossians▪ when he sayeth, let no man iudge you in meate and drynke,* 1.115 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,* 1.116 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 pre∣ceptes

and doctrines of men, hauyng the semblance of wysdome, in superstition and humilite. For thys is the mynde of Paule, In asmuche as the rygh¦tousnes of the harte is a spiritual thyng, quic¦kenynge hartes▪ and that it is certayne that humane traditions do nat quicken the hartes neyther be the effect{is} and workes of the holy ghoste, as is loue of the neyghbour, chastite. &c̄. nor be any instrumēt{is} by which god dothe moue & styrre hartes to beleue, as by the word and the sacramentes gyuen by god, but be ex∣ercises 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.* 1.117 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 al∣so haue gathered a greate sorte together ī our confession, in the latter articles. And the prin¦cipall poynte of this cōtrouersy shalbe reher∣sed agayne a lytle herafter (that is to wyte) whether traditions of men be honours or ser∣uices necessary to ryghtuousnes in the syght of god, where we shall dispute more largely of thys matter. Our aduersaries do say, that vni¦uersall tradicions be therfore to be kepte, be∣cause 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

in theyr wrytynges. For the apostelles wolde nat that we shulde thynke ourselues iustifyed by suche rites, or that suche rites and ceremo∣nies, 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 ob∣seruations 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 y∣noughe 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 to¦gether. 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 / wyt∣sontyde / to the entent y^• nat only by teachyng but also by these examples they myght dely∣uer and leaue the remembraunce of these most greate thing{is}, to them that shulde come after. Nowe if these thynges were taught as neces∣sary 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

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 con¦uerted 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 ke∣pynge 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 suppu∣tation, do nat ye care. These word{is} 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,* 1.118 that Easter was to be kepte with the Iewes. Epiphanius cō∣futynge them cōmendeth the decree, & saythe, that it conteyneth nothynge dissonau••nte or

disagreinge from the fayth, or from the eccle∣siasticall 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 apo∣stels dyd wysely admonyshe the reder, y^t they neyther toke away the Euangelicall libertie, neyther yet dyd bynde consciences to any ne¦cessitie. 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 histo¦ries, 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 aduersa∣ries do nothynge at all vnderstande, what the iustice of faythe is, what the kyngedome of Christe is, if they iudge, that a lykenes is ne∣cessary euerywhere of obseruatiōs in meates, dayes, apparell, & semblable thynges, whiche haue not the cōmaundementes of god.* 1.119 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 pla∣ces, 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 orde∣naunce.

That if vniuersall ordinaunces be necessary, why do they chaūge the ordenaūce of Christ{is} 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,* 1.120 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 mi∣nisters do here represent the {per}sone of Christ, and not theyr owne {per}sone, 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 {per}sones,* 1.121 whiche dyd therfore rayse vp schismes, bicause they said it was not law∣ful for preest{is} 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 ordenaūc{is}, as well as to vse this

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,* 1.122 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 bene¦fite of god, this frute also we do take of it, y^t in our churches there haue ben none Anabapti∣stes, because the people haue ben armed with the worde of god, agaynst the wycked and se∣dicious faction of those robbers and theues. And albeit we do condempne & disalowe very many other errours of the Anabaptistes:* 1.123 yet this we condempne in especiall, that they di∣spute the baptisme of chyldren to be vnprofi∣table. 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 sacra∣mētes. 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

is offered baptisme, both to men, women, chyl∣dren, and infantes. It foloweth therfore eui∣dently, that infaūtes must be baptised, because helthe is offered with baptisme.

* 1.124Secundarely it is manifest, that god doth ap∣proue the baptisme of infantes. Therfore the opinion of the Anabaptist{is} 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 bap∣tised. 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,* 1.125 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 re∣ceyue the sacrament. This sentence and opi∣nion 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 Grek{is} do vse. And ther be record{is} also of certeyne wryters testifienge the same.

For Cyrille vpon Iohn̄ in the .xv. chapitre,* 1.126 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 de∣nye. 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 vnkno∣wen 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 af∣ter he sayth. wherfore it is to be consydered, that Christe is in vs not onely habituallye, whiche is per∣ceyued by charite, but also by naturall {per}ticipation▪ &c. These thynges we haue recited, not to then∣tent to begyn a disputation here of this mat∣ter (for themperours maiestie dothe not disa∣lowe this article) but to thentent▪ that who so euer shall rede these thynges maye perceyue the more clerelye, that we do defende the sen∣tence 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 thing{is} 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.

* 1.127THe .xj. article of receiuynge absolution in the churche, they do allowe. But as concernyng confession, they adde a cor¦rection, 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 tou∣chynge penaunce. This is euidētly knowen, that we haue so set forthe, declared, and gar∣nyshed 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 ve∣rely 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 con¦solation to consciences: bicause before that tyme, the hole power and strength of consola∣tion was oppressed with the doctrines of war¦kes, whan Sophistres, and freers dyd teache nothynge at all of faythe and of remission of

synnes. But as concernyng the tyme, doubt∣les 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 con∣cernyng this thynge, that our aduersaries (if any be good men amōge them) do vndoubted∣ly approue and cōmende them. There is also denounced excōmunication to wycked {per}sons and despisers of the sacramēt{is}.* 1.128 These thyng{is} 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:* 1.129 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 {per}sons and curates do not compell those {per}sones which be vnmete to vse the sacramēt{is}.

OF the nombryng of synnes in cōfession,* 1.130 men be in suche wyse taughte, that con∣sciences be not snarled and entangled, although it is {pro}fitable to vse and accustome

vnlerned persones to reherse certeyn synnes, y^t they may y^e more easely be taughte. But we dsspute now what is necessary by godd{is} 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 con¦sciences, whiche byddeth to confesse all our synnes. Neyther is there so moche hurte in the texte it selfe, as afterward{is} the Summist{is} haue fayned to it, whiche do gather the circū∣staunces of synnes. What endeles mases be there? What a tormētrie of good mynd{is} hath ben there? For as for them that were wylde and vngodly, suche maner fearynges dyd no∣thynge moue at all. Afterwardes what maner tragedies and troubles hath the question, De proprio sac••rdote,* 1.131 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 nom∣brynge vp of synnes, is not necessarye by the lawe of god. And this is the mynde of Pa∣normitanus,* 1.132 and of the most part of the other lerned in the lawe. Neyther wyll we lay a ne∣cessite vpon the consciences of other men by that constitution Omnis utrius{que} sexus. &c. Of whiche we do iudge lykewyse, as we do of o∣ther humaine traditions. Of whiche we haue

this opinion, that they be not honours or ser¦vices necessary to iustification. And this con¦stitution 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 intel∣ligit? who perceyueth synnes or trespasses? If they be good pastors, they shall know how farre forthe it is profitable to examine vnler∣ned people. But we wyll not confirme & esta∣blyshe 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 confessio∣nalles. 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 tra∣ditions 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 neces∣sary by goddes lawe, and yet they founde by experience that it was impossible. But there remayne in the doctrine of our aduersaries tou∣chyng 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 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.* 1.133 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,* 1.134 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.* 1.135 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,* 1.136 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.* 1.137 Heale me (lord) for my bones be troubled, & my soule is trou∣bled very sore. And thou (o lord) how longe? And Esaye saythe:* 1.138 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,* 1.139 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.* 1.140 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,* 1.141 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,* 1.142 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,* 1.143 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.* 1.144 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:* 1.145 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.* 1.146 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.* 1.147 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.* 1.148 And afterwardes to the Collossianes he sayth,* 1.149 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.* 1.150 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.* 1.151 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,* 1.152 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.* 1.153 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.* 1.154 Adam is chydden after his synne, and made throughly afrayde. This was con∣trition. Afterwardes god promysethe grace, he saythe,* 1.155 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.* 1.156 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,* 1.157 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.* 1.158 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.* 1.159 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.* 1.160

* 1.161Secondaryly 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.* 1.162 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.* 1.163 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,* 1.164 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?

* 1.165 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,* 1.166 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,* 1.167 the promise myght be ferme and stable. And to the Galathianes he sayth:* 1.168 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.

* 1.169 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.* 1.170 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.* 1.171 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,* 1.172 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.* 1.173 For Tertulliane speakethe ercellently of faythe, amplifienge the othe of the lorde, whiche is in the prophete▪ Viuo ego dicit dominus,* 1.174 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:* 1.175 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.* 1.176 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.

❧ Of confession and satisfaction. ❧

GOod men may easely iudge, that it is verie profitable and neces∣sary, that the true doctrine be kepte concernynge the partes a¦••ouenamed, that is to wete con¦cernyng 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 absolu¦cion out of the churche. Neyther do they per¦ceyue 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 reher¦sall 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.* 1.177 For where as certeyne mē do obiecte, that a Iudge ought fyrste to knowe the mater before that he do gyue sentence: this obiectiō

is nothyng to this purpose.* 1.178 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••e∣cute. 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 forgy∣uen. And if remission shulde hange vpon the knowledge of sinnes: then al the mater shulde be vncertayne and doutful. But in those syn∣nes whiche be openly knowne what maner iu∣risdiction the churche hathe: that belongeth nat to th{is} 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 vn¦to this mater the sayeng of Salomon, whiche is thys. Diligenter cognosce vultum pecoris tui .i. Knowe diligētly the face of thy catayle.* 1.179 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 dili∣gently vnto his owne thyng{is}, 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 aduer¦saries do merueilously transforme and chaūg the wordes of scripture, into what soeuer sen∣tences or meanynges it lyketh them selues /

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 signi¦fieth men. Forsothe a goodly and a propre in∣terpretation, and semely for suche despysers of the studies of eloquence. But if any man lyste by a similitude to translate thys instruc∣cion 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 ma¦ner cōfession of syn whiche is made vnto god is the very ryght contrition. For when cōfes∣sion 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 enterlud{is}. Su∣che 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 pro∣phete. 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

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 & pu∣nyshe vs / I pronoūce that thou haste the vic∣torie, 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 iusti∣fied, if thou doste iustify vs, if thou dost repute vs iustified through thy mercye. Perauenture sūme man wyll alledge Iamys who sayeth,* 1.180 cō¦fesse your synnes one of you to another. But he speaketh nat here of confession to be made to the preest{is}: but in a generalitie of the recon¦ciling 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 godd{is} lawe. For al¦though we do approue cōfession and do iudge that a certayne examination is profitable to the entent that men may be the better instruc∣ted 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 scri¦pulous and iuste rehersal of synnes. That say¦eng doubtles is verie false, whiche our aduer∣saries haue put in the cōfutation, that an hole and perfecte confession is necessary to salua∣tion. For suche confession is vnpossible. And

I pray you what snares caste they here vpon the consciēce, whan they require a hole & per∣fecte 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:* 1.181 but of the ceremonies and maner of open penaūce. For bicause that syn¦ners, and persones of euyll fame were not re∣ceyued agayne in to the churche without cer∣teyne satisfaction: therfore suche maner per∣sones made confession vnto the preestes, to thentent that accordynge to the quantitie of theyr offences, satisfactions myght be enioy∣ned 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 be∣cause satisfactions coude not be enioyned on¦les 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 satisfa∣ction. For the holy fathers wold not receiue agayne synners & euyll famed persones, onles they had fyrst knowen and proued the repen∣taunce 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 syn∣ners forthwith to the cōmunion. These ma∣ners and customes haue ben laide down many

yeres ago. Neyther is it requisite to set them vp agayne, for they be not necessary to remis∣sion of synnes before god, Neyther was this the mynde & opinion of the fathers, that men shulde merite remission of synnes by suche v∣sages, or suche work{is}. How be it those sight{is} 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 work{is} 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 work{is} not of duetie. we call them canonicall satisfactions. And of thys our opinion is (lykewyse,* 1.182 as it was of the re∣hersall of synnes) that canonical satisfactiōs be not necessarie by the lawe of god to the re∣mission of synnes, no more thā these olde spe∣ctacles & shewes of satisfactions in open pe∣naūce were necessary by the law of god to the remission of sinnes. For that sentēce concer∣nyng 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 sa∣tisfactions, lest they shulde be receiued to the defacynge and obscurynge of the iustice of

fayth, & lest men shulde thynke, that for those workes they obteyne remission of synnes. And this errour is encresed by many sayeng{is} whiche be comenly vsed in scholes, as (for ex∣ample) 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,* 1.183 that satisfac∣tions do nat auayle or helpe to the remission of the sinne or offence / but they ymagine that satisfactions be auaylable to redeme the pay∣nes 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 per¦ceiued, 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 Pur∣gatory be released / of whiche thynge it shulde ensue that satisfactions be only paynes rede∣myng 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 fay∣ned 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 satisfac¦tions

in the churche: but they perceyued nat that these open shewes and spectacles of pe∣nitentes 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 po∣liticall. And therfore they superstitiously ima¦gined those satisfactions not to be auaylable to discipline in the syghte of the churche, but to be of power and strength to appease the di∣uine wrathe. And likewyse as in other thing{is} they haue often tymes mengled together spi∣ritual matiers, and politike or ciuile matiers: euen so the same hath happened also in satis∣factions. But the gloose in the canon lawes doth other whyles wytnesse, y^t these obseruan∣ces & ceremonies were īstituted for cause of di¦scipline & 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 {pro}ue 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.* 1.184 They alledge these senten∣ces, 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

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 {per}forme 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 gre∣ued 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 sa∣tisfactions do redeme the paynes of Purga∣tory? Who taughte these asses this maner lo∣gyke? But this is neyther logyke nor sophi∣strie, 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 myn∣des of men from vs, and to kendle hatred a∣gaynst vs, to this onely purpose, that the vn∣lerned men shulde crye agaynst vs, that suche myscheuous heretikes as we be shulde be ryd out of the worlde, whiche do improue and dis∣alowe

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 ma∣ter. For where as we in our confession haue comprised ••elnere the summe of the hole chri¦sten doctrine: there ought suche men to haue bene made iudges for to haue gyuen sentence of these so greate, so many, and so dyuers ma∣tiers, whose doctrine and faythfulnes hadde bene knowen and approued of good men. And this thynge it became the,* 1.185 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,* 1.186 or els in tyme to come, myght seme to be an occa¦sion 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 ieo{per}die shulde happen to his religion. Ye therfore,

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 wyse¦dome, & 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 Ger∣many, but also in Englāde, in Spayne, in Ita¦lye, in Fraunce, yea euen in the citie of Rome also, whiche, bicause they perceiue & se cōtro∣uersies to be rysen euen of the verye greateste matters, do begyn to doubte in some thinges, and in theyr myndes be angrye, because ye re∣fuse in due forme to knowe and to iudge these so wayghtie matters, and because ye do not delyuer and set at large, combred and doubte∣full consciences, and because ye onely com∣maūde, 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 ar∣ticle. And this doubtefulnes can not but en∣gendre 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 de∣clared.

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, o∣pen 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 deter∣mined 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 & wa∣ueryng 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 con∣sciences. 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 satis∣factions, & 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.

We say that after penaūce, that is to say, after cōuersion or regeneration, there ought to fo∣lowe 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 pleasu∣res / and true faythe is not vnkynde to god, neyther dothe it despise the cōmaundementes of god. Finally there is none inwarde repen∣taunce, oneles it dothe engendre and brynge forthe also outwardly chastisementes and pu∣nyshementes of the flesshe. And this we saye to be the mynde of Iohn̄ Baptiste, whan he saythe:* 1.187 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 bo∣dyes, a quicke and an holy sacrifice. &c. And whan Christ saythe,* 1.188 Do ye penaunce: doubt∣les he speaketh of hole penaūce, of hole new∣nes of lyfe, and of frutes, He speakethe not of those hypocriticall satisfactions, whiche schole men do imagine euen than also to be a∣uayllable 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 argument{is} may be gathered, that these sayeng{is} 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 work{is} which be due. For this sayenge of Christ, Do ye penaunce,

is a sayenge of cōmaūdement.* 1.189 Also our ad¦uersaries do wryte, that he which maketh his confession, if he do refuse to receyue the satis∣factions, comenly called penaunce, he dothe nat syn, but he shall suffre the paynes in Pur∣gatory. 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.* 1.190 Thyrdly, Indulgences or pardones do release those sa¦tisfactions, 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 pay∣nes of Purgatory be satisfactiōs or satispas∣sions (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 Purgato¦rye after this lyfe. But I am wery to cōfute these peuyshe imaginations of our aduersa∣ries, with any mo word{is}. For this is certayne and vndoubted, that the scripture doth speke of workes that be due, of the hole newnes of

lyfe, and not of these obseruyng{is} of work{is} 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 work{is} satisfieng, if not for the offence or synne, yet at least for the payne or punyshe∣mēt 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 & temera∣riously affirme, that the sayde paynes be satis∣fied and redemed by satisfactions canonical. Furthermore sythe it is mooste certayne, that remission of synnes is a free thynge, or is fre∣ly 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 punyshement{is},* 1.191 whan he sayth, what soeuer thou shalte bynde vpon earth. &c. but he spea∣keth 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 cano∣nicall punyshemētes. Parte of those paynes the pastors or curat{is} dyd remitte. Albeit ther¦fore,

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 fast{is}, true prayers, true almose dedes. &c. yet neuertheles we ne∣uer 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 {per}te of them. These thyng{is} our aduersaries ought to haue proued. Besydes this the deathe of Christ is not on∣ly satisfaction for the offence or synne, but al∣so for eternall deathe, accordyng to that say∣inge of the {pro}phete, Ero mors tua, o mors. I wyll be thy deathe, o deathe. What a monstruous thynge than is it to say, that the satisfaction of Christe dothe redeme the synne or offence, and our paynes do redeme eternall deathe? so that nowe that sayenge, I shal be thy deathe, ought to be vnderstande not of Christ, but of our workes, and that not of workes cōmaun∣ded by god, but of certeyne colde ceremonies deuised by men. Yea and it is moreouer sayd, that our paynes put away euerlastyng death, euen than also, whan they be done in deadely synne. It can not be thoughte, howe greate grefe it is to me, to recite these folyshe & mad imaginations of our aduersaries, whiche who soeuer dothe well consydre, he can not chose but be angrye with these doctrines offendes. whiche the deuyll hath sowen & spred abrode in the Churche, to oppresse the knowledge of

the lawe, and of the gospel, of repentance, and of vinification, and of the benefites of Christ. For as concernynge the lawe, thus they saye. God, cōdescendyng to mānes infirmitie hath sette and ordeyned to man a measure of these thinges, vnto whiche he is bounden of neces∣sitie, and that is the obseruyng of the cōmaun¦dementes: so that with the residue of workes, whiche they call workes of su{per}erogation, 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 oute∣warde or ciuile iustice, they se not that it re∣quireth the true loue of god with all our her∣tes. &c. and that it condempneth al concupis∣cence 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 re∣quired 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 wark{is}, whi∣che be not cōmaunded by the lawe of god, but haue a certayne fourme and fasshyon, by the appoyntement of man, be workes of mennes

traditions, of whiche Christe saythe: They worshyp me in vayne, with the cōmaundementes and traditions of men. As for exāple. Certayn 〈◊〉〈◊〉 instituted and ordeyned,* 1.192 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 re∣demed. 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 ob∣sequie 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,* 1.193 I meane pylgrimages / and of them there is greate va∣rietie / one man maketh his iourney in cōplete harneys, another goeth hys pilgrimage bare foted. These thing{is} Christ doth cal vnprofita¦ble honours or serucies, wherfore they helpe nat to pacifie the wrathe of god so as our ad∣uersaries do say. And yet these workes be ad∣ourne••s,* 1.194 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 euer∣lastyng 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 out∣warde

& ciuile workes, and also because there be added tradicions of men, the work{is} of whi∣che traditions be preferred before the workes of godd{is} lawe. Furthermore repentaunce and grace be therby defaced. For eternal death is nat redemed with that ydle recōpense of wor∣kes 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. Thank{is} 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 eter¦nall deathe,* 1.195 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 sa¦tisfactions 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 papisti∣call satisfactions be nat necessary by goddes lawe to the remission of the gylte, or to the re∣leasyng of the payne of Purgatory.

* 1.196But our aduersaries do obiecte that ven∣geaunce or punyshement is necessary to repē¦taunce, because Augustine sayeth / that repen∣taunce is a vengeaunce punyshyng. &c̄. Lyke∣wyse as in other places, as oftētymes as wor¦kes

be commaunded, our aduersaries do inter¦prete those workes to be satisfactions & paci∣ficatiōs: so here because there is mentiō made of punyshement, they detorte and wreste it to satifaction.* 1.197 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 / whatso¦euer therfore is alledged of vengeaunce, or of punyshementes, it ought alwayes so to be vn∣derstanded, that it ouerthrowe nat free remis∣sion 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 wor¦kes. 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 trou∣bles or feares, there be also other affections whiche be angry with sinnes: and yet is it nat they whiche purchase vs remission of our syn¦nes. Yea if fayth shulde nat be put vnto these sorowes: they shulde brynge eternall deathe. Let it be thought a {pro}pre 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 Au∣gustine also dothe nat speake of the paynes or punyshementes whiche the keyes do remytte. wherfore thys sayeng is nat well applyed to satisfactions. He speaketh of the true paynes that is to wete of the feares and very sorowes

of the mynde, whiche ••e in repentaunce. And yet for al this we do nat exclude outward vex¦a••ion and punyshynge of the fleshe. For thys dothe willyngly of the owne accorde folowe the true sorowes of the mynde. And our aduer¦saries 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. Dead∣ly 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 har∣neys vpō him: thā to susteyne that vnspeakea¦ble violence of sorowe, whiche is euen ī meane {per}sones, if there be true penaūce or repētaūce? * 1.198 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.* 1.199 God hathe ordeyned and set a price for our synnes, whi∣che is nat our owne paynes, ne our owne sa∣tisfactions, 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 pu∣nyshe synne neuer so moche, yet we oughte to thynke, that remission of sinnes is not due for cause of that punyshement, for feare leaste we do iniurie to the benefite of Christe, and also

bicause the 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.

* 1.200But 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 re∣buke 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

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 & remay∣neth in the flesshe. The crosse therfore is not a payne or punyshemēt, but an exercise & a pre¦paration vnto renouation. For whan the pre∣sent 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 acknow∣lege 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 de∣stroyed, 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 trou¦bled and made afrayde, doth feele and {per}ceyue the wrathe of god, accordyng to that sayenge of scripture. The prycke or stynge of deathe is synne. But after that in holy men, the ter¦rours 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, ney∣ther any parte of the comen afflictions. More ouer if they do redeme these paynes with sa∣tisfactions:* 1.201 why do they byd vs make satisfac¦tion in Purgatory?

They obiecte agaynste vs, Adam, also Dauid, which was punished for h{is} adultery. Of these

examples they do make an vniuersal rule, that to euery syn is correspondent a propre tempo¦rall punyshement, in layeng on the power of the keyes. Afore it was sayde, that holy men do susteyne punyshementes whiche be the wor¦kes of god / they susteyn cōtritiō or terrours / they susteyne also other comen afflictiōs.* 1.202 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 be¦sydes the comen afflictiōs, there is a certeine other payne of Purgatory, in which to euery synne is correspondent a degree of punyshe∣ment. 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? Con∣trarywyse 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. Wher∣fore we ought not to patche vnto him the me∣rite of satisfactiō. And though there be affli∣ctions left, yet not withstādyng the scripture dothe iudge them to be mortifications of the synne presente, not recompensations of eter∣nall deathe, or prices of eternall deathe. Iob is excused, that he was not punyshed for his offences cōmitted in tymes passed: wherfore

afflictions be not alwayes punyshementes, or tokens of wrathe. But rather frearefull con∣sciences 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 punyshe∣ment, & the wrathe of god. Other better end{is} 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.* 1.203 And whan the dis∣ciples dyd aske Christ, cōcernyng the blynde man, who had synned: Christe answered, that synne was not the cause of his blyndnes,* 1.204 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 dryn¦kyng shall drynke. &c. As the prophetes were slayne, and Iohn̄ Baptiste, & other holy men. Wherfore afflictions be not always punyshe∣mētes for certeyn synnes done in tymes past, but they be workes of god appoynted to oure vtilitie and {pro}fite, 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 in¦firmitie 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 e∣ternall 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,* 1.205 whan he sayth, If god for that synne had thre¦tened that he shuld be so hūbled of his sonne:

why after that the sinne was forgyuen, dyd he fulfylle that, whiche he had thretened? It is answered, that that forgyuenes of synne was done, lest the man shulde be letted to receyue eternall lyfe. And that example of punyshe∣ment thretened dyd folowe, that the holynes of the man also in that humilitie or affliction myght be exercised & {pro}ued. 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 al¦beit they be done in deadely synne, yet they do redeme paynes. And whan that texte of Paule is alledged, If we wolde iudge our sel∣ues, we shulde not be iudged and condempned of the lorde: that worde, iudge, ought to be vn¦derstanded 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 work{is}. To iudge, signifieth hole repentaūce, it signifieth to con∣dempne synnes. This cōdēpnation is truely done in contrition, and in the chaungynge of lyfe. The hole penaunce, that is to say, con∣trition,

faythe, and good frutes, do obteyne, that punyshemētes, & the comen & priuate calami∣ties be mitigated, as Esaie teacheth, sayinge: Ceasse to do euyll,* 1.206 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 work{is} wrought of fayth, & not as these men do fayne, wrought in deadly synne. And to this purpose apper∣teyneth the ensample of the Niniuites, which with theyr penaunce (we meane of hoolle pe∣naunce) were recōciled vnto god, and dyd ob∣teyne, that the citie shulde not be destroyed. And as touchyng to that that generall coun∣saylles haue made Canones, and that the fa∣thers 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,* 1.207 they meane not that it is a com∣pensation of eternal payne, nor that it is a sa∣tisfaction: but a purgyng of vn{per}fecte soules▪ lyke as Augustine dothe say, that veniall syn∣nes be brente,* 1.208 that is to say, distruste towarde god, and other lyke affections be mortified.

Some tymes writers do translate the name of satisfactiō from the very rytes or spectacles, to signifie true mortification. So sayth Au∣gustine,* 1.209 Ver a satisfactio est peccatorum caussas ex∣cidere. 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,* 1.210 if satisfactiō be not made to thē, whose good{is} 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,* 1.211 in the mouthe con∣fession, in the hole worke humilitie. This ma∣keth nothyng at all agaynst vs▪ Good work{is} 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 per∣ceyued, 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••

required. The deuisers and chiefe worke∣maysters 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 recompen∣sation of eternal payne, haue not for the main¦tenaunce of them any warraunt or cōmaunde¦ment of the gospell. The thynge it selfe she∣with, if the workes of satisfactions be workes not due: wherfore they alledge the expresse gospell. For if the gospell dyd cōmaūde pay∣nes to be recompensed by suche maner work{is}, than were they workes of duetie. But they do so speake, to thētent to begyle symple and vnlerned persones, and they alledge authori∣ties 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 satis∣factions 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 cōmaūdement{is} do teache,* 1.212 that is to witte, inuocation, thankes gyuyng, cōfessyng of the gospell, to teache the gospel, to obey our parentes, and the rulers and go∣uernours, 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 {per}sones as moche as oure habilitie wyll extende vnto, to do no

fornication, to do none adulterye, but to sub∣due, 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 re∣wardes appoynted vnto them. But that eter∣nall paynes be not remitted, but for the recom¦pense of certein traditions or of Purgatorie, this dothe not the scripture teache.

Indulgences in olde tyme were forgyuynges of those open obseruaunces,* 1.213 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 ne∣cessary by the law of god. For the lawe of god can not be taken away by mannes auctoritie. Furthermore consideryng that nowe that cu∣stome and vsage is by it selfe abolished & gro∣wen 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 conti∣nued and remayned stylle. And lykewyse as satisfactions were not vnderstāded of the po∣liticall or ciuile discipline, but of the recom∣pensation 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

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 pu∣nyshementes, o•• to institute honourynge of god: but onely it hath cōmaundement to for∣gyue synnes vnto them, whiche be conuerted, and to rebuke and excōmunicate them, which wyll not be conuerted, For as to louse, signi∣fiethe to forgyue synnes: so to bynde, signifi∣ethe not to forgyue synnes / for Christe spea∣keth of a spirituall kyngdome. And the com∣maundement 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 edifica∣tion. Wherfore the reseruation of cases is a politicall and ciuil•• thynge. For it is a reser∣uation 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 re∣seruation 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 thing{is} of the merite of attrition, of that endeles rehersal of synnes, & of satisfactions, hangynge nothyng together, and as the olde

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 aduersa∣ries 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 scrip∣tures be not despised, howe many soeuer they be. Neyther do we thīke it to make any great matter, although diuerse men for cause of tea∣chyng, 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 {pro}prely sacrament{is}▪ For ryt{is} or ceremonies īstituted by men shall not after this maner proprely be called sacra∣mentes. For it belongeth not to the auctorite of man to promyse grace. wherfore signes in∣stituted without the cōmaūdement of god, be

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,* 1.214 Absolution, whiche is the sacrament of penaunce. For these ryt{is} or vsages haue for them the cōmaundement of god / and haue also added vnto them a pro∣myse 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 vn∣to the hert{is}: 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,* 1.215 because the ce∣remonie 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.

* 1.216 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 cōmaun∣demēt of god. wherfore it is not vnprofitable to disseuer these ceremonies from the other

aboue sayd, whiche haue the expresse cōmaun∣dement of god to maynteyne them, and a clere promyse of grace.

* 1.217 Preesthod our aduersaries do vnderstande not of the administratiō of the worde of god, and of the sacramētes to be gyuen forthe vn∣to other: but they do vnderstande it of sacri∣fice, as thoughe in the newe testamente there oughte to be a preesthod lyke vnto the preest∣hode leuitical, cōmaūded by Moses law, whi∣che 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. wher∣fore men be iustified not for any other sacrifi∣ces, but for that onely sacrifice of Christe, if they beleue them selues to haue ben redemed with that sacrifice. Therfore preestes be ele∣cted & called properlye to teache the gospell, and to ministre sacramentes to the people. Wherfore if ordre be vnderstanded of the mini¦stratiō 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 gos¦pel is the power of god, to saluation vnto eue¦ry 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 thing{is} 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

handes a sacramente. For the churche hath a cōmaundement to constitute and ordeyne mi∣nisters, whiche ought to be verie acceptable vnto vs, because we knowe that god dothe ap¦proue 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 illumina¦tion / 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 Anabaptis∣tes do at this day. Nowe as touchyng matri∣monie,* 1.218 vndoutedly it was nat fyrste instituted in the newe testament, but forthwith in the be∣gīning after that mankinde was created. And it hathe in mayntenaunce of it the cōmaunde∣ment 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 {pro}perly▪ be signes of the newe testament, and be testimonies of grace, and of remission of synnes. That if ma∣trimony shall therfore haue the name of a sa∣crament, because it hathe for it the commaun∣dement of god, then other states or offices al∣so 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

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 de∣des 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 pro∣myses 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 mo∣cion of the harte. This is vtterly a Iudaicall opinion to thynke that we be iustified by a ce∣remony 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 be∣leue

those promises, & dothe receiue the thīg{is} promysed, whiche be offred in the sacramente. And the reason to proue it is playne and very stronge whiche is this. The promyse is vnpro¦fitable 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 thing{is} 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 mira∣cles and promises auayle, to hym that dothe nat beleue them? And we speke here of special faythe whiche dothe beleue the present pro∣myse, and nat only of that faythe, whiche in generall dothe beleue that god is, but whiche dothe beleue that remission of synnes is offe∣red. 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 word{is} expresse. Hereof cōmeth that infinite defoylyng or prophana∣tion of masses / but of this we shall speake here after. Neyther can there any texte ne any let∣tre be brought forthe of the auncient wryters

whiche doth make with the scholemen in this matter.* 1.219 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,* 1.220 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 de∣grees 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 & acknow∣ledged, 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 pre¦stes can nat knowe these men for byshoppes. So the crueltie of byshops is the cause, wher¦fore

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 th{is} wyse disseuer and dissipate the chur∣che. Our consciences in this matter be clene out of daunger and ieoperdy. For sythe we knowe our confession to be true, godly, and ca¦tholyke: 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 bys∣shoppes cease to rage and vse thys crueltie a∣gaynste our congregations. Thys our mynde and wyll bothe before god, and amonge al na∣tions, 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 aucto∣ritie 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 obser∣ued, 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 con¦trary to the gospell. Albeit in our confession cōcernyng the choyse of meares, we haue spo∣ken many thynges ynough of traditions: yet this natwithstāding certayne thing{is} 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 ther∣fore thys article is condempned: we haue an easy and a playne cause. Now our aduersaries do openly play the Iewes, and do openly op∣presse 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 Chri¦stes sake frely receiue remission of sinnes, and be recōciled to god. Our aduersaries cōtrary wyse make another mediatour, that is to wete

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 here∣before largely disputed, that men be iustified throughe faythe, whan they beleue that they haue god pacified, not for our workes, but fre¦lye for Christe. This is vndoubtedly the do∣ctrine of the gospell, for Paule sayth playnly to the Ephesians,* 1.221 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 remissi∣on 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,* 1.222 ye whiche be iustified by the law▪ that is to saye, if ye thynke, that by the obser∣uynge 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 rygh∣tuous 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 Christ{is} 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

Moyses, lykewyse as he condempneth tradi∣tions, 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 remis∣sion 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 mercy∣full and fauourable to vs for Christis sake, it is playne errour and heresy to decree, that by these obseruaūces we deserue remission of sin∣nes. 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 disputa∣tion? No tradition hath ben instituted by the holy fathers, for this entent, that it shulde me¦rite forgyuenes of synnes: but they haue ben instituted for cause of good ordre to be had in

the churche, and for cause of trāquilitie. And though any man wolde institute certeyn wor∣kes to deserue remission of synnes or ryghtu∣ousnes: howe shall he know that those wark{is} please god, whan he hath no testimonie or wit¦nes 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 ser∣uice without his cōmaūdement? In Ezechiel it is wryten thus.* 1.223 In the preceptes of your fathers do ye not walke, neyther do ye kepe theyr iudgemen∣tes, 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 worshyppyng{is} or seruice, and by the sayde seruices they merite grace▪ than shall the honourynge & seruice of all na∣tions be to be allowed / than the honours insti¦tuted 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, wher∣by 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

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,* 1.224 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,* 1.225 as thinges deseruyng iustification, grace, and remission of synnes, they do playnly buyld vp the kyngdome of Antichriste. For the kyng∣dome of Antichrist is a newe maner of honou¦rynge deuised by the auctoritie of man, reie∣ctynge Christe, Lykewyse as the kyngedome of Mahomete hath honouryng{is}, 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 Christ{is} 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 Christ{is} sake, but by suche maner obseruaūces. And namely whan they teache, that suche ma∣ner 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 plac{is} lyke and

one maner obseruaunces and ceremonies in∣stituted by men. Daniel the prophete signifi∣eth and gyueth knowlege, that newe fashyons of worshyppes inuented by men,* 1.226 shalbe the ve¦ry forme and state of Antichristis kyngdome. For thus he saith, He shal honour the god Maosis in his owne place,* 1.227 and the god, whiche his fathers ne∣uer knewe: shall he worshyp with golde and syluer, and precious stones. Here he describeth newe fa∣shyons 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 tradi∣tions: yet they dydde not thynke, that these thynges be profitable or necessarye ••o iustifi∣cation, 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 ceremo∣nies. But they dyd obserue the traditions of men for a corporall vtilitie y^t the people shuld knowe, what tyme they oughte to come toge∣ther / and that all thynges shulde be done or∣drely and sadly in the churches, because of ex¦ample. Finallye, that the cōmen people also shulde haue a certayne instruction and disci∣pline. For the diuersities of tymes, and the va¦rietie of ceremonies auayleth to monyshe the cōmen people. These causes moued the fa∣thers to obserue and kepe ceremonies, as Epi¦phani{us} doth opēly witnesse in his disputation agaynst the Encratites,* 1.228 whiche dyd lay vpon them selues certeyne traditions,* 1.229 they dyd ab∣steyne from wyne, euen also in the very ••ouper of the lorde. They dyd eate no flesshe, no ney¦ther yet fysshe, in which thyng they dyd farre

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 religi∣ous 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 {per}sons, 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 pre∣sent at deuine seruice in sobre wyse, so as Io∣saphat and the kynge of Nynyue dyd by pro∣clamation cōmaunde fastes. Also that the or∣dre & 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 Epi∣phanius saythe, that traditions were institu∣ted 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

were paynted and set forth in maners and ce∣remonies, do more effectuallye put the cōmen people in remēbraunce, than do bokes or wry∣tynges. These endes of traditions and cere∣monies 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 necessa∣rye 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 Collos¦sianes wryteth, that traditions haue the sem∣blaunce and lykenes of wysedome, And in ve∣ry 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 recon¦cile 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▪

concernynge the exercises of the body, & con∣cernynge 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,* 1.230 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 of∣ten 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 work{is} 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 thyng{is} / in so moche that many men do exercise these thyng{is} with a certeyn doubt¦fulnes and grudge of conscience. For it is vn¦doubtedly knowne, that many men haue forsa¦ken the administration and gouernaūce of the

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 {per}suation is ones fixed in mennes mynd{is}, 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 ga∣ther traditions, and the interpretatiōs or glo¦ses of them / by whiche interpretations some∣tyme they be made more greuous / & somtyme they be released and made more easye. Howe sore is that good mā Gerson troubled,* 1.231 whyles he seketh the degrees, and the bredthe of the cōmaundement{is}. 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 wys∣dome 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 iusti∣fication / we haue alledged certayne authori∣ties and testimonies here before, and Paule is full of them. Fyrste to the Colossianes he

sayeth. Let no man iudge you in meate, drynke,* 1.232 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 insti∣tuted by the cōmaundement of god: howe mu∣che lesse then do the traditiōs of men iustifie?

Neyther haue the byshoppes power and au∣thorite to institute ceremonies as thing{is} iusti¦fieng or necessary to iustificatiō. Yea the apo∣stles say in the .xv. of the act{is}, why do ye tempte god, layeng on a yoke.* 1.233 &c. where Petre dothe ac∣cuse this counsayle of ladyng the churche, as an heynous crime & a greate syn. And Paule forbyddeth the Galathians to be brought a∣gayne vnder bondage.* 1.234 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 iustifi∣cation, or els that they be necessarye to iusti∣fication. Many men do seke Epikees, that is to saye,* 1.235 moderations and fauourable inter∣pretations

in traditions, to thentente to re∣medye and helpe consciences / and yet they fynde not the certayne degrees / wy whiche they may delyuer consciēces from these bon∣des and snares.* 1.236 But lykewyse as Alexandre dyd by the knot, called Nodus gordius, whi∣che, 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 iustifica∣tion. Wherfore to be agaynste this doctrine, the Apostles compelle vs, bothe by theyr tea∣chynge, and also by theyr examples. They cōstraine vs to teache, that traditions do not iustifie, that they be not necessary to iustifica∣tion▪ that no man ought to make or to receiue traditions, with suche opinion, that they de∣serue iustification. But if any man obserue them, let hym than obserue them without su∣perstition, as ciuile maners or customes lyke∣wise 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 ob¦seruaunces were vnprofitable. Wherfore if our men do leaue the obseruynge of any tradi¦tions, whiche be not profitable / they be excu∣sed 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 chur∣che for cause of vtilitie, we do gladly obserue and kepe / and we interprete them to the beste parte and moste laudable, excludyng the opi∣nion

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 con∣gregations 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 true∣lye, than do our aduersaries. Amonge our ad∣uersaries, the preestes do synge or say masses agaynst theyr wylles, hyred with money, and for the moste parte only for theyr hyre or wa∣ges sake. They synge psalmes, not to then∣tent to lerne, or praye: but because to do ho∣nour 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 ma∣ny do vse the souper of the lorde euery Son∣day, 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 ho¦nour of god is to teache the gospel. And whē our aduersaries do preache, they speake of hu¦mayne

traditions / of the honouryng of sayn∣tes, 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.* 1.237 A cer∣teyne 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 hol∣some 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 consola¦tion of consciences through faythe / of the ex¦ercises 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 offi∣cers and of the ciuile ordinatiōs, of the diuer¦sitie of the kyngdome of Christe or of the spi∣rituall kyngdome / & of polityke or ciuile thyn¦ges / of wedlocke, of the bryngyng vp and in∣formation of chyldren / of chastitie / of all the offices or workes of charitie. By thys estate of churches, it may be iudged that we do dili∣gently 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 tea∣che (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

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 mea¦tes, and tymes prescribed and cōmaunded, hel¦peth 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 sup¦pers. And nat so muche as our aduersaries them selues do obserue the forme and maner whiche is taught in the Canones. * 1.238

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 belon∣gyng vnto it. But we haue a playne, & an easy

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 iu∣stifycation of faythe. And yet neuertheles we do shewe, that the vse of libertie in thies thin∣ges is in such wyse to be moderated and mea∣sured, that vnlearned men be not offended, ne for the abuse of the libertie made lesse fauora∣ble 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 custu¦mes be obserued and kepte for the norishment of concorde namely such as may be kept with out synne or without any great hurt or incom¦moditie. And euen in this same present assem∣ble 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 offen∣dyng of consciences we haue iud¦ged to be preferred before all other cōmodities or pro¦fetes. 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 re∣ceiue without any exception, in whiche we dyd confesse, that it is laufull for a christen man to beare office / to excercise iud∣gemētes / 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 se∣uerall / to take an othe, when it is required of the rulers and gouernours, to cōtracte matri∣monye, 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 kyng∣dome of Christe, and of the ciuile kyngdome, hathe bene profitably set forth to lyght by the wrytinges of our learned men / that the kyng∣dome 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 ordinaun¦ces 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 go∣spell 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.* 1.239 Of these thynges our men haue therfore wrytten

the more plētuously, because monkes & freers haue sparcled many pestilēt opiniōs in to the churche. They called it the euangelicall po∣licie 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 pe∣rilous 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 al¦lowe 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,* 1.240 Celsus, and very many other haue obiected against christen men, that the gospell dothe destroye comen weales / be∣cause it dothe forbid vengeaunce / and dothe teache certayne other thynges nothyng mete ne agreinge to the ciuile societe and felow∣shyp. 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 for¦gyuenes of synnes & a begynnyng or in choa∣tion of eternal lyfe in the hart{is} 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.* 1.241 And this thing for this purpose Christe dothe so oftē inculke and repete: that the apostles shulde nat thinke

that they ought to take awaye thempire from thē, which helde it / so as the Iew{is} 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 Mat∣thue, 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 or∣dre 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 thyng{is} standeth true perfection. O lorde god with

what prayses haue they magnified the cōmu∣nion of thynges, as a thynge euangelicall? But there is moche ieo{per}dy in these prayses, namely, sith they be farre disagreing from the scriptures. For the scripture dothe not com∣maunde thynges to be comen. But the Deca∣logie, that is to say, the lawe of the tenne cō∣maundementes, whan it saythe (Thou shalte do no thefte) maketh a diuision, {per}tition, or se∣ueraunce of possessions and dominions, and cōmaundeth euery man to kepe that thynge, whiche is his owne.

* 1.242 Undoubtedly Wyclefe was madde, whiche sayde, that it was not laufull for preestes to haue any thynge propre. There be also infi∣nite 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 or∣denaunces 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 ci∣uile thyng{is}, 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, whi∣che before dyd doubte (beinge vexed with the opinions of monkes and freres) whether the gospell dyd permyt and suffre those ciuile of∣fices and busynesses yea or no. These thing{is} we haue therfore rehersed, that euen straūgers also maye vnderstande, that by this kynde of doctrine, whiche we do folowe, the auctoritie

of rulers, gouernours, and officers, and also the dignitie of all ciuile ordenaunces is not ••ynyshed ne enfebled, but rather strengthed and fortified. The renowme and auctoritie of whiche thynges was before with folyshe opi∣nions of monkes and freers meruaylously de∣faced / 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 re∣ceyue without exception,* 1.243 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 con¦dempne wycked men to be tourmented perpe∣tually with the deuyll.

❧ Of frewyll. ❧

THe .xviij. article cōcernyng frewyll our aduersaries do receyue,* 1.244 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 ad∣uersaries:

sythe it is so, that they bothe do thynke, that men may without the holy ghost, bothe loue god, & fulfyll the cōmaundement{is} 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 opi∣nions 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 liber∣tie from mannes wyll. Mannes wyll hath li∣bertie in chosyng of workes or thynges, whi∣che 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 cer∣tein honour or seruice with y^e outward worke, it may obey gouernours and rulers / it may o∣bey 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: whi∣che iustice carnal nature, that is to say, reason dothe worke by her owne selfe, withoute the holy ghooste / howbeit the strength of concu∣piscence is so greate, that men do more often obeye and folowe lewde affections, than the ryght iudgement. And the deuyll, who hath

greate power ouer wycked persones (as saynt Paule saythe) dothe not ceasse to styrre and prouoke this weyke nature vnto diuerse and sondry synnes. These be the causes, wherfore euen ciuile iustice also is so seldome a thynge amonge men, that as ••e do see, not the philo∣sophers 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 cōmaunde∣ment{is} 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. Wher∣fore 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 con∣sydre howe the hertes do thynke of the wyll

of god / whether they do verelye decree with them selues, that they be fauoured and herde of god. This fayth, it is an herde thyng euen for holy men also to kepe and holde fast: ergo moche lesse it is in wycked men, and it is re∣ceyued (as we sayd before) whan hert{is} thrugh¦ly made affrayde, do heare the gospell, and do take consolation and conforte. This distri∣bution 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 {per}fourme & fulfyll it. And yet neuertheles there is shewed the di∣uersitie betwyxte ciuile iustice, and spirituall iustice, betwyxte philosophicall iustice, and the doctrine of the holy ghoste / and it may be {per}ceiued 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 Wyl∣lyam of Parrhise,* 1.245 but it is vngraciously and wyckedly troden vnder foote,* 1.246 and op∣pressed by them, whiche haue drea¦med, 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,* 1.247 that althoughe one god alone hath created & made all nature, and doth conserue and kepe all thing{is} that be: yet that notwithstandynge, the cause of synne is in the deuyll and men, a wyll tur∣nynge it selfe awaye from god, accordynge to the sayenge of Christe, of the deuyll. Cum lo∣quitur mendacium ex propri••s loquitur. Whan he speaketh a lye: he speaketh of his owne.

❧ Of workes.

IN the .xx. article,* 1.248 they put these word{is} ex∣pressely, that they do reiecte and disalowe our sayenge, that men do not merite for∣gyuenes 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 workmay∣sters 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 Christ{is} sake / & that Christe is the mercy stocke for our synnes, & not oure workes, as Peter sayth,* 1.249 To hym all the pro∣phet{is} 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

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 ho∣noure of Christe be gyuen & translated to our work{is}. 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 autho∣rities 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 work{is} 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 con∣sciences do vnderstande and knowe, that oure aduersaries condempne the manifeste truthe, the defence wherof is necessarye to the hole churche / and dothe amplifie and set forth the glorie of Christ: we easyly despise al terrours

and punyshementes of the worlde, and with a bolde mynde we shall abyde and suffre, if any thyng is to be suffred for the glorie of Christ, and for the vtilitie of the church. For I pray you who wolde not be gladde to die in the cō∣fession of these articles, that we do freely ob∣teyne remission of synnes by faythe for Chri∣stis sake, and that by our work{is} we do not me∣rite remission of synnes? The consciences of godly men shal haue no sure and stronge con∣solation 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 remis¦sion of sinnes freelye for Christis sake. This faythe holdeth vp, cōforteth, and quic∣keneth 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 esta∣blishe thy mynde. For Paule with full voyce (as they say) in the thyrd & fourth to the Ro∣maynes,* 1.250 cryeth out that sinnes be frely forgi∣uen 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 pro∣myse

dyd hange vpon our work{is}, 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 condēp∣natiō. And it were good to reherse one or two of them.* 1.251 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 scrip¦tures 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 deser∣ued deathe and were {per}doned of it. The kynge cōmaundeth, that from hensforthe thou doste holde thy hādes from other mennes goodes: g^o thou hast deserued pardō of thy punishemēt by th{is} that thou doste nowe steale none other mennes goodes. To reason after this fashyō▪

is to make the cause of that whiche is nat the cause. For Peter speaketh of work{is} 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 retay∣ned 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 condemp∣ned, whiche dyd stifly affirme,* 1.252 that grace is gy¦uen for our workes. But we haue shewed suf∣ficiently 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,* 1.253 because syth with faythe we haue receyued the holy ghost, there foloweth necessarily the fulfyllynge of the lawe, whiche dothe continually en∣creace more and more, as loue, patience, chastitie, and other frutes of the spirite.

❧ Of the inuocation of sayntes, or prayeng vnto them.

* 1.254THe .xxj. article they do vtterly condempne, that we do nat re∣quire 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 saynt{is} 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,* 1.255 that he dyd desyre Corne∣lius being a lyue, that when he shulde departe he wolde pray for his bretherne. By thys ex∣ample they proue the inuocatiō of deade saīt{is} They alledge also Hierome agaynst Uigilan∣tius.* 1.256 In this matter (say they) Hierome ouer∣came 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 spea¦keth of the honours of sayntes, nat of inuoca¦tion. Neyther dyd any of the olde writers be∣fore Gregorie make mention of inuocation. Doubtles this inuocation with these opiniōs whiche our aduersaries do nowe teache of the application of merites,* 1.257 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 gi∣uing of thankes / for we ought to gyue thank{is}

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 doc¦tours / or other gyft{is} 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 occu∣piers 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 ver∣tues, whiche euery one ought to folowe accor¦dyng 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 ieo{per}dy in it, yet it is nat necessary. ❧ ❧

Moreouer this we graunt also,* 1.258 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 concer∣nyng saynt{is}, though we do graunte, that lyke∣wyse 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 scrip¦tures of deade men prayeng, only that dreame excepted, which is takē forthe of the secoūde boke of the Machabies. ❧ ❧ ❧

But though it were so that sayntes praye ne∣uer so muche for the churche: yet it foloweth nat that they be to be called vpon, and prayed vnto. Howbeit our confession dothe onely af∣f••rme this, that the scripture dothe nat teache the inuocation of sayntes, or to desyre helpe of sayntes. But forasmuche as neyther com∣maundement, neyther promyse, neyther exam∣ple of praieng to saintes can be brought or al∣ledged 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 per¦son? Some men do make of the saynt{is} vtterly very goddes, giuinge vnto them, that they do se the secrete thought{is} of the myndes in vs. They dispute of the morow tyde knowledge, and the euentyde knowlege, peraduenture be∣cause they do doubte, whether they do heare in the morowtyde, or elles in the euentyde. These thynges they do imagine, not to then∣tent to put the saintes to worshyp: but to de∣fende 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 saynt{is} do vnderstande & knowe our inuocation & prayer / or thoughe they do knowe it neuer so moche, that god dothe al∣lowe it. Wherfore our aduersaries ought not

to compell vs to a thyng vncerteine & doubt∣full. 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 re∣quire inuocation in the honouryng of saynt{is}, but also they do applye the merites of saynt{is} for other men, and do make of the saintes not only intreaters or intercessours, but also mer¦cygraūtours or propitiatours. This is in no wyse to be suffred. For here the honoure pro∣prely 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,* 1.259 and mediatours of redēption: yet for al that they make plain∣ly of the saintes mediatours or meanes of re∣demption. And agayne they haue no testimo∣nye of scripture for them, that sayntes be me∣diatours 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 saynt{is}. 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 saynt{is} than on the mer∣cye

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 vere∣ly of sayntes not only deprecatours, but pro∣pitiatours, that is to saye, mediatours of re∣demption▪ We do not yet recite here the abu∣ses 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 whi∣che we may knowe assuredly, that god is wyl∣lynge to haue mercye, and to heare those that call on hym, for this propitiatours sake. Suche maner {pro}myse 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 conscien∣ces can not certaynly decree with thē selues, that we be herde by the inuocation of saynt{is}. wherfore that inuocatiō is not made through faythe. Furthermore we haue a cōmaunde∣ment, that we shulde call vpon Christe, accor∣dynge to that texte, Come vnto me all ye that la∣bour: &c. whiche doubtles was sayd also to vs. And the prophete Esaie saythe,* 1.260 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 kyng{is} of the earthe shall worshyp hym. And a lytle after. They shall praye in his syght continually. And Christ hym selfe saythe,* 1.261 That all men may honoure the sonne,

lykewyse as they do honour the father. And Paule to the Thessalonianes,* 1.262 in his prayer sayth in this wyse. And our lord Iesus Crist hym selfe, & god our father exhorte your hert{is} and establyshe you. &c. But of the inuocation of saynt{is}, what cōmaūdement, or what exāple can our aduersaries brynge of the scriptures? The seconde thyng that belongeth to a pro∣pitiator or mercy gyuer is that his merites be set forthe, as whiche be gyuen to other men by godd{is} 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 be∣leue 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 me∣rites 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 v∣pon sayntes, where as they haue neyther pro∣myse of god, neyther cōmaundement, neyther example of the scripture. And yet they cause men to gather more trust of the mercy of sain∣tes, than of the mercy of Christ, whan Christ byddeth vs come to hym, & not to the saynt{is}.

Secūdarily they applie the merites of saint{is} to other men, likewise as the merit{is} 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 ryghtu∣ous for the merites of Christe. We make no∣thynge here of our owne heed. In indulgen∣ces and pardons they say that they apply the merites of sayntes. And Gabriel the exposi∣tour of the canon of the masse saythe boldely,* 1.263 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 bok{is} and in the sermones of our aduersaries be red moche more folyshe thīg{is}. 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 me∣rites we be saued. And where was that ordre instituted by god, whiche he speaketh of, that we oughte to flee the to helpes of saynt{is}? Let hym brynge forth an example or a cōmaunde∣ment of the scriptures.

Peraduenture they take this ordre by then∣sample of kyng{is} courtes,* 1.264 where we must make frendes to entreate for vs. But if the kynge had appoynted one certein intercessor, solici¦tour, 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?* 1.265 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

the remission of thy synnes. Here is the ab∣solution 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 wor∣thy 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 fo∣lowe her examples. But experience teacheth that by the comon persuation, the blessed vir∣gine 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 merit{is} one to another / so as freers and other religious men do selle the merites

of theyr orders. And Hilarie sayth of the fo∣lyshe virgins in this wyse. * 1.266 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 wor∣kes and merit{is} / for it is necessary to bye pro∣pre oyle for euery lampe.

For asmoche thā as or aduersaries do teache to put truste in the inuocation of saynt{is}, 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 o∣therwyse than the merites of Christe, and do shyft the honour due to Christ vnto the sain∣tes: we can neyther receyue the opinions of them, concernyng the worshyppyng of saint{is}, neyther theyr custome of inuocation. For we knowe, that we must put our truste in the soli∣citation 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 Christ{is} merites we be compted ryghtuous, whā we beleue in hym, as the text saythe, All that truste in hym, shall not be a∣shamed. Neither be we iustified by trust of the merit{is} of the blessed virgin, or of other saint{is}.

* 1.267 Here also stycketh an errour amōge lerned men, that to euery saynt is cōmitted his {pro}pre busynes or office, as that saynte Anne shulde gyue ryches / saynt Sebastiane shulde kepe a∣way the pestilence / saynt Ualentine shulde re¦medy

the fallīg sickenes / saynt George shuld defende knyghtes and horsemen. These per∣suations vndoubtedlye haue rysen out of the examples of pagans and hethen people. For so amonge the Romaines,* 1.268 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 inuo¦cation of sayntes were taught as measurably as myght be, yet sythe thexample is very pe∣rylous, 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 ••e∣sydes Christe, truste is put in other, the hole knowledge of Christe is ouerthrowen▪ & that the thyng it selfe sheweth. Mention of saint{is} suche as be in the olde collectes and prayers at the begynnyng as it semeth were receyued for a tollerable purpose. Afterward{is} folowed inuocation, After inuocation folowed prodi∣gious and more than hethen abuses, from in¦uocation 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 {pro}prely, as though it had moued by the owne selfe, in suche wyse, that it semed with signes, eyther to deny petions,* 1.269 or els to graūte peti∣tiōs. And yet the fabulous histories of saint{is} whiche were redde openly with greate aucto∣ritie,

do passe farre the monstruous ymages & pictures.* 1.270 Barbara in the myddes of her tor∣mentes 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,* 1.271 that is to say, a bearer of Christ, whiche wolde sig∣nifie 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 a∣byde 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 saynt{is} in dede haue done very greate thin∣ges, eyther profitable to the comon weale, or els conteynynge priuate examples, the reher¦sall wherof shulde be very profitable bothe to establyshe the faythe, and also to {pro}uoke other to folowe theyr act{is}: no man sought out these thynges out of the true histories. Undoub∣tedly 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 ieopar∣dies / howe they taughte the gospell / what di∣sputations and batayles they had with here∣tikes. The examples also of mercy be profi∣table,* 1.272 as when we see, that Peter was {per}doned the denieng of his maister / that Cyprian was forgyuen / that he was a negromancer / whan we se Augustine in his syckenes prouinge the

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 admi∣nistration & 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 gouer∣nynge 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 ma∣kyng for lucre, As for example, the fayned mi∣racles of the Rosaries, and lyke ceremonies. Neither is it nede to reherse heare any exam∣ples. For there be legend{is} (as they cal them) glasses of examples and Rosaries, in whiche there be many thynges not vnlyke to the true narrations of Luciane,* 1.273 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 inuoca¦tion of sayntes, and do rebuke the abuses in the honouryng of sayntes. And notwithstan¦dyng that all good men euerywhere do desire either the auctoritie of the byshops, or the di∣ligence of the preachers, in the redressyng of these abuses: yet our aduersaries in the con∣futation do vtterly dissemble, and wyll not be a knowen euen of those vices, which be mani∣fest and open, as thoughe, if the confutation were receyued, they wolde compelle vs to al∣lowe

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 o∣pinions. And yet amonge them selues, if any be wyser than other, they do graunte, that ma∣ny false persuations do stycke in the doctrine of schole men & canonistes, and besydes this that many abuses haue cropen in to the chur∣che, throughe the greate ignoraunce and ne∣gligence of pastors and curates. For Luther was not the fyrste, whiche complayned of o∣pen abuses. Many ryghte connynge and ex∣cellent men haue longe before these dayes so∣rowed and bewayled the abuses of the masse / the truste in the obseruaunces of monkes and freers / the gaynfull worshyppynge of saynt{is} / the confuse darkenes of the doctrine of pe∣naunce / 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 philo∣sophicall 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 be¦ganne 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 ca∣nonistes,

and to teache thynges profitable to true vertuous lyuynge. Wherfore our aduer∣saries dyd very maliciouslye, that whan they wolde haue vs agree to the confutation: they dyd dissemble and speake no worde of the a∣buses. And if they wolde the welthe and pro∣fite of the Churche: they ought speciallye in this place, in this occasion, to exhort the Em¦perours maiestie, that he wolde take counsell cōcernyng the redresse of these abuses, whom we perceyued very euidently to be most desy∣rous of well orderynge and healynge of the churche. But our aduersaries go not aboute to helpe and further the most honeste and ho∣ly entente and purpose of themperoure: but that they maye oppresse vs by all maner mea∣nes. 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 abu∣ses they defende with a newe & straunge cru∣eltie. They suffre no worthye teachers in the churche. What they entende by these thyng{is} good men maye easelye iudge. But by this waye they neyther {pro}uyde 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 re∣presse, 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.

Wherfore we beseche & praye you, moste noble emperour Charles, for the glorie of Christe, which we do not doubte but your maiestie de∣syreth to garnyshe, set forthe, and encrease: that ye wyll not assente to the violente coun∣sayles of oure aduersaries, but that ye wyll seke other honest wayes of makyng concorde and peace, in suche wyse, that godly conscien¦ces be not ouercharged, ne any crueltie be ex∣ercised 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 do∣ctrine, 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 godd{is} deputies, they shuld defende the lyfe & helth of innocent {per}sones.

❧ 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 chur∣che, but for the hole churche. For nat onely prestes, but the hole churche vseth the sacra∣ment, and that by the authoritie of Christ, and nat by the authoritie of mā. And th{is} we thinke that our aduersaries do graūt. Nowe if Christ dyd institute this sacramēt for the hole chur∣che: 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,* 1.274 that whiche he taught. But he taught the vse of bothe kynd{is} as the texte euidētly sheweth. Do this (sayeth he) fyrste speakyng of the body / afterwarde he repeteth the same word{is} 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.* 1.275 These be the wordes of one disposing and or∣dering. And he speaketh before, that they whi∣che shulde vse the souper of the lorde, shulde vse it togither in one company. Wherfore it is euident, that the sacrament was instituted for

the hole churche. And the vse ther of remay∣neth yet in some churches of the Grekes. And the same custome was sometyme also in the la∣tine churches, as Cypriane and Hierome do witnesse.* 1.276 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 cōsi∣dered, 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 th{is}. 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 sacra∣mente:

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 betoke∣ned, by a comen maner & custome of speakyng. They adde also of the laicall cōmunion / whi∣che 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 con∣secration. And this thyng our aduersaries do knowe wel ynough, but they do abuse the igno¦raunce 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,* 1.277 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. Th{is} 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 con¦futation 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.* 1.278 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

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 be¦leue, that the flesshe of Christe, which was gi∣uen 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 be∣cause 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 en∣quired: but what soeuer diuines say, it must be a lawe. This is the foule vometyng and dron∣kyn sayīg of Eccius.* 1.279 For we espye these thra∣sonicall 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 tra∣gedies) that whether they wyll, or nat wyll, they ought to be contented. Shall these rea∣sons, which he alledgeth at domes day excuse these men whiche do forbydde parte of the sa∣crament, 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 rea¦son 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

the ordre of prestes, and the state of the peo∣ple / but it is easy to se, what is theyr entente / and why they do defende this diuersitie or dif¦ference 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 defen¦ded? Howbeit the churche dothe nat take this libertie vnto her, that she may make of Christ{is} 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 auc∣tours and causers, whiche do defende, that it is wel done to prohibite the vse of the hole sa∣crament / and which nat only do prohibite the vse, but also do excommunicate and persecute with violence them, that do vse the hole sacra¦mente: these persones (I saye) we can nat ex∣cuse. Let thē loke to theyr owne charge, howe they wyll make aunswere to god / & what cause they wyll shewe of these theyr purposes and entent{is}. 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 in∣famy 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 em∣pire, for so they speake. What more vnshame∣fastnes hathe euer ben redde in any hystorye, then is this of our aduersaries? For the argu∣mentes, whiche they vse, we shall reherse after¦wardes. 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 renou∣med by the open infamy of those vngratious and prodigious kyndes of lechery, whiche do brenne amōge these holy fathers, whiche out∣wardly 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 thyng{is} 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 de¦syre to haue defended with your moste chaste ryght hande (moste noble Emperour) whome euen certayne olde {pro}phecies do call the kyng with the chaste face. For it apperith very well that this was spoken of you, pudicus facie regn••

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 Bar∣barianes do reuerently and religiously spare / that ye shulde dryue women & fatherles chyl∣dren into exile as persons outlawed and bani∣shed. 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 gen∣tely 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 de∣fende single lyfe earnestely. For they knowe, howe fewe of them do kepe chastitie, but they cloke their kyngdome with a colour and sem∣blaunce 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 no∣thynge say, nothyng wryte, nothyng do in all this hole cause, truely, simply, playnly, & cha∣ritablye, but in verye dede they stryue aboute

theyr lordeshyp and kyngedome, whiche they do falsely suppose to be in ieopardie, and this they go aboute to fortifie and maynteyne vn∣der 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 vn¦doubted it is also, that it is superstitious and perylous. For it engendreth infinite sclaun∣ders, synnes, and corruptynge of the publyke maners. Other of our cōtrouersies do require some disputation of lerned men. In this mat¦ter 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, & whi∣che feareth god. And notwithstandyng that we defende the manifeste veritie: yet our ad∣uersaries haue deuised certeyne cauillations to mocke out our argumentes.

* 1.280 Fyrste of all, the booke of Genesis tea∣cheth, 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 concupis∣cence, 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 sta∣tutes

or vowes.* 1.281 Our aduersaries do make here a cauillation and say, that at the begyn∣nynge 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 ver¦tue of th{is} worde Germinet terra herbam uirentem.* 1.282 Let the earth brīg forth grene grasse. By th{is} 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.

* 1.283 Secūdarily, because this creation or or∣dinaunce 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 necessa¦rilye, that the power and libertie to contracte matrimonie dothe alwayes remayne & abyde. For whan nature is not chaunged, that orde∣naunce also must nedes remayne, whiche god gaue vnto nature, neyther can it be taken a∣way by any mānes law{is}. That therfore is but

a folyshe sayenge, whiche our aduersaries af∣ter theyr tryfelynge maner do saye, that wed∣locke 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 ima∣gyned to elude and auoyde the law of nature. Let this thynge therfore abyde stable & sted∣faste 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 orde∣naunce imprinted by god in nature. And be∣cause 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 o∣ther, 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 concu∣piscence, whiche is synne: but of that appe∣tite, 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 wed∣locke is nowe necessary, not onely because of

procreation, but also because of remedye. These thynges be clere & euident, and so sure and stronge, that they can be by no meanes auoyded. ❧ ❧ ❧

* 1.284 Thyrdely Paule sayth, For cause of for∣nication lette euerye man haue a wyfe of his owne. This is an expresse cōmaūdement be∣longyng to all men, whiche be not mete to the single lyfe. Our aduersaries do byd, that we shulde shewe a cōmaūdement vnto them, whi∣che cōmaundeth preestes to wedde wyues, as though preest{is} were no men. Certes we iudge that those thynges, whiche we dispute in ge∣neral 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,* 1.285 than to burne. And Christe sayde playnlye, Non omnes capiūt uerbum hoc sed quibus datum est .1.* 1.286 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 appe∣tite, and concupiscence, whiche inflameth na∣turall appetite / so y^• nowe there is more nede of wedlocke, than was whan nature was per∣fecte and incorrupted. Therfore Paule spea¦keth 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 cōcu∣piscence. Therfore who soeuer burne, haue

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 wyl∣leth 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,* 1.287 Onelye virginitie is the thynge, whiche may be coun∣saylled, but can not be cōmaūded, it is a thing more of wysshe or desyre thā of cōmaūdemēt. If any mā wyll obiecte here,* 1.288 that Christ doth prayse them, whiche do gelde them selues for the kyngdome of heuen▪ let hym also cōsidre

this, that he prayseth suche maner men, whi∣che haue the gyfte of cōtinence. And therfore he added, Qui potest capere capiat. He that may take, let hym take.* 1.289 For vnclene & fylthy con∣tinence dothe not please Christe. we also do prayse true continence. But we do nowe di∣spute 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 sna∣res to be caste vpon the weyke persones by this lawe.

* 1.290 Fourthly the law of the byshop of Rome disagreeth also from the canones of the coun¦cels. 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 pri∣uate 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,* 1.291 that to lyue single without wyues is cōmaun∣ded by the councelles. We do not accuse the the decrees of the councelles. For these de∣crees 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 aucto∣ritie

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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 with∣out a cause. For Daniel gyuethe this marke and token to the kyngedome of Antichriste, that they shall contemne women.

* 1.292 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 super¦stitious opinions, whyles they pretende reli∣gion & 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 ministra∣tion, 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, wed¦locke 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

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 ad∣uersaries muste nedes graunte this, that wed∣locke 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 & appro∣ued by the worde of god, as the scripture co∣piously doth recorde. For Christ calleth wed¦locke goddes ioynyng or couplyng together. whan he saythe,* 1.293 whom god hath ioyned toge∣ther. And Paule sayth of wedlocke, of meat{is} and lyke thyng{is}, 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:* 1.294 The vnchristen husbande is san∣ctified 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,* 1.295 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 hono∣rable agaīst the hypocrisie of single lyfe, than

that a womā is saued by work{is} of matrimonie by vse & companye coniugale of the one with the other, by bryngynge forthe chyldren, and by other workes ap{per}teinyng 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 orde∣rynge 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 re∣quire faythe, by whiche the woman receyueth remission of synnes and iustification. After∣wardes he addeth a certain worke of callyng, Lykewyse as in euery man there ought to fo∣lowe 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 work{is} of her callyng dothe godly seruise. These aucto∣rities & testimonies do teache, that wedlocke is a lauful thyng. If thā this worde (clēnes) betoken that thyng, whiche is laufull and ap∣proued before god: than be wedlockes clene because they be ap{pro}ued 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 vn∣clene: 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 be∣tokeneth clennes of harte, that is for to saye,

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 whi¦che 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 word{is} 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 an∣other, as prophecy is better then eloquence / eloquence is better then carpenters crafte: so virginitie is a more excellent gyfte then wed∣locke. And yet as an Oratour is nat more rightuous before god for cause of h{is} eloquēce then a carpenter because of his carpentrie: so lykewyse a virgine meriteth nomore iustifica∣tion 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 ney∣ther

Christe nor Paule do prayse virginitie therfore, because it dothe iustifie: but because it is lesse combred and hathe fewer cares be∣longing to it / and is lesse letted with domesti∣call occupations and busynesses, in prayeng, in teaching, in doing seruice to god. Therfore sayth Paule.* 1.296 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 tea¦che the gospell. For he dothe nat say that vir∣ginitie dothe merite remission of sinnes or sal∣uation. To the examples of the leuitical pre∣stes 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 vnclen¦nes / for Paule sayeth, All thynges be cleane to them that be cleane. For the gospell deliue¦reth 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 leui∣ticall obseruaunces:* 1.297 that man ought to be re∣sisted in lykewyse as the apostles dyd resyste them whiche required circumcision / and whi∣che 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

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 mynd{is}. Good men knowe this al∣so that Paule dothe bydde vs to possesse our vessels in sāctification. They knowe also, that somtime they ought to go a sondre / to the en∣tente y^t they may the better gyue theyr mynde to prayer / but Paule wyl nat,* 1.298 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 heretik{is} throughe the mysunderstandynge of the for∣sayd 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 eui∣dently knowen, that monkes and freers haue ben wonte to sowe and sprede abrode euery∣where many superstitious sentences concer∣nyng single lyfe / whiche sentences haue trou∣bled many godly consciences, euen because of the laufull vse of matrimony. And it shulde be no harde thynge for vs to reherse and tell ex∣amples. For albeit they dyd nat vtterly con∣dempne matrimony, because of procreation:

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 Christ{is} sake / they oppresse also the knowlege of the cōmauddementes of god, whan besides the precept{is} of god newe ceremonies and ser∣uices be deuised, and preferred before the cō∣maundementes of god. Wherfore these super¦stitious 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 su{per}stition. For they know that chastitie is not wonte to be kepte. But they cloke theyr busynes with supersti∣tious opinions, to the entent that they maye begyle the simple and vnlerned {per}sones. They be therfore more worthye of hatered than the Encratites, whiche seme to haue fallen in to errour thrughe a certeyne apparaunce of ho∣lynes. But these voluptuous felowes do pur¦posely abuse the pretence of religion.

* 1.299 Sixtely, though we haue so many causes of disprouynge the lawe of perpetuall absti∣nence from maryage: yet besyd{is} these causes there be many ieopardies of soules and open s••launders and occasions of hurte, whiche, al¦thoughe the lawe were not vnryghtuous, yet it ought to feare away good men from the ap∣prouynge 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 men∣nes cause, whom they dyd se to be in ieo{per}die. But these complaintes no byshops do heare. And it is not vnknowen, howe greatelye this lawe dothe hurte the comen and publyke ma∣ners, 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 con∣tempte and despisinge of his gyfte, and of his ordenaunce in those persones, whiche forbyd wedlocke. And sythe in other lawes the cu∣stome 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 de∣structions

of many other cities, as of Syba∣ris / of Rome. And in these is set forthe an ymage or similitude of the tymes, whiche shal be nexte to the worldes ende. Therfore prin∣cipally 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 or∣dre 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 ab¦steinyng from maryage, they he as harde her∣ted 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 preest{is}, 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 este∣med to be the ordinarie byshops / but our con∣sciences is safe and oute of ieoperdie. For as

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 preest{is}, if any refuse to obeye / to dryue selye poore women and fatherles chyldren in to exile, as {per}sones banyshed. But for asmoche as it is vndoub∣ted, that these conditions and lawes of peace do displease god: let vs be sory neuer a deale though we haue not felowshyp, nor be parte∣ners with or aduersaries of so many murders. We haue declared the causes, why we can not with good cōscience agree vnto our aduersa∣ries, whiche defende the popes lawe made cō∣cernynge perpetuall absteynynge from mary∣age, 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 mat∣ter is but fayned, and hypocriticall. For this lawe is not cōmaunded because of any vertue or holynes, but because of lordshyp and domi¦nation. And this they wyckedlye cloke and shadowe vnder the pretence of godd{is} 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

vnto preestes also / neyther wyll we compell any m••n by violence to kepe hym selfe vnma∣ryed / neither yet dissolue ne breake the mary∣ages, whiche be alredye made. We haue also incidently,* 1.300 whyles we rehersed our owne ar∣gumentes, shewed and declared, howe our ad∣uersaries 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.* 1.301 Fyrst they say, that it came from god by reuelation. Ye se thextreame boldenes of these lewde fe∣lowes. They be not affrayde to afferme that the lawe of perpetuall absteinyng from mary∣age was shewed from god by reuelation, whā it is contrarie to the manifeste testimonies of the scripture / * 1.302 whiche do byd that euerye man shulde haue his owne wyfe, for than oydynge of fornication / * 1.303 whiche also do forbyd to dis∣solue or breake matrimonies y^• be contracted.* 1.304 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.

* 1.305 The seconde argument of our aduersaries is, that preest{is} ought to be cleane, accordyng to that texte of scripture, Mundamini qui fertis uasa domini,* 1.306 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

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,* 1.307 Omnia mund•• mundis. All thynges be cleane to them that be cleane. We haue sayde this also, that the out∣warde clennesses and ceremonies of the lawe be not to be trāslated and applyed to this au∣sines. 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,* 1.308 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 sanctifica∣tion. 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 ma∣rye wyues, that they maye be cleane. So the selfe same law, Se that ye be made clene, whi∣che beare the vessels of the lorde, dothe com∣maūde, that vnclene single men shuld be made cleane and pure maryed men.

* 1.309 The thyrde argumēt is horrible and feare∣full, that is to say, that it is the heresie of Io∣uinian, that preestes shulde haue wyues. God forbyd, this is a newe accusation, that

wedlock is heresie. In the tyme of Iouinian the worlde knewe not yet this lawe of perpe∣tuall absteynyng from matrimonie: it is ther¦fore a shamefull lye to saye, that the wedlocke of preestes is the heresie of Iouinian: or that than the wedlocke of preest{is} 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 confuta∣tion. They iudged that the simple and vnler∣ned 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 con∣futed & 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 com¦parison 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, nei∣ther 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 prin∣ces agaynst the iudgement of god / in whiche god shall aske accomptes of them, whye they haue dissolued and vndone so many matrimo∣nies / why they haue tormēted / why they haue slayne so many preestes. For doubte ye not,

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 cru∣eltie hath ben vniustly exercised. crye venge∣aunce. 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••rimo∣nie: yet that diuorcinge and departynge in sondre of matrimonies, those exiles and out∣laries▪ 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 a∣way the masse, but we do religi∣ously & 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

receyue it, after that they haue ben examined and haue receyued absolution. And the pu∣blyke 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 vn¦derstandyng. These matters we wyll not odi¦ouslye debate ne discusse, but we leaue them to the iudgement of the reders. And we do ther¦fore 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 song{is} 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 ma∣ner 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

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 vn¦derstande not, is auayllable to men / and that ceremonies be {pro}fitable, not because they tea∣che or put vs in remembraunce, but by the ver¦tue 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 no∣thyng agaynst the catholyke churche.* 1.310 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 Gre∣gorie maketh mention of priuate masses. In what maner they came vp at the begynnynge, we nowe let passe. But this is vndoubtedlye knowen,* 1.311 that syns the beggynge freers began to rayne, through moste false {per}suations, 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,* 1.312 whiche dyd consti∣tute and ordeyne, that euery monasterie shuld be content with one comen masse dayly. This afterward{is} was chaūged either thrugh superstition, or elles because of lucre. Thus whā they se their tyme, them selfes do chaūge

the ordenaunces of theyr forefathers, and af∣terwardes do alledge vnto vs the auctoritie of the forefathers.* 1.313 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 word{is} 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 aucto¦rities, of reasons, of testimonies, dothe not proue that the masse dothe gyue grace by ver∣tue 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 ad¦uersaries do obiecte not onely in this confu∣tation, 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,* 1.314 as Eschines mo∣nyshed 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 pur¦posed

/ 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 Christ{is} sake, and that the merites and iustice of Christe be giuen vn¦to vs as Paule to the Romaynes sayth.* 1.315 Iusti∣ficati ex fide pacem habemus. that is to say. Being iustified by saythe we haue peace▪ These thin∣ges be so vndoubted, and so stronge and sure, that they be able to stande agaynste al the ga∣tes 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 ob∣teyne remission a culpa et pena / they wyll ob∣teyne whatsoeuer they nede in all thys lyfe. They wyl also delyuer deade men. This pha∣risaicall

opinion haue freers and sophisters taught in the churche.

Albeit we haue sufficiently declared our cause alredy, yet that natwistādyng because our ad∣uersaries 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 decla¦red 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 ex∣poune what sacrifice is. All these hole tenne yeres our aduersaries haue made almost infi∣nite volumes of sacrifice. And yet hathe none of them all hytherto put the diffinition of sa∣crifice. All only they take the name of sacri∣fice 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, what∣soeuer pleaseth them. ❧

❧ What is sacrifice, and whiche be the kyndes of sacrifice. ❧

* 1.316SOcrates 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)

he wayted vpon, and folowed hys steppes, as though he were a god. And he byddeth hym, that deuideth, to cutte the membres and part{is} 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 mem∣bres 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,* 1.317 in which god gyueth vnto vs that thing, whi∣che the {pro}myse annexed to the ceremony doth offre / as baptisme is a worke, nat whiche we offre vnto god, but in whiche god dothe bap∣tize vs, that is to wete, the minister in the stede of god / and here god offereth and gyueth re∣mission of sīnes. &c. accordyng to his promise Qui crediderit & baptizatus fuerit saluus erit, who soeuer shall beleue, & be baptised, shalbe saued.* 1.318 On the other syde a sacrifice is a ceremonie or a worke, whiche we gyue vnto god,* 1.319 to ho∣nour and worshyp him with all. And there be two nerest kyndes of sacrifice▪ and there be no mo. The one kynde is called sacrificium propi∣tiatorium / whiche ye may cal in englysshe a sa∣crifice of raunsom, that is to say,* 1.320 a worke ma∣kyng satisfactiō bothe for the offence, and the punyshement / that is to say / reconciling god, or pacifieng the wrathe of god, or whiche me∣riteth to other men remission of synnes. The

other kynde is sacrificium eucharisticon,* 1.321 whiche in the englysshe tongue a man may cal a sacri∣fice 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 re∣mission of synnes and other benefites, whiche they haue receyued of god. These two kyn∣des of sacrifice we muste bothe in this contro¦uersie, 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 leuiti∣cal sacrificies may be reduced and brought to these membres, as to theyr owne {pro}pre houses. For they were called in the lawe certayne pro¦pitiatorie sacrifices / because of theyr signifi∣cation or similitude▪ and nat because they dyd merite remission of synnes before god / but be∣cause 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 Holo∣caustum 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, liba∣tion, retributiōs, fyrst frutes, tenthes, al these were called sacrific{is} Eucharistical, that is to say, sacrifices of thank{is} gyuyng. But in very

dede there was but onely one sacrifice propi∣tiatorie in the worlde,* 1.322 and that was the death of Christe / as the epistle to the Hebrues tea∣cheth 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.* 1.323 And a lytle after he sayeth of the wyl of Christ.* 1.324 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 / whi¦che sacrifice ī the lawe dyd betoken that there was a certayne hoste or sacrifice to come, whi¦che shulde make satisfaction for our synnes / and shulde recōcile god / to the ende that men shulde knowe, that nat for our owne ryghtu∣ousnes, 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.* 1.325 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 pia∣culū,* 1.326

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 Ca∣tharmata / 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 recon∣ciled. Let this therfore remayne and abyde in the cause, that onely the deathe of Christe is the very true {pro}pitiatorie sacrifice. For those leuiticall propitiatorie sacrifices were called so onely to signifie the verie propitiatorie sa∣crifice that was to come. And therfore by a certayne similitude and lykenes they were sa∣tisfactions redemynge the iustice of the lawe, leste they which had offēded shulde be exclu∣ded 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 / prea∣chyng of the gospel / faythe / inuocatiō / thāk{is} gyuing / confession / the afflictions of holy mē yea al good workes of sayntes. These sacrifi∣ces be nat satisfactions for the doers of them or satisfactions that may be applied for other

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 testa∣mente / as Peter teacheth in his fyrste epistle sayeng. To an holye presthod,* 1.327 that ye shulde offre spirituall hoostes and sacrifices. Howe spirituall sacrifices be set agaynst, as cōtrary not onely to the sacrificing of beastes, but al∣so to the workes of men, whiche be offred be∣cause of the worke wroughte. For this worde spirituall, betokenethe motions of the holye ghoste in vs. Paule teacheth the same, whan he saythe:* 1.328 Offre your bodyes as a quicke sa∣crifice, 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 leui∣ticall honour or seruice, in whiche beast{is} were slayne: but also that honour or seruice, in whi∣che is fayned a worke to be offered, by the ver¦tue of the worke wrought. The same thynge dothe the epistle to the Hebrues teache, whi∣che saythe:* 1.329 By hym let vs offre sacrifice of prayse alwayes vnto god / and he addethe the interp̄tation, that is to witte, the frute of lyp∣pes, cōfessyng his name. He byddeth vs offre prayses, that is to say, inuocation thākes gy∣uyng, confession or knowlegyng of his name, and other semblable thynges. These thyng{is} be of strengthe, not by the vertue of the worke wroughte, but by the meanes of faythe. And this teacheth this {per}ticle (by him let vs offre)

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 le∣uiticall sacrifices. And Christe saythe: The true worshyppers shall worshyppe the father in spirite and truthe.* 1.330 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 mo∣tions of the herte and faythe. Therfore the prophet{is} also in the olde testament cōdempne the opinion of the people, whiche they had of the worke wrought, and do teache ryghtuous∣nes & sacrifices of the spirite. For thus sayth the prophete Hieremie.* 1.331 I haue not spoken with your fathers nor I haue not gyuen them cōmaunde∣ment in that daye whan I broughte them out of Ae∣gipte, 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 repug¦nant 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 con∣dempneth the opinion, whiche they had of sa∣crifices. This opinion god dyd neuer teathe them, y^• is to witte, that those sacrifices shuld pacifie hym by the worke wrought. He addeth

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 opini∣on of the worke wroughte,* 1.332 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 wor∣shyp and honoure me. &c. Here he witnesseth that this is the very latria, the very true ho∣nour, if we do hertely call vpon hym.

Also in the .xxxix. psalme it is wryten, Sacri∣fice & oblation thou woldest none of,* 1.333 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.* 1.334 Thou shalte not delyte in the hole brente sacrifices. The sacrifice ac∣ceptable to god, is a troubled spirite, A con∣trite and humbled herte (o god) thou wylt not despise. Also in the .iiij. psalme,* 1.335 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 sacrific{is} be not true nor ryghtuouse sa∣crifices.

And in the .Cxv. psalme,* 1.336 I shall sa∣crifice 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 scrip∣ture 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 sa∣crifices 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,* 1.337 sayeng: Ab ortu solis us{que} ad occa∣sum 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 de∣serueth vnto them remission of synnes.

* 1.338 None of all these sayth the prophete, whi∣che yet monkes, freers, and sophisters do ima¦gyne and fayne full shamefully that he shulde speake. But the very selfe wordes of the pro¦phete declare sufficiently his meanynge. For fyrste they purpose that the name of the lorde shalbe greate, this is done by the preachynge

of the gospell. For by it is notified & spredde the name of Christe, and the mercy of the fa∣ther promised in Christe is thus knowen. Preachyng of the gospell engendreth faythe in them, whiche receyue the gospell, these call on god, these gyue thank{is} 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 a∣monge the gentyles. Wherfore sacrifice and a clene oblation signifie not a ceremonie naked¦ly done, but all those sacrifices, by whiche the name of the lorde is magnified, I meane, fay∣the, inuocatiō, preaching of the gospel, confes¦sion. &c. And we easely suffre him that lusteth, to comprise a ceremonie, so that he vnderstan¦deth not only the ceremonie, neither teacheth that the ceremonie is auaylla••le of the owne p••oore vertue & strengthe. For lyke as amōge the sacrific{is} 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 {pro}pre vertue, iustifienge vs, or appliable to other, to thentente to purchase vnto them forgyuenes of synnes. But we shall not longe hereafter declare, howe a ceremonie also is a sacrifice. But because Malachie speaketh of all the sa∣crifices of the newe testamente: and nat onely of the souper of the lorde: Also because he furdereth nothyng at al nor defende the pha∣risaical opinion of the worke wrought: ther∣fore he maketh nothyng agaīst vs, but rather maketh with vs. For he requireth the hono∣rynges and sacrifice of the herte, by whiche

the name of the lorde is magnified and made greate in very dede. * 1.339 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 ex∣pressely requireth the sacrific{is} 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,* 1.340 and the good frutes of preachynge. Lykewyse as Paule sayth to the Romaynes, I do sacrifie the go∣spell of god, that the oblation of the gentyles myght be made acceptable, beinge sanctified by the holy ghoste, that is to say, that the gen¦tyles 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 mor∣tified, 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 thyng{is} they speake nothyng, & yet the ceremonie was insti¦tuted for those thynges. And the newe testa∣ment ought to haue sacrific{is} 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

as in the lawe the sacrifice was contynuall: so the masse ought to be the continuall sacri∣fice of the newe testament.* 1.341 ••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 gy∣uynge. For these thinges ioyned together be the continuall sacrifice of the newe testamēt. For the ceremonie was instituted because of these thynges,* 1.342 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.* 1.343 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 thyng{is} 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, signi∣fieth the deathe of Christe. Libation betoke∣neth, that euerywhere throughout the world▪

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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 spea∣kethe) into the sanctification of spirite▪ in to obedience, and sprinclynge of the bloude of Iesu Christe. The oblation of floure, signifi∣eth faythe, inuocation, and thankes gyuynge in the hert{is}. 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. Wher∣fore although the ceremonie is the memoriall of Christis deathe: yet neuertheles it alone is not the continual sacrifice, but the very re∣membraunce is the continuall and daylye sa∣crifice (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 obla∣tions (that is to say) gyuyng of thankes, con∣fessions, and afflictions. So than (this pha∣risaical opinion of the worke wroughte set a∣parte) let vs vnderstande, that there is signi∣fied a spirituall worshyp, and a continuall sa∣crifice of the herte, because in the newe testa∣ment not the shadowe, but the bodye of good thynges, I meane, the holy ghoste, mortifica∣tion, and viuification oughte to be required. By these thynges it appereth that the conti∣nuall and daylye sacrifice makethe nothynge agaynst vs, but rather for vs. We require all the partes signified by continuall sacrifice.

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 An∣tiochi, 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 kyng{is} 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 th{is} worke, if it be applied for other, dothe merite vnto thē grace & al goodnes. In theyr sermo∣nes they teache not y^• gospell, they cōfort nat cōsciences, they shewe not that sines be frely forgyuen for Christ{is} sake: but they set forthe before vs, & teache vs honouryng of sayntes, humayne satisfactions, humayne traditions. By these thynges they say, that men be iusti∣fied 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 ta¦ken 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

no worde. Our aduersaries in the cōfutation make wonderfull tragedies, and sorowfull ex∣clamatiōs about the desolation of churches. sayenge, that the altares stande vnadourned, without candelles, without ymages. These tryfelynge thynges they iudge to be the ad∣ournamentes of the churches.* 1.344 But Daniel signifiethe a farre other maner desolation to come to the churche (that is to wit) the igno∣raunce of the gospell. For the people oppres∣sed with the great nombre and varietie of tra∣ditions & 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 ad∣uersaries haue taughte? And yet this is the principall poynte of the christen doctrine. Consciences were vexed with the rekenynge vp of {per}ricular 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 ad∣ded an horrible prophanation and abusyng of masses, and many other wycked ceremonies and seruices in churches. This is the deso∣lation, whiche Daniel describeth.

* 1.345On the other syde, our preestes (thankes be gyuen to god for his goodnes) teache the go∣spell of the benefites of Christe, & shewe that remission of synnes cōmeth frely for Christis sake. This doctrine bryngethe stronge and

sure consolation to cōsciences. There is al∣so added the doctrine of good work{is}, whiche god cōmaundeth. The vse also and dignitie of the sacramentes is taughte amonge vs.

That if the vse of the sacramente were a con∣tinuall and dayly sacrifice: yet shulde we re∣tayne 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 con∣sciences, 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 remay∣neth 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 chur∣ches of oure aduersaries. For the people be kepte together with profitable and playne ser¦mones. But as for the doctrine of our aduer∣saries, neither y^• people, neyther the doctours them selues euer vnderstande it. And the ve∣ry true apparaylyng and deckyng of temples is godlye doctrine, profitable and playne to the hearers, the godly vse of the sacramētes▪

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 aduer∣saries 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.* 1.346

* 1.347They 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 tes∣tament is caste before theyr eyes. This simili∣tude 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 le∣uiticall ordenaunce or policie natryghtly nor well vnderstanded. And albeit that our sen∣tence hathe chiefe testimonies in the epistle

to the Hebrues. Yet our aduersaries wrest pla¦ces 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 or∣deyned to offre sacrifices for synnes: the scrip¦ture immediatly addeth mentiō of Christe the byshop. The word{is} going before speake of the leuiticall presthode / & they meane that the le∣uitical 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 sacri¦fice of Christe, whiche only shulde be the pro∣pitiatorie sacrifice as we sayde before. Ther∣fore a great parte of the epistle is spēte about this place, that the olde bysshopryche or prest¦hode and the olde sacrifices were nat institu∣ted for this entente, that they shulde merite remission of synnes before god, or reconcilia∣tion: 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 promi∣sed, shulde be the sacrifice and satisfaction for synne.* 1.348 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

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 yma¦gine, that leuiticall sacrifices dyd merite re∣mission 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. Wher∣fore 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,* 1.349 and applyed for the synnes of other. But it hathe no sacri¦fices lyke to the leuiticall sacrifices, whiche maye by the owne propre vertue be applyed

for other / but it offerith and ministereth to other the gospell and sacramentes / to the en••e that by these they may conceyue faythe, and the holy ghost, & may be mortified & quic∣kened. For the ministery of the spirite is con∣trary & cleane repugnaūte to the applyeng of the worke wrought. For that is the ministery of the spirite by whiche the holy ghoste wor∣keth strongly in the hartes. Wherfore it hathe suche maner ministration whiche dothe so pro¦fet 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 appli¦ed 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,* 1.350 Iustificati ex fide pacem habemus. We iustified by faythe haue peace. Besydes this we haue shewed, that the scriptures alled¦ged agaynste vs defende nat the wycked opi∣nion 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,* 1.351 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 & recon∣cyle

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 syn¦ners also and vniuste {per}sones, so that they put no impedient of theyr parte, dothe merite vn∣to them selues remission of synnes, bothe (as they saye) a culpa et pena. All these thynges be false and wycked, and haue ben newly ima∣gined by vnlerned freers / and they drown the glorie of Christes passion, and the iustice of faythe. Of these errours other errours in∣numerable 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 particu∣larly. Sophisters haue the degrees of merit{is} set forthe, euen as goldsmythes haue the de∣grees 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 {pro}sperous 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 ap∣plyenge 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 mayn∣tenaūce of these tryfles and lyes, whiche they teache with greate auctoritie in the churche. Neither haue they any testimonies of the aun∣cient Churche, or of the fathers. ❧

❧The opinions of the fathers con∣cernynge sacrifice.

BUT because we haue declared the places of scripture, whiche be alledged agaynst vs, we must nowe make answere also concer¦nynge the olde fathers.

We knowe well inough, that the Masse is called of the olde fa∣thers 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 punyshe∣ment. Where be any suche mōstruous word{is} redde in the warkes of the olde fathers? but they opēly witnesse, that they speake of than∣kes gyuynge / and therfore they call it by the greke worde Eucharistia, thankes gyuynge.* 1.352 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 Eucha∣ristical sacrifices, whan they that be reconci∣led suffre them. And this answere in generall to the sayenges of the fathers, dothe suffici∣ently defende vs agaīst our aduersaries. For certaine it is, that those figmentes and imagi¦nations of the merite of the worke wroughte be redde no where in the writynges of the fa∣thers. 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,* 1.353 that the souper of the lord was instituted for two causes. The one is, y^• it shulde be a marke and testimonie of {pro}∣fession, lykewyse as the certein facyon of a monkes or a freers habite is a tokē of a certeyn {pro}fessiō 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 o∣ther. 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 ex¦ercised, whiche laye and ciuile men do after a fashyon vnderstande, but it speakethe not of fayth, whiche fewe men vnderstāde what it is.

* 1.354 Sacramentes be signes and tokens of the wyll of god toward{is} 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 thyng{is}, the signe, and the worde. The worde in the newe testa∣ment is the promyse of grace, which is added to the signe. The promyse of the newe testa∣ment, is the promyse of remission of synnes▪ as the texte sayth here. * 1.355 This is my body, whiche is gyuen for you, This is the cuppe of the newe testament with my bloude, whiche

shall be shed forth to the remission of synnes, The worde therfore offerythe forgyuenes of sinnes. And the ceremonie is as it were a pyc¦ture or a seale of the worde (as Paule calleth it) shewyng the promyse. Therfore lykewyse as the promyse is vnprofitable, onles it be re∣ceyued by fayth: so is the ceremonie also vn∣profitable, onles faythe be put vnto it, who de¦creeth & beleueth verelye, that here is offered remission of synnes. This faythe cōforteth & lyfteth vp cōtrite & troubled mynd{is}. And lyke¦wise 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 mo∣tions, that is to say, mortification, and viuifi∣cation. 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 Hercu∣les 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 quic∣kened 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 ac∣knowleged

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 ap∣pereth 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 gyft{is} of god. So the ceremonie is made a sacrifice of prayse. And the fathers speake of two effe∣ctes (that is to witte) of the consolation and confortyng of consciences / and of gyuyng of thāk{is} or prayse. The fyrst of these two effect{is} apperteyneth to the nature of a sacramente. The seconde apperteyneth to a sacrifice▪ Of consolation,* 1.356 thus speaketh S. Ambrose. Recedite ad cum & absolūimini, qui•••• est remissio pec∣catorum. 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.

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 ad∣uersaries 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 eue¦ry man particularly, and speake not of appli∣cation for other. Besyd{is} this there be redde also sentences of thankes gyuynge, as for ex∣ample, that sentence moste swetely spoken of Cypriane, concernynge them that in due and godly wyse receiue the sacrament.* 1.357 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 thyn∣ges gyuen, and the thynges forgyuen, gyueth thankes to the gyuer of plentifull benefit{is}, (that is to say) it consy••••••eth the thing{is} 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 Sy∣naxis, whiche worde shewethe that the Masse was in olde tyme a cōmunion and participa∣tion of many men? But let vs make answere to Liturgia. This worde dothe not signifie properly a sacrifice,* 1.358 but rather a comen mini∣sterie 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 sacrament{is} of god, that is to wit, of the gospell, and of the sacramentes, and in the seconde to the Corinthianes he saythe:* 1.359 For Christ{is} cause we execute this Ambassade euen as though god dyd desyre you by vs: we pray you for Christes cause that ye be recon∣ciled▪ &c. So the name of Liturgia agreythe very conuenientlye to a ministerie. And it is

worde vsed in the publyke ministeries. And amōge the grek{is} it signifieth comen charges, as tribute, costes of prepayryng theyr nauie, or other lyke thynges, as witnesseth the ora∣tion of Demostenes,* 1.360 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 Li∣turgia, signifienge comen charg{is}. And so they spake also in the tyme of the Romaynes, as it appereth in the rescripte of Pertinax thempe¦rour in the paragraffe De iure immunitatis, in the lawe Sem{per}. 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 al∣moyse in the secōde epistle to the Corinthes,* 1.361 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 mi∣nistre of his necessite,* 1.362 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 ex¦amples do offre them selues euerye where to them y^• rede Greke auctours / in whose work{is} 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

hath his name of the publyke & cōmen good{is},* 1.363 whiche they call Leita / so that Leiturgeo is asmoche to say, as I do ordre & haue y^• charge and hādling of the good{is} 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 sa∣crifice / for the parable of the altare is alled∣ged 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 con∣nynge in the Hebrue tongue? What neded to seke the Etymologie so farre, whan we reade this worde Missa in the boke of Deuterono∣mie,* 1.364 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 toward{is} 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 a∣postles. Therof a parte was taken to be con∣secrate. 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 {per}chaunce 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

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 me∣rite 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 Eu∣charistia. But neyther the ceremonies, ney∣ther the prayers be {pro}fitable by the owne ver∣tue 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 thing{is} of oblation: but it declareth openlye,* 1.365 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 sacri∣fices, 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 sacrific{is} for the people. It calleth the very prayers vnbloudy host{is} or sacrific{is}. 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 reaso∣nable 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

is to say, feare, inuocation, thankes gyuynge. But where our aduersaries defende the appli¦cation 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 scriptur{is}.* 1.366 And it is no small synne to ordeyne suche ceremonies or seruic{is} 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, whi∣che 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 di∣shonour to the gospell / a man to thynke that the ceremonie by vertue of the worke that is wrought without faythe, is a sacrifice recon∣cilyng 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,* 1.367 haue peace, ergo the payne of Purga∣tory can nat be ouercomen by the applyenge of another mannes worke.

* 1.368 We wyll passe ouer here what maner testi∣monies our aduersaries haue of Purgatorye / what maner paynes they iudge the paynes of Purgatorie be / what maner causes the doc∣tryne 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 re∣mission

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. Ney∣ther 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 re∣mission of synne, and of faythe, vnto the moste vayne opinions of satisfactions. This is to defyle the gospell / to corrupre the vse of the sacrament{is}.* 1.369 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 sacri∣lege. Wherfore we, and all good consciences muste take hede that we approue nat the abu∣ses 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 with∣out faythe / it foloweth that the applieng of it for deade men is vnprofitable. Neyther do we nede here any lenger disputation. For it is vn¦doubted,

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that these applicatiōs for deade mē be nat grounded vpon the scriptures. And it is ieoperdous to institute any honour or ser∣uice to god, without auctoritie of scripture. That if we shall se nede at any tyme, we shall speake more largely of this matire. For wher∣unto shulde we braule nowe with our aduersa∣ries, whiche neither vnderstande what sacri∣fice is, nor what a sacramente is / nor what re∣mission 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 pa∣triarches, 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. Afterward{is} they adde these wordes in theyr tongue.* 1.370 We offre also vnto the this reasonable seruice for them, that reste in the faythe / our fyrste fathers, patriarches, pro¦phetes, and apostles. &c. But reasonable ser∣uice dothe nat here betoken the verie hoste: but signifieth the prayers and al thinges that be done there. Nowe where our aduersaries al¦ledge 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

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:* 1.371 we sette agaynste them moste open and moste vndoubted scriptures. Nowe there is greate vnlyknes and diuersitie betwixt scrip∣ture and fathers. They were men and myghte erre. Howebeit if they were nowe alyue & saw theyr owne sayenges made a buckler and de∣fense to those open lyes, whiche our aduersa∣ries teache of the worke wrought: they wolde expoune theyr owne sayeng{is} 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.* 1.372 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 wit∣nessith, that the opinion of Aerius was, that prayers for deade men be vnprofitable.* 1.373 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, apo∣stles, and holy fathers (that is to wete) that the masse by the vertue of the worke wroughte dothe iustifie / and that it dothe merite remis∣sion of synnes (as they call it) a pena et culpa euen also to vnrightuous men, for whom it is applied, if they make no stoppe or impediment of theyr owne parte. These poysoned errours we disalowe, whiche minishe the glorye of the

passion of Christ, and vtterly oppresse the doc¦trine of the iustice of faythe. Suche lyke per∣suasion 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 sa∣crifice in the halowed woodes. Wherfore the prophetes condempnyng this persuasion dyd warre nat onely with those worshyppers of Baal, but also with other prest{is}, whiche made the sacrifices ordeined by god with that wyc∣ked 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 ho∣noure to be gyuen onely to the sacrifice of Christ, that it is the very raunsome and propi¦tiation: because they perceiue nat the iustice of faythe / but gyue egall honour to other ser∣uices 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 vnrightu∣ous men remission of synne and of punyshmēt for sīne. And this worshyppyng of Baal with

the Popes kyngdome is lykely to cōtinue vn¦tyll Christe shal come to iudge / and vntyl the tyme that the glorie of his commyng shall de∣stroye the kyngedome of Antichriste. In the meane season all that truly beleue the gospell, ought to improue and rebuke those wicked ser∣uices 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 cōcer∣ning 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.* 1.374 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 Fraūc{is} ordre, Iohn̄ Hilten by name, whiche of his owne companye was caste into pryson,* 1.375 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 per∣ceyued, 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 thyng{is}, whiche partly haue come to passe al redy, and partly seme to be nere at hande / whiche thyng{is} 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 war∣deyn 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 ket∣chyn / 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 Christ{is} sake. For he had neyther wryten nor taughte

any thynge that myghte appayre or hurte the state of religious men / he onelye rebuked,* 1.376 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 frend{is} afterward{is} dyd fynde also wryten in his workes, amonge the annotatiōs, whiche he had lefte vpon cer∣teyne places of Daniel. And thoughe howe moche this sayeng is to be regarded, the {pro}ffe of the thyng shall declare: yet be there other signes and tokens, as sure and as vndoubted as the gospell is, whiche threaten a chaunge to come vnto the kyngdome of freers, & other religious {per}sones. For it is euidently knowen howe moch hipocrisy there is in abbeys / how greate ambition / howe greate couetousnes / howe moche blyndenes and ignoraunce / and how moche crueltie of euery vnlerned foole / howe greate vanitie in sermones / how greate crafte in imaginyng often tymes newe wayes to get money. And there be other vices also besydes these, whiche I lyst not at this tyme ••o reherse.* 1.377 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 no∣rysshe an ydle multitude, whiche there vnder false pretence of religion, fylle theyr bellyes, and playe the cormorauntes vpon the comon almoyse of the churche.* 1.378 But Christ teacheth

vs of the vnsauery salte, that it is wonte to be cast out and troden vnder the foote. wherfore religious men with these maners synge theyr owne destinye. And besydes all this there is another token nowe, whiche is, that they be e∣uery where the causers and coūsellers of put∣tynge 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 ce¦remonies and seruices, and whiche do not al∣lowe the crueltie, whiche hypocrites exercise and vse). But we dispute of the kynde of do∣ctrine, 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 serui¦ces, & 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 / whe∣ther they be the euangelicall perfection / whe¦ther they haue merites of superogation / whe∣ther those merites applyed to other men may saue them, to whom they be so applyed / whe∣ther the vowes be laufull, which be made with these opinions / whether the vowes be lauful, whiche vnder the cloke and pretence of reli∣gion be taken onely for the entent to fylle the belly, and to liue in ydlenes and ease / whether those be true vowes, which men be compelled to make agaynste theyr wylles, or els be made of suche that were not of full age, to iudge of

the maner and kynde of lyuynge, whiche haue ben thrust in to monasteries by theyr parent{is}, or theyr frendes, to thentent that they myght be founde and haue theyr lyuynge of the co∣men 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 forward{is} the abusions of masses / the wycked honoryng of sayntes / the counselles of ragyng and ex∣ercisynge crueltie agaynst good men.

Of these questions we dispute. And though we haue in our cōfession spoken many thing{is} 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 argument{is} / & 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 Mar∣tine Luther,* 1.379 in his boke entitled of Monasti∣call vowes, we wyll become here but a repor∣ter and repeter of that boke.

* 1.380 Fyrste of all▪ this is moste certeyne and vn∣doubted, that it is no laufull vowe, by whiche he that maketh the vowe doth thynke, that he deseruethe remission of synnes before god / or

that he satisfieth for synnes before god. For this 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 ther∣fore well alledged the place of Paule to the Galathians,* 1.381 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 work{is}: they mynyshe the honour of Christ, & crucifie Christe agayne. But berken (I praye you) herken, how the deuisours of the confutation wade out here.* 1.382 They expoune this place of saynt Paule only of the lawe of Moyses / and they adde, y^• religious men obserue all thyng{is} 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.* 1.383 And they adde an horrible conclusion in this wyse, say∣inge, 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 confes∣sion, that remission of synnes is freely recey∣ued for Christ{is} 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 fa∣thers bosome, dydest shewe to the worlde, we be ryghtefully punyshed? But thy deathe is witnesse / thy resurrection is witnes / the holy ghost is witnesse / thy hole churche is witnes, that this is the very sentence of the gospell / that we obteyne remission of synnes, not for

our owne merites, but for thy sake by faythe. Paule, whan he sayth, that men do not merite remission of synnes by the lawe of Moyses, taketh awaye moche rather this prayse from the 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, disagre∣inge from the ciuile custome and maner of ly∣uynge, merite remission of synnes?

Our aduersaries fayne,* 1.384 that Paule dothe a∣brogate 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 vt¦terly 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 po∣uertie, 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, whi∣che howe cleane and pure it is in moste parte of them, that study to kepe them selues chast, one Gerson in his boke shewethe.* 1.385 And howe many be there (I praye you) whiche studye to lyue chaste? Be ye sure, with this hypocrisie and similation religious men lyue more neare vnto the rule of the gospell. Christ doth not

so succede Moyses, that for our workes sake he forgyueth sinnes: but y^• he doth set his own merit{is} his owne {pro}pitiation 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, whe∣ther he bryngeth the workes of Moyses lawe, or of the tenne cōmaūdementes, or of Benet{is} 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 de∣grees, howe greate is the vnshamefastnes of our aduersaries, whan we dyd recite the place of Paule conteynynge this sentence: They wrote vnto it these word{is}, 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 blasphe¦mye 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 work{is} 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 ab∣beye workes. And therfore that blaspemye

also is in no wyse to be suffred, whiche is red in Thomas,* 1.386 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 pro∣myse of god, egall to the ordinaūce of Christ, whiche hath for it bothe the cōmaundement, and the promyse of god, and whiche contey∣neth the couenaūte of grace & of eternal lyfe. * 1.387 Secondly, obediēce, pouertie, & single lyfe, so that it be not vncleane, be but exercises in∣differēt. 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 work{is} of them selues ••e seruices, which iustifie, or merite eternal lyfe. Breffely, they be of that sorte, of which 〈◊〉〈◊〉 speake••h to Timothe▪* 1.388 Corporalis exercitacio ad modicum utilis est, Bodely exercise is profitable a lytle. And it is lykelye ynoughe that some∣where at this day there be good men in Mo∣nasteries, whiche busye them selues in the mi∣nistration of the worde, and whiche vse those obseruaūces without any wycked opinions. But to thinke y^t those obseruaūces ••e seruic{is} and honoryng{is} 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 e∣ternall lyfe. It is contrary to the sayenge of Christe. Frustra me colunt mandatis hominum .i. In vaine they worshyp me with traditions of

men. It is contrarye also to this sentence. Omne quod non est ex fide pecc••tum ••st,* 1.389 All that is not of faythe is synne. But howe can they afferme, that these be seruic{is}, 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 seruic{is} 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 coun∣saylles. Afterward{is} the liberall men, because they ••reame that they haue merit{is}, more than be sufficiente to them selues: they selle them vnto other. All these thynges be full of pha∣risaicall 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 {pro}phete 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 re∣ligious men, be workes of the counsaylles of the gospell. For the gospell dothe not coun∣sell diuersities of apparayle, of meates, of re∣nouncynge

of theyr owne goodes. These be traditions of men, of all whiche it was sayde, Es••a nos non commendat deo,* 1.390 Meate dothe not make vs acceptable to god. Wherfore neither they be honours and seruices iustifienge, ney∣ther 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 {per}sones, whiche haue the gyfte, as it was sayd before. But it is a verye poysone erroure to thynke that the perfection of the gospell stan¦deth in traditiōs of men. For so the religious persones also of the Machometistes myghte boste, that they haue the euāgelical {per}fection. Neyther doth it stande in obseruyng of other thynges, whiche be indifferent.* 1.391 But bicause the kyngdome of god is iustice and lyfe in the hertes: therfore {per}fection is to encreace the feare of god, and the truste of the mercye pro∣mysed in Christe, and diligence and care to o∣beye our callyng, Lykewyse as Paule descri∣beth 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 {per}fection 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

confutation:* 1.392 Thus they say, It is expressed in the holy scriptures, that the religious lyfe duely obserued & kepte, which through godd{is} 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 scriptur{is} in any place speake of Mo∣nasticall 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 iniu∣rie 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,* 1.393 I gaue vnto them pre∣ceptes, 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 Christ{is} 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,* 1.394 It is necessarye saythe

he, fyrst of all to beleue, that remission of syn∣nes can not be obteyned nor had, but by god∣des 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 Bar¦narde addeth in the ende these word{is}, 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 thousand{is} to mete hym, which cometh agaynst hym with twenty thousandes. Sythe than it is so, that not so moche as by the workes of godd{is} 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 gy∣uen to Monasticall obseruaūces (seinge theyr be nothynge elles but traditions of men) that they shulde deserue remission of synnes or e∣ternall lyfe. Thus they vtterly destroye and burye the gospell of free remission of synnes, and of receyuīg the mercy {pro}mysed 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, be∣cause by the matters whiche we haue spoken

before of iustification / of repentaunce / of hu∣mayne 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 ser¦uices: they be in no wyse euāgelical perfectiō. But our aduersaries wolde full wylyly seme to moderate the comen {per}suasion of pefection. They wyll nat say, that monastical lyfe is per¦fection: but they say: it is the state of gettyng perfetion. In faythe properly sayde / and we remēbre,* 1.395 that this correction is made in Ger∣sones 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 ad∣dyd this correction, that it is the state of get∣tyng 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 neygh¦bour / and in lyke spirituall vertues. We reade in histories examples of Eremites, saynt An∣tony and other, whiche make the kyndes of lyuyng egal one to another. It is wryten that to Antony,* 1.396 when he desyred of god to knowe howe muche he had profyted in this kynde of lyuynge, there was shewed in his dreame a cer¦tayne shomaker dwellyng in the citie of Alex∣andrie, to whom he was compared. On the morowe after, Antony cōmith into the citye,

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 afterward{is} 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 {per}fectiō 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 with∣out wyues / because they obey theyr rule in garmentes meates, and other lyke trifles.

* 1.397 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 coun¦terfaited and fained religious. But this place of scripture maketh nothynge for monasticall lyfe. For Christe dothe nat meane, that to for∣sake father, and mother, wyfe or bre••herne. is a worke therfore to be done, because it dothe

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 remis∣sion of synnes and eternall lyfe.* 1.398 But there be two maner of forsakynges / one is done with∣out callyng, and without the cōmaundemente of god / this forsaking and renouncing Christ alloweth nat. For work{is} chosen of our selues be vnprofitable seruices. And hereof it appe∣rith 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 for∣byddeth 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 aucto∣ritie 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 con∣fession 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

folyshenes to thynke, that it is honour or ser∣uice 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,* 1.399 onles peraduenture thys parte of Christes sayeng do agre well vnto it, that they shal re∣ceyue 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 vn¦der a false pretence and coulour they alledge the testimonies of scripture, so that they com¦mitte 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 per∣fection. Si uis perfectus esse. &c.* 1.400 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 whi¦che haue ymagined, that perfection is to caste awaye possessions and propertie of thynges. Let vs suffre the philosophers to prayse Ari∣stippus,* 1.401 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 pos¦session of godes be ciuile ordinaunces appro¦ued by the worde of god in this cōmaundemēt (Thou shalt do no thefte) ••ut the forsakyng of mannes owne goodes, hathe no commaun∣demente ne consayle in the scriptures.* 1.402 For

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 for∣sakyng of mannes owne goodes is a mere tra¦dition of man: it is an vnprofitable seruice. And those be vnmesurable prayses of the ex∣trauagant, 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 daūger¦ful 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 vnper∣fecte / perfection stādith in this which Christ addeth. Folowe me. An example of obedience is set forthe to vs,* 1.403 in the callyng. And because callynges be in sundry wyses: therfore this callyng apperteineth nat to al men, but belon∣gith 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 per∣sonall, lykewyse as the busynesses selues do vary in tymes and persones,* 1.404 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.

* 1.405Thyrdly in abbey vowes is promysed chas∣tite. But we haue sayde before when we spake of the mariage of prestes, that the lawe of na∣ture in men can nat be taken awaye with any

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 com∣maundement of the holy ghoste. For thaduoy∣dynge of fornication, let euery man haue his wyfe.* 1.406 Ergo, this vowe is nat laufull in them, which haue not the gyfte of continencie, but be defi∣led through imbecilitie and weykenes. Of all this hole place we haue spoken sufficientelye heretofore. In whiche place forsoth it is mar¦uayle, syth so many perylles and occasions of euylles be sene before oure iyes: that yet ne∣uertheles 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 re∣buketh the pharisaies for that they had made traditions agaynst the cōmaundemēt of god. * 1.407 Fourthlye, wycked ceremonies and obser∣uaunces, to whiche they be boūde, do delyuer them, whiche lyue in Monasteries, of theyr vowe and profession. As (for example) the a∣busynge of the Masse, whan it is for lucre ap∣plyed for deade men, honourynge of sayntes, in whiche is double synne, bothe because the sayntes be substituted in to Christ{is} place, and be wickedly honoured. (As for exāple the fre¦ers 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

of faythe, of true repentaunce, of the workes, whiche god hath cōmaūded. All these thing{is} (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 re∣dynges, of syngynges, and semblable thyng{is}, 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 re∣ligious 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.

* 1.408Finally the very canons selues delyuer ma∣ny, whiche either entised by the craftes of re∣ligious men haue vowed religiō without iud∣gement, or els beinge cōpelled by their frend{is} haue made theyr vowes. Suche maner vowes not the canones thē selues do say to be vow{is}▪

Of all these thynges it apperethe, that there be many causes, whiche teache, that Monasti¦call 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.* 1.409 But the Nazare∣ans toke no vowes vpon them with these o∣pinions, whiche we sayde hytherto,* 1.410 that we reproue in the vowes of religious men. The rite and custome of the Nazareans was an ex¦ercise 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 sle∣ynge of beastes in sacrifice, shulde be none ho¦nour 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 indiffe¦rent thynge. The Monasticall lyfe therfore, which without the worde of god hath ben de∣uised, to thentente that it shulde be a seruice, wherwith to merite remission of synnes & iu∣stification: 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 exer∣cise 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,* 1.411 whi∣che neyther had any possession, neyther dyd drynke any wyne, as Hieremie wryteth in the xxxv. chapitre. Then sample of the Recha∣bites

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 thing{is} 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 thex∣amples accordyng to the rule (that is to wit) accordyng to the vndoubted and euidēt scri∣ptures, and not agaynst the rule & scriptures. Nowe this is moste sure and vndoubted, that our obseruaūces merite not remission of syn∣nes, 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 iu∣stifienge, or for whiche they shulde obteyne e∣uerlastynge 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 whi∣che there is a cōmaundement of god, whiche saythe,* 1.412 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 to∣kens from theyr owne countrey men, to then∣tente, that they shulde not fall agayne to the impietie & wyckednes of theyr countrey men. They wolde by these markes and signes put

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 work{is} of cloyster lyfe be ser∣uices & 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 Ti∣mothe,* 1.413 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 cōdemna¦tion, because they haue broken theyr fyrst {pro}∣myse. Fyrste lette vs imagyne that thapostle doth speake here of vow{is}: yet this place shal not defende nor maynteyn Monastical vow{is}, whiche be made of wycked ceremonies, & that also with this wycked opinion, that they me∣rite remission of synnes, & iustification. For Paule with an hole voyce doth disallowe and condēne all ceremonies, all lawes, al work{is}, 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:* 1.414 this parte also of the texte muste be applyed to vowes, that Paule

forbyddeth a wydow to be chosen vndre thre score yeres of age. So than vowes made be∣fore that age, shalbe voyde & of no strengthe. But the churche at that tyme knew not these maner of vowes.* 1.415 Therfore Paule rebukethe wydow{is}, 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 wan∣tonnes, and therfore dyd cast away theyr first fayth, and promyse. He calleth here the first faythe not the monasticall vowe, but the pro∣myse of christen lyfe. And after the same fa∣shyon he takethe faythe in the same chapitre, whan he saythe, If any dothe not care and {pro}∣uyde for his owne, namelye those of his owne house, he hath renyed the fayth. For he spea∣keth 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 a∣waye theyr faythe.

We haue ronne ouer breuely a fewe reasōs for our defense, and by the way we haue made an∣swere to the obiections of our aduersaries. And these thynges we haue gathered toge∣ther, 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 mys∣lyke the hipochrisie, and the fayned and coū∣trefayte obseruaunces of abbey lyfe, whiche altogether, this one sayenge of Christ dothe

defete, whan he saythe, They worshyp me in vayne with the cōmaundementes and tradi∣tiōs 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 con∣dempned 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 fre∣lye for Christis sake / and that for Christis sake through mercy they shulde obteyne eter¦nall lyfe / and not for these ceremonies or ser∣uices, 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 thing{is} be vayne, whiche in this presente article be alledged a∣gaynst the libertie of churches, & of preestes. This is a false accusation, and a starkelye. For we disputed of other matiers in this ar∣ticle.

whiche god dothe allowe as iustice, and to charge and lade cōsciences, so that it were synne to leaue them vndone. All these thing{is} euen one place in the Act{is} doth teache, where the apostles saye,* 1.416 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 ve∣ry greuous and haynous offense of them, whi¦che lade and ouercharge the congregation. Why do ye tempte god, say they? But aduer∣saries be nothynge aferd with this thunder and sore sentence, whan they with violence de¦fende theyr owne traditions and wycked opi∣nions. 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 hert{is}? Paule in his epistle to the Collossianes doth therfore deny,* 1.417 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 tra∣ditions to be layde vpon the churche, to me∣rite remission of synnes, or to be seruic{is}, whi∣che god dothe allowe as iustice, or to charge

consciences, so that it shulde be iudged synne to leaue them vndone: our aduersaries shall neuer be able to proue, that byshops haue po∣wer 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 accor∣dyng to the policie and ordenaunce in the ca∣nones / which we do nat rebuke: But we speke of a bysshop accordyng to the rule of the go∣spell.* 1.418 And that olde diuision of power / into power of ordre, and power of iurisdictiō, plea∣sith vs verie wel. The bysshop therfore hathe power of ordre, that is the ministration of the worde and of sacrament{is}. He hath also power of iurisdiction (that is to say) auctoritie to ex¦communicate 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 iu∣risdiction. Wherfore it folowith nat, although they haue some iurisdiction, that they may in∣stitute newe honours and seruices. For cere∣monies 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.

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 ho∣nours and seruices / as Paule teachith when he sayeth.* 1.419 Stande faste in the libertie, in whi∣che 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 offen∣dyng 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 writyng{is}, in whi∣che 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 in∣terpretynge 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.* 1.420 that is to saye. Whosoeuer hearith you hearith me / dothe nat speake of

traditions / but it maketh moste agaynst tradi¦tions. For it is no cōmaundement, but a wyt∣nes 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 contey∣nith moste graue consolation and doctrine: these Asses do wreste and apply to moste tri∣felynge thynges / I meane to the choyse and diuersitie of meates, varietie of clothyng, and sēblable thyng{is}. They alledge also / th{is} texte. Obedite prepositis uestris. Obey your rulers. This sentence requirith obedience towardes the gospel.* 1.421 For it dothe nat establyshe a kyng¦dome to the bysshoppes with out the gospell. Neyther ought bysshops to make traditions agaynst the gospell, or to interprete theyr tra∣ditions 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.* 1.422

The same answere we make to this sayeng of Christe, what soeuer they say:* 1.423 do it / because it is vndoubted that it is nat here vniuersally cō∣maunded, that we shulde receyue al maner of thynges:* 1.424 for the scripture in another place dothe bydde vs obey god more then mē. Ther¦fore

when they teache wycked thynges, they be n••t to be herde. But so it is that these be wycked teachyng{is} 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.

* 1.425They 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•• lord∣shyppes 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 ru∣lers: 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 re∣ceyue 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 go∣uernaunces / 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 incōmo∣dities 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

detestable and pestilente opinions bothe kyn∣des of doctrine hath ben oppressed before th{is} tyme: euery man knoweth / and the bok{is} of our aduersaries testify, whiche no where make any mention of faythe, when they speake of remis∣sion 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, ma∣ners 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 vnremem∣berful. 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 Mar∣tine Luther, and whiche nowe vse meruailous crueltie agaynst good men, & them that teache godly doctrine. They stirre vp mennes myn∣des agaynst vs other maner wayes also, whi∣che I lyste nat at this tyme to reherse. Ney∣ther 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,* 1.426 whiche shall nat be offended in me. For the deuill goeth aboute partly to op∣presse,* 1.427 and partly to deforme the gospell and bryng it out of fashyon by innumerable mea∣nes. In one place he kyndelyth tyrauntes a∣gaynste

the teachers of the gospell / in another place he raysith vp warres / in another place se••itions / in another place he styrreth vp he∣resies: 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 thing{is} 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 th{is} 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 ydola∣trie.* 1.428 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 fa∣ther and the sonne together by the eares / and kynsfolk{is} and citezens, one agaynst another? That if the causes of these warres be sought in histories: there shall nothyng be founde se∣mely 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 prest{is}, they do nat chose out able and mete persōs for that ordre? What also in the byeng and sellyng of benefices? Also in daungerfull

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 wri¦tynges of the canonistes, and the bokes of di∣uines 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 do∣ctrine is the chiefeste cause of offence, & most peryllous, of whiche Saynte Iohn̄ chiefely complaynethe in his Apocalypse,* 1.429 whan he describeth the kyngdome of the pope. What whan we shall come to the superstition of re∣ligious {per}sones, whiche be infinite: howe ma∣ny greuous offensions be there? what apply∣enge is there of merites, if the deade body be huryed in the habite of religion? Further∣more, 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 iud¦ged occasions of offēsion, but pure, good, and the true offices of byshops.

We lyste not here to multiplye wordes accor∣dyng to the greatenes of the matier, leste any man myghte thynke, that we haue delyte and pleasure in this rehersall, to whiche the ma∣kers

Notes

• * 1.1

  This is trāslated out of the Duche.
• * 1.2

  A distinc¦tyon of Duns.
• * 1.3

  The dif∣finition of fayth.
• * 1.4

  Of the commen∣sement & orygynal of fayth.
• * 1.5

  How the holy gost is gyuen by the schole mē
• * 1.6

  The knowled¦ge that fayth iu∣stifieth is necessary
• * 1.7

  The ta∣kynge of this pro∣posytyon onelye fayth iu∣styfyeth.
• * 1.8

  The fyrst rea∣son.
• * 1.9

  The pro∣bation of y^• minor.
• * 1.10

  Howe the aduersa∣ries vn∣derstande Christ to be our me¦diatour.
• * 1.11

  The se∣conde rea¦son.
• * 1.12

  The .iii. reason.
• * 1.13

  The .iiii. reason.
• * 1.14

  Authori∣ties of scripture that only fayth ius∣tifyeth.
• * 1.15

  Authori∣ties out of saynte Paule.
• * 1.16

  The trewe in∣terpreta∣cion of Paule.
• * 1.17

  Austynes interpre∣taciō vpō Paule.
• * 1.18

  Authori∣ties out of the gos¦pels of Iohan.
• * 1.19

  Authori∣ties out of the Actes of the Apos¦tles.
• * 1.20

  The prophete Abacuc.
• * 1.21

  The prophet•• Esaye.
• * 1.22

  Authori∣tes of doctours
• * 1.23

  Saynte Ambrose
• * 1.24

  Saynte. Austyns.
• * 1.25

  A cauil∣latyon re¦futed.
• * 1.26

  Fayth may bet∣ter than chariti be called gratia gra¦tū facies.
• * 1.27

  The knowe∣ledge of this faith is necessa¦rye.
• * 1.28

  The vnhappy councell of the ad∣uersaries
• * 1.29

  Roma. 3.
• * 1.30

  Gasa. 3.
• * 1.31

  Ioh. 16.
• * 1.32

  2. Cor. 3
• * 1.33

  The veyle.
• * 1.34

  1. Ioh. 3.
• * 1.35

  A questi••̄.
• * 1.36

  The solu¦ciō of the question why loue iustifyeth nat.
• * 1.37

  Gal. 3.
• * 1.38

  The thyrde reason.
• * 1.39

  Psalm••. 129.
• * 1.40

  Iob. 9.
• * 1.41

  The .4. reason.
• * 1.42

  The .5. reason.
• * 1.43

  Ephe. ••.
• * 1.44

  Abel.
• * 1.45

  The first reason.
• * 1.46

  The se∣••ōde resō
• * 1.47

  The .3. reason.
• * 1.48

  The Gentels
• * 1.49

  Psal. 49
• * 1.50

  The sa∣cramēt of y^• Aul••e••
• * 1.51

  An ob∣iectyon.
• * 1.52

  An ob∣iection.
• * 1.53

  The solu¦tyon.
• * 1.54

  An other obiection
• * 1.55

  The answere.
• * 1.56

  Saynt Ambrose
• * 1.57

  The vn∣charita∣ble fa∣shons of the aduer¦saryes.
• * 1.58

  The poete Horace.
• * 1.59

  An argu∣ment out of saynte Peter .4. The an∣swere.
• * 1.60

  Pro. 10.
• * 1.61

  Cesar & Pompey
• * 1.62

  An olde {pro}uerbe.
• ☞ 1.63

  An Epykee.
• * 1.64

  An argu∣ment out of Iames the secōde Chapitre
• * 1.65

  The an∣swere.
• * 1.66

  The first reason or solution.
• * 1.67

  1. Tim. 1
• * 1.68

  The .2. reason.
• * 1.69

  The .3. reason.
• * 1.70

  Other ob¦iectyons.
• * 1.71

  Daniell. Esaye.
• * 1.72

  The an∣swere.
• * 1.73

  Aristotle to kynge Alexan∣dre.
• * 1.74

  The wordes of Dani. after the hebraical trouthe.
• * 1.75

  Hieroms t••ansla∣tyon re∣iected.
• * 1.76

  Hiere. 15 Zacharie
• * 1.77

  An argu∣ment out of Tobi.
• * 1.78

  An other obiection
• * 1.79

  The solution.
• * 1.80

  A schola∣stical ar∣gument.
• * 1.81

  The an∣swere.
• * 1.82

  A diffe∣rence be∣twixte faythe and hope.
• * 1.83

  An other of y^• scho∣lastical ar¦gument.
• * 1.84

  Saynte. Hierome
• * 1.85

  The in∣conueni∣ence •• hi¦che ensu∣eth of thaduer∣saries opi¦nion.
• * 1.86

  Saule.
• * 1.87

  A questiō
• * 1.88

  The so∣lution.
• * 1.89

  Saynte. Barnard
• * 1.90

  An argu∣mēt whi∣che they call anti∣strephon.
• * 1.91

  The an∣swere & solutiō of thir argu¦ment.
• * 1.92

  Sainte-Ambrose
• * 1.93

  The vn∣gracious wrestyng of the ad∣uersaries
• * 1.94

  A chil∣dishe ca∣uillation.
• * 1.95

  An other obiectiv.
• * 1.96

  The solu¦tion.
• * 1.97

  Mōkes & Frears.
• * 1.98

  The wor¦des of me¦rite and rewarde.
• * 1.99

  Barnard
• * 1.100

  Apopheg matascho lastica.
• * 1.101

  The .vii. article of the cōfes∣sion.
• * 1.102

  •• ••hat is y^• church.
• * 1.103

  Paules definitiō.
• * 1.104

  Ephe. 5.
• * 1.105

  Why the church is called ca∣tholik.
• * 1.106

  The Glose.
• * 1.107

  Hierome.
• * 1.108

  Ephe. 2.
• * 1.109

  A para∣ble of Christe Mat. 15.
• * 1.110

  The dif∣finitiō ol the chur∣che after Lyre.
• * 1.111

  〈◊〉〈◊〉 dif∣finitiō of the chur∣che after the aduer¦saries.
• * 1.112

  Of the vnitie of y^e churche
• * 1.113

  A vayne distinctiō
• * 1.114

  A {pro}pre si¦militude.
• * 1.115

  Collos. 2
• * 1.116

  Collos. 2
• * 1.117

  Rom. 14
• * 1.118

  The sect of the Audians.
• * 1.119

  Howe the aduersa∣ries them selues do breake vniuersal obseruaū¦ces.
• * 1.120

  The .8. article of the mini∣sters of y^e churche·
• * 1.121

  The Anabap∣tist{is} wold haue al in comune.
• * 1.122

  The .9. article, of the bapti¦zyng of infaūte••.
• * 1.123

  The Anabap∣tistes.
• * 1.124

  The ij. reason.
• * 1.125

  The .10. article of the sacra∣ment of y^e Aulter.
• * 1.126

  Cyrillu••
• * 1.127

  The .xj. article of absolutiō
• * 1.128

  Excōmu¦nication.
• * 1.129

  The wordes of the Canon.
• * 1.130

  The re∣hersall of synnes in cōfession.
• * 1.131

  The question. De pro∣prio sa∣cerdote.
• * 1.132

  Panormi¦tanus.
• * 1.133

  The er∣rours of scholemē
• * 1.134

  The ••••f∣ferēce be∣twixt the cōtrition of Iudas and the cō¦trition of Peter.
• * 1.135

  Luke the taste.
• * 1.136

  Psal. 37
• * 1.137

  Psal. 6.
• * 1.138

  Esa. 38.
• * 1.139

  The .ij. parte of penaunce or repen∣taunce.
• * 1.140

  Roma. 5.
• * 1.141

  The ver∣tue of faythe.
• * 1.142

  Filial feare▪
• * 1.143

  Seruile feare.
• * 1.144

  Mat 26 1 Cor. 11.
• * 1.145

  Mat. xi.
• * 1.146

  A gene∣ral fayth and a spe∣cial fayth
• * 1.147

  Col. 2.
• * 1.148

  Abac. 2.
• * 1.149

  Collos. 2
• * 1.150

  In the .2 ••oke of the king{is}
• * 1.151

  Authori∣ties forth of scrip∣ture.
• * 1.152

  1. Reg. 2.
• * 1.153

  Esa. 2••.
• * 1.154

  Exam∣ples. Adam.
• * 1.155

  Gene. 3.
• * 1.156

  2. Reg.
• * 1.157

  S. Bar∣narde.
• * 1.158

  The .i. reason.
• * 1.159

  Rom. 4.
• * 1.160

  1. Io. 5.
• * 1.161

  The .••j. reason.
• * 1.162

  Act. 10.
• * 1.163

  A digres∣sion.
• * 1.164

  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.
• * 1.165

  The .iij. reason.
• * 1.166

  Note wel wherfore Christe serueth.
• * 1.167

  Ro. iiij.
• * 1.168

  Gal. iij.
• * 1.169

  The .iiij. reas••n.
• * 1.170

  1. Io. 4.
• * 1.171

  Ro. 14.
• * 1.172

  Saieng{is} of fathers cōcerning penaunce
• * 1.173

  Tertul∣liane.
• * 1.174

  I lyue is the othe wherby god swe∣reth.
• * 1.175

  The wor¦d{is} of Ter¦tulliane.
• * 1.176

  Ambrose
• * 1.177

  An obiec¦tion.
• * 1.178

  The so∣lution.
• * 1.179

  Salomon
• * 1.180

  Iacob. 5.
• * 1.181

  The olde custome of the churche.
• * 1.182

  That ca∣nonicall satisfac∣tions be not neces¦sarie by goddes lawe.
• * 1.183

  The doc∣trine of scholemē
• * 1.184

  The rea∣sons of the aduer¦saries.
• * 1.185

  Cāpege. Cardinal
• * 1.186

  A digresi¦sion.
• * 1.187

  Mat. 3.
• * 1.188

  Argumē∣te•• pro∣uing that the scrip∣tures be∣fore al∣ledged ap¦perteyne not to the satisfac∣tions of scholemē. The first ••eason.
• * 1.189

  The .ij. reason.
• * 1.190

  The iij. reason.
• * 1.191

  Qui••quid ligaueris
• * 1.192

  Fastes.
• * 1.193

  Pylgry∣mages.
• * 1.194

  Workes of su••e••e¦roga••ion.
• * 1.195

  Note this argumēt.
• * 1.196

  An obie∣ction.
• * 1.197

  The solu¦tion.
• * 1.198

  An other obiection
• * 1.199

  The solu¦tion.
• * 1.200

  How god punisheth synnes.
• * 1.201

  An other obiection of thad∣uersaries
• * 1.202

  The an∣swere.
• * 1.203

  Esa. 28.
• * 1.204

  Iohan. 9
• * 1.205

  S. Gre∣gorye.
• * 1.206

  Esaie.
• * 1.207

  What pur¦gatory is by faders
• * 1.208

  Austyne.
• * 1.209

  Satis∣faction for mor¦tificatiō
• * 1.210

  Gregory
• * 1.211

  Chriso∣stome.
• * 1.212

  Good frutes.
• * 1.213

  What were {per}∣dons in old time·
• * 1.214

  The ve¦ry sacra¦mentes.
• * 1.215

  The sai¦enge of Austine
• * 1.216

  Confir∣mation and en∣neiling.
• * 1.217

  Preest∣hode.
• * 1.218

  Matri∣monie.
• * 1.219

  Austyne.
• * 1.220

  The xiiii article of callynge.
• * 1.221

  Ephe. 2
• * 1.222

  Gala. 5
• * 1.223

  Eze. 20
• * 1.224

  Ro. 14
• * 1.225

  The kynge∣dome of Anti∣christ.
• * 1.226

  Of An∣tichrist.
• * 1.227

  Dan. 11
• * 1.228

  Epipha¦nius.
• * 1.229

  The Encra∣tites.
• * 1.230

  Thom̄s
• * 1.231

  Sylye Gerson pitiful∣li vexed
• * 1.232

  Coll. 2.
• * 1.233

  Act. 15.
• * 1.234

  Gal. 5.
• * 1.235

  Epikes
• * 1.236

  A pro¦pre simi¦litude.
• * 1.237

  What thyng{is} be prea∣ched a∣monge the Ger¦maynes
• * 1.238

  Tradi∣tiōs be snares of the consci∣ence.
• * 1.239

  Carolo¦stadius
• * 1.240

  Iulian{us} & Cels{us}
• * 1.241

  Whye Christe forbyd∣deth pri¦uate vē¦geaūce.
• * 1.242

  wyclefe
• * 1.243

  The .17 article.
• * 1.244

  The .18 article.
• * 1.245

  Austine
• * 1.246

  william of Par¦rhise.
• * 1.247

  The .19 Article of the cause of synne.
• * 1.248

  The .21 article.
• * 1.249

  Act. 10
• * 1.250

  Ro 3.4
• * 1.251

  1. Pe. 1.
• * 1.252

  The Pelagi¦anes.
• * 1.253

  Rom. 3.
• * 1.254

  The .21 article.
• * 1.255

  Cypan.
• * 1.256

  Hierom
• * 1.257

  Thre maners of hono¦rynge sayntes
• * 1.258

  Angels praye for vs.
• * 1.259

  A distin¦ction of media∣tours.
• * 1.260

  Esa. 9.
• * 1.261

  Ioh. 5.
• * 1.262

  1. Thes∣saloni. 2.
• * 1.263

  Gabriel an expo¦sitour.
• * 1.264

  He con∣foūdeth thē with theyr owne ex¦ample.
• * 1.265

  The cōmen forme of absolu∣tion.
• * 1.266

  Hilari{us}
• * 1.267

  Erroni¦ous per¦suatiōs
• * 1.268

  The 〈…〉〈…〉 Rom••••••
• * 1.269

  The le∣gēde of saynt{is}.
• * 1.270

  Babara
• * 1.271

  Christo¦fore.
• * 1.272

  Peter denyed his ma∣ster.
• * 1.273

  Lucian made a story in derisiō of other in whi∣che is nat one trewe worde.
• * 1.274

  1. Co. 11
• * 1.275

  1. Co. 11
• * 1.276

  The wordes of saint Hierom
• * 1.277

  Gabriel
• * 1.278

  1. Re. 2.
• * 1.279

  Eccius
• * 1.280

  The .1. reason.
• * 1.281

  A cauil¦lation.
• * 1.282

  Gene. 1
• * 1.283

  The .2. reason.
• * 1.284

  The .3. reason.
• * 1.285

  1. cor. 7
• * 1.286

  Mat 19
• * 1.287

  Ambrose
• * 1.288

  An ob∣iection.
• * 1.289

  Mat 19
• * 1.290

  The .4. reason.
• * 1.291

  Mat 19
• * 1.292

  The .5. reason.
• * 1.293

  Mat 19
• * 1.294

  1. cor. 7
• * 1.295

  1. Ti. 2.
• * 1.296

  1. cor. 7
• * 1.297

  Act. 15.
• * 1.298

  1. cor. 7
• * 1.299

  The .6. reason.
• * 1.300

  The ar∣gumēt{is} of the aduersa¦ries.
• * 1.301

  The .1. argumēt.
• * 1.302

  1. cor. 7
• * 1.303

  Mat 19
• * 1.304

  1. Timo¦the. 4.
• * 1.305

  The .2. argumēt.
• * 1.306

  Esaie.
• * 1.307

  Tit. 1.
• * 1.308

  Esaie.
• * 1.309

  The .3. argumēt.
• * 1.310

  The v∣sage of the gre∣ke chur¦ches.
• * 1.311

  Freers.
• * 1.312

  The or¦dinance of saint Fraūc{is}
• * 1.313

  Epipha¦nius. In Asia y^• masse was do¦ne but th••yse a weeke.
• * 1.314

  Eschi∣nes.
• * 1.315

  Ro. 5.
• * 1.316

  Socra∣tes.
• * 1.317

  A sacra¦mente what it is.
• * 1.318

  mar. 16
• * 1.319

  A sa∣crifice what it is. ❧
• * 1.320

  Sacrifi∣cium pro¦pi••iato∣rium.
• * 1.321

  Sacrifi∣cium e••∣charisti∣con.
• * 1.322

  The dethe of Christ.
• * 1.323

  Heb. 10
• * 1.324

  Heb. 10
• * 1.325

  Rom. 8
• * 1.326

  piaculū
• * 1.327

  1. Pe. 2.
• * 1.328

  Ro. 12.
• * 1.329

  Heb. 13.
• * 1.330

  Io. 4.
• * 1.331

  Hier. 7
• * 1.332

  psal 49
• * 1.333

  psal. 391
• * 1.334

  psal. 50
• * 1.335

  psal. 4.
• * 1.336

  psal 115
• * 1.337

  Mala. 1
• * 1.338

  The true in∣terpre∣tation of the {pro}phate,
• * 1.339

  Mala. 3
• * 1.340

  Ro. 15.
• * 1.341

  Allego∣res {pro}ue nothīg.
• * 1.342

  1. cor. 11
• * 1.343

  Na. 2••.
• * 1.344

  Dani. 9
• * 1.345

  Dani. 9 The do¦ctrin of the prea¦chers ī Germa∣nye.
• * 1.346

  Dani. 11
• * 1.347

  An obie¦ction ta¦ken out of the e∣pistle to the He∣brues, the .v. chaptre
• * 1.348

  Esaie. 53.
• * 1.349

  2. cor. 3.
• * 1.350

  Ro. 5.
• * 1.351

  The er∣rour of thomas reiected
• * 1.352

  The sa∣crifice of the Masse called of the fathers Eucha∣ristia. ••. a gyuīg of thāk{is}
• * 1.353

  A vaine opinion
• * 1.354

  What is a sacra∣ment.
• * 1.355

  1. cor. 11 mat. 26 mar. 14. Luc. 22
• * 1.356

  Ambro.
• * 1.357

  Cipan.
• * 1.358

  What is Litur∣gia.
• * 1.359

  2. cor. 5
• * 1.360

  Demo∣sthenes
• * 1.361

  2. cor. 9
• * 1.362

  Phili. 2
• * 1.363

  The eti¦mologe of this worde liturgie
• * 1.364

  Deu. 16
• * 1.365

  The Greke Canon of the Masse.
• * 1.366

  Nota.
• * 1.367

  Rom. 5.
• * 1.368

  Purga∣torye.
• * 1.369

  1. cor. 11
• * 1.370

  The wordes of the Greke Canon.
• * 1.371

  Grego.
• * 1.372

  Aerius an here¦tyke.
• * 1.373

  The o∣pinion of Aeri∣us.
• * 1.374

  The bu¦sines of true p̄a∣chers.
• * 1.375

  Iohn̄ Hylten.
• * 1.376

  A ••ro∣phec••e.
• * 1.377

  Mona∣steries were s••o¦les.
• * 1.378

  Unsaue¦rie sal••.
• * 1.379

  Luther
• * 1.380

  The .1. reason.
• * 1.381

  Gal. 5.
• * 1.382

  The euasion of thad∣uersar{is}.
• * 1.383

  The E∣piloge of the aduersa¦ries.
• * 1.384

  A wyc∣ked ima¦ginatiō
• * 1.385

  Gerson
• * 1.386

  A wyc∣ked say∣inge of ••hom.
• * 1.387

  The .2. reason••••
• * 1.388

  1. Timo¦the. 4.
• * 1.389

  Ro. 14.
• * 1.390

  1. cor. 8.
• * 1.391

  What is euange∣lical {per}∣fection.
• * 1.392

  The sē∣tence of thaduer¦saries.
• * 1.393

  Eze. 20
• * 1.394

  Barn.
• * 1.395

  A mode¦ration.
• * 1.396

  An hi∣story of saynte Antony
• * 1.397

  Mat. 19
• * 1.398

  Of two maners of forsa¦kīg the worlde.
• * 1.399

  Mat 19 Ma•• 10
• * 1.400

  Mat 19
• * 1.401

  Aristip∣pus.
• * 1.402

  Euāge∣lical po¦uertie. Dauid was poore. A false prayse of the Extra∣uagaūt.
• * 1.403

  Note this so∣lution.
• * 1.404

  Perso∣nall vo∣cations
• * 1.405

  The .3. reason.
• * 1.406

  1▪ cor. 7
• * 1.407

  The .4 reason.
• * 1.408

  The last reason.
• * 1.409

  Obie∣ctions.
• * 1.410

  The Nazare¦ans.
• * 1.411

  The Recha∣bites.
• * 1.412

  Exo 20
• * 1.413

  Wydo∣wes. 1. Ti. 5.
• * 1.414

  Note this.
• * 1.415

  The true in∣terpre∣tatiō of Paule.
• * 1.416

  Act{is}. 15
• * 1.417

  Coll. 2.
• * 1.418

  The olde di∣uisiō of power.
• * 1.419

  Gala. 5.
• * 1.420

  Luc. 10
• * 1.421

  Heb. 13.
• * 1.422

  Gal. 1.
• * 1.423

  Ma. 23.
• * 1.424

  Act{is}. 5.
• * 1.425

  Ano∣ther ob∣iection.
• * 1.426

  Ma. 15.
• * 1.427

  The craft of the de∣uyll.
• * 1.428

  The am¦bitiō of the bys∣shop of Rome.
• * 1.429

  Apo. 17