The confession of the faith of the germans exhibited to the most victorious Emperor Charles the .v. in the Council or assemble holden at Augusta the year of our lord. 153● To which is added the Apology of Melancthon who defendeth with reasons invincible the aforesaid confession translated by richard Taverner at the commandment of his Master the right honourable Master Thomas Cromwell chief Secretary to the kings grace. Psalmo. 119. And I spoke of thy testimonies in the presence of kings, and I was not confounded. ¶ To the right honourable Master Thomas Crumwell chief Secretary to the kings grace/ and master of his Rolls his humble servant Richard Taverner wisheth continual health and prosperity. WHo can not unless he be mortally infected with the pestiferous poison of envy most highly commend magnify and extol your right honourable maistershipes most circumspect godliness and most godly circumspection in the cause and matter of our Christian religion which with all indifferency do not only permit the pure true and sincere preachers of gods word freely to preach/ but also yourself to the uttermost of your power do promote and further the cause of Christ and not only that/ but also do animate and encourage other to the same▪ As now of late ye have animated and impelled me to translate the confession of the faith and the defence or Apology of the same/ which book after the judgement and censure of all indifferent wise and learned men is as fruitful and as clerkly composed as ever book was until this day which have been published or set forth. But to th'end that the people for whose sakes this book was commanded to be translated may the more greedily devour the same/ I do dedicated and commend it to your name/ and if any faults have escaped me in this my translation I desire not only your maystershype but also all that shall read this book to remember the saying of the poet Horace which in art poetica saith. In opere longo fas est obrepere somnum. That is to say/ in a long work it is lawful for an man to fall some times a sleep. But as touching your right honourable maystershype I doubt nothing (such is your inestimable humanity) but that ye will accept this my little service & take it in worth whom I beseech the height god that he will vouchsafe to further in all your affairs to the glory of god and advancement of his name. Amen. ¶ The preface to the Emperor Charles the fift. Most invycte Emperor Cesar August lord most gracious. For asmuch as your imperial majesty hath summoned a parliament or assemble of the Empire to be holden at the City of Augsburg to th'intent that there it might be consulted and delyberated of the aids and succour to be had against the Turk that most bitter/ hereditary/ and old enemy of the Christian name and religion (that is to wit) how his furiousness and cruel enforcements might be resisted with durable and perpetual ordinance and provision of war. And then also of the dissentyons in the cause or matter of our holy religion and Christian faith and that in this cause of religion the opinions and minds of either parties among themselves might be hard/ understanded and pondered in presence of the said par●ies after a charitable fashion with coldness and soberness on both sides to be used to th'end that tho things which in the scriptures have been otherwise then rightly handled and understand by either perties being se● apart and corrected: the matter might be ended componed and reduced to one simple v●ritie and Christian concord/ so that from hence forth one sincere and true religion might be of us maintained and kept/ that like as we be/ and do war under one Christ: so we might also live in one christian Church in unity and concord. For as much also as we the within subscribed Coruestour or elector/ & Princes with other to us conjoined/ as we'll as tother electors princes/ and estates were summoned to the aforesaid parliament or assemble/ because we would obediently fulfil your imperial commandment: we came with all speed and maturity to the aforesaid City of Augusta/ and (which we would no man should judge to be spoken for boasting of ourselves) we were there with the first. For as much therefore as your Imperial majesty about the very beginning of this assemble and parliament/ did cause it to be proponed and moved to the Coruestours princes and and other estates of th'empire that all the states of th'empire by the virtue of your proclamation and decree ought to exhibete one offer up their opinion and sentence in the vulgar and Latin tongue. And after deliberation had the next wednesday/ again answer was made to your Imperial majesty that we for our part would the next friday exhibet the articles of our confession. Therefore in obeying your majesties will and pleasure/ we here present unto you in this cause of religion the confession or our preachers & of ourselves/ in which it shallbe openly sent/ what manner of doctrine out of the holy scriptures and the pure word of god/ they have hitherto in our lands/ Dukedom's/ lordeshypes and cities taught/ and have treated in our churches or congregations. That if also tother electors princes & estates of th'empire with like writings in the latin and vulgar tongue according to your motion and propowning will bring forth their opinions in this cause of religion: we here offer ourselves ready before your majesty as before our most merciful lord with the foresaid princes and our friends lovingly to commune and entreat of tolerable means and ways/ to the intent that (so moche as honestly may be done) we may agree together and the matter being peaceably debated without odious contention betwixt us the parties (god willing) the dissension may be ended/ and reduced to one true concordaunt religion: as we all be/ & do war under ou● christ/ according to the tenor of your proclamation/ and that all things may be brought to a godly truth/ which thing we desire of god with most fervent requests. But if as much as attaineth to tother Coruestours princes and estates which be on the other side: this entreaty of the matter in such sort as your majesty hath wisely judged it to be handled and entreated/ that is to wy●e/ with such mutual presentation of writings and peaceable conferring together/ shall nac proceed and go forward/ nor be done with any fruit & prophet: here we do openly and solemnly testify by this our writing left behind us/ that we refuse no manner thing which may by any means help to the obtaining & winning of the Christian concord/ such as may stand with god's law and good conscience/ as both your imperial majesty/ and the other Coruestours and estates of th'empire/ and finally all which be holden with a sincere love and zeal toward the Christian religion/ which shall hear this matter with indifferency: shall by this our confession know and understand. For as much also as your imperial majesty to the Coruestours princes & tother estates of the empire not once but oftentimes hath lovynly signified/ & in the parliament holden at Spira which was in the year of our lord .1526. according to the form of your imperial instruction and commission caused it to be recited and openly red/ that your majesty in this business of religion for certain causes there alleged in your majesties name/ would not determine nor could not conclude any thing/ but that according to th'office of your majesty ye would diligently labour the matter with the bishop of Rome that a general council might be gathered/ as the same thing was more largely declared more than a year passed in the last common assemble holden at Spira/ where your imperial majesty by the lord Ferdinand king of Boemie and of Hungary our friend and loving lord and afterward by your orator and commissaries/ caused this among other things to be purposed and declared/ that your imperial majesty had understanded and expended the deliberation and counsel of your Lieutenant in th'empire and of the precedent & counsellors in your regiment and of the inbassadours sent from tother estates which assembled together at Ratispone/ concerning a general counsel to be gathered. And that your Imperial majesty did also judge it to be profitable that a council should be gathered. And that because the matters which were then treated betwixt your imperial majesty and the bishop of Rome drew nigh to a concord and Christian reconcilement: your majesty doubted not but that the bishop of Rome might be brought in mind to have a general council. wherefore your imperial majesty signified unto us that ye would labour that the aforesaid bishop should consent together with your majesty to gather such a general council and with all expedition to send out letters publishing the same: Then if in this cause of religion the dissensyons betwixt us & the parties be not lovingly and charitably pacified and ended (which thing may chance) we here before your imperial majesty with all obedience do offer ourselves (which thing is more than is required of us) to appear and to make answer ourselves in such general free and Christian council/ of which to be gathered in all th'imperial assembles and parliaments which have been held and kept in the time and years of your imperial majesty/ it hath been always entreated and with full assent and agreeable voices concluded. Unto the which also general council and also unto your imperial majesty before this time in this most high and most grave cause we have after due manner and form of law provoked and appealed. To which appellation unto your imperial majesty and unto the said council/ we yet do cleave and stick fast/ neither we do intend or can go from it by this or by any other treatise/ unless the cause betwixt us and the parties according to the tenor of the last imperial citation be lovingly and charitably pacified ended and reduced to a Christian concord. Of which we here also solemnly and openly protest. The principal articles of the faith. 1. Of the trinity. OUr Churches with full consent do teach that the decree of Nicene council touching the unity of the godhead or divine essency and of the iii parson's is true & aught to be believed without any douting/ that is to say/ that there is one dentie or divine essency which is both called and is in deed God/ everlasting without body without parts/ unmeasurable in power wisdom and goodness/ the maker and preserver of all things aswell visible as invisible and yet be iii distinete parsons of all one godhead or essency and of all one power and which be coeternal/ that is to say the father son and holy ghost. And this word (parson) they use in the same signification that other doctors of the church have in this matter used it/ so that it signifieth not a part or quality in an other/ but that which hath a proper being of itself. heresies They damn all heresies of them that impugn this article/ as the Manichees who did put two principles or beginnings one good and an other bad/ also the Ualentinians the Arrians the Eunomians the Mahometistes & all such other. They damn also the Samosatens both old and new which where as they contend that there is but one only parson/ they dispute of the word (which we call the second parson) and of the holy ghost craftily and wickedly saying that they be not distinct persons but that the word (which we as I said do call the second parson) signifieth a word pronounced with the voice/ and the ghost or spirit signifieth a moving which is created in things. 2. Of original sin Also they teach that after the fall of Adam all men which be issued and derived according to nature/ be borne with sin (that is to wite) without fear of god without trust or affiance in god/ and with a concupiscence or lust/ and that this disease or sore or vice original is in deed sin which damneth and bringeth even now also everlasting death to them which be not borne new again through baptism and the holy ghost. They damn the Pelagians and other which deny that this vice original is sin/ heresies and (to the utter defacing and abridging the glory of the merits and benefits of Christ) they dispute that man of his own natural powers without the holy ghost may satisfy the law & be pronounced and declared right wise in the sight of god for the honest work of reason. 3. Of the humanity and divinity of Christ. Also they teach that the word (that is to say) the son of god did take man's nature in the womb of the blessed virgin Marie/ so that there be two natures/ a divine nature & an human nature in unity of parson inseparably conjoined and knit/ one christ/ truly god/ and truly man/ born of the virgin Marie/ truly suffering his passion/ crucified/ dead/ and buried / to th'intent to bring us again into favour with the father almighty/ and to th'en●ē● to be a sacrifice and host not only for Original sins/ but also for all actual sins of men. The same Christ went down to the hells/ and truly rose again the third day/ and then ascended to the heavens/ that he should there sy●●e at the right hand of the father and perpetually ●eygne and have dominion over all creatures/ and sanctify them which believe in him/ sending the holy ghost into their hearts/ who governeth comforteth and quickeneth them and defendeth them against the devil and power of sin. The same Christ shall openly return again/ to th'intent to judge as well the quick as the deed. &c. according to the Crede of the Apostles. 4. Of justification. Also they teach that men can not be made righteous in the sight of God by their own proper powers merits or works/ but that they be freely justified for Christ's sake through faith/ when they believe that they be taken again into favour and that their sins be forgiven for Christ's sake/ who with his death hath satisfied for our sins. This faith god repute●h and taketh in stead of rightwiseness before him. As Paul teacheth in the third & fourth chapters to the Romans. 5. Of the obteininge of faith. To the obtaining of this faith/ was ordained the ministery of teaching the gospel and giving the sacraments. For by the word & by the sacraments as by instruments is given the holy ghost who worketh faith where and when it pleaseth god in them which hear the gospel (that is to wit) that god not for our own merits but for Christ justfieth those which believe that they be received into favour & grace for Christ's sake. They damn the Anabaptistes & other which think that the holy ghost cometh to men without any extern or outward work/ heresies by there own preparations and works. Also they teach that this faith ought to bring forth good fruits & that men ought to do good work commanded by god/ 6. Of good works. because of god's will and pleasure/ but not that we should trust that by though works we deserve to be justified in the sight of god. For the forgiveness of sins and justification is purchased by faith/ as testifieth also Christ which saith. When ye have done all these things/ yet say/ we be vnprofyta●le servants. The same thing the old writers of the church do teach. For. S Ambrose saith. Saint. Ambrose Hoc constitutum est a deo, ut qui credit in Christum saluus sit, sine opere▪ sola fide, gratis accipiens remissionem peccatorum. That is to say. That is ordained and instituted of god that who believeth in christ/ is saved without work/ only by faith freely receiving forgiveness of sins. 7. Of the holy church. Also they teach that one holy Church shall continually remain. The church is a congregation of holy persons in which congregation or company the Gospel is rightly taught and the sacraments rightly ministered. A●d to the true unity of the church it is enough to consent of the doctrine of the gospel and ministration of the sacraments Neither is it requisite that in every place be like human traditions/ rites or ceremonies ordained and instituted by men. As Paul saith/ one faith/ one baptism one God and father of all. &c. 8. Of the ministers of the Church All though the church properly be a congregation of holy parsons and of true believers/ yet nevertheless sith in this life many hypocrites and evil parsons be mixed among the good: it is lawful to use the sacraments which be ministered by evil men according to the saying of Christ The scribes and pharisees sit in the chair of Moses. &c. And the Sacraments and word because of thordinance and commandment of Christ be effectual not withstanding they be ministered by evil parsons. heresies They damn the Donatists and such like which denied it to be lawful for us to use the ministery of evil men in the church/ and which thought that the ministry of evil men was unprofitable and of none effect. 9 Of baptism. Of baptism they teach that it is necessary to salvation/ and that by baptism is offered the grace of god & that children are to be baptised which by baptism being offered to god be received into the favour and grace of god. heresies They damn the anabaptists which disallow the baptism of Children/ and say that children be saved without baptism. 10. Of the sacrament of the Altar. Of the souper of the lord they teach that the body and blood of Christ be verily present and he distributed to the eaters in the souper or maundy of the lord and disprove them that teach other wise. 11. Of confession. Of confession they teach that private absolution in churches ought to be retained & kept although in confession the rehearsal of all the sins be not necessary. For it is unpossible according to the psalmist. Delicta quis intelligit? who understandeth his sins? 12. Of penance ●● repentance Of penance they teach that they which after baptism be fallen again into sin may be forgiven of their sins what time so ever they turn and repent. And that the church to such which return to repentance ought to give the benefit of absolution. And penance standeth properly in these two parts/ that is to say/ in contrition which is a fear driven in to the conscience after that sin is espied. And in faith which is conceived by the gospel or absolution and which believeth that for Christ's sake the sins be forgiven and comforteth the conscience and delyveteth it from terrors & fears. After that must follow good works which be the fruits of penance. They damn the Anabaptistes which deny that they which be once justified may lose the holy ghost. heresies Also those which contend that to some men so great perfection do chance in this life/ that they can not sin. They damn also the Nouar●ans which would not assoil those that were fallen after baptism & came again to repentance. They reject and disallow also those which teach not that remission of sins is given by faith but that it cometh by our own love and works. They be also disallowed and rejected which teach that the Canonical satisfactions be necessary to redeem everlasting pains or pains of purgatory. 13. Of the use of the sacraments. Of the use of the sacraments they teach that the sacraments be ordained and instituted not only that they should be cognysauncies/ badges or marks by which Christian men are discerned and known from other people But rather that they should be signs and testimonies of the will of god toward us/ to stir up and to confirm faith in us which use them so proponed. Wherefore we must so use the sacraments that faith be added and put unto them/ to th'intent we may believe the promises which be exhibited and showed by the sacraments. Errors. They damn therefore those which teach that sacraments even by their own proper virtue do justify & which teach not that faith is required in the using of the sacraments/ which faith may believe that sins be forgiven 14. Of order ecclesiastic. Of the Ecclesiastical order they teach that no man ought openly to teach in the church or congregation/ or minister the sacraments/ unless he be duly and lawfully there unto called and appointed. 15. Of rites or usages of the church. Of the rites of the church they teach that such rites ought to be kept which may be kept without sin and which be profitable to a tranquillity and good order in the church as certain holy days/ feastful days and like/ yet nevertheless of such rites and ceremonies men be admonished lest their consciencies be cumbered/ as though such ceremonies be necessary to salvation. They be also admonished that man's traditions ordained to pacify god/ to deserve grace/ and to satisfy for sins be contrary to the gospel and doctrine of faith. Wherefore vows and traditions of meats & so forth ordained to purchase grace and to satisfy for sins be unprofitable and against the gospel. 16. Of politic or civil matters. Of politic or civil things they teach that lawful ordinauncies for a public weal be the good works of god/ and that it is lawful for Christian men to bear offices and authorities/ to excercise judgements/ to judge things according to th'emperors laws or other present laws of kings and rulers/ to execute due punishments by the law/ to hold battle or war by the law/ to be a soldier/ to contract or bargain by the law/ to hold a thing in propriety to take an oath/ when officers do lawfully require it/ to marry a wife to take an husband. Heresies. They condemn the Anabaptistes which inhibit/ & forbid these civil offices to christian men. They damn also those which do not put the perfection of the gospel in the dread of god and faith/ but in leaving forsaking or giving over of politic and civil offices. For the gospel teacheth the eternal rightwiseness of the heart. So that it destroyeth not the politic and civil governance/ but chief requireth the conservation of the same/ as good ordinances of god & to exercise and practise charity in such ordinances. Therefore necessarily christian men ought to obey their governors and their laws/ save when they command sin/ for than they be rather bounden to obey god than man/ as it is said in the fift chap. of the Acts 17. Of the resurrection. Also they teach that Christ shall appear in the end of the world to judge/ and shall raise up again all that be dead/ and shall give to the godly and elect people everlasting life/ & perpetual joys/ but the wicked men and devils ●e shall condemn to be tormented with out end. heresies They damn the Anabaptistes which think that the pain of evil men/ and of devils shall have an end. They damn also other/ which now a days do sow abroad judaical opinions that before the Resurrection of the dead the wicked shall be oppressed in every place/ & the good men shall occupy & possess the kingdom of the world. 18. Of free will. Of fire will they teach that man's will hath some liberty to work civil & outward rightwiseness/ and to chose out things subject unto reason/ but it hath not might without the holy ghost to do the rightwiseness of god/ or spiritual righteousness. ●or a man left to the power of his own soul (whom Paul calleth animalem hominem) perceiveth not the things that be of the spirit of god but this rightwiseness is framed and made in the hearts/ when the holy ghost is conceived by the word. This sayeth Austyne with like words in his third book of hypognosticon. The words of S Austin. We grant (saith S. Austyne) that every man having reasonable judgement hath free will not that he is able in things pertaining to god without god/ either to begin or at the lest way/ to make an end/ but only in the work of this present life/ aswele good as evil. In good work (I say) which do issue forth of the goodness of nature/ as to will to labour in the field/ to will to eat and drink/ to will to have a friend to will to have clothing/ to will to make a house/ to will to mary a wife/ to nourish beasts/ to learn a craft of diverse good things/ to will whatsoever good thing appertaineth to this present life/ of the which things none hath being without the governance of god/ yea of him/ and by him they be/ and began to be. Evil works (I say) as to will to honour an Image or Idolle/ to do manslaughter. &c. heresies They damn the Pelagians & other which teach that without the holy ghost/ only by strength of nature/ we may love god above all things/ & do the precepts of god/ as touching the substance of the acts (as they call it). For though nature can some what do the outward works (for nature may keep her hand from killing of men) yet she can not work the inward motions/ as the dread of god/ the trust in god/ chastity/ patience. &c. Of the cause of sin they teach/ that although god doth create & conserve nature/ yet the cau●● of sin is the will of them that be evil/ that is to say/ of the devil & of the wicked men/ which will (when god helpeth not) turneth itself from god as Christ saith in the eight chap. of Iohn when he speaketh a lie/ he speaketh of him self. 20. Of good works. Our teachers be falsely accused that they prohibit/ and forbid good works. For their writings which go abroad/ of the ten commandments/ and other of like matter do witness/ that they have taught profitably of all kinds of living & offices/ as what kinds of living & what works do please god/ in every calling. Of which things preachers heretofore spoke but little only they magnified and did set forth childish/ and unnecessary work/ as certain holy days/ certain fastings/ fraternities/ guyldes' or brotherhedes/ pilgrimages/ worshippings of saints/ rosaries/ entering into religion/ and such other like. Our adversaries through our monition do now unlearn/ & leave this gear/ so that they preach not these unprofitable works so much as they did before. Furthermore they begin to make mention of faith/ of the which now this great while/ hath been marvelous silence/ all though they cease not to obscure and darken the doctrine of faith/ in that they leave men's consciences in a doubt bidding them purchase remission of sins with work. But they teach not/ that through christ/ by only faith we may be sure to have remission of sin. For as much therefore/ as the doctrine of faith (which ought to be the chief and principal in the church) hath lain so long unknown (as we must all needs confess that of the righteousness of faith/ most deep and profound silence hath been in preachings/ & that allouly the doctrine of works hath been exercised and conversant in churches) therefore (I say) our teachers have warned & monished the churches of faith/ in this wise as followeth/ first that our works can not reconcile god unto us/ or deserve remission of sins and grace/ and justification but this we get only by faith/ believing that only for Christ's sake/ we be received into favour/ who only is set forth/ and purposed unto us a mediator & a mercy stock by whom the father is reconciled/ and his favour gotten again. Therefore he that trusteth to deserve favour/ or grace/ with works: despiseth the merit & grace of Christ/ and seeketh a way and coming to God with man's power/ without Christ/ where as Christ said of himself. I am the way/ the truth/ and the life. This doctrine of faith is every where treated in Paul as to the Eph. 2. by grace ye are made sa●e/ through faith/ and that not of yourself it is the gift of god/ not of works. &c. But here lest peradventure a man would make cavillations/ and craftily lay for himself against us that we have devised and found out this new interpretation of Paul/ I say that all this cause or matter hath for the maintenance of it the authority and witness of old and ancient fathers. Austyne▪ For S. Austyne in many volumes defendeth grace/ & righteousness of faith/ against merits of works. And S. Ambrose doth teach like things in the book entitled of the calling of the gentiles/ and other. For in the book of the calling of the gentiles/ he sayeth in this wise. Ambrose The redemption of the blood of Christ were but vile/ and little wroth/ neither the prerogative of man's works should give place to the mercy of god/ if righteousness which is made by grace were due to the merits going before/ so that it should not be the gift of the giver/ but the reward of the worker. But now although this doctrine is contemned/ and little set by/ of them that be ignorant and lack knowledge: yet good & fearful consciences do know by experience how comfortable it is/ for consciences can not be made quiet and at rest by any works but alonely by faith and that is when they be assured & decree for a certainty/ that through Christ god is appeased/ like as Paul teacheth. Ro. 5. saying When we be made righteous by faith/ we be at peace with god. All this doctrine is to be referred to the conflict or battle of a troubled conscience/ and without this conflict it can not be well understand/ wherefore men without knowledge/ and which be unlearned in the scriptures do judge a miss of this matter/ which dream that christian righteousness is nothing else but civil and philosophical righteousness. In times passed consciences were vexed with the doctrine of works/ but they hard not the comfort out of the gospel. Some their conscience draw out in●o wilderness/ into Monasteries/ and places of religion/ trusting that there they should merit & get grace/ with solitary and monastical life. And diverse men found out diverse works/ to win grace/ and to make satisfaction for their sins. Wherefore it was greatly needful/ to teach and to renew this doctrine of faith in Christ/ lest fearful consciences should lack comfort/ and that they might learn/ that grace/ remission of sin/ and justification/ may be attained through faith in Christ: Also men be monished & warned that here the name of faith doth not signify only the knowledge of the history/ such as is the faith in wicked men and devils/ but doth signify the faith that believeth not only the history/ but also/ the effect of the history/ that is to say/ this article remission of sins/ I mean (to speak more planly) that through Christ/ by Christ's merits/ and for Christ'S sake/ we may have grace/ righteousness/ and remission of sins. The signification of faith Now he that knoweth/ that through Christ he hath the father merciful and favourable to him/ he truly knoweth god/ he knoweth that god is careful for him/ he loveth god/ and calleth upon him/ and (shortly to conclude) he is not without god/ as the gentiles be/ for devils & wicked men can not believe this article remission of sins. Therefore they hate god/ as an enemy/ they call not upon him/ they look for no goodness of him. Austyne. Austyne also doth warn the reader of the name of faith/ after like manner & teacheth that this word (faith) in scripture is taken not for knowledge/ such as is in wicked men/ but for trust which doth comfort and raise up fearful and trembling minds. Faith after S. Ambrose Furthermore our men teach that it is necessary to do good works: not that we should trust to deserve grace by them/ but because it is the will of god/ that we should do them. Remission of sins: and peace of conscience/ is taken allouly by faith. And because the holy ghost is taken through faith/ therefore forthwith hearts are renewed/ and endued with new affections/ so that they may bring forth good works/ for so saith Ambrose/ that faith is the mother and bringer forth and getter of good will/ and of just and righteous doing. For man's power without the holy ghost is full of wicked affections/ and more weak and feeble then that it can do works that be good before god. More over it is under the dominion of the devil which driveth men violently to diverse sins/ to wicked opinions/ to manifest and open crimes as we may see in philosophers/ which although they endeavoured themselves to live honestly/ yet they could not bring it to pass/ but were contaminate & polluted with many open crimes. Such is the imbecility and feebleness of man/ when he is without faith and the holy ghost/ and governeth him self allouly with his own strength. By this it is open enough that this doctrine is not to be accused/ as prohibiting good works / but moche rather to be lauded and praised as showing unto us how we may do good works/ for without faith the nature of man can in no wise do the works of the first and of the second precept/ without faith a man maketh not invocation to god/ he looketh for nothing of god/ be beareth not the cross/ but seeketh for man's help/ trusting in man's help. So in the heart reigneth all manner of lusts and desires/ and human counsels/ when faith is a way/ and trust toward god/ wherefore christ/ also said that without me ye can nothing do. Iohn. 15. and the church singeth without thy influence nothing is in man/ nothing is unguilty. 21. Of honouring of saints. Of honouring of saints they teach that the memory or remembrance of saints may be purposed or set forth/ to th'intent that we may follow their faith/ and their good works/ according to our vocation and calling/ as the Emperor may follow the ensample of david in holding battle to drive a way the Turk from his country/ for either of them is a king but scripture teacheth not to call upon saints or to ask help of saints/ for scripture setteth forth unto us Christ alone/ as a mean/ a pacifier/ or a Byshope/ and an Intercessor he is to be prayed unto/ and he hath promised that he will hear our prayers/ & he chief alloweth this honour that is to say/ that he be called upon in all afflictions. 1. Iohn. 3. if any man sin/ we have an advocate with god/ and so forth. This is all most the some of the doctrine with us in which (as every man may see) there is nothing that varieth from scripture/ or from the catholic and universal church/ or from the church of Rome/ so far forth as it is known of writers. The which thing sith it is thus/ these fellows judge ungently/ and cruelly/ which require our men to be had/ reputed/ and taken/ for heretics. There is no dissension but about certain abuses which have cropen in●o the churches without sure authority. In the which also if there should be any dissimilitude/ yet it might beseem bishops to be of such le●ite and myldues/ that for this confession/ which we have now rehearsed they would suffer our men. For the very Canons themselves be not so hard ne so straight to require the self same usages and rites to be every where. Nor there was never in any time like rites in all churches/ all though with us the old rites for the most part are diligently observed and kept. For it is a false and a slanderous report that all ceremonies/ all old institutions/ ordinances/ and customs be utterly set a side in our churches. But a common complaint there was that certain abuses did stick and hang in the vulgar and accustomed rites These because they could not with good conscience be allowed and approved/ they be some what corrected. ¶ The articles in which are rehearsed certain abuses changed. Sith the Churches with us in no article of the faith dissent from the catholic Church/ allouly they omit a certain few abuses/ which be new/ and against the will & intent in the Canons by process of time (which gathereth moche vice) received/ we desire & pray the emperors majesty that he will favourably hear/ both what thing is changed/ and also what were the causes/ why/ and wherefore the people is not compelled to observe those abuses against there conscience/ and that the emperors majesty will give no credence to these fellows which sow among the people wonderful slanders only to inflame and kindle hatred of men against our preachers. By these means provoking the minds of good men/ they gave occasion of this dissentyon in the beginning/ and by the same craft they be about now to increase debate/ and make more discord. For the emperors majesty shall undoubtedly find the form both of doctrine/ and also of ceremonies to be more tolerable with us/ then the wicked & evil willed men do describe i● to be. Certes/ the truth of the matter can neither be gathered of the rumours and ianglinge of the vulgar people/ nor yet of the evil reportings of our enemies/ But this may soon be judged that nothing helpeth more to conserve the dignity and worthiness of ceremonies/ and to nourish reverence/ and godliness in the people/ then if ceremonies be duly and accordingly done in the churches. ¶ Of the sacrament of the Altar to be received in both kinds/ of all men and women. Both kinds of the sacrament are given to lay men in the souper of the Lord/ for this usage hath for itself the commandment of the Lord in the .26. of Math (drink of this all)/ where Christ commandeth manifestly/ that all should drink of the cup. And lest any man might make cavillation/ and say that this partayned and belonged only to priests: Paul to the Corinthians reciteth an example in which it appeareth that the hole congregation did use both kinds/ and this custom remained long in the church/ neither it is surely known when or by whose authority/ it was changed. Cyprian Cyrpian in certain places doth witness/ that the blood was given to the people/ Hierome. the same thing Hierome doth witness saying/ the priests do serve and minister the body/ and divide the blood of Christ to the people/ Gelasius ye Gelasius the bishop of Rome commandeth that the sacrament be not divided/ Distinc. 2. de consecratione. capt. comperimus. Only the custom not very ancient is other wise. But certain it is that a custom brought up against the commandments of god is not to be allowed/ as the Canons do witness. Distinc. 8. capi. veritate/ with other that followeth/ but this custom is received not allouly against scripture/ but also against the old Canons/ and the example of the Church/ wherefore if any had rather use both kinds of the sacraments they ought not to be compelled to do other wise with offence of their conscience And because the division of the sacrament agreeth not with the ordinance of Christ we do omit and leave the procession which was accustomed to be observed here tofore. ¶ Of the marriage of priests. Every man complained of theramples of priests/ which lived not chaste and continently. For which cause also Pius the bishop of Rome is reported to have said/ that their we●e certain causes why marriage was taken away from priests. The saying of Pius bishop of Rome. But moche more greater causes there be wherefore it ought to be restored unto them again. For so writeth Platina/ Sith therefore the priests with us were desy●rous to avoid those open slanders/ they married wives/ and taught that it was lawful for them to contract matrimony and to marry. first because Paul saith. Propter fornication● unusquisque suam v●orem habeat. 1. Cor. 7 That is to say. Let every man have his wife to avoid fornication. Also it is better to be married/ then to be burned. Mat. 19 secondarily Christ sayeth. Non omnes capiunt verbum hoc. That is to say. Not all do take this word/ where he teacheth that not all men be apt to live sole/ and unmarried/ for god did create a man to procreation as it appeareth in the first of Genes. Gene. 1. And it lieth not in man's power/ without a singlar gift and work of god to change the creation of god. Therefore they that be not apt to live sole/ & unmarried/ aught to contract matrimony and to marry/ for no man's law/ no vow can take away the commandment and ordinance of god. For these causes the priests do teach/ that it is lawful for them to marry wives. It is evidently known also that in the beginning of the Church priests were married men. In the beginning of the church priests were married. For Paul sayeth that he that is a married man/ is to be chosen bishop. And in Germany first of all other places/ the priests were violently constrained (some what more than. CCCC. years ago) to live without wives/ & unmarried/ which truly did withstand it so greatly/ that when the archbishop of Mognus was about to publish the bishops of Rome's bull of that matter/ he was all most oppressed of the angry priests crying out upon him. And the thing was handled so v●cut●esly and ungentily/ that not alonely marriages were inhybited to be made in time after wards to come but also the marriages made already were dissevered and broken against all right & law both of god and man/ yea against the self canons made not alonely of bishops of Rome/ but of most laudable counsels. And for as much (as the world now drawing toward an end) the nature of man is by little & little made more weak and feeble: it is convenient to provide before hand/ that more vices creep not into Germany. Undoutedly god did ordain marriage to be a remedy for man's infirmity. And the Canon's themselves do say/ that the old rigour ought other whiles in the later times to be released and made more slack because of the imbecility and weakness of men. which thing is to be wished that it were done here in this ma●er. And it should seem that Churches shall at length lack their true pastors/ if marriage should any longer be prohibited. But when the commandment of god is open/ when the custom of the Church is known/ when the unclean living without wives bringeth forth so many slanders/ & occasions of evil/ so many adulteries & other crimes worthy to be looked upon/ and ponyshed of a good governor/ yet it is a marvelous thing that in nothing more cruelty is exercised then against the marriage of priests God commandeth to honour marriage/ laws in all comen wealths well ordered/ yea with the heathen men have furnished and adorned matrimony with most high honours. But now men shall lose their lives/ yea and that priests against the mind of the canon laws/ for none other cause but for marriage. 1. Ti. 4. Paul calleth it the doctrine of devils/ which prohibiteth matrimony. This thing to be true may be easily perceived now when the prohibition of marriage is defended with such punishments. But now as no man's law can take away the commandment of god: so no vow can take away the commandment of god. The words of Cyprian. Therefore Cyprian also persuadeth that women be married which keep not their chastity promised/ these be his words/ in the first book/ the .11. epistle/ if either they will not/ or else they can not persever and abide still/ it is better that they be married then that they fall into the fire with their dainties/ at the lest way/ that they give none occasion of evil to their brethren and sustern. And the canon laws themselves do use a certain equity & show favour toward them which before they be of sufficient age have vowed/ as commonly it hath been accustomed to be done ontyl this day. ¶ Of the Mass. OUr churches be falsely accused that they utterly destroy/ and take away the Mass for the Mass is retained and hold still with us/ and is celebrate with high reverence. Also the usual and customable ceremonies all most all/ be observed and kept saving that among the latin songs be mixed here & there German songꝭ/ which be added to teach the people. For ceremonies serve to teach the unexpert & rude people/ and that the entreating or handling of the word of god may stir up some men to the true fear/ faith and prayer. And not alonely Paul commandeth to use in the Church a tongue which the people do perceive and understand/ but also it is so constitute and ordained by man's law. The people be accustomed to use the sacrament together/ if any be apt thereto/ and that also doth augment and increase the reverence and the religion of public ceremonies/ for none be admitted and allowed to receive the sacrament/ but such as be examined before. They be also monished & warned of the dignity and use of the sacrament how great comfort it bringeth to fearful and trembling consciences/ to th'ē●ent that they may learn to believe: and give credence to god/ and to look for a● things that good is of god/ and to ask all thing that good is of god. This honour delighteth god/ such use of the sacrament doth nourish love and reverence towards god/ therefore it appeareth not that the Masses be done more religiously with our adversaries than with us. It is undoubtedly & evidently known also that this hath been a comen & a very grievous complaint of all good men a long season/ that the Masses have been shamefully abused and applied to lucre/ and every man seeth how wide this abuse doth appear in all temples and of what manner of men Masses be so●ge and said alonely for reward or stipend ho●e many against the inhibition of the Canons do celebrate. But Paul grievously threateneth them which entreat and receive the sacrament unworthily/ when he sayeth. who eateth this bread/ or drinketh the cup of the lord v●wor●hely shallbe guilty of the body and blood o●●he lord. Therefore when priests were monished with us of that sin: private Masses ceased with us because almost no private Masses were done/ but for lucre and advantage/ And the bishops did know of these abuses well enough/ which if they had corrected them in time/ there should have been now less dissension than there is. Before by reason of their dissimulation & nothing willing to here and see what was amiss/ they suffered many vices to creep in●o the church. Now they begin over late to complain of the calamities and miseries of the church/ where as in deed all this business and ruffelinge took occasion of none other thing then of those abuses/ which were so manifest that they could be suffered no longer/ There be now great dissensions risen as touching the Mass/ and the sacrament. And peradventure the world is punished for so long profaning and abusing of Masses/ which these bishops have suffered so many hundred years in the churches/ and yet both might & also aught to have amended them/ for it is written in the book of the ten commandments of god called the decalogy/ that he that abuseth the name of God shall not be unpunished. But sith the world began nothing that ever god ordained hath been so abused and turned to filthy lucre as it appeareth that the Mass hath been. There was added and put to an opinion which increased private Masses above measure/ that is to say/ that christ with his passion did satisfy and make amends for original sin/ and did institute and ordain the Mass that in it should be made an oblation for quotidian and daily sins both mortal and venial. Of this did spring forth a comen opinion that the Mass is a work that taketh away the sins of the quick/ and of the dead/ by virtue of the work wrought. Then they began to dispute/ whether one Mass said for many were as much worth as if for every man were said a several Mass. This disputation brought forth and caused this infinite multitude of Masses. Of these opinions our preachers & learned men gave warning that they did vary and dissent from holy scripture/ & did hurt & diminish the glory of the passion of Christ/ for the passon of Christ was an oblation and a satisfaction not only for the sin of birth (called original sin) but also for all other sins/ as it is written to the hebrews/ we are sanctified by the oblation of jesus Christ once for ever/ Also/ he made perfect the sanctified without oblation for ever. Also the scripture teacheth us to be justified before god by faith in Christ when we believe that our sins be forgiven us for Christ. Now if the Mass doth take away the sins of the quick and of the dead even of the own proper virtue: then justification doth chance & come of the work of Masses/ & not of faith. Which thing scripture doth not suffer/ but Christ commandeth to do it in remembrance of him. Wherefore the Mass was institute to th'intent that faith in them that use the sacrament should remember what benefits it taketh by Christ and so should raise up/ and comfort the trembling and fearful consciences. For to remember Christ is to remember the benefits of Christ and to feel/ perceive/ and think that truly/ and in very deed they be exhibited and given unto us/ Nether is it enough to remember the history/ for this may also jews and wicked men remember. Wherefore the Mass is to be done for this intent that the sacrament may be reached forth and ministered unto those that have need of comfort/ as Ambrose saith. saint Ambro. Quia semper pecco, semper debeo accipere medicinam. That is to say/ because I always sin/ I aught always to take medicine. Now for as much as the Mass is such a communication of the sacrament: one common Mass is kept with us every holy day/ and also other days/ if any desire to use the sacrament/ it is given unto them that asketh it. And this manner is not new in the Church/ For the old fathers before Gregory speaketh nothing of the private Mass/ but of the common Mass they speak very moche. chrysostom. chrysostom sayeth that the pressed standeth daily at the alter/ and some he doth call to the receiving of the sacrament or communion/ and some he doth keep away. And it appeareth by the old canons that some one priest did celebrate the Massen/ and of him all the other priests & deacons received the body of the lord/ for so sound the words of the Canon of Nicene which be these. Accipiant diaconi secundum ordinem post presby●eros ab episcopo vel a presbytero sacram cō●onem. That is to say/ let Deacons orderly after the priests receive the holy sacrament or communion of the bishop or of the pressed. And Paul speaking of the communion commandeth that one should tarry for another that there may be made a common participation. For as much than as the Mass with us hath for itself the example of the Church taken out of scripture/ and of father's: we trust it can not be improved namely sith the common & public ceremonies for the most part are kept like to the usual and accustomed ceremonies/ only the number of masses is unlike/ which for great and manifest abuses/ it were profitable/ at the least way to moderate. For in times passed mass was not done every day/ no not in great congregatyons/ and where much people assembled together/ as the history tripartite doth witness in the ix book the xxxviij chapter/ in this wise. Again in Alexandria scriptures be red upon the wednesday/ and the friday/ and doctors do expone them and all things are done without the solemn manner of the oblation. ¶ Of confession. COnfession in the churches with us/ is not done away/ for the body of the Lord is not wont to be delivered to any/ but only to those that be examined/ and assoiled before/ and the people be very diligently taught of the faith and assurance of absolution/ of which before this time was little mention or speaking The people be taught to have the absolution in great price/ because it is the voice of god/ and pronounced by the commandment of god. The power of the keys is greatly made of/ by showing how great comfort it bringeth to troubled consciences/ & that god requireth faith to th'end that we should give credence to that absolution/ as to a voice sounding from heaven/ and that faith in Christ getteth truly and receiveth remission of sins. Before we did this: satisfactions were over much set up and magnified/ but no speaking there was of faith/ and of the merit of Christ/ & of righteousness of faith. Wherefore in this behalf our churches be not to be blamed. For our adversaries be also compelled to grant this to us/ that the doctrine of penance is entreated handled and opened of our learned men most diligently. ❧ But of confession they teach/ that the rehearsal and numbering of sins is not necessary and that consciences be not to be charged with care to number and teken up all defaults/ for it is impossible to rehearse all defaults/ as the prophet recordeth saying/ who understandeth all defaults or sins? Hieremie also saith. prawm est cor hominis et inscrutabile. The har●e of man is froward and can not be searched. That if no sins should be forgiven but those that ●e rehearsed/ consciences could● never be quiet for many sins they neither espy nor can ●●●ember. Also old writers do witness tha● the nombring is not necessary/ 〈◊〉 in the de●rees/ chrysostom is rehearsed which sayeth thus. Non tibi dico ut te prodas in publicum neque apud alios te accuses▪ sed obedire te volo propheta 〈◊〉 Revela ante deum viam tuam. E●go t●a c●●fitere p●●cata apud deum v●●um judicem cum oratione. Delicta tua pronuncta non lingua sed conscientiae tuae me ●orta. etc. I say not to the that thou show thyself openly/ nor that thou accuse thyself to other. But I will that thou obey the Prophet saying Disclose thy way before god. Wherefore confess thy sins to god the true judge/ with prayer & pronounce thine offences/ not with thy tongue but with memory of thy conscience. &c. * The Gloze. And the gloze of penance/ distine. 5. capi consideret doth confess that confession is of man's law/ but yet confession/ both for the great benefit of absolution/ and also for other utilities and profits of conscience/ is retained and kept still among us. ¶ Of diversities of meats. IT was a comen persuasion not only of the vulgar people/ but also of the teachers in the Churches that diversities of meats and like traditions of men be profitable work to deserve remission of sin and of pain. And that the world did so think/ it appeareth by that/ that new ceremonies/ new order's/ new holy days/ & new fastings/ were daily instituted/ and teachers in temples/ did exact and require these works as a necessary honour to the obtaining of righteousness/ and they greatly did put in fear the silly consciences if they should omit and leave undone any of these things. Of this persuasion of traditions/ many mischiefs and inconveniencies ensued in the church. first of all/ the doctrine of grace and the righteousness of faith was obscured and defaced/ which is the chief part of the gospel/ and aught most of all to stand forth and to appear in the church/ to the intent that the merit of Christ might be well known/ and that faith/ which believeth that sins be forgiven for Christ/ and not for any of our works/ might be advanced and set up far above works. Wherefore Paul also leaneth greatly to this part/ and removeth and putteth away the law and traditions of men because he would show that the christian righteousness is an other thing than such works/ that is to wit/ that it is faith/ which believeth that sins be freely forgiven for Christ. But this doctrine of Paul is almost all together oppressed by traditions/ which have engendered and brought forth an opinion that we must needs merit and get remission of sins and justification by diversity of meats/ and like honouring of god. In penance there was no speaking of faith/ only these satisfactory works were purposed and set forth/ the hold penance appeared to consist and stand in them. Secundarely these traditions have obscured and darkened the precepts of god/ because that traditions of men were preferred and regarded above the precepts of god. The hole christianity was thought to be the observation and keeping of certain feries/ rites/ fastings/ and vestures. These observations had by long prescription of time won themselves a very high & an honest title. for they only were called the spiritual life/ & perfect life. But in the mean season the precepts of god executed according to a man's vocation and calling had no laud nor praise/ as that the father and good man of the house brought up his children/ that the mother childed/ that the prince governed the comen wealth/ these things were thought to be worldly works and unperfect/ and far worse than those shining and glittering observations. And this error did greatly vex & grieve well disposed consciencies/ which were sorry that they were holden in an unperfect kind & state of living/ as in marriage/ in governance and in other offices & civil ministrations. On the other side they magnified and had in high reputation the Monks and such like cloisterers which call themselves religious parsons/ and thought (though untruly) that their observations did a great deal more deserve remission of sins and justification/ than the simple life of a christian man did. Thirdly/ traditions brought great apparel and danger to consciences/ for it was impossible to keep all traditions/ and yet men judged these observations to be necessary worshippings and honouring of god. Gerson writeth that many did fall into desperation/ Gerson and that some also did kill themselves/ for because they thought that they could not satisfy the traditions/ and in the mean season/ they hard no comfort of the righteousness of faith and of grace. We see makers of Sums and divines to abridge and gather traditions and to seek Epikees that is to say moderations or favourable interpretations t● th'intent to ease consciences/ and yet they bring not their purpose sufficiently to pass/ but some times they snare and tangle consciences more and more. And in gathering together of traditions/ scoles and sermons have been so occupied that they have not had leiser once to touch scripture and to seek the more profitable doctrine of faith/ of the cross/ of hope/ of the worthiness of civil or politic things/ of comfort of conscience in most bitter temptations. Therefore Gerson and certain other divines have grievously complained that they were so cumbered and entangled with these painful traditions that they could not occupy themselves in a better kind of doctrine And Austin doth inhibit to charge consciences with such observations/ Austin and full wisely doth admonish and warn januarie his friend that he should know that they be to be observed and kept indifferently/ for this is his term. Wherefore men ought not to think that our learned men have touched this matter without cause why/ or for hatred of bishops/ as some men falsely do think. There was great necessity to warn the churches of these errors/ which were sprung out of traditions amiss understonden. For the gospel compelleth to promote and set forth in the churches the doctrine of grace and the righteousness of faith/ which nevertheless can not be understanded/ if men do think that they do merit remission of sins/ and justification by observations of their own election. Mat. 15 Therefore they taught on this wise/ that by observation and keeping of man's traditions we can not get remission of sins and justification/ and therefore it is not to be thought that such observations be necessary honours of god/ They add authorities of scripture/ christ accuseth the apostles (which kept not the customable and used tradition/ which nevertheless seemed to be a thing not unlawful/ but a mean thing/ and to have a certain affinity or neyberhode with the baptisms and was●hinges of the law/ and sayeth. They honour me in vain with commandments of men. Ergo he requireth not an unprofitable honour. And a little after he addeth/ all thing that entereth into the mouth doth not inquinate nor defile man/ Paul also to the Roma. Mat. 1●· sayeth/ the kingdom of god is not meat nor drink. Ro. 13. Also to the Collette no man judge you/ Col. 2. in meat/ drink/ sabbo● day/ Col. 2. or holy day/ Also a little after he saith/ if ye be dead with Christ/ from the elements of the world/ why as though ye were living in the world/ do ye keep decrees? touch thou not taste thou not/ handle thou not. Peter also in the acts sayeth/ why do ye tempt god/ laying a yoke upon the necks of the disciples/ Act. 15. which neither we nor our fathers were able to bear/ but we believe to be saved aswell as they/ by the grace of our lord jesus Christ. Here Peter forbyddith to charge consciences with many rites and ceremonies either of Moses or else of others. 1. Ti. 4. And in the first epistle to Timothe Paul calleth prohibition of meats the doctrine of devils. for it is against the gospel to institute or do such works/ that by them we may merit and get remission of sins and righteousness or that Christianity could not be without such an honouring of god. The objections of the adversaries. Here our adversaries object & lay against us that our men do prohibit discipline and mortification of the flesh. as jovinian did. but the contrary shallbe known by the writing of our learned men. for they have always taught of the cross/ that it behoveth Cristen men to suffer tribulations or afflictions For this is the true the earnest & the unfeigned mortification (I mean) to be exercised with diverse afflictions/ & to be crucified with Christ. Moreover they teach that every christian man ought so to exercise & subdue himself with corporal exercises & labours that saturity and fullness of meats and drinks/ or slothfulness do not provoke and prick him forward to sin. but not that we can deserve by these exercises remission of sin or pardon of eternal death. And it behooveth to set forth this corporal discipline at all times & not alonely at a few certain days ordained to the same purpose as Christ commandeth Cauet● ne corda vestra graventur crapula .1. Luc. 21. beware that your hearts be not grieved with surfaiting/ Also Hoc genus demoniorum non eiicitur nisi oratione et jeiunio .1. Mat. 17 this kind of devils is not cast forth but with fasting and prayer. and Paul saith Castigo corpus meum et in servitutem redigo .1. 1. Cor. 9 I chastise my body & bring it into servitude & bondage where he showeth clearly y●●e did chastise his body not to deserve by that discipline remission of sin/ but to have his body in bondage and apt to spiritual things and to do his calling Therefore the fastingꝭ themselves are not condemned. but the traditions which prescribe and appoint certain days/ certain meats with pe●yl of conscience/ as though those manner of works were necessary honourings of god. Yet many traditions be kept with us/ which help to this that things be done orderly in the Church/ as the order of the lessons in the Mass and the chief holidays be kept still. But in the mean season men be warned that such an honour doth not justify or make righteous before god ne that there is no sin to be put in such things if they be omitted & left undone without slander or offending of any man. This liberty in man's rites & traditions was not unknown to the old fathers. For in the east parts they kept easter in another time of the year than they do at Rome/ And when the Romans accused the Easterlingis of schism and division for this dissimlitude and diversity/ they were warned of other/ that it is not necessary that such manners be like every where. And an old father called Ireneus saith that the diversity and dissonance of fasting breaketh not the unite & consonaunce of faith. Ireneus. Like as in .12. distinc Gregory bishop of Rome signifieth that such a dissimilitude. Grego. hurtith not the church/ And in the history Tripartite/ the .9. book many e●amples of unlike rites are gathered. Historia Tripartita. And these words are recited/ The mind of th'apostles/ was not to make laws of holy days/ but to preach good conversation and god lines. ❧ Of the vows of monastical or religious persons. ❧ IF a man would call to remembrance what was the state of Abbeys or Monasteries/ how many things were done daily in the self Monasteries contrary to the canonical laws: he shall the better perceive & understand what is taught with us of the monastical vows. In S. Austin's time the abbeys or monasteries were free Colleges or companies to enter and departed at will. Afterward when godly conversation was corrupt/ vows were added everywhere even as it were a bond or prison devised for restitution of godly conversation and discipline. Many other observances beside vows were added by process of tyme. And these bondis were cast upon the necks of many before lawful and convenient age/ contrary to the canonical laws. Many fell into this kind of living through error/ which though they were of sufficient age/ yet they could not judge their own strength and power. they that were so trapped were compelled to abide still/ yea though the canons were so beneficial to them that they might have been delivered. And this happened also more in Monasteries of women than of men/ not withstanding that the weak sex or kind aught more to have been spared. This rigour & straightness displeasid many good men before this time which saw maids & young men to be thrust down into Monasteries for a living. They saw how unhapely that purpose did prosper/ what slanders it brought forth/ what snares it cast upon consciences/ They were sorry that the authority of the law Canon was utterly neglected and despised in a thing most perilous To these evils was added such a persuasion of vows/ wherewith/ yea the Monks & religious men themselves (as is well known) have been in time past discontent/ if any were any thing more wise or of better wit and judgement than other/ they taught (I say) vows to be equal with baptism/ & that they by that kind of living deserved remission of sins & righteousness before god/ yea they added that the monkish life not only deserved righteousness before god/ but also a more & a greater thing because it kept not only the precepts/ but also the counsels of the gospel. Thus they made men believe that the profession of such religion was far better than baptism/ and that the Monkysshe life was more meritorious than the life of rulers/ yea than the life of pastors and of such like/ whihe served their vocation and calling in the commandment of god/ without feigned & cloaked religions. None of these things can be denied for they be apparent in their own books▪ what was after done in Monasteries In old time they were scoles of holy scripture and of other disciplines which are profitable to the church/ & from thence were taken pastors & byshopꝭ. Now it is another thing. It needeth not to rehearse things known. In old time they came together to learn/ now they fain that it is a kind of living ordained to deserve forgiveness of sins & justification/ yea they preach that it is a state of perfection/ and they prefer it far above all other kinds of living ordained of god. We have rehearsed these things laying on odiously nothing more than truth/ to th'intent that the doctrine of our men might be the better undrrstande concerning this matter. first of those that contract matrimony/ thus they teach with us/ that it is lawful to all men which are not meet to live unmarried/ to cuntracte matrimony/ for vows can not take away the ordinance and commandment of god. Of the vow of single life. But this is the commandment of god/ that every man have his wife for the avoidance of fornication. 1. Cor. 7 Nor the commandment only/ but also the creation and ordinance of god/ compelleth them to marry which without the singular work of god/ be not excepted/ according to that text. Gene. 2 It is not good to a man to be alone/ therefore they do not commit any sin/ which obey this commandment and ordinance of god. What can be objected against these things? let men extol th'obligation and bond of the vow as much as them lust/ yet they shall not bring to pass/ that the vow may take away the commandment of god. The very Canon laws teach that the authority and right of the superior is excepted in every vow. Wherefore much less these vows be any thing worth/ sith they be against the commandment of god. Also if the bond of vow should (as they say) have no causes wherefore it might be changed: the bishops of Rome would na● have dispensed therewith/ for it is not lawful for man to disannul a bond/ which is all together of the law of god. But so it is that the bishops of Rome have prudently judged an equity & a favourable interpretation to be had in this obligation and bond/ and therefore we read that they have dispensed many times with vows. The history of the king of Arragon which was darreyned and called again from the monastery/ is known well enough. and examples of our time been apparent and open. Moreover wherefore do our adversaries amplify and extol the bond or theffec●e of the vow/ and make so much business about it/ when in the mean season of the self nature of the vow they speak not one word/ how it ought to be in a thing possible/ and how it ought to be willingly/ freely/ and with deliberation conceived? * What things be required in every lawful vow. But how perpetual chastity is in the power of man/ it is not unknown. And how few be there which do freely & deliberately vow? Maidens and young men before they can judge be persuaded & enticed to vow/ yea and sometimes also they be constrained. Wherefore it is not equally done to dispute so straightly of the bond/ when all men will grant that thing to be against the nature of a vow/ which is not freely/ but suddenly & rashly taken. Many canon laws do adnulle vows made before the age of xu years/ for before that age there appeareth not to be so moche judgement in a person to determine upon a perpetual life. Another Canon granting yet more liberty to the weakness of man addeth more years/ inhibiting a vow to be made before the age of xviii years. But whether of them so ever we follow/ certes the most part hath a very lawful and just excuse/ why they should forsake their monasteries/ because they vowed before those ages. Finally yea although the violation and breaking of the vow could be reproved: yet it shall not forthwith follow that the mariagis of such persons as have against their vow married aught to be dissolved and broken. The authority of saint Austin For saint Augustine denieth that they ought to be broken .27.9.1. capt. Nuptiarum. Whose authority is not light I although other men afterward thought other ways. But though god's commandment of marriage may be thought to deliver many from their vows: * Note this reason. yet our men bring also another reason concerning vows/ that they be frustrate and vain/ for every honouring of god ordained & chosen of men without the commandment of god to deserve remission of sin and justification is wicked as Christ saith. Mat. 15 They honour me in vain with commandments of men. And Paul teacheth every where that righteousness is not to be sought of thobservations and honours devised by men/ but that it cometh by faith to them that believe that they have god pacified and merciful through Christ/ & not for any our merits. But clear it is that monks and freers have taught that these feigned and made religious deserve remission of sins and justification and that they make amends for sins. I pray you what thing else is this/ but to detract and pluck away from the glory of Christ/ and to darken yea & to deny the righteousness of faith? Ergo it followeth of necessite that these accustomed and usual vows be wicked honourynges of god/ wherefore they be vain & of none effect. For the vow which is wicked & against the commandment of god is nothing worth/ for no vow ought to be a bond of wickedness/ as the Canon itself saith. Gal. 5. Paul saith ye be avoided from Christ/ ye be fallen from grace/ which be justified in the law (that is to wit) they that think to deserve remission of sins with their own work/ and to please god/ for their own fulfilling of the law/ and which do not feel that for Christ they freely take by faith remission of sins given them by the mercy of god/ and that for Christ they please god: these lose Christ/ for the trust due to Christ and to the promise of god they remove away/ & apply to work. Also they plead against the wrath of god not Christ the mercy stock/ but their own work/ so that the honour due to Christ they apply to their work. But it is clear/ that monks and religious persons teach this (I mean) that they deserve remission of sins with their observations/ and that they have god merciful unto them for this cause. Wherefore they teach men to trust in their work & not in the propitiation & mercifulness of Christ. This trust is ungodly/ wicked and contrary to the gospel/ and in the judgement of god it shallbe found void/ for our works may not be pleaded against the wrath and the judgement of god. The wrath of god is mitigated and suaged only when we conceive and take by faith the free mercy promised through Christ. Therefore they lose Christ/ which put their trust not in Christ/ but in their own work Furthermore the Monks/ freers & religious men did teach their kind of living to be a state of perfection because they kept not alouly the precepts/ but also the counsels. This error is most repugnant to the gospel/ because they have feigned themselves so to have fulfilled the commandments/ that they no more also than they be bounden to. And out of this hath sprung an horrible error in that they feigned themselves to have merits of supererogation/ that is to say more than they were bounden to have. These merits they have applied for other to be satisfactions for other men's sins. These things if any man were disposed odiously to handle/ how many things might he rehearse of which even the religious persons themselves be now ashamed. It is no light slander in the church to purpose & set forth to the people any honouring of god devised by men without the commandment of god/ and to teach that such an honour doth justify men & make them righteous. For the righteousness of faith in Christ which chief ought to be taught in the church is thus obscured and darkened: whiles these wonderful & angelical religions/ as this feigned poverty/ this cloaked humility/ this hypocritical chastity be cast before the eyes of men. Furthermore the precepts of god and the true honour of god be darkened/ obscured & defaced/ when men do hear that only Monks/ freers/ chavons/ and nuns be in the state of perfection. For the very perfection of a christian man is an other thing. * The true perfection of a christian man. It is earnestly to dread god/ and again to conceive faith/ and to trust that we have god pacified & contented for Christ's sake/ to ask of god/ and surely to look for help in all things that we have to do according to out calling. And in the mean season to do good works outwardly/ and to serve our vocation. In these things is the true perfection & true honour of god/ and not in the unmarried life/ or in begging/ or in vile & filthy coats. Also the people conceive many noisome and perilous opinions of those false praisings of the monkish life. They hear chastity (for so these religious persons ●al it) praised without measure/ therefore the people do lead their life in marriage with offence and grief of conscience. They hear that only beggars be perfect/ therefore they keep possessions and occupy the world with an inward remorse of conscience. They hear that it is a counsel of the gospel not to avenge/ therefore private persons hearing this be not afraid to avenge/ for they hear that it is but a counsel and na● a commandment. Other there be which judge that all rule and civil offices be unmeet for christian men/ & as though they could not stand with good christian ii There be red examples of men which forsaking marriage/ and forsaking the administration and rule of he com●n wealth have hid themselves in abbeys or monasteries/ and this called they to i'll out of the world/ and ●o seek a kind of living that should more please god. Nether did they see that god ought to be served in those precepts which he himself did give/ and teach/ & not in commandments devised by men. It is a good and a perfect kind of living/ which hath the precept of god for it It is necessary to admonish & warn men of these thing. A new opinion in Gersons time. And before this time/ also Gerson rebuketh the error of religious persons/ as touching perfection/ and witnesseth that to say the monkisshe or religious life/ to be a state of perfection/ was but a new found halydaye and a strange saying even in his tyme. So many wicked opinions hang in vows/ as that they deserve remission of sins & justification/ that they be the christian perfection/ that they keep the counsels and the commandments/ that they have super fluid of good works. All these things sith they be false and contrary to Christ's doctrine: make vows to be vain/ and of none effect. Of the power of the church. great disputations have been of the power of bishops/ in which many men have confusely mingled together the power of the church/ and the power of the sword. Of this confusion great battles/ great unquietness have proceeded/ whiles bishops b●arynge themselves bold upon the power of the keys/ not allouly have institute and begun new honours of god/ & not only have burdonned consciences with reservation of cases and with violente excommunications and cursings/ but also have translated and remo●ed the kingdoms of the world/ and gone about to take away th'empire from themperors. Well disposed and learned men have reproved these vices in the church long sithen. Therefore our preachers to th'intent to comfort consciences: were constrained to show the difference of the ecclesiastical power/ and of the power of the sword/ & have taught that either of them because of god's commandment is to be had in great reverence and honour/ as high benefits of god upon earth. * The power of the ●eys what. And thus our learned men think/ this is their opinion/ that the power of the keys/ or the power of bishops according to the gospel/ is a power or commandment of god to preach the gospel/ to remit/ and retain/ lose/ and bind sins/ and to minister sacraments. For with that commandment Christ sendeth forth his apostles/ Io. 20. saying as my father hath sent me/ even so I send you. Take the holy ghost/ whose sins ye remit they be remitted/ & whose sins ye hold still they be holden still. Also in the gospel of Mark he saith. Go preach the gospel to every creature. &c. Mark xvi. This power is put in execution only by teaching or preaching the gospel/ and by ministering the sacraments either to a multitudeꝭ or else to one man by himself according to his vocation and calling/ for here be granted not corporal things/ but eternal things/ as eternal righteousness/ the holy ghost/ eternal life. These things can not chance or come but by ministration of the word and of the sacraments/ as Paul saith. Rom. 1. The gospel is the power of god to salvation unto all that believe therefore sith the power of the church granteth eternal things and is exercised only by ministration of the word: it letteth not civil administration. Like as the craft of singing nothing letteth civil or political administration/ for political administration goeth about other things than doth the gospel. For the governor or ruler defendeth not minds/ but bodies and bodily things against manifest injuries/ and restraineth men with the sword and corporal pains to th'intent to keep civil justice and peace. Therefore the power of the church & the civil power may not be mixed and confounded together. The power of the church hath his commandment to teach the gospel/ and to minister the sacraments. Let it not break into another's office/ let it not transla●e & altere the kingdoms of the world as the bishops of Rome have done/ let i● not abrogate and defeat laws of princes/ let it not take away due and lawful obedience of the subject to his prince/ let it not interrupt judgements of any civil ordinances or contracts/ let it not prescribe ne appoint laws to governors of the form and fashion of the common wealth/ as christ saith. My kingdom is not of this world. Io. 1●. Also in an other place he saith. Luc. 12. Quis me constituit judicem aut divisorem super vos. that is to say. Who made me judge or divider over you? And Paul saith to the Philippians. Philip. 111. 2. Cor. x Our policy or conversation is in heaven. And to the Corinth's. The armure or weapons of our chivalry be not carnal/ but mighty through god to destroy cogitations/ and thoughts. &c. After this sort do our men divide they offices and duties of both these powers/ and teach to honour them both/ and do acknowledge that each of them is a gift & benefit of god. If bishops have any power of the sword/ that power have they not as bishops by the commandment of the gospel/ but by man's law given to them of kings/ and emperors/ to the civil ministration of their own goods. So that this is another office than is the ministration of the gospel. Therefore when soever question is made of the jurisdiction of bishops/ the empire/ and temporal power ought to be divided/ and distincted from the ecclesiastical jurisdiction. Undubtedly after the gospel/ and after god's law no jurisdiction belongeth to bishops (that is to say) to them to whom is committed the ministration of the word and of the sacraments/ save only this power to remit and lose sins/ and also to discern and judge doctrines/ and to reject a doctrine contrary to the gospel/ and to exclude and shit out from the communion of the church wyckedmen/ whose wickedness is known/ and this must be with the word/ without man's violence. In these things the congregations/ or churches own of duty/ and be by the law of god bounden to submit themselves and to show obedience/ according to that saying of Christ who hearith you hearith me. Luc. 10. But when they teach or ordain any thing against the gospel: then the congregations have a commandment of god prohibiting obedience. As this beware of false prophets/ and Paul to the Galathians. Mat. 7 If an angel from heaven would preach or show any other gospel/ accursed be he. Gal. 1. Also to the Corinth's/ we can nothing do against the truth/ but for the truth. Also in another place he sayeth/ Power is given to us for edification and not for destruction. 2. Cor. 13. So also do the canon laws command. 2. D. 7. cap. Sacerdotes et cap. Oues. And. Austin S Austin against the epistle of Petilian sayeth. If catholic by shops be deceived any where by chance/ and think any thing against the canonical scriptures of god/ we ought not to consent unto them. If bishops have any other power or jurisdiction as in cognisauns of plea or in determining of certain causes/ as of matrimony or of tithes: they have it by man's law/ wherein when the ordinaries fail to do their duties/ because either they will not/ or can not/ princes be compelled (yea whether they will or not) to see the law ministered to their subjects for peace to be hodde amongst them. A question. Moreover it is disputed whether bishops/ or pastors have right and authority to ordain ceremonies in the church and to make laws of meatis/ of holy days/ and degrees of ministers or orders. etc. They that imagine this authority to be in bishops/ allege and bring for them this testimony and authority of scripture. Io. 16. Yet I have many things to say to you/ but ye can not yet bear them. but when that spirit of verity shall come/ he shall teach you all truth. They allege also the example of the apostles which made a prohibition that the people should abstain from blood and suffocate. Act. 15. They allege the Sabbat day changed into Sunday contrary to the book of the ten commandments called the decalogy as it seemeth. Neither is there any example more craked upon and boasted then is the changing of ●he Sabbat day. great/ say they/ is the power and authority of the church/ sith it dispensed with one of the ten commandments. But as touching this question our men teach after this sort/ The solution. that bishops have no power to de●re and ordain any thing against the gospel / as it is showed before. The canon laws teach the same thing .9. distinc. But it is against scripture to make traditions/ or to exact or require them to be observed/ for th'intent that by that observation we may get pardon of sins/ and may satisfy and make amends for sins. For thus the glory of the merit of Christ is hurt and minished/ when we go about to deserve remission of sins and justification with such observations. Now it is openly known that traditions have grown almost to an infinite number in the church by the means of that ꝑsuasion/ and the doctrine of faith & righteousness of faith in the mean while hath been oppressed. For still more holy days and more were made/ and fast●●ngdayes were commanded/ new ceremonies/ new honourynges of saints were institute. For the devisers and authors of such things thought to get remission of sins ● justification with these works. So grew up the penitential canon's in times passed/ of which yet we see certain tokens and steps in satisfactions. Also many writers there be/ A deceitful similitude. which feign that in the new testament there must be an honouring of god/ like as that which we read in Leviticus/ the ordering whereof god committed to the apostles and bishops. And these writers seem to be deceived with th'example of Moses' law/ as though the righteousness of the new testament were an outward observation of certain rites & ceremonies/ like as the justice of the old law was an outward observation of certain rites. Wherefore like as in the old law it was sin to eat swines flesh. etc. So in the new testament they put sin in meats/ in days/ in vesture/ and semblable things. And they think that the righteousness of the new testament can not be with out these things. Of this occasion came those burdens/ that certain meats do defile and pollute the conscience/ and that it is deadly sin to omit and leave unsaid canonical hours/ that fastings deserve remission of sins/ and that they be necessary to the righteousness of the new testament/ that sin in a case reserved can not be forgiven without th'authority of the reserver/ where as in very deed the canon's themselves speak only of the reservation of the canonical pain/ and not of the reservation of sin. From whence I pray you/ & of whom have the bishops their power and authority to lay these traditions upon the church to vex or grieve their consciences? For every man may see open authorities and clear testimonies/ which prohibit the making of such traditions either to deserve remission of sins/ or as necessary to the righteousness of the new testament or to salvation. Col. 2. first Paul to the colossenses saith/ Let no man judge you in meat/ drink/ part of the holy day. etc. Also if ye be dead with Christ from the elements of the world/ why as living in the world do ye keep decrees/ touch not/ taste not. etc. which be commandments and doctrines of men/ and have a presence and a colour of wisdom. Also to Light, Tit. 1. he prohibiteth traditions apertly/ war●ynge that they be not attending to the judaical ●a●es/ and to commandments of men/ which turn from the truth. And Christ speaking of them that require traditions saith in this wise/ Let them alone/ they are blind guides of the blind/ Mat 15. and he improveth such honour's/ laying/ All plants/ which the father of heaven did not plant/ shallbe plucked up by the roots. It bishops have authority to one-rate and lad churches with infinite traditions and to snare the consciences/ why doth scripture so often prohibete to make/ and to hear traditions? why doth it call them doctrines of devils? Did the holy ghost warn those things before in vain? wherefore it must needs consequently ensue/ that sith ordinances instituted as things necessary/ or with an opinion to deserve remission of sin/ be contrary to the gospel: that it is not lawful for any bishop to institute or require such honours. For it is necessary that the doctrine of christian liberty be kept still in the churches/ which is/ that the bondage of the law is not necessary to justification/ as it is written in the epistle to the Galathians. Gal. 5. Be not subject again to the yoke of bondage. The chief place of the gospel must needs be kept still/ which is/ that we obtain remission of sins/ and justification freely by faith in Christ/ and not for certain observations or honours/ devised by men. what or denaunces bishops may make: What shall we think than of the Sunday and like rites of the temples? To this our learned men say/ that it is lawful to bishops or to pastors to make ordinances/ that things be ordrelye done in the Church/ not that we should purchase by them remission of sins/ or that we can satisfy for sins/ or that consciences be bound to judge them necessary honours/ or to think that they sin/ when without offence of other they break them. 1. Cor. 11. So Paul doth ordain that in the congregation women should cover their heads/ and that interpreters and teachers be herd after an order in the church. It is convenient that the churched should keep such ordinances for charity and tranquillity so far forth that one offendeth not another/ that all things be done in the churches in order/ and without business and trouble● but yet so that the conscience be not charged/ as to think that they be necessary to salvation/ or to judge that they sin when they break them without hurting of other. As no man will say/ that a woman doth sin which goeth forth abroad bore heeded offending no body therewith▪ Even such is the observation and keeping of the Sunday/ of Easter/ of Penthecoste/ & like holidays and rites. For they that judge that by the authority of the church the observing of the Sunday in stead of the Sabbat day was ordained as a thing necessary do greatly err. The sabbat day. The scripture ꝑmitteth and granteth that the keeping of the Sabbat day is now free/ for it teacheth that the ceremonies of Moses' law after the revelation and showing abroad of the gospel are not necessary. And yet because it was needful to ordain a certain day/ that the people might know when they ought to come together: it appeareth that the Church did appoint the Sunday/ which day (as it seemeth) pleased them rather than the Sabbat day/ even for this cause/ that men might have an example of christian liberty/ & might know that the keeping and th'observation neither of the saturday/ nor of any other day is necessary. Prodigious/ monstrous/ & wonderful disputations are set forth of the changing of the law/ of the ceremonies of the new law/ of the changing of the Sabbat day/ which all have sprung forth of a false persuasion and believe of men/ which thought that there must needs be in the church an honouring of god/ like to the levitical/ and that Christ committed to th'apostles and to bishops authority to invent and to find out ceremonies/ which be necessary to salvation. These errors crept in to the Church/ when the righteousness of faith was not clearly enough taught. Some dispute that the keeping of the Sunday is not merely and fully god's law/ but in a manner/ and as it were of the law of god. They prescribe of holy days/ how far forth it is lawful to work. Such manner of disputations/ what other things be they but snares of consciences? For although they busy themselves to modify/ qualify/ and find an epikee in their tradiditions/ tempering the rigour of them with favourable declarations: yet notwithstanding as long as the opinion that they are necessary doth remain (which must needs remain where righteousness of faith/ and christian liberty are not known.) this epikee equity and favour can never be perceived ne known. The traditions of th'apostles be not kept. The Apostles commanded to abstain from blood/ who doth now observe and kep● it? And yet they that do not keep it/ sin not/ for undoubtedly not the apostles themselves would burden the conscience with such bondage/ but they prohited it for a time/ for avoiding of slander. For the perpetual will and mind of the gospel is to be considered in a decree/ Scase any canon's are kept diligently/ and many daily go out of use and memory/ yea with them which defend traditions most diligently. Neither can the consciences be helped ne provided for/ unless this epikee or equity be kept/ that is to wit/ that we know that canon's/ and decrees are to be kept without opinion of necessity/ and that consciences are not hurt/ though traditions be forgotten/ and utterly set aside. The intractablenes of bishops. Certes bishops might easily keep still lawful obedience/ if they would not enforce men to keep traditions/ which can not be kept with good conscience. They command priests to live unmarried / they receive none/ unless they swear in effect that they will not teach the pure doctrine of the gospel. The congregations require not that bishops should repair and make concord again with loss and decay of their honour/ and yet it should become good pastors so to do/ but they only require/ that they would release/ and pardon unjust burdones which are new/ and received contrary to the custom of the catholic church. We will not deny but in the beginning some constitutions were grounded upon reasonable and probable causes. Which yet are not now agreeable ne convenient for the times ensuing. It appeareth also that some were by error received. Wherefore it might appertain to the gentleness of bishops/ now to mitigate and release them/ sith such m●●ation breaketh not the unite of the church. For many man's traditions in process of time have been changed/ as the ca●ones themselves do show. That if it can not be obtained/ that those observations should be released/ which can not be done without sin: Act. 3. we must needs follow the rule of the apostles/ which command rather to obey god then men. 1. Pe. 5. Peter forbiddeth bishops to be lords/ and emperors over the church. Now/ it is not intended by us to take away jurisdiction from the bishops/ but this one thing is required of them/ that they would suffer the gospel to be purely taught/ and that they would release a few certain observations/ which can not be observed without sin. That if they will not remit ne release any thing/ let them look to their charge/ how they shall make accounts to god/ in that they were occasion of this schism and division/ by reason of their obstinacy and stiffness. ❧ The conclusion of the book. ❧ THese be the chiefest articles/ which seem to be in controversy/ and debate. For all though of more abuses it might have been spoken: yet because we would not be tedious ne long/ we meddled but with the most principal/ of which the rest may easily be judged. great complaints there were of pardons/ of pilgrimages/ of the abuse of excommunication/ paroch●es were many ways vexed by stationaries. Infinite contentions & strifes there were betwixt curates/ & religious men/ for the right of the parish/ for confessions/ for burials/ for extraordinary preachings/ and for other things innumerable. We have let these gear pass/ to th'intent that the most principal points of this matter shortly set forth/ might be more easily known. Neither is here any thing said or gathered to the reproach/ slander/ or hurt/ of any man. alonely those things have been rehearsed/ which seemed necessary to be spoken/ to th'end it might be perceived that nothing is received in doctrine and ceremonies with us against scripture/ or the catholic Church. For it is manifest and known that we most diligently take heed/ lest any new or wicked opinions should creep in to our churches. These articles before written/ we thought best to be exhibited and put forth/ according to the commandment of th'emperors majesty/ in which might appear our confession/ and the sum and effect of their doctrine might be seen/ which be teachers & preachers among us. Now if in any thing/ this confession shall seem to be not perfect and sufficient/ we be ready (god willing) according to the scriptures/ to render and give a larger information. ❧ To the imperial majesty of Cesar the fift/ his faithful and true subjects. Iohn Duke of Saxon elector. George Marquis of Brandenbrugh Ernest Duke of Lunebrugh Philip Landgrave of Hesse. Iohn Friderike Duke of Saxon. France's Duke of Lunebrugh. Uolfgange Prince of Anhalt. The Senate and counsel of Nurenberge. The Senate of Rentlinge. ❧ ¶ Finis. ❧ ¶ The table. ¶ The Epistle of the translator to the right honourable master Thomas Crumwell▪ Fo. 2 ¶ The preface to the Emperor Charles/ the fifth. Fo. eodem. ¶ The first article of the trinity. Fo. v. ¶ The ii article of Original sin. Fo. ●●. ¶ The .3. arti. of the humanity of Christ. eod. ¶ The .4. article of justification. Fo. eod. ¶ The .5. arti. of the obtaining of faith. eod ¶ The .6. article of fruits of faith. Fo. seven. ¶ The .7. article of the holy church. Fo. eod. ¶ The eight article of the ministers of the church. Fo. eodem. ¶ The .9. article of baptism. Fo. eod. ¶ The .10. article of the sacrament of the Altar. Fo. viii. ¶ The .11. article of confession. Fo. eodem. ¶ The .12. arti. of penance or repentance. fo. eod. ¶ The .13. article of the use of the sacraments. Fo. eodem. ¶ The .14. article of order ecclesiastic. fo. eod. ¶ The .15. article of rites or usages of the church. Fo. eodem. ¶ The .16. arti. of politic or civil mats. fo. ix. ¶ The .17. article of the resurrection. Fo. eod ¶ The .18. article of free-will. Fo. eodem. ¶ The .19. article of the cause of sin. Fo. x. ¶ The .20. article of good works. Fo. eod. ¶ The .21. article of honouring of saintis. Fo. xiii. ¶ The articles in which are rehearsed certain abuses changed. Fo. xiiii. ¶ Of both kinds. Fo. eodem. ¶ Of the marriage of priests. Fo. xv. ¶ Of the Mass. Fo. xvi. ¶ Of confession. Fo. nineteen. ¶ Of diversities of meats. Fo. xx. ¶ Of monastical vows. Fo. xxiii. ¶ Of the power of the church. Fo. xxviii. ¶ Finis Tabule. ❧ Imprinted at London in Fleetstreet/ by me Robert Redman/ dwelling at the sign of the George next to saint Dunston's Church. 1536. CUM PRIVILEGIO REGALI. The Apology that is to say the defence of the confession of the germans made by Philip Melancthon, and translated by Richard Taverner at the commandment of his master, the right honourable master Thomas Crumwell chief secretary to the kings highness. CUM PRIVILEGIO. ¶ Philip Melancthon to the reder sendeth greeting. AFter that the confession of our princes was in open audience solemnly red, certain divines & friars prepared a confutation of our writing, which when the emperors majesty had caused to be solemnly red in the assemble of the princes, he required them to assent unto it. But our princes hearing that many articles were there disproved which to renounce without grudge of conscience they could not, demanded that a copy of the confutation might be to them exhibited, to the intent that they might both see what their adversaries condemned and also refute their reasons. And in such cause which appertained to christian faith and instruction of the conscience, they thought that the adversaries would not have made it strange to exhibit their writing. But our rulers could in nowise obtain it, unless they would have bound themselves to most perilous and unegal conditions which they could not do except they would cast themselves into a manifest danger. After this, there was published a pacification in which appeared that our heads refused no burdayne were it never so painful so that it might be sustained without offence of conscience. But the adversaries obstinately required us to allow certain manifest abuses and errors, which thing when we might not do, again the emperors majesty required our princes to assent to the confutation which to do our princes utterly refused. For how should they assent in a matter touching the faith to the thing that they never read? And they heard that certain articles were there condemned in which thing they could not allow the judgement of the adversaries without offence. There were also certain other which required me to make an Apology or defence of the confession in which should be exponed unto th'emperor the causes why we received not the confutation and the things soluted which the adversaries objected. For there were certain of us which when their confutation was red noted the sum of their places and arguments. This Apology they offered at last unto the emperors majesty to the intent that he might know that most grave & high causes letted us to allow their confutation. How be it the emperor received not the book that was offered him. After this came forth a proclamation, in which our adversaries do triumph that they have confuted by scripture our confession. Now therefore (o gentle reader) ye see our Apology in which ye shall perceive as well the judgement of our adversaries (for we have faithfully reported it) as their condemnation of certain articles against the manifest scripture of the holy ghost, so far be they wide from defeating our opinions by scriptures. But all be it that in the beginning I made only an Apology, yet now in my setting it forth in print, I have added other things. And for that purpose I have put to my name, because they should make no cavillation that the book was published without any author certain. This always hath been my custom in such controversies that (so much as I might lawfully do) I would retain the form of the used and accustomed doctrine, to the intent that we might the sooner agree together. Nor I do not much unlike at this time, all be it I might justly wade further in dissuading the people from the opinions of our adversaries. But our adversaries do so handle their matter that they show themselves neither to seek truth nor concord, but to sup up our blood. Doubtless I have now also written as soberly and moderately as I can, but yet if any thing shall seem to be spoken over sharply. I here protest that I contend with the divines & friars and not with Cesar or the princes whom (as my duty is) I have in high estimation and regard. But I saw lately their confutation which I have marked to be written so capciously and slanderously that in certain places they may deceive yea the ware and circumspect readers. notwithstanding I have not meddled with all their cavilacyons (for that were an infinite work) but I have comprised the chief matters, to the intent that among all nations a testimony of us may appear, that our judgement is right & godly of the evangel of Christ. Discord pleaseth not us. Nor our own private peril doth nothing move us which how great it is by reason of the vehement hatreds of our adversaries kindled against us, we easily perceive. But we may not renounce the manifest verity and necessary to the edification of the church. wherefore we think that all incommodities and perils are to be sustained and suffered for the glory of Christ and profit of his church, trusting that God will allow and accept this our office & endeavour, and moreover we hope that our posterity and successors shall have of us here after a better opinion and a more indifferent judgement. For it can not be denied but that many places of Christ's doctrine, which are most necessary to be notified and known in the church, be of us and ours opened and clearly set forth, which here tofore with how great and perilous opinions they were suppressed and hid through deceitful friars, lawyers, and sophistical divines, it lusteth me not here to recite. we have the open testimonies of many good men which cease not to render thank to god for this most high benefit that now many right necessary matters be better opened by us, than they were by our adversaries here tofore taught or preached. wherefore we shall commend and commit our cause unto Christ who shall another day judge these debates and controversies, whom we also humbly beseech to cast his tender eyes, upon the afflict & ruinous churches and shortly to reduce them into a godly and perpetual concord. Amen. ❧ ¶ The Apology or defence of the confession of the princes of Germany. THe first article of our confession our adversaries do allow, in which we expone that we believe and teach one essency divine indivisible. &c. and yet iij distinct persons of the same essency, divine, and coeternal, the father son and holy ghost. This article always we have taught and defended. And we know that it hath certain and firm testimonies in holy scriptures which can not be avoided. And constantly we affirm that they which think otherwise be out of the church, and idolaters, and do most high dishonour and slander to god. ❧ ❧ Of original sin. ❧ THe second article, of Original sin the adversaries do approve, but so yet that they disprove our definition of original sin which we recited by the way. Here forthwith even in the very front of the matter the emperors majesty shall espy that the writers of the confutation lacked not only right judgement but also indifferency and gentleness. For where as we of a simple mind went about to recite by the way the things that original sin contained, they by their crooked & malicious interpretation do craftily deprave the sentence which of itself is true enough. For thus they argue. To be without fear, ● to be without ●aythe is actual sin, Ergo they deny original sin. ❧ It appeareth sufficiently that this subtile argument was brought forth in scoles, and not in the counsel of Cesar. But albeit that this cavillation may easily be avoided, yet that all good men may see that we teach none inconvenience in this behalf, we first require that our confession be hard which diligently marked shall deliver us from the suspicion of strange doctrine▪ for there is it written thus. ❧ This is translated out of the Duche. we do teach that after the fall of Adam, every man naturally borne, is conceived in sin, and so is borne, that is, that they all from the womb of their mother be inclined unto evil which can not have by nature the fear of god, nor no true faith in god. ❧ This place witnesseth that we pluck from them which be borne according to the carnal nature not only acts but also the powers and gifts of performing dread and hope towards god. For we say that they which be thus borne have concupiscence, nor can not perform the true fear and trust towards god. what can be here reproved? Truly unto good men we judge that we be sufficiently purged. For the latin description is of like sentence, detracting from nature the power that is to say the gifts and strength of performing fear and trust towards god, detracting also acts in persons of the age of discretion. And when we name concupiscence, we understand not only acts or fruits, but a perpetual inclination of nature. ❧ But here after we shall show with more words that our definition agreeth with the usual and ancient definition. For first we will open our intent why we used these words in this place. Our adversaries themselves in scoles grant that the material (as they call it) of original sin, is concupiscence. wherefore concupiscence was not to be omitted in the definition namely in this time when many do descant of it so ungodly. ❧ For sum of them dispute that original sin is not any vice or corruption in the nature of man, but only a bondage or a state of mortality which all the issue of Adam do sustain without their own proper vice, for another man's guilt and offence. More over they add that noman is dampened to eternal death for sin original, and to this purpose they bring forth a similitude of the Civil law saying tha● like as of a bondwoman the issue is bond and sustain this condition or state without the vice of nature, only for the calamity of the mother, so is it of Original sin. But we, to show that this wicked opinion doth displease us, have made mention of concupiscence, naming it a sore and disease, and expounding that man's nature is borne corrupt and vicious. ❧ Nor we have not only named it concupiscence, but have said that there doth lack also the fear of god & faith. which we have done, for this intent. The school doctors do diminyshe and make light the sin original▪ not sufficiently understanding the definition of original sin which they received of the fathers. Of the norishment or kindling (which they call fomit●m) they dispute, that it is a quality of the body and according to their accustomed folly, they bring in question whether the quality be caught by contagion of the apple, or by the breathing of the serpent. whether it be increased by provocaations. with such sort of questions they oppress the principal matter. Thus when they speak of original sin, they omit the vices of man's nature which be more grievous, as the ignorance of god, the despising of god, the lack of fear, the lack of trust in god, the hating of god's judgement, the fleeing of god's judgement, the being angry with god, the despair of grace, the trusting in worldly succour. &c. These diseases most repungnat to the law of god, the scholastical doctors espy not. Yea more over they attribute to man's nature hole power to love god above all things, to do the preceptis of god, quo ad substantiam actuum, as they call it that is to say as much as belongeth to the substance of acts, nor they see nant that they speak things merely repungnat. for, to have power of a man's proper strength to love god above all things, to do the commandments of god, what other thing is this, than to have original justice? That if man's nature have these so great powers that of itself it may love god above althingꝭ (as the scolemen do boldly affirm) what shall be original sin. what shall we need the grace of Christ, if we may be saved by our own proper justice? what shall we need the holy ghost if man's powers of themselves may love god above all things and do his commandments? who seeth not how unright the judgement is of the adversaries? The lyter diseases of man's nature they acknowledge, but the most grievous they acknowledge not, of the which yet the scripture doth admonish us in diverse places and the prophets do perpetually complain of, I mean of the carnal sureness, of the cotempte of god, of the hate of god and semblable vices engendered within us. But after that the scholastical doctors did entermixe with Christ's doctrine the philosophical descanting of the perfection of nature and attributed more than needed to free-will and voluntary acts, & taught men to be justified before god by a certain philosophical or civil justice (which we also confess to be subject to reason and after a fashion to be in our power) they could not see the inward uncleanness of man's nature. For it can not be judged but by the word of god which the school men for the most part in their disputations do not touch. These were the causes why in the description of original sin we made mention of concupiscence and also detracted from the natural powers of man the fear and trust toward god. For our intent was to declare that original sin contained also these diseases ignorance of god/ contempt of god/ voydaunce of fear and trust toward god/ the impotency of loving god. These be the principal vices of man's nature, disagreeing properly with the first table of the decalogy. ❧ Nor it is no new matter that we have spoken. The old definition rightly understand sound to the same effect, when it sayeth that original sin is a lacking of original justice. But what is justice? Scolemen do here brabble of logical questions, but they expound not what is original justice. Undoubtedly justice in scriptures containeth not only the second table of the decalogy, but the first also which commandeth the fear of god/ the faith in god, the love of god. So that justice original should have had not only an equal temperament of the qualities of the body, but also these gyftis/ a notice of god more certain/ the fear of god/ the affiance in god/ or at lest a direction and power to do these things. And the witnesseth the scripture when it sayeth, that man was create to the image & similitude of god which is nothing else, but that to man this wisdom and justice was naturally given with which he might compass and conceive god, and in which god might be apparently noted and seen/ this is to say, that to man were given these gyftis, the notice of god, the dread of god, the trust in god, and such like. For thus doth Ireneus interpret the similitude of god, and also Ambrose which beside other things which he spoke for this purpose doth expressly gather in this wise. Non est ergo anima ad imaginem dei, in qua deus non semper est. It is not then the soul that was made to the image of god, for in it, god is not always. And Paul to the Ephesians and Colossenses show the image of god to be the notice of god/ justice and verity. And Longobardus is not afeard to say that justice original is the very similitude of god, which god gave to man▪ we recite the sentences of the old fathers which do nothing let saint Augustine's interpretation of the image. ❧ wherefore the old definition, that calleth original sin the lack of justice detracteth not only the obedience of the inferior powers of man, but also detracteth the notice of god/ the trust in god/ the fear and love of god, or at lest it detracteth the power of doing these. For the divines themselves in the scoles teach, that these be not done without a peculiar gift and aid of grace. we do name the gyftis expressly (that the thing may be understand) the notice of god, the fear and trust toward god. By this it appeareth that the old definition doth speak the same thing that we do. detracting or plucking away the fear of god and hope, that is to say, not only actual deeds but also the gifts and might to do this. The same sentence hath the definition of Austyne, who useth to define original sin to be concupiscence. For he meaneth that when justice was lost, concupiscence succeeded. For the decayed nature because it can not fear, love, and trust god, it seeketh and loveth carnal things. The judgement of god, this sick & corrupt nature either void of fear despiseth, or being replenished with fear hateth. Thus Austyne compriseth as well the default or failing, as the vicious quality which thereof ensueth. Nor this concupiscence is not only a corruption of the qualities of the body, but also an unright turning to things carnal in the superior powers. Nor they see not what they say which do both attribute to man concupiscence not mortified of the holy ghost, & also the love of god above all thyngis. we therefore have rightly expressed both two in the description of original sin, that is to say, those defaults, as not to be of power to believe god, not to be of power to dread and love god. And also to have a concupiscence, which against the word of god seeketh carnality, that is to say seeketh not only corporal pleasures, but also carnal wisdom and justice and hath confidence in worldly goods contemning god. And not only the old but the late doctors namely that be of any judgement do teach that original sin is aswell the lacks or defaults which I have remembered, as concupiscence or lust. For thus saith saint Thomas. Peccatum originis habet privationem originalis justice & cum hoc inordinatam dispositionem partium anime, unde non est privatio pura, sed quidam ●abitus corruptus. Original sin, saith Thomas, hath a privation of original justice and with it an inordinate disposition of the partis of the soul, so that it is not a pure privation, but rather a corrupt habit. And Bonaventure writeth thus. when it is demanded what is original sin, it may be well answered that it is an immoderate concupiscence. It is well answered also, that it is a lacking of the due justice. And in the one of these answers is included the other. Hugo is of the same opinion which sayeth, original sin is an ignorance in the mind and a concupiscence in the flesh. For he meaneth that when we be borne we bring with us an unknowing of god, a mistrust, a diffidence, a contempt, a hating of god. For these things he compriseth when he nameth ignorance. And these sentencyes be agreeing to scriptures. For Paul otherwiles expressly nameth the lack or default, as in the first to the Corinth's y● .2. chapiter. Animalis homo non percipit ea quae spiritus dei sunt. A natural man perceiveth not the things that be of the spirit of god. In another place he nameth concupiscence to be of power and efficacity in the membres, & to bring forth evil fruits. ●e could recite more places for both parts, but a manifest thing needeth no testimonies. Undoubtedly a prudent reader may easily judge that to be without fear and to be without faith is even very actual sin. For they be perdurable defaults in a nature unrenewed. ❧ wherefore our opinion of original sin doth not vary from scripture nor from the catholic church. we do nothing but repurge clarify & bring again into light the most grave sentences of scripture and of the fathers here tofore obscured and hid by the sophistical questions of these late divines. For the thing itself speaketh that these new divines perceived not what the fathers meant when they spoke of default. Truly the knowledge of original sin is right necessary. For the greatness of the grace of Christ can not be otherwise understand, unless we first know our own infirmities. The hole justice of man is mere hypocrisy before god, unless we acknowledge that our heart naturally is void of love, of fear, of trust towards god. Therefore saith the prophet. After that the haste showed it unto me. I struck my thigh. Also, I said in my trance every man is a liar, that is to say an untrue thynker of god. ❧ ❧ Here the adversaries do also reprove Luther because he wrote that original sin remaineth after baptism. They add that this article was rightly condemned by Leo the tenth. But the emperors majesty shall espy here a manifest be spoken of civil judgement, not of the judgement of god. They sow unto them even as wisely this sentence/ Nature is not evil/ this spoken in place is not repreveable but it may not be wrested to the diminishing of original sin, and yet these sentences be red among schoolmen, which out of due season do mingle philosophy with the gospel. Nor these were not disputed only in schools, but from the schools they were brought to the people. And those persuasions reigned, and nourished the affiance of human powers and oppressed the knowledge of the grace of Christ. wherefore Luther willing to declare the magnitude of original sin & of human infirmity, taught that the resydues or dregs of original sine be of the own nature in man not indifferent things, but that we need the grace of god, that they may not be imputed, and the holy ghost that it may be mortified. Albeit the schoolmen do make less, both the sin and the pain teaching that man of his own power may do the commandments of god. In Genesis is otherwise described the pain due for original sin. For there not only to death and other corporal punishments man's nature is made subject, but also to the kingdom of the devil. For there is given this horrible sentence. I will put enmities betwixt the and the woman and betwixt thy seed and her seed. Defaute and concupisbence be punishments and also sins. Death & other corporal evils and the tyranny of the devil be properly punishments. For man's nature is given into bondage and holden captive of the devil which infecteth it with wicked opinions and errors and impelleth it to all kinds of sin. But as the devil can na● be vanquished without the aid of Christ▪ so can not we by our own powers redeem ourselves out of this bondage. The very history of the world showeth us how great is the power of the devils kingdom. The world is full of blasphemies against god & of wicked opinions, and with these bonds the devil hath in captivity the wise and rightwise men in the face of the world. In other sum appear more gross vices. But when Christ is given unto us which taketh away these sins & these punishments and destroyeth the kingdom of the devil, sin and death: the benefits of Christ can not be known, unless we understand our own evils. Therefore of these things our preachers do diligently teach, and they teach not any new thing, but the holy scripture and sentences of holy fathers. This we trust will satisfy the emperors majesty as touching the chyldyshe and cold cavillations by which the adversaries have slandered our article. For we know that we believe rightly and with the catholic church of Christ. But if the adversaries will renew this contention there shall not lack learned men among us that shall make them answer and defend the truth. For the adversaries in this cause understand not for the most part what they speak. Oftentimes they speak things repugnant and they neither express rightly & dialectically the formal cause of original sin nor the defaultis as they call them. But we would not in this place over subtilely discuss their vain and sophistical argumentis. we thought it enough to recite the mind of the holy fathers (whom we do follow) with common & known words. The third article the adversaries allow, in which we confess two natures in Christ that is to wite, the nature human, assumpt of the word into the unity of his person. And that the self same Christ suffered and died to the intent to reconcile unto us the father, and rose again to the intent to reign to justify, and to sanctify the believers. &c. according to the Symbol of the apostles and the Symbol of Nicene. ❧ ❧ Of justification. ❧ IN the fourth, fythe, sixth, and also in the twenty article they condemn us because we teach that men obtain remission of sins not for their own merits but freely for Christ by faith in Christ. For they damn both two points, first that we deny that men for their own merits do obtain remission of sins, and secondarily that we affirm that by faith is obtained remission of sins and that men be justified by faith in Christ. But sith it is so that in this case or controversy the principal point of our religion is debated, which rightly understand setteth forth the honour of Christ, and bringeth a necessary and plenteous consolation to the godly conscience: we desire that the emperors majesty will hear us benignly of these so great matters. For the adversaries where as they neither understand what is remission of sins neither what faith▪ neither what grace, nor what justice is: pytyfully do defile this point, obscuring the glory and benefits of Christ, and bereave fron● the godly consciencies that proponed consolations in Christ. And to the end we may maintain our confession and assoil the objections of our adversaries: we shall first premitte certain things to the end that the fountains of both our doctrines aswell ours as the adversaries may be known. The hole scripture ought to be distributed into these principal places, law, and promises. For otherwiles it showeth the law, & otherwiles the promise of Christ, as when it promiseth Christ to cum/ and promiseth for him remission of sins, justification and life eternal, or where in the evangel Christ after he ones appeared promiseth remission of sins, justification and life eternal. we call the law in this disputation the precepts of the decalogy in what place so ever they be red in scripture. Of the ceremonies & judicial laws of Moses at this time we speak nothing. Out of these, the adversaries take the law, because man's reason after a fashion doth naturally understand the law. For it hath still the same judgement written by god in the mind, and by the law they seek remission of sins and justification. But the decalogy requireth not only outward civil works which reason can after a fashion fulfil, but also it requireth other things far above reason, as, truly to fear god, truly to love god, truly to call on god, truly to believe that god heareth us, and to look for the aid of god in death and all afflictions, finally it requireth obedience toward god in afflictions and in death, that we eschew them not, nor grudge not at them when god lay them on us. Here the schoolmen following the phylosophiers only do teach the justice of reason, as civil works, and they fain that reason without the holy ghost may love god above al. For so long as man's mind is idle, nor feeleth not the ire or judgement of god, it may feign that it will love god, that it will do weal for god. After this wise they teach that men deserve remission of sins by doing that in them is, that is to say, if reason sorrowing for his sin, fetcheth out an elicit act (as they call it) of the dilection of god, or worketh weal for god. And this opinion because naturally it flattereth men, hath engendered & increased many ceremonies in the church, vows of monastical living, abuses of the Mass, and every day more and more sum or other have (through this opinion) invented new ceremonies and rites. And to nourish and increase the trust in such works, they have affirmed that god necessarily giveth grace to such workers by necessity not of coaction but of immutability. In this opinion many great and pernicious errors do stick which to recount it were to long. Let the prudent reader only ponder this, if this be the cristian rightwiseness, what diversity is betwixt philosophy and the doctrine of Christ? If we deserve remission of sins by these elicit acts, what needed Christ or regeneration? And through these opinions the thing is now run so far, that many do scorn us because we teach that another justice is to be sought beside the philosophical justice. we have heard some in the pulpit setting apart the gospel preach Aristotle's Morals. Nor they did not amiss if it be true that the adversaries defend. For Aristotle of the civil manners hath written so excellently that he can not be amended. we see books put forth in which be conferred certain sayngis of Christ with the sayings of Socrates, Zeno and of other, as though Christ came for this purpose, to teach us certain laws by which we might deserve remission of sins, and not receive it freely through his merits. wherefore if we allow here the doctrine of the adversaries that we deserve by the works of reason remission of sins and justification, there shallbe then no difference betwixt the justice of the philosophers or at least of the pharisees and the Christian justice. And albeit the adversaries (because they will not clean put Christ out of their books) require the knowledge of the history of Christ and attribute unto it that it doth merit unto us ascertain habit, or (as they themselves call it) the first grace, which they understand to be an habit inclining us to love god the easylyar, yet very little it is, that they attribute unto this habit, for they fain that the acts of ●ylle is both before that habit and after, of all one sort. They feign that the will may love god, but yet that habit stirreth it to do the same more freely. And they bid us purchase this habit first by precedent merits, and after they bid us purchase by the works of the law an increase of that habit, & life everlasting. Thus they bury Christ that men should not use him for a mediator nor think that for him they receive freely remission. of sins and reconciliation, but dream that by their own fulfilling of the law they be reputed just before god, where as in deed the law is never satisfied, sith reason doth nothing but certain civil works, and the whiles neither feareth god nor believeth truly that god careth for him. And although they speak of that habit, yet without the justice of faith the love of god can neither be in men nor it can not be understand what it is. A distinction of Duns. And where as they feign a difference betwixt Meritum congrui, and Meritum condigni, they do but daily, because they would not seem openly to play the Pelagians. For if god necessarily giveth grace pro merito congrui, so is there not Meritum condigni. Howbeit they wot not what they say. After the habit of love obtained, they feign that man doth merit de condigno. And yet they bid us doubt whether we have that habit or no. How do they then know whether they merit de congruo, or de condigno? But all this thing is feigned of idle fellows which know not how remission of sins is attained & how in the judgement of god and in the affrays of conscience, the trust of works is plucked from us. Careless hypocrites always judge. that they merit de condigno, whether they have that habit or not. For naturally men trust to their own proper rightwiseness, but the afraid and troubled conscience wavereth and doubteth and evermore seeketh and hepeth up other works to the intent it may be quyen. This troubeled conscience never feeleth that it meriteth De condigno, but runneth in to despair, unless it heareth beside the doctrine of the law, the evangel of free remission, and of the justice of faith. Thus the adversaries teach nothing but the justice of reason, or at least of the law, upon which they look, even as the jews did upon the covered face of Moses, and in these careless hypocrites which think themselves to satisfy the law, they kindle a presumption and vain trust of works and a contempt of the grace of Christ. On the contrary part, they drive the fearful consciences in to desperation, which sith they work with doubting can have no experience of faith nor of the virtue thereof, thus at last they utterly despair. But this is our opinion of the justice of reason, that god requireth it, and that for the commandment of god honest works are necessarily to be done which the decalogy commandeth, according to Paul's saying, the law is a tutor. Also, the law is given to the ungodly. For god will that the carnal persons be kept within the bounds by this discipline, and to the maintenance of this he hath given laws, letters, doctrine, rulers, punishments. And this justice may reason after a manner perform of the own proper powers, although oftentimes it is over ceptes of the second table which contain civil justice which reason understandeth. And contented herewith, they think that they satisfy the law of god. In the mean while they see not the first table which commandeth us to love god, to believe verily that god is disposed with sin, and truly to dread god, and to think surely that god heareth us. But man's mind without the holy ghost either recklessly despiseth the judgement of god, or in pain fleeth & hateth god his judge. wherefore it obeyeth not the first table. when then in man's nature sticketh the contempt of god, and the doubting of god's word and of his threatenings and promises: men in deed do sin, ye when they do honest works without the holy ghost, because they do them with a wicked heart, according to this saying of Paul. ☞ what so ever is not of faith is sin. ☜ For such do work with contempt of god, like as Epicure thinketh not that god careth for him, regardeth him, or heareth him. This contempt doth mar all their good works, for god judgeth the heart, Finally this is very unadvisedly written of our adversaries that men guilty of eternal punishment deserve remission of sins by the act of love sith it is not possible to love god, unless we first purchase forgiveness of sins by faith, for it is impossible for an heart which in deed feeleth the ire of god, to love god before he perceive him pacified, I say so long as god feareth us and seemeth to cast us from him into eternal death, man's nature can not lift up itself to love the angry judge & punisher. It is easy for evil persons to fain these dreams of love, that a mortal sinner may love god above all things, for they feel not what is the ire or judgement of god. But in the trouble of conscience and in the very conflict, there the conscience prove how false their philosophical conclusions be. Paul saith. ☞ The law worketh anger. ☜ he saith not that by the law men deserve remission of sins, for the law alway accuseth the conscience and put it in fear, Ergo it justfieth not, for the conscience terrified by the law, fleeth the judgement of god, wherefore they err, that trust to win remission of sins be the works of the law. This sufficeth of the justice of reason or law, which the adversaries teach, for here after when we shall show our mind of the justice of faith▪ the matter itself shall constrain us to bring out more records, which may also help to destroy the errors of our adversaries here tofore alleged. Because therefore that men can not by their own powers do the law of god, and because all be under sin and condemned to everlasting death, for this cause we can not be delivered from sin by the law nor be justified, but the promise of remission of sins and of justification is given for Chryst, who is given for us to satisfy for the sins of the world and is set up as a mediator and a pourger of sins. This promise hath no condition annexed of our merits, but freely offereth forgiveness of sins and justification, as Paul saith. ☞ If by works, Ergo it is no grace. ☜ And in an other please. ☞ The justice of god is now declared without the law ☜ that is, remission of sins should hang on our merits and the reconciliation should be by the law, so it were unprofitable (for we can not do the law) it should also ensue that the promise of reconcilement should never chance unto us. Thus reasoneth Paul. Rom. 4. ☞ If our inheritance should come by the law, void were our faith, and the promise were of none effect For if the promise should require a condition annexed of our merits and of the law (sith we never fulfil the law) it should follow, that the promise were unprofitable. But sith it is so▪ that justification changeth by free promise, it followeth that we can not justify ourselves. For otherwise what needed god to promise? And where as the promise can not be taken without faith: the gospel which is properly the promise of remission of sins and of justification for Chryst, teacheth the justice of faith, which the law doth not. Nor it is not the justice of the law. For the law requireth of us our works and our perfection, but the promise offereth unto us which be oppressed with sin and death, freely reconciliation for christ which reconciliation is received, not by works, but by only faith. This faith bringeth not with it a trust of the own works, but only the trust of promise, or of the promised mercy in christ. wherefore this special faith by which we believe that our sins be forgiven for christ and that god is pacified and merciful for christ, obtaineth remission of sins and justfieth us, and by cause in repentance, that is, in the trouble of conscience it comforteth and plucketh up our hearts and regenerateth us, and bringeth unto us the holy spirit so that from thenceforth ●e may do the law of god, that is, love God, fear God, think that god heareth us, obey god in all afflictions: it mortifieth the concupiscence. etc. Thus faith which freely receiveth remission of sins, because it pleadeth Chryst in estopell against the ire of god, as a mediator and mercy stock pleadeth not in bar our own merits or our own love, which faith is the true knowledge of christ, and useth the benefits of Chryst and regenerateth our hearts and goeth before the fulfilling of the law. Of this faith ye shall not find one syllable in the doctrine of our adversaries. wherefore we reprove the adversaries, because they only teach the justice of the law, and teach not the justice of the evangel which preacheth unto us the justice of faith in christ. ❧ What is the justifying faith. THe adversaries only fain that faith is a knowledge of the history, and therefore they teach that it may stand with mortal sin. They speak therefore nothing of faith, by which Paul so oft times saith that men be justified, for they which be reputed just before god, walk not in mortal sin. But that faith which justifieth, is not only a knowledge of the history, but it is to assent to the promise of God, in which freely for christ is offered remission of sins & justification And lest a man should suspect, that it is only a knowledge, The definition of faith. we will add more over that it is to will and to receive the offered promise of remission of sins and of justification. And a man may easily see the diversity betwixt this faith and betwixt the justice of the law Faith is a service which receiveth of god the offered benefits. The justice of the law is a service which offereth unto god our merits. with faith on this fashion will god be served, that we may receive of him the things which he promiseth and offereth. Now, that faith signifieth not only the knowledge of the history, but rather a trust which assenteth to the promise, Paul clearly witnesseth when he saith. justice therefore is by faith to th'intent the promise should be farm and stable. For he meaneth that the promise can not be received but by faith, wherefore he compareth and knitteth together as correlatives promise and faith. How be it, it is soon judged what faith is if we consider the Crede, where this article is put. Remission of sins. wherefore it is not enough to believe that christ was borne, did suffer, and rise again, whiles we add also this article (remission of sins) which is the final cause of the history. To this article we must refer the rest, as, that for christ and not for our own merits we be pardoned of our sins. For what needed christ to begive for our sins, if our own merits may satisfy for our sins? ❧ wherefore so oft as we speak of the justifying faith, it is to be known that these .3. objects must meet together, promise, & that free, and the merits of Chryst as a ransom and redemption. Promise is received by faith, this word fire excludeth our merits & signifieth that only by mercy is offered the benefit of Chryst, the merits be the ransom, for there must be some certain redemption for our sins. The scripture oft times crieth for mercy. And the holy fathers many times say that we be saved by mercy. So oft then as mention is made of mercy, it is to be known, that faith is there required which receiveth the promise of mercy. And again so oft as we speak of faith, we will that the object be understand, that is to say the promised mercy. For faith doth not therefore justify or save, because it is of itself a worthy work, but only because it receiveth the mercy promised. And this service, thꝭlatria, is most highly commended in prophets & psalms where as the law teacheth not free remission of sins. But the fathers know the promise made of Christ, that God for Christ would remit sins. wherefore when they understood that Chryst should be a price and ransom for our sins, they knew that our works were not a ransom of so great a thing. Therefore they received by faith free mercy and remission of sins, like as the holy fathers of the new testament do. Here unto belong though oft repetitions of mercy and faith in the psalms, and prophets, as here. Si iniquitates obseruaveris domine. etc. If thou markest? iniquities o lord, lord who shall sustain. Here he confesseth his sins, and yet he allegeth not his merits. He addeth. For with the is mercifulness. Here he lifteth up himself with the trust of the mercy of God. And citeth the promise. Sustinuit anima mea in verbo eius, speravit anima mea in domino. My soul is sustained in his word, my soul hath trusted in the lord, that is to say, because thou haste promised remission of sins, by this thy promise I am sustained. And Paul citeth the history of Abraham. Abraham believed God, and it was recounted unto him for rightwiseness. That is to wit, Abraham perceived that God was unto him merciful, only for his promise sake. He assented to the promise of God, nor suffered not himself to be plucked away from it, all though he saw himself unclean and unworthy. He perceived that God performeth his promise for his own truth and not for our works or merits. truly the afraid hearts can have no rest, if they should think that for their own works, or own love or fulfilling of the law they should please God, for in the flesh sticketh sin, which alway accuseth us. But then the hearts have rest when in such affrays they assure themselves that we therefore please God, be cause he hath promised, and that God performeth his promise for his own truth and not for our worthiness. Thus Abraham heard this saying. Fear thou not, for▪ I am thy protector. Here he raised up himself and felt God merciful unto him not for his own deserving, but because the promise of god must needs be judged true. this faith therefore is imputed to him for rightwiseness, that is because he assenteth to the promise, and taketh the offered reconsilement, he is now truly just and accepted unto God. not for his own works, but because he taketh the free promise of god. This authority of Genyses pleased Paul not without cause. we see how he layeth on, how earnestly he tarrieth upon that point, because he saw that the nature of faith might in that point be easaly espied. He saw that the record of the imputation of justice was added not with out a great skill. He saw that the laud of deserning justification and of pacyfyenge the conscience was taken away from works▪ when Abraham is therefore pronounced right wise, because he assenteth to the promise and taketh the offered reconcilement, he pleadeth not in bar of god's ire his own merits or works. wherefore this place diligently considered may plenteously instruct godly minds in this matter, which shall so be understand, if the afraid minds have it before them and assure themself that they ought to assent to the free promise. For otherwise they can not be quiet unless they presuppose that they have god their good lord, because he hath so promised, and not because our nature, life and works be worthy. Therefore also the fathers were justified, not by the law, but by the promise and faith. And it is a wonderful thing that the adversaries do make so little of faith. sith they see it through out all scripture praised for the most high service, as in the .49. Psal. Call on me in time of tribulation, and I shall deliver the. Thus will god be known, thus he will be worshipped, by receiving benefits of him, and receiving them for his mercies sake, and not for our own demerits. This is the most ample consolation in all afflictions. And such consolations our adversaries go about to destroy and put out of ure, in that they make faith so little a service, and only ●eache men to contend with god by our own works and merits. ¶ That the only faith in Chryst justifieth. first, lest a man would think that we speak of the idle knowledge of the History, Of the commensement & original of faith. we will show how faith cometh. After we will show that it justifieth, and how this must be understand, & then we will assoil thobjections of the adversaries. christ in the last of Luke commandeth his disciples to preach repentance in his name, and remission of sins. For the gospel argueth every man to be under sin, and to be guilty of eternal ire and death, and offereth for Chryst remission of sins & justification which is received by faith. Preaching of penance which reproveth us doth fray the conscience with true & earnest afrayes. In these, the hartis ought again to conceive consolation, which shallbe, if they trust to the promise of Chryst, that for him we have remission of sins. This faith erecting and comforting us in those affrays, taketh remission of sins, justifieth and vivifyeth For that consolation is a new and a spiritual life. How the holy ghost is given by the school men These be plain and open and the godly may understand them also the church have recorded the same. The adversaries never show truly how the holy ghost is given. They feign that the sacraments give the holy ghost ex opere operato sine bono motu accipientis even of the very work itself without any good motion of the receiver, as though the giving of the holy ghost were an idle thing. But where as we speak of such faith which is not an idle thought but which delivereth from death and createth a new life in our hearts, and needeth the holy ghost, it standeth not with mortal sin, but so long as it is present it bringeth forth good frures, as we shall say here after. what can be spoken of the converting of the ungodly or of the manner of regenerating more sympely and more clearly? There be an infinite sort of commentours upon the master of the sentence, let our adversaries bring forth but one commentary of them all, which speak any thing of the manner of regenerating. When they speak of the habit of love, they feign that men deserve the holy ghost by their works, they teach not that it is received by the word, even as the anabaptists do at this day. But we can not have to do with god, god will not be caught, but by his word. Therefore justification is hade by the word, as Paul saith. The evangel is the power of god to the health of every believer. Also Faith is of hearing. A man might also out of this place gather an argument that faith justifieth, for if justification is only by the word, and the word is only received by faith, it followeth that faith justifieth. But there be greater reasons. This have we spoken to th'end to show the form and manner of regeneration, and that it may be understand what manner of thing faith is whereof we speak. * The knowledge that faith justifieth is necessary Now we will show that faith justifieth, where, first of all, the readers must be admonished that as it is necessary to maintain this opinion that Christ is our mediator, so is it necessary to defend that faith justifieth. For how shall christ be a mediator, if in justification we use not him as a mediator, if we think not that for him we be reputed rightwise? And that it is, to believe and trust to the merits of christ, that for him god will surely be pacified with us. Also as we must defend that beside the law, the promise of christ is necessary, so we must defend that faith justifieth, for the law teacheth not free remission of sins. Moreover the law can not be fulfilled, unless we first receive the holy ghost. wherefore it is needful to defend, that the promise of christ is necessary. But this promise can not be taken but by faith, Ergo, they which deny that faith justifieth, do nothing but teach the law, disannulling the gospel, and dysanulling christ. The taking of this proposition only faith justifieth. But some perchauns, when it is said that faith justifieth, understandeth it of the beginning, that faith should be the beginning of justification, or a preperatyve to justification, so that it is not the very faith which maketh us acceptable to god, but the works which follow. And they dream that faith is so highly commended because it is the beginning. For the beginning of ● thing is greatly esteemed, and therefore it is commonly said. Principium dimidium totius. The beginning is half of the hole. As if a man would say that grammar maketh the doctors of every science, because it is a preperatyve to other scyencies. But we mean not thus of faith, but we defend that properly and truly by faith we be for christ reputed rightwise, or accepted to God. And because this word justify cari (to be justified) signifieth to be made of injust just, it signifieth also to be pronounced or reputed rightwise. For scripture speaketh in both wises. Therefore first we will show that only faith maketh of unrightwise rightwise, that is to wit, receiveth remission of sins. Sum men be offended with this pertycle sola (only) where as nevertheless Paul saith. we judge that man is justified by faith and not of works. Also to the ephesians the second. It is the gift of god, not of us neither of our works lest any man should glory. Also Roma. 3. Freely justified. If the exclusive sola doth displease them, let that them take from Paul also these exclusyves/ freely/ not of works. It is a gift. And such like, for these be also exclusyves. Doubtless we exclude the opinion of merit, but we exclude not the word of God or the sacraments, as our adversaries do mysreporte us. For we said before that faith is conceived by the hearing of the word. And we extol most chiefly the ministry of the word. Love also and works ought to follow faith wherefore they be not so excluded that they should not follow, but the trusting of merit, of love, and works is excluded in justification. And that we shall evidently show. ❧ That remission of sins is by the only faith in Christ obtained. ❧ WE think that the adversaries will also grant that in justification is first necessary remission of sins. For we be all under sin. Then this shallbe my argument. ❧ To obtain remission of sins is to be justified, according to this, Beati quorum remiss sunt iniquitates, * The first reason. Blessed be they, whose sins be remitted. But so it is, that by the only faith in Christ not by love or for love or works, we obtain remission of sins, although the love followeth faith. Ergo by only faith we be justified, understanding justification to be, of the unryghtwyse to be made rightwise, or to be regenerate. The minor may easily be declared if we know how remission of sins is obtained. The adversaries do full coldly dispute, whether remission of sins and the infusion of grace be all one mutation, yea, or no. The idle people had nothing else to speak. In remission of sins is required that the fear of sin and of everlasting death be vanquished in men's hertis, as Paul witnesseth. 1. Cor. 15. The probation of the minor. The dart of death is sin. And the power of sin is the law. But thanks be to god who giveth to us victory through our lord jesus Christ that is to say, sin frayeth the conscience, and this is done by the law which showeth theyre of god against sin, but we overcome by Christ. How? through faith, when we lift up ourselves through trust of his promised mercy for Christ. wherefore our Minor we prove thus. ❧ ❧ The ire of god can not be pacified if we lay against it our works, because Christ is proponed our mercy stock so that for him the father should be pacified with us. But Christ can not be received a mediator but by faith. Ergo by only faith we purchase remission of sins, when we lift up our hearts with the trust of the promised mercy for Christ. Also Paul to the Rom. the .5. chapi. saith By him we have a passage to the father, & addeth, through faith How the adversaries understand Christ to be our mediator. . we be thus then reconciled to the father and receive remission of sins, when we lift up ourselves with the hope of the promised mercy for Christ. The adversaries do so understand Christ to be a mediator and propiciatour, because we deserve the habit of love, they bid us not use him as a mediator now but they utterly bury Christ feigning that we have this passage by our own works, and that by them we deserve this habit of love (as they call it) and that after by love we have peace of conscience. Is not this utterly to bury Christ and to pluck down the hole doctrine of faith? Paul contrarily teacheth us to have passage, that is to say, peace by Christ. And to show us how this is, he addeth, that we have passage through faith. Ergo by faith in Christ we receive remission of sins, and we can not lay against the ire of god, our love and our works. Secondly. It is certain the sins be remitted because of Christ our mercystocke. 〈◊〉. The second reason. whom god hath ordained to be a mercistocke. And Paul addeth, through faith. where. fore this mercystocke shall aid us, if by faith we stick to the mercy promised in him, and plead it in arrest of the judgement and ire of god. And to this purpose it is written ad Hebreos .4. having a bishop. &c. let us approach with trust. He biddeth us approach to god, not by trust of our own meritis but by trust of our bishop Christ. Ergo he requireth faith. thirdly. Peter in the actis. cap. x. sayeth thus. The iii reason. To him all the prophets bear witness, that all which believe in him receive remission of sins through his name. How might he speak it more clearly? we receive, he sayteh, remission of sins through his name, that is to say, for his sake. Ergo not for our merits, not for our contrition, attrition, love, ceremonies, works. And he addeth, that believe in him. Ergo he requireth faith. For we can not cleave to the name of Christ, but by faith. Furthermore he allegeth the consent of all the prophets. This is truly to allege the authority of the church. But of this place we shall speak here after in the title of penance. Fourthly. Remission of sins is a thing promised for Christ. Ergo it can not be received but by faith only. For the promise can not be received but by only faith. Rom̄. 4. The four reason. Therefore is it by faith, to the end it may be a sure promise, hanging upon grace as who should say. If the matter should hang upon our merits, the promise were uncertain and unprofitable, because we can never determine when we have merited enough. And that the assayed conscience understand right weal. Therefore Paul saith Galat. 3. God hath concluded all things under sin that the promise through the faith of jesus Christ might be given to the believers. Here he plucketh away merit from us, because he sayeth, that all be guilty and concluded under sin, than he addeth that the promise (meaning of remission of sins and justification) is given, and telleth how the promise may be received, that is to say, by faith. And this reason taken out of the nature of promise is most chief with Paul, & oft repeated. Nor there can not be any thing invented or feigned to avoid this argument of Paul. wherefore let not godly minds suffer themselves to be driven from this opinion, that by only faith we receive remission for Christ. For in this they have a sure and farm consolation against the terrors of sin and against everlasting death, and against all the gates of hell. And sith by only faith we receive remission of sins and reconciliation for Christ, ergo only faith justifieth, because the reconciled be reputed rightwise and the children of god, not for their own cleanness▪ but through mercy for Christ, if so be that we cleave to this mercy by faith, and therefore the scripture recordeth, that by faith we be reputed ryghwyse. Authorities of scripture that only faith justfieth. we will add therefore authorities first of scripture & then of doctors, that shall clearly testify that only faith is the very justice by which we be reputed just before god, that is to say, not because it is a work worthy of itself, but because it receiveth the promiss by which god hath promised, that for Christ he will be merciful to the believers in him, or be cause it believeth, that Christ is made for us by god a wisdom, justice, sanctification and redemption: Authorities out of saint Paul. Paul in the epistle to the Romans disputeth principally of this place and propouneth that we be freely justified by faith if we believe that god is pacified with us for Christ. And in the third chapiter he bringeth in, this proposition which containeth the sum of his hole disputation. Arbitramur. igitur hominem fide justificari, non ex operibus legis i we judge therefore that man is justified by ●ayth and not by the works of the law. Here the adversaries do interpret the works of the law to be the Levitical ceremonies. But Paul not only speaketh of the ceremonies, * The true interpretation of Paul. but of the hole law. For he allegeth a little after, forth of the decalogy, Non concupisces i thou shalt not covet. Moreover if the moral works might deserve remission of sins and justification, than needed not Christ, nor the promise, than all were to no purpose that Paul speaketh of promise. He should write also amiss to the Ephesians, that we be saved freely, and that it is a gift of god, and proceedeth not of works. Also Paul allegeth Abraham, he allegeth David. But these had a commandment of god of circumcision, wherefore if any works justified it was necessary that though works which then were commanded should have justified. Austynes interpretation upon Paul. But Austyne doth rightly teach that Paul spoke of the hole law, as he disputeth copiously in his book, de spiritu & litera, where at last he sayeth thus. His igitur consideratis pertractatis●● pro viribus quas dominus donare dignatur, colligimus non iustificare ●ominem preceptis bone vite, nisi per fidem jesa Christi. i These therefore considered and handled according to the power which god vouchsafeth to give us, we gather that man is not justified by the precepts of good life, but by faith of jesus Christ. And least we should think that this sentence fell from Paul unwares, that faith justifieth, he maintaineth and confirmeth it with a long disputation in the fourth chapiter to the Rom. And after he repeateth it in all the epistles. In the .4. chap. to the Romans he sayeth thus. Operanti, merces non imputatur secundum graci●, sed secundum debitum, Ei autem qui non operatur, credit autem in eum qui justificat impium, reputatur fides eius ad justiciam i To him that worketh is given a reward not of favour but of duty. Contrary wise, to him that worketh not, but trusteth on him that justifieth the wicked, his believe is accounted for rightwiseness. Here he clearly pronounceth that very faith is accounted for rightwiseness. Faith than is the thing which god pronounceth to be rightwiseness, and he addeth that it is freely imputed. And he denieth that it can be freely imputed, if it should be due for works. Ergo he also excluded the merit of moral works. For if to these were due the justification before god, faith should not be accounted ryghwysenes without works. And after he sayeth▪ For we say that faith was imputed to Abraham for rightwiseness. In the fifth chapiter he sayeth. justified by faith we have peace toward god i we have quiet and glad consciences before god. Roma. 10. with the heart it is believed for rightwiseness. Here he pronounceth faith to be the justice of the heart. Gal. 2. Nos in Christo hesu credimus, ut iustificem●● ex fide Christi, et non ex operibus legis i we believe in Christ jesus, that we may be justified by the faith of Christ & not by the works of the law. Ephe. 2. Gratia enim saluati estis per fidem et hoc non ex vobis, dei enim donum est, non ex operibus, ne quis glorietur i For by grace ye be saved by faith and that not of yourselves (for it is the gift of god) nor of your works, least any man should glory. Authorities out of the gospels of johan. johan. 1. Dedit eis potestatem filios dei fieri, his qui credunt in nomine eius, qui non ex sanguimbus neque ex voluntate carnis neque ex voluntate viri, sed ex deo nati sunt. He gave them power to becum the children of god, they I mean which believe in his name which be borne, not of bloods neither of the will of the flesh neither of the will of man, but of god. joh. 3. Sient Moses exaltavit serpentem in deserto, ita exaltari oportet filium hominis, ut omnis qui credit in ipsum, non pereat. i. Lykewese as Moses exalted the serpent in desert, so must the son of man be exalted, that all which believe in him perish not. Also, Non misit deus filium sunin in mundum, ut judicet mundum, sed ut saluetur mundus per ipsum. Qui credit in eum non indicatur i God sent not his son into the world that he should judge the world, but that the world should be saved by him. who believeth in him is not judged. Authorities out of the Acts of the Apostles. Acts. 13. Notum igitur sit vobis viri fratres, ꝙ per hunc vobis remissio peccatorum annunciatur. etc. i. Be it known therefore unto you (o brethren) that by him remission of sins is preached unto you, and of all though things by which ye could not be justified in the law, in him all that believeth is justified. How might it be more clearly spoken of the office of Christ and of justification? The law, quoth he, justified not, therefore Christ was given that we should believe that we be justified for him. He openly plucketh from the law justification. Ergo for Christ we be accounted just, when we believe that god is pacified with us for him. Act. 4. This is the stone which is disallowed of you builders which is made the cornerstone, and there is not health in any other. For there is none other name under heaven given unto men in which we ought to be saved. But the name of Christ is only sticked to, by faith. Ergo by the trust of his name and not by the trust of our works we be saved. For (name) signifieth here a cause which is alleged whereby health is obtained. And to allege the name of Christ, is to trust in the name of Christ as in the cause or price for which we be saved. Act. 15. Fide purificans corda nostra. i. By faith purifying our hearts. wherefore the faith of which th'apostles speak, is not an idle knowledge, but a thing receiving the holy ghost and justifying us. Abacuc. 1. justus ex fide vivet. * The prophet Abacuc. The rightwise man shall live of faith. Here first he sayeth that men be just by faith, because they believe that god is merciful, and he addeth, that the same faith vivifyeth, because this faith genderethin the heart peace and joy, and everlasting life. ❧ ❧ ❧ Esa. 53. Noticia eius judicabit multos i * The prophet● Isaiah. The knowledge of him shall judge many. But what is the knowledge of Christ but to know the benefitis of Christ & the promises which by the evangel he hath sparsed into the world? And to know the benefits, is properly and truly to believe in christ, and to believe that the things which God hath promised for christ, he will surely fulfil. But the scripture is full of such aucthorytes and testimonies, for otherwhiles it showeth the law, otherwiles the promises of Chryst, remission of sins and free acceptance for christ. authorities of doctors ✚ There be also among holy fathers spread many like testimonies. For Saint Ambrose saith in his epistle to Ireneus thus. Subditus autem mundus eo per legem factus est, quia ex prescripto legis omnes conveniuntur, et ex operibus legis nemo iustificatur, saint Ambrose id est, quia per legem peccatum cognoscitur, sed culpa non relaxatur. Videbatur lex nocuisse, que omnes fecerat peccatores, sed veniens dominus jesus peccatuz omnibus, quod nemo poterat evitare donavit, et chirographum nostrum sui sanguinis effusione delevit. Hoc est quod ait Abundavit peccatum per legem, superabundavit autem gratia per jesum. Quia postquam totus mundus subditus factus est, totius mundi peccatum abstulit, sicut testificatus est johannes dicens Ecce agnus dei, ecce qui tollit peccatum mundi. Et ideo nemo glorietur in operibus, quia nemo factis suis instificatur. Sed qui instus est, donatum habet, quia post lavacrum justificatus est. Fides ergo est que liberat per sanguinem Christi quia beatus ille cui peccatum remittitur et venia donatur. That is to say. The world is made subject therefore by the law, because by the prescript of the law all be convented before the high judge, & of the works of the law no man is justified, that is, because by the law sin is known, but the offence is not remitted, the law seemed to have hurted which made all men sinners, but the lord jesus by his coming pardoned unto all men, sin, which no man could eschew, and did clean strike out our chirografe with the shedding of his blood. This is it, that he sayeth. Synon was abundant by the law. But grace by jesus was more abundant. For after that the hole world was become subject, he took away the sin of the hole world, as testifieth johan saying. Lo the lamb of god, Lo he that taketh away the sin of the world. And therefore let no man glory in his works, for no man is justified by his facts. But he that is justified, hath it given him. Wherefore faith is the thing which delivereth by the blood of christ, for blessed is he to whom sin is remitted, and pardon given. These be the words of Saint Ambrose which apertly do defend our opinion. For he plucketh away from works justification, and giveth it to faith, because it delivereth by the blood of christ. Let all the Sentenciaryes be laid together on a heap, be they furnished with never so glorious titles, For some be called angelical, some seraphical, some subtile, some irrefragable, All they red and red again shall not make so moche to the understanding of Paul, as this one sentence of saint Ambrose doth. ☞ ❧ ☞ saint. austyn's. In like sentence writeth also saint Austyne moche against the pelagians, and in his book de spiritu et litera he saith thus. Ideo quip proponitur justicia legis, ꝙ qui fecerit eam, vivet in illa, ut cum quisque infirmitatem suam cognoverit non per suas vires, neque per literam ipsius legis, quod fieri non potest, sed per fidem concilians iustificatorem, perveniat et faciat, et vivat in eam. Opus rectum quod qui fecerit, vivit in eo, non fit nisi in iustificato. justificatio autem ex fide impetratur. i. For therefore is the justice of the law proponed, that who doth it shall live in it, so that when every man shall know his own infyrmity, he may attain it and do it and live in it, not by his own powers, neither by the letter of the law (which can not be done) but reconciling the iustyfier by faith. A right work (which who doth, shall live in it) is not done but in a justified person. And justification is purchased by faith. Here he saith clearly that the justifier is reconciled by faith, and justification is purchased by faith. And a little further he saith. Ex lege timemus deum, ex fide speramus in deum, sed timentibus penam absconditur gratia, sub quo timore anima Laborans. etc. per fidem confugiat ad misericordiam dei, ut det quod jubet. That is to say. By the law we fear god, by faith we trust in god, but from them that fear pain, grace is hid. With which fear the soul oppressed must i'll by faith to the mercy of god, that he may give the thing that he commandeth. Here Saint Austin teacheth that by the law the hearts be made afeard but by faith they receive consolation. And he teacheth that first by faith we must purchase mercy or we go about to do the law. we will recite a little after other things also. A cavillation refuted. Truly it is a wonderful thing that the adversaries be nothing moved with so many places of scripture which openly give justification to faith, and take it from works, Think they that the same thing is so oft repeated in vain? Or suppose they that the thing so oft repeated escaped out of their mouth, inspired with the holy ghost, unadvisedly? But these idle workers have invented a proper cavillation to defeat this matter. They say that Paul must be understanded be side formata, so that they will not attribute justification unto faith but by reason of love, nay utterly they will not attribute justification to faith, but only to love. For they dream that faith may stand with mortal sin. To what purpose belong this but that they will again dysanul the promise, and return to the law? If faith receiveth remission of sins for love, remission of sins shallbe always uncertain, for we never love so much as we own, yea we love not, unless our hearts be assured that our sins be pardoned, so the adversaries whiles in remission of sins and in justification they require a trusting of their own love, they utterly disannul the evangel of free remission of sins, where as yet they neither perform that love nor understand it, unless they believe that remission of sins is freely received. We also say that love ought to follow faith as Paul also teacheth saying. In christ jesus neither circumcision is any thing worth, nor uncircumcision, but faith working by love. And yet we may not for all this think that we shallbe pardoned our sins or be reconciled because of this love, as we receive not remission of sins for other works following, but only by faith in the proper signification we receive remission of sins. For the promise can not be taken but by faith. But faith in the proper sense is thassent to god's promise. For of this faith speaketh scripture. And because it receiveth remission of sins and reconcileth us to god, we be first accounted rightwise by faith, o● we love & do the law, notwithstanding love ensueth. And yet this is not an idle knowledge, nor it can not stand with sin, but it is the work of the holy ghost whereby we be delivered from death, and the minds (which tofore were afraid) erect and vivified. And because this faith receiveth only remission of sins and maketh us acceptable to god and quiet of conscience, it might better be called gracia gratum faciens. ●. a grace making a man acceptable then love may, which is theffect ensuing. * Faith may better than charity be called gratia gratum facies. hitherunto we have very copiously showed as well by authorities of scripture, as by reasons derived out of scripture, that by only faith is granted remission of sins and that only faith justifieth, that is, maketh of injust just, and regenerate. * The knowledge of this faith is necessary. It is easily judged how necessary the knowledge of this faith is. For in this only is espied th'office of Chryst, by this only we receive the benefits of Chryst, this only bringeth unto godly minds a sure and farm consolation. And it is a necessary thing that some doctrine be published in the church by which men may conceive a sure hope of health. For th'adversaries give unhappy counsel unto men which bid them doubt whether they have obtained remission or no. * The unhappy council of the adversaries How shall these fellows bear up themselves in death, which have hard nothing of this faith? which think that they own to doubt whether they have obtained remission of sins or no? furthermore the evangel of christ must needs be retained in the church, that is to say the promise that sins be freely remitted for Christ, this evangel they utterly disanul which teach nothing of this faith. But the school men of this faith speak not one word. And our adversaries all together follow them and do disallow this faith. Nor they see not that they defete the hole promise of the free remission of sins and of the justice of Chryst where as they disprove this faith. ¶ Of love and fulfilling of the law. HEre thaduersaryes'adversaries object. Si vis ad vitam ingredi serva mandata That is to say. If thou wilt enter into life, keep the commandments. Also, The doers of the law be justified, and many other like sentemcies of the law, to which before we make answer, we will show our opinion of love, and of the fulfilling of the law. It is written in the prohete, I will give my law in their hearts. And Paul saith that the law is established and not abrogate by faith. And Christ saith. Roma. 3. If thou wilt enter into life, keep the commandments. Also, If I have not love, I am nothing These and such like sentencyes testify that the law must begin in us although not absolutely in an high perfection, and oweth to to increase as much as may be more & more. We speak not of the ceremonies, but of that law which is made of the motions of the heart. I mean the Decalogye. And because faith bringeth with it the holy ghost and engendereth a new life in the hearts, it must of necessity also engender spiritual motions in the hearts. And which be though motions the prophet showeth when he saith. I will give my love into their hearts. wherefore after that by faith we be justified and renewed, we begin to fear god, to love god, to crave & look after succour of god, to give thanks unto him, to preach him, and to obey him in afflictions, we begin also to love our neighbours, because our hearts have spiritual and holy motions. These things can not be done unless, after that we be justified by faith and regenerate, we receive the holy ghost, first, because the law can not be done without christ, also the law can not be done without the holy ghost. But the holy ghost is received by faith according to the saying of Paul, Gasa. 3. That we may receive the promise of the spirit by faith. Also how can man's heart love god so long as he feeleth him grievously disposed with us, and to oppress us with temporal and perpetual calamities? but the law always accuseth us, always showeth that god is angry. God therefore is not loved until we have received mercy by faith. So at last is made an amiable object. Although therefore civil works, that is to say, thextern works of the law without christ and with out the holy ghost may be in some part done▪ yet it appeareth by that which we have said, that the things which be properly appertaining to the divine law I mean thaffections of the heart toward god which be commanded in the first table can not be done without the holy ghost. But our adversaries be pleasant divines. They behold the second table and the politic works, but the first table they nothing regard, as though it pertained nothing to the purpose, or at least way they require only extern works. That eternal law and far put above the sense and understanding of all creatures, which is (Thou shalt love thy lord God with all thy heart) they utterly not consider. But christ was for this end given unto us that for him remission of sins & the holy ghost should be granted us, which might create in us a new and everlasting life, and an everlasting rightwiseness, & which might first of all show unto us Chryst, as it is written. He shall notirize me, for of mine he shall take and show it unto you. joh. 16. And after bring also other gifts as love, invocation, thanks giving, chastity, patience. &c. wherefore the law can not be truly performed unless we first receive the holy ghost by faith. Therefore Paul saith that by faith the law is established and not abrogate or avoided. For then or else never is the law fulfilled when the holy ghost is in that man. 2. Cor. 3 And Paul teacheth that the veil with which the face of Moses was muffled can not be take away but by faith in christ, by which is received the holy ghost. For thus he saith. * The veil. But until this day when Moses is red, the veil is put over their hearts. But when they shallbe converted to God the veil shall be take away. The lord is a spirit, and where the spirit of the lord is there is liberty. By the veil understandeth Paul an human opinion of the hole law, of the decalogy and ceremonies, that is to say, that hypocrites do think that extern and civil works do satisfy the law of god, and that sacryficies and ceremonies even of themself do justify before god. But then this veil is plucked from us, that is to say, this error is taken away, when god showeth to our hearts our uncleanness and greatness of sin. There first we see ourselves to be far from the fulfilling of the law. There we acknowledge how that the flesh being idle and careless, feareth not god, not thinketh verily that god regardeth us, but that we be casually borne and vanish away like brute beasts. There we find thexperience that we believe not that god forgiveth us and heareth us, but when we hearing thevangel and forgiveness of sins begin to lift up ourselves by faith, we conceive the holy ghost, so that now we may think rightly of god, and dread god and believe him. &c. By this appeareth that without christ and without the holy ghost, the law can not be done. wherefore we profess that we must needs inchoate or begin to fulfil unto our powers the law, and ever more attempt to do it more and more. And we comprise here both two, aswell the spiritual motions, as the outward good works. wherefore the adversaries do falsely calumnyate us in reporting that we teach not good works, sith we not only require them, but also show how they may be done. The very proof of the thing doth condemn and bewray the hypocrites which attempt by their own powers to do the law, that they can not perform the thing that they attempt. For the nature of man is far to week of the own powers to resist the devil, who hath all in his hold as captives & prisoners which be not delivered by faith. The powers of Christ is requisite against the devil, and therefore because we know that for Christ we be herd & receive a promise: it is requisyt that we pray that the holy ghost may govern us and protect us, lest we fortune to err deceiving ourselves, and least by wicked impulsion we take upon us any thing against the will of god. As the Psalm teacheth. He led captivity a captive, he gave gifts to men. For Christ hath veynquyshed the devil and hath given unto us a promise and the holy ghost, to the end that we may also vaynquyshe by the succour of god. And johan sayeth. 1. joh. 3. To this intent appeared the son of god, that he might loosen the works of the devil. Furthermore we teach not only how the law may be done, but also how the thing that is done may please god, which is, not because we satisfy the law, but because we be in Christ, as it shallbe said a little here after. So it is evident that we require good works, yea we add also, that it is impossible to severe the love of god (though it be little) from faith. For by Christ we approach to the father and after the receipt of remission of sins we be assured that we have god, that is to say, that we be regarded of god, we make invocation, we give thanks, we fear, we love, as johan teacheth in the first epistle. we love him (quoth he) because he first loved us, meaning, because he gave for us his son and remitted our sins. Thus he signifieth that faith goeth before, and love followeth. Also the faith of which we speak, ●s declared in penance i it is conceived in ●eares of the conscience which feeleth the wrath of god kindled against our sins and seeketh remission of sins and a jail delivery from sin. And in such fears and other afflictions this faith oweth to increase and be confirmed. wherefore it can not be in them which live after their flesh which delight in their lusts and obey them. Therefore Paul sayeth There is no condemnation now to these which be in Christ jesus which walk not after their flesh but after the spirit. Also, we be debtors not to the flesh that we should live after the flesh. For if ye live after the flesh, ye shall die. But if in spirit ye mortify the acts of the body ye shall live. Wherefore this faith which receiveth remission of sins in the troubled and afraid heart and fleeing sin, dwelleth not in them which follow their lusts, nor standeth not with deadly sin. Out of these effects or operations of faith the adversaries pick out one and that is love▪ and teach that it justfieth. Thus it manifestly appeareth that they only teach the law. They reach not first that we receive remission of sins by faith. They teach not of the mediator Christ, that for Christ we have God our good lord, but for our own love. And yet what manner of love that is, they tell not, nor can not tell. They brag & glory that they fulfil the law where as this glory is properly due to Christ, and they lay the affiance of their own works to the judgement of god, for t●ey say that they deserve grace & eternal life de condigno i of their own worthiness. This is utterly a wicked and a vain affiance. For in this life we can not satisfy the law, because the carnal nature ceaseth not to bring forth evil affections, all though the spirit in us resisteth them. But a man may demand of us a question, A questi●̄. sith that we also confess that love is the work of the holy ghost and sith it is rightwiseness, for it is the fulfilling of the law, why do not we teach that it justifieth▪ To this we answer. first it is certain that we receive not remission of sins neither by love nor for or love, but for Christ by only faith. Only faith which looketh to the promise and is assured that god forgiveth because Christ died not in vain: overcometh the fears of sin & of death. If a man doubteth whether his sins be forgiven him, he disworshyppeth Christ, sith he judgeth his sin greater or stronger than the death and promise of Christ, where Paul sayeth that grace surmounteth sin, that is to say, that mercy is above sin. who thinketh that he attaineth remission of sins because he loveth: dishonoureth Christ, and he shall find in the day of god's judgement this affiance of his own proper justice to be wicked & void. Ergo faith must reconcile & make of the injust just. And as we receive not remission of sins by the other virtues or for the other virtues of the law as for patience, chastity, obedience toward the superiors. & c (and yet these virtues must ensue: so we neither receive remission of sins because of the dilection of god. Howbeit it is a common form of speaking otherwiles to comprise in one word both the cause and the effect by a figure called Synecdoche, as in the seventh of Luke Christ sayeth. Many sins be forgiven her, because she loved much. For Christ expoundeth himself when he addeth. Thy faith hath saved the. Christ then meant not, that the woman by that work of love should deserve remission of sins. and therefore he clearly sayeth. Thy faith hath saved the. But faith is the thing which conceiveth mercy for the word of god freely. If ye deny that this is faith, ye utterly know not what faith meaneth. The very history of itself showeth sufficiently what he calleth love in this place. The woman came bringing with her this opinion of Christ, that in him▪ she should find remission of sins. This worship is the most high worship of Christ, she could give no greater worship unto him. This is the true fashion of acknowledging Messiah, to seek at him remission of sins. And to conceive this opinion of Christ, thus to worship him, is rightly and truly to believe. But this word (love) Christ used not to the woman but to the Pharisee, for he compared the hole worshipping of the Pharisee with the hole worshipping of the woman. He chideth the Pharisee because he acknowledged him not to be Messiah, although he did unto him these extern offices as unto a stranger and an holy & great man, he pointeth to the woman and commendeth her worshipping, her ointment, ●eares. &c. which all were signs of faith & a certain confession that at Christ she sought remission of sins. Undoutedly this was a great example, which not without cause moved Christ to chide the Pharisee which was a wise and an honest man, but one that believed not. This impiety he upbraideth him and instructeth him by the example of the woman, signifying that it was a shame that where as an unlearned woman believed god, he a doctor of the law believed not, and acknowledged not Messiah, nor sought not at him remission of sins & salvation. So then he praiseth the hole worshipping, as it is oft done in scripture, that in one word we should comprise many as here after we shall show more at large in like places, as in this saying give alms and all shallbe clean, he requireth not only almesdedꝭ but also the justice of faith: so also here when he sayeth, Many sins be remitted unto her because she loved much, that is to say, because she hath worshipped me truly by faith and exercises and signs of faith: he compriseth the hole worshipping, but in the mean season yet, he teacheth this, that properly remission of sins is received by faith, although love, confession and other good works do necessarily ensue. wherefore he meaneth not this, that those frutis be a recompense or raunsum for which remission of sins is given which may reconcile us to god. we dispute of a great thing even of the honour of Christ, and from whence the godly minds may fetch a sure & farm consolation, whether our trust is to be put in Christ or in our works If so be that we own to set our trust in our works, than we must pluck from Christ the honour and title of a mediator and redeemer. And yet we shall find in the judgement of god that this confidence is vain and that the conscience from thence shall run into despair. That if remission of sins and reconciliation chanceth not freely for Christ, but for our love and merits: no man shall have remission of sins, but where he fulfilleth the hole law, for the law justifieth us not, so long as it can accuse us. It is evident then, sith justification is reconciliation for Christ, that by faith we be justified, for it is most certain that by only faith is received remission of sins. The solution of the question why love justfieth nat. Now therefore let us answer to the question afore proposed, why love justfieth not. The adversaries think rightly that love is the fulfilling of the law. And doubtless the obedience toward the law were ryghwisnes, if we could do the law. But we have here tofore showed, that the promises were therefore given, because we could not do the law. And for this self cause denieth Paul that we be justified by the law. th'adversaries be deceived because in this hole controversarie, they have respect only to the law. For human reason can none otherwise judge, but that justification is to be sought for in the law, because the obedience toward the law is justice. But the evangel calleth us away from the law to the promises and teacheth that we be reputed just, not for the obedience of the law (for we satisfy not the law) but because that reconciliation is given unto us for Christ, which we only receive by faith. wherefore before we do the law we must by faith receive remission of sins and reconciliation. O Lord god with what face dare these men name Christ, with what countenance dare they behold the evangel which deny that we obtain remission of sins for Christ by only faith? Secondly, this self fulfilling of the law which followeth renovation: is both small and unclean. For though renovation be attempted & somewhat begun: yet the dregs of sin stick still in nature, always accusing us, unless by faith in Christ we obtain remission of sins, & know that we have a coming to god, not for our own fulfilling of the law, but for Christ. Therefore that fulfilling of the law is not accepted for itself but for faith. Wherefore when Paul sayeth that the law is stablished by faith, not only this must be understand, that they which be regenerate by faith do conceive the holy ghost and have motions consenting to the law of god, but most of all it is requisite to add this, that we own to think that we be far from the perfection of the law. Wherefore we may not affirm that before god we be reputed just for our own fulfilling of the law but we must think that we be recounted just or acceptable for Christ, and not for the law or for our works, and that this imperfect or inchoate fulfilling of the law pleaseth god because we be in Christ, and also that for the faith in Christ, the lacking of fulfilling the law is not imputed unto us. This teacheth Paul, saying. Gal. 3. Christ redeemed us from the malediction of the law, being made for us a curse, that is to say, the law condemneth all men. But Christ, because he void of sin sustained the penalty of sin and was made an host for us, he took away the rigorous power of the law so that it shall not accuse nor condemn the believers in him, for he is our propitiation for which we be now accounted rightwise. In like sentence he writeth to the Colossenses. In Christ ye be consummate or perfit, as who should say, although ye be yet far from the perfection of the law, yet the dregs or leavings of sins do not condemn you, because ye have for Christ a certain and firm reconciliation, so that ye believe, notwithstanding that sin sticketh still in the flesh. For the death and the satisfaction of Christ given for us, aught to be set far above the very law, to th'end that we may be assured that through the satisfaction we have god merciful unto us, and not for our fulfilling of the law. wicked is that trust which is put in our fulfilling of the law. But that trust is necessary which is put in the satisfaction for Christ. ☞ ❧ ❧ ☜ * The third reason. Thirdly. Only that thing justifieth before god which pacifieth the conscience. For so long as the conscience fleeth the judgement of god, and is angry with god, we be not right wise nor vivified. But only faith pacifieth the conscience, according to this of Paul. justified by faith we have peace. Also, The rightwise man shall live by faith, that is to say, by faith he veynquysheth the fears of death by faith he is sustained and conceiveth joy and life. And this bringeth faith, not because it is a worthy work of itself, but only because it reviveth the offered promise, nothing regarding the own proper worthiness. Only therefore faith justfieth and good works do please by reason of faith. what can the adversaries bring against this reason? what can they invent against the manifest troth? For the Minor is most certain that our works can not pacify the conscience, sith god judgeth and reproveth us and showeth unto us our uncleanness. And that the scripture doth oftentimes inculcate & drive into our heads. As the Psalm. Non intres in judicium cu● servo tuo, quia non iustificavitur in conspectu tuo 〈…〉. that is to say. Enter not into judgement with thy servant, for no living creature shall be justified in thy sight. Here he quite taketh away from all, yea and from the saints and servants of god the glory of justice if god did not pardon but would judge and detect their hertis. For where as in other places the Psalmist doth glory of his own rightwiseness: he speaketh of his quarrel or cause against the persecutors of the word of god, and not of his personal cleanness, and he desireth that the quarrel and glory of god may be defended. As in the seventh Psalm. judica me domine secundum justiciam meam. etc. i. judge me lord according to my rightwiseness. And in another place. judge (O lord) my cause. But on the other part he teacheth that no man can sustain the judgement of god if he observeth our sins. For thus he sayeth. Psalms. 129. Si iniquitates obseruaveris domine, domine quis sustinebi●. If thou wouldest mark (o lord) the iniquities of men, who can (o lord) endure? And job sayeth. V●rebar omnia opera mea i I feared all my works. job. 9 Also if I were washed even as it were with waters of snow, and my hands did shine as most pure & clean, yet thou wilt imbrue me with filthiness. And Proverb. 20. Who can say, my heart is clean? And .1. joan. 1. If we say that we have not sin, we seduce ourselves and troth is not in us. Also in the Pater noster the holy men desire remission of sins. ● holy men also have sins. In the book of Numer. And the innocent shallbe no innocent. And Zacharie sayeth. Sil●at a fancy domini omnis caro i Let every man hold his tongue in the lord presence. And Isaiah. Every flesh is hay, and all his glory is like a flower of the field. The hay withereth up, and the flower fadeth, because the spirit of the lord hath blown in it, that is to say, the flesh and the justice of the flesh can not abide the judgement of god. And jonas sayeth in the second chapter. In vain they observe vanities which leave mercy i All trust is void, save the trust of mercy. Mercy saveth us, our own merits, our own proper endeavours save us not. These and semblable sentences in scriptures testify that our works be unclean & have need of mercy. Wherefore works do not pacify the conscience, but mercy conceived by faith. Fourthly. Christ ceaseth not to be a mediator still after that we be renewed. The .4. reason. For they err which say that he meriteth only the first grace, and that we then by our own fulfilling of the law do please and deserve everlasting life. The mediator Christ tarrieth still, and we must always think that for him we have god pacified although we be unworthy as Paul sayeth. By him we have an entry to god thorough faith. For our fulfilling of the law as we said is unclean sith our nature is horriblely corrupted. Therefore the Psalm sayeth Blessed be they whose sins be forgiven. Wherefore we have need of remission of sins yea even when we have good works. But that remission is always purchased by faith, so Christ remaineth a bishop and mediator. ergo that fulfilling of the law pleaseth not of itself. But because we conceive Christ by faith and feel that we have god pacified not for the law but for Christ. The .5. reason. fifthly. If we should think that after baptism we ought to be accepted not by faith in Christ but for our fulfilling of the law: our conscience should never be quiet but should run into desperation. For the law always accuseth sith we never satisfy the law, which thing the hole church confesseth. For Paul sayeth. Good that I would do I do not but evil that I would not do I do. He also sayeth In mind I serve the law of god but in flesh I serve the law of sin. For who sufficiently loveth or sufficiently feareth god/ who patiently enough sustaineth tribulations which god putteth upon him, who doth not oft doubt whether human things be ruled by god's providence/ who doth not oft doubt whether god heareth his prayer/ who doth not oft disdysdayne and grudge that the wicked have better fortune than the godly people, and that the godly be oppressed of the ungodly, who is not angry with the judgement of god when he seemeth to cast us away/ who doth satisfy his calling, who loveth his neighbour as himself who is not overthrown of his concupiscence? Of these sins speaketh the psalm saying. For this every saint shall pray to the. Lo here he sayeth that saints or holy men desire remission of sins. They be more than blind which see not that the evil affections in the flesh be not sins, of which Paul sayeth, The flesh lusteth against the spirit, the spirit against the flesh. The flesh distrusteth god/ trusteth in things present, seeketh human succour in distress and affliction yea against the will of god/ it fleeth tribulations which by the commandment of god it oweth to suffer/ it doubteth of the mercy of god. The holy spirit in men's tencies of the law, one solution may be given, that the law can not be done without Chryst, & if any civil works be done without Christ, they please not god. Wherefore when the works be preached it is necessary to be added that faith is required, that for faith they be preached, that they be fruits and testimonies of faith. What thing can be spoken more simply and sincerely than this doctrine? For it is necessary to the knowledge of the benefits of Christ to discern the promises from the law: Ambiguouse and perilous causes do engender many and sundry solutions. But in good and farm causes one or two solutions taken out of the fountains do answer all that may be objected. Which thing also appeareth in this our cause. For that rule which I right now recited expounneth all the sayings which be recited of the law and of the works. For we grant that the scripture otherwiles doth teach the law, otherwiles the free promise of remission of sins for Christ. But our adversaries do utterly destroy the promise in saying that faith doth not justify, but teach that for our love and works we receive remission of sins, & reconciliation. For if remission of sins should hang of the condition of our works, so were it very uncertain. For we never do sufficient works. Then the promise shall be put out of ire. Wherefore we call again good minds to the consideration of the promises, and we teach them of the free remission and reconcilement that is made by the faith in Christ. After this, we add also the doctrine of the law, not that by the law we should deserve forgiveness of sins, or that for the law we should be counted rightwise, and not for Christ, but for this intent, because god requireth good works. For we must wisely distinct the law and the promises. It must be seen what scripture giveth to the law, and what to the promises. For it praiseth and commandeth good works in such sort that it taketh not away the free promise nor the benefit that we have by Christ. For good works are to be done because God requireth them and therefore they be the effects of regeneration as Paul teacheth. Ephe. ●. We be his work made by Christ jesus to good works which God hath prepared that we should walk in them. Wherefore good works ought to ensue faith, as a giving of thanks toward god, also that in them faith may be both exercised and increase, and be showed to other, that by our confession other may be stirred to devotion. Therefore saith Paul that Abraham took circumcision not that for the very work he should be counted rightwise, but that he might have a mark printed in his body, whereby he might be brought in remembrance and conceive still more faith and more. Also to th'intent he should confess his faith before other and by his witnessing provoke other to believe. Abel. So Abel by reason of his faith offered a more acceptable sacrifice for the sacrifice pleased god not for the very sacrifice but because Abel by his faith was assured that god was pleased with him because of his mercy. And he did that work only to th'end to excercise his faith and to provoke other by his ensample and confession to believe. Sith good works ought after this sort ensue faith: men that can not believe and determine in their hearts that they be freely pardoned for Christ's sake▪ do use works far an other way. These persons when they see the works of saints and holy persons, they judge after a worldly fashion that the saints by the works have deserved forgiveness of sins and that for though works they be accounted rightwise before God. Therefore they follow them, and think that by like works they deserve remission of sins, they go about to pacify the ire of God and trust that for such works they shall be accounted rightwise. These wicked opinions in works we damn. The first reason. first because they obscure the glory of Christ when men do propowne to god these works as a price & ransom. Thus the honour due to only Christ is given to our works. The se●onde reason Secondly, because that notwithstanding all their good works yet the conscience findeth no peace in them, but heaping works upon works in true troubles at last despaireth, for when it findeth no work clean enough, the law always accuseth and engendereth ire. Therdly. Such never attain to the knowledge of god when the conscience fleeing the ire of god can not obtain peace nor be assured that God heareth them. The .3. reason. But when faith cometh which believeth that we be freely justified: she dare call upon God and feeleth that she is hard and she attaineth to the true knowledge of God. For in the world sticketh always a wicked opinion of works. * The Gentles The gentiles had sacrifices which they took of the fathers, whose works they follow but their faith they hold not, but imagined that though works were a satisfaction and price to reconcile God unto them. The people of the law followed sacrifiicies with this opinion that for though works they should pacify God even for the self work. In which thing we see how vehemently the prophets chide the people as. Psal. 49 Non in sacrificii● arguam te. I shall not reprove the for thy sacrifices. And Hieremie. I gave no commandment of sacrifycies. Such places do damn not the works (for God commanded them as civil excercises in this politic governance) but they damn the wicked persuasion in that they thought to pacify God by the works, and did cast away faith. And because no works that they did, quieted their conscience, therefore they still devised new works beside the commandments of God. And the examples of saints most of all moved men, for by the imitation of them they hoped to be reconciled as they were. The people of Israel saw that the prophets sacrificed in high mountains. They began with a wonderful devotion to follow this work that by it they might please God. But the prophets sacrificed in high mountains not that by though works they might deserve forgiveness of sins, but because they taught in though places. Therefore they there propowned an example of their faith. The people hard that Abraham offered up his son. Wherefore they also (that by alike work they might pacify the ire of God) did sacrifice their own children. But Abraham not with such opinion offered his son, The sacrament of y● Aul●e● that the self work should be a price and redemption of his sins and so to be justified. So in the church was instituted the supper of the lord or sacrament of the Altar, for a remembrance of the promises of Christ of which in this sacrament we be admonished, and that faith should be confirmed in us, and that we should confess among other our faith and extol the benefits of Christ, as Paul saith. As of●e as ye shall receive it, ye shall preach or show the death of the lord. etc. But our adversaries contend that the mass is a work which of the self justfieth and taketh away the gyltynes of the sin and of the pain in them for whom it is done. saint Anthony, bernard, Dominik, Francise, and other holy fathers did chose a certain kind of life, for other profitable exercises, but yet they wist that they were reputed just for faith in Christ and not for though exercises. But the multitude after them followed not the faith of the fathers but the examples without faith, that by though works they should obtain forgiveness and consequently justification. Thus erreth man's mind touching works because they understand not the justice of faith. And this error the Gospel rebuketh which teacheth that men be rightwise not for the law, but for Christ, but Christ by only faith is won, ᵒ g by only faith for Christ we be recounted just. But the adversaries object a place out of the Corinth's. An objection. If I had all the faith, and have no charity I am nothing. And here they royally triumph. Paul, say they, in this place certifieth the hole Church that only faith justfieth not. But it is an easy thing to answer sith we have afore showed what we think of love and works. This place of Paul requireth love, and that we also require. For we said afore that there must be in us a renewing and an imperfect fulfilling of the law, Wherefore if a man casteth away love, although he hath a great faith, yet he retaineth it not. For he retaineth not the holy ghost. Nor it ensueth not therefore, that love justfieth, that is to wit, that for love we receive remission of sins, that love vanqwysheth the fear of death and of sin, that love ought to be put against the wrath and judgement of God, that love satisfieth the law, and that they which be renovate be acceptable to God for the fulfilling of the law and not freely for Christ. Paul saith not so, which yet the adversaries fain that he saith. Now if by our love we overcome the wrath of God, if by our love we deserve before God remission of sins, if by our fulfilling of the law we be accepted: let the adversaries take away the promise of Christ, let them defeat the Gospel which teacheth that we have an entry to the father by Christ our mediator, which teacheth that we not by our fulfilling of the law but for Christ be accepted. The adversaries do corrupt many places, because they bring their opinions unto them, and take not their opinions out of them. For what incommodity hath this place if we pluck from it the interpretation which the adversaries do sow unto it of their own, not understanding what is justification or how it is made. The Corinth's which before were justified had received many excellent gifts. And they were fervent in the beginning as commonly it cometh to pass but after there began to be dissensions amongst them, as Paul signifieth, they began to be weary of good teachers. Therefore Paul chideth them calling them home again to the offices of love. Nor he desputeth not here of remission of sins, of the manner of justification, but he speaketh of the fruits. And he understandeth it of love toward the neighbour. But it is a great folly to dream that love toward mā● justifieth before god, sith in justification we have to do with god, his ire must be pacified, and the conscience must be quieted toward god. And none of all these things be done by the love, but only by mercy, these things be brought about. And mercy is by only faith attained. Yet I must needs grant that if love be lost the holy ghost is lost and if the holy ghost be lost, faith must needs be also lost. Therefore he sayeth, If I have not love, but he addeth not the affirmative that love justfieth. But they dispute that love is preferred before faith and hope. An objection. For Paul saith, that the greatest of these is love. Now it is most likely that the greatest & chiefest virtue doth justify. The solution. To this I answer thus. Although Paul in this place speaketh properly of the love of the neighbour and signifieth that love is greatest because it hath most fruits, where as faith and hope only have to do with god, but love outwardly toward men hath infinite offices: yet let us grant unto our adversaries that the love of god and our neighbour is the greatest virtue, sith this precept is the greatest Thou shall love thy lord god. etc. But how shall they gather hereby, that love justifieth? Marry say they, because the greatest virtue justifieth. Nat so, for like as the greatest or first law doth not justify, so doth neither the greatest virtue of the law. For there is no law which more accuseth us, which maketh more that our conscience is angry with the judgement of god, than this greatest law doth Love thy lord god with all thy heart. For what one of all the saints save only Christ dare boast that he hath satisfied this law? Ergo the virtue of the law justfieth not. But that virtue justifieth which taketh reconcilement that is given for Christ's sake. This virtue is faith nor it justfieth not for the own worthiness but only because it receiveth mercy by which for Christ's sake we be recounted just. For we be just that is to say accepted to god not for our own perfection but by mercy for Christ. if it so be, that we take it and lay it against the wrath of god. But the adversaries do give justification to love for none other cause but for as much as they teach the law & dream that rightwiseness is the obedience of the law For man's reason only looketh to the law and understandeth none other justice than th'obedience of the law. And the schoolmen, like witty fellows going about to seek out a science in divine matters, have proponed unto themselves the law, even as the philosophers in Moral matters do propone unto them selves precepts of manners. But Paul crieth out against it, and teacheth that justice is an other thing, that is to were, an obedience toward the promise of reconcilement given for Christ, and that is, to receive mercy given for Christ. For so be we accepted unto god, so be the conscience pacified, when we feel that god is merciful unto us for Christis sake. Wherefore men's minds must be plucked away from the law to the promise, as we have oft times now said, and shall expone the thing more largely a little here after, when we shall examine the scholastical arguments of the word of rightwiseness. another objection The adversaries in their confutation cited also this place of Paul to the Coloss. against us. Charity is the bond of perfection. upon this they reason that love justifieth because it maketh men perfit. * The answer. Although it may here be answered in sundry wises of perfection: yet we will simpely recite the meaning of Paul. Certain it is that Paul speaketh of the love of the neighbour. Nor it is not to be thought that Paul attributeth either justification, or perfection before god, to the works of the second table, rather than to the works of the first. Furthermore if love be the perfit fulfilling of the law and satisfieth the law, them we need not Christ to be our mediator and redeemer. But Paul teacheth that we be therefore accepted for Christ and not for the fulfilling of the law, because the fulfilling of the law is not perfit. Wherefore sith in other place as he manifestly plucketh from us perfection, it is not to be thought that he speaketh here of the personal perfection of every particular person, but speaketh of the common integrity and unity of the church. For to this intent he sayeth that love is a bond or knitting together▪ because he would signify unto us that he speaketh of the coupling or knitting together of all the members of the church. For as in all families, in all public weals, concord is to be nourished with mutual offices of love, nor tranquillity can not be retained, unless some little offences be winked at and forgiven: so commandeth Paul that in the church be kept love and charity to the retaining of concord, and which shall bear otherwiles (when need requireth) the boistous manners of their brethren, dissembling certain light offences, lest the church run into sundry Schisms and dissensions and of Schisms do rise hatreds, secres, & heresies. For it can no otherwise be, but that concord shallbe broken, when the bishops do lay on the people's backs harder burdens than is expedient and have no manner regard of the people's imbecility. Also discords do rise when the people judgeth over sharply of the manners of their teachers, or despiseth them for certain light causes, seeking then an other kind of doctrine and other teachers. On the contrary side the perfection, that is to say, the entiernes and unity of the church is kept, when the strong do suffer and bear the weak, when the people taketh in worth certain incommodities which be in the manners of their teachers, when the bishops do permit somewhat to the imbecility of the people. Of these precepts of equity, all the books of the wise men be full to th'end we should remit and forgive many things, betwixt ourselves in this state of life for a common tranquillity. And of it, Paul as well in this place as in many other speaketh and giveth commandment. Wherefore thadversaries do imprudently fetch forth a reason out of this word (perfection) that love justifieth: sith Paul speaketh here of the common unity and tranquillity. Saint Ambrose And so Ambrose expoundeth this place, whose words be these. Siaut ' edificium dicitum perf●ctum seu integrum, cum omnes parts apt inter seco agmentatae sunt. Even, quod Ambrose, like as a building is called perfit or hole when all the parts be aptly framed and conjoined together. The uncharitable fashions of the adversaries. &c. It is a shame for the adversaries so highly to advance love, and so little at any time to perform it. For what do they now? They dissever churches or congregations, they write laws with men's blood, and propowne them to the emperors majesty a prince most merciful to be promulgate, and enacted. They kill priests and other good men if any do but a little touch that he doth not altogether allow some manifest abuses. But this agreeth not with such advancements and high praises of charity, which if our adversaries would follow: the churches should be in tranquillity and the public weals in unity and peace. For these tumults & ruffelinges should cease, if thadversaries would not thus rigorously exact certain traditions unprofitable to godliness of which the most part not they themselves do keep which do most stoutly defend them. They easily pardon themselves, * The poet Horace. but other they will not so, even as Mevius doth in Horace. Egomet mi ignosco Meuius inquit. I (saith Mevius) do forgive mine own self. Undoutedly this nothing agreeth with these noble praises of charity, which they here city out of Paul and understand him no more than the walls understand the voice that cometh unto them. An argument out of saint Peter .4. The answer. Out of Peter they city also this sentence charity hideth a multitude of sinne●. But it is also certain that Peter speaketh of the love toward the neighbour, who applieth this place to the precept in which he commandeth men to love each another. Nor truly it could not come to the mind of any of the Apostles, that our love should overcome sin and death, that our love should be a purgation for which god should be reconciled, the mediator Christ omitted, that our love should be rightwiseness without the mediator Christ, For this love, if any there were, should be a justice of the law, and not of the gospel which promiseth to us reconcilement and rightwiseness if we believe that for Christ our redeemer the father be pacified and that Christ's merits be our satisfaction. Therefore Peter a little before biddeth us come to Christ that we may be built upon Christ, and he addeth. who believeth in him shall not be confounded. our love delivereth us not from confusion, sith god judgeth and reproveth us, but faith in Christ delivereth us in these affrays, because we know that we be pardoned for Christ's sake. How be it this sentence of charity is taken forth of the proverbs where the circumstance of the place which runneth in contrarieties doth clearly show how it ought to be understand. Pro. 10. For there thus is it written. Odium suscitat rixas et universa delicta operit charitas. i. Hatred stirreth contentions, but charity covereth all faults. This sentence teacheth even the same self thing that the saying of Paul taken out of the colossenses doth, which is, if any dissensions fall, they should be mitigate and pacified by our own indifferency and gentle ●ebauour▪ Dissensions, he sayeth, do increase by▪ ●a●redes as we oft times see that of very light offences most business doth rise. There fell certain light displeasures betwixt Gaius Cesar and Pompeius in which if the one had given place a little to the other, Cesar & Pompey the civil battle should never have risen. But whiles each of them pursued his own puate hatred: of a thing of nought rose moste grievous troubles. And many heresies have risen in the church only of private hatreds of teachers betwixt themselves. Wherefore when he sayeth (charity covereth offences) he speaketh not of a man's own offences but of other men's. as who should say although any offences or displeasures do fall yet love dissembleth, winketh at them, pardoneth them, giveth place, doth not all things with extremity. Peter therefore meaneth not this, that love before god deserveth remission of sins, that it is a redemption of sins, Christ the mediator excluded, that for love we be accepted and not for Christ our mediator: but that towards men it is not disdainful, not rough, not intractable, that it dissembleth the small offences of friends, and the manners of other, yea though they be somewhat over boystuous doth take them in worth, according to the bidding of a certain vulgar saying which is this. An old proverb. Moors amici noveris non oderis i Know the manners of thy friend hate them not. Nor the Apostles do not with out cause so oft admonish us of this office of charity which the philosophers call an Epikee that is to say a moderation or mitigation. ☞ An Epykee. For this virtue is highly necessary to the retaining of public concord which can not endure, unless they wink at much, forgive much each to other aswell the pastors as the congregations. ❧ ❧ Out of saint james they cite, An argument out of james the second Chapitre Videtis igiturque ex operibus iustificatur homo, et non ex fide sola i Ye see then that man is justified by works and not by faith alonely. Nor there is none other place which seemeth to make more against our opinion then this doth. Howbeit the answer is easy and plain. If the adversaries would not show unto it their own opinions of the merits of works, The answer. saint james words had no incommodity. But where so ever mention is made of works the adversaries do add their own wicked gloss, that by good works we deserve remission of sins, that good works be a raunsum and price for which god is reconciled unto us, that good works before god for their own goodness be accepted, nor need not mercy, or Christ to be our mediator. But none of all these things came in to saint james mind, which all together the adversaries do now defend, under the pretence of the saying of S. james. first therefore this is to be weighed & pondered, The first reason or solution. that this place rather maketh against the adversaries than against us. For the adversaries teach man to be justified by love & works, but of faith (whereby we receive our mercystocke Christ) they speak nothing at all, yea rather they disprove this faith, and disprove it not only with words and sentences, but also they go about to put it away with the sword and grievous punishments. How much better teacheth james which omitteth not faith, nor putteth not love in the place of faith, but retaineth it, lest the mercystocke Christ should be excluded in justification. Like as Paul when he teacheth the Sum of the christian life, compriseth faith and love, 1. Tim. 1 as when he sayeth. The end of the commandment is charity issuing out of a pure heart and good conscience and faith unfeigned. Secondly. The .2. reason. The matter itself speaketh, that here it is spoken of works which ensue faith and which show that faith is not dead but lyvyshe and working in the heart. Wherefore james meant not that we by good works deserve remission of sins and grace, for he speaketh of the works of them that be justified, which be already reconciled, accepted, and which have obtained remission of sins. Wherefore the adversaries err when they out of this place gather that james teacheth us that by good works we have a coming to god, without Christ the mediator. The .3. reason. thirdly. james a little before spoke of regeneration, that it is made by the gospel. For thus he sayeth. willingly he generated us by the word of troth to the end we should be the first fruits or the beginnings of all his creatures. When he sayeth that we be regenerate by the gospel, he teacheth that by faith we be regenerate and justified. Thus it appeareth tha● james is not against us, who in blaming the idle and careless minds which dream that they have faith and have it not, made a distinction betwixt the dead faith and the livish faith. He calleth it dead which bringeth forth no good works. But he calleth that a quick faith which bringeth forth good works. Doubtless, we have oftentimes now showed what we call faith. For we speak not of the idle knowledge which is also in devils, but of the faith which resisteth the fearful troubles of the conscience which erecteth and comforteth the feared hearts. Such faith is neither an easy thing as our adversaries do dream nor yet in man's power, but a divine power, by which we vaynquyshe the devil and death, as Paul to the Colossenses sayeth, that faith is mighty by the power of god and overcometh death. In which ye be, sayeth Paul, resuscitate by faith which is the might and efficacity of god. This faith sith it is a new life, necessarily engendereth new motions and works. Therefore james doth rightly deny that we be justified by such faith which is without works. And where he saith that we be justified by faith and works, surely he meaneth not that we be renewed or regenerate by works, nor he meaneth not that partly Christ is our redeemer and partly that our works be our redemption, Nor he describeth not here the manner of justification but he describeth what manner of persons the just be, after they be once justified and renewed. And this word (justificari. i. to be justified) signifieth here not to be made of the injust just, but after an outward fashion to be pronounced rightwise▪ as it is taken in this saying. Factores legis iustificabuntur i The doers of the law shallbe justified. Like therefore as these words have no inconvenience, the doers of the law shallbe justified: so think we of the words of james man is justified not only by faith but also by works, for undoubtedly men be pronounced just having faith and good works. For good works in holy men and women as we said before be justices of the law which be accepted because of the faith and not because they satisfy the law. Men than be justified by faith and works not because of the works but by cause of the faith which yet good works must needs follow. For james speaketh of the works which follow faith, as he witnesseth when he sayeth faith helpeth his works, so we must take, The doers of the law shall be justified, that is to say, they which believe and have good fruits be pronounced rightwise. For the law is satisfied if we believe and it pleaseth because of the faith, and not because the works do satisfy the law. Thus we see that in these sentences is no inconvenience, but the adversaries deprave and corrupt them adding their own gloss. For it is not said that works deserve remission, or that men for their works be accepted and reputed rightwise before god, & not for Christ, and that the works do pacify the hearts and overcome theyre of god, and that works need not mercy. None of all these things sayeth saint james which yet the adversaries ascribe to his words. ☞ ❧ Other obiectyons. There be cited also against us other sentences of works as Daniel. 4. Redeem thy sins with alms deeds. And Esay. 58. Break thy bread to the hungry, then pray and god will hear the. Luke. 6. Daniel. Isaiah. forgive and ye shallbe forgiven. Matth. 6. blessed be the merciful, for they shall obtain mercy. To these sentences and semblable of works, first we make this answer, which hath be made before, The answer. that the law is not truly wrought without faith. Neither doth it please, but for faiths sake in Christ/ according to that saying of Christ. without me ye can do nothing, Also, without faith it is impossible to please god, Also, by Christ we have coming or way to god through faith. Therefore as often times as works be required and praised, the gospel of Christ is to be put unto. Secondarily, these texts, which I have a little here tofore recited, be well near sermons or preachings of penance/ for they be made of two parts. They have in the beginning preaching of the law, which rebuketh sin, and commandeth good works. Afterwade there is added a promise. But this is most certain and undoubted, that in preaching of repentance, it is not sufficient to préache the law which doth commonly trouble and condemn the conscience. But it is requisite, that preaching of the gospel be added that sins be freely forgiven for Christ, and that by faith, we obtain remission of sins. These things be so certain and so clear, that if our adversaries would vary from them, and exclude Christ and faith from the preaching of repentance: they were worthy to be rejected as persons blasphemous against Christ. Wherefore the sermon of Daniel ought not only to be applied to almose deeds but faith also is to be required in it. The sermon of Daniel is far unlike the speech of Aristotle, who writing unto his king Alexander, Aristotle to king Alexandre. doth also exhort him to liberality, and counseilleth him to use his power to the comen utility and to the wealth of all the people and not to pride. For thus he writeth to Alexander, wherefore assay and endeavour yourself to use & apply your Empiere and dominion not to any contumely or pride but to munificence and liberality. For sooth this was a very honest saying and there could nothing be said better touching the duty of a great prince. But Daniel instructeth and teacheth his king not only of his office or calling: but also of repentance, of love, and devotion towards god/ of remission of sins/ and of those great things, which be clean above philosophy. Nat only therefore almouse deadꝭ be to be required here: but also faith. And that the text doth declare, where it sayeth that the king was converted, not only to giving of almose, but much rather to faith. For there remaineth yet the excellent confession of that king, and praise of the god of Israel. There is none other god, which can save in this wise. So then there be two parts of the sermon of Daniel. The one part is the preaching of repentance, which rebuketh sins and giveth monition of a new life saying. redeem thy sins with ritghtuousnes, & thy wickedness with benefits towards the poor. * The words of Dani. after the hebraical truth. For so speaketh Daniel in his own tongue, where it appeareth sufficiently, that he giveth not only instruction of alms deeds: but of all justice i of the knowledge of god, & faith. For he saith Redeem thy sins by righteousness. Now justice toward god is faith, by which we believe, that god forgiveth us. Afterward Daniel giveth instruction of benefits towards poor men, which is that he should not govern proudly nor cruelly but provide, & diligently se for the profetꝭ of his subjects/ the other part of his sermon promiseth remission of sins. Lo thy sins shallbe healed Hierome here besides the purpose putteth to a dubitative particle (forsitan) & much more unwisely he disputeth in his commentaries, Hieroms' t●anslatyon rejected. that remission of sins is uncertain. But let us remember, that the gospel undoubtedly promiseth remission of sins. And he is to be judged to disannul & abrogate the gospel, whosoever thinketh that remission of sins is uncertain. Let us therefore not regard Hierome in this place. Now for asmuch as here is a promise evidently put, doubtless faith is required for a promise can not be received but by faith. Howbeit even there also he showeth the remission might chance, when he saith. Redeem thy sins. And this promise of remission of sins is a very prophetical, and an evangelical sentence, which doubtless Daniel would to be received by faith. For Daniel knew that remission of sins was promised for the seed that was to come (that is to wit) Christ, and that not only to the Israelites, but also to all nations. For else he could not have promised to the king remission of sins. For it belongeth not to man, namely in the affrays of sin, to decree, & determine of the will of god without some assured word of god, that he will cease to be angry. Therefore sith here is a promise put, it appeareth sufficiently, that faith is required, for a promise can not be received but by faith. If this faith should depend upon the condition of works, than were remission uncertain. Therefore such manner faith is required which doth trust on the mercy of the word of god, and not upon our own works. And where he saith. Redeem thy sins by justice: and by alms deeds. It is as much as if he had said, Redeem thy sins by repentance. For by penance or repentance the guilt is taken away. Neither is it to be reasoned here of, that god doth forgive for works following but he forgiveth because of his promise, such persons as do receive his promise. We have showed plainly, that in the oration of Daniel faith is required, wherefore they do injury to this place, who so ever do conclude thereof that remission of sins cometh for our own works, and not by faith for Christ's sake. It is a philosophical point, in the sermon of Daniel to require nothing but an exhortation of governing his Empyere weal, and it is a pharisaical point, to fain unto it, that for that self work remission of sins doth come. But thus it cometh to pass works naturally do run into men's eyes, for man's reason neither perceiveth, neither considereth faith, and therefore it dreameth that those works deserve remission of sins. This opinion naturally cleaveth in the minds of men, and can not be shaken of, whiles we be other wise taught by the word of god. We ought to call ourselves back from this carnal opinion to the gospel and to the promise of mercy, in which is freely exhibited remission of sins for Christ's sake. So in all places of penance, faith is requisite. For it were most high injury against Christ to seek remission of sins without Christ. Some men do interpret Daniel to speak of remission of pain, when he saith. Redeem thy sins with almose. Admit it were taken so, yet Daniel should make nothing against us, how be it, it is no doubt, but that he speaketh of the remission of the sin. For the remission of punishment is sought in vain, unless the heart first by faith hath received remission of the sin. Now if they will grant, that remission of the sin cometh freely by faith: We will afterwards not stick to grant them that the pains or ponishementes wherewith we be chastised be mitigated and assuaged with good works, and with hole repentance according to the saying of Paul. If we would judge our ownselves, doubtless we should not be judged of the lord. And Hieremie. If thou wilt be turned, Hiere. 15 Zacharie I will convert and turn to the. Also Zacharie. Turn ye to me, and I will turn to you. And in the xlix Psalm. Call on me in the day of trouble, and I shall deliver the. etc. Even in likewise it is to be judged of this place also. forgive and ye shallbe forgiven. For it is well near a like sermon of repentance. The first part requireth good works. The latter part addeth and putteth to a promise, neither it is to be reasoned, that our forgiving of our neighbour, by the virtue of the work wrought doth deserve that our synnnes be forgiven us, for Christ doth not say so. But like wise as to other sacraments Christ joinith and knitteth to a promise of remission of sins: even so doth he also knit a promise to good works. And like wise as in the supper of the lord we obtain not remission of sins without faith by the very work that is wrought: even so no more do we in this work, yea the forgiving of our neighbour is no good work, but when it is done of them which be reconciled. Therefore our forgiving, which is acceptable and pleasant to god, followeth gods forgiving. Now Christ is wont after such sort to join together the law, & the gospel, that he doth teach both two, I mean the doctrine of faith and the doctrine of good works, to th'end he should admonish us that it is but hypocrisy and a feigning of repentance, unless good fruits do follow also, to th'intent we might have many outward signs of the gospel, and of remission of sins, which should put us in remembrance, and comfort us, and that we might many ways excercise faith. After this wise therefore it is necessary to understand such places, lest we should abrogate the gospel of Christ and plead our works against God as a ransom and price rejecting Christ, Also lest remission of sins be made uncertain, if it be taught to hang upon the condition of our works. There is alleged also this text out of Toby. An argument out of Tobi. Almose deed delivereth from all manner sin and death. We will not call this an hyperbolical or excessive manner of speaking how be it, it ought so to be taken that it plucketh nothing away from the dew praises of Christ, whose proper benefits and office is, to deliver from sin and death. But we must have recourse to this rule, that the law without Christ availeth not. Those almoses therefore please god, which follow reconciliation & not those which go before. So then they deliver from sin and death, not by the virtue of the work that is wrought, but (as we said a little here tofore of repentance, that we ought to join faith with fruits) so like wise it is to be judged of almose deeds that faith with the frutis pleaseth. For Toby preacheth not only of almose deeds, but also of faith saying. At all times bless god, and desire of him to direct thy ways. But this thing properly belongeth to the faith whereof we speak which feeleth god gracious and favourable for his own mercy & desireth that he will keep and govern us. Besides this we grant▪ that almose deeds do merit many benefits of god, and deliver not from the sin that is present (for they over come not the wrath and judgement of god neither make they quiet the consciences) but they deliver from sin that is to come, I mean they do merit that we may be defended in the perils of sins, and death This is the simple understanding agreeing to the other scriptures. For always the prases of work & of the law be so to be understanded and taken, that they do not minish the glory of Christ and of the gospel. another objection The saying also of Christ is alleged out of the gospel of Luke. give ye almose, and lo all things be clean unto you. Undoutedly our adversaries be stark deeffe, * The solution. so oft times hath it been said, that the law without Christ doth not avail, for whose sake good work do please, and be accepted. But they in all places excluding Christ, teach that the work of the law deserve justification. This place if it be brought forth hole and perfect shall show that faith also is required. For Christ rebuketh the Pharisees, which thought themselves to be made clean in the sight of god, that is to say, to be justified by their oft washings, even as a certain bishop of Rome showeth of holy water that it sanctifieth and cleanseth the people. And the gloze saith, that it cleneth from venial sins. Such were also the opinions of the pharisees which Christ reprehendeth, and he setteth against this feigned purgation two manner of cleanness the one inward the other outward, he biddeth that they should be made clean inwardly and addeth concerning outward cleanness. give in almose of your superfluity and abundance, and so all things shallbe clean unto you. Our adversaries do not rightly apply this particle or sign universal (omnia) for Christ addeth this conclusion to both members. Then all thing shallbe clean to you, that is to wit, if ye shall be clane inwardly, and shall give almose outwardly. For he signifieth, that outward cleanness is to be set in the work commanded by god, and not in the traditions of men, as then were though oft wasshinges, and now a days is the daily sprincling of holy water, the habits of religious persons (as they be called) the deversite & choice of meats and like pomps. But our adversaries do corrupt the sentence with sophistry translating the universal perticle to the one part alone. All things shallbe clean to you if ye give almose, as if a man should make this reason. S Andrew is present, ᵒ g all the apostles be present. Wherefore in the antecedente both members ought to be joined together in this wise. Believe and give almose so all things shall be clean to you. For the scripture saith in another place, that the hearts be purified by faith. That if the hearts be cleansed, and afterward almose deeds be put to outwardly, that is to say, almanner works of charity: so shall they be clean all together, that is for to say not only within, but also without. And that hole sermone of Christ ought to be joined together, of which there be many parts, whereof certain do teach of faith and certain of warkis. And it is no property of a good reader to pick out the precepts of work. leaving out the places of faith. There be some also which do interpret it to be an Ironical locution. give ye almose, and all things be cleave unto you. For Christ seemeth dryly to check the vain persuasion of the pharisees, which when they had their minds laden with most lewd affections, yet in the mean season because they gave almose thought themselves to be half gods. This interpretation is not unmeet, neither hath it any thing in itself dissonant or contrary to the other scriptures. We would put to also other places but that we think, that by these places which we have rehearsed and declared, all other like may easily be judged. But we shall yet add this scholastical argument. A scholastical argument. righteousness must needs be in the will, ᵒ g faith, which is in the understanding doth not justify. This argument we do therefore rehearse that the hole matter might be made more plain, how faith doth justify, and what Paul doth call iustifycatyon. The answer. And first because of certain wayward persons, we shall answer artificiously. Thꝭ is plain in moral philosophy that justice is called obedience toward the superior, such as he accepteth and alloweth. But faith is an obedience towards the gospel. Wherefore faith is rightly called justice, for obedience towards the gospel is imputed, and reckoned for righteousness, in somuch that obedience towards the law only, doth therefore please, because we believe, that god is freely gracious and loving to us for Christ's sake, for we do never satisfy the law. Now although this faith be in the will (for it is to will, and to receive the promise) yet nevertheless this obedience toward the gospel is not for our cleanness imputed for righteousness, but because it receiveth the mercy that is offered, and thinketh that we be reputed righteous for Christ's sake by mercy, and not for our own fulfilling of the law, nor for our own cleanness. So the mind is to be called away from gazing on the law unto the gospel and unto Christ, and we must assure ourselves that we be reputed righteous, when we do think our own selves to be accepted for Christ's sake, and not for our own love, or for our own fulfilling of the law. A difference betwixt faith and hope. And faith differeth from hope, for faith receiveth at this present time remission of sins, & reconciliation, or acceptation of our own selves, for Christ's sake. But hope is busy about the good things that be to come, and about deliverance to come. secondarily, justification here in this place signifieth to be reputed righteous. An other of the scholastical argument. Now god doth not repute a man righteous, after the manner that a man is reputed righteous in the corte of causes, or in philosophi, for the justice of his own work, which may weal be put in the will. But he reputeth a man righteous by mercy for Christ's sake, so that a man do receive him by faith. Wherefore faith may be called justice, for it is that thing, which is imputed to righteousness (as paul is wont to speak) in what so ever part of man it be put. For that doth nothing at all let god's imputation, how be it we do put this faith in the will of man, for it is to will and to receive the promise of christ. And this scholastical argument thus debated because it driveth the matter to an art, the hole cause seemeth much the better to be perceived. By 〈◊〉 these things it may be also perceived what is to be judged de merito condigni that is to wit of the merit of worthiness, of which our adversaries do feign, that men be righteous in the sight of god for their own love and fulfilling of the law. Here is no mention at all made of the justice of faith and in the stead of Christ the mediator, is put that we be accepted for our fulfilling of the law. These things are in no wise sufferable, but (as we said before) though love followeth renovation, yet may not the glory of Christ be taken from him and given to our fulfilling of the law, but it is to be thought that even after the renovation also, we be accounted just for Christ's sake and that Christ remaineth still a mediator and mercy stock and that by the means of Christ and for him we have coming and enter to the father, and that we do not satisfy the law but that we have always need of mercy and that we be always counted just for mercy. And this thing doth the hole church confess that we be made rightwise and saved through mercy as we have heretofore recited forth of Saint Jerome. saint. Hierome Our righteousness is not for our own merit but cometh of the mercy of god. But so it is that this mercy is received by faith, ᵒ g. &c. The inconvenience ● hiche ensueth of th'adversaries opinion. But see I pray you what inconvenience ensueth of the opinion of our adversaries if it should be thought that Christ did only merit the first grace or favour (as they call it) and afterwards we be accepted for our own fulfilling of the law, and do deserve eternal life: when shall conscyencies be quiet? when shall they be assured that they have the favour of god? for the law always accuseth us as Paul sayeh. Lex iram operatur, the law worketh wrath. So shall it come to pass that if the conscience shall feel the judgement of the law, they shall run in to desperation. Paul saith. All that ever is not of faith is sin. But these persons will never work any thing by faith: if they should never think themselves to have god gracious and loving unto them but when they have fulfilled the law, yea rather they shall evidently perceive that they have not satisfied it. And therefore they shall never determine within themselves that they have god's favour and that their prayer is hard▪ and consequently they shall never love, they shall never truly worship god. Such manner of hearts and minds what other thing be they, but very hell itself? sith they be full of desperation and of the hatred of god, and yet in this hatred they do call upon god and do worship god as Saul did worship him. Here we provoke & appeal to godly minds and skilled of spiritual things. Saul. These can testify that those foresaid evyls ensue of that ungodly persuasion of our adversaries who think that we be reputed just in the sight of god for our own fulfilling of the law and bid us not trust in the promise of mercy freely given for Christis sake but rather in our own fulfilling of the law. It is therefore expedient to determine with ourselves that undoubtedly after renewing, we be rightwise or acceptable to god and that we have peace in the sight of god through mercy for Christ, and also that such incomplete beginning of the law in us: is not worthy of eternal life, but that like wise as remission of sins and justification is imputed through mercy for Christ and not for the law: even so eternal life with justification is offered not for the law and for the perfection of our works but through mercy for Christis sake, as christ himself saith. This is the will of my father who hath sent me: that every one which nn the son, and believeth in him shall have everlasting life. But let us inquire of our adversaries what counsel they give unto them that be at the point of death, whether they do bid them think that they be counted just and to look after everlasting life for their own works, or else for the mercy of god for Christis sake? Certes neither Paul neither Laurence will say that they are to be counted righteous for their own cleanness, or that everlasting life is to them due for their own works or fulfilling of the law, but they will think themselves to be reputed just & to receive eternal life for Christis sake through mercy. Nether can godly minds be armed against desperation unless they think that through mercy for Christ's sake, they have assuredly both righteousness and everlasting life, and not for the law. Thꝭ sentence comforteth, setteth up, and saveth godly minds. Wherefore thadversaries when they advance & extol meritum condigni i the merit of worthiness they quite put away the doctrine of faith and of the mediator Christ & drive conscience to desperation. A question But some happily will say if we are to be saved by mercy: what diversity is there betwixt them to whom salvation chanceth, and them to whom it doth not chance? Shall both good men & bad men equally hope and trust after mercy? This argument seemeth to have moved the school men to seek meritum condigni i the merit of condignity or worthiness. For there must needs be some diversity betwixt those that shallbe saved & those that shallbe dampened. The solution. And first of all we say, that with justification is offered everlasting life, or that they which are justified be the sons of god and coinheritours with Christ, according to this saying of Paul. Whom he hath justified the same he hath also glorified. Therefore salvation chanceth to none, save to those that be justified. And likewise as justification should be uncertain if it did hang upon the condition of our works, or of the law, and were not freely received for Christ's sake, through mercy: So if hope did leave to our works, then in deed it should be uncertain, because the law doth always accuse conscience. Nether can there be any hope of eternal life except the conscience be at peace and rest. For the conscience that is in doubt, flieth the judgement of god & despaireth, but it is necessary that the hope of eternal life be certain and undoubted, and therefore that it may be undoubted and certain we must think that everlasting life is given freely through mercy for Christ's sake, and not for our own fulfyllyge of the law. In courts, and in the judgements of men, right or duty is for the most part certain & undoubted, but the mercy of the judge is uncertain. But here in the sight of god the thing is far otherwise, for mercy hath the plain and evident commandment of god, for the gospel is that same commandment, which biddeth us believe that god is willing to forgive, and to save us for Christ's sake, according to that saying of Christ. God hath not sent his son into the world, to judge the world: but that the world should be saved by him, whosoever believeth in him is not judged. As often times therefore as mention is 〈◊〉 of mercy, it is to be vnderstonde● that faith is required. And this faith maketh the ●●●erence betwixt them that shallbe saved, & them that shallbe dampened, between them that ●e worthy▪ and them that be unworthy. For eternal life is promised to them, that be justified. And faith justifieth whensoever men do receive it. And we ought to labour and strive, all our live long, that we may get and establish this faith, for this faith (as we have said before) is won in repentance, & not in them, which walk after the flesh▪ And it ought to increase all our life long among jeopardies and temptations. And whosoever have gotten this faith, those be borne again that they may work well, and that they may do the law. Therefore likewise as we require repentance through out all our life time: so we do also require good works, all though our works be not such, that for them eternal life is due, likewise as Christ said in like sentence. When ye have done all things, say we be unprofitable servants. saint. Barnard And barnard sayeth right well thus. It is necessary first to believe, that thou canst not have remission of sins, but by the only indulgence and pardon of god. Secondarily, that thou canst have no manner good work at all unless it also be freely given unto y●. And a little after he saith. Let no man therefore beguile himself, for if he will consider well, he shall find with out doubt, that he is not able to go forth, with ten thousand, against him which cometh to him with twenty thousand. etc. We therefore to th'intent that consciences should retain a sure and undoubted consolation and hope: do call men back again to the promise of Christ, and do teach, that it is necessary to believe, that god for Christ's sake, and not for the law, doth forgive sins, doth justify, and doth give eternal life, according to that saying. Who so ever hath the son, hath life. But it is a world to hear how our adversaries do dally, and elude this saying of Christ. When ye have done all things, yet say ye, we be unprofitable servants. In the confutation, thus they corrupt it, first they go about to confounded us with our own reason by a form of argument which is called antistrephon in this manner. An argument which they call antistrephon. If when we have done all things we must say, we be unprofitable servants, ᵒ g, moche rather when we have believed all things we may say that we be unprofitable servants. Mark I pray you how greatly our adversaries be delighted in vanities and in childish sophistry. But albeit these foolish trifles be not worthy to be refuted and disproved: yet nevertheless we shall make answer to them in few words. Their argument called antystrephon is vicious and nothing worth. The answer & solution of their argument. For our adversaries be deceived in this word (faith) which if it betokened the knowledge of the history, or if we had said that faith of her own worthiness had saved: then should the similitude be of moche more strength that we be unprofitable servants though we had believed. But we do speak of the faith and trust of the promise and of the mercy of god. And this faith doth grant that we be unprofitable servants, yea this is the very voice and saying of faith, that our works be unworthy and that we be unprofitable servants. And for this only cause we speak of faith, and seek mercy: because we knowledge ourselves to be unprofitable servants. For faith doth therefore save, because it receiveth mercy, or the promise of grace, all though our works be unworthy. And after this understanding, the antystrephon doth nothing hurt us, when ye shall have believed all things, yet say ye we be unprofitable servants, it is well said, if it be only understanded, that worthiness is taken from works. But again on the contrary side, if it be thus understanded, that faith also is unprofitable: then the similitude is nothing worthy, to say when ye shall have done all things: do not trust to your works: So when ye shall have believed, do not trust the promise of god. These things do not agree together, for they be very far unlike, unlike causes, unlike objects of confidence and trust be in the first proposition, and in the latter. Trust in the first proposition, is the trust of our own works. Trust in the latter proposition is the trust of god's promise. Nome Christ condemneth confidence and trust in our own works, but he doth not disallow the trust in his own promise, he wyllith not that we despair of the grace and mercy of god, he rebuketh our work as unworthy but he rebuketh not the promise which freely offereth mercy. And Ambrose speaketh exceedingly weal in this point, thus. Grace is to be known, Sainte-Ambrose but nature is not to be known, we must trust to the promise of grace, and not to our nature. But our adversaries follow there accustomed manner. The ungracious wresting of the adversaries They do ungraciously wrest the sentence that maketh for faith, against the doctrine of faith. For this cavillation doth abrogate the gospel to say▪ when ye shall have believed all things, say that faith is unprofitable. Doth not the gospel promise remission of sins, and salvation even unto them which have no good works at all so that they will be converted and not despair, but by faith in Christ obtain remission of sins? Do our adversaries bid them despair whose consciences find no good work, which they may plead against the judgement of god? Will they say unto them, that faith is unprofitable? God give these sophisters a mischief with such cavillations which do subvert the hole gospel which do abrogate the free remission of sins, which do take away from godly consciences farm and sure consolatyons. A childish cavillation. But that cavillation among other is utterly childish where as they interpret the servants to be unprofitable because the works be unprofitable to god, but profitable to us. But Christ speaketh of the utility and profit which maketh god debtor to us of grace. Howbeit it is beside the purpose, here in this place: to dispute of utility or inutility. For unprofitable servants betoken unsufficient or unable servants, for no man feareth god so much, no man loveth so much, no man believeth or trusteth god so much as he ought to do/ no man fulfilleth the law. But let us now pass over these vain cavillations of our adversaries of which how men will judge, if at any time they shallbe brought forth in to light. wise men may easily guess. In words most plain and evident, they have found a starring hole. But who seeth not, that in this place is rebuked the confidence and trust of our own works? another obiectiv. But our adversaries do cry against us, that eternal life is due of worthiness for our own god works/ because eternal life is called a reward. We will make a short and a plain answer. The solution. Paul calleth eternal life a gift, because when we be reputed righteous for Christ's sake, we be also made the sons of god and coinheritours with Christ. But in another place it is written. Plenteous shall your reward be in heaven. If our adversaries do think that the●e things be repugnant the one to the other: let themselves dissolve the doubt. But they be none indifferent judges. For they leave out this word (gift) they leave out also the fountains of the hole business (that is to say) in what wise men be justified/ and that Christ is continually a Mediator. In the mean season they pick out this word (reward) And that they do most bitterly interpret not only against the scripture, but also against the custom and usual manner of speaking. Hereof they reason, because it is called reward, that therefore our works are such which ought to be the price, for which eternal life is dew. verily this is a new kind of logic. We hear this word (reward) ergo our works do satisfy and fulfil the law? Ergo we be accepted to god for our own works, and need not the mercy of Christ the propitiatour, or faith receiving mercy? And they cumulate a great heap of arguments one upon another, after the manner of Chrysippus. Good works be the price, for which eternal life is due. Good works do satisfy the la●e of god. And besides, there may be done corks of supererogation: Therefore men may not only satisfy and fulfil the law of god, but also do more than fulfil it. Monks & friars. And because Monks and Freers do more than fulfil the law, therefore they have merits more than they need themselves. And because it is liberalalite to give unto other of that which thou haste above thine own necessity: therefore they may give those merits to other men. They devise also a sacrament (that is to say) a witness and a mark of this giving, for when men be dead they put about them the habits of their relegious men, to witness that other men's merits be applied unto them. With such coaceruations our adversaries do deface the benefit of Christ, and the justice of faith. ❧ We do not here raise up vain prating about the word: But we strive about a great thing (that is to we●e) whereof godly minds ought to conceive sure and undoubted hope of salvation, whether good works may set consciences at peace and quietness? Whether they ought to think, that eternal life is so gotten if they do set their good works against the judgement of god, or else they ought to think that through mercy for Christ's sake they be reputed righteous, & do obtain eternal life? These things do come into controversy, which only the conscience do discuss and judge: it can not have any strong and sure consolation. But we have declared evidently enough. that good works do not satisfy the law of god but that they have need of mercy, & that by faith we be accepted with god for Christis sake, also that good works do not set the conscience at rest and peace. Of all these things it followeth, that we ought to think, that for Christ's sake through mercy, and not for the law, they that be justified, do obtain eternal life. The words of merit and reward. What shall we say then as touching the name of reward? first if we should say, that eternal life is called a reward, because it is due to them that be justified by reason of the promise: we should not speak any thing amiss. For these gifts be ordered among themselves, as Augustinne sayeth. Dona sua coronat deus in nobis i God crowneth & rewardeth his own gifts in us. But the scripture calleth eternal life a reward, not because it is due for our works: but because it doth recompense the affections and works, albeit yet it is given for another cause. Likewise as the inheritance cometh to the good man's son of the house not for his own works or service: and yet nevertheless it is a reward and recompense of the work and service of the son. It is sufficient therefore that the name of reward doth for this cause agree to eternal life, be cause eternal life doth recompense good works and afflictions. Eternal life therefore is not a reward, because our works be sufficient, or because it is due for works: but consecutively, because although it be due for another cause, yet nevertheless it doth recompense good works and afflictions. ❧ Besides this we do grant, that works be in very deed meritorious, not of remission of sins, or of justification, for works do not please but in them, that be justified, and that because of faith. Neither be they worthy of eternal life. For as justification cometh by faith for Christ's sake, so doth vivification, but they be meritorious of other rewardis corporal, and spiritual, which are given partly in this life, and partly after this life. For god differreth the most part of his rewards until he doth glorify saints after this life/ because he will that they be exercised in this life to mortify the old man. The gospel doth freely set forth and exhibete the promise of justification and vivification for Christ's sake. But in the law reward is offered and is due, not freely, but for works. For asmuch therefore as works be a certain fulfilling of the law: they be well called meritorious, and it is well said, that reward is due unto them And this reward engendereth degrees of rewards, according to that saying of Paul. Every man shall receive reward according to his own labour. These degrees be reward of work, and of afflictions. But our adversaries do contend, and stiffly affirm that eternal life is only due for works, because Paul sayeth. He shall render to every man according to his work. In the fifth of johan. who so ever have wrought well shall rise again to the resurrection of l●fe. In the xxv of Mathewe. I was hungry and ye gave me meat. In all these places, in which works be commended and praised, it is necessary to have recourse to the rule a bo●●remembred (that is to say) that works please not without Christ, nor that Christ the mediator is not to be excluded. Wherefore when the text sayeth, that eternal life is given to work: It meaneth that it is given to them that be justified. For good works do not please god but in them that be justified (that is to say) in them, which think themselves accepted to god for Christ's sake. And they that be justified, do necessarily bring forth good works, or good fruits, as. I was hungry and ye gave me meat. Here when it is said, that eternal life is given to these works, the meaning is that it is given to righteousness. Therefore he comprehendeth faith when he nameth the fruits. And the scripture nameth the fruits, to show that god requireth not hypochrisy but justice which is full of efficacity and working, and a certain new life bringing forth good frutis. Neither do we covet here any vain or unfruitful subtlety. For they be very weighty causes for which we do dispute these things For if we do grant to our adversaries, that works do deserve eternal▪ life: anon they add these false and inconueniente things that works satisfy the law of god, that they have no need of mercy, that we be righteous, that is to say acceptable in the sight of god for our own works, and not for Christis sake▪ that men may do more than fulfil the law. So all the doctrine of the justice of faith, is quite overthrown. And undoubtedly it is necessary that the pure doctrine of the justice of faith be reserved in the church. Wherefore we be compelled to rebuke the Pharisaical opinions of our adversaries/ both to the intent that we may set forth the glory of Christ, and also that we may set forth unto consciences farm and sure comforts. For how shall the conscience conceive certain hope of salvation, when it shall perceive, that in the judgement of good works be unworthy? Unless it knoweth, that men be reputed righteous and saved through mercy, for Christis sake, & not for our own fulfilling of the law. Did S. Laurence lying on the gridiron think, that through the work he satisfied the laweof god? and that he was void of sin, and needed not Christ the Mediator, nor the mercy of god? No verily, he was (I am sure) of the ●ame mind that the prophet was of, which said Lord enter not into judgement with thy servant, for no living creature shallbe justified in thy sight. saint barnard confesseth, that his own works be not worthy eternal life, Barnard when he sayeth, I have lived wretchedly. But he comforteth himself, and gathereth hope of salvation hereof, because he perceiveth that for Christ's sake through mercy is given remission of sins, and eternal▪ life, as the Psalm teacheth which sayeth. blessed be they, whose iniquities be forgiven. And Paul sayeth/ David calleth the man blessed, to whom god imputeth righteousness without works. Paul sayeth, that he is blessed, to whom righteousness is imputed by faith in christ although he have no good works. With such consolations be consciences to be comforted and strengthened, that is to say, that for Christ's sake by faith is gotten remission of sins, reputation of justice, & eternal life. Now if in these places of works, faith after this manner shallbe understand: they hurt no thing our sentence or opinion. And verily it is necessary always to put to, faith: that we do not exclude the Mediator Christ. And good works ought to follow faith because faith without good works is hypochrisye. They have also in the schools certain proper and short sayings agreeing to our sentence of which sort be these/ that good works do please god, because of grace and favour. Also, Apopheg matascho lastica. that we must trust to the grace of god. These sayings they do not well interpret. For the old writers did mean, that we must trust to grace (that is to weet) to the mercy of god promising, that for Christ's sake we be accepted. But the writers of later time have translated this trust to our own work. Their opinion is, that we must trust to grace, that is to weet, to the love, where with we love god This is a false and a corrupt interpretation. For we ought not to trust to our own love, forasmuch as it is unclean & small, but to the promise of mercy. This is also a comen saying a 'mong them, that good works be of strength by the virtue of Christ's passion/ it is well said, but there ought to have been made mention of faith in these sentences. For the merit of Christ's passion is not communicate ●o us, unless we do receive it by faith/ and do set it against the terrors of sin and death. For Paul sayeth/ christ is a propitiation by faith. Also the church in all prayers or collec●es addeth at the end. Per dominum nostrum jesum Christum. that is to say. By our lord jesus Christ. Here also men are to be monished and to be put in remembrance of faith. For the church meaneth, that our works and our prayers do please god, if we do believe that god is gracious, for Christ's sake/ the high bishop. Let these things suffice at this time concerning this place. And we do know, that this sentence and opinion which we defend, is consonaunte and agreeing to the gospel, and doth bring most strong and sure consolations to godly consciences. Therefore let not godly consciences suffer themselves to be led away from this sentence & opinion, for cause of the unjust false and slanderous judgements of our adversaries. For the scripture ●ophecieth that the time should come when 〈◊〉 teachers should play masteries in the churape▪ which oppressing the justice of faith in Christ should teach to merit remission of sins by our own observances and works. And the things done in Israel be an image and figure of the state that should afterwards follow in the church. Now we do see that the prophets do everywhere rebuke this persuasion of the people, which did dream, that they did merit forgiveness of sins by the sacrifices of the law, and by the reason of this opinion did heap works upon works, and sacrifices upon sacrifices. So in the church there be many persons, which have a false persuasion of their own works and ceremonies. But the scripture hath taught us, that we should not be troubled with the multitude of wicke● and ungodly persons, and yet it is no mastery to judge the spirit of our adversaries. For we do see that in many of their articles the manifest and open truth is condemned by them. And let not this trouble or offend any man, that they do challenge and take upon themselves the name of the church. For the church of Christ is among them which do teach the gospel truly: & not among them which do defend wrong opinions against the gospel/ as the lord sayeth. My sheep do hear my voice. ❧ Of the Church. ❧ THe seventh article of our confession they damn in which we said, The vii article of the confession. that the church is a congregation of saints or holy men. And they make a long process, that evil persons are na● to be segregate or divided fro● the church, sith that johan Baptist co●●pared the church to the flower of the Barn● in which both corn and chaff be laid together on an heap. ●●hat is the church. And Christ compared it to a net in which be caught both good fishes and bad. Without doubt, it is a true said proverb. Against the biting of a sycophaunt or slanderer there is no remedy. Nothing can be spoken so circumspectly but that a captious slanderer shall find occasion to deprave it. We, even for this very cause did add the eight article least any man should think that we severed the evil persons and hypocrites from the outward society of the church, or plucked away the virtue from the sacraments which be ministered by hypocrites and evil men. Wherefore here needeth no long defence against this slander. The eight article doth sufficiently purge us. For we grant that hypocrites and evil men be in this life mixed in the church and be members of the church, as touching the outward society of the signs of the church, that is to weet, of the word, profession, and sacraments namely if they be not excommunicate. Nor the sacraments be not therefore without virtue because evil men minister them, or evil men receive them. For Paul prophesyeth that the time should come when Antichrist should sit in the temple of god, that is to say, should have dominion and bear offices in the church. But the church is not only a society of extern things and rites, as other polecies or civil societies be, but principally it is a society of faith and of the holy ghost in men's hearts, which yet notwithstanding hath outward notes & tokens whereby it may be known as the sincere and pure teaching of the gospel, and the ministration of the sacraments agreeable to the evangel of Christ. And this church only is called the body of Christ, which, Christ with his spirit reneweth, sanctifieth, and governeth, as testifieth Paul saying. And him he made head above all, of the church which is his body, that is to say, an entiertie or the hole congregation of him which worketh all together in all men. Wherefore they in whom Christ doth nothing work, be not members of Christ. And this confess the adversaries that the evil persons be dead membres of the church. Wherefore we wonder why they rebuked our description which speaketh of the quick members. Nor it is no new thing that we bring in. Paul's definition. Paul defineth the church in like wise where as he sayeth, that it is purified, to the end it might be holy. And he addeth these outward tokens, the word and the sacraments. Ephe. 5. For thus he sayeth. Christ loved the church and gave himself for it, to sanctify it, purifying it with the bathe of water, by the word, to the end he might exhibit it unto himself a glorious church, not having any spot or wrinkle or any such thing but that it be holy and inculpate. This sentence we did put in the confession almost word for word. Thus also the article of the Crede doth define the church, which hid us believe that there is a catholic church. But the wicked men be not the holy church. And the article following which is Sanctorum communionem the communion of saints seem to be added for an exposition to show what the church is (that is to say) a congregation of holy persons which be fellows and partakers of the same gospel, of the same doctrine and of the same holy ghost which reneweth sanctifieth and governeth their hearts. And this article is proponed for a necessary cause we see infinite perils, which do manasse destruction of the church. Infinite is the multitude of the wicked in the church which oppress it. Wherefore lest we should despair, and to the intent we should know that the church at least ways shall remain, and because we should know that (be the multitude of the wicked never so great) yet the church standeth, and Christ performeth his promises to the church, & remitteth sins, heareth, and giveth the holy ghost: this article of the Crede propouneth unto us these consolations. Why the church is called catholic. And it nameth it a catholic church lest we should understand the church to be an outward congregation of some certain nation, where as it signifieth rather men dispersed through out the world which agree in the gospel and have all one Christ, all one holy ghost, * The Gloze. and the same sacraments, whether they have like traditions of man or unlike. And the gloze in the decrees saith, that the Church largely taken compriseth both good & evil. Moreover, that evil men be of the Church only in name and not in deed: but the good both in deed and in name, In this sentence be many things red of the fathers. For jerom saith: Hierome. who therefore is a sinner maculate with any spot, can not be said of the church of Christ, nor subject to Christ. Wherefore although hypocritis and evil men be fellows of this true church according to extern rites: yet when the church is defined, we must needs define that which is the living body of Christ, and which is the church both in name & in de●e. And that for many causes, first it is necessary to be known what thing doth principally make us members and lyvishe members of the Church. But if we should only define the church to be an extern policy of good and evil, men shall not understand that the kingdom of Christ is the justice of the heart, and a giving of the holy ghost, but shall judge it only to by an outward keeping of certain rytꝭ & ceremonies. Moreover what diversity shall there be betwixt the people of the law & the church, if the church be an outward policy▪ But Paul doth so discern the church from the people of the law, that he calleth the church a spiritual people, that is to say, distinct not by civil rites from the gentiles, but the true people of god regenerate by the holy ghost. But in the people of the law beside the promise made of Christ/ also the carnal seed had promises of corporal things, of a kingdom. etc. And for these promises the jews were called the people of god, not only the good, but also they which among them were evil. For god severed this carnal seed from the rest of the gentiles by certain extern ordinances and promises. And yet those evil persons pleased not god. But the evangel bringeth not a shadow of eternal things, but the self things which be eternal, as the holy ghost, and rightwiseness, by which we be rightwise before god. Wherefore they only be the people according to the gospel, which receive this promise of the spirit. Beside this, the church is the kingdom of Christ, distinct from the kingdom of the devil. But certain it is that wicked men be in the power of the devil, and members of his kingdom, as Paul teacheth saying, Ephe. 2. that the devil is mighty in infidels. And Christ saith to the pharisees (which without doubt had an extern society with the church, that is to wite, with the holy persons that were in the people of the law, for they were rulers, they sacrificed and taught) Ye be of your father the devil. So that the church, which is the true kingdom of Christ, is properly the congregation of the godly. For the wicked be ruled of the devil, and be his captives & prisoners, they be not ruled by the spirit of Christ. But what need more words in so manifest a thing? If the church, which is truly the kingdom of Christ is distinct from the kingdom of the devil, it ensueth necessarily that wicked men, which be in the kingdom of the devil, be not the church, Although in this life because the kingdom of Christ is not yet declared and opened, they be mixed with the true church, and bear offices in the church/ nor the wicked be not therefore of the kingdom of Christ, because the revelation & opening of the matter is not yet made. For this is always the kingdom of Christ, which he by his spirit vivifieth, be it disclosed or hid by the cross. Likewise as Christ is the self same, which is now glorified, and which was before crucified and afflict. And to this agree the similitudes of Christ, which clearly saith, that the good seed be the children of the kingdom, A parable of Christ Mat. 15. but the darnel be the children of the devil, the field he calleth the world not the church. In likewise Iohn speaketh of the hole nation of the jews, and saith that the time shall come, that the true Church shallbe severed from that people. So that this place maketh rather against the adversaries than with them, for it showeth that the true and spiritual people be severable from the carnal people. And Christ speaketh of the image and likeness of the church, when he saith: The kingdom of heaven is like to a net, or to .10. virgins. etc. And he teacheth, that the Church is hid with the multitude of evil men, lest that this slander or offendicle might offend good men/ & also to th'enten● that we should know that the words and sacraments be of efficacity and strength, although evil men have the handling of them. And in the mean season he teacheth, that those wicked men, although they have the society of outward signs: yet they be not the very kingdom of Christ, and the members of Christ, for they be members of the kingdom of the devil. Neither do we dream of a Platonical city (as certain men do wickedly belie us) but we do say, that this hath a being and is in deed, even the true believers and righteous men sparkled & scattered abroad throughout the hole world. And we put unto, tokens and marks, the pure doctrine of the gospel, and due administration of the sacraments. And this church is properly the pillar of truth, for it holdeth fast the true and pure gospel, and (as Paul saith) the foundation, which is the true knowledge and faith of Christ, albeit there be even among these also many weak persons, which upon the foundation do build stubble or straw that shall perish, that is to say, certain unprofitable opinions, which yet because they do not overturn and destroy the foundation, be partly forgiven them, and partly also be amended. But the writings of the holy fathers do witness, that otherwhiles they have also builded stubble upon the foundation, but yet such have not overthrown their faith. But the most part of these things, which our adversaries do defend, do quite & clean overthrow the faith/ as (for example) that they do condemn the article of remission of sins. In which we do say, that by faith is received remission of sins. It is a a manifest and a perilous error also, that our adversaries do teach men to merit remission of sins by love towards god, before grace. For this also is to take away the foundation, (that is to wit) Christ. Also what shall we need faith, if the sacraments justify by the virtue of the work that is wrought, without the good motion of mind? And likewise as the church hath a promise, that it shall always have the holy ghost: so hath it comminations and thretnyngꝭ, that there shallbe wicked teachers, and wolves. But that is properly the church, which hath the holy ghost, where as wolves and evil teachers, although they work masteries in the church, yet they be not properly the kingdom of Christ, as Lyra witnesseth when he saith: The definition ol the church after Lyre. The church standeth not in men, by the reason of the power or dignity ecclesiastical, or seculare. For many princes, and also bishops of Rome with other inferiors have been found to have run out of the faith. Wherefore the church standeth in those persons, in whom is the true knowledge and confession of faith & truth. What other thing said we in our confession, than that which Lyre saith here? 〈◊〉 definition of the church after the adversaries. But peradventure our adversaries do require, that the Church should be this wise defined, that it is the highest outward monarchy of all the world, in which the bishop of Rome ought to have absolute power to do what soever him lusteth with out rendering accounts to any man. Of which power no man ought to dispute or judge▪ which hath also power to make articles of the faith, to abrogate what soever scriptures he list, to institute observances & sacrifices. Also to make what soever laws him listeth, to dispense and lose from what soever laws he list, whether they be gods laws or canonical laws, or civil laws, of whom th'emperor and all kings should receive power and right to hold their kingdoms, by the commandment of Christ, to whom, sith the father hath made all things subject: we ought to understand that the same power and authority is derived and translated in to the pope▪ Wherefore it is necessary that the pope be lord of the hole world, of all the kingdoms of the world, of all things both public and private, and that he have fullness of power in temporal & spiritual things, and that he have both the swords, the spiritual and the temporal. And this definition not of the church of Christ, but of the kingdom of the pope, hath auctores for it, not only canonistꝭ, but also Daniel in the xj chapter. That if we would define the church after this fashion, peradventure we should have more equal and indifferent judges. For many things there be unmeasurably and wickedly written concerning the power of the bishop of Rome, for which no man was ever yet accused. we only be rebuked & punished because we preach the benefit of Christ, that by faith in Christ we get remission of sins, and not by ceremonies & services devised by the bishop of Rome. But Christ, the prophets, and all the apostles, do far otherwise define the church of Christ, than the kingdom of the bishop of Rome. Neither is that to be translated to bishops of Rome, which apꝑteineth to the true church, (that is to wit) that they be pillars of truth, that they do not err. For what one of them doth set his mind on the gospel, or doth judge it to be worthy the reading? Many men also do openly scorn all good livers and the true & sincere religion of Christ, or if they do praise any thing, they praise those things, which are agreeing to the reason of men. They think all other things to be but lies and tales, and like to the tragedies of poets. Wherefore we according to the scriptures do think, that the church taken in his proper signification: is the congregation of holy men, which do truly believe the gospel of Christ, and have the holy ghost. And yet nevertheless we grant that there be many hypocrites and evil men mingled among them in this life, which have a society & feloshype of outward signs and sacraments, & which be members of the church, as touching the society of outward signs, and therefore they bear offices in the Church. Neither doth this thing take away the effycacitie & virtue from the sacraments, because they be ministered by unworthy persons, sith they do represent the person of Christ (by the reason that the church hath called them) and not there own persons, as Christ witnesseth. Who that heareth you, heareth me. For when they minister the word of Christ, when they minister the sacraments of Christ: they minister them in the stead & place of Christ. And this teacheth us that saying of Christ, lest we should be offended with the unworthiness of the ministers. But as concerning this matter, we have spoken plainly enough in our confession where we do disallow the Donatists and the wiclevistes, which thought that those men did sin, which received the sacraments of unworthy persons in the church. These things at this time seemed to be sufficient to the defence of the description of the church, which we taught. Nether do we see, sith the church in his proper signification is called the body of Christ, how it should have been otherwise described, than we have destribed it, for this is undoubted, that wicked men do belong to the kingdom and the body of the devil, who driveth them, and hath them captives and thralls unto him. These things be clearer, than the light at none day, which yet if our adversaries will proceed to desprayse and calumniate, it shall not grieve us to make answer more largely. Our adversaries do condemn also this part of the seventh article, Of the unity of the church where we said that it sufficed to the true unite of the church, to agree in the doctrine of the gospel, and in the administration of the sacraments, and that it is not necessary that in all places there be like human traditions, rites, and ceremonies instituted by men. A vain distinction Here they make a distinction betwixt the universal and particular rites, and they do allow our article, if it be understanded of the particular rites, but if it be understanded of the universal rites, they do not receive nor allow it. In faith we do not well perceive what our adversaries do mean. We speak of the true, that is to say, of the spiritual unite, without which there can be no faith in the heart, or righteousness of the heart in the sight of god. To this unite we say that the likeness and conformity of human rites (whether they be universal, or particular) is nothing necessary. For the justice of faith is not a justice which is bound unto certain traditions, as the justice of the law was bound to the ceremonies commanded by Moses, for the righteousness of the heart, is a thing quickening hearts. To this vivifycation or quickening, man's traditions help nothing at all, whether they be universal or particular. Neither be they effects and work of the holy ghost, so as be chastity, patience, the dread of god, the love of the neighbour and the work of love. And they were no light causes which induced us to put this article. For it is evidently known that many foolish opinions concerning traditions be crept into the church. Some men have thought, that human traditions be necessary honours and sacrifices to deserve justification. And afterwards they disputed, how it might be, that god could be worshipped with so great variety? as who should say, that those observances were divine honours, and not rather outward and political ordinances, nothing appertaining to the justice of the heart or to the honouring of god. Which do vary sometimes by chance, sometimes for reasonable causes. Also diverse churches, have excommunicated one an other, for such traditions, as for the keeping of Easter, for images or pictures, and such other like things. By the reason whereof, unlearned men have thought, that faith or justice of the heart in the sight of god can not stand without these observances, for there be concerning this business many foolish writings of summists & other, but in like wise as the unlike spaces of days and nights do not hurt the unite of the church: A proper similitude. so we do think that the true unite of the church is not hurt with unlike rites instituted by men, how be it, it liketh us well that the universal rites and observances be kept for the maintenance of the common tranquillity, like wise as we in our churches do with good will keep the order of the mass, the Sunday and other high feasts. And with a very glade mind we observe and keep the profitable and old ordinances, namely when they contain such discipline and instruction, by which the people may be alured, and also accustomed unto virtuous occupations. But we do not now dispute, whether it be profitable for the comen tranquillity, or corporal utility to observe and keep them. We have now another matter in hand, for we do dispute, whether the observations of humane traditions be services necessary to justice in the sight of god. This is the principal point to be judged in this controversy, which once determined, it may be judged afterwards, whether it be necessary to the true unite of the church, that there be like human traditions in all places. For if humane traditions be not honours or services necessary to justice in the sight of god: it followeth, that men may be righteous & the sons of god, although they have not some traditions which be received in other places. As if the form and fastion of the Dutch apparel be not an honouring of god necessary to justice in the sight of god: it followeth, that there may be righteous men and the children of god, & the church of Christ, although some men do not use the Dutch manner of apparel, but the Frenshe fashion of apparel. This doth Paul plainly teach to the Colossians▪ when he sayeth, let no man judge you in meat and drink, Collos. 2 or in part of the holiday, or of the new moan or of the sabbath days. Which be but shadows of things to come but the body is Christ also, if ye be dead with Christ from the elements of the world, why, Collos. 2 as if ye ● ere lining to the world, do ye make decrees? touch not, taste not, handle not. Which things every one do perish being consumed by use▪ and they be precepts and doctrines of men, having the semblance of wisdom, in superstition and humility. For this is the mind of Paul, In asmuch as the righteousness of the heart is a spiritual thing, quickening hearts▪ and that it is certain that human traditions do not quicken the hearts neither be the effectis and works of the holy ghost, as is love of the neighbour, chastity. &c. nor be any instrumentis by which god doth move & stir hearts to believe, as by the word and the sacraments given by god, but be exercises of things nothing pertaining to the heart, and which do perish by use: it is not to be thought, that they be necessary to justice in the sight of god. And accordingly to the same sentence he sayeth. Rom. 14 The kingdom of god is neither meat, nor drink, but righteousness, and peace, and joy in the holy ghost. But it is no need to allege many testimonies, forasmuch as the scripture runneth full of them. And we also have gathered a great sort together in our confession, in the latter articles. And the principal point of this controversy shallbe rehearsed again a little hereafter (that is to wite) whether traditions of men be honours or services necessary to righteousness in the sight of god, where we shall dispute more largely of this matter. Our adversaries do say, that universal traditions be therefore to be kept, because they be thought to have been taught by the apostles. Oh religious and devout men. They will that the rites & ceremonies taken of the apostles, be keep and maintained, but they will not that the doctrine of the apostles be reserved and kept. It is so to be judged of those rites, as the apostles themselves do judge in their writings. For the apostles would not that we should think ourselves justified by such rites, or that such rites and ceremonies, be necessary to justice in the syghht of god. The apostles would not lay any such burden upon consciences. They would not put righteousness and sin to stand in the observations of days, of meats, and of such like things. Yes Paul calleth such manner opinions doctrines of devils. Therefore the will and purpose of the apostles ought to be sought out of their writings. It is not enough to allege an example. They observed and kept certain days, not because the same observation was necessary to justification but that the people should know, what time they ought to come together. They observed also certain other rites and ceremonies, as the order of the lessons, at what time they came together. The people also observed certain of their forefathers usages and customs, which the apostles did somewhat change, and apply to the history of the gospel, as Easter/ whitsuntide/ to the intent that not only by teaching but also by these examples they might deliver and leave the remembrance of these most great things, to them that should come after. Now if these things were taught as necessary to justification: why have the bishops afterwards changed many even of the same things? That if they were of god's law: it was not lawful to change them by man's authority. Easter, diverse men kept at diverse times before the council of Nicene. Nether did this diversity & unlikeness hurt the faith. Afterwards a way was taken, that our Easter should not fall upon the same time, that the jews kept their Pasche or Easter. But the apostles commanded the churches to keep Easter with their brethren, which were converted of jews. Wherefore this manner and custom certain nations did superstitiously keep & hold long after the counsel of Nicene in observing and following the time of the jews. But the intent of the apostles was not with that decree to bind the churches to any necessity. which thing the words of the decree d● witness. For they bid that no man should care, although his brethren keeping Easter do not reckon and account the time aright. The words of the decree be in Epiphanius written in the greek tongue, which we have translated in to english in this wise. Make ye no supputation, but when your brethren, which be of the circumcision make their Easter, make ye Easter with them, and if they err in their supputation, do not ye care. These words Epiphanius writeth to be the words of the apostles, put in a certain decree concerning Easter. In which a trice reader may easily judge that the intent of the apostles was to pluck from the people the foolish opinion of the necessity of a certain and set time, in asmuch as they do forbid them to care, although some do miss in the right accounting. Moreover certain men in the east parties called Audians (which were so called of the author of their opinion) because of this decree of the apostles did contend, The sect of the Audians. that Easter was to be kept with the jews. Epiphanius confuting them commendeth the decree, & saith, that it containeth nothing dissonau●nte or disagreing from the faith, or from the ecclesiastical rule, & he dispraiseth the Audianes, because they do not understand the words a right, and he expoundeth it according to the same sense that we do interpret it (that is to say) not that the apostles did mean that it did greatly force, what time Easter were kept, but because the chief brethren were converted of the jews, which kept their own custom: they would that the residue should follow th'example of them, because of concord and unity to be had. And the apostles did wisely admonish the reder, that they neither took away the evangelical liberty, neither yet did bind consciences to any necessity. For they do add, that it is not to be regarded, although there be a default made in right reckoning of the tyme. Many like things may be gathered of histories, in which it appeareth, that the variety and unlikeness of human observances do not hurt the unity of the faith. How be it what needeth any disputation? Our adversaries do nothing at all understand, what the justice of faith is, what the kingdom of Christ is, if they judge, that a likeness is necessary everywhere of observations in meats, days, apparel, & semblable things, which have not the commandments of god. How the adversaries themselves do break universal observances. But I pray you, see the religious and holy men our adversaries. They require to the unite of the church like humane observances in all places, and yet they themselves have changed the institution and ordinance of Christ in the use of the souper of the lord, which with out doubt before was an universal ordinance. That if universal ordinances be necessary, why do they change the ordinance of Christis souper? which is none ordinance of man, but the ordinance of god. But of this hole controversy we must speak at certain times hereafter. THe eight article they do approve hole, in which we confess, The .8. article of the ministers of the church· that hypocrites and evil men be mingled together in the church. And that the sacraments be of strength and efficacity, although evil men have the handling of them, because the ministers do here represent the person of Christ, and not their own person, according to that saying of Christ: Who soever heareth you, heareth me. Wicked teachers be to be forsaken, for they do not now use the place or stead of Christ, but they be Antichristes'. And Christ saith: Beware of false prophets. And Paul writeth, If any man shall preach any other gospel than this, which I have preached to you, accursed be he. Yet never the less Christ hath monished and taught us in collations of the church, that we being offended with the private vices either of the priests, or of the people should not raise up schisms, like wise as the Donatists did full ungraciously. But those persons, * The Anabaptistis would have all in common. which did therefore raise up schisms, because they said it was not lawful for priests to hold possessions, or to have any thing in proper or several to themselves we do judge utterly to be seditious persons. For to hold a thing as proper, is a civil ordination. And it is lawful for christian men to use civil ordenauncꝭ, as well as to use this air, this light, meat, or drink. For as this nature of things, and these certain motions of the stars be the ordinance of god, and be maintained by god: even so the lawful civil ordinances be the very ordinance of god, and be preserved and defended by god against the devil. THe ix article they do allow, in which we confess, The .9. article, of the baptizing of infants. that baptism is necessary to salvation, and that children be to be baptized, and that the baptism of children is not in vain, but necessary and effectual to salvation. And because the gospel is purely and diligently taught among us, by the benefit of god, this fruit also we do take of it, that in our churches there have been none anabaptists, because the people have been armed with the word of god, against the wicked and seditious faction of those robbers and thieves. And albeit we do condemn & disallow very many other errors of the Anabaptistes: * The Anabaptistes. yet this we condemn in especial, that they dispute the baptism of children to be unprofitable. For it is undoubted, that the promise of health and salvation appertaineth also to little children. But it doth not appertain to them, which be out of the church of Christ, where is neither the word, neither the sacraments. For the kingdom of Christ hath the being only with the word & the sacraments. Therefore it is necessary to baptize infants, that the promise of salvation may be applied to them, according to the commandment of Christ. baptize ye all people. Where like wise as to all men is offered salvation: so to all men is offered baptism, both to men, women, children, and infants. It followeth therefore evidently, that infants must be baptized, because health is offered with baptism. The ij. reason. Secundarely it is manifest, that god doth approve the baptism of infants. Therefore the opinion of the Anabaptistis is wicked, which disallow the baptizing of infants. And that god doth allow the baptizing of infants, it is declared sufficiently by this, the god doth give the holy ghost to them, that be so baptized. For if this baptism were void, than the holy ghost should be given to none at all, than should none be saved, & finally there should be no church at all. Even this reason alone is able to confirm and establish sufficiently good and godly minds against the wicked and mad opinions of the Anabaptistes. THe ten article they do approve, in which we do confess and knowledge, The .10. article of the sacrament of the Altar. that we do think, that in the souper of the lord, or sacrament of the aultare, there is verily and substantially the body & also blood of Christ, and that they be verily exhibited and given with those things, which be seen, that is to say, bread and wine, to them which do receive the sacrament. This sentence and opinion our preachers have steadfastly defended, and we find, that not only the Roman church doth affirm the bodily presence of Christ, but also the Greek church that now is, and also in old time hath been of the same opinion, as the canon of the mass witnesseth which the Grekis do use. And there be recordꝭ also of certain writers testifienge the same. For Cyrille upon Iohn in the xu chapiter, Cyrillu● saith, that Christ is corporally exhibited unto us in the souper of the lord. For thus he saith: Yet we do not deny, that by right faith and sincere charity ●e be joined to Christ spiritually. But that we have no manner of conjunction with h●m, as touching the flesh, that verily we do utterly deny. And we do say, that it is clean contrary to the scriptures of god. For who hath doubted that Christ also hath been the vine, and we the branches, which do get life forth of it to ourselves? hearken what Paul saith. For all we be one body in Christ. For all be it we be many: yet be we all on in him For all we be partakers of one bread. Doth he think happily that the virtue of the mystical benediction is unknown to us? which sith it is made in us, doth it not also by the partetakyng● of the flesh of Christ make Christ to dwell corporally in us? And not long after he saith. wherefore it is to be considered, that Christ is in us not only habitually, which is perceived by charity, but also by natural ꝑticipation▪ etc. These things we have recited, not to th'intent to begin a disputation here of this matter (for th'emperors majesty doth not disallow this article) but to th'intent▪ that who so ever shall read these things may perceive the more clearly, that we do defend the sentence received in the hole church, that in the souper of the lord be truly and substantially present the body and blood of Christ, and be verily exhibited and given with those things which be seen, bread and wine. And we do speak of the presence of the living Christ, For we know that death shall no more have power over him. The xj article of absolution THe xj article of receiving absolution in the church, they do allow. But as concerning confession, they add a correction, that is to wit, that the constitution is to be observed of the chapiter, Omnis utrius● sexus. etc. that both confession should be made yearly, and though all the sins can not be reckoned up by number, yet that diligence is to be given to gather them all to mind, & those which may be brought to remembrance▪ to be showed and rehearsed. Of this hole article we shall speak hereafter more plenteously, when we shall declare our hole sentence touching penance. This is evidently known, that we have so set forth, declared, and garnished with praises the benefit of absolution, and the power and authority of the keys, that many afflicted & troubled consciences by the doctrine of our preachers have taken comfort, after that they have herd say, that it was the commandment of god, yea moreover the very voice of the gospel, that we should believe, and trust to the absolution, and steadfastly decree with ourselves, that remission of sins is freely given to us for Christ's sake, and that we should think, that by this faith we be verily reconciled to god. This sentence hath lift up and comforted many godly minds, and in the beginning brought unto Martin Luthere, very great commendation among all good men, when he showed sure & strong consolation to consciences: because before that time, the hole power and strength of consolation was oppressed with the doctrines of work, when Sophistres, and freers did teach nothing at all of faith and of remission of sins. But as concerning the time, doubtless in our churches very many men do often times in the year use these too sacraments▪ absolution, and the souper of the lord. And they that teach of the dignity and the fruits of the sacraments, do speak in such sort, that they do exhort and provoke the people to use the sacraments often times. For there be many things so written by our men concerning this thing, that our adversaries (if any be good men among them) do undoubtedly approve and commend them. There is also denounced excommunication to wicked persons and despisers of the sacraments. Excommunication. These things thus be done, both according to the gospel and to the old canon's. ●ut no certain time is prescribed, be cause all men be not a like mere at one time, yea if all men should come together at one time, men can not be herd in order & instructed. And the old canon's and father's do not appoint any certain tyme. Only the canon saith thus: * The words of the Canon. If any do enter in to the church of god and be perceived never to take their housyl let them be admonished. And if they do not then take their housyl, let them come to penance. If they do take their housyll, let them not always abstain. If they do not, let them abstain. Christ saith: That they do eat condemnation to themselves, who soever do eat unworthily. Therefore the persons and curates do not compel those persons which be unmeet to use the sacraments. OF the numbering of sins in confession, The rehearsal of sins in confession. men be in such wise taught, that consciences be not snarled and entangled, although it is profitable to use and accustom unlearned persons to rehearse certain sins, that they may the more easily be taught. But we dsspute now what is necessary by god law. Our adversaries therefore ought not to have alleged the constitution to us. Omnis utriusque sexus. etc. Which constitution we know well enough, but they should have proved by the law of god, that numbering or reckoning up of sins is necessary to obtain remission. The hole Church throughout all Europa knoweth, what manner grynnes & snares that particle of the constitution hath cast upon consciences, which biddeth to confess all our sins. Neither is there so much hurt in the text itself, as afterwards the Summistꝭ have feigned to it, which do gather the circumstances of sins. What endless mazes be there? What a tormentrie of good myndis hath been there? For as for them that were wild and ungodly, such manner fearynges did nothing move at all. Afterwards what manner tragedies and troubles hath the question, De proprio sac●rdote, * The question. De proprio sacerdote. that is to say, of a proper or peculiar priest raised among curates and freers? which when they did war about the kingdom of Confessions, were nothing less, than fr●tres which they were called. We therefore do think that the rehearsal or nombring up of sins, is not necessary by the law of god. And this is the mind of Panormitanus, Panormitanus. and of the most part of the other learned in the law. Neither will we lay a necessity upon the consciences of other men by that constitution Omnis utriusque sexus. etc. Of which we do judge likewise, as we do of other humane traditions. Of which we have this opinion, that they be not honours or services necessary to justification. And this constitution commandeth a thing unpossible, where as it biddeth us confess all our sins. For it is certain that very many of them we do neither remember, nor perceive according to that saying of the psalm, Delicta quis intelligit? who perceiveth sins or trespasses? If they be good pastors, they shall know how far forth it is profitable to examine unlearned people. But we will not confirm & establish that tormentry of summists, which yet should have been least intolerable, if they had added one word of faith, comforting and lifting up consciences. Now of this faith obtaining remission of sins, there is not one syllable in so great an heap of constitutions, of gloss, of sums, of confessionalles. Christ is never red in none of them all. Only there is red accountings and nombrynges of sins. And the most part is spent in sins committed against the traditions of men, which is most vain. This doctrine hath driven many godly minds to desperation, which could not be quiet and in rest, because they thought that the just rehearsal of sins was necessary by god's law, and yet they found by experience that it was impossible. But there remain in the doctrine of our adversaries touching penance, other as great defaults, which we shall forthwith rehearse. Of penance or repentance. IN the twelve article they approve the first part, in which we declare, that they which have fallen into sin after baptism, may obtain remission of sins, at what time soever and how oft soever they be converted. The second par●t they condemn, in which we say, that the parts of penance be contrition and faith. They deny, that faith is the one part of penance. What may we here do. Oh most victorious emperor? This is the proper voice of the gospel, that by faith we obtain remission of sins. This voy●e of the gospel those writers of the confutation do condemn. We can therefore in no wise agree to the confutation. We can not condemn the most wholesome saying of the gospel so full of comfort. What other thing is it to deny, that by faith we do obtain remission of sins: then to do injury to the blood and death of Christ? We beseech you therefore (O charles most victorious Emperor) that ye will patiently, and diligently hear us, and know this most weighty matter, which containeth the principal place of the gospel, the true knowledge of Christ, and the very honour of god. For all men shall find that we in this matter specially have taught true things, godly things, wholesome things, & necessary things to the hole church of Christ. They shall find that by the writing of our men, much light hath come to the gospel, and that many perilous errors be amended, with ●he which the doctrine of repentance was here tofore suppressed by the opinions of school doctors and canonists. And before we come to the defence of our sentence and opinion, this must we needs speak before. All good men of all orders, even also of the theological order do confess and grant that before the writings of Martin Luther, the doctrine of repentance was very confuse. There be books of sententiaries, wherein be infinite questions, which no divines could ever sufficiently declare. The people could neither comprise the sum of the matter, neither yet see what things were principally required in penance, neither wherein peace of conscience was to be sought. Let one of our adversaries come forth, which can tell us when remission of sins is done or wrought. The errors of schoolmen Good lord what great darkness is among them? They doubt whether in attrition or else in contrition, remission of sins be had. And if it be had for contrition, what needeth absolution? What doth the power of the keys, if sin be already forgiven? And here also they do sweat & labour much more, and do wickedly extenuate and minish the power of the keys. Other some there be which say that by the power of the keys sin is not forgiven: but only eternal pains be changed into temporal pains. So were the most wholesome power & authority, a ministration not of life and of spirit: but only of wrath and punishments. Some of them again, which be somewhat more wily, do feign & imagine, that by the power of the keys sins be forgiven in the sight of the church, but not in the sight of god. This also is a perilous and mischievous error. For if the power of the keys doth not comfort us in the sight of god: What thing then (I pray you) shall make a quiet conscience? Now these things the follow be also more perplex, doubtful and intricate. They teach, that we do merit grace by contrition. Where if a man ask why Saul, judas and other like do not obtain grace and pardon with most bitter and horrible remorse, The ●●fferēce betwixt the contrition of judas and the contrition of Peter. which were contrite. Here they ought to make their answer by faith and by the gospel, because judas did not believe, because he did not lift up, and comfort himself with the gospel, and the promise of Christ. For faith showeth the diver site between the contritition of judas, and the contrition of Peter. But our adversaries make their answer by the law, that judas loved not god, but feared punishments. but when shall a troubled and frayed conscience, (namely in these earnest, true, and great terrors, which be described in the Psalms, and the prophets, and which those men do undoubtedly taste, which be truly converted) when shall (I say) such a troubled conscience, be able to judge whether he feareth and dreadeth god truly and for himself, or whether he doth but flee everlasting pains? These great motions, and trobelouse may be haply discerned or dissevered by letres and vocabules, but they can not be dept so in sundre in very deed as these sweet sophisters do dream. Here we call upon the judgements of all good & wise men. They undoubtedly will confess & grant that these disputations among our adversaries be very dark, doubtful, perplex and intricate. And yet here they be in hand with a most weighty matter and with the chief and principal place of all the gospel, I mean, concerning forgiveness of sins. All this hole doctrine concerning these questions which I have rehearsed: among our adversaries is full of errors and hypocrisy, and defaceth obscureth and endymmeth the benefit of Christ, the power of the keys, and the justice of faith. These things be done in the first act or part of the play. But what when they be come unto confession? What infinite and great business is there in that endless rehearsal, numbering and reckoning up of sins? Which nevertheless for a great part is spent and consumed in man's traditions and laws. And because that the good and devout minds might be the more vexed: they feign and imagine that this rehearsal and just reckoning of the sins is commanded by god law. And though they do exact and require this rehearsal of all the sins under the pretence of the law of god: yet in the mean season of absolution which is in deed of the law of god they speak full slenderly and full coldly. They feign that the self sacrament, Ex opere operato, that is to say, even of the very work that is wrought giveth and conferreth grace without any good motion of the user. But of faith who receiveth the absolution and comforteth the conscience: is made no mencio not all. This is even according to the proverb. Ante mysteria discedere. that is to say, to departed before the mysteries are begun. Now resteth and remaineth the third act or part of the play which is of satisfactions. And this act hath very confuse disputations. They feign that everlasting pains be changed into the pains of purgatory and that part of these, be released by the power of the keys and part they teach to be redeemed with satisfactions. They add moreover that satisfactions must be works of suꝑerogation, and them they set and put in most foolish observances, which have not the commandment of god to bear them, as in pilgrimages, rosaries, and like observations, which be maintained by no commandment of god. Furthermore likewise as they redeem purgatory with satisfactions: so hath there been a craft devised of redeeming satisfactions, which hath been a very gayngfull & profitable craft and hath brought in moche lucre. For they sell pardons, which they do interpret to be releasementꝭ of satisfactions. And this gains cometh in not only by them that be alive: but moche more largely by them, which be dead. And not only by pardons, but also by the sacrifice of the mass they redeem the satisfactions of dead men. Finally the matter of satisfactions is endless. Among these slanders and offendicles of conscience (for we be not able to rehearse all) and doctrines of devils: the doctrine of the justice of faith in Christ▪ and of the benefit of Christ lieth oppressed & overwhelmed. Wherefore all good men do perceive that the doctrine of sophists and canonists touching repentance or penance is by us profitably and godly rebuked. For these articles and points following be openly false, and not only disagreeing & mere repugnant to the holy scriptures, but also dissonaunt & variable from the holy fathers of the church. These be their articles. ¶ That to the taking away of sin, only the detestation & hatred of sin is sufficient. ¶ That for our contrition, not by faith in Christ, we do obtain remission of sins. ¶ That we deserve remission of sins by god's covenant by good works done without grace and obtain it not by faith, that is to wit, freely by the trust of mercy. ¶ That the power and authority of the keys availeth to the remission of sins in the sight of the church, but not in the sight of god. ¶ That by the power of the keys sins be not forgiven before god, but that the power of the keys was instituted to change eternal pains into temporal, and to lay upon consciences certain satisfactions, to institute new sacrifices and ceremonies, and to bind consciences to such manner satisfactions and ceremonies. ❧ ❧ ¶ That the nombering or reckoning up of sins in confession, of the which our adversaries do teach, is necessary by the law of god ¶ That canonical satisfactions be necessary to redeem the pain of Purgatory, or else be availlable as a recompensation to take away sin. For so unlearned men do understand and take it. ¶ That the receiving of the sacrament of penance, by the virtue of the work that is wrought, without the faith in Christ giveth grace. ¶ That by the power of the keys souls be delivered out of Purgatory by pardons. ¶ That in reservation of cases, not only the canonical pain, but also the sin ought to be reserved, in him which is truly converted. ❧ We therefore to the intent to deliver godly and well disposed consciences from these cumbrous and endless mazes of sophesters, do make two parts of penance, that is to wit contrition and faith. If any man lusteth to add the third, I mean worthy fruits of penance (that is to say) good works following conversion: we will not say against him. And we know well enough, that this word (penitentia in latin, that is to say, repentance) among Grammarious doth betoken to mislike and disallow that thing which before we did like and allow. This property is more agreeing to contrition, rather than to faith. But we in this place to th'intent to express and set forth the thing before men's eyes, do understand by penance the hole conversion in which there be two terms, mortification and vivification, which we call by the usual and accustomed names, contrition and faith. As concerning contrition we do cut away those idle, unfruitful, and endless disputations as to dispute, when we be sorry through love of god and when through fear of pain? But we say that contrition is the true fears and terrors of conscience which perceiveth & feeleth that god is angry with sin and sorroweth that it hath sinned and done amiss. And this contrition is done when by the word of god sins be rebuked. For this is the sum & effect of preaching the gospel: to rebuke sins and to offer remission of sins & justice for Christis sake and also to offer the holy ghost and eternal life, and that we being regenerate and bo●ne a new should work weal and do good deeds. Thus Christ comprehendeth the sum of the gospel when he sayeth. Luke the taste. To be preached in my name repentance and remission of sins among all nations. And of these terrors and dreads speaketh the scripture, as in the psalm. Because my sins & wickedness have gone over my heed, Psal. 37 like a great heavy burden they have lain heavy upon me. etc. I have been afflicted and humbled very sore. I did rose for sorrow & sighing of my heart. And in an other psalm he saith. Lord have mercy on me, for I am weak. Psal. 6. heal me (lord) for my bones be troubled, & my soul is troubled very sore. And thou (o lord) how long? And Isaiah saith: Esa. 38. In the half of my days I said I shall go to the gates of hell. I hoped until morning. Even like a lion so hath he bruised and broken all my bones. In these terrors the conscience feeleth the wrath of god against sin, which is unknown to careless and reckless persons, which walk after a fleshly fashion. This conscience seeth the filthiness of sin, and is earnestly sorry that it hath done amiss. It also fleeth in the mean season the horrible wrath of god because man's nature is not able to sustain it, unless it be strengthened and borne up with the word of god. So saith Paul. By the law I am dead to the law. For the law only accuseth and maketh afraid consciences. In these terrors our adversaries do speak nothing at all of faith. Thus only they propowne and sex forth the word, which rebuketh sins. The which word, when it is taught only, is the doctrine of the law, and not of the gospel. with these sorrows and terrors they say that men do merit grace: if it be so that they love god. But how shall men love god in the true fears & terrors: when they feel the horrible wrath of god, which can not be expressed with the words of man? What other thing do they but teach desperation, which in these troublous terrors do only show the law? ¶ We therefore do add that other part of penance, The two part of penance or repentance. which is faith in Christ, to th'end that in these terrors the gospel of Christ might be set forth to consciences, in which is freely promised remission of sins for Christ's sake. They ought therefore to believe, that for Christ's sake their sins be freely for given them. This faith lyf●ethe up, comforteth, strengtheth, and quickeneth contrite persons, according to that text. justificati igitur ex fide pacem habemus erga deum. Roma. 5. That is to say, we being justified by faith have peace. This faith obtaineth remission of sins, it justifieth in the sight of god, as the same place testifieth, The virtue of faith. when it saith, we being justified by faith. etc. This faith showeth the diversity betwixt the contrition of judas▪ and the contrition of Peter, betwixt the contrition of Saul, and the contrition of David. The contrition of judas or Saul doth not therefore avail, because faith is not added unto it, which receiveth forgiveness of sins, freely given for Christ's sake. Contrarily the contrition of David or of Peter doth therefore avail, because faith is added, which receiveth remission, freely given for Christ is sake. Neither is their any love, before that we be made at one by faith. For the law is not fulfilled without Christ, according to this. By Christ we have passage to god. And this faith groweth and increaseth by little and little, & wrestleth throughout the hole life with sin, to th'end it may overcome sin and death. But love followeth faith, as we have said before. And thus may filial or sonly fear be plainly defined, to be such manner fear, Filial fear▪ which is joined with faith, that is to say, when faith comforteth and holdeth up the troubled and fearful heart. Servile or bondly fear is, when faith doth not bear up the fearful heart. How the power of the keys doth administer and show forth the Gospel by absolution, Servile fear. which is the true voice of the gospel. So we also do comprehend absolution, when we do speak of faith. For faith cometh by hearing, as Paul saith. For when the gospel is herd, when the absolution is herd, the conscience is lifted up, and gathereth comfort. And because god doth truly quicken by the word: the keys do verily remit sins in the sight of god, according to that text, who soever heareth you, heareth me. Wherefore credence is to be given to the words of him that assoileth, none otherwise than to a voice sounding from heaven. And absolution may properly be called the sacrament of penance, as the best learned also of the school divines do speak. In the mean season this faith in temptations is many manner ways nourished, by the sentences of the gospel, and by the use of the sacraments. For these be signs of the new testament (that is to say) signs and tokens of the remission of sins. They do offer therefore remission of sins, as the words of the souper of the lord do evidently witness, which be these. This is my body, which is given for you. Mat 26 1 Cor. 11. This is the cup of the new testament. etc. So faith is conceived and established by absolution, by hearing of the gospel, by use of the sacraments: to th'intent that it do not take a fall, whiles it wresteleth with the terrors of sin & death. This instruction and doctrine of penance is plain and clear, & augmenteth the dignity of the power of the keys, and of the sacraments, & setteth forth the benefit of Christ, and teacheth us to use Christ a mediator and a propitiator. But because the confutation doth condepne us for that we have put these two parts of penance: it is to be showed, that the scripture doth put these principal parties in repentance, or in the conversion of a sinner. For Christ saith: Mat. xi. Come unto me all ye which labour and be laden: and I shall refresh you. Here be two members. Labour, and burden (which is the first member or part) do signify contrition, and the dreads and terrors of sin. To come to Christ (which is the second member) is to believe, that for Christ's sake sins be forgiven, for when we believe, our hearts be quickened with the holy ghost by the word of Christ. Therefore here be two principal parts (that is to say) contrition, and faith. And in the first chapter of Mark Christ saith: Do ye repentance and believe the gospel. A general faith and a special faith where in the first part he rebuketh sins, and in the latter part he doth comfort us, and showeth remission of sins. For to believe the gospel is not that general faith, which devils also have: but it is properly to believe that remission of sins is freely given for Christ's sake. For this is disclosed and showed in the gospel. Ye see here also two parts to be joined together, I mean contrition, when sins be rebuked. And faith when it is said, Believe ye the gospel. If any any man will say, that Christ doth comprise here also the fruits of repentance, or the hole change of life, we will not disagree to him. For this is sufficient to us, that these principal parts be named, contrition and faith. Paul commonly every where, when he describeth the conversion or renovation, maketh these two parts, mortification, and vivification, as in the second chapiter to the Collossianes. Col. 2. In whom ye be circumcised with circumcision not done with hand that is to wit, by laying of or putting away the body of the sins of the flesh. And afterwards, In whom ye be also resuscitate by faith of the efficacy and might of god. Here be two parts. The one is ca●●ing of or putting away the body of sins. The other is resuscitation by faith. And these words, mortification, vivification, casting of or putting away the body of sins, & resuscitation ought not to be understand Platonically of a feigned mutation: but mortification signifieth true terrors, such as be of men which be dying. which terrors nature could not sustain, if it were not holden up and comforted by faith. So like wise castyngof the body of sins, he calleth that, which we commonly call contrition. For in those sorrows natural concupiscence is purged and rid out. And vivification ought, to be understanded, not a Platonical imagination, but the consolation which truly maintaineth life, fleeing away in contrition. There be therefore here two parts contrition and faith. For sith it is so, that the conscience can not be set at peace and rest but by faith: therefore faith only doth quicken, according to that saying. A righteous man shall live by faith. Abac. 2. And afterwards to the Collossianes he saith, Collos. 2 that Christ doth blot out the chirograte or obligation, which by the law is against us. Here also be two parts the obligation and the cancelling and blotting out the obligation. The obligation is the conscience rebuking & condemning us. The law is the word, which rebuketh and condemneth sins. This voice therefore which saith: I have sinned to the lord (so as David said) is an obligation. In the .2 ●oke of the kings And this voice or saying, ungodly and careless men do never bring forth earnestly. For they do not see, nor read the sentence of the law written in their heart. In the true dolours and terrors this sentence is seen. The obligation therefore is contrition itself, condemning us. To cancel and blot out the obligation, is to take away the sentence of condemnation out of the mind: & to grave in it the sure sentence, by which we do think that we be delivered from that condemnation. But faith is that new sentence, which abrogateth and dissanulleth the former sentence, and giveth peace and life to the heart. Authorities forth of scripture. How be it what need we to cite many testimonies and authorities, sith the scripture runneth so full of them. An the. 11●. psalm David saith: The lord hath sore chastised me, and hath not delivered me to death. And in the .118. psalm he saith. My soul hath fainted for anguish. Strengthen me with thy word. where in the first member is contained contrition. And in the second, the manner is plainly described how we be refreshed and comforted in contrition (that is to wit) with the word of god, which offereth grace. This word holdeth up & quickeneth hearts. Also in the first book of the kings. Dominus mortificat & vivificat, 1. Reg. 2. deducit ad inferos & reducit That is to say, the lord mortifieth & quickeneth, he bringeth down to hell, & bringeth up again. By the one of these is signified contrition, and by the other is signified faith. Esa. 2●. And Isaiah also saith. Dominus irascetur ut faei●t opus suum. Alienum est opus eius ut operatur opus suum. The lord shallbe angry, to th'intent he may do his own work. The work of him is the work of an other man, that he may work his own work. He calleth it an other man's work or a strange work, and not his, when he doth make afraid. For the proper work of god is to quicken and to comfort. But he doth therefore make afraid, that there might be place for consolation and vivification. For careless hearts, and which feel not the wrath of god, regard not consolation. After this sort the scripture is wont to join these two things together, I mean, fear and comfort, that it might teach us, that these be the principal members in repentance, contrition I say, and faith, which comforteth and justifieth. Neither see we how the nature of repentance can be more purely taught. For these be the two principal works of god in men: to make afraid, & to justify & quicken the afraid consciences. In to these two works the hole scripture is distributed & divided. The one part is the law, which showeth, reproveth, and condemneth sins. The other part is the gospel, that is to say, the promise of grace freely given in Christ. And this promise is often times repeated in the hole scripture, which was first given to Adam, afterward to the patriarchs, and after set forth by the prophets, and last of all it was preached and fulfilled by Christ among the jews, and by the apostles spread and divulgate in to the hole world. For by the faith of this promise all holy men have been justified, not for their own attritions or contritions. And examples do show likewise these two parts. Examples. Adam. Adam is chidden after his sin, and made thoroughly afraid. This was contrition. Afterwards god promiseth grace, he saith, Gene. 3. that there shall seed come, by which should be destroyed the kingdom of the devil, death, and sin. There he offereth remission of sin. These be the chief points. For all be it afterwards there is added punishment: yet this punishment doth not merit remission of sins. And of these kyndis of punishments we shall speak not long hereafter. 2. Reg. So David is chidden of Nathan the prophet, and being thoroughly troubled and made afraid, he saith, I have sinned against the lord. This is the contrition. Afterwardis he heareth absolution, when the prophet saith unto him. The lord hath taken away thy sin▪ thou shalt not die. This voice comforteth David, & beareth him up by faith, it justifieth and quickeneth him. Here is also added a punishment. But this punishment doth not deserve remission of sins. Neither be there always added peculiar peines, but these two contrition & faith must needs be always in repentance, as in the .7. chapiter of Luke. A certain woman that was a sinner came unto Christ weeping. By these tears is known contrition. Afterwards she heareth absolution. Thy sins be forgiven the thy faith hath made the safe. Go thy way in peace. ❧ This is the other part of penance, faith, which lifteth up and comforteth her. Of all these things it appeareth plainly to godly readers, that we do put those parts of penance, which be properly in the conversion, or regeneration & remission of sin. worthy fruits, and punishments do follow regeneration and remission of sin. And therefore we have put these two parts: to th'intent that faith might be the better seen, which we require in repentance. And it may be the better perceived, what the faith is, which the Gospel preacheth, when it is set against contrition and mortification. ❧ ❧ And to th'intent that all the world may see how great is the ignorance of true piety and godliness in our controllers and judges, which wrote the confutation, we will add, also the sentence of saint barnard, who even in likewise knitteth together in repentance these two membres, contrition & faith as we do. These be his words in the third sermone of the Annunciation. Auditan fa● mihi mane min am tuam, S. barnard. quid in te sperdui dne. Sola nimirum spes apud te miserationis locum obtinet, nec olcum minae, nisi in vase fidu●iae ponis. Sed ost infidelis fiducia, solius utique maledictionis capax, cum videlicet in spe peceamus. Quan● nec fiducia illa dicenda si●, sed insensibilitas quaedam & dissimula●io ꝑniciosa. Quae enim fiducia est ei quam periculum non attendit● au● quod ibi timoris remedium, ubi nec timor sentitur, nec materia ipsa timori●● fiducia solacium est, nec eget ille solatio, qui laetatur cum male fecerit, & in pessimis rebus magis exultat. Rogemus itaque (fratres) responderi nobis quantas habeamus iniquitates & peccata, scelera nostra & delicta● nobis desideremus ostendi. Scrutemur vias nostras & studia nostra, periculaque universa vigili intentione pen semus. Dicat quisque in pavore suo, uadam ad portas in feri, ut iam non nisi in sola dei mina respiremꝭ. Haec uer●● hominis fiducia est a se deficientꝭ & innitentis domino suo. Haec inquam ver a fiducia est, cui misericordia non denegatur, propheta testante. Beneplacitum est domino super timentes eum, & in his qui sperant super misericordia eius. Nec parva utiq, suppetit nobis, in nobis quidem causa timoris, in ipso autem causa fiduciae .1. Lord let me hear thy mercy early in the morning, because I have trusted in the. Undoubtedly only hope obtaineth place of mercy with the. Neither dost thou put the oil of mercy but in the vessel of hope. But that is an unfaithful hope and a vessel apt & meet to receive malediction: when we do sin in hope. Howbeit that ought not to be called any hope or trust at all, but rather a certain insensibility, & a perilous dissimulation. For what trust hath he which regardeth not the jeopardy? Or what remedy of fear is there, where neither fear is felt, neither the matter itself and cause of fear? Trust is a comfort but he needeth no comfort which is merry when he hath done amiss, and rejoiceth in his ungracious factis. Let us therefore (o brethren) pray that answer may be made unto us, how great iniquities and sins we have. Let us desire to have our sins and trespasses showed unto us. Let us search and ransack our ways/ and all our studies and all our jeopardies let us consider and ponder with diligent intention. Let every man say in his fear and dread, I shall go to the gates of hell, to the end we may now rest and comfort ourselves in the only mercy of god. This is the true trust of man shrinking away from himself and leaning to his lord. This (I say) is the true trust, to which mercy is not denied, witnessing the Prophet in the psalm. The lord hath been weal pleased with them that fear him and in them which trust upon his mercy. And there is verily in us no little cause of fear and in him no little cause of trust. Thus far speaketh bernard, whose sentence and mind we were therefore the more willing to report that the readers might see & perceive how we in this place do take faith to be meant of the hope of mercy which lifteth up and comforteth afraid minds, which faith bernard calleth right weal fiduciam that is to say trust. And this may be evidently seen, when there is made an antithesis or contention of terrors and of comforts. Likewise as barnard here will that there be in men an acknowledging of sins or contrition or terrors. And will also that there be added trust which may lift up and comfort us in contrition. But because our adversaries do here principally & expressly condemn us where we say that men by faith obtain remission of sins: we will add a certain few probations by which it may be understanded that forgiveness of sins do chance not by the work wrought for contrition, but by that especial faith, by which every person believeth that he is forgiven and pardoned of his sins for Christ's sake. For this is the principal article about which we do strive with our adversaries, and the knowledge whereof we think to be most necessary to all Christian men. But forasmuch as we seem to have spoken enough of the same thing before in the title of justification: therefore here we will be the shorter. For they be placis very moche like & as who would say, near cousins, the doctrine of repentance, and the doctrine of justification. Our adversaries when they speak of faith & say that it goeth before repentance, they mean faith not this which justfieth▪ but that which in a generality believeth that god is, and that there be pains ordained for wicked men. &c. But we over & besides that faith do require, that every man should believe his sins to be forgiven him for Christ's sake. About this special faith we strive and do set it against the opinion which biddeth to trust not in the promise of Christ, but in the work wrought of contrition, of confession and of satisfactions. &c. This faith doth so follow and ensue the terrors, that it doth over come them, and setteth the conscience at quietness and rest. This faith delivereth us from terrors and doth create and engender peace, joy, and a new life in the heart. This faith we do defend to be truly necessary to the remission of sins. Therefore we put it among the parts of repentance or of conversion. Neither doth the church of Christ think any otherwise although our adversaries do say the contrary. The i reason. And first of all we do ask our adversaries whether to receive absolution be a part of penance or repentance or else no? Now if they do separate it from confession (as they be very subtle in distinctions) we can not see, what confession availeth without absolution. But if they do not separate the receiving of absolution from confession: they must needs think, that faith is a part of penance. For absolution is not received: but by faith. And that absolution is not received but by faith, it may be proved by Paul, which teacheth that the promise can not be received but by faith. Rom. 4. How absolution is the promise of the remission of sins. Therefore it doth necessarily require faith. And we do not see, how he can be said to receive absolution, which doth not assent and agree to it. And what other thing is it, not to agree to the absolution: then to accuse god of a lie? If the heart doth doubt, it thinketh, that those things be uncertain & vain which god doth promise. Therefore it is written in the epistle of johan whosoever believeth not god maketh him a liar because he doth not believe in the testimony which god hath witnessed of his son. 1. Io. 5. The. ●j. reason. Secondarily we suppose, that our adversaries do grant that remission of sins is either part, or the end, or terminus ad quem (as they use to speak) of penance or repentance, ergo that thing, whereby remission of sins is received, is of right added to the parts of penance. But most certain it is & most undoubted although all the gates of hell would cry against it, that remission of sins can not be received but only by faith, which believeth that sins be forgiven for Christis sake, according to that saying of Paul to the Romans, whom god hath set forth a propitiator, by faith in the blood of him. Also in the fifth to the Romans. By whom we have way through faith into grace. etc. For the troubled & arraryed co●icence can not plead nor lay against the wrath of god their own works, or love, but so is only the conscience made quiet, when it receiveth the mediator Christ, and believeth the promises given for his sake, for they do not perceive, what remission of sins is, or how it cometh to us: which dream, that hearts be set at peace without faith in Christ. Peter allegeth out of Isaiah this saying. whosoever shall believe in him shall not be confounded or ashamed▪ Wherefore hypocrites must never be confounded which trust that they receive remission of sins for their own works and not for Christ's sake. And Peter saith in the acts. To him all the prophets bear witness that all which believe in him do receive remission of sins through his name. Act. 10. It could not be spoken more manifestly than that he saith (through his name) And he addeth (all that believe in him). We do only therefore thus receive remission of sins, through the name of Christ, that is to weet, for Christ's sake▪ and not for any meritis or works of our own And this is so done when we believe that sins be forgiven us for Christ's sake. A digression. Our adversaries cry out that they be the church & that they do follow the consent of the church. But Peter here in this our cause allegeth also the consent of the church. To him (saith he) all the prophets bear witness that by his name they receive remission. &c. Undoubtedly the consent of the prophets is to be judged the consent of the universal church. We do neither grant to the bishop of Rome neither yet unto the church power or authority to decree against this consent of the prophets. But the bull of Leo bishop of Rome do openly condemn this article of remission of sins our adversaries do also condemn it in their confutation. By which thing it appeareth what manner church their church is to be judged, which not only with decrees disallow this sentence, that remission of sins is purchased by faith, not for our works, but for Christ, but also command to destroy that sentence and opinion with violence and with the sword. They command also with all kind of cruelty to destroy the good men, which be of the same opinion and mind. But they will say, that they have great and famous authors for them, as master Duns, Gabriel▪ and other like, the sayings also of father's▪ which be recited in the decrees, but maimed and unperfect, Certes if we should fall to numbering of testimonies they have the better band. For there is a great rabblement of tryfeling writers upon the master of the sentences, which do even as it were conspire together in defending these figmentes & lies of the merit of attrition and of works, and the things which we have here tofore recited. But let no man be moved with the multitude of them. For th'authority is not great of the late writers, which were not the fathers of their own writings, but only embesyling and robbing the old fathers, did shyfre and turmoil opinions forth of one book in to an other. They used no manner judgement, but only (after the fashion of the Senators, which were called Pedarij) without any words allowed the errors of them that had written before, Pedarij be those which in a pliament assemble, or council do speak nothing them selves but run from their own place to here other when they speak & allow their words which they little understand. whom they perceived not. We therefore will not be afraid to set this saying of Peter, who allegeth the consent of the prophetis against the legions of sententiaries, be they never so many. And to this preaching of Peter is added the testimony of the holy ghost. For thus saith the text. Adhuc loquente Petro verba haec, cecidit spiritus sanctus sup omnes, qui audiebant verbum .1. And as Peter was yet speaking these words, the holy ghost lighted upon all them, which did hear the word. Let all good & godly consciences therefore know that this is the commandment of god, that they should believe their sins to be freely forgiven them for Christ's sake, and not for our own works. And with this commandment of god let them strengthen and sustain themselves against desperation, and against the terrors of sin and of death. And let them know that this sentence & opinion hath always remained in the church among holy and good men, sith the beginning of the world. For Peter doth clearly allege the consent of the prophets. And the writings of th'apostles testify that they were of the same mind. we have also testimonies of the fathers. For barnard saith the saw in plain and open words. Necesse est enim primo omnium credere, quod remissionem peccatorum habere non possis nisi per indulgentiam dei, sed add adhuc ut credas & hoc, quod per ipsum peccata tibi donantur. Hoc est testimonium quod ꝑhibet spiritus sanctus in cord tuo dicens, dimissa sunt tibi peccata tua. Sic enim arbitratur apostolus gratis justificari hominem per fidem i For it is necessary first of all to believe that thou canst not have forgiveness of sins, but by the indulgence of god: but add yet hereunto, so that thou dost believe this also, that by him thy sins be forgiven the. This is the testimony, which the holy ghost heareth in thy heart, saying, Thy sins be released the. For thus judgeth th'apostle that man is freely justified by faith. These words of barnard do wonderfully illustrate and set forth our cause, for he not only requireth in a generality, that we should believe our sins to be pardoned through mercy, but biddeth us also put to a special faith, by which we may believe, that even unto our own selves sins be pardoned. And he teacheth how we may be assured of remission of sins, that is to say, when by faith hearts be lifted up, and be made quiet and set at rest by the holy ghost. What do our adversaries require more? Dare they yet deny, that we obtain remission of sins through faith? Or that faith is a part of penance? The three reason. thirdly. Our adversaries say, that sin is in this wise forgiven, because he that is attrite or contrite doth bring forth an act of the love of god, & that by this act he meriteth to receive remission of sins. This is nothing else but to teach the law, and to destroy and abrogate the gospel, and to disannul the promise concerning Christ. For they do only require the law and our works, for the law requireth love. Besides this, they do teach us to trust that we obtain remission of sins, because of contrition and love. What other thing is this, than to set our trust and confidence upon our own works, and not upon the word and promise made by god of Christ? Now if the law be sufficient to the obtaining of remission of sins, to what purpose need we the Gospel? what need have we of Christ, if for our works we obtain forgiveness of sins? But we contrariwise do call again consciences from the law unto the gospel, and from the trust in their own works, to trust and to have sure confidence in the promise, and in Christ, because the gospel setteth forth Christ unto us, and promiseth remission of sins freely for Christis sake. By this promise the gospel biddeth us trust, that for Christ's sake we be reconciled to the father, and brought in to his favour again: and not for our own contrition, or for our own love. For there is none other mediator or pacifier than Christ. Neither can we work the law, whiles we be first reconciled by Christ. And though we could do any thing: yet we ought to think that not for these works we obtain remission of sins, but for Christ's sake, which is the mediator and mercy stock. Yea it is injury and dishonour to Christ, and a defeating of the gospel, to think that we do obtain remission of sins for the law, or by any other ways, than through faith in Christ. And this reason we have handled before in the title of justification, when we told wherefore we do hold opinion that men be justified by faith, and not by love. Therefore the doctrine of our adversaries, where as they teach, that men for contrition and love obtain forgiveness of sins, and bid them trust in this contrition and love, is only a doctrine of the law, and that not understanded. Likewise as the jews did look upon the covered face of Moses, For admit that we had love, let us imagine that we had works: yet can neither love, neither works be a price, ransom, or propitiation for sin. Neither can they be set and pleaded, as it were in bar, against the wrath and judgement of god, according to that saying of David in the psalm: Thou shalt not enter in to judgement with thy servant: for no creature living shall be justified in thy sight. Neither ought the honour of Christ to be plucked from him, & given to our works. For these causes Paul doth stiffly affirm, that we be not justified by the law, and he setteth against the law, the promise of remission of sins, which is given for Christ's sake, and reacheth us, that we freely for Christis sake through faith receive remission of sins. To this promise Paul doth call us back from the law, Upon this promise be biddeth us steadfastly to behold, which doubtless shallbe void and of no strength, if we be justified before by the law, or ever we be justified by the promise, or if we obtain remission of sins for our own justice. But the case is clear, that therefore the promise was made unto us, and therefore Christ was given to us, Note well wherefore Christ serveth. because we can not work and fulfil the law. wherefore it is necessary, that we be first reconciled by the promise, or ever we do work the law. But the promise is only received by faith, Ergo it is necessary, that contrite persons do by faith receive the promise of remission of sins, which is given for Christis sake, and that they do decree with themselves, that they have the father reconciled unto them selves freely for Christis sake. This is the sentence and mind of Paul in the epistle to the Romans▪ where he saith: Therefore by faith, that according to grace or favour, Ro. iiij. the promise might be farm and stable. And to the Galathianes he saith: Gal. iij. The scripture hath concluded all things under sin, that the promise by the faith of jesus Christ might be given to them that believe, that is to say, All men be under sin, & can not otherwise be delivered, unless by faith they do take and receive the promise of remission of sins. first therefore we must by faith receive remission of sins before or we do work the law, all be it (as it was above said) love followeth faith, because they that be regenerate do receive the holy ghost, and therefore they begin to work the law. We would recite more testimonies and authorities, if it were not so, that they be open and at hand to every devout and godly reader in the scriptures. For we covet not to be overlonge and tedious, to th'intent that this cause or matter may the more easily be perceived. Neither is it any doubt, but that this is the sentence of Paul, which we do defend, that by faith we receive remission of sins for Christis sake, and that by faith we ought to set Christ the mediator against the wrath of god, & not our works. And let not the minds of good men be troubled, although our adversaries do calumniate and corrupt the sentences of Paul. There is nothing spoken so purely and truly, but it may be depraved by captious cavillations. We assuredly know, that this, which we have recited, is the very right and true sentence and meaning of Paul. we know this our sentence doth bring farm and stable comfort to godly consciences, without which no man is able to stand in the judgement of god. Wherefore let these pharisaical opinions of our adversaries be rejected and thrust out of men's ●ertes, that we do not by faith receive remission of sins: but that we must merit remission with our love, and with our works, and that we ought to set our love, and our works against the wrath of god This is the doctrine of the law, & not of the gospel, which doth feign and imagine that man is first justified by the law, before that he be reconciled by Christ to god, notwithstanding that Christ himself saith, Without me ●e can do nothing. Also, I am the true vine, and ye be the branches. But our adversaries do imagine, that we be the branches not of Christ, but of Moses. For they will first be justified by the law, and offer their love & works unto god, before that they be reconciled to god by Christ, before that they be brances of Christ. Paul contrariwise saith plainly, that the law can not be wrought nor fulfilled without Christ. Therefore the promise is first to be received, that by faith we may be reconciled to god, for Christis sake, or that we work the law. These things we do judge to be clear & evident enough to godly consciences. And hereof they shall plainly perceive the cause why we did heretofore hold opinion & profess, that men be justified by faith, and not by love. For we must plead against the wrath of god not our love or our works, nor trust in our love and works, but Christ the mediator and we must first receive the promise of remission of sins, or ever we work the law. The four reas●n. Finally. When shall the conscience be set at rest, if we do receive remission of sins, because we love, or work the law? For the law will always accuse us, because we never satisfy the law of god, according to the saying of saint Paul, Lex iram operatur. The law worketh wrath. chrysostom asketh the question concerning penance, whereby we be assured that our sins be forgiven us, our adversaries also in the sentences do ask the question concerning the same thing. This can not be declared, neither consciences can not be made quiet, unless they know that it is the commandment of god, and the very gospel, that they should be assured, that for Christ's sake sins be freely forgiven, and that they should not doubt, but that they be freely forgiven unto themselves. 1. Io. 4. If any man doth doubt, he (as Iohn saith) accuseth the divine promise of a lie. This certainty and assurance of faith we teach is required in the gospel. But our adversaries leave men's consciences uncertain, and in a doubtfulness. Now consciences do work nothing by faith when they do continually doubt, whether they have remission. How can they in this doubtfulness call upon god? How can they persuade themselves, & be assured that they be herd? Thus all their life is without god, and without the very true honour and worshipping of god. This is it that Paul saith, that what soever is not done of faith is sin. Ro. 14. And because they continue always in this doubtfulness, they never have experience what faith is. So it cometh to pass at the last, that they fall in to desperation. Such is the doctrine of our adversaries, even a very doctrine of the law, a dissanulling, and an a●rogation of the gospel, and a doctrine of desperation. Now we do gladly permit unto all good men to give judgement of this place concerning penance (for it is plain enough, without any manner of obscurity) and to pronounce which of us have taught the more godly and more wholesome doctrine for consciences, whether we, or our adversaries. Certes these dissensions in the church do nothing delight us, wherefore if we had not great and necessary causes to dissent from our adversaries: we would with right good will hold our peace. Now sith it is so, that they condemn the manifest and open verity: it standeth not with our profession, neither is it lawful for us to leave this cause undefended, which is not ours, but Christis cause, and the cause of the church. We have showed for what causes we have put these two parts of penance, contrition, and faith. And we have done it so much the rather, because there be borne about many sayings concerning penance, which be alleged of the fathers, but maimed and unperfect, which our adversaries have detorted & wrested to the defacing of faith. As for example, Penance is to sorrow & bewail the offences committed, and not to commit again, Saiengꝭ of father's concerning penance which thou oughtest to bewail and sorrow. Also penance is a certain punishment or vengeance of the sorower, avenging in himself the offence, which he is sorry that he hath committed. In these sayings is no mention of faith, no not so much as in the schools, when they do interpret and declare them: is any thing at all added of faith. Wherefore we, to th'intent that the doctrine of faith might be the better espied, have numbered faith among the parts of penance. For those sayings, which do require contrition or good works, and which make no mention of faith that justifieth: the very thing itself showeth, that they be very perilous. And doubtless it may be thought (and that not without cause) that those men lacked a point of prudence & wisdom, which have heaped together these peced and patched rablementes of sentences and decrees. For where as the fathers in diverse other places do speak of the other part of Penance: it should have been profitable to have picked out the sentences of both parts▪ and to have joined them together, & not only out of one part. tertullian. For tertullian speaketh ercellently of faith, amplifienge the oath of the lord, which is in the prophet▪ Vivo ego dicit dominus, I live is the oath whereby god sweareth. nolo mortem peccatoris, sed ut convertatur et vivat i I live, saith the lord, I will not the death of a sinner, but that he be converted & live. For in as much as the lord doth swear, there he will not the death of a sinner, he showeth and declareth, that credence & faith is required, by which we should believe his oath, & surely reckon with ourselves that he doth forgive us. The promises of god ought to be of great authority with us, although they be made without any oath put unto them at all. But this promise is also confirmed and bound with an oath. Wherefore if any man doth not surely reckon with himself that he is forgiven: he denieth that god hath sworn a true oath. which is so great a blasphemy, that there can none be imagined more heinous. For thus saith tertullian: The words of tertullian. He calleth us to salvation with a reward, swearing also: in that he saith, I live, and covetethe that we give credece unto him. O blessed be they, for whose cause god s●●eareth. O most wretched be we, if we believe not the lord when he also sweareth. And here it is to be known, that this faith ought to think, that god freely forgiveth us for Christis sake, because of his own promise, and not because of our works, or contrition, confession, satisfaction or love. For if faith should lean unto these works, & be grounded upon them: anon it is made uncertain and doubtful. For the fearful conscience doth see, that these works be unworthy. Therefore saith Ambrose very well in his work of Penance, these words following. Ambrose Therefore it is convenient, that we believe, both that penance is to be done: and that forgiveness shallbe given, but yet so, that we do hope forgiveness, as through faith. For faith obtaineth as it were by an especialty or obligation. Also faith it is, which doth cover our sins. So than there be sentences in the works of the fathers, not only of contrition and works, but also of faith. But our adversaries, because they neither perceive the nature of penance, neither the sayings of the fathers, do pike out the sayings concerning the one part of penance, that is to wit, works. But those things which be spoken in other places of faith, because they do not understand them, they pass them over. ❧ Of confession and satisfaction. ❧ GOod men may easily judge, that it is very profitable and necessary, that the true doctrine be kept concerning the parts abovenamed, that is to weet concerning contrition and faith. Therefore in setting forth of these places we have always most busied ourselves, and as for confession and satisfaction, we have not greatly contended nor striven For we also do retain & keep still confession, and specially because of absolution which is the word of god/ because the power of the keys by the authority of god doth pronounce and give sentence of every thing. Wherefore it should be a wicked deed to take away private absolution out of the church. Neither do they perceive and understand what is remission of sins, or what is the power of the keys: who soever they be that do despise and take away private absolution. But concerning the rehearsal and reckoning up of sins particularly by name in confession: we have said before, that we do not think it necessary by the law of god. An objection. For where as certain men do object, that a judge ought first to know the matter before that he do give sentence: this objection is nothing to this purpose. The solution. For absolution is but the execution of the benefit given by an other, and not a judgement. For Christ gave charge and commandment to forgive sins. This commandment the ministers do execute. They have no commandment of knowing the sins, that be secret. This thing may well be perceived hereof, because they forgive innumerable sins, which they themselves do never remember, to whom they be forgiven. And if remission should hang upon the knowledge of sins: then all the matter should be uncertain and doubtful. But in those sins which be openly known what manner jurisdiction the church hath: that belongeth not to this present disputation. For these, because they be open and known, they be accused by name/ and afterwards be forgiven by name, if the doer of them will be received again of the church. And it is a foolishness to apply unto this matter the saying of Solomon, which is this. Diligenter cognosce vultum pecoris tui i Know diligently the face of thy cattle. Solomon For Solomon speaketh no whit of confession, but he giveth a moral lesson and instruction to an householder, that he should use that which is his own, and forbear from that which is an other man's/ and he biddeth him to look diligently unto his own things, but yet in such wise, that his mind being occupied and set all upon the desire of gathering goods, he do not cast away, the fear of god, or faith, or the love of the word of god. But our adversaries do marvelously transform and change the words of scripture, into what soever sentences or meanings it liketh themselves/ here unto them, this word (know) betokeneth to here confessions. The face betokeneth not the outward conversation, but the secrets and privities of conscience. And cattle signifieth men. Forsooth a goodly and a proper interpretation, and seemly for such despisers of the studies of eloquence. But if any man list by a similitude to translate this instruction from the household keeper, and to apply it unto a pastor or curate of the church, then doubtless, he ought by the face to understand the outward conversation. This shallbe a more apt & a more agreeable similitude. But let us pass over these things/ some times there is mention made of confession in the psalms/ as Dixi confite● or adversum me iniustitiam meam domino et tu remisisti iniquitatem peccati mei i I said I will confess and knowledge against myself my wickedness unto the lord, and thou haste forgiven the wickedness of my sin. Such manner confession of sin which is made unto god is the very right contrition. For when confession is made unto god, it must needs be done with the heart, and not only with the mouth, so as is done of the players in enterludꝭ. Such manner confession therefore is contrition, in which we feeling & perceiving the wrath of god, do confess that god is wroth not with out just cause, and that he can not be pacified with our works. And yet nevertheless we seek mercy of god, for his promise sake. Such manner confession is this confession of the prophet. Tibi soli peccavi. etc. To the alone have I sinned, that thou mayst be justified & mayst overcome when thou shalt judge, that is to say I knowledge myself to be a sinner, and to have deserved everlasting wrath, neither can I set my righteousness nor my merits against thy wrath. Therefore I pronounce the to be righteous, when thou dost condemn & punish us/ I pronounce that thou haste the victory, when hypochrites do judge the that thou art unrighteous, because thou dost punish or condemn them well deserving it/ yea more over our merits can not be set against thy judgement, but in such wise we shallbe justified, if thou dost justify us, if thou dost repute us justified through thy mercy. peradventure sum man will allege jamys who sayeth, jacob. 5. confess your sins one of you to another. But he speaketh not here of confession to be made to the priests: but in a generality of the reconciling of brethren among themselves/ for he biddeth confession to be made of each to other. Furthermore our adversaries shall condemn many of the most approved auctors, if they will contend that the rehearsal of sins in confession is necessary by god law. For although we do approve confession and do judge that a certain examination is profitable to the intent that men may be the better instructed and taught: yet nevertheless the thing is in such wise to be moderated and measured, that consciences be not tangled and snarled/ which undoubtedly shall never be quiet, if they should think, that they can not obtain remission of sins, unless they make that scrupulous and just rehearsal of sins. That saying doubtless is very false, which our adversaries have put in the confutation, that an hole and perfect confession is necessary to salvation. For such confession is unpossible. And I pray you what snares cast they here upon the conscience, when they require a hole & perfect confession? In the books of doctors of the church, mention is made of confession, but they do not speak of this reckoning up of secret sins: The old custom of the church. but of the ceremonies and manner of open penance. For because that sinners, and persons of evil fame were not received again in to the church without certain satisfaction: therefore such manner persons made confession unto the priests, to th'intent that according to the quantity of their offences, satisfactions might be enjoined unto them. All this matter is no point like to this reckoning up of sins, whereof we now speak. That confession than was made, not because that without it, there could be no remission of sins before god, but because satisfactions could not be enjoined unless the kind of the sin were first known, For according to the diversity of sins, sundry canons and constitutions were made. And of that usage & manner of open penance, we have now only the name left of satisfaction. For the holy fathers would not receive again sinners & evil famed persons, unless they had first known and proved the repentance of them, so much as might be. And of this thing there appeareth to have been many causes. For it was a good ensample to cause other to beware, to chastise and correct them that had offended (as the gloze teacheth in the decrees) and it was an unseemly thing and not convenient to receive notorious sinners forthwith to the communion. These manners and customs have been laid down many years ago. Neither is it requisite to set them up again, for they be not necessary to remission of sins before god, Neither was this the mind & opinion of the fathers, that men should merit remission of sins by such usages, or such works. How be it those sightis and spectacles of open penitents be rum out to beguile the unlearned & unskilled men, in that that they through this occasion think that by those works they merit remission of sins before god. But if any man hath so thought, he had a judaical and an heathen thought. For heathen men also had certain purgations and satisfactions of sins, by which they imagined themselves to be reconciled to god. But now the custom and usage being said down and put away, the name of satisfaction doth remain, and a certain step & token of the custom, which is, that in confession be enjoined certain satisfactions, which they call & define to be works not of duty. we call them canonical satisfactions. And of this our opinion is (likewise, That canonical satisfactions be not necessary by god's law. as it was of the rehearsal of sins) that canonical satisfactions be not necessary by the law of god to the remission of sins, no more than these old spectacles & shows of satisfactions in open penance were necessary by the law of god to the remission of sins. For that sentence concerning faith must be retained and kept, that by faith we obtain remission of sins for Christis sake, and not for any works of ours, either going before or following. And for this cause principally have we disputed of satisfactions, lest they should be received to the defacing and obscuring of the justice of faith, & lest men should think, that for those works they obtain remission of sins. And this error is increased by many sayings which be commonly used in schools, as (for example) when in the definition of satisfaction they put this particle & clause, that it is done to pacify the wrath and displeasure of god. But yet our adversaries grant, The doctrine of schoolmen that satisfactions do not avail or help to the remission of the sin or offence/ but they imagine that satisfactions be available to redeem the pains either of Purgatory, or else other. For thus they teach, that in the remission of sin god forgiveth the offence. And yet because it is convenient to the justice of god, to punish sin, he changeth the pain eternal into pain temporal & transitory. They add moreover, that part of that temporal pain is released by the power of the keys, and the residue is redeemed by satisfactions. And it can not be perceived, what pains they be of which part is released by the power of the keys: unless they do say that part of the pains of Purgatory be released/ of which thing it should ensue that satisfactions be only pains redeeming Purgatory, and these satisfactions (they say) to be of strength also, though they be done of them which be fallen again into deadly sin: as who should say that the wrath and displeasure of god might be appeased by them which be in deadly sin. All this is but a feigned matter lately imagined without authority of scripture, and of the old doctors of the church/ and not somuch as Peter Lombard doth speak after this manner of satisfactions. The school men saw that there were satisfactions in the church: but they perceived not that these open shows and spectacles of penitentes were instituted partly for cause of example, and partly to prove and try them, which desired to be received of the church. briefly, they did not perceive that it was a discipline, and a matter utterly and mere political. And therefore they superstitiously imagined those satisfactions not to be available to discipline in the sight of the church, but to be of power and strength to appease the divine wrath. And likewise as in other things they have often times mingled together spiritual matters, and politic or civil matters: even so the same hath happened also in satisfactions. But the gloose in the canon laws doth other whiles witness, that these observances & ceremonies were instituted for cause of discipline & good order to be had in the church. And see I pray you, after what manner in the confutation, which they have presumptuously offered unto the emperors majesty, they prove these their feigned imagitions. They allege many sayings of the scriptures to beguile them, which be unlearned, as though this thing had his authority by the scriptures: which in the time of Peter Lumbarde was as yet unknown. The reasons of the adversaries. They allege these sentences, Work ye the worthy fruits of penance. Also give your members to serve rightwiseness. Also Christ preacheth penance, saying: Do ye penance. Also Christ biddeth his apostles to preach penance. And Peter preacheth penance in the second chapiter of the acts. After this they allege certain sayings of fathers, & canon's. And they conclude with these words, Satisfactions in the church be not to be put away, contrary to the express words of the gospel, and to the decrees of counsels, and of the fathers: but rather they that be assoiled of the priest ought to perform and fulfil their penance enjoined, following that saying of Paul, He gave himself for us, to redeem us from all iniquity, and that he might cleanse to himself an acceptable people, the ensuer and follower of good works. How I ●●●eche god to destroy these wicked sophisters, which so mischievously do detort & wrest the word of god unto their most vain dreams. What good man would not be grieved to see this their so shameful demeanour? Christ saith, do ye penance, and the apostles preach penance, ergo, Everlasting pains be redeemed with our satisfactions? Ergo the keys have authority and a warrant to release part of the pains of Purgatory? Ergo satisfactions do redeem the pains of Purgatory? Who taught these asses this manner logic? But this is neither logic nor sophistry, but it is plain falsehood, decepte, and a sycophantical art. For to this purpose they allege this saying (do ye penance) that when unlearned men do hear such a sentence alleged against us, they should conceive an evil opinion in us, that we should take away repentance all together. By these sleights and crafts they go about to turn the minds of men from us, and to kindle hatred against us, to this only purpose, that the unlearned men should cry against us, that such mischievous heretics as we be should be rid out of the world, which do improve and disallow penance. But we certainly hope, that among good men these false accusations shall little prevail, And god will not long suffer so great a ●oldnes & malice. Neither doth the ●yshoppe of Rome profitably provide for his own dignity, in that he doth use such manner defenders, & that he doth suffer these sophisters to give judgement of so great a matter. For where as we in our confession have comprised ●elnere the sum of the hole christian doctrine: there ought such men to have been made judges for to have given sentence of these so great, so many, and so divers matters, whose doctrine and faithfulness had been known and approved of good men. And this thing it became thee, Campege. Cardinal o cardinal Campege, according to thy wisdom, to have provided, that these sophisters should not write any thing in these so great & weighty matters, which either no●e in this time, A digresision. or else in time to come, might seem to be an occasion to minish the authority and reputation of the see of Rome. If the see of Rome doth judge it right, that all nations should know her for masters & teacher of faith, she ought to give diligence, that learned, virtuous, and discrete men should have the determination and handling of matters touching the christian religion. For what shall the world judge, if at any time the writing of our adversaries shallbe brought forth in to light? what shall they that shall come hereafter, judge of these false & erroneous judgements? Thou seest Campege that these be the last days, in which Christ prophesied before, that moche jeopardy should happen to his religion. Ye therefore, which ought to sit on high, and to govern the christian religion, it was seeming for you now in these days to use both singular wisdom, & also diligence. There be many signs, which, (if ye look not well about you) do threaten a change to the Roman estate. And thou art far deceived, if thou thinkest the congregations are to be holden & kept still only by violence & force of arms. Men desire to be taught & instructed of their religion. How many thinkest thou be there, not only in Germany, but also in England, in Spain, in italy, in France, yea even in the city of Rome also, which, because they perceive & see controversies to be risen even of the very greatest matters, do begin to doubt in some things, and in their minds be angry, because ye refuse in due form to know and to judge these so weighty matters, and because ye do not deliver and set at large, cumbered and doubtful consciences, and because ye only command, us to be oppressed and destroyed with violence and force of arms. And there be many good men, whom it would grieve less to suffer death, and all kinds of torments, than as they do to suffer this ambiguity and doubtfulness. Neither dost thou sufficiently consider and way, how great a thing the christian religion is: if thou thinkest that good men be but little pained, at what time they begin to doubt of any opinion or article. And this doubtfulness can not but engender marvelous bitter hatredde against them, which, where as they ought to find help and remedy for consciences, do let that the matter can not be opened and plainly declared. We speak not here how greatly ye ought to fear the punishment of god. For the bishops of Rome regard this thing but lightly, which sith they themselves bear the keys, may (be ye sure) when they list, open heaven unto themselves. We do speak of the judgements of men, and of the close and secret hearts of all nations, which doubtless at this time do require that these matters might be in such wise known, ordered, and determined that good minds might be healed, and delivered from doubtfulness. For what shall come of it, if it fortune once that these hatreds conceived in men's hearts against you do braced out, thou mayst by thy wisdom easily judge. But with this benefit ye may bind all nations unto you (which all wise men do judge to be an high and a very great benefit) if ye will heal the doubtful & wavering consciences. We have not spoken these things to this purpose, that we do doubt of our confession. For we know certainly, that it is true, godly, and profitable to good consciences. But it is a thing likely, that there be every where many men, which doubt of no small matters, and yet do not here any meet teachers, which may heal their consciences. But let us return again to our purpose, The scriptures alleged of our adversaries do speak nothing at all of canonical satisfactions, & of the opinions of school men: for asmuch as it is evidently known, that these things have sprung up and begun but of late tyme. wherefore it is nothing else but pure falsehood and dying, that they do wrest & apply scriptures unto those their opinions. We say that after penance, that is to say, after conversion or regeneration, there ought to follow good fruits and good works in all our life. Neither can it be any true conversion or true contrition, where mortifications of the flesh and good fruits do not follow. The true fears and true dolours of the mind do not suffer the body to give itself to pleasures/ and true faith is not unkind to god, neither doth it despise the commandments of god. Finally there is none inward repentance, whiles it doth engender and bring forth also outwardly chastisements and punishments of the flesh. And this we say to be the mind of Iohn baptist, when he saith: Mat. 3. Eacite fructus dignos penitentiae. Do ye the worthy fruits of repentance. And also of Paul when he saith, give your members to do service unto righteousness. Like wise as he saith in another place, give your bodies, a quick and an holy sacrifice. etc. And when Christ saith, Arguments proving that the scriptures before alleged appertain not to the satisfactions of schoolmen. The first ●eason. Do ye penance: doubtless he speaketh of hole penance, of hole newness of life, and of fruits, He speaketh not of those hypocritical satisfactions, which school men do imagine even than also to be available to the redeeming of the pains of Purgatory, or of other pains, when they be done of them, which be in deadly sin. And many argumentis may be gathered, that these sayings in scripture do in no manerwise appertain to the scholastical satisfactions. These schoolmen do feign that satisfactions be works not due. Now the scripture in these te●tes doth require works which be due. For this saying of Christ, Do ye penance, is a saying of commandment. The two reason. Also our adversaries do write, that he which maketh his confession, if he do refuse to receive the satisfactions, commonly called penance, he doth not sin, but he shall suffer the pains in Purgatory. But these sentences or texts without doubt be sentences appertaining unto this life, Do ye penance, Do ye worthy fruits of penance, give your members to do service unto righteousness: Ergo, they can not be wrested and applied to satisfactions, which may lawfully be refused. For it is not lawful to refuse the precepts of god. The iij. reason. Thirdly, Indulgences or pardons do release those satisfactions, as the chapiter Cum er eo doth teach. But indulgences do not lose us from these precepts, Do ye penance: Do ye the worthy fruits of penance. Wherefore it is manifest, that those sayings of scripture be evil applied to canonical satisfactions. consider moreover, what ensueth, if the pains of Purgatory be satisfactions or satispassions (as they call them) or if satisfactions be a redeeming of the pains of Purgatory: do these sentences also command, that souls should be punished in Purgatory? Sith this doth necessarily follow of the opinion of our adversaries: these sentences, Do ye worthy fruits of penance/ and Do ye penance, must be interpreted after another manner, than in this wise: Suffer ye the pains of purgatory after this life. But I am weary to confute these peevish imaginations of our adversaries, with any more words. For this is certain and undoubted, that the scripture doth speak of works that be due, of the hole newness of life, and not of these obseruyngꝭ of works not due, whereof our adversaries speak. And yet with these feigned imaginations the orders of friars do defend the selling of masses, and infinite observances, that is to wit, because they be works satisfying, if not for the offence or sin, yet at least for the pain or punishment of sin. For asmuch therefore as the scriptures alleged do not say, that eternal pains ought to be redeemed with works not due: our adversaries do folyshelye & temerariously affirm, that the said pains be satisfied and redeemed by satisfactions canonical. Furthermore sith it is most certain, that remission of sins is a free thing, or is freely given for Christis sake: it followeth that satisfactions be not required. And the gospel hath a commandment of forgiving sins freely, but not of laying on punishments and new laws, or of laying on part, and remitting another part. For where do they read this in the scriptures? Christ speaketh of the remission of sin, when he saith: Qui●quid solueris. etc. what soever thing thou shalt lose upon earth. etc. which being once forgiven, eternal death is taken away, and eternal life is restored. Neither doth Christ speak here of laying on punyshementꝭ, Qui●quid ligaveris when he saith, what soever thou shalt bind upon earth. etc. but he speaketh of the retaining of their sins, which be not converted. But the saying of Peter Lumbarde, concerning releasing of part of the pains, was taken forth of the canonical punishments. part of those pains the pastors or curatis did remit. Albeit therefore, that we do think that repentance ought to bring forth good fruits, because of the glory and commandment of god, and good fruits have the commandments of god for them, that is to wit, true fastꝭ, true prayers, true almose deeds. etc. yet nevertheless we never find in the holy scriptures, that eternal pains be not remitted, but for the pain of purgatory, or for canonical satisfactions▪ that is to say, for cetteyne work not due, or that the power & authority of the keys hath a warrant and commandment to change pains, or remit part of them. These things our adversaries ought to have proved. Besides this the death of Christ is not only satisfaction for the offence or sin, but also for eternal death, according to that saying of the prophet, Ero mors tua, o mors. I will be thy death, o death. What a monstrous thing than is it to say, that the satisfaction of Christ doth redeem the sin or offence, and our pains do redeem eternal death? so that now that saying, I shall be thy death, aught to be understand not of Christ, but of our works, and that not of works commanded by god, but of certain cold ceremonies devised by men. Yea and it is moreover said, that our pains put away everlasting death, even than also, when they be done in deadly sin. It can not be thought, how great grief it is to me, to recite these foolish & mad imaginations of our adversaries, which who soever doth well consider, he can not chose but be angry with these doctrines offends. which the devil hath sown & spread abroad in the Church, to oppress the knowledge of the law, and of the gospel, of repentance, and of vinification, and of the benefits of Christ. For as concerning the law, thus they say. God, condescending to man's infirmity hath set and ordained to man a measure of these things, unto which he is bounden of necessity, and that is the observing of the commandments: so that with the residue of works, which they call works of suꝑerogation, he may make satisfaction for his offences & sins. Here they fain, that men may so work and fulfil the law of god, that they may also do more than the law doth require. But the scripture everywhere doth cry, that we be far of from that perfection, which the law requireth. But these fellows do imagine, that the law of god is contented with outward or civil justice, they see not that it requireth the true love of god with all our hearts. etc. and that it condemneth all concupiscence in nature. Wherefore no man doth so moche as the law requireth. It is a foolish thing therefore to fain, that we may do more than the law requireth. For though we may do these outward work, not commanded in the law of god: yet that is a vain & wicked assurance, to think that we have satisfied and fulfilled the law of god. Moreover, true prayers, true almose deeds, & true fasts be required by the commandment of god. And where they be requisite by the commandment of god, they may not be left undone without sin. On the other part those warkis, which be not commanded by the law of god, but have a certain form and fashion, by the appointment of man, be works of men's traditions, of which Christ saith: They worship me in vain, with the commandments and traditions of men. As for example. Certain 〈◊〉 instituted and ordained, Fasts. not to the subduing of the flesh, but to th'intent that by the work an honour might be rendered to god (as master Duns saith) and eternal death redeemed. Also a certain number of prayers, a certain manner and quantity of almose deeds, when they be done to that intent, that such manner or quantity should be a service and obsequy to god, even by the reason of the very work that is wrought▪ giving honour unto god, and redeeming everlasting death. For they say, that these, even of themselves do make satisfaction. For they teach that they be of strength and available, even in those persons also, which be in deadly sin. Now these things that follow be further a way from the commandments of god, pilgrimages. I mean pilgrimages/ and of them there is great variety/ one man maketh his journey in complete harness, another goeth his pilgrimage bore footed. These things Christ doth call unprofitable honours or serucies, wherefore they help not to pacify the wrath of god so as our adversaries do say. And yet these works be adourne●s, Works of supererogation. et forth and garnished with goodly and gay titles, they be called the works of supererogation, they be had in high honour and be recou●pted the price and raunsum of everlasting death. Thus they be preferred before the works of the commandments of god. By reason whereof the law of god is t●o ways dishonoured, both because it re●eneth that the law of god is satisfied & fulfilled by outward & civil works, and also because there be added traditions of men, the works of which traditions be preferred before the works of god law. Furthermore repentance and grace be thereby defaced. For eternal death is not redeemed with that idle recompense of works and which as yet feeleth neither tasteth the power of death. Another thing is to be set against death when it assaileth us. For likewise as the wrath of god is overcome by faith in Christ: even so is death overcome by faith in Christ, as Paul sayeth. thank be to god, which giveth unto us victory by our lord jesus Christ. He sayeth not which giveth to us victory, if we do set against death our satisfactions. Our adversaries do handle idle fantasies of the remission of the guilt or sin, but they see not in what wise ne how in the remission of the guilt the heart is delivered from the wrath of god, & from eternal death, Note this argument. through faith in Christ. Sith than the death of Christ is satisfaction for eternal death, and also sith our adversaries themselves do grant that those works of satisfactions be works not due, but works of men's traditions, of which Christ sayeth▪ that they be unprofitable honours or services: we may boldly and safely affirm, that papistical satisfactions be not necessary by god's law to the remission of the guilt, or to the releasing of the pain of Purgatory. An objection. But our adversaries do object that vengeance or punishment is necessary to repentance, because Augustine sayeth/ that repentance is a vengeance punishing. &c. Likewise as in other places, as oftentimes as works be commanded, our adversaries do interpret those works to be satisfactions & pacifications: so here because there is mention made of punishment, they detort and wrest it to satisfaction. The solution. But Augustine in this place did not mean, that sorrow in repentance is the price for which remission of sins is due. For he knew well enough that the death of Chiste is a sacrifice for all our sins/ whatsoever therefore is alleged of vengeance, or of punishments, it ought always so to be understanded, that it overthrow not free remission of sins, ne that it deface not the merit of Christ/ neither that it lead men away from faith and trust in Christ, to the trust in works. But we do grant, that there is vengeance or punishment in penance or repentance, not as a price: but vengeance is formaliter (as school men speak) in repentance because the regeneration itself is made by perpetual mortification of our oldness. There be troubles or fears, there be also other affections which be angry with sins: and yet is it not they which purchase us remission of our sins. Yea if faith should not be put unto these sorrows: they should bring eternal death. Let it be thought a proper saying of M. Duns, that penitencia is called as a man would say penetenentia i an holding of punishment, so that punishment be not understanded to be the price, for which remission is due. And Augustine also doth not speak of the pains or punishments which the keys do remit. wherefore this saying is not well applied to satisfactions. He speaketh of the true pains that is to weet of the fears and very sorrows of the mind, which ●e in repentance. And yet for all this we do not exclude outward vexation and punishing of the flesh. For this doth willingly of the own accord follow the true sorrows of the mind. And our adversaries be far deceived, i● they do judge the papistical or canonical satisfactions to ●e more truly a pain, then be the true trou●les/ fears and sorrows in the heart. It is a very great foolishness to wre●te this word (pain) or (punishment) to these cold satisfactions and not to refer it to those horrible trou●les and fears of the conscience, of which David saith. Circumdederunt me dolores mortis. etc. Deadly sorrows have compared me roū●e about. who is he that had not rather go seek the temple of saint james, or the church of S. Petre having a cote of mail, or else complete harness upon him: than to sustain that unspeakable violence of sorrow, which is even in mean persons, if there be true penance or repentance? another objection But they say, it is convenient and sitting for the righteousness of god to punish sin. first in that they dispute, that it is convenient to punish sin: they declare sufficiently that they despise the benefit of Christ. The solution. God hath ordained and set a price for our sins, which is not our own pains, ne our own satisfactions, but the death of his own son. What madness is it than I pray you, to prefer our own satisfactions before the satisfaction of Christ? Secondarily though god do punish sin never so moche, yet we ought to think, that remission of sins is not due for cause of that punishment, for fear least we do injury to the benefit of Christ, and also because the conscience can not be made quiet, if remission should not chance or come freely. Finally though god punish never so much: yet those punishments do nothing at all appertain to the keys. These keys have no commandment, neither of laying on, neigh of remitting of those pains, which be the works of god. How god punisheth sins. But we do grant, that god doth punish sins, first in contrition, when in those great troubles and fears he doth show his wrath, as David doth signify, when he saith, Lord do not rebuke me in thy fury and wrath. And jeremy also when he saith, Lord rebuke or chastise me, but yet in judgement and not in fury: lest thou destroy me, and bring me to nothing. Here truly he speaketh of most bitter and grievous pains. And our adversaries do confess, that contrition may be so great, that satisfaction is not requisite, Ergo contrition is more truly a punishment, than be the papistical satisfactions, which be commonly enjoined. Secondarily, saints & holy men be subject to death, & other comen afflictions, as Peter saith, It is time to begin judgement at the house of god. And if it begin at us, what manner end shall the end of them be, which do not believe? And though these be for the most part punishments of sins: yet netheless in good men they have another end, for they be laid upon them to mortify sin present, because in holy men they do quench and mortify concupiscence. For death to this intent is left in holy men, to abolish and put away this unclean nature. Therefore Paul saith, The body is dead because of sin, that is to say, it is mortified for cause of the present sin, which is yet left & remaineth in the flesh. The cross therefore is not a pain or punishment, but an exercise & a preparation unto renovation. For when the present sin is mortified, & when in the mids of temptations, we do learn to seek help of god, and we do prove and find the presence and aid of god: we more and more acknowledge or recognize the diffidence of our own hearts, and do lift up ourselves by faith. So groweth the newness of spirit, as Paul saith, Although our outward man be destroyed, ye● our inward man is renewed from day to day. Also isaiah saith, The anguish in which they do cry, is thy discipline to them. Besides this, death is than a very punishment, when the heart thoroughly troubled and made afraid, doth feel and perceive the wrath of god, according to that saying of scripture. The prick or sting of death is sin. But after that in holy men, the terrors of sin be overcome by faith: death without that feeling of the wrath of god, is properly no punishment. But so it is that the keys do neither lay on, neither remit these pains. wherefore satisfactions do not appertain nor belong to these pains. For the keys do not remit neither death, neither any part of the comen afflictions. More over if they do redeem these pains with satisfactions: another objection of th'adversaries why do they bid us make satisfaction in Purgatory? They object against us, Adam, also David, which was punished for his adultery. Of these examples they do make an universal rule, that to every sin is correspondent a proper temporal punishment, in laying on the power of the keys. Afore it was said, that holy men do sustain punishments which be the works of god/ they sustain contrition or terrors/ they sustain also other comen afflictions. The answer. So some sustain proper punishments laid on them by god, because of example to other. And these punishments do nothing belong to the keys. For the keys can neither lay them on, neither remit them, but god without the ministery or service of the keys, both doth lay them on, and also remit them. Neither doth this universal rule follow, as to gather in this wise. Upon David was laid a proper punishment for his offence: ergo besides the comen afflictions, there is a certain other pain of Purgatory, in which to every sin is correspondent a degree of punishment. Where doth the scripture teach this, that we can not be delivered from eternal death, but by that recompense of certain pains besides the comen afflictions? contrariwise the scripture doth often times teach, that remission of sins doth come freely for Christis sake/ and that Christ is the overcomer of death and of sin. Wherefore we ought not to patch unto him the merit of satisfaction. And though there be afflictions left, yet not withstanding the scripture doth judge them to be mortifications of the sin present, not recompensations of eternal death, or prices of eternal death. job is excused, that he was not punished for his offences committed in times passed: wherefore afflictions be not always punishments, or tokens of wrath. But rather frearefull consciences be to be taught, that there be other better ends of afflictions: lest else they might think themselves to be rejected of god, if in afflictions they do see nothing but punishment, & the wrath of god. Other better endꝭ I say are to be considered, as this end, that god doth another man's works, that he may do his own work. etc. as isaiah doth teach in a long sermon. Esa. 28. And when the disciples did ask Christ, concerning the blind man, who had sinned: Christ answered, that sin was not the cause of his blindness, johan. 9 but that the work of god might be showed and declared in him. And in jeremy it is said, To whom there was no judgement they drinking shall drink. etc. As the prophets were slain, and Iohn baptist, & other holy men. Wherefore afflictions be not always punishments for certain sins done in times past, but they be works of god appointed to our utility and profit, and that the power of god should be the more showed, and the better seen & known in our infirmity. So Paul saith▪ The power of god is made perfect in mine infirmity and weakness. Therefore our bodies ought to be sacrifices or oblations, because of god's will and pleasure, to declare our obedience, and not to make recompense for eternal death, for which god hath another price, I mean the death of his son. And after this sentence & meaning doth Gregory interpret also that punishment of David, S. Gregory. when he saith, If god for that sin had threatened that he should be so humbled of his son: why after that the sin was forgiven, did he fulfil that, which he had threatened? It is answered, that that forgiveness of sin was done, lest the man should be letted to receive eternal life. And that example of punishment threatened did follow, that the holiness of the man also in that humility or affliction might be exercised & proved. So also god did lay upon man death of the body, because of sin, and after the forgiveness of sins, he hath not taken away death, for cause of justice to be exercised, that is to say, that the justice might be exercised & proved of them, which be sanctified. Neither be the comen calamities and afflictions taken away properly by those works of canonical satisfactions, that is to wit, by those works of men's traditions, which they do say to be of such strength, by reason of the work that is wrought, that albeit they be done in deadly sin, yet they do redeem pains. And when that text of Paul is alleged, If we would judge our selves, we should not be judged and condemned of the lord: that word, judge, aught to be understanded of the hole repentance, and of the due fruits, and not of works, which be not due. Our adversaries be well punished for their despising of grammar, when they be brought in to this foul error▪ to understand that to judge, is as much to say, as to go in complete harness on pilgrimage to saint james, or to do such like works. To judge, signifieth hole repentance, it signifieth to condemn sins. This condemnation is truly done in contrition, and in the changing of life. The hole penance, that is to say, contrition, faith, and good fruits, do obtain, that punishments, & the comen & private calamities be mitigated, as isaiah teacheth, saying: Cease to do evil, isaiah. and learn to do well etc. If ●●ti● sins be as purple: they shall be made as white as snow. If ye will, and shall hear me, ye shall eat the fruits of the earth. Neither is that most weighty and most wholesome sentence to be translated from hoolle repentance, and from works due, and by god commanded: and to be applied unto satisfactions, and works of men's traditions. And it is profitable to teach this, that the comen punishments be mitigated by our repentance, and by the true fruits of repentance, by good works wrought of faith, & not as these men do feign, wrought in deadly sin. And to this purpose appertaineth the ensample of the ninivites, which with their penance (we mean of hoolle penance) were reconciled unto god, and did obtain, that the city should not be destroyed. And as touching to that that general counsels have made Canon's, and that the fathers make mention of satisfaction: we have said here before, that it was an ecclesiastical discipline, instituted and ordained because of example. Neither did they rhynke that this discipline is necessary to the remission either of the sin, or else of the punishment. For if any among them have made mention of Purgatory, What purgatory is by fathers they mean not that it is a compensation of eternal pain, nor that it is a satisfaction: but a purging of unꝑfecte souls▪ like as Augustine doth say, that venial sins be brent, Austyne. that is to say, distrust toward god, and other like affections be mortified. Some times writers do translate the name of satisfaction from the very rites or spectacles, to signify true mortification. So saith Augustine, Satisfaction for mortification Ver a satisfactio est peccatorum caussas excidere. True satisfaction is to cut away the causes of sins, that is to wit, to mortify the flesh. Also to keep under, and tame the flesh, not to th'intent that eternal pains thereby might be recompensed: but least the flesh do draw us unto sin. So Gregory speaketh of restitution, that it is false penance, Gregory if satisfaction be not made to them, whose goods we hold unjustly. For that man doth not truly sorrow that he hath stolen, or that he hath done extorsion: which doth yet steal or commit extorsion. For so long is he a these, or an extorsioner and robber, whiles he is an unjust possessor of another man's thing. That civil satisfaction is necessary▪ because it is written: He that hath stolen, let him not steal from henceforth. chrysostom also saith, In the heart contrition, chrysostom. in the mouth confession, in the hole work humility. This maketh nothing at all against us▪ Good works ought to follow repentance. Penance or repentance ought to be not a feigning, but a change of the hole life in to better. Also the fathers do write, that it is sufficient, if that open or solemn penance (whereof the canon's of satisfactions were made) be done once in the life. By which thing it may be well perceived, that they thought those canon's not to be necessary to the remission of sins. For besides that solemn penance, they will at other times also penance to be done of●e, where the canon's of satisfactions were no● required. The devisers and chief workemaysters of the confutation do write, that it is not to be suffered, that satisfactions should be taken away, contrary to thexpress gospel. We therefore hitherto have showed how that those canonical satisfactions, that is to say▪ works not due to be done for the recompensation of eternal pain, have not for the maintenance of them any warrant or commandment of the gospel. The thing itself showeth, if the works of satisfactions be works not due: wherefore they allege the express gospel. For if the gospel did command pains to be recompensed by such manner works, than were they works of duty. But they do so speak, to th'intent to beguile simple and unlearned persons, and they allege authorities and testimonies, which speak of works due, where as they in their satisfactions do prescribe works not due. Yea moreover they themselves do grant in schools, that satisfactions may be refused without any sin. Wherefore they do here untruly write, that by thexpress gospel we be compelled to receive those canonical satisfactions. But we have often times already witnessed, that repentance ought to bring forth good fruits/ & which be good fruits the commandments do teach, Good fruits. that is to wit, invocation, thanks giving, confessing of the gospel, to teach the gospel, to obey our parents, and the rulers and governors, to do accordingly to our vocation or calling, to do no murder, to keep no hatred in our hearts, but to be mild and gentle, and to give unto poor & needy persons as much as our ability will extend unto, to do no fornication, to do none adultery, but to subdue, bridle, and chastise the flesh, not for to recompense therewith eternal pain, but lest it should obey the devil, lest it should offend the holy ghost. Also to speak truth. These fruits have for them the commandment of god, and they ought to be done for the glory and commandment of god, they have also rewards appointed unto them. But that eternal pains be not remitted, but for the recompense of certain traditions or of Purgatory, this doth not the scripture teach. Indulgences in old time were forgyvynges of those open observances, * What were pardons in old time that men should not be overmuch grieved. And if satisfactions and pains may be remitted by the authority of man: than is not that recompensation necessary by the law of god. For the law of god can not be taken away by man's authority. Furthermore considering that now that custom and usage is by itself abolished & grown out of ure (the bishops also themselves dissembling the matter, and winking at the not executing of them) there is no need at all of those remissions or pardons. And yet nevertheless the name of pardons hath continued and remained still. And likewise as satisfactions were not understanded of the political or civil discipline, but of the recompensation of pain: even so indulgences were wrongely understanded, that they do deliver souls from Purgatory. But the key hath no power but only upon earth, to bind and louse, according to that saying. What soever thing thou shalt bind upon earth, it shall be bound in heaven. And what soever thing thou shalt louse upon earth, it shallbe loused also in heaven. How be it, as we have said before, the key hath not power to lay on punishments, o● to institute honouring of god: but only it hath commandment to forgive sins unto them, which be converted, and to rebuke and excommunicate them, which will not be converted, For as to louse, signifieth to forgive sins: so to bind, signifieth not to forgive sins/ for christ speaketh of a spiritual kingdom. And the commandment of god is, that the ministers of the gospel should assoil them, which be converted, according to that text of Paul, Power and authority is given us to edification. Wherefore the reservation of cases is a political and ciuil● thing. For it is a reservation of canonical punishment, and not a reservation of sin in the sight of god, in them which be truly converted. Wherefore our adversaries do judge well, when they do grant, that in the article of death, that reservation of cases ought not to let absolution. We have set forth and declared the sum of our doctrine, as touching penance, which doctrine we know assuredly to be godly and wholesome to good minds. And good men, if they shall compare our doctrine with the most confuse and troublesome disputations of our adversaries: shall perceive right well, that our adversaries have left out the doctrine of faith, justifying & comforting godly hearts. For they shall see that our adversaries do feign many things of the merit of attrition, of that endless rehearsal of sins, & of satisfactions, hanging nothing together, and as the old proverb is, touching neither heaven ne earth, but straying and wandering clean wide from the purpose, and such as even our adversaries themselves can not sufficiently declare. ☞ Of the numbered and use of the ❧ sacraments. ❧ IN the xiij article, our adversaries do allow, that we do say the sacraments not only to be signs or tokens of profession among men, as certain men do feign: but rather to be signs and testimonies of the will of god towards us, by which god moveth and stirreth hearts to believe. But here they bid us also to account seven sacraments. We think that men ought to beware, that the things & ceremonies instituted in the scriptures be not despised, how many soever they be. Neither do we think it to make any great matter, although diverse men for cause of teaching, do number or reckon diverse ways, so that they keep well the things taught in the scripture. For the old writers have not all numbered them after one manner and fashion. If we call sacraments rites or ceremonies, which be commanded by god, & unto which is added a promise of grace: it is an easy thing to judge, which be properly sacramentis▪ For rytꝭ or ceremonies instituted by men shall not after this manner properly be called sacraments. For it belongeth not to the authority of man to promise grace. wherefore signs instituted without the commandment of god, be not sure and undoubted tokens of grace/ albeit peradventure they teach ignorant & simple persons, or else put them in remembrance of somewhat. The very sacraments therefore be Baptism, the Souper of the lord, The very sacraments. Absolution, which is the sacrament of penance. For these rytꝭ or usages have for them the commandment of god/ and have also added unto them a promise of grace, which is properly belonging to the new testament. For hearts ought surely and undoubtedly to believe, that when we be baptized/ when we do eat the body of our lord/ when we be assoiled, that god doth verily forgive us for Christ's sake. And god doth also by the word & the ceremony move and stir the hearts to believe and to gather faith, as Paul saith, ●ides ex auditu. Faith is by hearing. And likewise as the word runneth in to the ears that it may strike unto the hertis: even so the ceremony of itself runneth in to the eyes, to move and stir the hearts. The effect of the word and of the ceremony is all one, as it was full excellently said of saint Augustine, who saith, that a sacrament is a visible word, The saying of Austin because the ceremony is received of the eyes, and is as it were a picture of the word, signifying the same thing, that the word doth signify. wherefore theffect of them both is all one. Confirmation and enneiling. Confirmation & the last enneyling be rites or ceremonies received of the fathers, which the church doth not require as necessary to salvation, because they have not the commandment of god. wherefore it is not unprofitable to dissever these ceremonies from the other above said, which have the express commandment of god to maintain them, and a clear promise of grace. priesthood. Preesthod our adversaries do understand not of the administration of the word of god, and of the sacraments to be given forth unto other: but they do understand it of sacrifice, as though in the new testament there ought to be a priesthood like unto the priesthood levitical, commanded by Moses law, which should make sacrifice for the people, and deserve remission of sins to other men. We teach that the sacrifice of Christ, dying on the cross was sufficient for the sins of the hole world, and doth not need besides, the help of any other sacrifices, as though it were not sufficient for our sins. wherefore men be justified not for any other sacrifices, but for that only sacrifice of Christ, if they believe themselves to have been redeemed with that sacrifice. Therefore priests be elected & called properly to teach the gospel, and to minister sacraments to the people. Wherefore if order be understanded of the ministration of the word of god, we will not stick to call order a sacrament. For the ministration of the word hath for it the commandment of god. And it hath many great promises, as in the first chapiter to the Romans. The gospel is the power of god, to salvation unto every one that believeth. Also isaiah in the .55. chapiter. My word that shall go out from my mouth shall not return unto me void: but it shall do what soever things I have willed etc. If order after this manner be understanded, we will not be grieved to call also the imposition or laying on of the hands a sacrament. For the church hath a commandment to constitute and ordain ministers, which ought to be very acceptable unto us, because we know that god doth approve that ministration, and is present at that ministration. And it is profitable also as much as may be, to garnish the ministration of the word with all manner praise against mad men, which dream that the holy ghost is given not by the word, but for certain preparations of their own, if they sit idle holding their tongues in dark places, looking after illumination/ like as they did in old time which were called enthusiastes which feigned themselves to be inflate and inspired by the divine influence and power, and as these Anabaptistes do at this day. Now as touching matrimony, Matrimony. undoubtedly it was not first instituted in the new testament, but forthwith in the beginning after that mankind was created. And it hath in maintenance of it the commandment of god/ it hath also promises/ but not properly belonging to the new testament, but rather appertaining to a corporal life. wherefore if any man list to call it a sacrament: yet he ought to discern and distinct it from those other above rehearsed, which properly▪ be signs of the new testament, and be testimonies of grace, and of remission of sins. That if matrimony shall therefore have the name of a sacrament, because it hath for it the commandment of god, than other states or offices also which have the commandment of god, may be called sacraments/ as the state of a prince or governor. Finally, if all things ought to be numbered among the sacraments, which have no maintain them the commandment of god, and to which promises be added: why do we not put to prayer, which may most truly be called a sacrament. For it hath not only the commandment of god, but also very many promises. And set among the sacraments, as it were in a more open and bright place, doth provoke and allure men to pray. Almouse deeds also might be reckoned among them. Also afflictions, which be tokens to which god hath added promises/ but let us pass over these things. For no wise man will greatly strive about the number or the name, so that those things be reserved and kept, which have the commandment of god and the promises of god to maintain and fortify them. This thing is more necessary, to understand and know how we ought to use the sacraments. And here we damn and utterly dispraise the hole multitude of scholastical doctors, which teach, that the sacraments, to him that putteth no stop or impediment of his own part, do give grace by the virtue of the work that is wrought, without the good motion of the heart. This is utterly a judaical opinion to think that we be justified by a ceremony without good motion of the heart, that is to say, without faith. And yet nevertheless this wicked and pestilent opinion is taught with great authority in all the kingdom of the pope. Paul crieth against it, and denieth that Abraham was justified by circumcision, and sayeth that circumcision was but a token or sign put forth to exercise faith. So we do teach that in the use of the sacraments faith ought to be put unto which doth believe those promises, & doth receive the things promised, which be offered in the sacrament. And the reason to prove it is plain and very strong which is this. The promise is unprofitable unless it be received by faith/ but the sacraments be signs of the promises. Ergo in the use of them faith ought to be put unto. As for example, if any man shall use the souper of the lord, let him so use it. Because that it is a sacrament of the new testament, as Christ plainly declareth. Therefore let him believe steadfastly that the things promised in the new testament be given or offered unto him, that is to weet free remission of sins. And this thing let him receive by faith/ let him comfort & lift up his fearful conscience/ and let him think these testimonies not to be deceitful, but to be so sure and undoubted as if god with a new miracle did promise from heaven, that he will forgive. But what should these miracles and promises avail, to him that doth not believe them? And we speak here of special faith which doth believe the present promise, and not only of that faith, which in general doth believe that god is, but which doth believe that remission of sins is offered. This use of sacrament doth comfort godly and fearful minds. But how great a multitude of abuses have been brought up in the church through that mad opinion of the work wrought, without the good motion of the user, no man can with words express. Hereof cometh that infinite defoiling or profanation of masses/ but of this we shall speak here after. Neither can there any text ne any letter be brought forth of the ancient writers which doth make with the schoolmen in this matter. Austyne. But rather the contrary S. Austin doth plainly affirm who sayeth the faith or belief of the sacrament doth justify, and not the sacrament. And the saying of Paul is known. Cord creditur ad justitiam. With heart we believe to justice. THe xiiij article, The xiiii article of calling. in which we say, that the administrations of the sacraments, & of the word in the congregation, is to be granted unto no man unless he be in due form & manner called: they do receive, upon the condition that we do use canonical ordination or giving of orders. Concerning this matter we have in this assemble oftentimes openly witnessed, that we do with all our hearts desire to keep the ecclesiastical order and discipline, and the degrees in the church, even those that be made also by man's authority. For we do know, that for a good and a profitable intent and purpose the ecclesiastical discipline was ordained by the fathers, after such manner and fashion as the old ancient canon's do describe. But the bishops either do compel our priests to cast away and to condemn this kind of doctrine, which we have confessed & acknowledged, or else if they refuse so to do, they do with marvelous strange cruelty such as hath not been herd, kill the silly poor men and that guiltless. These causes do let that our priests can not know these men for bishops. So the cruelty of bishops is the cause, wherefore the canonical order or discipline is some where dissolved, and not observed, which we did greatly desire to keep. Advise them, how they will make accounts to god, for that they do in this wise dissever and dissipate the church. Our consciences in this matter be clean out of danger and jeopardy. For sith we know our confession to be true, godly, and catholic: we ought not to approve the cruelty of them, which do persecute this doctrine. And we know that the church is among those▪ which teach the word of god well & truly▪ and which minister the sacraments well and duly: and not among them, which not only with their decrees go about to put away the word of god, but also slay them that teach well and truly. To whom yea doing any thing contrary to the canon's, yet the very canon's themselves be a great deal more gentle and favourable. And here again we do openly make protestation, that we shall gladly observe and keep the order & discipline of the church, and of the canon's, upon condition that the bishops cease to rage and use this cruelty against our congregations. This our mind and will both before god, and among all nations, shall excuseys to all them that shall come after us/ so that it can not be laid to our charge ne any fault can be put in us, that the authority of bishops is minished and enfeebled: when men shall read and hear that we, albeit we desire the bishops not to use this unjust cruelty towards us, yet can we in no wise obtain any manner equity or right of them. Of man's traditions in the church. IN the xu article, they receive the first part, in which we say that those rites and ceremonies in the church are to be observed, which may be observed with out any sin, and which help to the keeping of tranquillity and good order in the church. The second part they utterly condemn, in which we say, that man's traditions instituted to appease god, to merit grace/ and to satisfy for sins be contrary to the gospel. Albeit in our confession concerning the choice of meres, we have spoken many things enough of traditions: yet this natwithstanding certain things shall here briefly be repeated. For although we thought, that our adversaries would for other causes defend the traditions of men: yet we did not think, that ever they would have condemned this our article/ which is. That we deserve not forgiveness of sins, or grace through the observing of men's traditions. Sith therefore this article is condemned: we have an easy and a plain cause. Now our adversaries do openly play the jews, and do openly oppress the gospel with devilish doctrines. For than doth the scripture call traditions the doctrines of devils: when it is taught, that they be services profitable to deserve remission of sins, and grace. For than they endymme the gospel, they minish the benefit of Christ they annul the justice of faith. The gospel teacheth us, that we through faith for Christ's sake freely receive remission of sins, and be reconciled to god. Our adversaries contrary wise make another mediator, that is to weet these traditions. For the traditions sake, they will obtain remission of sins, by these they will appease the wrath of god. But Christ saith openly, They honour me in vain with the commandments of men. We have herebefore largely disputed, that men be justified through faith, when they believe that they have god pacified, not for our works, but freely for Christ. This is undoubtedly the doctrine of the gospel, for Paul saith plainly to the Ephesians, Ephe. 2 Ye be freely saved through faith, and that not of yourselves, it is the gift of god, and cometh not of men. Now our adversaries say, that men deserve remission of sins by these human observances. What other thing is this, than besides Christ to set up another justifier, another mediator? Paul saith to the Galathians, Ye be fallen from Christ, Gala. 5 ye which be justified by the law▪ that is to say, if ye think, that by the observing of the law, ye deserve to be accounted righteous in the sight of god: Christ shall nothing avail you. For whereunto need they Christ, which think themselves to be righteous by their own observing of the law? God hath set forth Christ unto us, that for this mediators sake, and not for our justices sake, he will be merciful to us. But these men think, that god is pacified and made merciful for our traditions sake and not for Christis sake. They take therefore ●om Christ the honour and prerogative of a mediator. Neither is there any difference betwixt our traditions, & the ceremonies of Moses' law, as concerning this matter. Paul therefore condemneth the ceremonies of the law of Moses, likewise as he condemneth traditions, because they were judged to be works, which did merit justice in the sight of god, by reason whereof the benefit of Christ, and the justice of faith were obscured. wherefore he putteth away the law, he putteth away traditions, and proveth plainly, that not for these works sake, but for Christis sake remission of sins is freely promised, so that by faith we receive it. For asmuch therefore as by faith ne receive remission of sins/ and sith through faith we have god merciful and favourable to us for Christis sake, it is plain error and heresy to decree, that by these observances we deserve remission of sins. If any man do here say, that we deserve not by these traditions remission of sins, but that we being already justified, do by these traditions deserve grace: here again Paul crieth against him, saying that Christ should be the minister of sin, if after justification it were to be thought, that afterwards we be not reputed righteous for Christis sake, but that first we ought by other observations to deserve to be reputed righteous. Also to a testament made by man, nothing ought to be added: Ergo to the testament of god, which promiseth that for Christis sake he will be merciful unto us, it ought not to be added, that first by these observations we ought to merit to be reputed acceptable & righteous. Howbeit, whereto needeth any long disputation? No tradition hath been instituted by the holy fathers, for this intent, that it should merit forgiveness of sins: but they have been instituted for cause of good order to be had in the church, and for cause of tranquillity. And though any man would institute certain works to deserve remission of sins or righteousness: how shall he know that those warkis please god, when he hath no testimony or witness of the word of god? How shall he make men assured of the will of god, without the commandment and word of god? Doth not god everywhere in the prophets forbid to institute any peculiar manner of honour or service without his commandment? In Ezechiel it is written thus. Eze. 20 In the precepts of your fathers do ye not walk, neither do ye keep their judgements, ne be ye polluted with the idols of them, I am your lord god▪ walk in my precepts, and keep my judgements, and work ye them. If it be lawful for men to institute worshyppyngꝭ or service, and by the said services they merit grace▪ than shall the honouring & service of all nations be to be allowed/ than the honours instituted by jerohoam, & other without the law, shallbe to be approved. For what difference is there? if it hath been lawful for us to institute services profitable to merit grace or justice: why was not the same thing lawful to the gentiles, and to the children of Israel? But therefore were the honours of the gentiles and of the Israelites disallowed, because they thought themselves by the said honours to merit remission of sins and justice, and did not know the justice of faith. Finally, whereby be we made sure, that honours or services instituted by men, without the commandment of god do justify? For of the will & pleasure of god, nothing can be affirmed without the word of god. What if god doth not accept ne allow these services? How than do our adversaries affirm, that they justify, sith this thing can not be affirmed without the word & testimony of god? And Paul saith, Ro. 14 that all that is not of faith is sin. But sith it is so that these observances have no testimony of the word of god, the conscience must needs doubt, whether they please god and be acceptable to him or no. And what need many words in a thing that is manifest and open? If our adversaries do defend these honourynges invented by men, * The kingdom of Antichrist. as things deserving justification, grace, and remission of sins, they do plainly build up the kingdom of antichrist. For the kingdom of Antichrist is a new manner of honouring devised by the authority of man, rejecting Christ, Likewise as the kingdom of Mahomete hath honouryngꝭ, hath works, by which it will be justified before god, and doth not think that men be justified in the sight of god freely through faith for Christis sake. So also the papacy shall be a part of Antichristis kingdom, if it doth so defend worshippings invented by men, that they do justify. For the honour and prerogative of Christ is abbrydged, when they teach, that we be not freely justified through faith for Christis sake, but by such manner observances. And namely when they teach, that such manner observances and ceremonies be not only profitable, but also necessary to justification/ as their opinion was herebefore in the viii article, where they condemn us, because we said that it is not necessary to the unity of the church, that there be in all placis like and one manner observances and ceremonies instituted by men. Daniel the prophet signifieth and giveth knowledge, that new fashions of worships invented by men, Of Antichrist. shallbe the very form and state of Antichristis kingdom. For thus he saith, He shall honour the god Maosis in his own place, Dan. 11 and the god, which his fathers never knew: shall he worship with gold and silver, and precious stones. Here he describeth new fashions of honouring god, for he saith, that such manner god is worshipped as the fathers have not known. For albeit that the holy fathers also have had ceremonies and traditions: yet they did not think, that these things be profitable or necessary ●o justification, they did not minish the glory & the benefit of Christ, but they taught that we be justified through faith for Christis sake, and not for those human traditions and ceremonies. But they did observe the traditions of men for a corporal utility that the people should know, what time they ought to come together/ and that all things should be done orderly and sadly in the churches, because of example. finally, that the comen people also should have a certain instruction and discipline. For the diversities of times, and the variety of ceremonies availeth to monish the comen people. These causes moved the fathers to observe and keep ceremonies, as Epiphanius doth openly witness in his disputation against the Encratites, Epiphanius. which did lay upon themselves certain traditions, * The Encratites. they did abstain from wine, even also in the very ●ouper of the lord. They did eat no flesh, no neither yet fish, in which thing they did far pass the freres of dominikes order. Marriage they did hate most of any thing, albeit the company of women they did not hate. For this thing doth Epiphanius lay against them. For they had flocks of women, which followed the same sort and kind of living that they did, even as at this day the religious men commonly have monasteries of women near unto them. And these observances they did imagine to be the true honour & service of god, and to be justice, for which they were acceptable unto god, and by which they did pacify the wrath of god. This opinion doth Epiphanius disprove, and showeth that there be other ends of the traditions. For he saith that traditions ●e to be praised and allowed, which be made either for temperance, or for civil governance, that is to say, either to tame and subdue the flesh▪ for the instruction of the unlearned persons, or else for a civil order to be had. And we also judge, that for these causes traditions may be well kept, that is to say, to th'intent that the people should be present at divine service in sober wise, so as josaphat and the king of Nynyve did by proclamation command fasts. Also that the order & ceremonies in the church should teach the unlearned, what is done in every tyme. Hereof were ordained the Christmas holy days, the holy days of Easter, and whitsun tide, & such other like. This is it that Epiphanius saith, that traditions were instituted because of an order to be had, & that such order should put men in remembrance of the history, and of the benefits of Christ. For the tokens or marks of things, being a● it were painted and set forth in manners and ceremonies, do more effectually put the comen people in remembrance, than do books or writings. These ends of traditions and ceremonies were profitable to be showed to the people, and to be plainly & openly declared. But to these ends our adversaries do feign another end to be joined, through a certain pharisaical persuasion, that is to wit, that such manner observances do merit remission of sins. Also that they be services necessary to justification/ and that for them men be accounted righteous in the sight of god. This plainly is to honour god with gold, silver, and precious stones, and to think that god is appeased and reconciled with diversity of garments, of ornaments, and with other like things, of which there is an infinite numbered in the traditions of men, or else to think that such manner tbynges be honourynges of god, I mean diversities of times, of meats, of vessels, of apparel. Paul to the Collossianes writeth, that traditions have the semblance and likeness of wisdom, And in very deed so have they. For that fair order is very seemly in the church, and for that cause is necessary. But man's reason, because it doth not understand the righteousness of faith: it doth naturally imagine that such manner work? justify men, and that they reconcile god unto us. etc. Such was the opinion of the comen people among the Israelities, and by the reason of 〈…〉 they did augment such man●r ceremonies, 〈◊〉 they have now increased with us in Monasteries. Such is the judgement of man's 〈◊〉 also▪ concerning the exercises of the body, & concerning fastings/ whose end in very deed is to tame and to punish the flesh, but yet man's reason doth feign another end, that is to say, that they be divine honours, which justify, As Thomas writeth, that fasting is available to the putting away, Thomas and to the prohibition of sin. For these be the very words of Thomas. Thus the semblance and appearance of wisdom & righteousness in such manner works, deceiveth men. Besides this, there be examples of saints/ which whiles men study to follow, they often times follow the outward exercises, but they follow not the faith of them. After that this semblance of wisdom and justice hath beguiled men: than afterwards ensue infinite hurts/ the gospel is defaced, concerning the justice of faith in Christ/ & there succeedeth in the stead thereof a vain trust and confidence in such manner works. Afterwards the commandments of god be defaced/ and these works do challenge to themselves the title of perfect and spiritual life, and be far preferred before the works of the commandment of god/ as works of every man's calling/ the administration of the comen weal/ the administration of household/ the life of married folks/ the bringing up of children. These things in comparison of those ceremonies be judged to be unholy and profane things/ in so much that many men do exercise these things with a certain doubtfulness and grudge of conscience. For it is undoubtedly known, that many men have forsaken the administration and governance of the comen weal, and also have forsaken wedlock▪ and have taken themselves to these observances, as unto better and more holy things. Neither is this yet enough, but also when this ꝑsuation is once fixed in men's myndis, that such manner observances be necessary to justification: the consciences be sore vexed and troubled, because they can not perfectly fulfil all observances. For what man is a●le to numbered them all? There be books out of numbered, yea hole libraries, which do contain never one syllable of Christ, or of the faith in Christ, nor of the good works belonging to every man's vocation: but only do gather traditions, and the interpretations or gloss of them/ by which interpretations sometime they be made more grievous/ & sometime they be released and made more easy. How sore is that good man Gerson troubled, Sylye Gerson pitifulli vexed whiles he seeketh the degrees, and the breadth of the commandments. And yet nevertheless he can not set an Epikee or temperament in a degree certain. In the mean season he doth sore lament and bewail the jeopardies of godly consciences, which this bitter interpretation of traditions doth engender. We therefore against this semblance of wisdom and righteousness in humane traditions and ceremonies, which begylethe men, let us arm ourselves with the word of god, & first let us know for a surety, that they neither deserve remission of sins, ne justification in the sight of god, neither he necessary to justification/ we have alleged certain authorities and testimonies here before, and Paul is full of them. first to the Colossians he sayeth. Let no man judge you in meat, drink, Coll. 2. or a set holy day, or in the feast of the new moan/ or in the sabbath day, which be shadows of things to come but the body is Christ's. And here he compriseth both the law of Moses, and also traditions of men, least our adversaries might by their elusions seem to avoid these authorities and testimonies (as they be wont) saying that Paul only speaketh of the law of Moses. But he here clearly witnesseth himself to speak of the traditions of men. Howbeit our adversaries do not perceive what they do say. For if the gospel denieth that the ceremonies of Moses' law do justify, which were instituted by the commandment of god: how much less than do the traditions of men justify? Neither have the bishops power and authority to institute ceremonies as things justifying or necessary to justification. Yea the apostles say in the xu of the actis, why do ye tempt god, laying on a yoke. Act. 15. etc. where Petre doth accuse this counsel of lading the church, as an heinous crime & a great sin. And Paul forbiddeth the Galathians to be brought again under bondage. Gal. 5. The Apostles therefore will that this liberty do abide in the church lest any observances and ceremonies of the law, or of traditions might be judged to be necessary/ so as in the law the ceremonies were necessary for a certain season, and this liberty they would should remain, lest the justice of faith might be defaced, if men did judge, that those observances merit justification, or else that they be necessary to justification. Many men do seek Epikees, that is to say, Epikes moderations and favourable interpretations in traditions, to th'intent to remedy and help consciences/ and yet they find not the certain degrees/ with which they may deliver consciences from these bonds and snares. * A proper similitude. But likewise as Alexandre did by the knot, called Nodus gordius, which, because he could not undo, he chopped it a sondre with a sword: so the Apostles do at once deliver consciences from traditions/ namely if they be given to deserve justification. Wherefore to be against this doctrine, the Apostles compel us, both by their teaching, and also by their examples. They constrain us to teach, that traditions do not justify, that they be not necessary to justification▪ that no man ought to make or to receive traditions, with such opinion, that they deserve justification. But if any man observe them, let him than observe them without superstition, as civil manners or customs likewise as without superstition men of war have one manner of apparel, & scholars another. The Apostles do break traditions, & Christ doth make their excuse. For an example was to be showed unto the pharisees▪ that those observances were unprofitable. Wherefore if our men do leave the observing of any traditions, which be not profitable/ they be excused now well enough/ for asmuch as the said traditions be required, as though they did deserve justification. For such opinion in traditions is wicked and ungodly. But the ancient traditions made in the church for cause of utility, we do gladly observe and keep/ and we interpret them to the best part and most laudable, excluding the opinion which thinketh that they justify. And our adversaries do wrongfully, and untruly accuse us, that we do abolish and take away the good ordinances, and the discipline of the church. For we may boldly, and truly say, that the public and open fashion of congregations with us is more honest, than it is among our adversaries. And if any man will truly consider and way the matter, he shall find that we do keep the canon's more truly, than do our adversaries. Among our adversaries, the priests do sing or say masses against their wills, hired with money, and for the most part only for their hire or wages sake. They sing psalms, not to th'intent to learn, or pray: but because to do honour and service to god, as though that work were an honour to god, or at the least wise, they do it for their wages sake. With us many do use the souper of the lord every Sunday, but they be first instructed, examined, and assoiled. Children do sing psalms, that they may learn, the people also singen them, to th'intent that either they might learn, or else pray. Among our adversaries there is no instruction of children at all/ of which thing yet the canon's do give commandment. With us the pastors & ministers of the congregations be compelled openly to instruct, and to here chyldhod. And this ceremony bringeth forth very good fruits. Among our adversaries in many countries throughout the hole year be made no sermons at all saving only in the lente and yet seldom than. But the chief honour of god is to teach the gospel. And when our adversaries do preach, they speak of human traditions/ of the honouring of saints, and of such like trifles, which the people be weary of, and not without good cause. And therefore the people depart and go from them forthwith in the beginning after that they have rehearsed the text of the gospel. * What things be preached among the Germans A certain few better men do now begin to speak of good works, but of the justice of faith in Christ/ of the consolation and comfort of consciences, they speak nothing at all. Yea moreover they do rail upon this most wholesome part of the gospel. Contrariwise in our churches all the sermons be spent in these comen places, of the fear of god, of faith in Christ, of the justice of faith of the consolation of consciences through faith/ of the exercises of faith/ of prayer, what manner one it ought to be/ & that we ought surely to believe, that it is effectual, and that it is herd, of the cross/ of dignity of princes, and their officers and of the civil ordinations, of the diversity of the kingdom of Christ or of the spiritual kingdom/ & of politic or civil things/ of wedlock, of the bringing up and information of children/ of chastity/ of all the offices or works of charity. By this estate of churches, it may be judged that we do diligently observe the ecclesiastical discipline & godly ceremonies, and good customs of the church. And concerning mortification of the flesh, and discipline of the body, thus we teach (as our confession doth show) that true & unfeigned mortification is done by the cross, and by such afflictions wherewith god doth exercise and try us. In these we must obey the will & pleasure of god, as Paul sayeth. give your bodies an holt or sacrifice. &c. And these be the spiritual exercises of fear and faith. But besides this mortification which is done by the cross, there is also a certain voluntary kind of exercise necessary, whereof Christ doth say. Beware that your hearts be not made heavy through superfluity of meat and drink. And Paul sayeth. I do chastise my body, and do bring it into bondage▪ &c. And these exercises be to be taken upon us, not for that they be honours or services justifying us, but to th'intent, that they may keep the flesh under/ least fullness do oppress us, & do make us reckless and without fear/ of which thing it cometh to pass that men do follow & obey the affections and desires of the flesh. This diligence ought to be continual, because it hath a continual commandment of god. And that precise form and manner of certain meats, and times prescribed and commanded, helpeth nothing at all to the keeping under and subduing of the flesh. For it is more delicate and more costly, then be other gardeners and suppers. And not so much as our adversaries themselves do observe the form and manner which is taught in the Canon's. Traditions be snares of the conscience. This place of traditions hath many and that hard disputations/ and we have proved and found by very experience▪ that traditions are very snares of the consciences. When they be required as necessary they do marvelously torment and vex consciences that forget or leave any observance or ceremony undone. Again the abrogation of them hath certain incommodities, and certain questions belonging unto it. But we have a plain, & an easy cause, because our adversaries do condemn us, for that we do teach that traditions of men do not merit remission of sins. Also they do require general or universal traditions (as they call them) as necessary to justification. Here we have a bold and a steadfast defender/ we mean Paul, which every where affirmeth that these observances do neither justify, neither be necessary above and besides the justification of faith. And yet nevertheless we do show, that the use of liberty in these things is in such wise to be moderated and measured, that unlearned men be not offended, ne for the abuse of the liberty made less favourable unto the true doctrine of the gospel, and that without reasonable and probable cause nothing be changed in the accustomed and usual ceremonies, but that the ancient custumes be observed and kept for the nourishment of concord namely such as may be kept with out sin or without any great hurt or incommodity. And even in this same present assemble or perliament we have showed and protested that we will for charity's sake, with good will observe indifferent things with other men, although they had some incommodity in them. For the public and comen concord, as far forth as may be done without offending of consciences we have judged to be preferred before all other commodities or profetes. But of this hole matter we shall speak also not long here after, when we shall dispute of vows, and of the ecclesiastical power. ❧ Of things politic. ❧ THe xuj article our adversaries do receive without any exception, in which we did confess, that it is lawful for a christian man to bear office/ to excercise judgements/ according to the laws of emperors or kings or according to other present laws/ to set & appoint ponishementes by the law, to keep war rightfully/ to make bargains by the law/ to keep somewhat as proper or several/ to take an oath, when it is required of the rulers and governors, to contract matrimony, finally that lawful civil ordinances be good creatures of god/ and the ordinances of god, which a christian man may safely use. This hole place of the diversity of the kingdom of Christ, and of the civil kingdom, hath been profitably set forth to light by the writings of our learned men/ that the kingdom of Christ is spiritual, that is to weet, beginning to work in th● heart knowledge of god/ fear of god/ faith/ eternal justice/ & eternal life. And in the mean season it doth suffer us outwardly to use the civil ordinances that be lawful, of whatsoever nations they be among whom we do live, likewise as it sufferith us to use physic, carpenters craft, meat, drink, the air. Nether doth the gospel make new laws of the civil state, but it commandeth that we obey the present laws whether they have been made by heathen & not christeined men, or else by other/ and with this obedience it biddeth us to excercise charity. For Carolostadius was mad which did lay upon us the judicial laws of Moses. Carolostadius Of these things our men have therefore written the more plenteously, because monks & freers have sparkled many pestilent opinions in to the church. They called it the evangelical policy or governance to have all things in common/ they said, that these be counsels, not to keep any thing proper/ not to revenge. These opinions do greatly deface the gospel and the spiritual kingdom/ and they be perilous to comen weals. For the gospel doth not destroy the good order of a city, or of an house: but much rather doth approve and allow it/ and doth bid us not only for fear of punishment, but also for consciences sake, to obey them as being the ordinance of god. Julian the apostata, julianus & Celsus Celsus, and very many other have objected against christian men, that the gospel doth destroy comen weals/ because it doth forbid vengeance/ and doth teach certain other things nothing meet ne agreeing to the civil society and fellowship. And these questions have marvelously troubled Origen, Gregori Nazanzen, & other, when verily they easily may be dissolved, if we do know, that the gospel giveth no laws concerning the civil state, but that it is forgiveness of sins & a beginning or in choation of eternal life in the hartis of all believers. But as for outward orders of comen weals it doth not only approve them, but also doth make us subject unto them. Likewise as we be necessarily subject to the laws of times to the change of winter and summer, as unto the ordinances of god. The gospel doth forbid private vengeance. * Why Christ forbiddeth private vengeance. And this thing for this purpose Christ doth so often inculke and repeat: that the apostles should not think that they ought to take away th'empire from them, which held it/ so as the jewꝭ did dream of the kingdom of Messiah, but that they should know that they ought to teach and preach of the spiritual kingdom, and not to change the civil estate. So than private vengeance is forbidden, not by counsel, but by precept and commandment, in the .v. chapiter of Matthue, and in the twelve to the Romans. The comen vengeance or punishment, which is done by the office of the governor is not for bid ne dissuaded: but is commanded, and is the work of god, according to the saying of Paul in the xiij chapiter to the Romans. And certain kinds of public vengeance be the judgements, ponyshementes, wars, and battles. Of these things, how evil many writers have judged, it is evident and plain/ for they have been in this error and wrong opinion, that the gospel is a certain new outward and monastical policy or order of a comen weal/ and they did not see, that the gospel doth bring eternal justice to the hearts, and outwardly doth approve the civil estate. This also is a very false lie, that it is christian perfection, not to keep any thing proper. For the christian pfection doth not stand in the contempt and despising of civil ordinances: but in the motions of the heart, in the great fear of god, in great faith, as Abraham, David, Daniel, even in those great riches and empires were no less pfecte, than any hermits. But monks and freres have cast that outward hypochrisy before the eyes of men, lest else men might see in what things standeth true perfection. O lord god with what praises have they magnified the communion of things, as a thing evangelical? But there is moche jeopardy in these praises, namely, sith they be far disagreeing from the scriptures. For the scripture doth not command things to be comen. But the decalogy, that is to say, the law of the ten commandments, when it saith (Thou shalt do no theft) maketh a division, ꝑtition, or severance of possessions and dominions, and commandeth every man to keep that thing, which is his own. wyclefe Undoubtedly Wyclefe was mad, which said, that it was not lawful for priests to have any thing proper. There be also infinite disputations of contracts and bargains, with which, good consciences can never be satisfied, unless they know this rule, that it is lawful for a christian man to use the civil ordinances and laws. This rule stayeth the consciences, when it teacheth that bargains be so far forth lawful in the sight of god, as long as the governors or laws do approve them. All this hole place of politic or civil things, hath been so opened and set forth of our teachers, that very many good men, which be busied and occupied in the comen weal, and in worldly businesses, have openly said, that they have been greatly helped, which before did doubt (being vexed with the opinions of monks and freres) whether the gospel did permit and suffer those civil offices and businesses yea or no. These things we have therefore rehearsed, that even strangers also may understand, that by this kind of doctrine, which we do follow, the authority of rulers, governors, and officers, and also the dignity of all civil ordinances is not ●ynyshed ne enfeebled, but rather strengthened and fortified. The renown and authority of which things was before with foolish opinions of monks and freers marvelously defaced/ which did far prefer the foolish and most vain hypochrisye of poverty and humility, afore the order of a City, or of an house/ where as in very deed the ordering and administration of a realm, or of a city, and the ordering of an house, hath for it the commandments of god/ but that platonical community of all things hath not for it the commandment of god. THe xvij article our adversaries do receive without exception, The .17 article. in which we confess, that Christ shall appear in the end of the world, and shall raise up again all dead men/ and shall render unto good men eternal life, and eternal joys, and shall condemn wicked men to be tormented perpetually with the devil. ❧ Of free-will. ❧ THe xviij article concerning free-will our adversaries do receive, The .18 article. howbeit they add authorities and testimonies little meet or agreeing to that matter, they add also a declamation, that we ought not to extol ne magnify free-will overmuch with the pelagians, neither yet to take away all manner liberty from it with the manichees. gaily well said forsooth, but what difference is there betwixt the pelagians and our adversaries: sith it is so, that they both do think, that men may without the holy ghost, both love god, & fulfil the commandments of god/ as touching to the substance of the acts or deeds, & merit grace and justification with works/ which reason by herself doth work without the holy ghost. How many foolish and inconvenient things do ensue of these Pelagianical opinions, which be taught with great authority in schools? These opinions Augustine following saint Paul, doth vehemently confute, whose sentence & mind we have recited here before in the article of justification. Neither do we take away liberty from man's will. Man's will hath liberty in choosing of works or things, which reason doth comprehend and perceive by herself. Man's will may some manner way work civil justice or the justice of works/ it may speak of god/ it may give unto god certain honour or service with the outward work, it may obey governors and rulers/ it may obey father and mother, in choosing of the out ward work/ it may hold her hands from murder/ from adultery/ from theft. Sith there is left in the nature of man reason and judgement of things sensible: there is left also a choice of these things, and a liberty and power to work civil justice. For that doth the scripture call the justice of the flesh: which justice carnal nature, that is to say, reason doth work by her own self, without the holy ghooste/ howbeit the strength of concupiscence is so great, that men do more often obey and follow lewd affections, than the right judgement. And the devil, who hath great power over wicked persons (as saint Paul saith) doth not cease to stir and provoke this weak nature unto diverse and sundry sins. These be the causes, wherefore even civil justice also is so seldom a thing among men, that as ●e do see, not the philosophers themselves have attained it, which seem to have greatly desired it. But this is a false saying, to say, that man doth not sin which doth the works of the commandments out of grace. And they add also more, that remission of sins and justification is due of necessity to such manner works. For the hearts of men without the holy ghost, be without fear of god, without trust towards god/ they do not believe, that they be herd of god, that their sins be forgiven, that they be helped and saved of god. Therefore they be wicked. But so it is, that an evil tree can not bring forth good fruits, And without faith it is impossible to please god. Wherefore although we grant unto free-will liberty and power to work the outward works of the law: yet we grant not to free-will power to work spiritual works, that is to wit, to dread god truly, to believe and trust in god truly, to decree with itself truly, and to think that god doth look upon us, doth hear us, doth forgive us. etc. These be the very works of the first table, which man's heart can not work without the holy ghost, as Paul saith. The natural man, (that is to say, man using only his natural powers) doth not perceive those things, which be of god. And this may be judged, if men consider how the hearts do think of the will of god/ whether they do verily decree with themselves, that they be favoured and heard of god. This faith, it is an herd thing even for holy men also to keep and hold fast: ergo much less it is in wicked men, and it is received (as we said before) when hertis throughly made afraid, do hear the gospel, and do take consolation and comfort. This distribution therefore or division is profitable, in which civil justice is assigned and given to free-will, & spiritual justice to the governance of the holy hhoste, in them that be regenerate and borne again in Christ. For so is kept and retained good order and discipline. For all men ought to know both that god doth require that civil justice, and that we be able after a certain manner to perform & fulfil it. And yet nevertheless there is showed the diversity betwixt civil justice, and spiritual justice, betwixt philosophical justice, and the doctrine of the holy ghost/ and it may be perceived where we have need of the holy ghost. Neither is this division first invented by us▪ but the scripture doth most evidently teach it. Augustine also treateth of the same/ and of late days it was very well handled of William of Parrhise, Austin but it is ungraciously and wickedly trodden under foot, william of Parrhise. and oppressed by them, which have dreamt, that men may obey the law of god, without the holy ghost. And that the holy ghost is given there where is respect of merits. ❧ Of the cause of sin. THe xix article our adversaries receive in which we confess, The .19 Article of the cause of sin. that although one god alone hath created & made all nature, and doth conserve and keep all things that be: yet that notwithstanding, the cause of sin is in the devil and men, a will turning itself away from god, according to the saying of Christ, of the devil. Cum loquitur mendacium ex propri●s loquitur. When he speaketh a lie: he speaketh of his own. ❧ Of works. IN the twenty article, The .21 article. they put these words expressly, that they do reject and disallow our saying, that men do not merit forgiveness of sins by good works. This article they do say openly and plainly, that they do reject & disallow. What is to be said in a matter so manifest? Here the workmaysters of the confutation do openly show and declare, with what spirit they be moved and led. For what is more certain & undoubted in the church, than that forgiveness of sins cometh freely for Christis sake/ & that Christ is the mercy stock for our sins, & not our works, as Peter saith, Act. 10 To him all the prophetis bear witness, that in his name, all they that believe in him, do receive remission of sins. To this church of the prophets let us assent and agree, rather than to these ungracious writers of the confutation, which so boldly without shame blaspheme Christ. For although there have been certain writers, which have thought, that after the remission of sins, men be righteous in the sight of god, not by faith, but by the self works: yet did they never think this, that the remission of sins doth come for our works sake, and not freely for Christis sake. Therefore this blasphemy is not to be suffered, that the honour of Christ be given & translated to our works. These divines be ashamed of nothing, if they dare pronounce such manner sentence in the Church. And we do not doubt, but that the emperors majesty, and the most part of the princes, would in no wise leave this place remaining in the confutation, if they were admonished. ❧ ❧ We could in this place recite infinite authorities and testimonies of the scripture, and of the fathers: but we have said many things already of this matter heretofore. And there is no need to rehearse many testimonies unto him, which knoweth wherefore Christ was given unto us/ and which knoweth that Christ is the mercy stock for our sins. isaiah saith, The lord hath laid on him the iniquities of us. Our adversaries do teach the contrary, that god doth lay our iniquities not on Christ, but on our own works. Neither it lusteth me here to tell what manner works they teach. We do see an horrible decree to be made against us, which should fear us a great deal more, if we did strive about doubtful or trifling matters. But now for asmuch as our consciences do understand and know, that our adversaries condemn the manifest truth, the defence whereof is necessary to the hole church/ and doth amplify and set forth the glory of Christ: we easily despise all terrors and punishments of the world, and with a bold mind we shall abide and suffer, if any thing is to be suffered for the glory of Christ, and for the utility of the church. For I pray you who would not be glad to die in the confession of these articles, that we do freely obtain remission of sins by faith for Christis sake, and that by our works we do not merit remission of sins? The consciences of godly men shall have no sure and strong consolation against the terrors of sin and death, and against the devil, tempting and provoking to desperation: if they do not know, that they ought to be assured, and to decree with themselves, that they have remission of sins freely for Christis sake. This faith holdeth up, comforteth, and quickeneth hearts in that most sharp battle of desperation. This is therefore a cause worthy, wherefore we should refuse no manner jeopardy. Thou therefore, whosoever thou be, that dost agree and assent to our confession: shrink not for any persecutions or punishments/ step forth the more boldly, when the adversaries go about with fears, with torments, with punishments to take from the this so great consolation, which is offered and proponed to all the hole church in this our article. If thou seekest, thou canst not lack testimonies and authorities of scripture, which shall establish thy mind. For Paul with full voice (as they say) in the third & fourth to the Romans, Ro 3.4 crieth out that sins be freely forgiven for Christ's sake. Therefore (sayeth he) we be justified by faith & freely, that the promise should be farm and stable, that is for to say, if the promise did hang upon our works, it should not be firm and stable/ if remission of sins were given for our works, when should we know, that we had gotten remission? when should the troubled conscience find a work which he were assured to be sufficient to appease the wrath of god? But we have spoken before of the hole matter, and from thence let the reader take testimonies. For the unworthiness and shamefulness of the thing hath enforced and compelled us to make this complaint and be wailing rather then a disputation, because in this place they have spoken expressly, that they do disallow our article where we say, that we obtain remission of sins not for our own works, but by faith and freely for Christ's sake. Our adversaries also do add testimonies and authorities to their condemnation. And it were good to rehearse one or two of them. 1. Pe. 1. They allege of Peter. Studete firmam facere vocationem vestram i Study ye to make your calling stable & sure. &c. Thou seest here reader, that our adversaries have not lost their labours in learning of logic/ but that they have craft to reason and conclude of the scriptures even what soever they list. Make your calling farm and sure by good works: ergo works deserve remission of sins. verily this same shallbe a very feat argument, if a man should reason thus of one, which had deserved death and were pardoned of it. The king commandeth, that from henceforth thou dost hold thy hands from other men's goods: ᵒg g thou hast deserved pardon of thy punishment by this that thou dost now steal none other men's goods. To reason after this fashion▪ is to make the cause of that which is not the cause. For Peter speaketh of works following remission of sins, and he teacheth wherefore they ought to be done, that is to weet, that the calling might be sure and stable, that is for to say, that they do not fall from their calling, if they do sin again. Do good works, that ye may continued in your calling, least ye lose the gifts of calling which ye had before not for the works following, but they be now retained and kept by faith, and faith doth not abide in them, which lose the holy ghost, and which do cast away repentance, as we said before, that faith standeth in repentance. They add other authorities hanging not much better together. And in conclusion they say, that this opinion was condemned more than a thousand years paste in the time of Augustine. This also is a false lie. For the church of Christ hath always thought, that remission of sins cometh freely. But on the contrary side the Pelagians were condemned, which did stiffly affirm, * The pelagians. that grace is given for our works. But we have showed sufficiently here before, that we think, that good works ought of necessity to follow faith. For we do not (sayeth Paul) take away the law, but we do establish it, Rom. 3. because sith with faith we have received the holy ghost, there followeth necessarily the fulfilling of the law, which doth continually increase more and more, as love, patience, chastity, and other fruits of the spirit. ❧ Of the invocation of saints, or praying unto them. The .21 article. THe xxj article they do utterly condemn, that we do not require the invocation of saints/ and in no place do they play the Rhetoricians more largely than here. And yet they conclude no thing else, but that saints be to be honoured and worshipped. Also that saints which be alive, do pray for other men as who should say that therefore it is necessary to pray unto the saints, that be dead. They allege Cyprian, Cypan. that he did desire Cornelius being a live, that when he should depart he would pray for his brethren. By this example they prove the invocation of dead saintis They allege also Hierome against Uigilantius. Hierom In this matter (say they) Hierome overcame Uigilantius more than eleven hundred years ago. Thus our adversaries do triumph as though they had won the field, & the warr● were all at an end. Neither do these asses see, that in Hieroms' writing against Uigilantius there is not one syllable of invocation. He speaketh of the honours of saints, not of invocation. Neither did any of the old writers before Gregory make mention of invocation. Doubtless this invocation with these opinions which our adversaries do now teach of the application of merits, * Three manners of honouring saints hath no testimonies ne authorities of old writers. Our confession doth allow the honours of saints. For these three manners of honour are to be allowed and commended. The first is giving of thanks/ for we ought to give thank to god, that he hath showed examples of mercy, that he hath given us knowledge that he is willing to save men, that he hath given doctors/ or other gyftis to the church. And these gifts (as they be are very great) so they be to be amplified and extolled, and the saints themselves be to be praised, which did use these gifts faithfully/ even as Christ doth commend the faithful merchants and occupiers of the talents delivered to them. The second manner of worship is the confirmation of our faith, as when we see, that to Peter is forgiven the denying of his master: we also be comforted and lift up to believe the rather that grace is far above sin. The third honour is, the Imitation and following, first of their faith, and then of their other virtues, which every one ought to follow according to his calling. These true honours our adversaries do not require/ but only about invocation and praying unto them they brawl and chide, which although it had no jeopardy in it, yet it is not necessary. ❧ ❧ Moreover this we grant also, Angels pray for us. that angels do pray for us/ for there is an authority in the first of Zacharie, where the angel doth pray in this wise. Lord of arms how long wi●t thou not have mercy of Jerusalem etc. As concerning saints, though we do grant, that likewise as when they be alive they do pray for the hole church in general, even so in heaven they do pray for the church in general. Yet there is no authority ne testimony in the scriptures of dead men praying, only that dream excepted, which is taken forth of the second book of the Machabies. ❧ ❧ ❧ But though it were so that saints pray never so much for the church: yet it followeth not that they be to be called upon, and prayed unto. Howbeit our confession doth only affirm this, that the scripture doth not teach the invocation of saints, or to desire help of saints. But forasmuch as neither commandment, neither promise, neither example of praying to saints can be brought or alleged out of the scriptures: it followeth that the conscience can have no certainty ne any assurance concerning that invocation. And sith it is so, that prayer ought to be made with faith: how do we know, that god doth accept and allow that invocation? Whereby know we without the testimony of scripture, that saints do understand and know the prayers and petitions of every particular person? Some men do make of the saints utterly very gods, giving unto them, that they do see the secret thought of the minds in us. They dispute of the morrow tide knowledge, and the eventide knowledge, peradventure because they do doubt, whether they do hear in the morowtyde, or else in the eventide. These things they do imagine, not to th'intent to put the saints to worship: but to defend worshipful gains, which come by the worshipping of saints. Our adversaries can bring nothing against this reason, that in asmuch as invocation of saints hath no testimony of the word of god: it can not be affirmed, that saints do understand & know our invocation & prayer/ or though they do know it never so moche, that god doth allow it. Wherefore our adversaries ought not to compel us to a thing uncertain & doubtful. For prayer without faith is no prayer. For as for th'example of the church, which they do allege: it is undoubtedly known that this is a new manner and custom in the church. For the old prayers or collects, although they make mention of saints: yet do they not pray to the saints. How be it this new invocation also in the church, is far unlike the invocation, which every man useth privately. Furthermore our adversaries not only require invocation in the honouring of saints, but also they do apply the merits of saints for other men, and do make of the saints not only entreaters or intercessors, but also mercygrauntours or propitiatours. This is in no wise to be suffered. For here the honour properly due unto Christ, is utterly taken from him, & given to the saints. For they make the saints mediators and mercy graunters. And albeit they make a distinction betwixt mediators of intercession, A distinction of mediators. and mediators of redemption: yet for all that they make plainly of the saints mediators or means of redemption. And again they have no testimony of scripture for them, that saints be mediators of intercession. which word though it be spoken most shamefastly & measurably: yet nevertheless it doth obscure and deface the benefit of Christ/ and it translateth the trust of mercy due to Christ, unto the saints. For men do feign and imagine, that Christ is more hard to entreat, and that saints be more gentle and easy to please, and they trust more on the mercy of saints than on the mercy of Christ/ and fleing from Christ, they seek to the saints. So they make of them in very deed mediators of redemption. Therefore we shall show, that they make verily of saints not only deprecatours, but propitiatours, that is to say, mediators of redemption▪ We do not yet recite here the abuses of the comen people/ we do yet speak of the opinions of learned men. The rest even the unlearned may judge. In a propitiatour these two things must concur & run together. first there must be the word of god, by which we may know assuredly, that god is willing to have mercy, and to hear those that call on him, for this propitiatours' sake. Such manner promise is there made of Christ, What soever ye shall ask my father in my name he shall give it you. Of the saints there is no such manner promise. wherefore consciences can not certainly decree with themselves, that we be herd by the invocation of saints. wherefore that invocation is not made through faith. Furthermore we have a commandment, that we should call upon Christ, according to that text, Come unto me all ye that labour: etc. which doubtless was said also to us. And the prophet isaiah saith, Esa. 9 In that day shall the root of jesse stand as a mark and sign to the people/ him shall the gentiles pray and beseech. And in the .4.3. psalm. Thy face shall all the rich men of the people make prayer unto. And in the .71. psalm. And all the kings of the earth shall worship him. And a little after. They shall pray in his sight continually. And Christ himself saith, joh. 5. That all men may honour the son, likewise as they do honour the father. And Paul to the Thessalonianes, 1. Thessaloni. 2. in his prayer saith in this wise. And our lord jesus Crist himself, & god our father exhort your hertis and establish you. etc. But of the invocation of saints, what commandment, or what example can our adversaries bring of the scriptures? The second thing that belongeth to a propitiator or mercy giver is that his merits be set forth, as which be given to other men by god imputation, so that for them they be reputed righteous, as it were for their own merities. As for example, if one friend doth pay another's debts▪ the debtor is delivered by another man's merit, as though it were by his own. So the merits of Christ be given to us, that we might be reputed righteous by the trust of the merits of Christ, when we believe in him, as though we had merits of our own. And of both these two, that is to wit, of the promise, and of the giving of merits, there riseth trust of mercy. Such manner trust of god's promise, and also of the merits of Christ, aught to be brought with us when we intend to pray. For we ought to decree verily with ourselves, both that our prayers be herd for Christis sake, and that by his merits we have the father appeased and reconciled. Here our adversaries hid us first to call upon saints, where as they have neither promise of god, neither commandment, neither example of the scripture. And yet they cause men to gather more trust of the mercy of saints, than of the mercy of Christ, when Christ biddeth us come to him, & not to the saints. Secondarily they apply the merits of saintis to other men, likewise as the meritis of Christ. They hid us trust in the merits of saints, as though we were reputed righteous for the merits of saints, as we be reputed righteous for the merits of Christ. We make nothing here of our own heed. In indulgences and pardons they say that they apply the merits of saints. And Gabriel the expositor of the canon of the mass saith boldly, Gabriel an expositor. that we by the order instituted of god ought to flee to the help of saints, that we may be saved by their merits and prayers. These be the words of Gabriel: & yet every where in the bokis and in the sermons of our adversaries be red moche more foolish things. What is to make saints graunters of mercy, if this be not? They be utterly made equal to Christ, if we ought to trust, that by their merits we be saved. And where was that order instituted by god, which he speaketh of, that we ought to flee the to helps of saints? Let him bring forth an example or a commandment of the scriptures. Peradventure they take this order by th'ensample of kings courts, He confoundeth them with their own example. where we must make friends to entreat for us. But if the king had appointed one certain intercessor, solicitor, or maker of means: he would not that matters should be brought to him by any other than by him. So sith Christ is appointed and set to be intercessor and bishop, why do we seek other? * The comen form of absolution. This form of absolution is used commonly everywhere, The passion of our lord jesus Christ, the merits of the blessed virgin Marie, and of all saints, be to the for the remission of thy sins. Here is the absolution pronounced, that not only by the merits of Christ, but by the merits of other saints we be reconciled & reputed righteous. Certain of us saw a doctor of divinity dying, whom to comfort there was another divine, which was a religious man sent for, and brought. This comforter did sing none other song to him that lay in extremes, but this prayer. Mother of grace defend us from the enemy, receive us in the hour of death. Let us grant, that our blessed lady doth pray for the church: doth she also receive souls at their death? Doth she overcome death? Doth she quicken & give life? What doth Christ, if our blessed lady doth these things? which although she be most worthy of most great honours: yet she will not that herself be made equal to Christ, but she willeth rather, that we should behold and follow her examples. But experience teacheth that by the common persuasion, the blessed virgin is utterly come in to Christis stead/ her men have called upon, and prayed unto/ upon her grace and mercy they have trusted/ by her they would pacify Christ, as though he were not a mercy giver, but only a terrible judge, and an avenger. But surely we think, that we be justified only by trust of the merits of Christ, and not by trust of the merits of the blessed virgin, or of other saints. Of other saints it was said, Every one shall receive their reward, according to their labour, that is to say, they can not among themselves give their meritis one to another/ so as freers and other religious men do sell the merits of their orders. And Hilary saith of the foolish virgins in this wise. Hilarius And because the foolish virgins can not go forth to meet the spouse, sith their lamps were out: they desired them that were wise, that they would lend them some of their oil: to whom the wise virgins answered, that they could lend them none, because peradventure there should not be enough to serve them all, that is to wit, no man shallbe helped with other men's works and meritis/ for it is necessary to buy proper oil for every lamp. For asmuch than as or adversaries do teach to put trust in the invocation of saints, when they have neither the word of god, neither example of the scripture/ sith also they apply the merits of saints for other men, none otherwise than the merits of Christ, and do shift the honour due to Christ unto the saints: we can neither receive the opinions of them, concerning the worshipping of saintis, neither their custom of invocation. For we know, that we must put our trust in the solicitation or intercession of Christ. For to this only is given the promise of god. We know that only Christis merits is a mercystocke for us, and for Christis merits we be counted righteous, when we believe in him, as the text saith, All that trust in him, shall not be ashamed. Neither be we justified by trust of the meritis of the blessed virgin, or of other saintis. Erroneous persuasions Here also sticketh an error among learned men, that to every saint is committed his proper business or office, as that saint Anne should give riches/ saint Sebastiano should keep away the pestilence/ saint Valentine should remedy the falling sickness/ saint George should defend knights and horsemen. These persuasions undoubtedly have risen out of the examples of pagans and heathen people. For so among the Romans, The 〈…〉 Rom●●● juno was thought to make rich/ the goddess Febris to drive away the ague/ Castor and Pollux to defend horsemen. And let us put the case, that invocation of saints were taught as measurably as might be, yet sith th'example is very perilous, what need they defend it, when there is neither commandment or testimony of the word for it? No neither yet any testimony of the old writers. first because (as I said before) when other mediators be sought besides Christ, trust is put in other, the hole knowledge of Christ is overthrown▪ & that the thing itself showeth. Mention of saintis such as be in the old collects and prayers at the beginning as it seemeth were received for a tolerable purpose. Afterwardis followed invocation, After invocation followed prodigious and more than heathen abuses, from invocation they came to images, the images also were worshipped, and there was thought a certain power to be in them, likewise as enchanters do imagine certain virtue and strength to be in the images of the twelve signs, if they be graven at certain times. We saw in a certain monastery an image of the blessed virgin Marie, which was moved properly, as though it had moved by the own self, in such wise, that it seemed with signs, either to deny petions, The legend of saints. or else to grant petitions. And yet the fabulous histories of saintis which were red openly with great authority, do pass far the monstrous images & pictures. Babara Barbara in the mids of her torments as kethe a ●oone or a reward, that no man, which prayed unto her, should die with out housel. Another of them said over the hole psalter daily, standing on the one foot. Some wise man painted a Christofore, Christofore. that is to say, a bearer of Christ, which would signify by an allegory, that there had need to be great strength of mind in them, which should bear Christ, that is to say, which should teach the gospel, or confess and acknowledge Christ, because that such one must needs abide great jeopardies. Afterwards foolish freers taught among the people, to call and pray to Christofore, as though there had been one's such a Polypheme (that is for to say) such a great giant in very deed. And where as saints in deed have done very great things, either profitable to the common weal, or else containing private examples, the rehearsal whereof should be very profitable both to establish the faith, and also to provoke other to follow their actis: no man sought out these things out of the true histories. Undoubtedly it is profitable to hear, how holy men did administer comen weals/ what chances, what jeopardies they put themselves in/ how holy men did help kings in great jeopardies/ how they taught the gospel/ what disputations and battles they had with heretics. The examples also of mercy be profitable, Peter denied his master. as when we see, that Peter was pardoned the denying of his master/ that Cyprian was forgiven/ that he was a necromancer/ when we see Augustine in his sickness proving the strength of faith, to affirm steadfastly, that god doth in deed hear the prayers of them that do believe. Such manner examples, which do contain either faith, or fear, or administration & governance of the comen weal, it were profitable to be recited. But certain hypocrites or stage players, not endued with any knowledge, either of faith or of governing of comen weals, have imagined tales, (countrefayting the works of poets) in which be nothing else but only superstitious examples of certain prayers, of certain fasts/ and there be added also certain things making for lucre, As for example, the feigned miracles of the Rosaries, and like ceremonies. Neither is it need to rehearse hear any examples. For there be legendꝭ (as they call them) glasses of examples and Rosaries, in which there be many things not unlike to the true narrations of Luciane, Lucian made a story in derision of other in which is not one true word. in which is never a true word. These wonderful and wicked tales, bishops, divines, religious men, do favour and allow, because they make for the belie. But us they may not abide, which to th'intent that the honour & benefit of Christ might the more be seen. do not require invocation of saints, and do rebuke the abuses in the honouring of saints. And notwithstanding that all good men everywhere do desire either the authority of the bishops, or the diligence of the preachers, in the redressing of these abuses: yet our adversaries in the confutation do utterly dissemble, and will not be a known even of those vices, which be manifest and open, as though, if the confutation were received, they would compel us to allow even the most known & evident abuses. So disceytfully is the confutation made, not only in this place, but almost everywhere. There is no place, in which they do discern the manifest abuses from their decrees and opinions. And yet among themselves, if any be wiser than other, they do grant, that many false persuasions do stick in the doctrine of school men & canonists, and besides this that many abuses have cropen in to the church, through the great ignorance and negligence of pastors and curates. For Luther was not the first, which complained of open abuses. Many right cunning and excellent men have long before these days sorrowed and bewailed the abuses of the mass/ the trust in the observances of monks and freers/ the gainful worshipping of saints/ the confuse darkness of the doctrine of penance/ which ought to be even most plain and open of all other in the church. We ourselves have herd excellent divines say, that there wanteth measure in the doctrine of school men/ wherein is contained moche more philosophical braulling, than godliness. And yet among these, the old men be more near to the scripture, than the writers of late tyme. So the divinity of them hath thus gone out of kind more and more. Neither was there any other cause to many good men, which began to love Luther at the beginning: then that they saw him to rid and deliver the minds of men from those endless mazes of most confuse and enuegeled disputations/ which be among the school divines and canonists, and to teach things profitable to true virtuous living. Wherefore our adversaries did very maliciously, that when they would have us agree to the confutation: they did dissemble and speak no word of the abuses. And if they would the wealth and profit of the Church: they ought specially in this place, in this occasion, to exhort the emperors majesty, that he would take counsel concerning the redress of these abuses, whom we perceived very evidently to be most desirous of well ordering and healing of the church. But our adversaries go not about to help and further the most honest and holy intent and purpose of th'emperor: but that they may oppress us by all manner means. Many evident tokens show, that for the church they take little thought. They give no diligence, that the people may have among them some certain form of decrees and opinions in the church. Manifest abuses they defend with a new & strange cruelty. They suffer no worthy teachers in the church. What they intend by these things good men may easily judge. But by this way they neither provide well for their own kingdom, neither yet for the church. For when the good teachers be burned and slain, and the true doctrine is oppressed: afterward there shall rise mad and frantic persons, whom our adversaries shall not be able to repress, which shall trouble the church with wicked opinions, and shall overthrow the hole order of the Church, which we desire very greatly to conserve and keep. Wherefore we beseech & pray you, most noble emperor Charles, for the glory of Christ, which we do not doubt but your majesty desireth to garnish, set forth, and increase: that ye will not assent to the violente counsels of our adversaries, but that ye will seek other honest ways of making concord and peace, in such wise, that godly consciences be not overcharged, ne any cruelty be exercised upon innocent men, so as we have seen used yet hitherto, nor the wholesome and true doctrine in the church be oppressed. This service ye most specially owe unto god, to conserve, I mean, the right and wholesome doctrine, and to provide, that it may come to them, which shall follow after your time, and to defend them that teach the right and true doctrine. For this thing god requireth, when he garnyshethe kings with his own name, and calleth them gods, saying, I said ye be gods, that is to say, kings be ordained to provide, that godly things, that is to wit, the gospel of Christ be maintained, and spread abroad, and that as being god deputies, they should defend the life & health of innocent persons. ❧ Of both kinds to be given in the souper of the lord. ❧ IT can not be doubted, but that it is an holy thing, and agreeing to the institution of Christ, and to the words of Paul, to use both parts or kinds in the souper of the lord. For Christ did institute both parts/ and he did institute them not for part of the church, but for the hole church. For not only priests, but the hole church useth the sacrament, and that by the authority of Christ, and not by the authority of man. And this we think that our adversaries do grant. Now if Christ did institute this sacrament for the hole church: why is the one kind taken away from part of the church? why is the use of the one kind forbidden? why is the ordinance of Christ changed? namely sith he himself doth call it his testament. That if it be not lawful to break the testament and last will of a man: much less it shallbe lawful to break the testament of Christ. And Paul sayeth that he received of the lord, 1. Co. 11 that which he taught. But he taught the use of both kyndis as the text evidently showeth. Do this (sayeth he) first speaking of the body/ afterward he repeateth the same words of the cup. And after he sayeth, let a man try and examine himself, and so let him eat of the bread, and drink of the cup. 1. Co. 11 These be the words of one disposing and ordering. And he speaketh before, that they which should use the souper of the lord, should use it together in one company. Wherefore it is evident, that the sacrament was instituted for the hole church. And the use there of remaineth yet in some churches of the Greeks. And the same custom was sometime also in the latin churches, as Cyprian and Hierome do witness. * The words of saint Hierom For thus sayeth Hierome upon the prophet Sophonie. Sacerdotes qui ●ucharistiae serviunt & sanguinem domini populis dividunt. etc. The priests, which do serve the sacrament● of the altar, which do divide the blood of the lord to the people. etc. The council of Toletane witnesseth the same. Neither shall it be any great mastery to gather a great heap of testimonies. Here we will not exaggerate ne amplify this thing we only leave it to the wise reader to be considered, what is to be thought of the ordinance of god. Our adversaries in the confutation do not go about to excuse the church, from whom the one part of the sacrament was taken away▪ It became good and religious men to do this. They ought to have sought a sure and strong reason, to excuse the church/ and to teach the consciences, which can not be suffered to have but one part of the sacrament. Now they defend, that it is well done to keep away the one part, and they forbid to grant the use of both parts. first they fain that in the church the manner was in some places, to give but the one part alone. And yet can they bring forth none ancient example hereof/ but they allege the places, in which mention is made of bread/ as in Luke. Where it is written, that the disciples knew Christ by breaking of the bread. They allege also other places of breaking of the bread. And albeit we do not greatly say against them, but that some of those places may be understanded of the sacrament: yet for all that this doth not follow, that there was given but the one part alone, for by naming of part the residue is betokened, by a comen manner & custom of speaking. They add also of the laical communion/ which was not the use of y● one kind alone, but of both. And if at any time priests be bidden to use the laical communion, it is mente, that they were removed from the ministry of consecration. And this thing our adversaries do know well enough, but they do abuse the ignorance of unlearned men/ which, when they here speak of laical communion: by and by do dream of the manner and usage of our time, in which to lay men is given but only one part of the sacrament. And see how shameless they be, Gabriel among other causes reciteth, Gabriel why both parts be not given: because there was a difference to be made between lay men and priests. And it is likely enough, that this is the chief cause, why the prohibition of the one part is so greatly defended, that the dignity of the order by this religious fashion might be the better esteemed and the more set by. Thꝭ is an humane reason and purpose (I will not speak over sharply) which for what end it serveth, it may easily be judged. And in the confutation they allege of the sons of Helie, that when the office of the high pressed was lost they should desire but one part sacerdotal/ as it is written in the first book of kings. 1. Re. 2. Here they say is signified the use of one only kind. And they add this conclusion. So therefore our lay men also ought to be content with one part sacerdotal, that is to weet, with one kind. verily our adversaries do dally and trifle, when they apply the history of the children of Helie to the sacraments. There is described the punishment of Helie, will they say this also, that the lay men be kept from the one part because of punishment? The sacrament was instituted to comfort & lift up troubled and feared minds, when they believe, that the flesh of Christ, which was given for the life of the world, is meat/ & when they believe, that they joined to Christ be quickened. But our adversaries do reason, that lay men be kept from the one part because of punishment. The lay men (say they) ought to be content. This is very imperiously spoken. And why ought they? There ought not to be asked why, nor any cause is to be inquired: but what soever divines say, it must be a law. This is the foul vomiting and dronkyn saying of Eccius. Eccius For we espy these thrasonical and proud bragging words of these fellows, which if we were disposed to touch, so as we might do we should not lack matter nor oration. For ye see how they be passed shame. He commandeth (as it were a tyrant in tragedies) that whether they will, or not will, they ought to be contented. Shall these reasons, which he allegeth at domes day excuse these men which do forbid part of the sacrament, and which do thus rage's against good men that use the hole sacrament? If they do forbid it for this skill, that there should be a difference of the order: this self same reason ought to move us, that we do not agree to our adversaries, even though we were else minded to have observed the custom & manner with them. There be other diversities betwixt the order of priests, and the state of the people/ but it is easy to see, what is their intent/ and why they do defend this diversity or difference so greatly. But we, least we might seem to minish the true dignity of the order, will speak no more at this time of this their crafty and subtile purpose. They allege also the peril and jeopardy of spilling, and certain like things/ which have not so great strength, as to change the ordinance of Christ. And let us put the case, that it were free either to use the one part or both: How can yet the prohibition be defended? Howbeit the church doth not take this liberty unto her, that she may make of Christis ordinances things indifferent. We verily do excuse the church, which hath sustained this injury and wrong, because they might not be suffered to have both parts: but the auctors and causers, which do defend, that it is well done to prohibit the use of the hole sacrament/ and which not only do prohibit the use, but also do excommunicate and persecute with violence them, that do use the hole sacrament: these persons (I say) we can not excuse. Let them look to their own charge, how they will make answer to god/ & what cause they will show of these their purposes and ententꝭ. Neither is it to be judged forthwith, that the church doth ordain or approve what soever things the bishops of Rome do ordain/ namely sith the scripture doth prophesy of bishops and curates that they should so do/ as Ezechiel sayeth. Peribit lex a sacerdote. The law shall begin to perish at the pressed. ❧ Of the wedlock of priests. ❧ notwithstanding the great infamy which goeth abroad of the filthy single life of priests: yet nevertheless or adversaries dare ●at only defend the bishop of Rome's law, under the wicked cloak and false pretence of the name of god, but also they dare exhort the emperor and the princes, that in nowise they should suffer the wedlocks of priests, to the great shame and infamy of the Roman empire, for so they speak. What more unshamefastness hath ever been red in any history, then is this of our adversaries? For the arguments, which they use, we shall rehearse afterwards. Now let the wise reader consider what shame these vile wretches have, which say, that wedlock doth engender shame and infamy to the empire/ as who should say, that the church is greatly garnished and renowned by the open infamy of those ungracious and prodigious kinds of lechery, which do burn among these holy fathers, which outwardly do counterfeit and pretend the sadness and virtue of Curius, but in corners live most viciously and voluptuously. Yea and a great part of those things may not be so much as named with honesty, which these men cease not to do with great boldness. And these their prodigious voluptuousness and lusts they desire to have defended with your most chaste right hand (most noble Emperor) whom even certain old prophecies do call the king with the chaste face. For it appeareth very well that this was spoken of you, pudicus fancy bit ubique. The chaste in face shall reign every where. They desire, that contrary to the law of god, contrary to the law of all nations, contrary to the canon's of the counsels, ye should pull insunder and break matrimonies, that ye should ordain grievous & sore punishments against innocent men for cause of wedlock, that ye should kill priests, whom even the Barbarianes do reverently and religiously spare/ that ye should drive women & fatherless children into exile as persons outlawed and banished. Such sort of laws they offer unto you (most good and most chaste Cesar) which no barbarous nation, beit never so cruel and beastly could find in their heart to hear. But for asmuch, as in these your gracious manners, there can be no filthiness or cruelty: we hope that ye will in this cause deal gently with us, namely after that ye shall know that we have most weighty causes for the maintenance of our sentence & opinion taken out of the word of god/ against which our adversaries do set most trifling and most vain persuasions. And yet they do not defend single life earnestly. For they know, how few of them do keep chastity, but they cloak their kingdom with a colour and semblance of religion/ to the which kingdom of theirs, they do reckon single life to be very profitable./ so that now we may perceive that Peter gave warning very well, that in time to come false prophets should deceive men with feigned words. For our adversaries nothing say, nothing write, nothing do in all this hole cause, truly, simply, plainly, & charitably, but in very deed they strive about their lordship and kingdom, which they do falsely suppose to be in jeopardy, and this they go about to fortify and maintain under the wicked pretence and colour of virtue and holiness. But we in no wise can approve this law of living single & without wives, which our adversaries do so greatly defend, because it is repugnant to the law of god, to the law of nature, and disagreeing from the very canon's of the councaylles. And undoubted it is also, that it is superstitious and perilous. For it engendereth infinite slanders, sins, and corrupting of the public manners. Other of our controversies do require some disputation of learned men. In this matter the thing is so manifest on both sides, that it needeth no disputation at all: only it requireth a judge, that is a good man, & which feareth god. And notwithstanding that we defend the manifest verity: yet our adversaries have devised certain cavillations to mock out our arguments. The .1. reason. first of all, the book of Genesis teacheth, that men were created, that they should be fruitful, & that the man should desire the company of the woman, and contrariwise, by right reason. For we speak not of concupiscence, which is sin: but of that appetite, which should have been in nature uncorrupted, which they call natural appetite. And this appetite is verily god's ordinance of the one kind or sex to the other. Now sith this ordinance of god can not be taken away without the singular and special work of god: it followeth, that the law of contracting of matrimony can not be taken away with statutes or vows. A cavillation. Our adversaries do make here a cavillation and say, that at the beginning of the world it was commanded, that the earth should be filled/ but now the earth being full, they say that wedlock is not commanded. See how wisely they judge The nature of man is form and created through that word of god, that it should be fruitful, not only in the beginning of creation, but so long as this nature of the bodies shallbe, even likewise as the earth is made fruitful by virtue of this word Germinet terra herbam virentem. Gene. 1 Let the earth bring forth green grass. By this ordinance of god, the earth began not only at the beginning to bring forth grass, but yearly the fields be covered & vestured with grass▪ and shallbe whiles the world and this nature of things shall continue and endure. Therefore likewise as by the laws of man the nature of the earth can not be changed: even so neither by vows, neither by any laws, may the nature of man be changed, without the special work of god. The .2. reason. Secondarily, because this creation or ordinance of god in man, is the law of nature: therefore the men of law have said very well and wisely, that the coupeling of man and woman together is of the law of nature. Now sith the law of nature is immutable and can not be changed: it followeth necessarily, that the power and liberty to contract matrimony doth always remain & abide. For when nature is not changed, that ordinance also must needs remain, which god gave unto nature, neither can it be taken away by any man's lawis. That therefore is but a foolish saying, which our adversaries after their trifling manner do say, that wedlock was commanded at the beginning, but it is not commanded now. This is even like wise as if they should say, In old time men, when they were borne, brought with them in to the world the natural appetite & their sex or kind, but now they do not so. In old time when they were borne, they brought with them the law of nature, now they do not so. No workman could ever desire or imagine any thing more craftily, and like a crafts man, than these foolish trifles have been imagined to elude and avoid the law of nature. Let this thing therefore abide stable & steadfast in this cause, which both the scripture teacheth, & the man of law hath wisely spoken, tha● the joining together of man and woman is the law of nature. But the law of nature is in deed the law of god. For it is an ordinance imprinted by god in nature. And because this law can not be changed without the special work of god: it is necessary and can not be avoided, but that power & liberty to contract matrimony must needs abide. For that natural appetite is the ordinance of god in nature of one kind or sex to an other, and therefore it is right and law, for else why should both kinds be created? And we speak (as it was said before) not of concupiscence, which is sin: but of that appetite, which they call natural love or affection, which love concupiscence hath not taken out of nature, but rather doth kindle it/ so that now it hath more need of remedy/ and wedlock is now necessary, not only because of procreation, but also because of remedy. These things be clear & evident, and so sure and strong, that they can be by no means avoided. ❧ ❧ ❧ The .3. reason. thirdly Paul saith, For cause of fornication let every man have a wife of his own. This is an express commandment belonging to all men, which be not meet to the single life. Our adversaries do bid, that we should show a commandment unto them, which commandeth priests to wed wives, as though priests were no men. Certes we judge that those things, which we dispute in general of the nature of man, do also appertain to priests. Doth not Paul command here that those men should marry wives, which have not the gift of continence and chastity? For Paul declareth his own self not long after, when he saith, It is better to mary, 1. cor. 7 than to burn. And Christ said plainly, Non omnes capiunt verbum hoc sed quibus datum est .1. Mat 19 All men do not take this saying, but they only to whom it is given. For now after sin these two things go together, natural appetite, and concupiscence, which inflameth natural appetite/ so that now there is more need of wedlock, than was when nature was perfect and incorrupted. Therefore Paul speaketh of wedlock, as of a remedy. And for to avoid those burnings and inflammations of the lust, he commandeth to marry. Neither can any authority or any law of man▪ or any vows, take away this saying of Paul, It is better to marry than to brennne. For these said things take not away nature or concupiscence. Therefore who soever burn, have power & liberty to marry. And they be bound by this commandment of Paul, that for to avoid fornication every one should have a wife of his own, as many as do not truly contain & live chaste/ the judgement whereof appertaineth to every man's own conscience. For where our adversaries do bid us here desire continence of god, and do bid us also, to tame and mortify our body with labours and abstinence/ why do they not sing these high precepts to their own selves? But as we said before our adversaries do nought else but trifle/ they do nothing earnestly. If continence or chastity were possible to all men: than it should not require a special gift. But Christ showeth that there is need of a special gift: wherefore all men do not attain it. The residue, which have not this gift, god willeth to use the common law of nature, which he hath ordained. For god is not content, that his ordinances, or his creatures be despised. In such wise he willeth them to be chaste, that yet they may use the remedy, which god hath ordained. Like wise as he will that we so maintain our life, if we do use meat and drink. And Gerson witnesseth, that there have been many good men, which have endeavoured themselves to tame their body, & yet it hath little availed them. Therefore Ambrose saith very well, Ambrose Only virginity is the thing, which may be counseled, but can not be commanded, it is a thing more of wish or desire than of commandment. If any man will object here, An objection. that Christ doth praise them, which do geld themselves for the kingdom of heaven▪ let him also consider this, that he praiseth such manner men, which have the gift of continence. And therefore he added, Qui potest capere capiat. He that may take, let him take. Mat 19 For unclean & filthy continence doth not please Christ. we also do praise true continence. But we do now dispute of the law, and of them, which have not the gift of continency. The thing ought to be left free, there ought no bonds or snares to be cast upon the weak persons by this law. The .4. reason. Fourthly the law of the bishop of Rome disagreeth also from the canon's of the counsels. For the old canon's do not prohibit wedlock, neither do they break or depart wedlock already contracted, Albeit they do remove them from ministration, which have made contract in the time that they were in ministery. And this removing of them from administration was at those times in stead of a benefit. But the new canon's, which were not made in the counsels, but by the private will of pope's: both do prohibit to contract matrimony, & also do dissolve & break those, which were already contracted. And this appeareth evidently to be contrary to the commandment of Christ, which saith: Whom god hath joined let no man depart insunder. Our adversaries cry out in the confutation, Mat 19 that to live single without wives is commanded by the councils. We do not accuse the the decrees of the councils. For these decrees under a certain condition do permit wedlock/ but we do accuse the laws, which the bishops of Rome have made sins the old general counsels, contrary to the authority of the said councils. Thus do the bishops of Rome despise the authorities of the counsels, which they will that other men should think to be most holy & inviolable. This law therefore of perpetual abstaining from marriage is only the law of this new domination of the pope. And that not without a cause. For Daniel giveth this mark and token to the kingdom of antichrist, that they shall contemn women. The .5. reason. Fyftelye, although our adversaries do not defend the law because of superstition, forasmuch as they see that it is not wont to be observed: yet nevertheless they sow superstitious opinions, whiles they pretend religion & holiness. They say that they require the single life, and abstaining from marriage, because it is purity & cleanness, as who should say, that marriage were uncleanness and sin. or as though single life did merit remission of sins, and reconciliation/ and wedlock did not so. And to this purpose they allege the ceremonies of Moses' law/ that sith in the law, during the time of their ministration, the priests were separated from their wives: moche more in the new testament the priest forasmuch as he ought always to pray, ought always to contain & live chaste. This foolish & unmeet similitude is alleged as it were a demonstration and a most strong and evident proof, that priests ought never to marry. And yet in the similitude itself, wedlock is permitted and granted: only the use of the wife is forbidden, during the time of their ministery. And they be two sundry things, to pray and to minister. The holy men did pray even than also, when they did not exercise any public or open ministery or office. Neither did the companyenge with their wives let them that they might not pray. But we will answer in order to these feigned trifles and figmentes. first our adversaries must needs grant this, that wedlock is pure & clean in them, that do believe/ because it is sanctified with the word of god, that is to say, it is a thing lawful & approved by the word of god, as the scripture copiously doth record. For Christ calleth wedlock gods joining or coupling together. when he saith, Mat 19 whom god hath joined together. And Paul saith of wedlock, of meatis and like things, They be sanctified by word and prayer, that is, by the word, wherewith the conscience is made sure and out of doubt, that god doth approve and allow it, & by prayer, that is for to say, by faith, which useth it with giving of thanks, as the gift of god. Also in the first epistle to the corinthians he saith: 1. cor. 7 The unchristen husband is sanctified by the christian wife, etc. that is to say, the use and companying of them together is lawful & holy, because of the faith in Christ, as it is lawful to use meat and drink. etc. Also to Timothe he writeth, 1. Ti. 2. The woman is saved by generation, and by bringing forth of children. etc. If our adversaries could bring forth such a place of scripture for single life: than would they make marvelous triumphs. Paul saith that the woman is saved by generation and bringing forth of children. What could be said more honourable against the hypocrisy of single life, than that a woman is saved by works of matrimony by use & company coniugale of the one with the other, by bringing forth children, and by other works apꝑteining to the ordering of an house? And what is Paul's mind? Let the reder observe and mark faith to be added, and not the offices or works of ordering an house to be praised without faith, if they abide (saith Paul) in the faith. For he speaketh generally of the whole kind of mothers. Therefore he doth principally require faith, by which the woman receiveth remission of sins and justification. Afterwards he addeth a certain work of calling, Likewise as in every man there ought to follow after faith the good work of a certain vocation. This work pleaseth god because of faith. So the works of the woman please god because of faith/ and the christian woman is saved, which in such sort of works of her calling doth godly service. These authorities & testimonies do teach, that wedlock is a lawful thing. If than this word (cleanness) betoken that thing, which is lawful and approved before god: than be wedlocks clean because they be approved by the word of god. And Paul saith of lawful things, Omnia munda mundis. i. All things be clean to them that he clean, that is to say, to them, which believe Christ, and be righteous by faith. Therefore as virginity in wicked men is unclean: so wedlock in godly men is clean, because of the word of god and faith. But if this word cleanness be taken as a thing contrary to concupiscence: so wedlock betokeneth cleanness of heart, that is for to say, a mortified concupiscence, because the law doth not forbid wedlock, but concupiscence, adultery, fornication, wherefore single life is not cleanness. For there may be more cleanness of the heart in a married man, as in Abraham, or jacob, than in very many of those, yea which be truly continente. Finally, if in such sort they understand single life to be cleanness. because it doth merit justification, more than wedlock: we than plainly with open voice say against them. For we be justified neither for cause of virginity, neither for cause of wedlock, but freely for Christis sake, when ●e believe that for his sake we have god good and gracious to us. Here peradventure our adversaries shall cry out, that after the manner of Jovinian wedlock is of us made equal to virginity. But we will not for these rebukes and reviling words cast away the truth of the righteousness of faith, which we have before declared. And yet we do not make virginity equal to matrimony. For likewise as one gift is better than another, as prophecy is better than eloquence/ eloquence is better than carpenters craft: so virginity is a more excellent gift than wedlock. And yet as an Orator is not more righteous before god for cause of his eloquence then a carpenter because of his carpentry: so likewise a virgin meriteth no more justification with her virginity, than a wife doth with the works appertaining to a wife/ but every one in their gift ought to serve faithfully▪ and to think that by faith for Christ's sake they obtain remission of sins, and by faith be reputed righteous before god. And neither Christ nor Paul do praise virginity therefore, because it doth justify: but because it is less cumbered and hath fewer cares belonging to it/ and is less letted with domestical occupations and businesses, in praying, in teaching, in doing service to god. Therefore saith Paul. 1. cor. 7 The virgin careth for those things, which be the lords. virginity then is praised for the excercise and study. So Christ doth not absolutely and generally praise all them, which do geld themselves: but he addeth, for the kingdom of heaven, that is for to say, that they may have leisure to learn or to teach the gospel. For he doth not say that virginity doth merit remission of sins or salvation. To the examples of the levitical priests we have answered, that they prove not, that priests ought to be bound to abstain from marriage all their life time/ again the levitical unclennesses ought not to be applied to us. A custom against the law, was then uncleanness. Now such custom is not uncleanness/ for Paul sayeth, All things be clean to them that be clean. For the gospel delivereth us and maketh us free from these levitical impurities. And if any man doth defend the law of abstaining from marriage, to the end to charge & lad consciences with those levitical observances: Act. 15. that man ought to be resisted in likewise as the apostles did resist them which required circumcision/ and which went about to lay the burden of Moses law upon christian men's necks. In the mean season yet good men know how to moderate the carnal use and company of their wives, namely when they be busied with public ministries and offices appertaining to the comen weal/ with which good men be often times so busied & troubled, that they do cast the thoughts & cares concerning their house out of their myndis. Good men know this also that Paul doth bid us to possess our vessels in sanctification. They know also, that sometime they ought to go a sondre/ to the intent that they may the better give their mind to prayer/ but Paul will not, 1. cor. 7 that they should keep insunder continually. Now such manner continency is easy to them, that be good men and occupied. But that great multitude of idle priests, which be in Colleges, can not fulfil so much as this levitical continency (they live in so great wealth and pleasures) as experience showeth daily. And these verses of the Poet be known well enough. Desidiam puer ille sequi solet, odit agentes (that is to say) That lust and desire of bodily pleasure is wont to follow slothfulness but it hateth those that he busy and doing. Many heretikis through the misunderstanding of the foresaid law of Moses, have had contumelious and shameful opinions of wedlock. And such were the Encratites, of whom we have spoken before. And it is undoubted and evidently known, that monks and freers have been wont to sow and spread abroad everywhere many superstitious sentences concerning single life/ which sentences have troubled many godly consciences, even because of the lawful use of matrimony. And it should be no hard thing for us to rehearse and tell examples. For albeit they did not utterly condemn matrimony, because of procreation: yet they did dispraise it, as a kind of living, which scarcely at any time doth please god or at the least wise should not please god but only because of procreation. But single life they did extol and magnify as an angelical kind of living. This they preached to be the most pleasant sacrifice unto god, to merit remission of sins/ to merit garlands or crowns/ to bring forth the hundredth fold fruit and other things out of number. These religions of angels Paul doth greatly improve writing to the Collossians. For they do oppress the knowledge of Christ, when men do think, that they be reputed righteous for such manner observances, and not for Christis sake/ they oppress also the knowledge of the commauddementes of god, when besides the preceptis of god new ceremonies and services be devised, and preferred before the commandments of god. Wherefore these superstitious opinions, concerning single life, be diligently to be resisted, to th'intent that both godly consciences may know what manner honours and service god doth approve. But in deed our adversaries do not require single life through any superstition. For they know that chastity is not wont to be kept. But they cloak their business with superstitious opinions, to the intent that they may beguile the simple and unlearned persons. They be therefore more worthy of hatred than the Encratites, which seem to have fallen in to error through a certain appearance of holiness. But these voluptuous fellows do purposely abuse the pretence of religion. The .6. reason. sixthly, though we have so many causes of disproving the law of perpetual abstinence from marriage: yet besydis these causes there be many jeopardies of souls and open s●launders and occasions of hurt, which, although the law were not unrighteous, yet it ought to fear away good men from the approving of such manner of burden, which hath destroyed innumerable souls. All good men have complained long of this burden, as well for their own cause, as for other men's cause, whom they did see to be in jeopardy. But these complaints no bishops do hear. And it is not unknown, how greatly this law doth hurt the comen and public manners, what vices, what ungracious kinds of lechery it hath engendered and brought up. There be yet remaining the roman satires. In these satires, Rome even these days also doth know and espy her manners touched. Thus god avengeth and ponysheth the contempt and despising of his gift, and of his ordinance in those persons, which forbid wedlock. And sith in other laws the custom hath been to change them, if evident utility have so required: why do they not the same in this law, in which there be so many weighty causes running together (namely these last days) why it ought to be changed? Nature waxeth old & is made daily weyker and weaker, and vices do increase/ wherefore the remedies taught and given by god were the more to be used. We see what vice god doth accuse before the flood/ what vice he doth accuse before the brenning of the five City's/ Like vices have gone before the destructions of many other cities, as of Sybaris/ of Rome. And in these is set forth an image or similitude of the times, which shall be next to the worlds end. Therefore principally at this time they ought to strengthen & to fortify wedlock with most sharp laws and ensamples, & to provoke men to we●lock. This appertaineth to the head officers and rulers, which ought to maintain good order in a comen ●eale. In the mean season, the preachers and teachers of the gospel, let them do both two things, I mean, let them exhort those that be uncontinent to wedlock/ and again let them exhort other, that they do not despise the gift of continence. The bishops of Rome do daily dispense, do daily change other laws, yea although already they be very good: but in this one law of abstaining from marriage, they he as hard hearted as iron, and will not be entreated, albeit every man knoweth, that it is only man's law. And this self same law they do now aggravate and make more strait many ways. The can on law biddeth to suspend priests, the bishops being cruel interpreters of the law, do suspend them not from their office, but they hang them up by the necks upon trees. They kill many good men cruelly, only because of marriage. And these self murders do show and declare, that this law is a doctrine of devils. For the devil, for asmuch as he is a manqueller, defendeth his laws with such murders. We know that there be some offended by the occasion that we seem ●o be divided from them, which be esteemed to be the ordinary bishops/ but our consciences is safe and out of jeopardy. For as much as we know, that although we desire with all labour & diligence to make concord, yet we can in no wise pacify our adversaries, unless we would cast away the manifest truth/ and also whiles we would conspire with them to defend this unrighteous law/ to dissolve and break matrimonies/ to slay priests, if any refuse to obey/ to drive silly poor women and fatherless children in to exile, as persons banished. But for asmuch as it is undoubted, that these conditions and laws of peace do displease god: let us be sorry never a deal though we have not fellowship, nor be partners with or adversaries of so many murders. We have declared the causes, why we can not with good conscience agree unto our adversaries, which defend the pope's law made concerning perpetual abstaining from marriage, that is to wit, because it is repugnant and contrary to god's law, to the law of nature, and disagreeth also from the canon's, and besides this is superstitious and full of jeopardy. Finally, because all the hole matter is but feigned, and hypocritical. For this law is not commanded because of any virtue or holiness, but because of lordship and domination. And this they wickedly cloak and shadow under the pretence of god honour. Neither can there be any thing brought of any wise man against these strong reasons. The gospel giveth to them which have need, licence and liberty for to mary. And yet it doth not compel those to mary, which be willing and disposed to contain, so that they contain and live chaste in very deed. This liberty we think aught to be granted unto priests also/ neither will we compel any m●n by violence to keep himself unmarried/ neither yet dissolve ne break the marriages, which be already made. We have also incidently, The arguments of the adversaries. whiles we rehearsed our own arguments, showed and declared, how our adversaries do dally away and elude one or two of the arguments with cavillations, which cavillations we have wiped away & avoided. Now we shall briefly rehearse with how strong reasons they defend this law. The .1. argument. first they say, that it came from god by revelation. Ye see thextreme boldness of these lewd fellows. They be not afraid to affirm that the law of perpetual abstaining from marriage was showed from god by revelation, when it is contrary to the manifest testimonies of the scripture/ 1. cor. 7 which do bid that every man should have his own wife, for than oyding of fornication/ Mat 19 which also do forbid to dissolve or break matrimonies that be contracted. 1. Timothe. 4. Paul showeth what author and maker this law should have, when he calleth it the doctrine of devils. And the fruits also declare who is the auctor/ so many monstrous kinds of bodily lust/ so many murders/ which now be received under the covert & cloak of the law. The .2. argument. The second argument of our adversaries is, that priests ought to be clean, according to that text of scripture, Mundamini qui fertis vasa domini, isaiah. that is to say, Be ye made clean, which do bear the vessels of the lord. And they allege many other things according to the same purpose. This reason, of which they brag, as most apparent & glorious of all other, we have avoided here before. For we have said, that virginity without faith is no cleanness in the sight of god. And on the other side, that wedlock by reason of faith is clean, according to that text, Tit. 1. Omnia mund● mundis. All things be clean to them that be clean. We have said this also, that the outward clennesses and ceremonies of the law be not to be translated and applied to this ausines. For the gospel requireth cleanness of the heart, it doth not require the ceremonies of the law. And it may be so, that the heart of a married man, as of Abraham, or of jacob, which had many wives, is more clean, and doth less burn with wanton lusts, than the hearts of many virgins, yea which do live chaste in very deed. And as touching to that which isaiah saith, See that ye be made clean, isaiah. which do bear the vessels of the lord. This saying aught to be understanded of cleanness of heart, and of hole repentance. But holy men as touching the outward use shall know well enough how farforth it shallbe expedient to measure the use of wedlock/ and (as Paul saith) to possess their vessels in sanctification. Finally, sith it is so that wedlock is clean, it were well said to them, which in single life live not chaste, to bid them mary wives, that they may be clean. So the self same law, See that ye be made clean, which bear the vessels of the lord, doth command, that unclean single men should be made clean and pure married men. The .3. argument. The third argument is horrible and fearful, that is to say, that it is the heresy of jovinian, that priests should have wives. God forbid, this is a new accusation, that wedlock is heresy. In the time of jovinian the world knew not yet this law of perpetual abstaining from matrimony: it is therefore a shameful lie to say, that the wedlock of priests is the heresy of jovinian: or that than the wedlock of priests was condemned by the church. In such manner places as this, a man may see, what purpose and intent our adversaries had in writing the confutation. They judged that the simple and unlearned men be so very soon moved and stirred, if they hear of the foul reproach of heresy/ if they do imagine that our cause hath been confuted & condemned in times passed, by many judgements of the church. Therefore they do often times falsely allege the judgement of the church. And because they know this well enough, they would not exhibete unto us a copy of the confutation, lest this vanity, lest these false lies might be reproved. And as touching the cause of jovinian, of the comparison of virginity and wedlock, we have said our mind heretofore, what we think. For we do not make wedlock and virginity equal and peers, albeit neither virginity, neither wedlock doth merit justification. With such manner arguments & so vain they defend this law of perpetual abstaining from matrimony, which law is both wicked and also hurtful to good manners. With such manner reasons they arm the minds of princes against the judgement of god/ in which god shall ask accounts of them, why they have dissolved and undone so many matrimonies/ why they have tormented/ why they have slain so many priests. For doubt ye not, but as the blood of Abel, after that he was dead, did cry unto god: so doth also now the blood of many good men, upon whom cruelty hath been unjustly exercised. cry vengeance. And undoubtedly god shall punish and revenge this cruelty. Than ye shall find how vain these reasons of our adversaries be, and ye shall perceive that in the iu●gem●●t of god no false cavillations be a●le to stand against the word of god, as isaiah saith. All flesh is hay, and all the glory of it is as it were the flower of the grass. Our princes, what soever shall happen, may comfort themselves with the clear conscience of their right purposes & intents. For albeit the priests had done any evil in contracting matrimony: yet that divorcing and departing insunder of matrimonies, those exiles and outlawries▪ that cruelty to manifestly against the will and word of god. Neither do our prince's delight in newness or dessension: but the word of god was rather to be regarded (〈◊〉 in so plain and undoubteful a cause) than all other things. ❧ Of the Mass. THis protestation we must make here again in the beginning that we do not abrogate nor take away the mass, but we do religiously & reverently retain, and defend it. For there be masses done among us every sunday, and other holy days. At which Masses the sacrament is ministered to them that desyte to receive it, after that they have been examined and have received absolution. And the public usual ceremonies be observed still with us, as the order of the lessons, of the prayers, the apparel, and other like things. Our adversaries make a long declamation concerning the use of the latin tongue in the mass/ in which declamation full pleasantly they do play the fools, disputing how it doth profit the unlearned hearer in the faith of the church, to hear the mass, which he understandeth not. For they fain, that the very work of hearing is an honour & service to god, and also is available without any understanding. These matters we will not odiously debate ne discuss, but we leave them to the judgement of the readers. And we do therefore here recite them, to give men knowledge by the way, that the latin lessons and orisons be retained and used still among us. But for asmuch as ceremonies ought to be observed partly to th'intent that men should learn the scripture, and partly that men being put in remembrance by the word should conceive and gather faith, and fear, & so should pray also (for these be th'ends of ceremonies) we keep still the latin tongue for them, which do learn and understand latin. And we mingle and join thereunto some songꝭ in the Dutch tongue, to th'intent that the people also might have somewhat to learn, & wherewith to stir up faith and fear. This hath been the manner and custom always in the churches and congregations. For albeit some congregations have added songs in the Dutch tongue more often, and other some more seldom: yet well near in every place the people song somewhat in their own native language. But this was never written ne painted in any place, that the work of hearing the lessons, which they understand not, is available to men/ and that ceremonies be profitable, not because they teach or put us in remembrance, but by the virtue of the work that is wrought, because they be so or so done/ and because they be looked upon. Let all such pharisaical opinions go to the mischief. And though there is done with us, only one comen mass: yet do we nothing against the catholic church. The usage of the greek churches. For in the parishes throughout Grecelande, there be not any private masses done, not even in these days, but there is one comen mass done, and that only on the sundays & holy days. In monasteries there is a mass done daily/ but it is only a comen mass. These be the steps and leavings of the old customs. For none of all the old writers before Gregory maketh mention of private masses. In what manner they came up at the beginning, we now let pass. But this is undoubtedly known, Freers. that sins the begging freers began to rain, through most false ꝑsuations, and for love of lucre, they have been so increased, that all good men have a long season thought that the thing far exceedeth measure. How be it saint Francis intended full well to provide for this thing, The ordinance of saint francis which did constitute and ordain, that every monastery should be content with one comen mass daily. This afterwards was changed either through superstition, or else because of lucre. Thus when they see their time, themselves do change the ordinances of their forefathers, and afterwards do allege unto us the authority of the forefathers. Epiphanius. In Asia the mass was done but th●yse a week. Epiphanius writeth, that in Asia thrice every week they did consecrated, and that there were no daily masses. And he saith, that the apostles taught this manner and custom▪ whose words written in the greek tongue be thus much to say in english. Consecrations were ordained of the apostles, to be done the wenesday, friday, and sunday. Now albeit our adversaries in this place do heap many things together, to prove that the mass is a sacrifice: yet nevertheless that great cry of words shall cease and be put to silence, if only this one answer be made/ that all that grea●e and long heap of authorities, of reasons, of testimonies, doth not prove that the mass doth give grace by virtue of the work wrought, or that the mass being applied for others, doth merit to them remission of venial and deadly sins, of the crime, and of the pain. This one answer overthroweth all things what soever our adversaries do object not only in this confutation, but also in all the works, which they have made concerning the mass. And this is the state, the standing, & principal point of this matter or cause, whereof the readers are so to be admonished of us, Eschines. as Eschines monished the judges, that like as wrestelers or champions do strive about their standing among themselves: so they should strive with their adversary of the state of the controversy, & suffer him not to stray out of the matter or cause. After the same manner our adversaries must be compelled to speak of the matter purposed / and when the very point, and state of the controversy is known: it shallbe no mastery to judge betwixt the arguments of both sides. For we in our confession have showed that our opinion is, that the souper of the lord doth not confer ne give grace by the virtue of the work that is wrought/ neither when it is applied for other men either quick or dead doth deserve forgiveness of sins/ neither a culpa (as they say) neither yet a pena. And the clear and strong probation of this state is this, because it is impossible to obtain remission of sins for our own work by the virtue of the work wrought/ but by faith must the terrors of sin and of death be overcomen, when we comfort our hearts with the knowledge of Christ, and think▪ that we be forgiven for Christis sake, and that the merits and justice of Christ be given unto us as Paul to the Romans saith. Ro. 5. justificati ex fide pacem habemus. that is to say. Being justified by saith we have peace▪ These things be so undoubted, and so strong and sure, that they be able to stand against all the gates of hell. If we ought to have said as much as need is: than is our cause already at an end. For no man unless he be mad can allow that pharisaical & heathen parsuasion of the work wrought. And yet this persuasion continueth and sticketh fast among the people/ and this persuasion hath increased masses, to infinite number. For masses be hired to appease the wrath of god, and by this work they will obtain remission a culpa et pena/ they will obtain whatsoever they need in all this life. They will also deliver dead men. This pharisaical opinion have freers and sophisters taught in the church. Albeit we have sufficiently declared our cause already, yet that natwistanding because our adversaries do wrest many scriptures foolishly to the defence of their errors, we shall add a few things to this place. They have spoken many things of sacrifice in the confutation, where as we in our confession purposely did eschew that name because of ambiguity/ and doubtful taking of the word. We have declared the thing what these men do mean now by sacrifice, whose abuses we do reprove and speak against. But now to the intent we may declare the scriptures wrongfully wrested, it is necessary first at the beginning to expone what sacrifice is. All these hole ten years our adversaries have made almost infinite volumes of sacrifice. And yet hath none of them all hitherto put the definition of sacrifice. All only they take the name of sacrifice either out of the scriptures, frels out of the works of the fathers. That done they put dreams of their own imagination as though sacrifice did betoken, whatsoever pleaseth them. ❧ ❧ What is sacrifice, and which be the kinds of sacrifice. ❧ Socrates. Socrates' in the work of Plato entitled Phaedrus, saith, that himself was most desirous of distinctions or divisions/ because without them nothing can be declared by speaking, ne yet by understanding. And if he found any man cunning of dividing, him (he sayeth) he waited upon, and followed his steps, as though he were a god. And he biddeth him, that divideth, to cut the members and partis in the very joints, least he browse & break any member after the fashion of an evil coke. But these precepts our adversaries do highly despise, and in very deed (as Plato sayeth) they be naughty cooks/ corrupting the members of sacrifice/ as it shallbe perceived when we shall rehearse and reckon up the kinds of sacrifice. The divines be wont, and that very well to put a difference betwixt a sacrament and a sacrifice. Let therefore ceremony or holy work be Genus (as the logician speaketh that is to say the general term) unto them both. A sacrament is a ceremony or an holy work, A sacrament what it is. in which god giveth unto us that thing, which the promise annexed to the ceremony doth offer/ as baptism is a work, not which we offer unto god, but in which god doth baptise us, that is to weet, the minister in the stead of god/ and here god offereth and giveth remission of sins. etc. according to his promise Qui crediderit & baptizatus fuerit saluus erit, who soever shall believe, & be baptized, shallbe saved. mar. 16 On the other side a sacrifice is a ceremony or a work, which we give unto god, * A sacrifice what it is. ❧ to honour and worship him with all. And there be two nearest kinds of sacrifice▪ and there be no more. The one kind is called sacrificium propitiatorium/ which ye may call in english a sacrifice of ransom, that is to say, Sacrificium propi●iatorium. a work making satisfaction both for the offence, and the punishment/ that is to say/ reconciling god, or pacifying the wrath of god, or which meriteth to other men remission of sins. The other kind is sacrificium eucharisticon, Sacrificium e●charisticon. which in the english tongue a man may call a sacrifice of thanks giving, which deserveth not forgiveness of sins or reconciliation, but is done of them, that be reconciled, to the intent to give thanks or to render thanks for remission of sins and other benefits, which they have received of god. These two kinds of sacrifice we must both in this controversy, and also in many other disputations have always in sight & before our eyes/ and we wust with singular diligence take heed, that they be not confounded and mingled together That if the quantity of this book would suffer it▪ we would add also the reasons of this our division. For it hath sufficient authorities and testimonies in the epistle of Paul to the hebrews, & in other places. And all the levitical sacrifices may be reduced and brought to these members, as to their own proper houses. For they were called in the law certain propitiatory sacrifices/ because of their signification or similitude▪ and not because they did merit remission of sins before god/ but because they did merit remission of sins as touching to the justice of the law, so that they for whom such sacrifice were made, should not be excluded from this policy or comen weal And therefore Holocaustum pro p●ccato and Holocaustum pro delicto, that is to say an hole brent sacrifice for sin and an hole brent sacrifice for a fault or offence, these (I say) were called propitiatory sacrifices. But oblation, libation, retributions, first fruits, tenths, all these were called sacrificis Eucharistical, that is to say, sacrifices of thank giving. But in very deed there was but only one sacrifice propitiatory in the world, * The death of Christ. and that was the death of Christ/ as the epistle to the hebrews teacheth which sayeth. Impossibile est sanguine tau●orum et hircorum auferri peccata, that is to say. It is impossible that sins should be taken away by the blood of bulls and goats. Heb. 10 And a little after he sayeth of the will of Christ. Heb. 10 In which will we be santified, by the oblation of the body of jesus Christ once for ever. And isaiah interpretith the law, to the intent that we should know the death of Christ to be very satisfaction for our sins or purgation, not the ceremonies of the law/ and therefore he sayeth. After that he shall have given his life an host or sacrifice for sins: he shall see seed or posterity of long continuance. etc. For the Hebrew word which isaiah doth use in this place, betokeneth sacrifice for sin/ which sacrifice in the law did betoken that there was a certain host or sacrifice to come, which should make satisfaction for our sins/ and should reconcile god/ to the end that men should know, that not for our own righteousness, but for the merits of another, that is to weet of jesus Christ, god is willing to be reconciled to us. Paul expoundeth the same Hebrew word to signify or betoken sin in the viii. chapiter to the Romans, saying, By sin he condemned sin, that is to say, ●e punished sin by the host or sacrifice offered for sin. Rom. 8 The signification and strength of the word may be more easily perceived by the manners of the gentiles, which we see to have been taken of the words of the father's not rightly understanded. Latin men did call piaculum, piaculum that host or sacrifice which was offered in great calamities, to pacify the wrath of god, when god seemed to be exceedingly angry/ and sometime they made sacrifice with man's blood, because peradventure they had her●e that the sacrifienge of a man should in time coming appease god to all mankind. The Greeks have called them in some place Catharmata/ and in some place Peripsemata. isaiah therefore and Paul do understand, that Christ was made an oblation or sacrifice, such as latin men do call Piaculum/ that by his merits, and not by ours, god should be reconciled. Let this therefore remain and abide in the cause, that only the death of Christ is the very true propitiatory sacrifice. For those levitical propitiatory sacrifices were called so only to signify the very propitiatory sacrifice that was to come. And therefore by a certain similitude and likeness they were satisfactions redeeming the justice of the law, lest they which had offended should be excluded from that comen weal. But these said sacrifices ought to cease after that the gospel was once revealed and brought to light. And because they ought to cease at the time of the revelation of the gospel, they were not very propitiations, sith the gospel was therefore promised to give and show propitiation. Now remain only Eucharistical sacrifices which be called sacrifices of praise/ preaching of the gospel/ faith/ invocation/ thankꝭ giving/ confession/ the afflictions of holy men yea all good works of saints. These sacrifices be not satisfactions for the doers of them or satisfactions that may be applied for other folk, which may meritie unto them remission of sins, or reconciliation by the virtue of the work wrought. For they be done of them that be already reconciled. And such manner sacrifices be the sacrifices of the new testament/ as Peter teacheth in his first epistle saying. To an holy priesthood, 1. Pe. 2. that ye should offer spiritual hosts and sacrifices. How spiritual sacrifices be set against, as contrary not only to the sacrificing of beasts, but also to the works of men, which be offered because of the work wrought. For this word spiritual, betokeneth motions of the holy ghost in us. Paul teacheth the same, when he saith: Ro. 12. Offer your bodies as a quick sacrifice, holy, and a reasonable service. But by reasonable service or honour is betokened that service, in which god is understanded, and perceived in the mind, as is done in the motions of fear and of trust towards god. Therefore it is not only set against the levitical honour or service, in which beastis were slain: but also that honour or service, in which is feigned a work to be offered, by the virtue of the work wrought. The same thing doth the epistle to the hebrews teach, which saith: Heb. 13. By him let us offer sacrifice of praise always unto god/ and he addeth the interpretation, that is to wit, the fruit of lips, confessing his name. He biddeth us offer praises, that is to say, invocation thanks giving, confession or knowledging of his name, and other semblable things. These things be of strength, not by the virtue of the work wrought, but by the means of faith. And this teacheth this ꝑticle (by him let us offer) that is to say, by faith in Christ. Briefly, the service and worshipping commanded by the new testament is spiritual, that is to say, is justice of faith in the heart, and the fruits of faith. Therefore it doth abrogate the levitical sacrifices. And Christ saith: The true worshippers shall worship the father in spirit and truth. Io. 4. For such worshippers would the father have to worship him God is a spirit & they that worship him, must worship him in spirit and truth. This text clearly condemneth the opinions of all such sacrifices, which they feign to be of strength by the reason of the work wrought. And it teacheth also, that we must worship in spirit, that is to say, with motions of the heart and faith. Therefore the prophetis also in the old testament condemn the opinion of the people, which they had of the work wrought, and do teach righteousness & sacrifices of the spirit. For thus saith the prophet Hieremie. Hier. 7 I have not spoken with your fathers nor I have not given them commandment in that day when I brought them out of Egypt, of any sacrifices: But this word I commanded them, saying, Hear and obey my words, and I will be your god. etc. After what fashion should we think, that the jews did hearken & receive this sermon, which seemeth to be clean repugnant and contrary to the law of Moses? For this was undoubtedly known, that god had given commandment to the fathers of diverse manner sacrifices. But Hieremie condemneth the opinion, which they had of sacrifices. This opinion god did never teeth them, that is to wit, that those sacrifices should pacify him by the work wrought. He addeth also faith, that god had commanded it, when he saith, hearken me, that is to say, believe me, that I am your god, that I will so be known, when I do show mercy, and when I do help, and that I have no need of your sacrifices, trust surely, that I will be god a justifier, a saviour, not for your works sake: but for my word, and my promise sake, desire & look for help of me truly and from your hearts. The psalm also doth condemn the opinion of the work wrought, psal 49 which refusing the sacrifice of beasts, requireth invocation▪ and the sacrifice of praise. For thus it saith. Shall I eat the flesh of bulls & of goats? etc. Call upon me in the time of tribulation, and I will deliver thee, and thou shalt worship and honour me. etc. Here he witnesseth that this is the very latria, the very true honour, if we do heartily call upon him. Also in the xxxix psalm it is written, Sacrifice & oblation thou wouldest none of, psal. 391 but thou haste made perfect & opened mine ears, that is to say, thou hast set forth and proponed a word unto me, which I should hear, and thou requirest that I should believe thy word▪ and thy promises, which be, that thou wilt in very deed have mercy, wilt succour. etc. Also in the l psalm. psal. 50 Thou shalt not delight in the hole brent sacrifices. The sacrifice acceptable to god, is a troubled spirit, A contrite and humbled heart (o god) thou wilt not despise. Also in the four psalm, psal. 4. Sacrifice ye the sacrifice of justice, and hoop ye in the lord. He biddeth here to hope, and saith, that it is a righteous sacrifice, meaning that other sacrificis be not true nor righteous sacrifices. And in the. Cxu. psalm, psal 115 I shall sacrifice the sacrifice of praise, and I shall call upon the name of the lord. He calleth here invocation the sacrifice of praise. But what proceed we in citing these places, the scripture is full of such testimonies, which teach that sacrifices reconcile not god by the virtue of themselves. And therefore it teacheth that in the new testament (the levitical sacrifices being abrogated) new, clean, and pure sacrifices shallbe made, that is to wit, faith, invocation, thanks giving, confession, and preaching of the gospel, afflictions for the gospels sake, and other like things. And of these sacrifices speaketh Malachias the prophet, Mala. 1 saying: Ab ortu solis usque ad occasum magnum est nomen meum in gentibus & in omni loco sacrificatur & offertur nomini meo oblatio munda. That is to say, From the east to the west, my name is great among people & nations, and in every place is offered incense to my name, and pure and clean oblation. This place our adversaries do wrest and apply to the mass, and they allege the authority of the fathers. But the answer is easy, for though he spoke never so much of the mass: yet it followeth not that the mass justifieth of it own self/ or that the mass applied to others deserveth unto them remission of sins. * The true interpretation of the ꝓphate, None of all these saith the prophet, which yet monks, freers, and sophisters do imagine and fain full shamefully that he should speak. But the very self words of the prophet declare sufficiently his meaning. For first they purpose that the name of the lord shallbe great, this is done by the preaching of the gospel. For by it is notified & spread the name of Christ, and the mercy of the father promised in Christ is thus known. Preaching of the gospel engendereth faith in them, which receive the gospel, these call on god, these give thank to god, these suffer afflictions in their confessing or preaching, these work we'll for the glory of Christ. Thus the name of the lord is made great among the gentiles. Wherefore sacrifice and a clean oblation signify not a ceremony nakedly done, but all those sacrifices, by which the name of the lord is magnified, I mean, faith, invocation, preaching of the gospel, confession. etc. And we easily suffer him that lusteth, to comprise a ceremony, so that he understandeth not only the ceremony, neither teacheth that the ceremony is available of the own p●oore virtue & strength. For like as among the sacrificis of praise, that is to wit, among the praises of god, we comprise the preaching of the word: so a praise or thanks giving may be the very taking or receiving of the sou●er of the lord, but not of the own proper virtue, iustifienge us, or appliable to other, to th'intent to purchase unto them forgiveness of sins. But we shall not long hereafter declare, how a ceremony also is a sacrifice. But because Malachi speaketh of all the sacrifices of the new testament: and not only of the souper of the lord: Also because he furthereth nothing at all nor defend the pharisaical opinion of the work wrought: therefore he maketh nothing against us, but rather maketh with us. For he requireth the honourings and sacrifice of the heart, by which the name of the lord is magnified and made great in very deed. Mala. 3 There is cited also this place out of Malachi. Et purgabit filios Levi & colabit eos quasi aurum & quasi argentum, & erunt domino offerentes sacrificia in justicia. That is to say. And he shall purge the sons of Levi, and shall strain and cleanse them, as it were gold and silver, and they shall offer to the lord sacrifices in justice. This place expressly requireth the sacrificis of righteous men: wherefore it defendeth not the opinion of the work wrought. Now the sacrifices of the sons of Levi, that is to say, of them that be teachers in the new testament be these, the preaching of the gospel, Ro. 15. and the good fruits of preaching. Likewise as Paul saith to the Romans, I do sacrify the gospel of god, that the oblation of the gentiles might be made acceptable, being sanctified by the holy ghost, that is to say, that the gentiles might be made sacrifices acceptable to god by faith. etc. For that killing of beasts in the law, did signify both the death of Christ, and the preaching of the gospel, by which this oldness of the flesh must be mortified, and the new and eternal life must be begun in us. But our adversaries, do every where wrest the name of sacrifice to the only ceremony: but of preaching the gospel, of faith, invocation, and other like things they speak nothing, & yet the ceremony was instituted for those things. And the new testament ought to have sacrificis of the heart, and not ceremonials to be done for sins, after the manner of the priesthood levitical. They allege also a continual sacrifice, that likewise as in the law the sacrifice was continual: so the mass ought to be the continual sacrifice of the new testament. Allegores prove nothing. ●ur adversaries be happy and in good case, if we do suffer ourselves to be overcomen with allegories. But it is known well enough, that allegories make no strong probations/ how be it we for our part can be well contented, that the mass be understanden to be a continual sacrifice: so that they understand the hole mass, I mean the ceremony with preaching of the gospel, and with faith, invocation, and thanks giving. For these things joined together be the continual sacrifice of the new testament. For the ceremony was instituted because of these things, 1. cor. 11 and ought not to be dissevered from them. Therefore Paul saith. So oft as ye shall eat this bread, & shall drink of the cup of the lord, show the death of the lord. But this thing doth in no wise follow this figure levitical, that the ceremony is a work justifying by the own proper virtue, or that it is a work to be applied for others, that it may merit unto them remission of sins. etc. And the type or figure doth aptly express, not only the ceremony, but also the preaching of the gospel. Na. 2●. In the book of Numeri there be put three parts of that daily sacrifice, that is to say, the brenning of the lamb▪ libation, & oblation of flower. The law had pictures or shadows of things to come. Therefore in this spectacle and figure Christ and the hole honour and service of the new testament is painted. The brenning of the lamb, signifieth the death of Christ. Libation betokeneth, that everywhere throughout the world▪ those that believe be sprencled with the blood of the lamb, that is to say, by the preaching of the gospel, be sanctified (as Peter speaketh) into the sanctification of spirit▪ in to obedience, and sprincling of the blood of jesus Christ. The oblation of flower, signifieth faith, invocation, and thanks giving in the hertis. Therefore as in the old testament we see the shadow: so in the new testament the thing signified is to be sought out, and not another figure is sufficient to sacrifice. Wherefore although the ceremony is the memorial of Christis death: yet nevertheless it alone is not the continual sacrifice, but the very remembrance is the continual and daily sacrifice (that is to wit) the preaching of the gospel, and faith, which doth truly believe, that god is to us reconciled by the death of Christ. There is required libation (that is to say)theffect of the preaching, that we by the gospel, being aspersed with the blood of Christ, might be sancrified, being mortified and quickened. There be also required oblations (that is to say) giving of thanks, confessions, and afflictions. So than (this pharisaical opinion of the work wrought set apart) let us understand, that there is signified a spiritual worship, and a continual sacrifice of the heart, because in the new testament not the shadow, but the body of good things, I mean, the holy ghost, mortification, and vivification ought to be required. By these things it appeareth that the continual and daily sacrifice maketh nothing against us, but rather for us. We require all the parts signified by continual sacrifice. Our adversaries falsely dream, that th'only ceremony is betokened, & not also preaching of the gospel, mortification, and vivification of the heart, with such other. Now therefore good men may easily judge, that this is a very false accusation to say, that we take away the continual & daily sacrifice. The thing itself showeth, who be those Antiochi, which reign in the church, which under pretence of religion, draw unto themselves the kingdom of the world, & casting away all care of godly living and teaching the gospel, play the lords, make war like princes and kings of the world, which have instituted new ceremonies in the church. For our adversaries in the mass only retain the ceremony, and abuse it openly to cursed lucre & sacrilege. And yet they fain that this work, if it be applied for other, doth merit unto than grace & all goodness. In their sermons they teach not the gospel, they comfort not consciences, they show not that sins be freely forgiven for Christis sake: but they set forth before us, & teach us honouring of saints, human satisfactions, human traditions. By these things they say, that men be justified before god. And where as certain of these before rehearsed be manifestly wicked: yet be they defended with force and violence. That if any preachers of them covet to be taken for more cunning, and better learned than the rest, they teach questions of philosophy, which neither the people, neither yet themselves understand. Finally, they which be of most tolerable sort among them teach the law, but of the justice of faith they speak no word. Our adversaries in the confutation make wonderful tragedies, and sorrowful exclamations about the desolation of churches. saying, that the altars stand unadourned, without candles, without images. These trifling things they judge to be the adournamentes of the churches. Dani. 9 But Daniel signifieth a far other manner desolation to come to the church (that is to wit) the ignorance of the gospel. For the people oppressed with the great number and variety of traditions & opinions, could in no wise receive theffect and sum of the christian doctrine. For what one of the comen people understood the doctrine of repentance, which our adversaries have taught? And yet this is the principal point of the christian doctrine. Consciences were vexed with the reckoning up of ꝑricular sins, and satisfactions: But as concerning faith, by which we freely obtain remission of sins, no mention was made by our adversaries, I say of thexercises and labours of faith, who wresteleth against desperation, of the free remission of sins for Christis sake, all the books, all the sermons of our adversaries were stark dumb. To these things afore rehearsed hath been added an horrible profanation and abusing of masses, and many other wicked ceremonies and services in churches. This is the desolation, which Daniel describeth. Dani. 9 The doctrine of the preachers in germany. On the other side, our priests (thanks be given to god for his goodness) teach the gospel of the benefits of Christ, & show that remission of sins cometh freely for Christis sake. This doctrine bringeth strong and sure consolation to consciences. There is also added the doctrine of good works, which god commandeth. The use also and dignity of the sacraments is taught among us. That if the use of the sacrament were a continual and daily sacrifice: yet should we retain and keep the said sacrifice more than our adversaries. For among them priests use the sacrament, because they be hired for wages and rewards. With us the use of the sacrament is more often & also more devout and holy. For the people use the sacrament, but they be first taught and examined. For they be taught and instructed of the true and right use of the sacrament, which is that it was ordained for this intent, that it should be a seal & testimony of free remission of sins. And therefore it ought to teach fearful consciences, and to put them in remembrance, to be assured & certain within themselves, and to believe that their sins be freely forgiven them. For asmuch then, as we retain still both the preaching of the gospel, and the lawful use of the sacraments: there remaineth still with us the continual sacrifice. And if we should speak of the outward sight and show to the eye: there is greater resort of people in our churches, than in the churches of our adversaries. For the people be kept together with profitable and plain sermons. But as for the doctrine of our adversaries, neither the people, neither the doctors themselves ever understand it. And the very true apparayling and decking of temples is godly doctrine, profitable and plain to the hearers, the godly use of the sacraments▪ fervent prayer, and such other. candles, vessels of gold, & like ornaments be in deed seemly: but they be not the proper and very decking of the church. That if our adversaries set the honour of god in such manner things, and not in preaching of the gospel, in faith, in thexercises & battles of faith: they may be accounted in the numbered of them, whom Daniel describeth to worship their god with gold and silver. Dani. 11 An objection taken out of the epistle to the hebrews, the .v. chapter They allege also forth of the epistle to the hebrews this text. Omnis pontifex ex hominibus assumptus pro hominibus constituïtur in his quae sunt ad deum, ut offerat dona & sacrificia pro peccatis. That is to say. Every bishop taken from among men is ordained for men's cause in those things, which appertain to god to offer gifts and sacrifices for sins. Hereof they reason, that forasmuch as there be bishops and priests in the new testament: it followeth that there is also some sacrifice for sins. This place most of all other doth move them which be unlearned/ namely when the pomp of the priesthood and sacrifices of the old testament is cast before their eyes. This similitude doth deceive unlearned men, and causeth them to judge that there aught after the same manner some ceremonial sacrifices be among us, which should be applied for the sins of other men, as it was in the old testament. Neither is that sacrifice of Masses and the other policy and ordinance of the pope any other thing, than a counterfeiting of the levitical ordinance or policy natryghtly nor well understanded. And albeit that our sentence hath chief testimonies in the epistle to the hebrews. Yet our adversaries wrist places forth of the same epistle (but yet mangled and mayhemed) against us/ as in this same place where it is said, that the bishop is ordained to offer sacrifices for sins: the scripture immediately addeth mention of Christ the bishop. The words going before speak of the levitical priesthood/ & they mean that the levitical byshopryk or priesthood was the image of the bishopric or priesthood of Christ. For the levitical sacrifices made for sins did not merit remission of sins before god, only they were an image or figure of the sacrifice of Christ, which only should be the propitiatory sacrifice as we said before. Therefore a great part of the epistle is spent about this place, that the old bishopric or priesthood and the old sacrifices were not instituted for this intent, that they should merit remission of sins before god, or reconciliation: but only to signify the sacrifice that was to come of Christ only. For the saints in the old testament must needs be justified by the believe of the promise that remission of sins should be given for Christ's sake: likewise as good men in the new testament be justified by faith. All saints and holy men that have been sins the beginning of the world, must needs think that Christ which was promised, should be the sacrifice and satisfaction for sin. Esaie. 53. As isaiah teacheth in the liii chapiter saying. When he shall put his life to be an host or sacrifice for sins. etc. For asmuch therefore as in the old testament the sacrifices merit not reconciliation but by a certain similitude (for they did merit political reconciliation) but did signify a sacrifice to come: it followeth that the only sacrifice of Christ was applied for other men's sins. There is therefore no sacrifice left in the new testament to be applied for the sins of other besides the only sacrifice of Christ upon the cross. They be quite and clean out of the way which imagine, that levitical sacrifices did merit remission of sins before god/ and so according to the ensample thereof, require, and seek other sacrifices to be applied for other in the new testament besides the death of Christ. This imagination utterly quencheth the merit of Christ's passion, and the justice of faith, and corrupteth the doctrine of the old and new testament/ and in the stead of Christ maketh unto us other mediators and reconcilers/ that is to weet bishops and priests, which daily sell their labour in churches. Wherefore if any man will make this reason, that there ought in the new testament a bishop to be, which may offer for sins: this is to be granted only of Christ. And this solution doth the hole epistle to the hebrews confirm. And it should be utterly to make other mediators besides Christ: if we should require any other satisfaction to be applied for the sins of other and to reconcile god, besides the death of Christ. Moreover because the priesthood of the new testament is a ministration of the spirit (as Paul teacheth in the second epistle to the Corinth's) therefore it hath the only sacrifice of Christ satisfactory, 2. cor. 3. and applied for the sins of other. But it hath no sacrifices like to the levitical sacrifices, which may by the own proper virtue be applied for other/ but it offerith and ministereth to other the gospel and sacraments/ to the en●e that by these they may conceive faith, and the holy ghost, & may be mortified & quickened. For the ministry of the spirit is contrary & clean repugnant to the applying of the work wrought. For that is the ministry of the spirit by which the holy ghost worketh strongly in the hearts. Wherefore it hath such manner ministration which doth so profit other men: when it worketh and is strong in them and when it reneweth and quickeneth them. This is not by applying of another man's work for others, even by the virtue of the very work that is wrought, as they call it. We have showed the cause why the mass doth not justify by virtue of itself, nor being applied for others doth merit remission of sins to them. For both these things be contrary to the justice of faith. For it is impossible that remission of sins should be gotten/ or that the terrors of sin and death should be overcome by any works or by any thing, but by faith in Christ/ according to that saying of Paul, Ro. 5. justificati ex fide pacem habemus. We justified by faith have peace. Besides this we have showed, that the scriptures alleged against us defend not the wicked opinion of our adversaries concerning the work wrought, and that may all good men judge of every nation and country. Wherefore the error of Thomas is to be rejected, who wrote, The error of thomas rejected that the body of the lord once offered upon the cross for original sin▪ is daily offered upon the altar for daily sins/ so that the church in this, might have a gift to pacify & reconcile god. The other comen errors also are to be forsaken, as that the mass giveth grace to the doer by the virtue of the work wrought. Also that the mass applied for other, yea sinners also and unjust persons, so that they put no impedient of their part, doth merit unto themselves remission of sins, both (as they say) a culpa et pena. All these things be false and wicked, and have been newly imagined by unlearned freers/ and they drown the glory of Christ's passion, and the justice of faith. Of these errors other errors innumerable have sprungen, as of how great strength the masses be, when they be applied for many together, & how moche they avail when they be applied for every man particularly. Sophisters have the degrees of meritis set forth, even as goldsmiths have the degrees of weights in gold or silver. Besides this, they sell the mass, as a price to obtain what soever any man desireth, to merchant men, that they may have prosperous buying and selling, to hunters, that they may have prosperous hunting, and so of other things infinite. Finally they apply it also to dead men, they deliver souls by the applying of the sacrament, from the pains of Purgatory, where as without faith the mass profiteth no not them that be alive. Neither can our adversaries bring forth so moche as one syllable of the scriptures to the maintenance of these trifles and lies, which they teach with great authority in the church. Neither have they any testimonies of the ancient Church, or of the fathers. ❧ ❧ The opinions of the father's concerning sacrifice. BUT because we have declared the places of scripture, which be alleged against us, we must now make answer also concerning the old fathers. We know well enough, that the Mass is called of the old fathers a sacrifice, but their mind is not that the mass by the virtue of the work wrought doth give grace, & that it applied for other, doth merit unto them remission of sins, both of the crime, and also of the punishment. Where be any such monstrous words red in the work of the old fathers? but they openly witness, that they speak of thanks giving/ and therefore they call it by the greek word Eucharistia, thanks giving. The sacrifice of the Mass called of the father's Eucharistia. ●. a giving of thankꝭ Now we have said before, that a sacrifice Eucharistical doth not merit reconciliation, but it is done & made by them that be already reconciled. Likewise as afflictions merit not reconciliation, but than they be Eucharistical sacrifices, when they that be reconciled suffer them. And this answer in general to the sayings of the fathers, doth sufficiently defend us against our adversaries. For certain it is, that those figmentes and imaginations of the merit of the work wrought be red no where in the writings of the fathers. But to th'intent that the hole cause may be the more clearly perceived: we also shall speak touching the use of the sacrament, those things, which be without question agreeing to the sayings of the fathers, & to scripture. ❧ Of the use of the sacrament, and of sacrifice. Certain pleasant fellows feign and imagine, A vain opinion that the souper of the lord was instituted for two causes. The one is, that it should be a mark and testimony of profession, likewise as the certain fashion of a monks or a freers habit is a token of a certain profession or order. Secondarily they think, that such manner sign and token, that is to wit, a souper, or maundy did chiefly please Christ, to th'end it should signify a conjunction and friendship of christian men among themselves each to other. For drinking and eating together is a token of love and friendship. But this is but a civil opinion/ and doth not show the chief and princihall use of things taught by god. Only it speaketh of charity to be exercised, which lay and civil men do after a fashion understand, but it speaketh not of faith, which few men understand what it is. What is a sacrament. Sacraments be signs and tokens of the will of god towards us/ and not only tokens of men among themselves. And they very well define sacraments in the new testament, to be signs and tokens of grace. And because in a sacrament there be two things, the sign, and the word. The word in the new testament is the promise of grace, which is added to the sign. The promise of the new testament, is the promise of remission of sins▪ as the text saith here. 1. cor. 11 mat. 26 mar. 14. Luc. 22 This is my body, which is given for you, This is the cup of the new testament with my blood, which shall be shed forth to the remission of sins, The word therefore offerythe forgiveness of sins. And the ceremony is as it were a picture or a seal of the word (as Paul calleth it) showing the promise. Therefore likewise as the promise is unprofitable, unless it be received by faith: so is the ceremony also unprofitable, unless faith be put unto it, who decreeth & believeth verily, that here is offered remission of sins. This faith comforteth & lifteth up contrite & troubled myndis. And likewise as the word was given to stir up this faith: So the sacrament was ordained for this intent, that the visible sign set forth unto the eye should move the hearts to believe. For by these things, I mean by the word, and by the sacrament, the holy ghost doth work. And such manner use of the sacrament, when faith quickeneth troubled and fearful hearts, is a sacrifice of the new testament. For the new testament hath spiritual motions, that is to say, mortification, and vivification. And to this use did Christ institute it, when he biddeth us do it for a memorial and remembrance of him. For to remember Christ is no vain or idle celebration of the sight or show, or instituted only for example, as we see in tragedies, the memory of Hercules or Ulysses to be honourably made: But it is to remember the benefits of Christ, and to receive them by faith, so that we may be quickened by them. Therefore the psalm saith. A memory hath the most merciful lord made of his marvels/ he hath given meat to them, that fear him. For he signifieth & meaneth, that the will and mercy of god should be acknowledged in that ceremony. But faith, which knowledgeth & confesseth mercy, doth undoubtedly make a live. And this is the principal use of the sacrament, whereby it appeareth who be meet and convenient persons to this sacrament (that is to wit, troubled consciences and throughly made afraid) and also how they ought to use the same. There is put to also a sacrifice, for there be many ends of one thing. After that the conscience lifted up and comforted with faith, hath felt and perceived out of what manner fears it is delivered: than verily it truly giveth thanks for the benefit and passion of Christ/ and doth use the ceremony to the laud & praise of god, to th'end that by this obedience it may show due kindness/ and may knowledge itself to esteem greatly the gyftis of god. So the ceremony is made a sacrifice of praise. And the fathers speak of two effects (that is to wit) of the consolation and comforting of consciences/ and of giving of thankꝭ or praise. The first of these two effectis appertaineth to the nature of a sacrament. The second appertaineth to a sacrifice▪ Of consolation, Ambro. thus speaketh S. Ambrose. Recedite ad cum & absolunimini, qui●● est remissio peccatorum. Qui sit iste quaeritis. Audite ipsum dicentem. Ego sum panis vitae, qui venit ad me non esuriet, & qui credit in me non sitiet unquam. That is to say. Draw near to him, and be assoiled/ for he is remission of sins. Peradventure ye demand of me, who this is? hearken what he saith his own self. I am the bread of life, who so ever cometh to me, shall not be hungry/ & who soever believeth in me, shall never be thrustye. Here he witnesseth, that in the sacrament is offered remission of sins. He witnesseth also, that it ought to be received by faith. A thousand like testimonies, having the same sentence that this hath, be red among the father's works, which every of them our adversaries do yet wrest & wring to the work wrought, and to be applied for other men: where as the fathers do openly require faith, and speak of the peculiar consolation of every man particularly, and speak not of application for other. Besydis this there be red also sentences of thanks giving, as for example, that sentence most sweetly spoken of Cyprian, concerning them that in due and godly wise receive the sacrament. Cipan. Pietas inter data & condonata se dividens gracias agit tam ube●is beneficij largitori. That is to say. Piety or godliness dividing itself between the things given, and the things forgiven, giveth thanks to the giver of plentiful benefitis, (that is to say) it consy●●●eth the things that be given, and the things that be forgiven, (that is) it compareth together the greatness of the benefits of god, & the greatness of our evils, as of death, and of sin, and giveth thanks. etc. And hereof came up the name of Eucharistia in the church. Neither is the ceremony itself a giving of thanks by the virtue of the work wrought to be applied for other men, to merit to them remission of sins, or to deliver the souls of dead men. These things be repugnant and contrary to the justice of faith, as who should say, that the ceremony without faith could profit either the doer or others. ❧ Of the names of the Mass. ❧ OUR adversaries call us back again unto grammar, they take arguments of the names of the mass, which need not any long disputation. For it followeth not, that the mass, although it be called a sacrifice, is a work giving grace, by the virtue of the work wrought, or applied for others, doth merit remission of sins to them. Liturgia, the greek word (say they) betokeneth the same that Sacrificium doth in the latin tongue. And the greeks call the mass Liturgiam. ergo. etc. Why do they here leave out the old name Synaxis, which word showeth that the Mass was in old time a communion and participation of many men? But let us make answer to Liturgia. This word doth not signify properly a sacrifice, What is Liturgia. but rather a comen ministery or service, and greethe very meetly to our sentence, that is to wit, that one minister consecrating, doth exhibete to the residue of the people, the body and blood of our lord: likewise as one minister teaching, ministereth and giveth to the people the gospel of Christ, as Paul saith, Let men so judge us, as of the ministers of Christ, & distributers of the mysteries or sacramentis of god, that is to wit, of the gospel, and of the sacraments, and in the second to the corinthians he saith: 2. cor. 5 For Christis cause we execute this Ambassade even as though god did desire you by us: we pray you for Christ's cause that ye be reconciled▪ etc. So the name of Liturgia agreythe very conveniently to a ministery. And it is word used in the public ministries. And among the grekis it signifieth comen charges, as tribute, costs of prepayring their navy, or other like things, as witnesseth the oration of Demostenes, Demosthenes which he made against Leptine, which said oration he spendeth all together in disputation of the comen offices and liberties, where he useth this word Liturgia, signifying comen chargis. And so they spoke also in the time of the Romans, as it appeareth in the rescript of Pertinax th'emperor in the paragraph De iure immunitatis, in the law Semper. There also Liturgia is used for comen charges. And the commentary of Demosthenes writeth, that Liturgia is a kind of tributes/ the costis of the comen plays, the costis of prepayring their ships, and of such other comen charges. And Paul used the same word for a comen ministration of almose in the second epistle to the Corinth's, 2. cor. 9 saying, The office of this comen giving of almose, not only supplieth the need of the saints: but also it causeth that the more do give thanks plenteously to god. etc. And in the second to the Philippianes he calleth Epaphrodite Liturgon (that is to say) a minister of his necessity, Phili. 2 in which place without doubt by that word can not be understanden a priest. But we shall not need to bring forth any more testimonies, for asmuch as examples do offer themselves every where to them that read Greek auctors/ in whose works Liturgia is used for the comen civil charges or offices. And because of the diphtonge, grāmarions do not bring forth this word out of Light, which betokeneth prayers: but it hath his name of the public & comen goods, The etimologe of this word liturgy which they call Leita/ so that Leiturgeo is asmuch to say, as I do order & have the charge and handling of the goods of the comen weal. But it is a mad thing that they do thus reason, mention of the altar is made in holy scripture, ergo, the mass must needs be a sacrifice/ for the parable of the altar is alleged of Paul by a similitude. And this word Missa, they feign to be said of an altar in the Hebrew tongue. But what need they to fetch the Etymology so far, unless it were because they would show forth their cunning in the Hebrew tongue? What needed to seek the Etymology so far, when we read this word Missa in the book of Deuteronomie, Deu. 16 where it signifieth collations or gifts of the people, and not the oblation of the priest. For every one that came to the solemn feast of Easter, was bound to bring some gift for their portion & shot towards the comen supper. This manner did christian men keep at the beginning. When they came together, they brought loves of bread, wine, & other things, as witnesseth the canon's of the apostles. Thereof a part was taken to be consecrate. The rest was distributed to the poor. with this manner they also retained the name of collations or shots. And by reason of such collations, it appeareth also that the mass otherwiles is called Agape (that is to say) a charity, unless perchance a man had rather have it so called, because of the comen refection or souper. But let us pass over these trifles. For I wonder that th'adversaries bring forth so light & sclendre conjectures in so great and weighty a matter. For though the mass be called an oblation: what maketh this word to those dreams of the work wrought, and of the application, which they feign to merit unto others remission of sins? In deed it may be called an oblation, because there be offered prayers, thanks giving, and all that hole ceremony: likewise as it is called Eucharistia. But neither the ceremonies, neither the prayers be profitable by the own virtue without faith. How be it here we dispute not of the prayers, but properly of the souper of the lord. The Greek canon also speaketh many things of oblation: but it declareth openly, * The Greek Canon of the Mass. that it speaketh not properly of the body & blood of our lord, but of the hole mass, of the prayers, and thanks giving. For the Greek word may be thus translated in to our english tongue. And make us worthy to offer unto thee, o lord, prayers, supplications, and sacrifices, unbloody for all the hole people. If this be right understand, there is no hurt in it. For it desireth that we may be made worthy to offer prayers and supplications, and unbloody sacrificis for the people. It calleth the very prayers unbloody hostis or sacrificis. Likewise as a little after it saith, Yet we offer unto the this reasonable & unbloody honour. For they expound it folyshelye, who soever had rather expound this place for a reasonable host, & apply it to the body of Christ: when the canon speaketh of the hole service of the Mass. And Paul useth this word, (reasonable honour) against the work wrought, meaning by it the service of the mind, that is to say, fear, invocation, thanks giving. But where our adversaries defend the application of the ceremony for the delivering of souls out of purgatory, by the reason whereof, they get infinite lucre and money) they have no testimonies, nor commandments out of the scripturis. Nota. And it is no small sin to ordain such ceremonies or services in the church without the commandment of god, or any example of the scripture, and to apply unto dead men the souper of the lord, which was ordained for a remembrance, and to be preached among quick men. This is to abuse the name of god, against the second commandment/ for first it is injury and dishonour to the gospel/ a man to think that the ceremony by virtue of the work that is wrought without faith, is a sacrifice reconciling god, and satisfienge for sins. It is, I say, an horrible & abominable saying, that the work of the priest is of as much strength as is the death of Christ. Secondarily, sin and death can not be overcomen but by faith in Christ as Paul teacheth/ we justified by faith, Rom. 5. have peace, ergo the pain of Purgatory can not be overcomen by the applying of another man's work. purgatory. We will pass over here what manner testimonies our adversaries have of purgatory/ what manner pains they judge the pains of Purgatory be/ what manner causes the doctrine of satisfactions hath, which doctrine we have here before showed to be most vain. This thing only we shall lay against them/ it is most certain and undoubted, that the souper of the lord was ordained for the remission of the guilt (for it offereth remission of sins, in which case we must nediss by it understand the guilt) and yet nevertheless it satisfieth not for the guilt/ for than the mass should be equal to the death of Christ. Neither remission of the guilt can ●e otherwise received then by faith/ wherefore we may conclude, that the mass is no satisfaction, but a promise and sacrifice requiring faith. And forsooth all good and godly men can not but be sore grieved in their hearts if they should think that the Mass for the most part is translated and applied to dead men/ and to satisfactions for pains. This is to take away continual sacrifice out of the church. This is the kingdom of Antiochus, which hath translated the most wholesome promises of remission of sin, and of faith, unto the most vain opinions of satisfactions. This is to defile the gospel/ to corrupre the use of the sacramentis. 1. cor. 11 These be they whom Paul said be guilty of the body and blood of the lord/ which have oppressed the doctrine of faith and remission of sin, and under the pretence of satisfactions have abused the body & blood of the lord to most cursed lucre. But they shall one day suffer for this abominable sacrilege. Wherefore we, and all good consciences must take heed that we approve not the abuses of our adversaries. But let us return to our matter. uless as the mass is not a satisfaction, neither for punishment, nor for sin by the virtue of the work wrought without faith/ it followeth that the applying of it for dead men is unprofitable. Neither do we need here any longer disputation. For it is undoubted, that these applications for dead men be not grounded upon the scriptures. And it is jeopardous to institute any honour or service to god, without authority of scripture. That if we shall see need at any time, we shall speak more largely of this matire. For whereunto should we brawl now with our adversaries, which neither understand what sacrifice is, nor what a sacrament is/ nor what remission of sins is, nor what faith is. Neither doth the Greek canon apply the oblation as a satisfaction for dead men, for it applieth it indifferently to all the blessed patriarchs, prophets, & apostles. It appeareth therefore, that the Greeks offer it as a thanks giving, and apply it not as a satisfaction for punishments. Howbeit they speak not of the only oblation of the body and blood of the lord: but of the other parts of the mass that is to weet, of prayers, & thanks giving. For after the consecration, they pray that it may profit them that receive it/ they speak not of other men. Afterwardis they add these words in their tongue. * The words of the Greek Canon. We offer also unto the this reasonable service for them, that rest in the faith/ our first fathers, patriarchs, prophets, and apostles. etc. But reasonable service doth not here betoken the very host: but signifieth the prayers and all things that be done there. Now where our adversaries allege the fathers, as concerning oblation for dead men: we know, that the old fathers speak of prayer made for dead men, which we will not forbid/ but the applying of the souper of the lord for dead men because of the work wrought, this we disallow. Neither the old father's defē●e or adversaries in their opinion of the work wrought. And though they have never somuch the testimonies of Gregory and of other writer's o● late time for them: Grego. we set against them most open and most undoubted scriptures. Now there is great unlyknes and diversity betwixt scripture and fathers. They were men and might err. Howbeit if they were now alive & saw their own sayings made a buckler and defence to those open lies, which our adversaries teach of the work wrought: they would expone their own sayings far otherwise. Our adversaries also falsely allege against us the condemnation of one called Aerius/ whom they say was condemned because he did deny that in the mass oblation was made both for quick and dead. Aerius an heretic. This colour they use often times/ they allege old heresies, & with them they falsely compare our cause, to the intent that with such comparison they might make us more hated. Epiphanius witnessith, that the opinion of Aerius was, that prayers for dead men be unprofitable. The opinion of Aerius. This opinion Epiphanius reproveth. Neither do we defend Aerius/ but we strive with you, which wickedly defend an heresy, manifestly contrary to the saying of the prophets, apostles, and holy fathers (that is to weet) that the mass by the virtue of the work wrought doth justify/ and that it doth merit remission of sins (as they call it) a pena et culpa even also to unrighteous men, for whom it is applied, if they make no stop or impediment of their own part. These poisoned errors we disallow, which minish the glory of the passion of Christ, and utterly oppress the doctrine of the justice of faith. Such like persuasion had the wicked jews in the law, that they merited remission of sins by their sacrifices, through the virtue of the work wrought/ & did not receive it freely by faith. Therefore they increased those ceremonies and sacrifices/ they ordained the honouring of Baal in Israel/ in jury also they made sacrifice in the hallowed woods. Wherefore the prophets condemning this persuasion did war not only with those worshippers of Baal, but also with other priests, which made the sacrifices ordained by god with that wicked opinion. But this persuasion cleaveth in the world, and shall cleave always, I mean that ceremonies and sacrifices be redemptions of sins. Carnal men do not suffer this honour to be given only to the sacrifice of Christ, that it is the very ransom and propitiation: because they perceive not the justice of faith/ but give equal honour to other services and sacrifices. Therefore likewise as in jury there sticked a false persuasion among the wicked bishops concerning sacrifices/ and likewise as in Israel there continued the worshipping of Baal and other like. And yet nevertheless was the church of god among them, which did disallow and rebuke those wicked sacrifices and services. So likewise in the kingdom of the pope there remaineth the worshipping of Baal (that is to say) the abuse of the mass, which they apply, to the end that they may by it merit to unrighteous men remission of sin and of punishment for sin. And this worshipping of Baal with the Pope's kingdom is likely to continued until Christ shall come to judge/ and until the time that the glory of his coming shall destroy the kingdom of antichrist. In the mean season all that truly believe the gospel, aught to improve and rebuke those wicked services and worshippings devised against the commandment of god, to obscure and dim the glory of Christ, and the justice of faith. These things we have spoken breffly concerning the mass, to the intent that all good men in what country soever they dwell, may know and understand, that we with great affection and diligence defend the dignity of the mass and show the right use of it, and that we have most righteous causes to dissent and disagree from our adversaries. And here we would that all good men took admonition and counsel, that they do not help our adversaries, which defend the profanation and abusing of the mass/ least they charge themselves with the feloushyp of other men's sin. The business of true pachers. This is no trifling matter/ but a weighty cause and a great business/ yea no less than that business of Elie the prophet, which did improve and vehemently rebuke the honouring of Baal. Yet we have set forth this so great a matter mildly and coldly/ and we have now made answer without railing or evil words. But if our adversaries do provoke us to gather together all kinds of their abusings of the mass, the matter shall not be so mildly handled. ❧ Of abbey vows. ❧ WIth us, in a certain town of Turingia called Isenacum, more than thirty years ago, there was a certain freer of saint francis order, Iohn Hilten by name, which of his own company was cast into prison, Iohn Hylten. because that he had rebuked certain very notorious abuses. For we have seen the works which he wrote, by which it may be well enough perceived, what manner doctrine it was that he taught. And they which knew him, report of him, that he was a gentle old man, & sad without any waywardness. This Iohn showed before many things, which partly have come to pass all ready, and partly seem to be near at hand/ which things we will not recite, least any man would interpret them to be rehearsed either of displeasure and evil will towards some person, or else of favour, and for the pleasure of some man. But in conclusion, when either by reason of age or of filthiness of the prison, he was fallen into disease and sickness he sent for the warden of the place to come unto him, that he might give him knowledge of his infirmity and sickness. When the warden inflamed with pharisaical harred against him, had begun to chide with him, and to rebuke him sharply for his doctrine, which seemed to be against the proffettes of the ketchyn/ than this Iohn leaving the mention of his infirmity, and being inwardly sorry and sighing, said, that he was right well contentid to suffer all those injuries for Christis sake. For he had neither written nor taught any thing that might appear or hurt the state of religious men/ he only rebuked, A ●rophec●e. he said, certain abuses notoriously known. But there shall another come (said he) in the year of our lord god. M.d.xuj which shall destroy you, neither ye shall be able 〈◊〉 resist him. This sentence concerning the decay of the kingdom of religious men, and the numbered also of the years his frendis afterwards did find also written in his works, among the annotations, which he had left upon certain places of Daniel. And though how moche this saying is to be regarded, the profit of the thing shall declare: yet be there other signs and tokens, as sure and as undoubted as the gospel is, which threaten a change to come unto the kingdom of freers, & other religious persons. For it is evidently known how much hypocrisy there is in abbeys/ how great ambition/ how great covetousness/ how moche blindness and ignorance/ and how moche cruelty of every unlearned fool/ how great vanity in sermons/ how great craft in imagining often times new ways to get money. And there be other vices also besides these, which I list not at this time ●o rehearse. Monasteries were s●oles. And where as in old time abbeys were the schools of Christis doctrine, now they be grown out of kind, as it were from a golden kind to an yirnye kind, bringing nothing else but mischief and destruction. The richest monasteries only find and nourish an idle multitude, which there under false pretence of religion, fill their bellies, and play the cormorauntes upon the common almose of the church. Unsaverie sal●. But Christ teacheth us of the unsavoury salt, that it is wont to be cast out and trodden under the foot. wherefore religious men with these manners sing their own destiny. And besides all this there is another token now, which is, that they be every where the causers and counsellors of putting good men to death. These murders, (no doubt of it) god will shortly revenge and punish. Neither do we here accuse all religious men, (For we suppose, that every where there be some good men in monasteries which think but measurably of human ceremonies and services, and which do not allow the cruelty, which hypocrites exercise and use). But we dispute of the kind of doctrine, which the chief devisers of the confutation now defend, & not whether vows ought to be kept (for we think that lawful vows be to be kept) but whether those services, & ceremonies merit remission of sins and justification/ whether they be satisfactions for sins/ whether they be equal to baptism/ whether they be the fulfilling both of the commandments, and of the counsels/ whether they be the evangelical perfection/ whether they have merits of supererogation/ whether those merits applied to other men may save them, to whom they be so applied/ whether the vows be lawful, which be made with these opinions/ whether the vows be lawful, which under the cloak and pretence of religion be taken only for the intent to fill the belly, and to live in idleness and ease/ whether those be true vows, which men be compelled to make against their wills, or else be made of such that were not of full age, to judge of the manner and kind of living, which have been thrust in to monasteries by their parentis, or their friends, to th'intent that they might be found and have their living of the comen cost without any hindrance of their own puate patrimony/ whether those vows be lawful, which openly incline to an evil end, either because they be not kept through infirmity and weakness, or else because they, which be in those felyshyps and companies, be compelled to approve and to help forwardꝭ the abusions of masses/ the wicked honouring of saints/ the counsels of raging and exercising cruelty against good men. Of these questions we dispute. And though we have in our confession spoken many things of such manner vows, which also the canons of the pope's improve and disallow: yet our adversaries bid, that all that we have brought forth, should be rejected. For these words they have used. And it is a world to see how they cavillate and trifle away our reasons/ & what they bring to the defence & fortifying of their own cause. Wherefore we shall briefly over a certain few of our argumentis/ & run in them we shall by the way make answer, and avoid the cavillations of our adversaries. And for asmuch as this hole matter hath been diligently and plenteously handled of Martin Luther, Luther in his book entitled of Monastical vows, we will become here but a reporter and repeter of that book. The .1. reason. first of all▪ this is most certain and undoubted, that it is no lawful vow, by which he that maketh the vow doth think, that he deserveth remission of sins before god/ or that he satisfieth for sins before god. For this opinion is a manifest injury to the gospel/ which teacheth that remission of sins is freely given us for Christis sake. As it hath been said largely heretofore. We have therefore well alleged the place of Paul to the Galathians, Gal. 5. Ye be void from Christ, who soever be justified by the law, ye be fallen from grace. Who soever seek remission of sins, not by faith in Christ, but by monkyshe works: they mynyshe the honour of Christ, & crucify Christ again. But berken (I pray you) hearken, how the devisers of the confutation wade out here. * The evasion of thaduersarꝭ. They expone this place of saint Paul only of the law of Moses'/ and they add, the religious men observe all things for Christis sake/ and go about to live more near to the rule of the gospel/ in such sort that they may merit eternal life. The epilog of the adversaries. And they add an horrible conclusion in this wise, saying, wherefore all these things be wicked, which be alleged against the religious life. O Christ, how long wilt thou suffer these injuries and dishonours, which our enemies do unto thy gospel? We said in the confession, that remission of sins is freely received for Christis sake by faith. If this be not the very saying of the gospel/ if this be not the sentence of the eternal father, which thou (o most merciful Christ) that art in thy father's bosom, didst show to the world, we be ryghtefully punished? But thy death is witness/ thy resurrection is witness/ the holy ghost is witness/ thy hole church is witness, that this is the very sentence of the gospel/ that we obtain remission of sins, not for our own merits, but for thy sake by faith. Paul, when he saith, that men do not merit remission of sins by the law of Moses, taketh away moche rather this praise from the traditions of men. And this he witnesseth openly to the Collosianes. If the law of Moses, which was given by god, did not merit remission of sins: how moche less than do these foolish observances, disagreeing from the civil custom and manner of living, merit remission of sins? Our adversaries fain, A wicked imagination that Paul doth abrogate the law of Moses'/ and that Christ doth so succeed the law, that he doth not freely give remission of sins, but for the works of other laws, if any be now devised. With this wicked and mad opinion they utterly drown the benefit of Christ. Furthermore they feign, that among them, which observe that law of Christ, religious men more nearly observe it, than other men, because of their hypocritical and cloaked poverty, chastity, and obedience, when all that ever they do or say, is full of simulation. They brag and boast of poverty, being in most high abundance of all manner things. They boast of their obedience, when no kind of men hath more liberty than religious men. Of their single life I list not to speak, which how clean and pure it is in most part of them, that study to keep themselves chaste, one Gerson in his book showeth. Gerson And how many be there (I pray you) which study to live chaste? Be ye sure, with this hypocrisy and similation religious men live more near unto the rule of the gospel. Christ doth not so succeed Moses, that for our works sake he forgiveth sins: but that he doth set his own meritis his own propitiation against the wrath of god for us, that we might freely be forgiven. But who soever besides the propitiation of Christ doth plead his own merits against the wrath of god, & goth about for his own merits to purchase remission of sins, whether he bringeth the works of Moses' law, or of the ten commandments, or of Benetꝭ rule, or of Austin's rule, or of any other rules: he doth disannul and take away the promise of Christ/ he hath cast away Christ, and is fallen from grace. This is the sentence and mind of Paul. And consider, O Charles, most mild and gentle Emperor/ consider ye princes/ consider ye of all orders and degrees, how great is the unshamefastness of our adversaries, when we did recite the place of Paul containing this sentence: They wrote unto it these words, They be all wicked which be alleged here against Monastical life. And what is more certain & undoubted, than that men obtain remission of sins for Christis sake by faith. And yet these lewd fellows dare call this sentence wicked. We doubt not, but if ye had been monished of this place, ye would have seen this so great blasphemy to have been scraped out of the confutation. Now for asmuch as it hath been heretofore largely declared the opinion to be wicked, that for our own works we obtain remission of sins, we will be the shorter in this place. For a wise reader may thereof easily conclude, that we deserve not remission of sins by abbey works. And therefore that blaspemye also is in no wise to be suffered, which is red in Thomas, A wicked saying of ●hom. that the profession of religion is ●galle to baptism. It is plain madness to make the tradition of man, which ha●● for ●t neither the commandment, neither the promise of god, equal to the ordinance of Christ, which hath for it both the commandment, and the promise of god, and which containeth the covenant of grace & of eternal life. The .2. reason●● Secondly, obedience, poverty, & single life, so that it be not unclean, be but exercises indifferent. And therefore holy men may use them without sin, as barnard, Frances▪ and other holy men did use them. And they did use them for a corporal utility, that they might be the more expedite and resye to teach, and to do other holy and virtuous works▪ and not because the very works of themselves ●e services, which justify, or merit eternal life. briefly, they be of that sort, of which 〈◊〉 speaks to Timothe▪ 1. Timothe. 4. Corporalis exercitacio ad modicum utilis est, Bodily exercise is profitable a little. And it is likely enough that somewhere at this day there be good men in Monasteries, which busy themselves in the ministration of the word, and which use those observances without any wicked opinions. But to think that those observances ●e services and honoryngꝭ of god, by which we be counted righteous before god, and deserve everlasting life: this is plain contrary to the gospel of the justice of faith, which teacheth, that for Christis sake justice is given to us and eternal life. It is contrary to the saying of Christ. Frustra me colunt mandatis hominum i In vain they worship me with traditions of men. It is contrary also to this sentence. Omne quod non est ex fide pecc●tum ●st, Ro. 14. All that is not of faith is sin. But how can they affirm, that these be services, which god doth approve as a righteousness before him, when they have no warrantise of the word of god. But see the unshamefastness of th'adversaries. They not only teach, that those observances be services justifying before god: but add also that they be more perfect services (that is to say) more mereting remission of sins and justification, than be any other kinds of living. And here run together in a heap many false & poison opinions. They feign that they keep both the precepts and counsels. Afterwardis the liberal men, because they breame that they have meritis, more than be sufficient to themselves: they sell them unto other. All these things be full of pharisaical vanity. For there can be no greater wickedness, than to think that they in such wise fulfil the ten commandments, that they have merits more than they need, sith it is so that these precepts (Thou shalt love thy lord god with all thy heart. Thou shalt not lust) accuse every man be he never so holy. The prophet saith, Every man is a liar (that is to say) not having right opinion of god/ not fearing god sufficiently, not believing god sufficiently. Wherefore religious men do falsely glory, that in the keeping of abbey life, the precepts be fulfilled, yea & more to. This is false also, that the observances of religious men, be works of the counsels of the gospel. For the gospel doth not counsel diversities of apparel, of meats, of renouncing of their own goods. These be traditions of men, of all which it was said, Es●a nos non commendat deo, 1. cor. 8. Meat doth not make us acceptable to god. Wherefore neither they be honours and services iustifienge, neither be they perfection: but rather when they be set forth cloaked with these titles, they be the very doctrines of devils. virginity I grant is counsels, but yet only to those persons, which have the gift, as it was said before. But it is a very poison error to think that the perfection of the gospel standeth in traditions of men. For so the religious persons also of the Machometistes might boast, that they have the evangelical perfection. Neither doth it stand in observing of other things, which be indifferent. What is evangelical perfection. But because the kingdom of god is justice and life in the hearts: therefore perfection is to increase the fear of god, and the trust of the mercy promised in Christ, and diligence and care to obey our calling, Likewise as Paul describeth perfection, we be saith he transformed from clearness in to clearness, as of the spirit of the lord. He saith not, we take upon us now this & now that habit of religion, or a sundry fashion of shoes, or another manner of girdle. It is a pitiful thing that such pharisaical, yea rather mahometical words be red and heard in the church (that is to wit) that the perfection of the gospel, and of the kingdom of Christ, which is eternal life, doth stand in these foolish observances of garments, of meats, and of such other trifles. Now hearken our sad and discrete judges, how shameful a sentence they have put in the confutation: The sentence of th'adversaries. Thus they say, It is expressed in the holy scriptures, that the religious life duly observed & kept, which through god grace all religious persons may observe and keep, doth merit eternal life/ and that Christ hath promised it more largely to them, which shall forsake house or brethren. etc. These be the words of our adversaries, in which this is first a very shameless lie, to say that it is expressed in holy scripture, that Monastical life doth merit eternal life. For where do the holy scripturis in any place speak of Monastical life? Thus our adversaries defend their cause/ thus the wretched men allege the scriptures, when every man knoweth, that Monastical life is a thing newly devised: and yet they allege the authority of scripture, and say, that this their decree is expressed in the scriptures. Besides this, they do injury and dishonour to Christ, in saying, that men by Monastical life do merit eternal life. God doth not give this honour no not to his own law, that it should merit eternal life, as he himself saith plainly in the twenty chapiter of Ezechiel, Eze. 20 I gave unto them precepts, that were not good, and judgements, in which they shall not live. first this is undoubted, that monkish life doth not merit remission of sins, but that we freely rece●ue it by faith, as it hath been said before. Secondly this also is written, that for Christis sake, through mercy is given eternal life to them, which by faith receive remission, and plead not their own merits against the judgement of god, as barnard most gravely and wisely doth say, Barn. It is necessary saith he, first of all to believe, that remission of sins can not be obtained nor had, but by god's indulgence and pardon. Secundarilye, that thou cannest have no good work, unless he giveth it unto the. Finally, that thou can nest not by no manner works merit eternal life, whiles it also be freely given. Other things that follow, concerning the same sentence, we have heretofore recited. And barnard addeth in the end these words, Let no man deceive himself. For if he consider well, he shall find without any doubt, that he is not able, no not with ten thousands to meet him, which cometh against him with twenty thousands. Sith than it is so, that not so much as by the works of god law, we can merit remission of sins, or eternal life, but it is necessary to seek the mercy promised in Christ: moche less is such honour to be given to Monastical observances (seeing their be nothing else but traditions of men) that they should deserve remission of sins or eternal life. Thus they utterly destroy and bury the gospel of free remission of sins, and of receiving the mercy promised in Christ: who soever teach that the monkish life doth merit remission of sins, or eternal life, and they translate the trust, which is due to Christ: unto those foolish observances. In the stead of Christ they worship thyr own coulles, their own filthiness. And in as much as they themselves also do need mercy, they do wickedly, in that they feign merite● of supererogation, and sell them to other. We speak the more briefly of these things, because by the matters which we have spoken before of justification/ of repentance/ of human traditions/ it is evident enough, that monastical vows be not the price, for which remission of sins and eternal life be given. And sith it is so, that Christ himself doth call traditions unprofitable honours and services: they be in no wise evangelical perfection. But our adversaries would full wilily seem to moderate the comen ꝑsuasion of pefection. They will not say, that monastical life is perfection: but they say: it is the state of getting perfetion. In faith properly said/ and we remember, A moderation. that this correction is made in Gersones works. For it appeareth, that wise men offended with those unmeasurable praises of monastical life, because they durst not utterly take from it the praise of perfection: they added this correction, that it is the state of getting perfection. If we follow this opinion, so shall monastical life be no whit more the state of perfection, than is the life of the plouman, or of the carpenter. For these be also states of getting perfection. For all men, of whatsoever calling they be ought to desire perfection (that is to weet) to grow and increase in the fear of god/ in faith/ in loving of thyr neighbour/ and in like spiritual virtues. We read in histories examples of Eremites, saint Antony and other, which make the kinds of living equal one to another. It is written that to Antony, An history of saint Antony when he desired of god to know how much he had profited in this kind of living, there was showed in his dream a certain shoemaker dwelling in the city of Alexandrie, to whom he was compared. On the morrow after, Antony cometh into the city, and goeth unto the shoemaker, to search and know his exercises and gifts. When he had spoken with the man: he hearith nothing of him, but that he did every morning in few words pray for the hole city, and afterwards did apply his craft and occupation. Here Antony perceived, that justification is not to be imputed to that sort of living, which he had taken upon him and professed. But our adversaries, although they now moderate the praises of perfection: yet in very deed they think otherwise. For they sell merits, and apply them for other: under this pretence, that they observe both the precepts and also the counsels. Wherefore in very deed, they think that they have merits more than they need. What is to challenge perfection unto themselves, if this be not? Furthermore it is put in the confutation, that religious men labour to live more near unto the rule of the gospel. It doth therefore put perfection in the traditions of men: if religious men live more near to the rule of the gospel, because they have nothing proper, but all comen/ because they live without wives/ because they obey their rule in garments meats, and other like trifles. Mat. 19 Also the confutation sayeth, that religious men merit more plenteously everlasting life, it allegeth the scripture, Qui reliquerit doman. etc. Whosoever shall forsake house. here (god wot) the scripture giveth perfection to these counterfeited and feigned religious. But this place of scripture maketh nothing for monastical life. For Christ doth not mean, that to forsake father, and mother, wife or brothers. is a work therefore to be done, because it doth merit remission of sins, and eternal life. Yea that forsaking is a cursed forsaking. For it is done with the injury of Christ, if any man will therefore forsake father, or mother, or wife tha● by this self work he may merit remission of sins and eternal life. Of two manners of forsaking the world. But there be two manner of forsakynges/ one is done without calling, and without the commandment of god/ this forsaking and renouncing Christ alloweth not. For works chosen of ourselves be unprofitable services. And hereof it appeareth more evidently, that Christ doth not love this running away or forsaking: because he speaketh of forsaking wife and children. But we know that the commandment of god forbiddeth to forsake wife and children. There is another manner forsaking, which is done by the commandment of god (that is to weet) when tyrants, or they which have authority over us compel us to deny the gospel, or ●o break gods commandment. Here in this case we have commandment, that we should rather suffer wrong/ & rather suffer not only our goods, our wife, our children to be taken from us: but even our life also. This manner renouncing or forsaking, Christ doth allow, and therefore he addeth these words, for the gospel sake: to signify that he doth speak of them, not which do injury to their wife and children: but which suffer wrong for the confession of the gospel. We ought also to forsake our own body for the gospel sake. But here it should be a folly to think, that it is honour or service unto god for a man to kill himself, and to forsake his own body without the commandment of god: even so likewise it is a foolishness to think, that it is honour or service to god to forsake possessions, friends, wife, children, without the commandment of god. It is therefore evident, that the saying of Christ is evil applied to monastical life, Mat 19 Ma● 10 unless peradventure this part of Christ's saying do agree well unto it, that they shall receive an hundredth fold as much in this life. For very many be made religious men, not for the gospels sake: but for the bellies sake, and for love of ease/ which in stead of their own slender patrimony and livelihood, do find great riches. But as all the life of religious men is full of simulation and hypochrisye: even so under a false pretence and colour they allege the testimonies of scripture, so that they commit double sin (that is to were) they both deceive men, and also they deceive them under the pretence of god's name. There is another place also alleged of perfection. Si vis perfectus esse. etc. Mat 19 If thou wilt be perfect, go and sell all that ever thou haste, and give to poor folk, and come and follow me. This place hath troubled many men which have imagined, that perfection is to cast away possessions and property of things. Let us suffer the philosophers to praise Aristippus, Aristippus. which did cast away a great sum of gold into the See: Such manner examples nothing appertain to the christian perfection. The division of things, dominions, and possession of gods be civil ordinances approved by the word of god in this commandment (Thou shalt do no theft) ●ut the forsaking of man's own goods, hath no commandment ne counsel in the scriptures. evangelical poverty. David was poor. A false praise of the Extravagaunt. For evangelical poverty is not the forsaking of goods: but it is/ not to be covetous/ not to trust to riches. As David was poor in his most rich kingdom. Wherefore sith the forsaking of man's own goods is a mere tradition of man: it is an unprofitable service. And those be unmeasurable praises of the extravagant, which sayeth, that forsaking of the property of all manner things for god's sake is a meritorious and holy thing/ and the way of perfection. Certes it is a very daungerful thing so unmeasurably to praise the thing which is contrary to the civil custom. But Christ (say they) here calleth it perfection. Nay they do injury and wrong to the text, which allege it thus may hemed and unperfect/ perfection standeth in this which Christ addeth. Follow me. An example of obedience is set forth to us, * Note this solution. in the calling. And because callings be in sundry wises: therefore this calling appertaineth not to all men, but belongeth only to that person with whom Christ speaketh there/ as the calling of David to the kingdom/ and of Abraham to slay his son, be not to be followed of us. The vocations be personal, likewise as the businesses selves do vary in times and persons, Personal vocations but the example of obedience is general. That young man should have had perfection, if he had believed and obeyed that calling. So likewise in us it is perfection, every man in true faith to obey his own calling. The .3. reason. Thirdly in abbey vows is promised chastity. But we have said before when we spoke of the marriage of priests, that the law of nature in men can not be taken away with any vows or laws. And because all men have not the gift of continency, many men through weakness do full unhappyly contain. Neither can any vows or any laws defete this commandment of the holy ghost. For thavoiding of fornication, let every man have his wife. 1▪ cor. 7 Ergo, this vow is not lawful in them, which have not the gift of continency, but be defiled through imbecility and weakness. Of all this hole place we have spoken sufficiently heretofore. In which place forsooth it is marvel, sith so many perils and occasions of evils be seen before our eyes: that yet nevertheless our adversaries will defend their own traditions against the open and manifest precept of god. Neither do they pass any whit upon the saying of Christ, which rebuketh the pharisays for that they had made traditions against the commandment of god. The .4 reason. fourthly, wicked ceremonies and observances, to which they be bound, do deliver them, which live in Monasteries, of their vow and profession. As (for example) the abusing of the Mass, when it is for lucre applied for dead men, honouring of saints, in which is double sin, both because the saints be substituted in to Christis place, and be wickedly honoured. (As for example the freers of Dominikes order, have made a Rosary of the blessed virgin Marie, which is nothing else but a long patering, I wot not wether more foolish, or more wicked, nourishing most vain trust.) And also because these self impieties be only applied to the getting of money. Also the gospel of free remission of sins for Christis sake, and of the justice of faith, of true repentance, of the works, which god hath commanded. All these things (I say) they neither hear ne teach. But they busy themselves all together, either in philosophical disputations, or in traditions of ceremonies, which do obscure & minish the honour of Christ. We will not here speak of all that whole pomp of ceremonies, of readings, of syngynges, and semblable things, which might be suffered, if they were taken for exercises, so as lessons be in the schools, th'end of which is to teach the hearers, and in teaching to stir them to fear, or to faith. But now they feign, that these ceremonies be honours and services of god, deserving forgiveness of sins, both to themselves, and to other also. For they for the same intent increase these ceremonies. That if they did take these ceremonies upon them, to teach & exhort the hearers: short & piked lessons should do more good, than those infinite and endless babblings. So all the hole life of religious men is full of hypocrisy, and of false opinions. Besides this there is another jeopardy, and that is this, that they, which be in those Monasteries be compelled to assent & agree unto them, which psecute the truth. There be therefore many weighty and great reasons, which deliver good men from this kind of living. The last reason. Finally the very canons selves deliver many, which either enticed by the crafts of religious men have vowed religion without judgement, or else being compelled by their frendis have made their vows. Such manner vows not the canon's themselves do say to be vowꝭ▪ Of all these things it appeareth, that there be many causes, which teach, that Monastical vows, such as have been made hitherto, be no vows. Wherefore that kind of living may be safely enough forsaken, which is full of hypocrisy and of false opinions. Here they object against us and bring out of the law the Nazareans. Objections. But the Nazareans took no vows upon them with these opinions, which we said hitherto, * The Nazareans. that we reprove in the vows of religious men. The rite and custom of the Nazareans was an exercise or protestation of their faith before men: it did not merit remission of sins before god/ it did not justify before god. Again likewise as now circumcision, or slaying of beasts in sacrifice, should be none honour or service unto god: even so the rite and custom of the Nazarians ought not now to be set forth as an honour or service, but it ought to be judged nothing else but an indifferent thing. The Monastical life therefore, which without the word of god hath been devised, to th'intent that it should be a service, wherewith to merit remission of sins & justification: is not well compared and likened to the custom of the Nazareans, which had for it the word of god, and was not given to merit remission of sins, but to be an exercise as the ceremonies of the law were? The same may be said of other vows taught in the law. There be alleged also the Rechabites, * The Rechabites. which neither had any possession, neither did drink any wine, as Hieremie writeth in the xxxv. chapiter. Then sample of the Rechabites agreeth full goodly (be ye sure) to our monks and freers, whose Monasteries pass in sumptuousness the palaces of kings, and which live most delicately & voluptuously. But the Rechabites in that penury of all things were yet married: Our religious men, when they have plenty of all manner delices and pleasures, do profess single life. But it were convenient and meet to interpret th'examples according to the rule (that is to wit) according to the undoubted and evident scriptures, and not against the rule & scriptures. Now this is most sure and undoubted, that our observances merit not remission of sins, or justification. Wherefore sith it is so, that the Rechabites be praised, it must needs be, that they did not therefore keep that manner and custom, because they thought that by it they did merit remission of sins, or that the work itself was a service or honour justifying, or for which they should obtain everlasting life, and not by the mercy of god for the seed that was promised: but because they had commandment of their parents: therefore their obedience is commended, of which there is a commandment of god, which saith, Exo 20 Honour thy father and thy mother. Moreover the custom had a proper end of itself, for it was used because they were straungiers and aliens, and no Israelites: and it appeareth that their fathers would have them dicerned by certain special marks and tokens from their own country men, to th'intent, that they should not fall again to the impiety & wickedness of their country men. They would by these marks and signs put them in remembrance of the doctrine of faith and of immortality. Such manner end or intent is lawful. But the ends of cloister life be taught far after another sort. They imagine, that the works of cloister life be services & honours to god, they feign, that they merit remission of sins and justification. The example therefore of the Rechabites is unlike monastical life, although that we leave out here many other incommodities and evils, which be joined and incident to this monkish life used now a days. They allege also forth of the epistle to Timothe, Widows. 1. Ti. 5. the place of widows, which doing service to the Church, had their living of the comen cost & charge. There Paul saith, They desire to be wedded, having condemnation, because they have broken their first promise. first let us imagine that th'apostle doth speak here of vowꝭ: yet this place shall not defend nor maintain Monastical vowꝭ, which be made of wicked ceremonies, & that also with this wicked opinion, that they merit remission of sins, & justification. For Paul with an hole voice doth disallow and condemn all ceremonies, all laws, all works, if they be observed for such purpose, that they should merit remission of sins, or that for them we might obtain eternal life, and not for Christis sake through mercy. It ensueth therefore necessarily, that the vows of widows, if there were any such at all, were far unlike to our monastical vows. Besides this, if our adversaries will not cease to wrest this place unto widows: Note this. this part also of the text must be applied to vows, that Paul forbiddeth a widow to be chosen under three score years of age. So than vows made before that age, shallbe void & of no strength. But the church at that time knew not these manner of vows. * The true interpretation of Paul. Therefore Paul rebuketh wydowꝭ, not for that they would marry again, (For himself biddeth young widows to be married) but because they being found of the comen cost and charge, played the wantonness, and therefore did cast away their first faith, and promise. He calleth here the first faith not the monastical vow, but the promise of christian life. And after the same fashion he taketh faith in the same chapiter, when he saith, If any doth not care and provide for his own, namely those of his own house, he hath renayed the faith. For he speaketh otherwise of faith than do sophisters, he doth not put faith in them, which be in deadly sin. Therefore he saith that they cast away faith, which do not care for their kinsfolk. And according to the same manner he saith, that wanton widows do cast away their faith. We have run over briefly a few reasons for our defence, and by the way we have made answer to the objections of our adversaries. And these things we have gathered together, not only for our adversaries cause: but moche rather for their sake, which have god lie and well disposed minds, to th'intent that they may have always in their sight causes, why they ought to disprove and mislike the hipochrisie, and the feigned and countrefayte observances of abbey life, which altogether, this one saying of Christ doth defeat, when he saith, They worship me in vain with the commandments and traditions of men. Wherefore the vows themselves, and the observances of meats, of reading, of singing, of garments, of shoes, and of gyr●els, be unprofitable services before god. And let all godly minds know this assured lie, that it is a plain pharisaical and a condemned opinion, that those observances merit remission of sins/ and that for them ●e be reputed righteous/ or that for them we obtain eternal life/ & not through mercy for Christis sake. For it is necessary that all the saints and holy men, which have lived in these kinds of living, did cast away all trust of such manner observances, and did learn, that they had remission of sins freely for Christis sake/ and that for Christis sake through mercy they should obtain eternal life/ and not for these ceremonies or services, because god doth only approve the honours and services instituted by his own word, which be strong & effectual in faith. ❧ Of the power of the Church. HEre our adversaries make a foul crying out & do brag stoutly of the privileges and liberties of the church, and at last add this conclusion. All things be vain, which in this present article be alleged against the liberty of churches, & of priests. This is a false accusation, and a starkelye. For we disputed of other matters in this article. which god doth allow as justice, and to charge and lad consciences, so that it were sin to leave them undone. All these things even one place in the Actis doth teach, where the apostles say, Actis. 15 that hearts be purified and made clean by faith. And afterwards they forbid to lay on a yoke, and show how great jeopardy it is, where they make it a very grievous and heinous offence of them, which lad and overcharge the congregation. Why do ye tempt god, say they? But adversaries be nothing afeard with this thunder and sore sentence, when they with violence defend their own traditions and wicked opinions. For heretofore also they have condemned our xu article, in which we did put, that traditions do not merit remission of sins. And here they say, that traditions do help to eternal life. Do they merit remission of sins? Be they services, which god doth allow as justices? Do they quicken the hertis? Paul in his epistle to the Collossianes doth therefore deny, Coll. 2. that traditions be advayllable or helping to eternal justice and eternal life: because meat, drink, apparel, & such other be things decayenge and perishing with use and occupying. But eternal life in the heart, is wrought by eternal things (that is to wit) by the word of god, and the holy ghost. Let our adversaries therefore declare, if they can, how traditions help to eternal life. And for asmuch as the gospel doth evidently witness, that there ought not traditions to be laid upon the church, to merit remission of sins, or to be services, which god doth allow as justice, or to charge consciences, so that it should be judged sin to leave them undone: our adversaries shall never be able to prove, that bishops have power and authority to institute such honours and services. But what power the gospel doth give to bishops we have showed in our confession. They which the bishops now a days, do not execute the offices of bishops according to the gospel: but they be bishops according to the policy and ordinance in the canon's/ which we do not rebuke: But we speak of a bishop according to the rule of the gospel. * The old division of power. And that old division of power/ into power of order, and power of jurisdiction, pleaseth us very well. The bishop therefore hath power of order, that is the ministration of the word and of sacramentis. He hath also power of jurisdiction (that is to say) authority to excommunicate those that have committed open crimes/ and again authority to assoil them if they will convert & desire absolution. But neither have they tyrannical power (that is to say) without any certain law/ but they have a certain commandment, I mean, the undoubted word of god, which they ought to teach/ and according to it to use their jurisdiction. Wherefore it followeth not, although they have some jurisdiction, that they may institute new honours and services. For ceremonies and services nothing appertain to jurisdiction. And they have a word, and a commandment, how far forth they ought to excercise their jurisdiction/ which is, if any man have committed and trespassed against the word, which they have received of Christ. Howbeit in our confession we have added also, how far forth it is lawful for them to make traditions/ that is to weet, not as necessary services, but that there might be an order in the church because of tranquillity. And these ought not to bind and entangle consciences, as though they did command necessary honours and services/ as Paul teacheth when he sayeth. Gala. 5. Stand fast in the liberty, in which Christ hath delivered you/ and be not brought again under the yoke of bondage. The use therefore of such ordinations ought to be left free (so that we avoid the offending of our brethren) least they might else be judged to be necessary services. And so did the apostles themselves/ they ordained many things, which afterwards in process of time were changed. Neither did they in such wise ordain the said traditions, that it might not be lawful to change them. For they did not disagree from their own writings, in which they labour very greatly that this opinion should not oppress the church, that human rites and ceremonies be necessary services. This is the simple and plain manner of interpreting traditions (that is to weet) to know that they be no necessary services, and yet that we observe and keep them, when we see opportunity, without superstition to avoid the offending of our brethren. And this hath been the mind of many right cunning and excellent men in the church. Neither we see what can be brought against it. For this is undoubted, that the sentence of Christ. Qui vos audit me audit. Luc. 10 that is to say. Whosoever hearith you hearith me/ doth not speak of traditions/ but it maketh most against traditions. For it is no commandment, but a witness given to the apostles, that we should give credence to them of another man's word. For Christ would confirm and strength us (as need was to do) that we should know, that the word taught by men was of force and strength/ and that we should not need to seek for any other word from heaven, but it can not be understanded of traditions. For Christ requireth that they should so teach: that he might be herd/ for he sayeth (he hearith me) He will therefore, that his word, & his voice be herd, and not humane traditions. So the saying that maketh most for us, and containeth most grave consolation and doctrine: these Asses do wrest and apply to most trifling things/ I mean to the choice and diversity of meats, variety of clothing, and semblable things. They allege also/ this text. Obedite prepositis vestris. Obey your rulers. This sentence requireth obedience towards the gospel. Heb. 13. For it doth not establish a kingdom to the bishops with out the gospel. Neither ought bishops to make traditions against the gospel, or to interpret their traditions against the gospel. For when they do so, we be forbidden to obey them/ according to that saying/ if any man teach any other gospel: accursed be he. Gal. 1. The same answer we make to this saying of Christ, what soever they say: Ma. 23. do it/ because it is undoubted that it is not here universally commanded, that we should receive all manner of things: Actis. 5. for the scripture in another place doth bid us obey god more than men. Therefore when they teach wicked things, they be n●t to be herd. But so it is that these be wicked teachyngꝭ that human traditions be honours and services of god/ and that they be necessary services/ and merit remission of sins, and eternal life. Ergo. &c. * Another objection. They object also, and lay to our charge the open offending of people, and the troubles and seditions which have risen under the pretence and cloak of our doctrine. To these we answer briefly. first this is evidently known that through the benefit of god our princes have obedient people in they● lordships and dominions. And this self same kind of doctrine, which we follow, because it doth with most large and high praise magnify the authority of governors and rulers: doth increase reverence towards them. This thing also is very profitable to retain and keep tranquillity. Furthermore if all offensions were put together in one heap: yet these two articles, that is to weet, that we freely receive remission of sins for Christ's sake by faith/ and that we be counted righteous for Christ's sake by faith, and not for our own fulfilling of the law. And again that governances/ laws and all the order of the common weal, be the ordinances of god, which a christian man may use well and holily: these two articles (I say) have so much goodness in them, that they overcome all other incommodities and harms. For fearful consciences can have no sure consolation against the wrath of god: unless they know the one article. And the other article doth greatly strengthen the tranquillity of comen weals. But with how detestable and pestilent opinions both kinds of doctrine hath been oppressed before this time: every man knoweth/ and the bokis of our adversaries testify, which no where make any mention of faith, when they speak of remission of sins. They teach in no place of the dignity of civil things. They in no place teach how the gospel showeth eternal justice and yet in the mean season in this bodily life will that we use political or civil laws, manners and customs. The declaration of these things did at the beginning purchase great favour to. Martin Luther, not only among us, but also with many other men, which now be most extreme adversaries unto us. Thus as Pindarus saith the old favour perisheth and sleepeth and the mortal men be unrememberful. Now if any troubles or seditions have been: the default may rightfully be laid on our adversaries, which first raised 〈◊〉 schism and division/ & scattered the congregations insunder by the wronful condemnation of Martin Luther, and which now use marvelous cruelty against good men, & them that teach godly doctrine. They stir up men's minds against us other manner ways also, which I list not at this time to rehearse. Neither be we so hard hearted, & so without sense or feeling, that the open offensions of people do nothing move nor trouble our minds. But we remember that which Christ said. Blessed is he, Ma. 15. which shall not be offended in me. For the devil goeth about partly to oppress, * The craft of the devil. and partly to deform the gospel and bring it out of fashion by innumerable means. In one place he kyndelyth tyrants against the teachers of the gospel/ in another place he raysith up wars/ in another place se●itions/ in another place he stirreth up heresies: and all to make this kind of doctrine hateful, which seemeth to give occasion to such seditions and strives. And wise men can a great deal more easily despise their own jeopardies, than they can those offensions of open seditions. But a christian mind ought to be afore armed against these things also to the end that he do not for them cast away the word of god. And although it delighteth not us to make comparisons, yet because our adversaries with this accusation do sore press us with the hatred & evil will of the people: their vices & defaults may not be hid & passed over with silence/ how much evil is there among our adversaries in the profanation and abusing of Masses? How much filthiness is in their abstaining from marriage? The worshipping of saints is full of manifest and open idolatry. The ambition of the bishop of Rome. Be none offended with the ambition of pope's? Which now more than. CCCC. years keep war with our Emperors, for the most part in Italy/ and otherwiles also even in Germany itself, where they have set the father and the son together by the ears/ and kynsfolkꝭ and citizens, one against another? That if the causes of these wars be sought in histories: there shall nothing be found seemly ne condign for bishops (for we will speak as moderately as we can). How great hurt and evil is there in this, that in making of priests, they do not chose out able and meet people for that order? What also in the buying and selling of benefices? Also in dangerful disputations, is there no default at all? But these defaults might somewhat be pardoned, if they had retained the pure doctrine in the churches. Now how this doctrine is defiled with wicked opinions and traditions, the writings of the canonists, and the books of divines do witness, which be full of profane disputations, which partly be unprofitable to godly life, and partly also disagree from the gospel. Furthermore in the expouning of scripture, they do but play and devise what soever they list. This confutation of doctrine is the chief cause of offence, & most perilous, of which saint Iohn chiefly complaineth in his Apocalypse, Apo. 17 when he describeth the kingdom of the pope. What when we shall come to the superstition of religious persons, which be infinite: how many grievous offensions be there? what applying is there of merits, if the dead body be huryed in the habit of religion? Furthermore, is none occasion given unto men to be offended: when now in these days they go about to oppress the manifest truth of the gospel? when they cruelly kill good men, which teach true and godly doctrine? when they forbid that doubtful consciences should be healed by having knowledge of the troth? when they exhort kings to cruel robbery. No (god wot) these things be not to be judged occasions of offension, but pure, good, and the true offices of bishops. We list not here to multiply words according to the greatness of the matter, lest any man might think, that we have delight and pleasure in this rehearsal, to which the makers The table. ¶ Of the wedlock of priests. ¶ Of the Mass. ¶ What is sacrifice, and which be the kynden of sacrifice. ¶ The opinions of the father's concerning sacrifice. ¶ Of the use of the sacrament, and of sacrifice. ¶ Of the names of the Mass. ¶ Of abbey vows. ¶ Of the power of the Church. ¶ Finis tabule. ❧ Imprinted at London in Fleetstreet/ by me Robert Redman/ dwelling at the sign of the George next to saint Dunston's Church. 1536. CUM PRIVILEGIO REGALI.