¶
The
Apologie
or
defense
of
the
confessyon
of
the
prynces
of
Germany
.
THe
fyrste
article
of
our
confessyon
our
aduersaries
do
allowe
,
in
whiche
we
expowne
that
we
beleue
and
teache
one
essencie
diuine
indiuisible
.
&c.
and
yet
.iij
distincte
persones
of
the
same
essencie
,
diuine
,
and
coeternall
,
the
father
sonne
and
holy
ghoste
.
This
article
alwayes
we
haue
taught
and
defended
.
And
we
knowe
that
it
hath
certayne
and
ferme
testimonies
in
holy
scriptures
which
can
nat
be
auoyded
.
And
constantly
we
affyrme
that
they
whiche
thynke
otherwyse
be
out
of
the
churche
,
and
ydolaters
,
and
do
moste
hyghe
dishonour
and
slaunder
to
god
.
❧
❧
Of
originall
synne
.
❧
THe
Seconde
article
,
of
Originall
synne
the
aduersaries
do
approue
,
but
so
yet
that
they
disproue
our
definicion
of
originall
synne
whiche
we
recited
by
the
way
.
Here
forthwith
euen
in
the
very
frount
of
the
matter
the
emperours
maiestie
shall
espye
that
the
wryters
of
the
confutacyon
lacked
nat
only
ryght
iudgement
but
also
indifferencye
and
gentylnes
.
For
where
as
we
of
a
simple
mynde
went
about
to
recyte
by
the
way
the
thynges
that
original
sinne
conteyned
,
they
by
theyr
croked
&
maliciouse
interpretacion
do
craftely
depraue
the
sentence
whiche
of
it selfe
is
trewe
ynoughe
.
For
thus
they
argue
.
To
be
without
feare
,
●
to
be
without
●aythe
is
actuall
synne
,
Ergo
they
denye
originall
synne
.
❧
It
appereth
suffyciently
that
this
subtyle
argument
was
broght
forthe
in
scoles
,
and
nat
in
the
counsell
of
Cesar
.
But
albeit
that
this
cauillacion
may
easely
be
auoyded
,
yet
that
al
good
men
may
se
that
we
teache
none
inconuenyence
in
thys
behalfe
,
we
fyrste
requyre
that
our
confession
be
harde
which
diligently
marked
shall
delyuer
vs
from
the
suspicion
of
straunge
doctryne
▪
for
there
is
it
wrytten
thus
.
❧
This
is
translated
out
of
the
Duche
.
we
do
teache
that
after
the
falle
of
Adam
,
euery
man
naturally
borne
,
is
conceiued
in
syn
,
and
so
is
borne
,
that
is
,
that
they
al
from
the
wombe
of
theyr
mother
be
inclyned
vnto
euyl
whiche
can
nat
haue
by
nature
the
feare
of
god
,
nor
no
trewe
faythe
in
god
.
❧
This
place
witnesseth
that
we
plucke
from
them
whiche
be
borne
accordyng
to
the
carnal
nature
nat
only
actes
but
also
the
powers
and
gyftes
of
performyng
drede
and
hope
towardes
god
.
For
we
say
that
they
whiche
be
thus
borne
haue
concupiscence
,
nor
can
nat
perfourme
the
trewe
feare
and
trust
towardes
god
.
what
can
be
here
reproued
?
Truly
vnto
good
men
we
iudge
that
we
be
sufficiently
purged
.
For
the
latine
description
is
of
lyke
sentence
,
detractyng
from
nature
the
power
that
is
to
say
the
gyftes
and
strengthe
of
perfourmyng
feare
and
truste
towardes
god
,
detractyng
also
actes
in
persons
of
the
age
of
dyscretion
.
And
when
we
name
concupiscence
,
we
vnderstande
nat
only
actes
or
frutes
,
but
a
perpetuall
inclinacyon
of
nature
.
❧
But
here
after
we
shal
shewe
with
more
wordes
that
our
definition
agreeth
with
the
vsual
and
auncient
definition
.
For
fyrste
we
wyl
open
our
intent
why
we
vsed
these
wordes
in
thys
place
.
Our
aduersaries
them selues
in
scoles
graunt
that
the
materiall
(
as
they
calle
it
)
of
originall
synne
,
is
concupiscence
.
wherfore
concupiscence
was
nat
to
be
omytted
in
the
definition
namely
in
this
tyme
when
many
do
descant
of
it
so
vngodly
.
❧
For
sum
of
them
dispute
that
original
syn
is
nat
any
vice
or
corrupcion
in
the
nature
of
man
,
but
only
a
bondage
or
a
state
of
mortalitie
whiche
all
the
issue
of
Adam
do
susteyne
without
theyr
owne
proper
vice
,
for
another
mans
gylte
and
offence
.
More
ouer
they
adde
that
noman
is
dampned
to
eternall
deathe
for
synne
originall
,
and
to
this
purpose
they
bring
forthe
a
similitude
of
the
Ciuile
lawe
saying
tha●
lyke
as
of
a
bondewoman
the
yssue
is
bonde
and
susteyne
thys
condycyon
or
state
without
the
vice
of
nature
,
onely
for
the
calamytie
of
the
mother
,
so
is
it
of
Originall
synne
.
But
we
,
to
shewe
that
this
wycked
opinion
dothe
displease
vs
,
haue
made
mencyon
of
concupiscence
,
namyng
it
a
sore
and
disease
,
and
expounding
that
mannes
nature
is
borne
corrupte
and
viciouse
.
❧
Nor
we
haue
nat
only
named
it
concupiscence
,
but
haue
sayde
that
there
dothe
lacke
also
the
feare
of
god
&
faythe
.
whiche
we
haue
done
,
for
this
entente
.
The
scole
doctours
do
diminyshe
and
make
lyte
the
synne
originall
▪
nat
sufficiently
vnderstandyng
the
definicion
of
originall
synne
whiche
they
recyued
of
the
fathers
.
Of
the
noryshment
or
kyndlyng
(
whiche
they
calle
fomit●m
)
they
dispute
,
that
it
is
a
qualitie
of
the
bodie
and
accordyng
to
theyr
accustomed
foly
,
they
brynge
in
question
whether
the
qualitie
be
caught
by
contagion
of
the
apple
,
or
by
the
breathyng
of
the
serpent
.
whether
it
be
encreased
by
prouocacyons
.
with
suche
sorte
of
questions
they
oppresse
the
pryncipall
matter
.
Thus
when
they
speake
of
originall
synne
,
they
omytte
the
vices
of
mannes
nature
whiche
be
more
greuouse
,
as
the
ignoraunce
of
god
,
the
despysyng
of
god
,
the
lacke
of
feare
,
the
lacke
of
truste
in
god
,
the
hatynge
of
goddes
iudgement
,
the
fleyng
of
goddes
iudgement
,
the
beyng
angrye
with
god
,
the
despayre
of
grace
,
the
trustyng
in
worldly
socours
.
&c.
These
dyseases
moste
repungnat
to
the
lawe
of
god
,
the
scolastycall
doctours
espye
nat
.
Yea
more
ouer
they
attribute
to
mans
nature
hole
power
to
loue
god
aboue
all
thynges
,
to
do
the
preceptis
of
god
,
quo
ad
substantiam
actuum
,
as
they
call
it
that
is
to
saye
as
muche
as
belongeth
to
the
substance
of
actes
,
nor
they
see
nant
that
they
speake
thynges
merely
repungnat
.
for
,
to
haue
power
of
a
mans
propre
strength
to
loue
god
aboue
all
thynges
,
to
do
the
commaundementes
of
god
,
what
other
thynge
is
this
,
than
to
haue
originall
iustice
?
That
if
mannes
nature
haue
these
so
greate
powers
that
of
it selfe
it
may
loue
god
aboue
althingꝭ
(
as
the
scolemen
do
boldly
affyrme
)
what
shal
be
original
synne
.
what
shal
we
nede
the
grace
of
Christe
,
if
we
may
be
saued
by
our
owne
propre
iustice
?
what
shall
we
nede
the
holy
ghoste
if
mans
powers
of
them selues
may
loue
god
aboue
al
thynges
and
do
his
commaundementes
?
who
seeth
nat
howe
vnryght
the
iudgement
is
of
the
aduersaries
?
The
lyter
diseases
of
mannes
nature
they
acknowledge
,
but
the
most
greuouse
they
acknowledge
nat
,
of
the
which
yet
the
scripture
dothe
admonyshe
vs
in
diuerse
places
and
the
prophetes
do
perpetually
complayne
of
,
I
meane
of
the
carnall
surenes
,
of
the
cotempte
of
god
,
of
the
hate
of
god
and
semblable
vices
engendred
within
vs
.
But
after
that
the
scolasticall
doctours
dyd
entermixe
with
Christes
doctrine
the
philosophicall
descantyng
of
the
perfection
of
nature
and
attributed
more
than
neded
to
frewyll
and
voluntarie
actes
,
&
taught
men
to
be
iustified
before
god
by
a
certayne
philosophicall
or
ciuile
iustice
(
whiche
we
also
confesse
to
be
subiecte
to
reason
and
after
a
fashyon
to
be
in
our
power
)
they
coulde
nat
see
the
inwarde
vnclennes
of
mannes
nature
.
For
it
can
nat
be
iudged
but
by
the
worde
of
god
which
the
scole
men
for
the
most
parte
in
theyr
disputacyons
do
nat
touche
.
These
were
the
causes
why
in
the
descripcion
of
originall
synne
we
made
mencyon
of
concupiscence
and
also
detracted
from
the
naturall
powers
of
man
the
feare
and
trust
toward
god
.
For
our
intent
was
to
declare
that
original
synne
conteyned
also
these
diseases
ignoraunce
of
god
/
contempte
of
god
/
voydaunce
of
feare
and
truste
towarde
god
/
the
impotencie
of
louyng
god
.
These
be
the
pryncypal
vices
of
mans
nature
,
disagreyng
properly
with
the
fyrste
table
of
the
Decalogie
.
❧
Nor
it
is
no
newe
matter
that
we
haue
spoken
.
The
olde
definicion
ryghtly
vnderstande
sounde
to
the
same
effecte
,
when
it
sayeth
that
originall
synne
is
a
lackynge
of
originall
iustice
.
But
what
is
iustice
?
Scolemen
do
here
brable
of
logicall
questions
,
but
they
expound
nat
what
is
originall
iustyce
.
Undoubtedly
iustice
in
scriptures
conteyneth
nat
onely
the
seconde
table
of
the
Decalogie
,
but
the
fyrste
also
whiche
commaundeth
the
feare
of
god
/
the
faythe
in
god
,
the
loue
of
god
.
So
that
iustice
originall
shulde
haue
had
nat
onely
an
egall
temperament
of
the
qualities
of
the
bodie
,
but
also
these
gyftis
/
a
notice
of
god
more
certain
/
the
feare
of
god
/
the
affiaunce
in
god
/
or
at
leste
a
direction
and
power
to
do
these
thynges
.
And
the
wytnesseth
the
scripture
whan
it
sayeth
,
that
man
was
create
to
the
image
&
similitude
of
god
which
is
nothyng
else
,
but
that
to
man
this
wysdome
and
iustice
was
naturally
gyuen
with
whiche
he
myght
compasse
and
conceiue
god
,
and
in
whiche
god
myght
be
apparantly
noted
and
sene
/
this
is
to
say
,
that
to
man
were
gyuen
these
gyftis
,
the
notice
of
god
,
the
dreade
of
god
,
the
truste
in
god
,
and
suche
lyke
.
For
thus
dothe
Ireneus
interprete
the
similitude
of
god
,
and
also
Ambrose
whiche
besyde
other
thyngꝭ
which
he
spake
for
this
purpose
dothe
expresly
gather
in
this
wyse
.
Non
est
ergo
anima
ad
imaginem
dei
,
in
qua
deus
non
semper
est
.
It
is
nat
then
the
soule
that
was
made
to
the
ymage
of
god
,
for
in
it
,
god
is
nat
alwayes
.
And
Paule
to
the
Ephesians
and
Colossenses
shewe
the
ymage
of
god
to
be
the
notice
of
god
/
iustice
and
veritie
.
And
Longobardus
is
nat
aferde
to
say
that
iustice
originall
is
the
very
similitude
of
god
,
which
god
gaue
to
man
▪
we
recite
the
sentencies
of
the
olde
fathers
whiche
do
nothynge
lette
saynt
Austins
interpretacyon
of
the
ymage
.
❧
wherfore
the
olde
definicion
,
that
calleth
originall
synne
the
lacke
of
iustice
detracteth
nat
only
the
obedience
of
the
inferiour
powers
of
man
,
but
also
detracteth
the
notice
of
god
/
the
truste
in
god
/
the
feare
and
loue
of
god
,
or
at
lest
it
detracteth
the
power
of
doyng
these
.
For
the
deuynes
them selues
in
the
scoles
teache
,
that
these
be
nat
done
without
a
peculiar
gyfte
and
ayde
of
grace
.
we
do
name
the
gyftis
expressly
(
that
the
thynge
may
be
vnderstande
)
the
notice
of
god
,
the
feare
and
truste
towarde
god
.
By
this
it
appereth
that
the
olde
definicion
dothe
speake
the
same
thyng
that
we
do
.
detractyng
or
plucking
away
the
feare
of
god
and
hope
,
that
is
to
say
,
nat
only
actual
dedes
but
also
the
gyftes
and
myght
to
do
this
.
The
same
sentence
hathe
the
definicyon
of
Austyne
,
who
vsethe
to
define
originall
synne
to
be
concupiscence
.
For
he
meaneth
that
when
iustice
was
loste
,
concupiscence
succeded
.
For
the
decayed
nature
because
it
can
nat
feare
,
loue
,
and
truste
god
,
it
seketh
and
loueth
carnall
thynges
.
The
iudgement
of
god
,
thys
sycke
&
corrupte
nature
eyther
voyde
of
feare
despyseth
,
or
beynge
replenyshed
with
feare
hateth
.
Thus
Austyne
compriseth
aswele
the
defaulte
or
faylyng
,
as
the
viciouse
qualitie
whiche
therof
ensueth
.
Nor
this
concupiscence
is
nat
only
a
corruption
of
the
qualities
of
the
bodie
,
but
also
an
vnryght
turnyng
to
thyngꝭ
carnal
in
the
superiour
powers
.
Nor
they
se
nat
what
they
saye
whiche
do
bothe
attribute
to
man
concupiscence
nat
mortified
of
the
holy
ghoste
,
&
also
the
loue
of
god
aboue
al
thyngis
.
we
therfore
haue
ryghtly
expressed
bothe
two
in
the
description
of
original
synne
,
that
is
to
saye
,
those
defautes
,
as
nat
to
be
of
power
to
beleue
god
,
nat
to
be
of
power
to
dreade
and
loue
god
.
And
also
to
haue
a
concupiscence
,
whiche
agaynste
the
worde
of
god
seketh
carnalitie
,
that
is
to
say
seketh
nat
only
corporal
pleasures
,
but
also
carnal
wysdome
and
iustice
and
hathe
confidence
in
worldly
goodes
contemnyng
god
.
And
nat
onely
the
olde
but
the
late
doctours
namely
that
be
of
any
iudgement
do
teache
that
original
synne
is
aswel
the
lackes
or
defaultes
which
I
haue
remembred
,
as
concupiscence
or
luste
.
For
thus
saythe
saynt
Thomas
.
Peccatum
originis
habet
priuationem
originalis
iusticie
&
cum
hoc
inordinatam
dispositionem
partium
anime
,
vnde
non
est
priuatio
pura
,
sed
quidam
●abitus
corruptus
.
Originall
synne
,
saythe
Thomas
,
hathe
a
priuacyon
of
originall
iustice
and
with
it
an
inordinate
disposicion
of
the
partis
of
the
soule
,
so
that
it
is
nat
a
pure
priuacion
,
but
rather
a
corrupte
habite
.
And
Bonauenture
wryteth
thus
.
when
it
is
demaunded
what
is
original
synne
,
it
may
be
wel
answered
that
it
is
an
immoderate
concupiscence
.
It
is
well
answered
also
,
that
it
is
a
lackynge
of
the
due
iustice
.
And
in
the
one
of
these
answeres
is
included
the
other
.
Hugo
is
of
the
same
opinion
whiche
sayeth
,
original
synne
is
an
ignorance
in
the
mynde
and
a
concupiscence
in
the
fleshe
.
For
he
meaneth
that
whan
we
be
borne
we
bring
with
vs
an
vnknowynge
of
god
,
a
mystruste
,
a
diffidence
,
a
contempte
,
a
hatyng
of
god
.
For
these
thynges
he
compriseth
when
he
nameth
ignorance
.
And
these
sentencyes
be
agreynge
to
scriptures
.
For
Paule
otherwhyles
expresly
nameth
the
lacke
or
defaulte
,
as
in
the
fyrst
to
the
Corinthes
y●
.2
.
chapitre
.
Animalis
homo
non
percipit
ea
quae
spiritus
dei
sunt
.
A
naturall
man
perceyueth
nat
the
thynges
that
be
of
the
spirite
of
god
.
In
another
place
he
nameth
concupiscence
to
be
of
power
and
efficacitie
in
the
membres
,
&
to
bryng
forth
euyl
frutes
.
●e
could
recite
more
places
for
bothe
partes
,
but
a
manifest
thyng
nedeth
no
testimonies
.
Undoubtedly
a
prudent
reader
maye
easyly
iudge
that
to
be
without
feare
and
to
be
without
faythe
is
euen
very
actual
synne
.
For
they
be
perdurable
defaultes
in
a
nature
vnrenewed
.
❧
wherfore
our
opinion
of
original
synne
dothe
nat
varie
from
scripture
nor
from
the
catholicke
churche
.
we
do
nothyng
but
repurge
clarifie
&
brynge
agayne
into
lyght
the
moste
graue
sentencies
of
scripture
and
of
the
fathers
here
to fore
obscured
and
hydde
by
the
sophisticall
questions
of
these
late
diuines
.
For
the
thyng
it selfe
speaketh
that
these
newe
diuines
perceyued
nat
what
the
fathers
meante
whan
they
spake
of
default
.
Truly
the
knowledge
of
originall
synne
is
ryght
necessarie
.
For
the
greatnes
of
the
grace
of
Christe
can
nat
be
otherwyse
vnderstande
,
onles
we
fyrste
knowe
our
owne
infirmities
.
The
hole
iustice
of
man
is
mere
hypocrisie
before
god
,
onles
we
acknowledge
that
our
harte
naturally
is
voyde
of
loue
,
of
feare
,
of
trust
towardis
god
.
Therfore
saieth
the
prophete
.
After
that
the
haste
shewed
it
vnto
me
.
I
strake
my
thyghe
.
Also
,
I
sayde
in
my
traunce
euery
man
is
a
lyar
,
that
is
to
saye
an
vntrewe
thynker
of
god
.
❧
❧
Here
the
aduersaries
do
also
reproue
Luther
because
he
wrote
that
originall
synne
remayneth
after
baptime
.
They
adde
that
this
artycle
was
ryghtly
condempned
by
Leo
the
tenthe
.
But
the
emperours
maiestie
shal
espye
here
a
manifest
be
spoken
of
ciuyle
iudgement
,
nat
of
the
iudgement
of
god
.
They
sowe
vnto
them
euen
as
wysely
this
sentence
/
Nature
is
nat
euyl
/
this
spoken
in
place
is
nat
repreueable
but
it
maye
nat
be
wrested
to
the
diminishyng
of
originall
synne
,
and
yet
these
sentencies
be
red
amonge
scholemen
,
whiche
out
of
due
season
do
mengle
philosophie
with
the
gospell
.
Nor
these
were
nat
disputed
only
in
scholes
,
but
from
the
scholes
they
were
brought
to
the
people
.
And
those
persuasions
raygned
,
and
nourished
the
affiaunce
of
humane
powers
and
oppressed
the
knowledge
of
the
grace
of
Christe
.
wherfore
Luther
wyllyng
to
declare
the
magnitude
of
original
synne
&
of
humane
infirmitie
,
taught
that
the
resydues
or
dregges
of
originall
sine
be
of
the
owne
nature
in
man
nat
indifferent
thynges
,
but
that
we
nede
the
grace
of
god
,
that
they
maye
nat
be
imputed
,
and
the
holy
ghoste
that
it
maye
be
mortified
.
Albeit
the
scholemen
do
make
lesse
,
bothe
the
synne
and
the
payne
teachynge
that
man
of
hys
owne
power
may
do
the
commaundementes
of
god
.
In
Genesis
is
otherwyse
described
the
payne
due
for
originall
synne
.
For
there
nat
only
to
deathe
and
other
corporall
punyshementes
mans
nature
is
made
subiecte
,
but
also
to
the
kyngdome
of
the
deuyll
.
For
there
is
gyuen
this
horrible
sentence
.
I
wyl
put
enmities
betwexte
the
and
the
woman
and
betwexte
thy
sede
and
her
sede
.
Defaute
and
concupyscence
be
punyshementes
and
also
synnes
.
Deathe
&
other
corporall
euyls
and
the
tyrannye
of
the
deuyll
be
properly
punyshementes
.
For
mans
nature
is
gyuen
into
bondage
and
holden
captiue
of
the
deuyl
whiche
infecteth
it
with
wycked
opinions
and
errours
and
impelleth
it
to
al
kyndes
of
synne
.
But
as
the
deuyll
can
na●
be
vaynquyshed
without
the
ayde
of
Christe
▪
so
can
nat
we
by
our
owne
powers
redeme
our selues
out
of
this
bondage
.
The
very
historie
of
the
worlde
sheweth
vs
howe
greate
is
the
power
of
the
deuyls
kyngdome
.
The
worlde
is
full
of
blasphemies
agaynste
god
&
of
wycked
opinions
,
and
with
these
bondes
the
deuyl
hath
in
captiuite
the
wyse
and
ryghtwyse
men
in
the
face
of
the
worlde
.
In
other
sume
appere
more
grosse
vices
.
But
when
Christe
is
gyuen
vnto
vs
whiche
taketh
awaye
these
synnes
&
these
punyshmentes
and
destroyeth
the
kyngdome
of
the
deuyll
,
synne
and
death
:
the
benefytes
of
Christe
can
nat
be
knowen
,
onles
we
vnderstande
our
owne
euyls
.
Therfore
of
these
thynges
our
preachers
do
diligently
teache
,
and
they
teache
nat
any
newe
thing
,
but
the
holy
scripture
and
sentences
of
holy
fathers
.
This
we
truste
wyll
satysfye
the
Emperours
maiestie
as
touching
the
chyldyshe
and
colde
cauillacions
by
whiche
the
aduersaries
haue
sclaundered
our
article
.
For
we
knowe
that
we
beleue
ryghtly
and
with
the
catholyk
churche
of
Christe
.
But
if
the
aduersaries
wyl
renewe
this
contencyon
there
shal
nat
lacke
lerned
men
amonge
vs
that
shall
make
them
answere
and
defende
the
truthe
.
For
the
aduersaries
in
this
cause
vnderstande
nat
for
the
moste
parte
what
they
speake
.
Oftentymes
they
speake
thynges
repugnant
and
they
neyther
expresse
ryghtly
&
dialectically
the
formall
cause
of
originall
synne
nor
the
defaultis
as
they
call
them
.
But
we
wolde
nat
in
thys
place
ouer
subtylly
discusse
theyr
vayne
and
sophistical
argumentis
.
we
thought
it
ynough
to
recyte
the
mynde
of
the
holy
fathers
(
whom
we
do
folowe
)
with
commune
&
knowen
wordis
.
The
thyrde
article
the
aduersaries
allowe
,
in
whiche
we
confesse
two
natures
in
Christe
that
is
to
wyte
,
the
nature
humane
,
assumpt
of
the
worde
into
the
vnitie
of
hys
persone
.
And
that
the
selfe
same
Christe
suffered
and
dyed
to
the
entent
to
reconcyle
vnto
vs
the
father
,
and
rose
agayne
to
the
entent
to
reygne
to
iustifie
,
and
to
sanctifie
the
beleuers
.
&c.
accordyng
to
the
Symbole
of
the
apostles
and
the
Symbole
of
Nicene
.
❧
❧
Of
Iustificacyon
.
❧
IN
the
fourthe
,
fythe
,
syxte
,
and
also
in
the
twenty
article
they
condempne
vs
because
we
teache
that
men
obtayne
remission
of
synnes
nat
for
theyr
owne
merites
but
frely
for
Christe
by
faythe
in
Christ
.
For
they
damn
bothe
two
poyntes
,
fyrste
that
we
denye
that
men
for
theyr
owne
merites
do
obtayne
remission
of
synnes
,
and
secondarily
that
we
affyrme
that
by
faythe
is
obteyned
remission
of
synnes
and
that
men
be
iustified
by
faythe
in
Christe
.
But
sythe
it
is
so
that
in
this
case
or
controuersie
the
pryncypall
poynte
of
our
religion
is
debated
,
whiche
ryghtly
vnderstande
setteth
forthe
the
honour
of
Christe
,
and
bryngeth
a
necessarie
and
plenteous
consolacyon
to
the
godly
conscyence
:
we
desyre
that
the
emperours
maiestie
wyll
heare
vs
benyngly
of
these
so
greate
maters
.
For
the
aduersaries
where
as
they
neyther
vnderstande
what
is
remission
of
synnes
neyther
what
faythe
▪
neyther
what
grace
,
nor
what
iustyce
is
:
pytyfully
do
defyle
this
poynt
,
obscuryng
the
glorie
and
benefytes
of
Christe
,
and
bereue
fron●
the
godly
consciencies
that
propouned
consolacions
in
Christe
.
And
to
the
ende
we
may
maynteyne
our
confessyon
and
assoyle
the
obiections
of
our
aduersaries
:
we
shall
fyrste
premitte
certayne
thynges
to
the
ende
that
the
fountaynes
of
bothe
our
doctrines
aswell
ours
as
the
aduersaries
may
be
knowen
.
The
hole
scripture
ought
to
be
distributed
into
these
pryncipal
places
,
law
,
and
promyses
.
For
otherwhyles
it
sheweth
the
lawe
,
&
otherwhyles
the
promyse
of
Christ
,
as
when
it
promyseth
Christ
to
cum
/
and
promiseth
for
hym
remission
of
synnes
,
iustificacyon
and
lyfe
eternall
,
or
where
in
the
Euangell
Christ
after
he
ones
appered
promyseth
remission
of
synnes
,
iustificacyon
and
lyfe
eternall
.
we
call
the
lawe
in
thys
disputacyon
the
preceptes
of
the
Decalogie
in
what
place
so
euer
they
be
red
in
scripture
.
Of
the
ceremonies
&
iudiciall
lawes
of
Moses
at
thys
tyme
we
speake
nothyng
.
Out
of
these
,
the
aduersaries
take
the
lawe
,
because
mans
reason
after
a
fashyon
dothe
naturally
vnderstande
the
lawe
.
For
it
hathe
styl
the
same
iudgement
wrytten
by
god
in
the
mynde
,
and
by
the
lawe
they
seke
remission
of
synnes
and
iustificacion
.
But
the
Decalogie
requyreth
nat
only
outward
ciuile
workes
whiche
reason
can
after
a
fashyon
fulfyll
,
but
also
it
requyreth
other
thynges
ferre
aboue
reason
,
as
,
truly
to
feare
god
,
truly
to
loue
god
,
truly
to
call
on
god
,
truly
to
beleue
that
god
heareth
vs
,
and
to
loke
for
the
ayde
of
god
in
deathe
and
all
afflictions
,
fynally
it
requyreth
obedience
towarde
god
in
afflictions
and
in
deathe
,
that
we
escheue
them
nat
,
nor
grudge
nat
at
them
whan
god
lay
them
on
vs
.
Here
the
scholemen
folowynge
the
phylosophiers
only
do
teache
the
iustice
of
reason
,
as
ciuile
workes
,
and
they
fayne
that
reason
without
the
holy
ghost
may
loue
god
aboue
al.
For
so
long
as
mans
mynde
is
ydle
,
nor
feleth
nat
the
yre
or
iudgement
of
god
,
it
may
feyne
that
it
wyll
loue
god
,
that
it
wyll
do
wele
for
god
.
After
this
wyse
they
teache
that
men
deserue
remission
of
synnes
by
doyng
that
in
them
is
,
that
is
to
say
,
if
reason
sorowyng
for
his
syn
,
fetcheth
out
an
elicite
acte
(
as
they
cal
it
)
of
the
dilection
of
god
,
or
worketh
wele
for
god
.
And
thꝭ
opinion
because
naturally
it
flattereth
men
,
hath
engendered
&
encreased
many
ceremonies
in
the
churche
,
vowes
of
monasticall
lyuyng
,
abuses
of
the
Masse
,
and
euery
daye
more
and
more
sum
or
other
haue
(
through
this
opinion
)
inuented
newe
cerimonies
and
rytes
.
And
to
nouryshe
and
encreace
the
truste
in
such
workes
,
they
haue
affyrmed
that
god
necessaryly
geueth
grace
to
suche
workers
by
necessitie
nat
of
coaction
but
of
immutabilitie
.
In
thys
opinion
many
greate
and
pernicious
errours
do
stycke
whiche
to
recount
it
were
to
longe
.
Let
the
prudent
reader
only
ponder
thys
,
if
this
be
the
cristian
ryghtwysenes
,
what
diuersitie
is
betwyxt
philosophie
and
the
doctryne
of
Christe
?
If
we
deserue
remission
of
synnes
by
these
elicite
actes
,
what
neded
Christe
or
regeneracyon
?
And
throughe
these
opinions
the
thyng
is
nowe
ronne
so
farre
,
that
many
do
scorne
vs
bycause
we
teache
that
another
iustice
is
to
be
sought
besyde
the
philosophicall
iustyce
.
we
haue
herde
some
in
the
pulpyt
settyng
apart
the
gospell
preache
Aristotles
Morals
.
Nor
they
dyd
nat
amys
if
it
be
trewe
that
the
aduersaries
defende
.
For
Aristotle
of
the
ciuile
manners
hath
wryten
so
excellently
that
he
can
nat
be
amended
.
we
se
bokes
putte
forth
in
whiche
be
conferred
certayne
sayngis
of
Christ
with
the
sayengis
of
Socrates
,
Zeno
and
of
other
,
as
though
Christe
cam
for
thys
purpose
,
to
teache
vs
certayne
lawes
by
whiche
we
myght
deserue
remyssion
of
synnes
,
and
nat
receyue
it
frely
through
his
merites
.
wherfore
if
we
allowe
here
the
doctrine
of
the
aduersaries
that
we
deserue
by
the
workis
of
reason
remyssyon
of
synnes
and
iustificacyon
,
there
shal
be
then
no
difference
betwixt
the
iustice
of
the
philosophers
or
at
leaste
of
the
pharisees
and
the
Christian
iustice
.
And
albeit
the
aduersaries
(
because
they
wyll
nat
clene
put
Christ
out
of
theyr
bokes
)
requyre
the
knowledge
of
the
historie
of
Christe
and
attrybute
vnto
it
that
it
doth
merite
vnto
vs
acertayne
habite
,
or
(
as
they
them selues
call
it
)
the
fyrste
grace
,
whiche
they
vnderstande
to
be
an
habite
inclynynge
vs
to
loue
god
the
easylyar
,
yet
very
lytle
it
is
,
that
they
attribute
vnto
this
habite
,
for
they
fayne
that
the
actes
of
●ylle
is
bothe
before
that
habite
and
after
,
of
al
one
sorte
.
They
fayne
that
the
wyl
may
loue
god
,
but
yet
that
habite
styrreth
it
to
do
the
same
more
freely
.
And
they
byd
vs
purchase
thys
habite
fyrste
by
precedent
merites
,
and
after
they
byd
vs
purchase
by
the
workis
of
the
law
an
increase
of
that
habite
,
&
lyfe
euerlastinge
.
Thus
they
bury
Christe
that
men
shulde
nat
vse
hym
for
a
medyatour
nor
thynke
that
for
him
they
receyue
frely
remission
.
of
synnes
and
reconciliacyon
,
but
dreame
that
by
theyr
owne
fulfyllyng
of
the
lawe
they
be
reputed
iust
before
god
,
where
as
in
dede
the
lawe
is
neuer
satisfied
,
sythe
reason
dothe
nothyng
but
certayne
ciuile
workes
,
and
the
whyles
neyther
feareth
god
nor
beleueth
truly
that
god
careth
for
him
.
And
although
they
speake
of
that
habite
,
yet
without
the
iustice
of
faythe
the
loue
of
god
can
neyther
be
in
men
nor
it
can
nat
be
vnderstande
what
it
is
.
A
distinctyon
of
Duns
.
And
where
as
they
fayne
a
difference
betwixte
Meritum
congrui
,
and
Meritum
condigni
,
they
do
but
daly
,
because
they
wolde
nat
seme
openly
to
play
the
Pelagians
.
For
if
god
necessarily
gyueth
grace
pro
merito
congrui
,
so
is
there
nat
Meritum
condigni
.
Howbeit
they
wote
nat
what
they
saye
.
After
the
habite
of
loue
obteyned
,
they
fayne
that
man
dothe
merite
de
condigno
.
And
yet
they
byd
vs
doubte
whether
we
haue
that
habite
or
no.
Howe
do
they
then
knowe
whether
they
merite
de
congruo
,
or
de
condigno
?
But
all
this
thing
is
fayned
of
ydle
felowes
whiche
knowe
nat
howe
remission
of
synnes
is
atteyned
&
howe
in
the
iudgement
of
god
and
in
the
affrayes
of
conscience
,
the
truste
of
workes
is
plucked
from
vs
.
Careles
hypocrites
alwayes
iudge
.
that
they
merite
de
condigno
,
whether
they
haue
that
habite
or
nat
.
For
naturally
men
truste
to
theyr
owne
propre
ryghtwysenes
,
but
the
affrayed
and
troubled
conscience
wauereth
and
doubteth
and
euermore
seketh
and
hepeth
vp
other
workes
to
the
entente
it
maye
be
quye●
.
Thys
troubeled
conscyence
neuer
feleth
that
it
meriteth
De
condigno
,
but
runneth
in
to
despayre
,
onles
it
heareth
besyde
the
doctryne
of
the
lawe
,
the
Euangell
of
free
remission
,
and
of
the
iustice
of
faythe
.
Thus
the
aduersaries
teache
nothing
but
the
iustice
of
reason
,
or
at
leaste
of
the
lawe
,
vpon
whiche
they
loke
,
euen
as
the
Iewes
dyd
vpon
the
couered
face
of
Moses
,
and
in
these
careles
hypocrites
whiche
thynke
them selues
to
satisfye
the
lawe
,
they
kyndle
a
presumpcyon
and
vayne
truste
of
workes
and
a
contempte
of
the
grace
of
Christe
.
On
the
contrary
parte
,
they
dryue
the
feareful
consciencies
in
to
desperacion
,
whiche
sythe
they
worke
with
doubtyng
can
haue
no
experience
of
faythe
nor
of
the
vertue
therof
,
thus
at
laste
they
vtterlye
despayre
.
But
thys
is
our
opinion
of
the
iustyce
of
reason
,
that
god
requyreth
it
,
and
that
for
the
commaundement
of
god
honest
workes
are
necessarely
to
be
done
whiche
the
Decalogie
commaundeth
,
accordynge
to
Paules
saynge
,
the
law
is
a
tutour
.
Also
,
the
lawe
is
geuen
to
the
vngodly
.
For
god
wyl
that
the
carnal
persons
be
kept
within
the
boundes
by
thys
discipline
,
and
to
the
mayntenaunce
of
thys
he
hathe
geuen
lawes
,
letters
,
doctryne
,
rulers
,
punyshmentes
.
And
thys
iustyce
maye
reason
after
a
maner
perfourme
of
the
owne
proper
powers
,
although
oftentymes
it
is
ouer
ceptes
of
the
seconde
table
whiche
conteyne
cyuile
iustyce
whiche
reason
vnderstandeth
.
And
contented
herewith
,
they
thinke
that
they
satysfye
the
lawe
of
god
.
In
the
meane
whyle
they
se
nat
the
fyrste
table
whiche
commaundeth
vs
to
loue
god
,
to
beleue
verely
that
god
is
dyspleased
with
synne
,
and
truly
to
dreade
god
,
and
to
thynke
surely
that
god
hereth
vs
.
But
mans
mynd
without
the
holy
gost
eyther
retchlesly
despyseth
the
iudgement
of
god
,
or
in
payne
fleethe
&
hateth
god
his
iudge
.
wherfore
it
obeyeth
not
the
fyrste
table
.
when
then
in
mans
nature
stycketh
the
contempt
of
god
,
and
the
doubtynge
of
goddes
worde
and
of
hys
threatnynges
and
promyses
:
men
in
dede
do
syn
,
ye
when
they
do
honest
workes
without
the
holye
gooste
,
bycause
they
do
them
with
a
wycked
harte
,
accordynge
to
thys
sayeng
of
Paule
.
☞
what
so
euer
is
not
of
faythe
is
synne
.
☜
For
such
do
worke
with
contempt
of
god
,
lyke
as
Epicure
thinketh
not
that
god
careth
for
him
,
regardeth
him
,
or
heareth
him
.
Thys
contempt
doth
marre
al
theyr
good
workes
,
for
god
iudgeth
the
harte
,
Finally
this
is
very
vnaduysedly
wrytten
of
our
aduersaryes
that
men
gyltye
of
eternall
punyshement
deserue
remyssyon
of
synnes
by
the
acte
of
loue
sythe
it
is
not
possyble
to
loue
god
,
onles
we
fyrste
purchase
forgiuenes
of
sinnes
by
fayth
,
for
it
is
ympossyble
for
an
harte
whiche
in
dede
felethe
the
ire
of
god
,
to
loue
god
before
he
perceyue
hym
pacyfyed
,
I
saye
so
longe
as
god
feareth
vs
and
semeth
to
cast
vs
from
hym
into
eternall
dethe
,
mans
nature
can
not
lyfte
vp
it selfe
to
loue
the
angrye
iuge
&
punysher
.
It
is
easye
for
euyll
persons
to
fayne
these
dreames
of
loue
,
that
a
mortall
synner
maye
loue
god
aboue
all
thynges
,
for
they
fele
not
what
is
the
ire
or
iudgemente
of
god
.
But
in
the
trouble
of
conscyence
and
in
the
very
conflycte
,
there
the
conscyence
proue
howe
false
theyr
phylosophycal
conclusyons
be
.
Paule
saythe
.
☞
The
lawe
workethe
anger
.
☜
he
saythe
not
that
by
the
lawe
men
deserue
remyssyon
of
synnes
,
for
the
lawe
alwaye
accuseth
the
conscyence
and
put
it
in
feare
,
Ergo
it
iustifyeth
not
,
for
the
conscience
terrified
by
the
lawe
,
fleeth
the
iudgement
of
god
,
wherefore
they
erre
,
that
truste
to
wynne
remyssyon
of
synnes
be
the
workes
of
the
lawe
.
Thys
suffyseth
of
the
iustyce
of
reason
or
lawe
,
which
the
aduersaries
teache
,
for
here
after
when
we
shall
shewe
our
mynde
of
the
iustyce
of
fayth
▪
the
matter
it selfe
shal
constrayne
vs
to
bryng
out
more
recordes
,
whiche
maye
also
helpe
to
destroye
the
erroures
of
our
aduersaryes
here
to fore
aledged
.
Bycause
therfore
that
men
can
not
by
theyr
owne
powers
do
the
lawe
of
god
,
and
bycause
all
be
vnder
synne
and
condemned
to
euerlastynge
dethe
,
for
thys
cause
we
can
not
be
delyuered
from
syn
by
the
lawe
nor
be
iustyfyed
,
but
the
promyse
of
remissyon
of
synnes
and
of
iustyfycatyon
is
geuen
for
Chryst
,
who
is
geuen
for
vs
to
satysfy
for
the
synnes
of
the
worlde
and
is
set
vp
as
a
medyator
and
a
pourger
of
sinnes
.
This
promyse
hathe
no
condycyon
annexed
of
our
merites
,
but
freely
offereth
forgyuenes
of
synnes
and
iustyfycatyon
,
as
Paule
sayth
.
☞
Yf
by
workes
,
Ergo
it
is
no
grace
.
☜
And
in
an
other
plase
.
☞
The
iustyce
of
god
is
nowe
declared
without
the
lawe
☜
that
is
,
remyssyon
of
synnes
shulde
hange
on
our
merytes
and
the
reconciliation
shuld
be
by
the
lawe
,
so
it
were
vnprofytable
(
for
we
can
not
do
the
lawe
)
it
shulde
also
ensue
that
the
promyse
of
reconcilement
shuld
neuer
chaunce
vnto
vs
.
Thus
reasoneth
Paule
.
Rom.
4.
☞
Yf
our
enherytaunce
shuld
cum
by
the
lawe
,
voyde
were
our
fayth
,
and
the
promyse
were
of
none
effecte
For
yf
the
promyse
shulde
requyre
a
condycyon
annexed
of
our
merytes
and
of
the
lawe
(
syth
we
neuer
fulfyll
the
lawe
)
it
shulde
folowe
,
that
the
promyse
were
vnprofytable
.
But
syth
it
is
so
▪
that
iustyfycatyon
chaungeth
by
free
promyse
,
it
foloweth
that
we
can
not
iustyfye
our selues
.
For
otherwyse
what
neded
god
to
promise
?
And
where
as
the
promyse
can
not
be
taken
without
fayth
:
the
gospell
which
is
properly
the
promyse
of
remyssyon
of
synnes
and
of
iustyfycatyon
for
Chryst
,
teacheth
the
iustyce
of
fayth
,
which
the
lawe
doth
not
.
Nor
it
is
not
the
iustyce
of
the
lawe
.
For
the
lawe
requyreth
of
vs
our
workes
and
our
perfection
,
but
the
promyse
offereth
vnto
vs
whiche
be
oppressed
with
synne
and
deathe
,
frelye
reconciliacyon
for
Chryste
which
reconciliatyon
is
receyued
,
not
by
workes
,
but
by
onely
fayth
.
This
fayth
bryngeth
not
with
it
a
trust
of
the
owne
workes
,
but
onely
the
trust
of
promyse
,
or
of
the
promysed
mercye
in
Chryste
.
wherfore
thys
specyall
fayth
by
which
we
beleue
that
our
synnes
be
forgyuen
for
Chryste
and
that
god
is
pacyfyed
and
mercyfull
for
Chryste
,
obteyneth
remyssyon
of
synnes
and
iustifyeth
vs
,
and
by
cause
in
repentaunce
,
that
is
,
in
the
trouble
of
conscyence
it
comforteth
and
plucketh
vp
our
hartes
and
regenerateth
vs
,
and
bryngeth
vnto
vs
the
holye
spirite
so
that
from
thenseforth
●e
maye
do
the
lawe
of
god
,
that
is
,
loue
God
,
feare
God
,
thynke
that
god
heareth
vs
,
obey
god
in
all
afflyctyons
:
it
mortyfyeth
the
concupiscence
.
&c.
Thus
fayth
whiche
freely
receyueth
remyssyon
of
sinnes
,
bycause
it
pleadeth
Chryst
in
estopell
agaynst
the
ire
of
god
,
as
a
mediator
and
mercy
stocke
pleadeth
not
in
barr
our
owne
merytes
or
our
owne
loue
,
which
fayth
is
the
true
knowledge
of
Chryste
,
and
vseth
the
benyfytes
of
Chryst
and
regenerateth
our
hartes
and
goeth
before
the
fulfyllynge
of
the
lawe
.
Of
thys
fayth
ye
shall
not
fynde
one
syllable
in
the
doctrine
of
our
aduersaryes
.
wherfore
we
reproue
the
aduersaryes
,
bycause
they
only
teach
the
iustyce
of
the
lawe
,
and
teach
not
the
iustyce
of
the
Euaungell
which
preacheth
vnto
vs
the
iustyce
of
faythe
in
Chryste
.
❧
What
is
the
iustyfyenge
faythe
.
THe
aduersaries
only
fayne
that
fayth
is
a
knowledge
of
the
hystorye
,
and
therfore
they
teache
that
it
may
stonde
with
mortall
syn
.
They
speake
therfore
nothinge
of
fayth
,
by
which
Paule
so
oft
tymes
saythe
that
men
be
iustyfyed
,
for
they
whiche
be
reputed
iust
before
god
,
walke
nat
in
mortal
synne
.
But
that
fayth
whiche
iustyfyeth
,
is
nat
only
a
knoweledge
of
the
hystorye
,
but
it
is
to
assent
to
the
promyse
of
God
,
in
whiche
frelye
for
Chryste
is
offered
remyssyon
of
synnes
&
iustificacyon
And
lest
a
man
shulde
suspecte
,
that
it
is
only
a
knowledge
,
The
diffinition
of
fayth
.
we
wyl
adde
more
ouer
that
it
is
to
wyll
and
to
receyue
the
offered
promyse
of
remyssyon
of
synnes
and
of
iustification
.
And
a
man
maye
easely
se
the
diuersytye
betwyxte
this
fayth
and
betwyxt
the
iustyce
of
the
lawe
Fayth
is
a
seruice
which
receiueth
of
god
the
offered
benifites
.
The
iustyce
of
the
lawe
is
a
seruyce
which
offereth
vnto
god
our
merites
.
with
fayth
on
thꝭ
fashyon
wyll
god
be
serued
,
that
we
maye
receyue
of
hym
the
thynges
whiche
he
promyseth
and
offereth
.
Nowe
,
that
fayth
sygnifieth
not
only
the
knowledge
of
the
hystorye
,
but
rather
a
trust
which
assenteth
to
the
promise
,
Paule
clerely
wytnesseth
when
he
sayth
.
Iustyce
therfore
is
by
fayth
to
th
entente
the
promyse
shulde
be
ferme
and
stable
.
For
he
meaneth
that
the
promyse
can
not
be
receyued
but
by
fayth
,
wherfore
he
compareth
and
knytteth
together
as
correlatiues
promyse
and
fayth
.
Howe
be
it
,
it
is
sone
iudged
what
faythe
is
yf
we
consyder
the
Crede
,
where
this
artycle
is
put
.
Remission
of
synnes
.
wherefore
it
is
not
ynoughe
to
beleue
that
Chryste
was
borne
,
dyd
suffer
,
and
ryse
agayne
,
oneles
we
adde
also
thys
artycle
(
Remyssyon
of
synnes
)
whiche
is
the
fynal
cause
of
the
hystorye
.
To
thys
artycle
we
muste
refere
the
reste
,
as
,
that
for
Chryste
and
nat
for
our
owne
merites
we
be
pardoned
of
our
synnes
.
For
what
neded
Chryste
to
begyuen
for
our
synnes
,
if
our
owne
merytes
maye
satysfye
for
our
synnes
?
❧
wherfore
so
ofte
as
we
speake
of
the
iustyfyenge
faythe
,
it
is
to
be
knowen
that
these
.3
.
obiectes
muste
mete
together
,
promyse
,
&
that
free
,
and
the
merytes
of
Chryst
as
a
raunsom
and
redemption
.
Promyse
is
receiued
by
fayth
,
this
worde
fre
excludeth
our
merites
&
signyfyeth
that
only
by
mercye
is
offered
the
benefyte
of
Chryst
,
the
merytes
be
the
raunsom
,
for
there
must
be
some
certaine
redempcion
for
our
sinnes
.
The
scripture
oft
times
cryeth
for
mercy
.
And
the
holy
fathers
many
tymes
say
that
we
be
saued
by
mercy
.
So
oft
then
as
mencion
is
made
of
mercy
,
it
is
to
be
knowen
,
that
fayth
is
ther
requyred
which
receiueth
the
promise
of
mercy
.
And
agayn
so
oft
as
we
speke
of
faith
,
we
wyll
that
the
obiecte
be
vnderstande
,
that
is
to
say
the
promised
mercy
.
For
faith
doth
not
therfore
iustify
or
saue
,
because
it
is
of
it selfe
a
worthy
worke
,
but
only
because
it
receyueth
the
mercy
promysed
.
And
thꝭ
seruice
,
thꝭlatria
,
is
most
highly
commended
in
prophetes
&
psalmes
wher
as
the
law
teacheth
not
fre
remission
of
sinnes
.
But
the
fathers
knowe
the
promyse
made
of
Christ
,
that
God
for
Christ
wolde
remyt
synnes
.
wherfore
when
they
vnderstode
that
Chryst
shuld
be
a
pryce
and
raunsome
for
our
synnes
,
they
knewe
that
our
workes
were
not
a
raunsome
of
so
great
a
thyng
.
Therfore
they
receiued
by
fayth
fre
mercy
and
remissyon
of
sinnes
,
lyke
as
the
holy
fathers
of
the
newe
testament
do
.
Here
vnto
belong
tho
oft
repetycyons
of
mercye
and
faythe
in
the
psalmes
,
and
prophetes
,
as
here
.
Si
iniquitates
obseruaueris
domine
.
&c.
Yf
thou
markest
?
iniquities
o
lorde
,
lorde
who
shall
susteyne
.
Here
he
confesseth
hys
synnes
,
and
yet
he
alledgeth
not
his
merytes
.
He
addeth
.
For
with
the
is
mercyfulnes
.
Here
he
lyfteth
vp
him selfe
with
the
truste
of
the
mercye
of
God
.
And
cytethe
the
promyse
.
Sustinuit
anima
mea
in
verbo
eius
,
sperauit
anima
mea
in
domino
.
My
soule
is
susteyned
in
hys
worde
,
my
soule
hathe
trusted
in
the
lorde
,
that
is
to
saye
,
because
thou
haste
promysed
remyssyon
of
synnes
,
by
thys
thy
promyse
I
am
susteyned
.
And
Paule
cyteth
the
hystorye
of
Abraham
.
Abraham
beleued
God
,
and
it
was
recompted
vnto
hym
for
ryghtwysnes
.
That
is
to
wytte
,
Abraham
perceyued
that
God
was
vnto
hym
mercyful
,
only
for
hys
promyse
sake
.
He
assented
to
the
promyse
of
God
,
nor
suffered
not
hym selfe
to
be
plucked
away
frome
it
,
all
thoughe
he
sawe
hym selfe
vnclene
and
vnworthye
.
He
perceyued
that
God
performeth
hys
promyse
for
his
owne
truthe
and
not
for
our
workes
or
merytes
.
Trulye
the
affrayed
hartes
can
haue
no
rest
,
if
they
shulde
thynke
that
for
theyr
owne
workes
,
or
owne
loue
or
fulfyllinge
of
the
lawe
they
shulde
please
God
,
for
in
the
fleshe
stycketh
synne
,
whiche
alwaye
accuseth
vs
.
But
then
the
hartes
haue
rest
when
in
such
affrayes
they
assure
them selues
that
we
therfore
please
God
,
be
cause
he
hathe
promysed
,
and
that
God
perfourmeth
hys
promyse
for
hys
owne
truthe
and
not
for
our
worthynes
.
Thus
Abraham
herde
thys
saynge
.
Feare
thou
not
,
for
▪
I
am
thy
protector
.
Here
he
raysed
vp
him selfe
and
felte
God
mercyful
vnto
him
not
for
hys
owne
deseruynge
,
but
because
the
promyse
of
god
must
nedes
be
iuged
true
.
this
faythe
therfore
is
imputed
to
hym
for
ryghtwysnes
,
that
is
because
he
assenteth
to
the
promyse
,
and
taketh
the
offered
reconsilement
,
he
is
nowe
truelye
iuste
and
accepted
vnto
God
.
not
for
hys
owne
workes
,
but
bycause
he
taketh
the
free
promyse
of
god
.
Thys
auctoryte
of
Genyses
pleased
Paule
not
without
cause
.
we
se
howe
he
layth
on
,
howe
ernestlye
he
taryeth
vpon
that
poynte
,
because
he
sawe
that
the
nature
of
fayth
myght
in
that
poynt
be
easaly
espyed
.
He
sawe
that
the
recorde
of
the
imputacyon
of
iustice
was
added
not
with
out
a
greate
skyll
.
He
sawe
that
the
lawde
of
desernynge
iustyfycacyon
and
of
pacyfyenge
the
conscyence
was
taken
away
from
workes
▪
when
Abraham
is
therfore
pronounced
ryght
wyse
,
because
he
assenteth
to
the
promyse
and
taketh
the
offered
reconcilement
,
he
pleadeth
not
in
barre
of
goddes
ire
hys
owne
merytes
or
workes
.
wherfore
thys
place
dylygently
consydered
may
plenteouslye
instructe
godlye
myndes
in
thys
matter
,
whiche
shall
so
be
vnderstonde
,
yf
the
affrayed
myndes
haue
it
before
them
and
assure
them selue
that
they
ought
to
assente
to
the
free
promyse
.
For
otherwyse
they
can
not
be
quyete
onles
they
presuppose
that
they
haue
god
theyr
good
lorde
,
because
he
hath
so
promysed
,
and
not
bycause
our
nature
,
lyfe
and
workes
be
worthye
.
Therfore
also
the
fathers
were
iustifyed
,
not
by
the
law
,
but
by
the
promyse
and
fayth
.
And
it
is
a
wonderfull
thynge
that
the
aduersaryes
do
make
so
lytle
of
faythe
.
syth
they
se
it
throughe
out
al
scrypture
praysed
for
the
moste
hyghe
seruyce
,
as
in
the
.49
.
Psal.
Call
on
me
in
tyme
of
trybulacyon
,
and
I
shal
delyuer
the.
Thus
wyll
god
be
knowen
,
thus
he
wyll
be
worshyped
,
by
receyuynge
benefytes
of
hym
,
and
receyuynge
them
for
hys
mercyes
sake
,
and
not
for
our
owne
demerytes
.
Thys
is
the
moste
ample
consolacyon
in
all
afflyctyons
.
And
such
consolacyons
our
aduersaryes
go
about
to
destroye
and
putte
out
of
vre
,
in
that
they
make
faythe
so
lytle
a
seruyce
,
and
onlye
●eache
men
to
contende
with
god
by
our
owne
workes
and
merytes
.
¶
That
the
only
faythe
in
Chryst
iustyfyeth
.
FYrste
,
leste
a
man
wolde
thynke
that
we
speake
of
the
ydle
knowledge
of
the
Hystorye
,
Of
the
commensement
&
orygynal
of
fayth
.
we
wyll
shewe
howe
faythe
cummeth
.
After
we
wyl
shewe
that
it
iustyfyeth
,
and
howe
thys
must
be
vnderstande
,
&
then
we
wyll
assoyle
th
obiections
of
the
aduersaryes
.
Chryste
in
the
last
of
Luke
commaundeth
his
dyscyples
to
preache
repentaunce
in
hys
name
,
and
remyssyon
of
synnes
.
For
the
gospell
argueth
euery
man
to
be
vnder
synne
,
and
to
be
gyltye
of
eternal
ire
and
deth
,
and
offereth
for
Chryst
remissyon
of
sinnes
&
iustificacion
which
is
receyued
by
fayth
.
Preaching
of
penaunce
which
reproueth
vs
dothe
fray
the
conscyence
with
true
&
ernest
afrayes
.
In
these
,
the
hartis
ought
agayne
to
conceyue
consolacyon
,
which
shal
be
,
yf
they
trust
to
the
promyse
of
Chryst
,
that
for
hym
we
haue
remyssyon
of
synnes
.
Thys
faythe
erectyng
and
comfortynge
vs
in
those
affrayes
,
takethe
remyssyon
of
synnes
,
iustyfyeth
and
viuifyeth
For
that
consolacion
is
a
newe
and
a
spiritual
lyfe
.
How
the
holy
gost
is
gyuen
by
the
schole
men
These
be
plaine
and
open
and
the
godlye
maye
vnderstande
them
also
the
churche
haue
recorded
the
same
.
The
aduersaryes
neuer
shewe
truly
howe
the
holye
gost
is
gyuen
.
They
fayne
that
the
sacramentes
gyue
the
holye
gooste
ex
opere
operato
sine
bono
motu
accipientis
euen
of
the
verye
worke
it selfe
without
any
good
motyon
of
the
receyuer
,
as
thoughe
the
geuynge
of
the
holy
goste
were
an
idle
thynge
.
But
where
as
we
speake
of
suche
faythe
whiche
is
not
an
idle
thought
but
which
deliuereth
from
dethe
and
createth
a
newe
lyfe
in
our
hartes
,
and
nedeth
the
holy
gost
,
it
standeth
not
with
mortall
synne
,
but
so
longe
as
it
is
present
it
bryngeth
forthe
good
frures
,
as
we
shall
say
here
after
.
what
can
be
spoken
of
the
conuertynge
of
the
vngodly
or
of
the
maner
of
regeneratynge
more
sympely
and
more
clearly
?
There
be
an
infinite
sort
of
commentours
vpon
the
master
of
the
sentence
,
let
our
aduersaryes
brynge
forthe
but
one
commentarye
of
them
al
,
whiche
speke
any
thynge
of
the
maner
of
regeneratynge
.
When
they
speake
of
the
habyte
of
loue
,
they
fayne
that
men
deserue
the
holy
gooste
by
theyr
workes
,
they
teache
not
that
it
is
receyued
by
the
worde
,
euen
as
the
Anabaptystes
do
at
thys
day
.
But
we
can
nat
haue
to
do
with
god
,
god
wyl
nat
be
caught
,
but
by
his
worde
.
Therfore
iustyfycacyon
is
hade
by
the
worde
,
as
Paule
sayth
.
The
Euaungell
is
the
power
of
god
to
the
helth
of
euery
beleuer
.
Also
Fayth
is
of
hearynge
.
A
man
myght
also
out
of
thys
place
gather
an
argument
that
fayth
iustifieth
,
for
yf
iustyfycacyon
is
only
by
the
worde
,
and
the
worde
is
only
receyued
by
faythe
,
it
foloweth
that
faythe
iustyfyeth
.
But
there
be
greter
reasons
.
Thys
haue
we
spoken
to
th
ende
to
shewe
the
fourme
and
maner
of
regeneracyon
,
and
that
it
maye
be
vnderstonde
what
maner
of
thynge
fayth
is
wherof
we
speke
.
[
*
](A22612-e4520-b)
*
The
knowledge
that
fayth
iustifieth
is
necessary
Nowe
we
wyl
shewe
that
faythe
iustyfyeth
,
wh̄ere
,
fyrste
of
all
,
the
reders
muste
be
admonyshed
that
as
it
is
necessarye
to
maynteyne
thys
opinyon
that
Christe
is
our
medyatour
,
so
is
it
necessarye
to
defende
that
fayth
iustyfyeth
.
For
howe
shall
Chryste
be
a
medyator
,
yf
in
iustyfycacyon
we
vse
not
hym
as
a
medyator
,
yf
we
thynke
not
that
for
hym
we
be
reputed
ryghtwyse
?
And
that
it
is
,
to
beleue
and
truste
to
the
merytes
of
Chryste
,
that
for
him
god
wyl
surely
be
pacified
with
vs
.
Also
as
we
must
defende
that
besyde
the
lawe
,
the
promyse
of
Chryste
is
necessarye
,
so
we
muste
defende
that
faythe
iustyfyeth
,
for
the
lawe
teacheth
not
free
remyssyon
of
sinnes
.
Moreouer
the
lawe
can
not
be
fulfylled
,
onles
we
fyrste
receyue
the
holy
goste
.
wherfore
it
is
nedeful
to
defende
,
that
the
promyse
of
Chryste
is
necessarye
.
But
thys
promyse
can
nat
be
taken
but
by
faythe
,
Ergo
,
they
whiche
denye
that
faythe
iustyfyeth
,
do
nothynge
but
teache
the
lawe
,
disanullynge
the
gospell
,
and
dysanullynge
Chryste
.
The
takynge
of
this
proposytyon
onelye
fayth
iustyfyeth
.
But
some
perchauns
,
when
it
is
sayde
that
faythe
iustyfyeth
,
vnderstondeth
it
of
the
begynnynge
,
that
fayth
shulde
be
the
begynnynge
of
iustificatyon
,
or
a
preperatyue
to
iustyfycacyon
,
so
that
it
is
not
the
verye
faythe
whiche
maketh
vs
acceptable
to
god
,
but
the
workes
whiche
folowe
.
And
they
dreame
that
fayth
is
so
hyghly
commended
because
it
is
the
begynnynge
.
For
the
begynnynge
of
●
thynge
is
greatlye
estemed
,
and
therfore
it
is
commenly
sayde
.
Principium
dimidium
totius
.
The
begynnynge
is
halfe
of
the
hole
.
As
yf
a
man
wolde
saye
that
gramer
maketh
the
doctours
of
euery
scyence
,
because
it
is
a
preperatyue
to
other
scyencies
.
But
we
meane
not
thus
of
faythe
,
but
we
defende
that
properly
and
truely
by
fayth
we
be
for
Chryste
reputed
ryghtwyse
,
or
accepted
to
God
.
And
because
thys
worde
iustify
cari
(
to
be
iustyfyed
)
sygnyfyeth
to
be
made
of
iniuste
iuste
,
it
sygnyfyeth
also
to
be
pronunced
or
reputed
ryghtwyse
.
For
scrypture
speketh
in
bothe
wyses
.
Therfore
fyrste
we
wyl
shewe
that
onlye
faythe
maketh
of
vnryghtwyse
ryghtwyse
,
that
is
to
wytte
,
receyueth
remyssyon
of
sinnes
.
Sum
men
be
offended
with
thys
pertycle
sola
(
onely
)
where
as
neuertheles
Paule
saythe
.
we
iudge
that
man
is
iustyfyed
by
faythe
and
nat
of
workes
.
Also
to
the
Ephesyans
the
seconde
.
It
is
the
gyfte
of
god
,
not
of
vs
neyther
of
our
workes
leste
any
man
shulde
glorye
.
Also
Roma
.
3.
Freelye
iustyfyed
.
If
the
exclusyue
sola
dothe
dysplease
them
,
let
that
them
take
from
Paule
also
these
exclusyues
/
freely
/
not
of
workes
.
It
is
a
gyfte
.
And
suche
lyke
,
for
these
be
also
exclusyues
.
Doutles
we
exclude
the
opinyon
of
meryte
,
but
we
exclude
not
the
worde
of
God
or
the
sacramentes
,
as
our
aduersaryes
do
mysreporte
vs
.
For
we
sayde
before
that
fayth
is
conceiued
by
the
herynge
of
the
worde
.
And
we
extolle
most
cheflye
the
mynysterye
of
the
worde
.
Loue
also
and
workis
ought
to
folowe
fayth
wherfore
they
be
not
so
excluded
that
they
shulde
not
folowe
,
but
the
trustyng
of
meryte
,
of
loue
,
and
workes
is
excluded
in
iustyfycacyon
.
And
that
we
shall
euedently
shewe
.
❧
That
remyssion
of
synnes
is
by
the
only
fayth
in
Christe
obteyned
.
❧
WE
thynke
that
the
aduersaries
wyll
also
graunt
that
in
iustificacyon
is
fyrst
necessarie
remission
of
synnes
.
For
we
be
al
vnder
synne
.
Then
this
shal
be
my
argument
.
❧
To
obtayne
remission
of
sinnes
is
to
be
iustified
,
accordyng
to
this
,
Beati
quorum
remisse
sunt
iniquitates
,
[
*
](A22612-e4650-b)
*
The
fyrst
reason
.
Blessed
be
they
,
whose
synnes
be
remitted
.
But
so
it
is
,
that
by
the
only
fayth
in
Christ
nat
by
loue
or
for
loue
or
workis
,
we
obtayne
remission
of
sinnes
,
although
the
loue
foloweth
fayth
.
Ergo
by
only
fayth
we
be
iustified
,
vnderstandyng
iustificacion
to
be
,
of
the
vnryghtwyse
to
be
made
ryghtwyse
,
or
to
be
regenerate
.
The
minor
may
easely
be
declared
if
we
know
howe
remission
of
synnes
is
obtayned
.
The
aduersaries
do
full
coldly
dispute
,
whether
remission
of
synnes
and
the
infusion
of
grace
be
all
one
mutation
,
yea
,
or
no.
The
ydle
persons
had
nothynge
els
to
speake
.
In
remission
of
synnes
is
required
that
the
feare
of
synne
and
of
euerlastyng
death
be
vaynquyshed
in
mens
hertis
,
as
Paule
witnesseth
.
1.
Cor̄
.
15.
The
probation
of
the
minor
.
The
dart
of
death
is
syn
.
And
the
power
of
syn
is
the
lawe
.
But
thankes
be
to
god
who
gyueth
to
vs
victory
through
our
lorde
Iesus
Christ
that
is
to
say
,
synne
frayeth
the
conscience
,
and
this
is
done
by
the
lawe
whiche
sheweth
they
re
of
god
agaynst
synne
,
but
we
ouercum
by
Christ
.
Howe
?
through
fayth
,
when
we
lyfte
vp
our selues
through
truste
of
hys
promysed
mercye
for
Christe
.
wherfore
our
Minor
we
proue
thus
.
❧
❧
The
yre
of
god
can
nat
be
pacified
if
we
laye
agaynst
it
our
workes
,
because
Christe
is
propowned
our
mercy
stocke
so
that
for
hym
the
father
shulde
be
pacified
with
vs
.
But
Christ
can
nat
be
receyued
a
mediatour
but
by
fayth
.
Ergo
by
only
fayth
we
purchase
remission
of
synnes
,
when
we
lyfte
vp
our
hertes
with
the
truste
of
the
promysed
mercie
for
Christ
.
Also
Paule
to
the
Rom.
the
.5
.
chapi
.
saythe
By
hym
we
haue
a
passage
to
the
father
,
&
addeth
,
through
faythe
Howe
the
aduersaries
vnderstande
Christ
to
be
our
mediatour
.
.
we
be
thus
then
reconcyled
to
the
father
and
receiue
remission
of
synnes
,
when
we
lyfte
vp
our selues
with
the
hope
of
the
promysed
mercy
for
Christ
.
The
aduersaries
do
so
vnderstande
Christ
to
be
a
mediatour
and
propiciatour
,
because
we
deserue
the
habite
of
loue
,
they
byd
vs
nat
vse
hym
as
a
mediatour
nowe
but
they
vtterly
bury
Christe
feynyng
that
we
haue
thꝭ
passage
by
our
owne
workes
,
and
that
by
them
we
deserue
thys
habite
of
loue
(
as
they
call
it
)
and
that
after
by
loue
we
haue
peace
of
conscience
.
Is
nat
this
vtterly
to
bury
Christe
and
to
plucke
downe
the
hole
doctryne
of
fayth
?
Paule
contraryly
teacheth
vs
to
haue
passage
,
that
is
to
say
,
peace
by
Christe
.
And
to
shewe
vs
howe
thys
is
,
he
addeth
,
that
we
haue
passage
through
faythe
.
Ergo
by
fayth
in
Christe
we
receyue
remission
of
synnes
,
and
we
can
nat
lay
agaynste
the
yre
of
god
,
our
loue
and
our
workes
.
Secondly
.
It
is
certayne
the
synnes
be
remitted
because
of
Christ
our
mercystocke
.
〈◊〉
.
The
seconde
reason
.
whom
god
hath
ordeined
to
be
a
mercistocke
.
And
Paule
addeth
,
through
faythe
.
wher
.
fore
this
mercystocke
shal
ayde
vs
,
if
by
fayth
we
stycke
to
the
mercy
promysed
in
hym
,
and
plede
it
in
arreste
of
the
iudgement
and
yre
of
god
.
And
to
this
purpose
it
is
wrytten
ad
Hebreos
.4
.
hauing
a
byshope
.
&c.
let
vs
approche
with
truste
.
He
byddeth
vs
approche
to
god
,
nat
by
trust
of
our
owne
meritis
but
by
trust
of
our
byshop
Christe
.
Ergo
he
requyreth
fayth
.
Thyrdly
.
Peter
in
the
actis
.
cap.
x.
sayeth
thus
.
The
.iii.
reason
.
To
hym
al
the
prophetes
bere
wytnes
,
that
all
whiche
beleue
in
him
receyue
remission
of
synnes
through
hys
name
.
Howe
myght
he
speke
it
more
clearly
?
we
receyue
,
he
sayteh
,
remission
of
synnes
throughe
hys
name
,
that
is
to
say
,
for
his
sake
.
Ergo
nat
for
our
merites
,
nat
for
our
contricion
,
attricion
,
loue
,
ceremonies
,
workes
.
And
he
addeth
,
that
beleue
in
hym
.
Ergo
he
requyreth
fayth
.
For
we
can
nat
cleaue
to
the
name
of
Christ
,
but
by
fayth
.
Furthermore
he
alledgeth
the
consent
of
al
the
prophetes
.
This
is
truly
to
allege
the
authoritie
of
the
church
.
But
of
this
place
we
shal
speake
here
after
in
the
tytle
of
penaunce
.
Fourthly
.
Remission
of
synnes
is
a
thyng
promised
for
Christ
.
Ergo
it
can
nat
be
receyued
but
by
fayth
only
.
For
the
promyse
can
nat
be
receyued
but
by
only
fayth
.
Rom̄
.
4.
The
.iiii.
reason
.
Therfore
is
it
by
fayth
,
to
the
ende
it
may
be
a
sure
promyse
,
hangyng
vpon
grace
as
who
shuld
say
.
If
the
matter
shulde
hange
vpon
our
merites
,
the
promyse
were
vncertayne
and
vnprofitable
,
because
we
can
neuer
determyne
when
we
haue
merited
ynoughe
.
And
that
the
assayed
conscience
vnderstande
ryght
wele
.
Therfore
Paule
sayth
Galat.
3.
God
hath
concluded
all
thyngꝭ
vnder
synne
that
the
promise
through
the
faythe
of
Iesu
Christe
myght
be
gyuen
to
the
beleuers
.
Here
he
plucketh
away
merite
from
vs
,
because
he
sayeth
,
that
all
be
gylty
and
concluded
vnder
synne
,
then
he
addeth
that
the
promyse
(
meanyng
of
remission
of
synnes
and
iustificacion
)
is
gyuen
,
and
telleth
howe
the
promysse
may
be
receyued
,
that
is
to
say
,
by
faythe
.
And
thys
reason
taken
out
of
the
nature
of
promysse
is
moste
chief
with
Paule
,
&
ofte
repeted
.
Nor
there
can
nat
be
any
thyng
inuented
or
feined
to
auoyde
this
argument
of
Paule
.
wherfore
let
nat
godly
myndes
suffre
them selues
to
be
dryuen
from
thys
opinion
,
that
by
onely
faythe
we
receyue
remission
for
Christ
.
For
in
this
they
haue
a
sure
and
ferme
consolacion
agaynst
the
terrours
of
synne
and
agaynst
euerlastyng
death
,
and
agaynst
all
the
gates
of
helle
.
And
syth
by
only
faythe
we
receyue
remission
of
synnes
and
reconciliacion
for
Christe
,
ergo
only
fayth
iustifieth
,
because
the
reconciled
be
reputed
ryghtwyse
and
the
chyldern
of
god
,
nat
for
theyr
owne
clennes
▪
but
through
mercy
for
Christ
,
if
so
be
that
we
cleaue
to
thys
mercye
by
fayth
,
and
therfore
the
scripture
recordeth
,
that
by
faythe
we
be
reputed
ryghwyse
.
Authorities
of
scripture
that
only
fayth
iustifyeth
.
we
wyll
adde
therfore
authorities
fyrste
of
scripture
&
then
of
doctours
,
that
shal
clearely
testifye
that
onely
fayth
is
the
very
iustice
by
whiche
we
be
reputed
iuste
before
god
,
that
is
to
say
,
nat
because
it
is
a
worke
worthy
of
it selfe
,
but
because
it
receyueth
the
promisse
by
whiche
god
hath
promised
,
that
for
Christ
he
wyll
be
mercifull
to
the
beleuers
in
him
,
or
be
cause
it
beleueth
,
that
Christe
is
made
for
vs
by
god
a
wysdom
,
iustice
,
sanctificacion
and
redempcion
:
Authorities
out
of
saynte
Paule
.
Paule
in
the
epystle
to
the
Romanes
disputeth
principally
of
thꝭ
place
and
propouneth
that
we
be
frely
iustified
by
fayth
if
we
beleue
that
god
is
pacified
with
vs
for
Christe
.
And
in
the
thyrde
chapitre
he
bryngeth
in
,
this
proposicion
whiche
conteyneth
the
sum
of
his
hole
disputacion
.
Arbitramur
.
igitur
hominem
fide
iustificari
,
non
ex
operibus
legis
.i.
we
iudge
therfore
that
man
is
iustified
by
●ayth
and
nat
by
the
workes
of
the
lawe
.
Here
the
aduersaries
do
interprete
the
workis
of
the
lawe
to
be
the
Leuitical
ceremonies
.
But
Paule
nat
only
speketh
of
the
ceremonies
,
[
*
](A22612-e4950-b)
*
The
trewe
interpretacion
of
Paule
.
but
of
the
hole
lawe
.
For
he
alledgeth
a
litle
after
,
forth
of
the
Decalogie
,
Non
concupisces
.i.
thou
shalte
nat
couet
.
Moreouer
if
the
morall
workis
myght
deserue
remission
of
synnes
and
iustificacion
,
then
neded
nat
Christe
,
nor
the
promise
,
then
all
were
to
no
purpose
that
Paule
speketh
of
promyse
.
He
shulde
wryte
also
amys
to
the
Ephesians
,
that
we
be
saued
frely
,
and
that
it
is
a
gyfte
of
god
,
and
procedeth
nat
of
workis
.
Also
Paule
alledgeth
Abraham
,
he
alledgeth
Dauid
.
But
these
had
a
commaundement
of
god
of
circumcision
,
wherfore
if
any
workes
iustifyed
it
was
necessary
that
tho
workes
whiche
then
were
commaunded
shulde
haue
iustifyed
.
Austynes
interpretacion
vpon
Paule
.
But
Austyne
doth
ryghtly
teache
that
Paule
spake
of
the
hole
lawe
,
as
he
disputeth
copiously
in
his
boke
,
de
spiritu
&
litera
,
where
at
last
he
sayeth
thus
.
His
igitur
consideratis
pertractatis●●
pro
viribus
quas
dominus
donare
dignatur
,
colligimus
non
iustificare
●ominem
preceptis
bone
vite
,
nisi
per
fidem
Iesa
Christi
.
.i.
These
therfore
consydered
and
handled
accordyng
to
the
power
whiche
god
vouchsaueth
to
gyue
vs
,
we
gather
that
man
is
nat
iustifyed
by
the
preceptes
of
good
lyfe
,
but
by
faythe
of
Iesu
Christe
.
And
leaste
we
shulde
thynke
that
this
sentence
fell
from
Paule
vnwares
,
that
fayth
iustifieth
,
he
mainteyneth
and
confyrmeth
it
with
a
longe
disputacyon
in
the
fourthe
chapitre
to
the
Rom.
And
after
he
repeteth
it
in
all
the
epystles
.
In
the
.4
.
chap.
to
the
Romanes
he
sayeth
thus
.
Operanti
,
merces
non
imputatur
secundum
graci●
,
sed
secundum
debitum
,
Ei
autem
qui
non
operatur
,
credit
autem
in
eum
qui
iustificat
impium
,
reputatur
fides
eius
ad
iusticiam
.i.
To
him
that
worketh
is
geuen
a
rewarde
nat
of
fauour
but
of
dutie
.
Contrary
wyse
,
to
him
that
worketh
nat
,
but
trusteth
on
hym
that
iustifieth
the
wycked
,
hys
beleue
is
accompted
for
ryghtwysnes
.
Here
he
clerely
pronounceth
that
very
faythe
is
accompted
for
ryghtwysenes
.
Faythe
then
is
the
thynge
whiche
god
pronounceth
to
be
ryghtwysnes
,
and
he
addeth
that
it
is
frely
imputed
.
And
he
denieth
that
it
can
be
frely
imputed
,
if
it
shuld
be
due
for
workes
.
Ergo
he
also
excluded
the
merite
of
morall
workes
.
For
if
to
these
were
due
the
iustifycacion
before
god
,
faythe
shuld
nat
be
accompted
ryghwysenes
without
workes
.
And
after
he
sayeth
▪
For
we
saye
that
fayth
was
imputed
to
Abraham
for
ryghtwysnes
.
In
the
fyfthe
chapitre
he
sayeth
.
Iustifyed
by
fayth
we
haue
peace
towarde
god
.i.
we
haue
quyet
and
glad
consciences
before
god
.
Roma.
10.
with
the
harte
it
is
beleued
for
ryghtwysnes
.
Here
he
pronounceth
faythe
to
be
the
iustice
of
the
harte
.
Gal.
2.
Nos
in
Christo
hesu
credimus
,
vt
iustificem●●
ex
fide
Christi
,
et
non
ex
operibus
legis
.i.
we
beleue
in
Christ
Iesu
,
that
we
may
be
iustified
by
the
fayth
of
Christ
&
nat
by
the
workes
of
the
lawe
.
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
saued
by
faythe
and
that
nat
of
your selues
(
for
it
is
the
gyft
of
god
)
nor
of
your
workes
,
leaste
any
man
shulde
glorie
.
Authorities
out
of
the
gospels
of
Iohan.
Iohan
.
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
gaue
them
power
to
becum
the
chyldren
of
god
,
they
I
meane
whiche
beleue
in
his
name
whiche
be
borne
,
nat
of
blodes
neyther
of
the
wyl
of
the
fleshe
neyther
of
the
wyl
of
man
,
but
of
god
.
Ioh.
3.
Sient
Moses
exaltauit
serpentem
in
deserto
,
ita
exaltari
oportet
filium
hominis
,
vt
omnis
qui
credit
in
ipsum
,
non
pereat
.
i.
Lykewese
as
Moses
exalted
the
serpent
in
desert
,
so
must
the
sonne
of
man
be
exalted
,
that
all
whiche
beleue
in
hym
peryshe
nat
.
Also
,
Non
misit
deus
filium
sunin
in
mundum
,
vt
iudicet
mundum
,
sed
vt
saluetur
mundus
per
ipsum
.
Qui
credit
in
eum
non
indicatur
.i.
God
sent
nat
his
son
into
the
worlde
that
he
shulde
iudge
the
world
,
but
that
the
worlde
shulde
be
saued
by
hym
.
who
beleueth
in
hym
is
nat
iudged
.
Authorities
out
of
the
Actes
of
the
Apostles
.
Actes
.
13.
Notum
igitur
sit
vobis
viri
fratres
,
ꝙ
per
hunc
vobis
remissio
peccatorum
annunciatur
.
&c.
i.
Be
it
knowen
therfore
vnto
you
(
o
brethern
)
that
by
him
remission
of
synnes
is
preached
vnto
you
,
and
of
al
tho
thinges
by
which
ye
coulde
nat
be
iustified
in
the
lawe
,
in
hym
all
that
beleueth
is
iustifyed
.
Howe
myght
it
be
more
clearely
spoken
of
the
office
of
Christe
and
of
iustifycacyon
?
The
lawe
,
quod
he
,
iustifyed
nat
,
therfore
Christe
was
gyuen
that
we
shuld
beleue
that
we
be
iustified
for
him
.
He
openly
plucketh
from
the
lawe
iustifycacyon
.
Ergo
for
Christe
we
be
accompted
iuste
,
whan
we
beleue
that
god
is
pacified
with
vs
for
hym
.
Act.
4.
This
is
the
stone
which
is
disallowed
of
you
buylders
whiche
is
made
the
corner-stone
,
and
there
is
nat
helth
in
any
other
.
For
there
is
none
other
name
vnder
heuen
gyuen
vnto
men
in
which
we
ought
to
be
saued
.
But
the
name
of
Christ
is
only
sticked
to
,
by
fayth
.
Ergo
by
the
truste
of
his
name
and
nat
by
the
trust
of
our
workis
we
be
saued
.
For
(
name
)
signifyeth
here
a
cause
whiche
is
alledged
wherby
helth
is
obteined
.
And
to
alledge
the
name
of
Christ
,
is
to
truste
in
the
name
of
Christ
as
in
the
cause
or
pryce
for
whiche
we
be
saued
.
Act.
15.
Fide
purificans
corda
nostra
.
i.
By
faythe
purifyeng
our
hertes
.
wherfore
the
faythe
of
whiche
th
apostles
speake
,
is
nat
an
ydle
knowledge
,
but
a
thyng
receyuyng
the
holy
ghoste
and
iustifyeng
vs
.
Abacuc
.
1.
Iustus
ex
fide
viuet
.
[
*
](A22612-e5260-b)
*
The
prophete
Abacuc
.
The
ryghtwyse
man
shall
lyue
of
faythe
.
Here
fyrst
he
sayeth
that
men
be
iust
by
fayth
,
because
they
beleue
that
god
is
mercifull
,
and
he
addeth
,
that
the
same
fayth
viuifyeth
,
because
this
fayth
genderethin
the
harte
peace
and
ioy
,
and
euerlastynge
lyfe
.
❧
❧
❧
Esa.
53.
Noticia
eius
iudicabit
multos
.i.
[
*
](A22612-e5300-b)
*
The
prophet●
Esaye
.
The
knowledge
of
him
shall
iudge
many
.
But
what
is
the
knowledge
of
Christ
but
to
knowe
the
benefitis
of
Christe
&
the
promyses
whiche
by
the
Euangell
he
hathe
sparsed
into
the
worlde
?
And
to
knowe
the
benefytes
,
is
properly
and
truly
to
beleue
in
Chryste
,
and
to
beleue
that
the
thinges
whiche
God
hathe
promysed
for
Chryste
,
he
wyll
surelye
fulfyll
.
But
the
scrypture
is
ful
of
suche
aucthorytes
and
testymonyes
,
for
otherwhiles
it
sheweth
the
lawe
,
otherwhyles
the
promyses
of
Chryst
,
remyssyon
of
synnes
and
free
acceptaunce
for
Chryste
.
Authorites
of
doctours
✚
There
be
also
amonge
holye
fathers
spred
many
lyke
testymonyes
.
For
Saynt
Ambrose
sayth
in
hys
Epystle
to
Ireneus
thus
.
Subditus
autem
mundus
eo
per
legem
factus
est
,
quia
ex
prescripto
legis
omnes
conueniuntur
,
et
ex
operibus
legis
nemo
iustificatur
,
Saynte
Ambrose
id
est
,
quia
per
legem
peccatum
cognoscitur
,
sed
culpa
non
relaxatur
.
Videbatur
lex
nocuisse
,
que
omnes
fecerat
peccatores
,
sed
veniens
dominus
Iesus
peccatuz
omnibus
,
quod
nemo
poterat
euitare
donauit
,
et
chirographum
nostrum
sui
sanguinis
effusione
deleuit
.
Hoc
est
quod
ait
Abundauit
peccatum
per
legem
,
superabundauit
autem
gratia
per
Iesum
.
Quia
postquam
totus
mundus
subditus
factus
est
,
totius
mund
peccatum
abstulit
,
sicut
testificatus
est
Iohannes
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
lauacrum
iustificatus
est
.
Fides
ergo
est
que
liberat
per
sanguinem
Christi
quia
beatus
ille
cui
peccatum
remittitur
et
venia
donatur
.
That
is
to
saye
.
The
world
is
made
subiect
therfore
by
the
lawe
,
because
by
the
prescript
of
the
lawe
al
be
conuented
before
the
hyghe
iudge
,
&
of
the
workes
of
the
lawe
no
man
is
iustifyed
,
that
is
,
because
by
the
lawe
synne
is
knowen
,
but
the
offence
is
not
remytted
,
the
lawe
semed
to
haue
hurted
whiche
made
all
men
synners
,
but
the
lorde
Iesus
by
his
comyng
pardoned
unto
al
men
,
synne
,
whiche
no
man
coulde
eschewe
,
and
dyd
clene
stryke
out
our
chirografe
with
the
shedyng
of
his
blode
.
Thys
is
it
,
that
he
sayeth
.
Syn
was
aboundaunt
by
the
lawe
.
But
grace
by
Iesus
was
more
aboundant
.
For
after
that
the
hole
worlde
was
become
subiecte
,
he
toke
away
the
sinne
of
the
hole
worlde
,
as
testifieth
Iohan
saing
.
Lo
the
lambe
of
god
,
Lo
he
that
taketh
awaye
the
syn
of
the
worlde
.
And
therfore
lette
no
man
glorye
in
hys
workes
,
for
no
man
is
iustyfyed
by
hys
factes
.
But
he
that
is
iustifyed
,
hath
it
gyuen
him
.
Wherfore
fayth
is
the
thynge
which
delyuereth
by
the
bloude
of
Chryste
,
for
blyssed
is
he
to
whom
synne
is
remytted
,
and
pardone
gyuen
.
These
be
the
wordes
of
Saynt
Ambrose
which
apertly
do
defende
our
opinion
.
For
he
plucketh
awaye
from
workes
iustificacyon
,
and
gyueth
it
to
faythe
,
because
it
delyuereth
by
the
bloude
of
Chryste
.
Let
all
the
Sentenciaryes
be
layde
together
on
a
heape
,
be
they
furnyshed
with
neuer
so
gloryous
tytles
,
For
some
be
called
angelycal
,
some
seraphical
,
some
subtyle
,
some
irrefragable
,
All
they
red
and
red
agayne
shal
not
make
so
moche
to
the
vnderstandynge
of
Paule
,
as
thys
one
sentence
of
Saynte
Ambrose
dothe
.
☞
❧
☞
Saynte
.
Austyns
.
In
lyke
sentence
wryteth
also
Saynte
Austyne
moche
agaynste
the
Pelagyans
,
and
in
hys
boke
de
spiritu
et
litera
he
saythe
thus
.
Ideo
quippe
proponitur
iusticia
legis
,
ꝙ
qui
fecerit
eam
,
viuet
in
illa
,
vt
cum
quisque
infirmitatem
suam
cognouerit
non
per
suas
vires
,
neque
per
literam
ipsius
legis
,
quod
fieri
non
potest
,
sed
per
fidem
concilians
iustificatorem
,
perueniat
et
faciat
,
et
viuat
in
eam
.
Opus
rectum
quod
qui
fecerit
,
viuit
in
eo
,
non
fit
nisi
in
iustificato
.
Iustificatio
autem
ex
fide
impetratur
.
i.
For
therfore
is
the
iustyce
of
the
lawe
propowned
,
that
who
dothe
it
shall
lyue
in
it
,
so
that
when
euery
man
shal
knowe
hys
owne
infyrmity
,
he
may
attayne
it
and
do
it
and
lyue
in
it
,
not
by
hys
owne
powers
,
neyther
by
the
letter
of
the
lawe
(
which
can
nat
be
done
)
but
reconcylyng
the
iustyfier
by
fayth
.
A
ryght
worke
(
whiche
who
dothe
,
shal
lyue
in
it
)
is
not
done
but
in
a
iustifyed
person
.
And
iustificacyon
is
purchased
by
faythe
.
Here
he
saythe
clerely
that
the
iustifyer
is
reconcyled
by
faythe
,
and
iustifycacyon
is
purchased
by
faythe
.
And
a
lytle
furder
he
sayth
.
Ex
lege
timemus
deum
,
ex
fide
speramus
in
deum
,
sed
timentibus
penam
absconditur
gratia
,
sub
quo
timore
anima
Laborans
.
&c.
per
fidem
confugiat
ad
misericordiam
dei
,
vt
det
quod
iubet
.
That
is
to
saye
.
By
the
lawe
we
feare
god
,
by
fayth
we
truste
in
god
,
but
from
them
that
feare
payne
,
grace
is
hyd
.
With
whiche
feare
the
soule
oppressed
must
fle
by
fayth
to
the
mercy
of
god
,
that
he
maye
gyue
the
thynge
that
he
commaundeth
.
Here
Saynt
Austine
teacheth
that
by
the
lawe
the
hartes
be
made
aferde
but
by
fayth
they
receyue
consolatyon
.
And
he
teacheth
that
fyrste
by
faythe
we
muste
purchase
mercy
or
we
go
about
to
do
the
lawe
.
we
wyll
recyte
a
lytle
after
other
thinges
also
.
A
cauillatyon
refuted
.
Truely
it
is
a
wonderfull
thynge
that
the
aduersaryes
be
nothinge
moued
with
so
many
places
of
scrypture
whiche
openly
gyue
iustyficacyon
to
faythe
,
and
take
it
from
workes
,
Thynke
they
that
the
same
thynge
is
so
ofte
repeted
in
vayne
?
Or
suppose
they
that
the
thynge
so
ofte
repeted
eschaped
out
of
theyr
mouthe
,
inspired
with
the
holy
goste
,
vnaduysedly
?
But
these
idle
workers
haue
inuented
a
proper
cauillation
to
defete
this
matter
.
They
saye
that
Paule
muste
be
vnderstonded
be
side
formata
,
so
that
they
wyll
not
attrybute
iustificacyon
vnto
faythe
but
by
reason
of
loue
,
nay
vtterly
they
wyll
not
attrybute
iustyfycacyon
to
faythe
,
but
only
to
loue
.
For
they
dreame
that
faythe
maye
stande
with
mortall
synne
.
To
what
purpose
belonge
thys
but
that
they
wyll
agayne
dysanul
the
promyse
,
and
returne
to
the
lawe
?
If
faythe
receyueth
remyssyon
of
synnes
for
loue
,
remissyon
of
synnes
shal
be
alwayes
vncertayne
,
for
we
neuer
loue
so
moch
as
we
owe
,
yea
we
loue
not
,
onles
our
hartes
be
assured
that
our
synnes
be
perdoned
,
so
the
aduersaryes
whyles
in
remyssyon
of
synnes
and
in
iustyfycacyon
they
requyre
a
trustynge
of
theyr
owe
loue
,
they
vtterly
disanull
the
Euangell
of
free
remyssyon
of
synnes
,
where
as
yet
they
nether
performe
that
loue
nor
vnderstande
it
,
onles
they
beleue
that
remyssyon
of
synnes
is
frely
receyued
.
We
also
say
that
loue
ought
to
folowe
fayth
as
Paule
also
teacheth
saynge
.
In
Chryste
Iesu
neyther
cyrcumcysyon
is
any
thyng
worth
,
nor
vncircumcision
,
but
faythe
workynge
by
loue
.
And
yet
we
maye
not
for
al
thys
thynke
that
we
shal
be
pardoned
our
synnes
or
be
reconciled
because
of
thys
loue
,
as
we
receyue
not
remyssyon
of
synnes
for
other
workes
folowynge
,
but
only
by
faythe
in
the
proper
sygnifycatyon
we
receyue
remyssyon
of
synnes
.
For
the
promyse
can
nat
be
taken
but
by
faythe
.
But
fayth
in
the
proper
sence
is
th
assentynge
to
goddes
promyse
.
For
of
thys
faythe
speketh
scrypture
.
And
because
it
receyueth
remyssyon
of
synnes
and
reconcyleth
vs
to
god
,
we
be
fyrst
accompted
ryghtwyse
by
faythe
,
o●
we
loue
&
do
the
lawe
,
notwithstandynge
loue
ensueth
.
And
yet
thys
is
nat
an
idle
knowledge
,
nor
it
can
nat
stande
with
synne
,
but
it
is
the
worke
of
the
holy
goste
wherby
we
be
delyuered
from
deathe
,
and
the
myndes
(
whiche
tofore
were
affrayed
)
erecte
and
viuifyed
.
And
because
thꝭ
faythe
receyueth
onely
remyssyon
of
synnes
and
maketh
vs
acceptable
to
god
and
quiet
of
conscyence
,
it
myght
better
be
called
gracia
gratum
faciens
.
●
.
a
grace
makynge
a
man
acceptable
then
loue
may
,
whiche
is
th
effecte
ensuynge
.
[
*
](A22612-e5480-b)
*
Fayth
may
better
than
chariti
be
called
gratia
gratum
facies
.
Hethervnto
we
haue
very
copiously
shewed
aswele
by
authorities
of
scrypture
,
as
by
reasons
deryued
out
of
scrypture
,
that
by
onely
faythe
is
graunted
remyssyon
of
synnes
and
that
only
faythe
iustyfyeth
,
that
is
,
maketh
of
iniust
iust
,
and
regenerate
.
[
*
](A22612-e5510-b)
*
The
knoweledge
of
this
faith
is
necessarye
.
It
is
easely
iudged
howe
necessary
the
knowledge
of
thys
faythe
is
.
For
in
this
onely
is
espyed
th
offyce
of
Chryst
,
by
this
only
we
receyue
the
benefites
of
Chryst
,
this
only
bryngeth
vnto
godly
myndes
a
sure
and
ferme
consolacyon
.
And
it
is
a
necessarye
thynge
that
some
doctryne
be
publyshed
in
the
churche
by
which
men
may
conceiue
a
sure
hope
of
helth
.
For
th
aduersaries
gyue
vnhappy
counsel
vnto
men
which
byd
them
doute
whether
they
haue
obtayned
remyssyon
or
no.
[
*
](A22612-e5530-b)
*
The
vnhappy
councell
of
the
aduersaries
Howe
shall
these
felowes
bere
vp
them selues
in
deathe
,
whiche
haue
harde
nothing
of
this
faith
?
which
thinke
that
they
owe
to
doute
whether
they
haue
obteyned
remyssyon
of
synnes
or
no
?
furthermore
the
Euaungell
of
Chryste
must
nedes
be
reteyned
in
the
churche
,
that
is
to
say
the
promyse
that
synnes
be
frely
remitted
for
Christ
,
thys
Euaungell
they
vtterly
dysanull
whiche
teach
nothynge
of
this
fayth
.
But
the
schole
men
of
thys
faythe
speake
nat
one
worde
.
And
our
aduersaryes
all
to gether
folowe
them
and
do
dysalowe
thys
faythe
.
Nor
they
see
nat
that
they
defete
the
hole
promyse
of
the
fre
remyssyon
of
synnes
and
of
the
iustyce
of
Chryst
where
as
they
dysproue
thys
faythe
.
¶
Of
loue
and
fulfyllynge
of
the
lawe
.
HEre
th
aduersaryes
obiecte
.
Si
vis
ad
vitam
ingredi
serua
mandata
That
is
to
saye
.
If
thou
wylte
entre
into
lyfe
,
kepe
the
commaundementes
.
Also
,
The
doers
of
the
law
be
iustified
,
and
many
other
lyke
sentencies
of
the
law
,
to
whiche
before
we
make
answere
,
we
wyll
shewe
our
opinion
of
loue
,
and
of
the
fulfyllynge
of
the
lawe
.
It
is
wrytten
in
the
prohete
,
I
wyll
gyue
my
lawe
in
theyr
hartes
.
And
Paule
sayth
that
the
lawe
is
establyshed
and
nat
abrogate
by
fayth
.
And
Christ
sayth
.
If
I
haue
not
loue
,
I
am
nothyng
These
and
suche
lyke
sentencyes
testifye
that
the
lawe
must
begynne
in
vs
although
nat
absolutely
in
an
hyghe
perfectyon
,
and
oweth
to
to
encrease
as
moche
as
may
be
more
&
more
.
We
speake
not
of
the
ceremonyes
,
but
of
that
law
which
is
made
of
the
motions
of
the
hart
.
I
meane
the
Decalogye
.
And
bycause
faythe
bringeth
with
it
the
holy
gost
and
engendereth
a
newe
lyfe
in
the
hartes
,
it
muste
of
necessitie
also
engender
spiritual
motions
in
the
hartes
.
And
which
be
tho
mocyons
the
prophete
sheweth
when
he
saythe
.
I
wyll
gyue
my
loue
into
their
hartes
.
wherfore
after
that
by
faith
we
be
iustified
and
renewed
,
we
begyn
to
feare
god
,
to
loue
god
,
to
craue
&
loke
after
socoure
of
god
,
to
gyue
thankes
vnto
hym
,
to
preache
hym
,
and
to
obeye
him
in
afflictions
,
we
begyn
also
to
loue
our
neybours
,
because
our
hartes
haue
spiritual
and
holy
mocions
.
These
thinges
can
not
be
done
onles
,
after
that
we
be
iustified
by
fayth
and
regenerate
,
we
receyue
the
holye
goste
,
fyrste
,
because
the
lawe
can
not
be
done
without
christe
,
also
the
lawe
can
nat
be
done
without
the
holye
goste
.
But
the
holye
goste
is
receyued
by
faythe
accordinge
to
the
saynge
of
Paule
,
[
*
](A22612-e5690-b)
*
The
veyle
.
But
vntyll
thys
daye
when
Moyses
is
red
,
the
vayle
is
put
ouer
theyr
hartes
.
But
when
they
shal
be
conuerted
to
God
the
vayle
shall
be
take
awaye
.
The
lorde
is
a
spirite
,
and
where
the
spirite
of
the
lorde
is
there
is
lybertye
.
By
the
vayle
vnderstandeth
Paule
an
humane
opinion
of
the
hole
lawe
,
of
the
Decalogie
and
ceremonyes
,
that
is
to
saye
,
that
hypocrites
do
thynke
that
externe
and
ciuile
workes
do
satysfye
the
lawe
of
god
,
and
that
sacryficies
and
ceremonies
euen
of
them selfe
do
iustyfye
before
god
.
But
then
thys
vayle
is
plucked
from
vs
,
that
is
to
say
,
this
errour
is
taken
away
,
when
god
sheweth
to
our
hartes
our
vnclennes
and
greatnes
of
synne
.
There
fyrst
we
se
our selues
to
be
farre
from
the
fulfyllynge
of
the
lawe
.
There
we
acknoweledge
howe
that
the
fleshe
beinge
idle
and
careles
,
feareth
not
god
,
not
thynketh
verely
that
god
regardeth
vs
,
but
that
we
be
casually
borne
and
vanyshe
away
lyke
brute
bestes
.
There
we
fynde
th
experyence
that
we
beleue
not
that
god
forgyueth
vs
and
heareth
vs
,
but
when
we
hearynge
th
evangell
and
forgyuenes
of
synnes
begynne
to
lyfte
vp
our selues
by
faythe
,
we
conceyue
the
holy
goste
,
so
that
nowe
we
may
thinke
ryghtly
of
god
,
and
dreade
god
and
beleue
hym
.
&c.
By
this
appereth
that
without
Chryste
and
without
the
holy
gooste
,
the
lawe
can
not
be
done
.
wherfore
we
professe
that
we
muste
neades
inchoate
or
begynne
to
fulfyll
vnto
our
powers
the
lawe
,
and
euer
more
attempte
to
do
it
more
and
more
.
And
we
compryse
here
bothe
two
,
aswell
the
spirituall
mocyons
,
as
the
outwarde
good
workes
.
wherfore
the
aduersaryes
do
falsly
calumnyate
vs
in
reportynge
that
we
teache
not
good
workes
,
sythe
we
nat
only
requyre
them
,
but
also
shewe
howe
they
maye
be
done
.
The
very
proufe
of
the
thyng
doth
condempne
and
bewraye
the
ypocrites
whiche
attempt
by
theyr
owne
powers
to
do
the
lawe
,
that
they
can
nat
perfourme
the
thyng
that
they
attempt
.
For
the
nature
of
man
is
farre
to
weke
of
the
owne
powers
to
resyst
the
deuyll
,
who
hath
al
in
his
holde
as
captiues
&
prisoners
which
be
nat
delyuered
by
fayth
.
The
powers
of
Christ
is
requisite
agaynst
the
deuyll
,
and
therfore
because
we
knowe
that
for
Christe
we
be
herde
&
receyue
a
promyse
:
it
is
requisyt
that
we
pray
that
the
holy
ghoste
may
gouerne
vs
and
protect
vs
,
lest
we
fortune
to
erre
deceyuyng
our selues
,
and
leaste
by
wycked
impulsion
we
take
vpon
vs
any
thyng
agaynste
the
wyll
of
god
.
As
the
Psalme
teacheth
.
He
led
captiuitie
a
captiue
,
he
gaue
gyftes
to
men
.
For
Christ
hath
veynquyshed
the
deuyl
and
hathe
gyuen
vnto
vs
a
promyse
and
the
holy
ghoste
,
to
the
ende
that
we
may
also
vaynquyshe
by
the
socoure
of
god
.
And
Iohan
sayeth
.
To
this
intent
appered
the
son
of
god
,
that
he
myght
losen
the
workes
of
the
deuyll
.
Furthermore
we
teache
nat
only
how
the
law
may
be
done
,
but
also
howe
the
thynge
that
is
done
may
please
god
,
which
is
,
nat
because
we
satisfy
the
lawe
,
but
because
we
be
in
Christe
,
as
it
shal
be
sayde
a
lytle
here
after
.
So
it
is
euident
that
we
requyre
good
workes
,
yea
we
adde
also
,
that
it
is
impossible
to
seuere
the
loue
of
god
(
though
it
be
lytle
)
from
faythe
.
For
by
Christe
we
approche
to
the
father
and
after
the
receite
of
remission
of
synnes
we
be
assured
that
we
haue
god
,
that
is
to
say
,
that
we
be
regarded
of
god
,
we
make
inuocacion
,
we
gyue
thankes
,
we
feare
,
we
loue
,
as
Iohan
teacheth
in
the
fyrst
epystle
.
we
loue
hym
(
quod
he
)
because
he
fyrst
loued
vs
,
meanyng
,
because
he
gaue
for
vs
his
son
and
remitted
our
synnes
.
Thus
he
signifyeth
that
fayth
goeth
before
,
and
loue
foloweth
.
Also
the
fayth
of
whiche
we
speake
,
●s
declared
in
penaunce
.i.
it
is
conceyued
in
●eares
of
the
conscience
which
feleth
the
wrath
of
god
kyndled
against
our
synnes
and
seketh
remission
of
synnes
and
a
gayle
deliuery
from
synne
.
And
in
suche
feares
and
other
afflictions
this
fayth
oweth
to
encreace
and
be
confirmed
.
wherfore
it
can
nat
be
in
them
whiche
lyue
after
theyr
fleshe
whiche
delyte
in
theyr
lustes
and
obey
them
.
Therfore
Paule
sayeth
There
is
no
condempnacion
nowe
to
these
whiche
be
in
Christe
Iesu
whiche
walke
nat
after
theyr
fleshe
but
after
the
spirite
.
Also
,
we
be
dettours
nat
to
the
fleshe
that
we
shulde
lyue
after
the
fleshe
.
For
if
ye
lyue
after
the
fleshe
,
ye
shall
dye
.
But
if
in
spirite
ye
mortifye
the
actes
of
the
bodye
ye
shall
lyue
.
Wherfore
this
fayth
whiche
receyueth
remission
of
synnes
in
the
troubled
and
affrayed
herte
and
fleyng
synne
,
dwelleth
nat
in
them
whiche
folowe
theyr
lustes
,
nor
standeth
nat
with
deadly
synne
.
Out
of
these
effectes
or
operacions
of
fayth
the
aduersaries
pycke
out
one
and
that
is
loue
▪
and
teache
that
it
iustifyeth
.
Thus
it
manifestly
appereth
that
they
only
teache
the
lawe
.
They
reache
nat
fyrste
that
we
receyue
remission
of
synnes
by
fayth
.
They
teache
nat
of
the
mediatour
Christe
,
that
for
Christe
we
haue
God
our
good
lorde
,
but
for
our
owne
loue
.
And
yet
what
maner
of
loue
that
is
,
they
tell
nat
,
nor
can
nat
tell
.
They
bragge
&
glory
that
they
fulfyll
the
lawe
where
as
this
glory
is
properly
due
to
Christ
,
and
they
lay
the
affia●̄ce
of
theyr
owne
workes
to
the
iudgement
of
god
,
for
t●ey
say
that
they
deserue
grace
&
eternall
lyfe
de
condigno
.i.
of
theyr
owne
worthynes
.
This
is
vtterly
a
wycked
and
a
vayne
affiaunce
.
For
in
this
lyfe
we
can
nat
satisfye
the
lawe
,
because
the
carnall
nature
ceaseth
nat
to
bryng
forth
euyll
affections
,
al
though
the
spirite
in
vs
resysteth
them
.
But
a
man
may
demaunde
of
vs
a
question
,
A
questi●̄
.
sythe
that
we
also
confesse
that
loue
is
the
worke
of
the
holy
ghost
and
syth
it
is
ryghtwysnes
,
for
it
is
the
fulfyllyng
of
the
law
,
why
do
nat
we
teache
that
it
iustifieth
▪
To
this
we
answere
.
Fyrst
it
is
certayne
that
we
receiue
nat
remission
of
synnes
neyther
by
loue
nor
for
or
loue
,
but
for
Christ
by
only
fayth
.
Only
faythe
whiche
loketh
to
the
promyse
and
is
assured
that
god
forgiueth
because
Christ
dyed
nat
in
vaine
:
ouercometh
the
feares
of
synne
&
of
death
.
If
a
man
doubteth
whether
hys
synnes
be
forgyuen
hym
,
he
disworshyppeth
Christe
,
sythe
he
iudgeth
hys
synne
greater
or
stronger
then
the
death
and
promyse
of
Christe
,
where
Paule
sayeth
that
grace
surmounteth
synne
,
that
is
to
say
,
that
mercye
is
aboue
synne
.
who
thynketh
that
he
attayneth
remission
of
synnes
because
he
loueth
:
dishonoreth
Christ
,
and
he
shal
fynde
in
the
daye
of
gods
iudgement
this
affyaunce
of
his
owne
propre
iustice
to
be
wycked
&
voyde
.
Ergo
fayth
must
reconcile
&
make
of
the
iniust
iust
.
And
as
we
receiue
nat
remission
of
synnes
by
the
other
vertues
or
for
the
other
vertues
of
the
lawe
as
for
pacience
,
chastitie
,
obedience
towarde
the
superiours
.
&
c̄
(
and
yet
these
vertues
must
ensue
:
so
we
neyther
receyue
remissyon
of
synnes
because
of
the
dilection
of
god
.
Howbeit
it
is
a
commune
fourme
of
speakyng
otherwhyles
to
comprise
in
one
worde
bothe
the
cause
and
the
effect
by
a
figure
called
Synecdoche
,
as
in
the
seuenth
of
Luke
Christ
sayeth
.
Many
synnes
be
forgyuen
her
,
because
she
loued
muche
.
For
Christ
expouneth
him selfe
when
he
addeth
.
Thy
fayth
hathe
saued
the.
Christ
then
meant
nat
,
that
the
woman
by
that
worke
of
loue
shulde
deserue
remission
of
synnes
.
and
therfore
he
clearly
sayeth
.
Thy
faythe
hathe
saued
the.
But
fayth
is
the
thyng
which
conceiueth
mercy
for
the
worde
of
god
freely
.
If
ye
deny
that
thꝭ
is
fayth
,
ye
vtterly
knowe
nat
what
faythe
meaneth
.
The
very
historye
of
it selfe
sheweth
sufficiently
what
he
calleth
loue
in
this
place
.
The
woman
cam
brynging
with
her
this
opinion
of
Christe
,
that
in
hym
▪
she
shulde
fynde
remission
of
synnes
.
This
worshyp
is
the
most
hyghe
worshyp
of
Christ
,
she
coulde
gyue
no
greater
worshyp
vnto
hym
.
This
is
the
trewe
fashyon
of
acknowledgyng
Messias
,
to
seke
at
hym
remission
of
synnes
.
And
to
conceiue
this
opinion
of
Christ
,
thus
to
worship
him
,
is
rightly
and
truly
to
beleue
.
But
this
worde
(
loue
)
Christe
vsed
nat
to
the
woman
but
to
the
Pharisee
,
for
he
compared
the
hole
worshyppyng
of
the
Pharisee
with
the
hole
worshyppyng
of
the
woman
.
He
chydeth
the
Pharisee
because
he
acknoweledged
hym
nat
to
be
Messias
,
although
he
dyd
vnto
hym
these
externe
officies
as
vnto
a
straunger
and
an
holy
&
greate
man
,
he
poynteth
to
the
woman
and
commendeth
her
worshyppyng
,
her
oyntment
,
●eares
.
&c.
whiche
all
were
sygnes
of
fayth
&
a
certayne
confession
that
at
Christ
she
sought
remission
of
synnes
.
Undoutedly
this
was
a
greate
example
,
which
nat
without
cause
moued
Christe
to
chyde
the
Pharisee
whiche
was
a
wyse
and
an
honest
man
,
but
one
that
beleued
nat
.
This
impietie
he
vpbraideth
him
and
instructeth
him
by
the
example
of
the
woman
,
signifieng
that
it
was
a
shame
that
where
as
an
vnlerned
woman
beleued
god
,
he
a
doctour
of
the
lawe
beleued
nat
,
and
acknowleged
nat
Messias
,
nor
sought
nat
at
hym
remission
of
synnes
&
saluacion
.
So
then
he
prayseth
the
hole
worshyppyng
,
as
it
is
ofte
done
in
scripture
,
that
in
one
worde
we
shuld
comprise
many
as
here
after
we
shall
shewe
more
at
large
in
lyke
places
,
as
in
this
saying
Gyue
almes
and
all
shal
be
clene
,
he
requyreth
nat
only
almesdedꝭ
but
also
the
iustice
of
faythe
:
so
also
here
when
he
sayeth
,
Many
synnes
be
remytted
vnto
her
because
she
loued
muche
,
that
is
to
saye
,
because
she
hath
worshypped
me
truly
by
fayth
and
excercises
and
signes
of
fayth
:
he
compryseth
the
hole
worshyppyng
,
but
in
the
meane
season
yet
,
he
teacheth
thys
,
that
properly
remission
of
synnes
is
receyued
by
fayth
,
althoughe
loue
,
confession
and
other
good
workes
do
necessaryly
ensue
.
wherfore
he
meaneth
nat
this
,
that
those
frutis
be
a
recompense
or
raunsum
for
whiche
remission
of
synnes
is
gyuen
whiche
may
reconcile
vs
to
god
.
we
dispute
of
a
greate
thing
euen
of
the
honour
of
Christe
,
and
from
whens
the
godly
myndes
may
fetche
a
sure
&
ferme
consolacion
,
whether
our
truste
is
to
be
put
in
Christe
or
in
our
workes
If
so
be
that
we
owe
to
set
our
trust
in
our
workes
,
then
we
must
plucke
from
Christe
the
honour
and
title
of
a
mediatour
and
redemer
.
And
yet
we
shall
fynde
in
the
iudgement
of
god
that
this
confidence
is
vayne
and
that
the
conscience
from
thens
shall
runne
into
despayre
.
That
if
remission
of
synnes
and
reconciliacyon
chaunseth
nat
frely
for
Christ
,
but
for
our
loue
and
merites
:
no
man
shal
haue
remission
of
synnes
,
but
where
he
fulfylleth
the
hole
lawe
,
for
the
lawe
iustifieth
vs
nat
,
so
longe
as
it
can
accuse
vs
.
It
is
euident
then
,
syth
iustificacion
is
reconciliacion
for
Christ
,
that
by
fayth
we
be
iustified
,
for
it
is
most
certayne
that
by
only
fayth
is
receyued
remission
of
synnes
.
The
solucion
of
the
question
why
loue
iustifyeth
nat.
Nowe
therfore
let
vs
answere
to
the
question
afore
proposed
,
why
loue
iustifyeth
nat
.
The
aduersaries
thynke
ryghtly
that
loue
is
the
fulfilling
of
the
lawe
.
And
doubtles
the
obedience
towarde
the
lawe
were
ryghwisnes
,
if
we
coulde
do
the
lawe
.
But
we
haue
here
tofore
shewed
,
that
the
promisses
were
therfore
gyuen
,
because
we
coulde
nat
do
the
lawe
.
And
for
this
selfe
cause
denyeth
Paule
that
we
be
iustifyed
by
the
lawe
.
th
aduersaries
be
deceiued
because
in
this
hole
controuersarie
,
they
haue
respecte
only
to
the
lawe
.
For
humane
reason
can
none
otherwise
iudge
,
but
that
iustificacion
is
to
be
sought
for
in
the
lawe
,
because
the
obedience
towarde
the
lawe
is
iustice
.
But
the
Euangel
calleth
vs
away
from
the
lawe
to
the
promises
and
teacheth
that
we
be
reputed
iuste
,
nat
for
the
obedience
of
the
lawe
(
for
we
satisfye
nat
the
lawe
)
but
because
that
reconciliacion
is
gyuen
vnto
vs
for
Christ
,
whiche
we
only
receyue
by
fayth
.
wherfore
before
we
do
the
law
we
must
by
fayth
receyue
remission
of
synnes
and
reconciliacion
.
O
Lorde
god
with
what
face
dare
these
men
name
Christe
,
with
what
countenaunce
dare
they
beholde
the
Euangell
which
deny
that
we
obtayne
remission
of
sinnes
for
Christe
by
only
fayth
?
Secondly
,
this
selfe
fulfyllyng
of
the
lawe
whiche
foloweth
renouacion
:
is
both
smal
and
vnclene
.
For
though
renouacion
be
attempted
&
sumwhat
begunne
:
yet
the
dregges
of
synne
stycke
styl
in
nature
,
alway
accusyng
vs
,
onles
by
fayth
in
Christe
we
obtayne
remission
of
synnes
,
&
knowe
that
we
haue
a
cummynge
to
god
,
nat
for
our
owne
fulfyllyng
of
the
lawe
,
but
for
Christe
.
Therfore
that
fulfyllyng
of
the
lawe
is
nat
accepted
for
it selfe
but
for
faythe
.
Wherfore
when
Paule
sayeth
that
the
lawe
is
stablyshed
by
fayth
,
nat
only
this
must
be
vnderstande
,
that
they
which
be
regenerate
by
fayth
do
conceyue
the
holy
ghoste
and
haue
mocions
consentyng
to
the
lawe
of
god
,
but
moste
of
all
it
is
requysite
to
adde
this
,
that
we
owe
to
thynke
that
we
be
farre
from
the
perfection
of
the
lawe
.
Wherfore
we
may
nat
affyrme
that
before
god
we
be
reputed
iust
for
our
owne
fulfyllyng
of
the
lawe
but
we
muste
thynke
that
we
be
recoumpted
iust
or
acceptable
for
Christe
,
and
nat
for
the
lawe
or
for
our
workes
,
and
that
this
imperfecte
or
inchoate
fulfyllyng
of
the
lawe
pleaseth
god
because
we
be
in
Christe
,
and
also
that
for
the
fayth
in
Christ
,
the
lackyng
of
fulfyllyng
the
lawe
is
nat
imputed
vnto
vs
.
Thys
teacheth
Paule
,
saying
.
In
Christe
ye
be
consummate
or
perfyte
,
as
who
shuld
say
,
although
ye
be
yet
farre
from
the
perfeccion
of
the
lawe
,
yet
the
dregges
or
leauynges
of
synnes
do
nat
condempne
you
,
because
ye
haue
for
Christ
a
certayne
and
ferme
reconciliacion
,
so
that
ye
beleue
,
natwithstandyng
that
synne
stycketh
styl
in
the
fleshe
.
For
the
death
and
the
satisfaccion
of
Christe
gyuen
for
vs
,
ought
to
be
set
farre
aboue
the
very
lawe
,
to
th
ende
that
we
may
be
assured
that
through
the
satysfaccyon
we
haue
god
mercifull
vnto
vs
,
and
nat
for
our
fulfyllyng
of
the
lawe
.
wycked
is
that
truste
whiche
is
put
in
our
fulfyllyng
of
the
lawe
.
But
that
trust
is
necessarie
which
is
put
in
the
satisfaccyon
for
Christe
.
☞
❧
❧
☜
[
*
](A22612-e6000-b)
*
The
thyrde
reason
.
Thyrdly
.
Only
that
thyng
iustifieth
before
god
whiche
pacifieth
the
conscience
.
For
so
longe
as
the
conscience
fleeth
the
iudgement
of
god
,
and
is
angry
with
god
,
we
be
nat
ryght
wyse
nor
viuifyed
.
But
only
faythe
pacifyeth
the
conscience
,
accordynge
to
this
of
Paule
.
Iustifyed
by
fayth
we
haue
peace
.
Also
,
The
ryghtwyse
man
shal
lyue
by
fayth
,
that
is
to
say
,
by
fayth
he
veynquysheth
the
feares
of
death
by
faythe
he
is
susteined
and
conceyueth
ioye
and
lyfe
.
And
this
bringeth
fayth
,
nat
because
it
is
a
worthy
worke
of
it selfe
,
but
onely
because
it
reuiueth
the
offered
promyse
,
nothing
regardyng
the
owne
propre
worthynes
.
Only
therfore
fayth
iustifyeth
and
good
workes
do
please
by
reason
of
fayth
.
what
can
the
aduersaries
brynge
agaynste
thys
reason
?
what
can
they
inuent
agaynst
the
manifest
trouth
?
For
the
Minor
is
moste
certayne
that
our
workes
can
nat
pacifye
the
conscience
,
sythe
god
iudgeth
and
reproueth
vs
and
sheweth
vnto
vs
our
vnclennes
.
And
that
the
scripture
dothe
oftentymes
inculcate
&
dryue
into
our
hedes
.
As
the
Psalme
.
Non
intres
in
iudicium
cu●
seruo
tuo
,
quia
non
iustificavitur
in
conspectu
tuo
〈…〉
.
that
is
to
say
.
Enter
nat
into
iudgement
with
thy
seruaunt
,
for
no
lyuyng
creature
shal
be
iustified
in
thy
syght
.
Here
he
quyte
taketh
away
from
all
,
yea
and
from
the
saynctes
and
seruauntes
of
god
the
glorie
of
iustice
if
god
dyd
nat
pardon
but
wolde
iudge
and
detecte
theyr
hertis
.
For
where
as
in
other
places
the
Psalmist
doth
glorie
of
hys
owne
ryghtwysenes
:
he
speketh
of
his
quarel
or
cause
agaynst
the
persecutours
of
the
worde
of
god
,
and
nat
of
hys
personal
clennes
,
and
he
desyreth
that
the
quarell
and
glorie
of
god
may
be
defended
.
As
in
the
seuenth
Psalme
.
Iudica
me
domine
secundum
iusticiam
meam
.
&c.
i.
Iudge
me
lorde
accordyng
to
my
ryghtwysnes
.
And
in
another
place
.
Iudge
(
O
lorde
)
my
cause
.
But
on
the
other
parte
he
teacheth
that
no
man
can
susteyne
the
iudgement
of
god
if
he
obserueth
our
synnes
.
For
thus
he
sayeth
.
And
the
innocent
shal
be
no
innocent
.
And
Zacharie
sayeth
.
Sil●at
a
facie
domini
omnis
caro
.i.
Let
euery
man
holde
his
tongue
in
the
lordis
presence
.
And
Esaye
.
Euery
fleshe
is
haye
,
and
all
hys
glorie
is
lyke
a
flower
of
the
felde
.
The
haye
wythereth
vp
,
and
the
floure
fadeth
,
because
the
spirite
of
the
lorde
hath
blowen
in
it
,
that
is
to
say
,
the
fleshe
and
the
iustice
of
the
fleshe
can
nat
abyde
the
iudgement
of
god
.
And
Ionas
sayeth
in
the
seconde
chapiter
.
In
vayne
they
obserue
vanities
which
leaue
mercy
.i.
Al
trust
is
voyde
,
saue
the
truste
of
mercye
.
Mercy
saueth
vs
,
our
owne
merites
,
our
owne
propre
endeuours
saue
vs
nat
.
These
and
semblable
sentencies
in
scriptures
testifie
that
our
workes
be
vncleane
&
haue
nede
of
mercie
.
Wherfore
workes
do
nat
pacifie
the
conscience
,
but
mercie
conceyued
by
faythe
.
Fourthly
.
Christe
ceaseth
nat
to
be
a
mediatour
styll
after
that
we
be
renewed
.
The
fleshe
lusteth
agaynst
the
spirite
,
the
spirit
agaynst
the
fleshe
.
The
fleshe
distrusteth
god
/
trusteth
in
thinges
present
,
seketh
humane
socours
in
distresse
and
affliction
yea
agaynste
the
wyll
of
god
/
it
fleeth
tribulations
whiche
by
the
commaundement
of
god
it
oweth
to
suffre
/
it
doubteth
of
the
mercy
of
god
.
The
holy
spirite
in
mennes
tencies
of
the
lawe
,
one
solution
may
be
gyuen
,
that
the
lawe
can
nat
be
done
without
Chryst
,
&
if
any
ciuile
workes
be
done
without
Christ
,
they
please
not
god
.
Wherfore
when
the
workes
be
preached
it
is
necessarye
to
be
added
that
fayth
is
requyred
,
that
for
faythe
they
be
preached
,
that
they
be
frutes
and
testimonies
of
faythe
.
What
thynge
can
be
spoken
more
symply
and
syncerely
than
this
doctryne
?
For
it
is
necessarie
to
the
knowledge
of
the
benefytes
of
Christ
to
discerne
the
promyses
from
the
lawe
:
Ambiguouse
and
perilous
causes
do
engender
many
and
sundry
solutions
.
But
in
good
and
ferme
causes
one
or
two
solutions
taken
out
of
the
fountaynes
do
answere
all
that
maye
be
obiected
.
Whiche
thynge
also
appereth
in
thys
our
cause
.
For
that
rule
whiche
I
ryght
nowe
recyted
expounneth
all
the
saynges
whiche
be
recited
of
the
lawe
and
of
the
workes
.
For
we
graunte
that
the
scripture
otherwhyles
doth
teache
the
lawe
,
otherwhyles
the
free
promyse
of
remyssyon
of
synnes
for
Christe
.
But
our
aduersaries
do
vtterly
destroy
the
promyse
in
sainge
that
fayth
dothe
not
iustifie
,
but
teache
that
for
our
loue
and
workes
we
receyue
remission
of
synnes
,
&
reconciliation
.
For
yf
remissyon
of
synnes
shulde
hange
of
the
condicion
of
our
workes
,
so
were
it
very
vncertayne
.
For
we
neuer
do
sufficient
workes
.
Then
the
promyse
shall
be
put
out
of
yre
.
Wherfore
we
call
agayne
good
myndes
to
the
consideration
of
the
promisses
,
and
we
teache
them
of
the
free
remyssyon
and
reconcilement
that
is
made
by
the
faythe
in
Christe
.
After
thys
,
we
adde
also
the
doctrine
of
the
lawe
,
nat
that
by
the
lawe
we
shulde
deserue
forgyuenes
of
sinnes
,
or
that
for
the
lawe
we
shulde
be
compted
ryghtwyse
,
and
nat
for
Christ
,
but
for
thys
entent
,
because
god
requireth
good
workes
.
For
we
muste
wysely
distincte
the
lawe
and
the
promyses
.
It
must
be
sene
what
scripture
gyueth
to
the
lawe
,
and
what
to
the
promyses
.
For
it
prayseth
and
commaundeth
good
workes
in
such
sorte
that
it
taketh
not
awaye
the
free
promyse
nor
the
benefyte
that
we
haue
by
Christe
.
For
good
workes
are
to
be
done
because
God
requireth
them
and
therfore
they
be
the
effectes
of
regeneration
as
Paule
teacheth
.
We
be
his
worke
made
by
Christe
Iesus
to
good
workes
whiche
God
hathe
prepared
that
we
shuld
walke
in
them
.
Wherfore
good
workes
ought
to
ensue
faythe
,
as
a
geuynge
of
thankes
towarde
god
,
also
that
in
them
faythe
maye
be
bothe
excercised
and
encrease
,
and
be
shewed
to
other
,
that
by
our
confessyon
other
maye
be
styrred
to
deuotyon
.
Therfore
sayth
Paule
that
Abraham
toke
circumcision
not
that
for
the
very
worke
he
shuld
be
compted
ryghtwise
,
but
that
he
might
haue
a
marke
printed
in
his
body
,
wherby
he
myght
be
brought
in
rememberaunce
and
conceyue
styll
more
faythe
and
more
.
Also
to
th
entente
he
shulde
confesse
hys
fayth
before
other
and
by
hys
wytnessynge
prouoke
other
to
beleue
.
The
first
reason
.
Fyrst
because
they
obscure
the
glory
of
Christ
when
men
do
propowne
to
god
these
workes
as
a
pryce
&
raunsom
.
Thus
the
honour
due
to
only
Christ
is
gyuen
to
our
workes
.
The
se●onde
reson
Secondly
,
because
that
notwithstandynge
all
theyr
good
workes
yet
the
conscyence
fyndeth
no
peace
in
them
,
but
heapynge
workes
vpon
workes
in
true
trobles
at
laste
dispayreth
,
for
when
it
findeth
no
worke
clene
ynoughe
,
the
lawe
alwayes
accuseth
and
engendreth
ire
.
Therdly
.
Such
neuer
atteyne
to
the
knowledge
of
god
when
the
conscyence
fleynge
the
ire
of
god
can
not
obtayne
peace
nor
be
assured
that
God
heareth
them
.
[
*
](A22612-e6390-b)
*
The
Gentels
The
Gentyls
had
sacrifices
which
they
toke
of
the
fathers
,
whose
workes
they
folowe
but
theyr
faythe
they
holde
not
,
but
imagyned
that
tho
workes
were
a
satisfaccion
and
pryce
to
reconcile
God
vnto
them
.
The
people
of
the
lawe
folowed
sacrifiicies
with
thys
opinion
that
for
tho
workes
they
shulde
pacifye
God
euen
for
the
selfe
worke
.
In
whiche
thynge
we
se
howe
vehemently
the
prophetes
chyde
the
people
as
.
Non
in
sacrificii●
arguam
te
.
I
shal
nat
reproue
the
for
thy
sacrifyces
.
And
Hieremie
.
I
gaue
no
commaundemente
of
sacrifycies
.
Suche
places
do
damne
not
the
workes
(
for
God
commaunded
them
as
ciuile
excercyses
in
thys
politike
gouernaunce
)
but
they
damne
the
wycked
persuasion
in
that
they
thought
to
pacifye
God
by
the
workes
,
and
dyd
caste
awaye
faythe
.
And
because
no
workis
that
they
dyd
,
quieted
theyr
conscyence
,
therfore
they
styll
deuysed
newe
workes
besyde
the
commaundementes
of
God
.
And
the
examples
of
sayntes
moste
of
all
moued
men
,
for
by
the
imitation
of
them
they
hoped
to
be
reconciled
as
they
were
.
The
people
of
Israel
sawe
that
the
prophetes
sacrifysed
in
hyghe
mounteynes
.
They
began
with
a
wonderful
deuotion
to
folowe
thys
worke
that
by
it
they
myght
please
God
.
But
the
prophetes
sacrifyced
in
hyghe
mountaynes
not
that
by
tho
workes
they
myght
deserue
forgyuenes
of
synnes
,
but
because
they
taught
in
tho
places
.
Therfore
they
ther
propowned
an
example
of
theyr
fayth
.
The
people
harde
that
Abraham
offered
vp
hys
sonne
.
Wherfore
they
also
(
that
by
alyke
worke
they
myght
pacifye
the
ire
of
God
)
dyd
sacrifyce
theyr
owne
children
.
But
Abraham
not
with
suche
opinion
offered
hys
son
,
The
sacrament
of
y●
Aul●e●
that
the
selfe
worke
shulde
be
a
pryce
and
redemptyon
of
hys
synnes
and
so
to
be
iustifyed
.
So
in
the
church
was
instituted
the
supper
of
the
lorde
or
sacramente
of
the
Aulter
,
for
a
rememberance
of
the
promyses
of
Christ
of
which
in
this
sacrament
we
be
admonished
,
and
that
fayth
shulde
be
confyrmed
in
vs
,
and
that
we
shulde
confesse
emonge
other
our
fayth
and
extolle
the
benefytes
of
Christ
,
as
Paule
sayth
.
As
of●e
as
ye
shall
receyue
it
,
ye
shall
preache
or
shewe
the
deathe
of
the
lorde
.
&c.
But
our
aduersaries
contende
that
the
masse
is
a
worke
which
of
the
selfe
iustifyeth
and
taketh
awaye
the
gyltynes
of
the
synne
and
of
the
payne
in
them
for
whom
it
is
done
.
Saynte
Anthony
,
Bernarde
,
Dominik
,
Francise
,
and
other
holy
fathers
dyd
chose
a
certayne
kinde
of
lyfe
,
for
other
profytable
excercises
,
but
yet
they
wyst
that
they
were
reputed
iust
for
fayth
in
Christ
and
nat
for
tho
excercises
.
But
the
multitude
after
them
folowed
nat
the
faythe
of
the
fathers
but
the
examples
without
fayth
,
that
by
tho
workes
they
shulde
obtayne
forgyuenes
and
consequently
iustifycation
.
Thus
erreth
mans
mynde
touchynge
workes
because
they
vnderstande
nat
the
iustice
of
fayth
.
And
this
errour
the
Gospell
rebuketh
whiche
teacheth
that
men
be
ryghtwyse
nat
for
the
lawe
,
but
for
Christ
,
but
Christ
by
only
fayth
is
wonne
,
ᵒ
g
by
only
faythe
for
Christe
we
be
recompted
iust
.
But
the
aduersaryes
obiecte
a
place
out
of
the
Corinthes
.
An
obiectyon
.
If
I
hade
all
the
faythe
,
and
haue
no
charitye
I
am
nothynge
.
And
here
they
royally
triumphe
.
Paule
,
say
they
,
in
thꝭ
place
certifyeth
the
hole
Churche
that
only
faythe
iustifyeth
not
.
But
it
is
an
easy
thynge
to
answere
syth
we
haue
afore
shewed
what
we
thinke
of
loue
and
workes
.
Thys
place
of
Paule
requyreth
loue
,
and
that
we
also
requyre
.
For
we
sayde
afore
that
there
muste
be
in
vs
a
renewynge
and
an
imperfect
fulfyllinge
of
the
lawe
,
Wherfore
if
a
man
casteth
away
loue
,
although
he
hath
a
great
fayth
,
yet
he
retayneth
it
nat
.
For
he
retayneth
nat
the
holy
gost
.
Nor
it
ensueth
nat
therfore
,
that
loue
iustifyeth
,
that
is
to
wytte
,
that
for
loue
we
receyue
remission
of
sinnes
,
that
loue
vanqwysheth
the
feare
of
deth
and
of
syn
,
that
loue
ought
to
be
put
agaynste
the
wrathe
and
iudgemente
of
God
,
that
loue
satysfyeth
the
lawe
,
and
that
they
whiche
be
renouate
be
acceptable
to
God
for
the
fulfyllynge
of
the
lawe
and
nat
freely
for
Christe
.
Paule
sayth
nat
so
,
which
yet
the
aduersaries
fayne
that
he
saythe
.
Nowe
yf
by
our
loue
we
ouercome
the
wrath
of
God
,
if
by
our
loue
we
deserue
before
God
remission
of
synnes
,
yf
by
our
fulfyllynge
of
the
lawe
we
be
accepted
:
let
the
aduersaryes
take
awaye
the
promyse
of
Christe
,
lette
them
defete
the
Gospell
whiche
teacheth
that
we
haue
an
entre
to
the
father
by
Christ
our
mediatour
,
which
teacheth
that
we
nat
by
our
fulfyllynge
of
the
lawe
but
for
Christe
be
accepted
.
The
aduersaries
do
corrupte
many
places
,
because
they
bryng
theyr
opinions
vnto
them
,
and
take
nat
theyr
opinions
out
of
them
.
For
what
incommoditie
hath
this
place
if
we
plucke
from
it
the
interpretation
whiche
the
aduersaries
do
sowe
vnto
it
of
theyr
owne
,
nat
vnderstandynge
what
is
iustification
or
howe
it
is
made
.
The
Corinthes
whiche
before
were
iustified
had
receiued
many
excellent
gyftes
.
And
they
were
feruent
in
the
beginnyng
as
comonly
it
cometh
to
pas
but
after
there
began
to
be
dissensions
amongest
them
,
as
Paule
signifieth
,
they
beganne
to
be
wery
of
good
teachers
.
Therfore
Paule
chydeth
them
callynge
them
home
agayne
to
the
officies
of
loue
.
Nor
he
desputeth
nat
here
of
remission
of
synnes
,
of
the
maner
of
iustification
,
but
he
speaketh
of
the
frutes
.
And
he
vnderstandeth
it
of
loue
towarde
the
neyghbour
.
But
it
is
a
greate
foly
to
dreame
that
loue
towarde
mā●
iustifieth
before
god
,
syth
in
iustificacion
we
haue
to
do
with
god
,
hys
yre
muste
be
pacified
,
and
the
conscience
muste
be
quie●ed
towarde
god
.
And
none
of
all
these
thyngꝭ
be
done
by
the
loue
,
but
only
by
mercie
,
these
thynges
be
brought
about
.
And
mercie
is
by
only
fayth
atteyned
.
Yet
I
must
nedes
graunt
that
if
loue
be
lost
the
holy
ghost
is
loste
and
if
the
holy
ghoste
be
loste
,
fayth
muste
nedes
be
also
loste
.
Therfore
he
sayeth
,
If
I
haue
nat
loue
,
but
he
addeth
nat
the
affirmatiue
that
loue
iustifyeth
.
But
they
dispute
that
loue
is
preferred
before
fayth
and
hope
.
An
obiection
.
For
Paule
sayth
,
that
the
greatest
of
these
is
loue
.
Nowe
it
is
moste
lykely
that
the
greatest
&
chefest
vertue
dothe
iustifye
.
The
solutyon
.
To
this
I
answere
thus
.
Althoughe
Paule
in
thys
place
speaketh
properly
of
the
loue
of
the
neyghbour
and
signifieth
that
loue
is
greatest
because
it
hathe
most
frutes
,
where
as
fayth
and
hope
only
haue
to
do
with
god
,
but
loue
outwardly
towarde
men
hath
infinite
officies
:
yet
let
vs
graunt
vnto
our
aduersaries
that
the
loue
of
god
and
our
neyghbour
is
the
greatest
vertue
,
syth
thꝭ
precepte
is
the
greatest
Thou
shall
loue
thy
lorde
god
.
&c.
But
howe
shall
they
gather
hereby
,
that
loue
iustifieth
?
Mary
saye
they
,
bycause
the
greatest
vertue
iustifieth
.
Nat
so
,
for
lyke
as
the
greatest
or
fyrste
lawe
dothe
nat
iustify
,
so
dothe
neyther
the
greatest
vertue
of
the
lawe
.
For
there
is
no
lawe
whiche
more
accuseth
vs
,
which
maketh
more
that
our
conscience
is
angrye
with
the
iudgement
of
god
,
than
this
greatest
lawe
doth
Loue
thy
lorde
god
with
al
thy
harte
.
For
what
one
of
all
the
sayntes
saue
only
Christe
dare
boste
that
he
hath
satisfyed
this
lawe
?
Ergo
the
vertue
of
the
lawe
iustifyeth
nat
.
But
that
vertue
iustifieth
which
taketh
reconcilement
that
is
gyuen
for
Christes
sake
.
This
vertue
is
fayth
nor
it
iustifyeth
nat
for
the
owne
worthynes
but
only
because
it
receyueth
mercy
by
which
for
Christes
sake
we
be
recoumpted
iuste
.
For
we
be
iuste
that
is
to
saye
accepted
to
god
nat
for
our
owne
perfection
but
by
mercy
for
Christ
.
if
it
so
be
,
that
we
take
it
and
lay
it
agaynst
the
wrathe
of
god
.
But
the
aduersaries
do
gyue
iustification
to
loue
for
none
other
cause
but
for
as
muche
as
they
teache
the
lawe
&
dreame
that
ryghtwisenes
is
the
obedience
of
the
lawe
For
mans
reason
only
loketh
to
the
lawe
and
vnderstandeth
none
other
iustice
than
th
obedience
of
the
lawe
.
And
the
scholemen
,
lyke
wytty
felowes
goyng
aboute
to
seke
out
a
science
in
diuine
matters
,
haue
propouned
vnto
them selues
the
lawe
,
euen
as
the
philosophers
in
Morall
matters
do
propoune
vnto
them
selues
preceptes
of
manners
.
But
Paule
cryeth
out
agaynst
it
,
and
teacheth
that
iustice
is
an
other
thynge
,
that
is
to
were
,
an
obedience
towarde
the
promyse
of
reconcilement
gyuen
for
Christ
,
and
that
is
,
to
receyue
mercy
gyuen
for
Christ
.
For
so
be
we
accepted
vnto
god
,
so
be
the
conscience
pacifyed
,
when
we
fele
that
god
is
merciful
vnto
vs
for
Christis
sake
.
Wherfore
mens
myndes
must
be
plucked
away
from
the
lawe
to
the
promyse
,
as
we
haue
oft
tymes
nowe
sayde
,
and
shal
expoune
the
thyng
more
largely
a
lytle
here
after
,
when
we
shal
examine
the
scholasticall
argumentes
of
the
worde
of
ryghtwysenes
.
An other
obiection
The
aduersaries
in
theyr
confutation
cyted
also
thꝭ
place
of
Paule
to
the
Coloss.
agaynst
vs
.
Charitie
is
the
bonde
of
perfection
.
vpon
this
they
reason
that
loue
iustifieth
because
it
maketh
men
perfyte
.
[
*
](A22612-e6670-b)
*
The
answere
.
Althoughe
it
may
here
be
answered
in
sundry
wyses
of
perfection
:
yet
we
wyl
simpely
recite
the
meaning
of
Paule
.
Certayne
it
is
that
Paule
speaketh
of
the
loue
of
the
neyghbour
.
Nor
it
is
nat
to
be
thought
that
Paule
attributeth
eyther
iustification
,
or
perfection
before
god
,
to
the
workis
of
the
seconde
table
,
rather
than
to
the
workis
of
the
fyrste
.
Furthermore
if
loue
be
the
perfyte
fulfyllyng
of
the
lawe
and
satisfyeth
the
lawe
,
them
we
nede
nat
Christe
to
be
our
mediatour
and
redemer
.
But
Paule
teacheth
that
we
be
therfore
accepted
for
Christ
and
nat
for
the
fulfyllyng
of
the
lawe
,
because
the
fulfyllyng
of
the
lawe
is
nat
perfyte
.
Wherfore
syth
in
other
place
as
he
manifestly
plucketh
from
vs
perfection
,
it
is
nat
to
be
thought
that
he
speaketh
here
of
the
personall
perfection
of
euery
particular
persone
,
but
speaketh
of
the
comune
integritie
and
vnitie
of
the
churche
.
For
to
this
entent
he
sayeth
that
loue
is
a
bonde
or
knyttyng
together
▪
because
he
wolde
signifie
vnto
vs
that
he
speketh
of
the
couplyng
or
knyttyng
together
of
all
the
membres
of
the
churche
.
For
as
in
all
families
,
in
all
publyke
weales
,
concorde
is
to
be
nouryshed
with
mutuall
officies
of
loue
,
nor
tranquillitie
can
nat
be
reteined
,
onles
some
lytle
offensies
be
wynked
at
and
forgyuen
:
so
commaundeth
Paule
that
in
the
churche
be
kept
loue
and
charitie
to
the
reteynyng
of
concorde
,
and
whiche
shall
beare
otherwhyles
(
when
nede
requyreth
)
the
boystous
manners
of
theyr
bretherne
,
dissemblyng
certayne
lyte
offensies
,
lest
the
churche
runne
into
sundry
Schismes
and
dissensions
and
of
Schismes
do
ryse
hatredes
,
secres
,
&
heresies
.
For
it
can
no
otherwyse
be
,
but
that
concorde
shal
be
broken
,
when
the
byshoppes
do
laye
on
the
peoples
backes
harder
burdens
than
is
expedyent
and
haue
no
manner
regarde
of
the
peoples
imbecilitye
.
Also
discordes
do
ryse
whan
the
people
iudgeth
ouer
sharpely
of
the
maners
of
theyr
teachers
,
or
dispiseth
them
for
certayne
lyte
causes
,
sekinge
then
an
other
kinde
of
doctryne
and
other
teachers
.
On
the
contrary
syde
the
perfectyon
,
that
is
to
saye
,
the
entiernes
and
vnitie
of
the
churche
is
kepte
,
whan
the
stronge
do
suffer
and
beare
the
weake
,
whan
the
people
taketh
in
worthe
certayne
incommodities
whiche
be
in
the
maners
of
theyr
teachers
,
when
the
byshoppes
do
permyt
somewhat
to
the
imbecillitie
of
the
people
.
Of
these
preceptes
of
equitie
,
al
the
bokes
of
the
wyse
men
be
ful
to
th
end
we
shulde
remytte
and
forgyue
many
thinges
,
betwixte
our selues
in
thys
state
of
lyfe
for
a
commune
tranquillitie
.
And
of
it
,
Paule
aswele
in
thꝭ
place
as
in
many
other
speketh
and
gyueth
commaundement
.
Wherfore
th
aduersaryes
do
imprudently
fetche
forth
a
reason
out
of
this
worde
(
perfection
)
that
loue
iustifieth
:
syth
Paule
speketh
here
of
the
commune
vnitie
and
tranquillitie
.
Saynt
Ambrose
And
so
Ambrose
expouneth
thys
place
,
whose
wordes
be
these
.
Siaut
'
edificium
dicitum
perf●ctum
seu
integrum
,
cum
omnes
partes
apte
inter
seco
agmentatae
sunt
.
Euen
,
quod
Ambrose
,
lyke
as
a
buyldynge
is
called
perfyte
or
hole
when
al
the
partes
be
aptly
framed
and
conioyned
togyther
.
The
vncharitable
fashons
of
the
aduersaryes
.
&c.
It
is
a
shame
for
the
aduersaryes
so
hyghly
to
auaunce
loue
,
and
so
litle
at
any
tyme
to
perfourme
it
.
For
what
do
they
nowe
?
They
disseuer
churches
or
congregations
,
they
wryte
lawes
with
mens
bloude
,
and
propowne
them
to
the
Emperours
maiestie
a
prynce
moste
mercyful
to
be
promulgate
,
and
inacted
.
They
kylle
prestes
and
other
good
men
yf
any
do
but
a
lytle
touche
that
he
doth
nat
altogyther
allowe
some
manifest
abuses
.
But
thys
agreeth
nat
with
suche
auauncementes
and
hyghe
prayses
of
charitie
,
whiche
yf
our
aduersaryes
wolde
folowe
:
the
churches
shulde
be
in
tranquillitie
and
the
publyke
weales
in
vnitie
and
peace
.
For
these
tumultes
&
ruffelinges
shuld
cease
,
if
th
aduersaryes
wold
nat
thus
rigorously
exact
certayne
traditions
vnprofytable
to
godlynes
of
whiche
the
most
parte
not
they
them selues
do
kepe
whiche
do
most
stoutly
defende
them
.
They
easely
pardone
them selues
,
[
*
](A22612-e6750-b)
*
The
poete
Horace
.
but
other
they
wyll
not
so
,
euen
as
Meuius
dothe
in
Horace
.
Egomet
mi
ignosco
Meuius
inquit
.
I
(
saythe
Meuius
)
do
forgyue
myne
owne
selfe
.
Undoutedly
thys
nothynge
agreeth
with
these
noble
prayses
of
charytye
,
whiche
they
here
cyte
out
of
Paule
and
vnderstande
hym
no
more
then
the
walles
vnderstonde
the
voyce
that
commeth
vnto
them
.
An
argument
out
of
saynte
Peter
.4
.
The
answere
.
Out
of
Peter
they
cyte
also
this
sentence
Charite
hideth
a
multitude
of
sinne●
.
But
it
is
also
certayne
that
Peter
speaketh
of
the
loue
towarde
the
neyghboure
,
who
applyeth
this
place
to
the
precepte
in
whiche
he
commaundeth
men
to
loue
eche
another
.
Nor
truly
it
coulde
nat
come
to
the
mynde
of
any
of
the
Apostles
,
that
our
loue
shuld
ouercome
synne
and
dethe
,
that
our
loue
shulde
be
a
purgation
for
which
god
shulde
be
reconciled
,
the
medyator
Christ
omitted
,
that
our
loue
shulde
be
ryghtwysnes
without
the
mediator
Christ
,
For
this
loue
,
yf
any
there
were
,
shulde
be
a
iustyce
of
the
lawe
,
and
not
of
the
gospell
which
promyseth
to
vs
reconcilement
and
ryghtwisnes
yf
we
beleue
that
for
Christe
our
redemer
the
father
be
pacifyed
and
that
Christes
merites
be
our
satisfaction
.
Therfore
Peter
a
lytle
before
byddeth
vs
cum
to
Christe
that
we
may
be
buylt
vpon
Christ
,
and
he
addeth
.
who
beleueth
in
hym
shall
nat
be
confunded
.
our
loue
delyuereth
vs
nat
from
confusion
,
syth
god
iudgeth
and
reproueth
vs
,
but
fayth
in
Christ
delyuereth
vs
in
these
affrayes
,
because
we
knowe
that
we
be
pardoned
for
Christes
sake
.
Howe
be
it
this
sentence
of
charitie
is
taken
forthe
of
the
prouerbes
where
the
circumstance
of
the
place
whiche
renneth
in
contrarieties
dothe
clearly
shewe
howe
it
ought
to
be
vnderstande
.
Cesar
&
Pompey
the
ciuile
batell
shulde
neuer
haue
rysen
.
But
whyles
eche
of
them
pursued
his
owne
puate
hatred
:
of
a
thing
of
nought
rose
moste
greuous
troubles
.
And
many
heres●es
haue
rysen
in
the
churche
only
of
priuate
hatredes
of
teachers
betwixt
them selues
.
Wherfore
when
he
sayeth
(
charitie
couereth
offensies
)
he
speketh
nat
of
a
mans
owne
offensies
but
of
other
mens
.
as
who
shulde
say
although
any
offensies
or
displeasures
do
fall
yet
loue
dissembleth
,
wynketh
at
them
,
pardoneth
them
,
gyueth
place
,
doth
nat
all
thynges
with
extremitie
.
Peter
therfore
meaneth
nat
this
,
that
loue
before
god
deserueth
remission
of
synnes
,
that
it
is
a
redemption
of
synnes
,
Christe
the
mediatour
excluded
,
that
for
loue
we
be
accepted
and
nat
for
Christ
our
mediatour
:
but
that
towardes
men
it
is
nat
disdaynfull
,
nat
roughe
,
nat
intractable
,
that
it
dissembleth
the
smalle
offensies
of
fryndes
,
and
the
manners
of
other
,
yea
thoughe
they
be
somewhat
ouer
boystuous
dothe
take
them
in
worth
,
accordyng
to
the
byddyng
of
a
certayne
vulgare
sayeng
whiche
is
this
.
An
olde
prouerbe
.
Mores
amici
noueris
non
oderis
.i.
Knowe
the
manners
of
thy
frende
hate
them
nat
.
Nor
the
Apostles
do
nat
with
out
cause
so
ofte
admonishe
vs
of
thys
office
of
charitie
whiche
the
philosophers
call
an
Epikee
that
is
to
say
a
moderation
or
mitigation
.
[
☞
](A22612-e6920-b)
☞
An
Epykee
.
For
thys
vertue
is
hyghly
necessarie
to
the
reteynyng
of
publyk
concorde
which
can
nat
endure
,
onles
they
wynke
at
muche
,
forgyue
muche
eche
to
other
aswell
the
pastours
as
the
congregations
.
❧
❧
Out
of
saynt
Iames
they
cite
,
An
argument
out
of
Iames
the
seconde
Chapitre
Videtis
igiturque
ex
operibus
iustificatur
homo
,
et
non
ex
fide
sola
.i.
Ye
se
then
that
man
is
iustified
by
workes
and
nat
by
fayth
alonly
.
Nor
ther
is
none
other
place
whiche
semeth
to
make
more
agaynst
our
opinion
then
this
dothe
.
Howbeit
the
answere
is
easy
and
playne
.
If
the
aduersaries
wolde
nat
shewe
vnto
it
theyr
owne
opinions
of
the
merites
of
workes
,
The
answere
.
saynt
Iames
wordes
had
no
incommoditie
.
But
where
so
euer
mencion
is
made
of
workis
the
aduersaries
do
adde
theyr
owne
wycked
gloses
,
that
by
good
workes
we
deserue
remission
of
synnes
,
that
good
workis
be
a
raunsum
and
price
for
whiche
god
is
reconciled
vnto
vs
,
that
good
workes
before
god
for
theyr
owne
goodnes
be
accepted
,
nor
nede
nat
mercie
,
or
Christe
to
be
our
mediatour
.
But
none
of
al
these
thynges
cam
in
to
saynt
Iames
mynde
,
whiche
all
together
the
aduersaries
do
nowe
defende
,
vnder
the
pretence
of
the
sayeng
of
S.
Iames.
Fyrste
therfore
this
is
to
be
weyed
&
pondered
,
The
first
reason
or
solution
.
that
thys
place
rather
maketh
agaynst
the
aduersaries
than
agaynst
vs
.
For
the
aduersaries
teache
man
to
be
iustified
by
loue
&
workes
,
but
of
fayth
(
wherby
we
receyue
our
mercystocke
Christe
)
they
speake
nothyng
at
all
,
yea
rather
they
disproue
thys
fayth
,
and
disproue
it
nat
onely
with
wordes
and
sentencies
,
but
also
they
go
about
to
put
it
away
with
the
swerde
and
greuous
punyshementes
.
Howe
muche
better
teacheth
Iames
whiche
omitteth
nat
faythe
,
nor
putteth
nat
loue
in
the
place
of
fayth
,
but
reteyneth
it
,
lest
the
mercystocke
Christe
shulde
be
excluded
in
iustification
.
Lyke
as
Paule
when
he
teacheth
the
Summe
of
the
christian
lyfe
,
compriseth
fayth
and
loue
,
The
ende
of
the
commaundement
is
charitie
issuyng
out
of
a
pure
harte
and
good
conscience
and
fayth
vnfayned
.
Secondly
.
wyllyngly
he
generated
vs
by
the
worde
of
trouth
to
the
ende
we
shulde
be
the
fyrste
frutes
or
the
begynnynges
of
al
his
creatures
.
When
he
sayeth
that
we
be
regenerate
by
the
gospel
,
he
teacheth
that
by
fayth
we
be
regenerate
and
iustified
.
Thus
it
appereth
tha●
Iames
is
nat
agaynste
vs
,
who
in
blamyng
the
ydle
and
careles
myndes
whiche
dreame
that
they
haue
fayth
and
haue
it
nat
,
made
a
distinction
betwixt
the
deade
fayth
and
the
lyuyshe
faythe
.
He
calleth
it
deade
which
bryngeth
forthe
no
good
workis
.
But
he
calleth
that
a
quycke
faythe
whiche
bryngeth
forth
good
workes
.
Doubtles
,
we
haue
oftentymes
nowe
shewed
what
we
calle
faythe
.
For
we
speake
nat
of
the
ydle
knoweledge
whiche
is
also
in
deuyls
,
but
of
the
fayth
whiche
resisteth
the
fearfull
troubles
of
the
conscience
whiche
erecteth
and
conforteth
the
feared
hartes
.
Suche
fayth
is
neyther
an
easy
thyng
as
our
aduersaries
do
dreame
nor
yet
in
mans
power
,
but
a
diuine
power
,
by
whiche
we
vaynquyshe
the
deuyll
and
deathe
,
as
Paule
to
the
Colossenses
sayeth
,
that
fayth
is
myghty
by
the
power
of
god
and
ouercummeth
deathe
.
In
whiche
ye
be
,
sayeth
Paule
,
resuscitate
by
fayth
whiche
is
the
myght
and
efficacitie
of
god
.
Thys
faythe
sythe
it
is
a
newe
lyfe
,
necessaryly
engendreth
newe
motions
and
workes
.
Therfore
Iames
doth
ryghtly
deny
that
we
be
iustified
by
suche
fayth
whiche
is
without
workis
.
And
where
he
saieth
that
we
be
iustified
by
fayth
and
workes
,
suerly
he
meaneth
nat
that
we
be
renewed
or
regenerate
by
workes
,
nor
he
meaneth
nat
that
partly
Christ
is
our
redemer
and
partly
that
our
workis
be
our
redemption
,
Nor
he
describeth
nat
here
the
maner
of
iustifycation
but
he
describeth
what
manner
of
persones
the
iuste
be
,
after
they
be
ones
iustified
and
renewed
.
And
thys
worde
(
iustificari
.
i.
to
be
iustifyed
)
signifyeth
here
nat
to
be
made
of
the
iniust
iuste
,
but
after
an
outwarde
fashion
to
be
pronounced
rightwyse
▪
as
it
is
taken
in
thys
sayeng
.
Factores
legis
iustificabuntur
.i.
The
doers
of
the
lawe
shal
be
iustifyed
.
Lyke
therfore
as
these
wordes
haue
no
inconvenience
,
the
doers
of
the
lawe
shal
be
iustified
:
so
thynke
we
of
the
wordes
of
Iames
man
is
iustified
nat
only
by
fayth
but
also
by
workes
,
for
vndoubtedly
men
be
pronounced
iuste
hauynge
fayth
and
good
workes
.
For
good
workes
in
holy
men
and
women
as
we
sayde
before
be
iusticies
of
the
lawe
whiche
be
accepted
bycause
of
the
faythe
and
nat
bycause
they
satisfye
the
lawe
.
Men
then
be
iustified
by
faythe
and
workes
nat
bycause
of
the
workes
but
by
cause
of
the
faythe
whiche
yet
good
workes
muste
nedes
folowe
.
For
Iames
speaketh
of
the
workes
whiche
folowe
faythe
,
as
he
wytnesseth
when
he
sayeth
fayth
helpeth
his
workes
,
so
we
muste
take
,
The
doers
of
the
lawe
shall
be
iustified
,
that
is
to
saye
,
they
whiche
beleue
and
haue
good
frutes
be
pronounced
ryghtwyse
.
For
the
lawe
is
satisfied
if
we
beleue
and
it
pleaseth
bycause
of
the
faythe
,
and
nat
bycause
the
workes
do
satisfye
the
lawe
.
Thus
we
se
that
in
these
sentencies
is
no
inconuenience
,
but
the
aduersaries
depraue
and
corrupt
them
addyng
theyr
owne
gloses
.
For
it
is
nat
sayde
that
workes
deserue
remission
,
or
that
men
for
theyr
workes
be
accepted
and
reputed
ryghtwyse
before
god
,
&
nat
for
Christ
,
and
that
the
workes
do
pacify
the
hartes
and
ouercum
they
re
of
god
,
and
that
workes
nede
nat
mercie
.
None
of
all
these
thynges
sayeth
saynt
Iames
whiche
yet
the
aduersaryes
asscribe
to
his
wordes
.
☞
❧
Other
obiectyons
.
There
be
cyted
also
agaynst
vs
other
sentencies
of
workes
as
Daniel
.
4.
Redeme
thy
synnes
with
almes
dedes
.
And
Esay
.
58.
Breke
thy
bread
to
the
hungrye
,
then
pray
and
god
wyll
heare
the.
Luke
.
6.
Daniell
.
Esaye
.
Forgyue
and
ye
shal
be
forgyuen
.
Matth.
6.
Blessyd
be
the
mercifull
,
for
they
shall
obtayne
mercye
.
To
these
sentencies
and
semblable
of
workes
,
fyrste
we
make
thys
answere
,
whiche
hathe
be
made
before
,
The
answere
.
that
the
lawe
is
nat
trulye
wrought
without
fayth
.
Neyther
dothe
it
please
,
but
for
faythes
sake
in
Christe
/
accordyng
to
that
sayeng
of
Christe
.
without
me
ye
can
do
nothyng
,
Also
,
without
faythe
it
is
impossible
to
please
god
,
Also
,
by
Christe
we
haue
commynge
or
way
to
god
through
faythe
.
Therfore
as
often
tymes
as
workes
be
required
and
praysed
,
the
gospell
of
Christe
is
to
be
put
vnto
.
Secondarily
,
these
textes
,
which
I
haue
a
lytle
here
tofore
recited
,
be
well
nere
sermons
or
preachynges
of
penaunce
/
for
they
be
made
of
two
partes
.
They
haue
in
the
begynnynge
preaching
of
the
lawe
,
whiche
rebuketh
synne
,
and
commaundeth
good
workes
.
Afterwade
there
is
added
a
promyse
.
But
this
is
moste
certein
and
vndoubted
,
that
in
preachynge
of
repentaunce
,
it
is
nat
sufficient
to
préache
the
lawe
whiche
dothe
comonly
trouble
and
condempne
the
coscience
.
But
it
is
requysite
,
that
preaching
of
the
gospell
be
added
that
synnes
be
frely
forgyuen
for
Christe
,
and
that
by
faythe
,
we
obtayne
remission
of
synnes
.
These
thynges
be
so
certayne
and
so
clere
,
that
if
our
aduersaries
wolde
vary
from
them
,
and
exclude
Christe
and
faythe
from
the
preachyng
of
repentaunce
:
they
were
worthy
to
be
reiected
as
persones
blasphemous
agaynst
Christ
.
Wherfore
the
sermon
of
Daniel
ought
nat
onely
to
be
applyed
to
almose
deades
but
faythe
also
is
to
be
requyred
in
it
.
The
sermon
of
Daniel
is
farre
vnlyke
the
speache
of
Aristotle
,
who
wryttyng
vnto
his
kynge
Alexander
,
Aristotle
to
kynge
Alexandre
.
doth
also
exhorte
hym
to
liberalite
,
and
counseilleth
him
to
vse
his
power
to
the
comen
vtilite
and
to
the
welth
of
al
the
people
and
nat
to
pride
.
For
thus
he
wrytteth
to
Alexander
,
wherfore
assay
and
endeuour
your selfe
to
vse
&
apply
your
Empiere
and
dominion
nat
to
any
contumely
or
pryde
but
to
munificence
and
liberalite
.
For
sothe
thys
was
a
very
honest
sayeng
and
there
coulde
nothing
be
sayde
better
touching
the
duetie
of
a
greate
prynce
.
But
Daniell
instructeth
and
teacheth
his
kyng
nat
only
of
his
office
or
calling
:
but
also
of
repentaunce
,
of
loue
,
and
deuotion
towardes
god
/
of
remission
of
synnes
/
and
of
those
greate
thynges
,
whiche
be
clene
aboue
philosophy
.
Nat
only
therfore
almouse
deadꝭ
be
to
be
requyred
here
:
but
also
faythe
.
And
that
the
texte
dothe
declare
,
where
it
sayeth
that
the
kyng
was
conuerted
,
nat
only
to
gyuing
of
almouse
,
but
muche
rather
to
faythe
.
For
there
remayneth
yet
the
excellent
confession
of
that
kynge
,
and
prayse
of
the
god
of
Israel
.
There
is
none
other
god
,
whiche
can
saue
in
this
wyse
.
So
then
there
be
two
partes
of
the
sermon
of
Daniel
.
The
one
parte
is
the
preachyng
of
repentaunce
,
whiche
rebuketh
synnes
and
gyueth
monition
of
a
newe
lyfe
sayeng
.
Redeame
thy
synnes
with
ritghtuousnes
,
&
thy
wyckednes
with
benefites
towardes
the
pore
.
[
*
](A22612-e7390-b)
*
The
wordes
of
Dani.
after
the
hebraical
trouthe
.
For
so
speaketh
Daniell
in
his
owne
tongue
,
where
it
appereth
sufficiently
,
that
he
gyueth
nat
only
instruction
of
almes
dedes
:
but
of
all
iustice
.i.
of
the
knowlege
of
god
,
&
fayth
.
For
he
sayth
Redeme
thy
sines
by
rightuousnes
.
Nowe
iustice
toward
god
is
fayth
,
by
whiche
we
beleue
,
that
god
forgyueth
vs
.
Afterward
Daniel
giueth
instruction
of
benifites
towardis
pore
men
,
whiche
is
that
he
shuld
nat
gouerne
proudly
nor
cruelly
but
prouide
,
&
diligenly
se
for
the
profetꝭ
of
his
subiectis
/
the
other
parte
of
his
sermon
promyseth
remission
of
sinnes
.
Lo
thy
sines
shal
be
healed
Hierome
here
besydes
the
purpose
puttith
to
a
dubitatiue
particle
(
forsitan
)
&
muche
more
vnwysely
he
disputeth
in
hys
commentaries
,
Hieroms
t●anslatyon
reiected
.
that
remission
of
synnes
is
vncertayne
.
But
let
vs
remembre
,
that
the
gospell
vndoubtedly
promyseth
remission
of
sinnes
.
And
he
is
to
be
iudged
to
disannull
&
abrogate
the
gospell
,
whosoeuer
thynketh
that
remission
of
sinnes
is
vncertayn
.
Let
vs
therfore
nat
regard
Hierome
in
thys
place
.
Nowe
for
asmuche
as
here
is
a
promyse
euidently
put
,
doubtles
faythe
is
required
for
a
promyse
can
nat
be
receyued
but
by
fayth
.
Howbeit
euen
there
also
he
sheweth
the
remission
might
chaunce
,
when
he
sayth
.
Redeme
thy
sinnes
.
And
thys
promyse
of
remission
of
synnes
is
a
verie
prophetical
,
and
an
euangelical
sentence
,
which
doutles
Daniel
wold
to
be
receyued
by
fayth
.
For
Daniel
knewe
that
remission
of
sinnes
was
promised
for
the
sede
that
was
to
come
(
that
is
to
wyt
)
Christ
,
and
that
nat
only
to
the
Israelites
,
but
also
to
al
nations
.
For
els
he
coulde
nat
haue
promysed
to
the
kynge
remissyon
of
synnes
.
For
it
belongeth
nat
to
man
,
namely
in
the
affrayes
of
synne
,
to
decre
,
&
determyne
of
the
wille
of
god
without
some
assured
worde
of
god
,
that
he
wyll
cease
to
be
angry
.
Therfore
syth
here
is
a
promyse
put
,
it
appereth
sufficiently
,
that
faythe
is
requyred
,
for
a
promise
can
nat
be
receyued
but
by
fayth
.
Yf
thꝭ
fayth
shuld
depende
vpon
the
condition
of
workes
,
then
were
remissyon
vncertayne
.
Therfore
such
maner
fayth
is
required
which
dothe
trust
on
the
mercy
of
the
worde
of
god
,
and
nat
vpon
our
owne
workes
.
And
where
he
sayth
.
Redeme
thy
synnes
by
iustyce
:
and
by
almes
deades
.
It
is
as
moche
as
if
he
had
sayde
,
Redeme
thy
synnes
by
repentaunce
.
For
by
penaunce
or
repentaunce
the
gylte
is
taken
awaye
.
Neyther
is
it
to
be
reasoned
here
of
,
that
god
dothe
forgyue
for
workes
folowynge
but
he
forgyueth
because
of
hys
promyse
,
suche
persones
as
do
receyue
his
promyse
.
We
haue
shewed
plainly
,
that
in
the
oration
of
Daniel
fayth
is
requyred
,
wherfore
they
do
iniury
to
thys
place
,
who
so
euer
do
conclude
therof
that
remission
of
synnes
commeth
for
our
owne
workes
,
and
nat
by
fayth
for
Christes
sake
.
It
is
a
philosophicall
poynte
,
in
the
sermon
of
Daniel
to
require
nothyng
but
an
exhortation
of
gouernynge
hys
Empyere
wele
,
and
it
is
a
pharisa●call
poynte
,
to
fayne
vnto
it
,
that
for
that
selfe
worke
remyssyon
of
synnes
dothe
come
.
But
thus
it
cometh
to
passe
workes
naturally
do
runne
into
mens
eyes
,
for
mans
reason
neyther
perceyueth
,
neyther
consydereth
fayth
,
and
therfore
it
dreameth
that
those
workes
deserue
remission
of
synnes
.
This
opinion
naturally
cleaueth
in
the
myndes
of
men
,
and
can
nat
be
shaken
of
,
oneles
we
be
other
wyse
taught
by
the
worde
of
god
.
We
ought
to
call
our selues
backe
from
this
carnall
opinion
to
the
gospell
and
to
the
promyse
of
mercye
,
in
which
is
freely
exhibited
remission
of
synnes
for
Christes
sake
.
So
in
al
places
of
penaunce
,
faythe
is
r●●uisite
.
For
it
were
most
hyghe
iniury
agaynste
Christe
to
seke
remission
of
synnes
without
Christ
.
Some
men
do
interprete
Daniel
to
speake
of
remission
of
payne
,
when
he
sayth
.
Redeme
thy
synnes
with
almose
.
Admyt
it
were
taken
so
,
yet
Daniell
shulde
make
nothynge
agaynste
vs
,
howe
be
it
,
it
is
no
doute
,
but
that
he
speaketh
of
the
remission
of
the
synne
.
For
the
remission
of
ponyshement
is
sought
in
vayne
,
onles
the
hart
fyrst
by
fayth
hathe
receyued
remission
of
the
synne
.
Nowe
yf
they
wyll
graunte
,
that
remission
of
the
syn
commeth
freely
by
faythe
:
We
wyll
afterwardes
not
sticke
to
graunt
them
that
the
paynes
or
ponishementes
wherwith
we
be
chastised
be
mitigated
and
aswaged
with
good
workis
,
and
with
hole
repentance
accordynge
to
the
saynge
of
Paule
.
Yf
we
wolde
iudge
our
owneselues
,
doutles
we
shulde
not
be
iudged
of
the
lorde
.
And
Hieremie
.
Yf
thou
wylte
be
turned
,
I
wyll
conuerte
and
turne
to
the.
Also
Zacharie
.
Turne
ye
to
me
,
and
I
wyll
turne
to
you
.
And
in
the
.xlix.
Psalme
.
Call
on
me
in
the
daye
of
trouble
,
and
I
shall
delyuer
the.
&c.
Euen
in
lykewyse
it
is
to
be
iudged
of
thys
place
also
.
Forgyue
and
ye
shal
be
forgyuen
.
For
it
is
wel
nere
a
lyke
sermon
of
repentaunce
.
The
fyrste
parte
requireth
good
workes
.
The
latter
parte
addeth
and
putteth
to
a
promyse
,
nether
it
is
to
be
resoned
,
that
our
forgeuinge
of
our
neyghboure
,
by
the
vertue
of
the
warke
wrought
dothe
deserue
that
our
synnnes
be
forgyuen
vs
,
for
Christ
dothe
nat
say
so
.
But
lyke
wyse
as
to
other
sacramentes
Christe
ioynith
and
knitteth
to
a
promyse
of
remission
of
synnes
:
euen
so
dothe
he
also
knitte
a
promyse
to
good
workes
.
And
lyke
wyse
as
in
the
supper
of
the
lorde
we
obtayne
nat
remissyon
of
sinnes
without
fayth
by
the
very
worke
that
is
wrought
:
euen
so
no
more
do
we
in
thꝭ
worke
,
yea
the
forgyuinge
of
our
neyghbour
is
no
good
worke
,
but
when
it
is
done
of
them
which
be
reconciled
.
Therfore
our
forgiuing
,
which
is
acceptable
and
pleasaunt
to
god
,
foloweth
goddes
forgiuynge
.
Nowe
Christe
is
wonte
after
suche
sort
to
ioyne
together
the
lawe
,
&
the
gospell
,
that
he
dothe
teache
bothe
two
,
I
meane
the
doctryne
of
fayth
and
the
doctrine
of
good
workes
,
to
th
end
he
shuld
admonishe
vs
that
it
is
but
hypocrisy
and
a
faynynge
of
repentance
,
onles
good
frutes
do
folowe
also
,
to
th
entent
we
myght
haue
many
outwarde
sygnes
of
the
gospell
,
and
of
remission
of
synnes
,
whiche
shulde
put
vs
in
rememberaunce
,
and
comforte
vs
,
and
that
we
myght
many
wayes
excercise
faythe
.
After
thys
wyse
therfore
it
is
necessary
to
vnderstonde
suche
places
,
leste
we
shulde
abrogate
the
gospell
of
Christe
and
pleade
our
workes
agaynste
God
as
a
raunsome
and
pryce
reiectynge
Christe
,
Also
leste
remissyon
of
synnes
be
made
vncertayne
,
yf
it
be
taught
to
hange
vpon
the
condition
of
our
workes
.
There
is
alledged
also
thys
texte
out
of
Tobie
.
An
argument
out
of
Tobi.
Almose
dede
delyuereth
from
all
maner
synne
and
deathe
.
We
wyl
nat
call
thys
an
hyperbolicall
or
excessiue
maner
of
speakinge
howe
be
it
,
it
ought
so
to
be
taken
that
it
plucketh
nothynge
awaye
from
the
dewe
prayses
of
Christe
,
whose
proper
benefites
and
offyce
is
,
to
delyuer
from
synne
and
deathe
.
But
we
must
haue
recourse
to
this
rule
,
that
the
lawe
without
Christe
auayleth
not
.
Those
almoses
therfore
please
god
,
whiche
folowe
reconciliation
&
nat
those
which
go
before
.
So
then
they
delyuer
from
synne
and
death
,
not
by
the
vertue
of
the
worke
that
is
wrought
,
but
(
as
we
sayde
a
lytle
here
to fore
of
repentaunce
,
that
we
ought
to
ioyne
fayth
with
frutes
)
so
lyke
wyse
it
is
to
be
iudged
of
almose
deades
that
fayth
with
the
frutis
pleaseth
.
For
Tobie
preacheth
nat
only
of
almose
dedes
,
but
also
of
faythe
saynge
.
At
all
tymes
blesse
god
,
and
desyer
of
hym
to
directe
thy
wayes
.
But
thys
thing
properly
belongeth
to
the
faythe
wherof
we
speake
whiche
feleth
god
gratious
and
fauorable
for
his
owne
mercy
&
desireth
that
he
wyl
kepe
and
gouerne
vs
.
Besydes
this
we
graunt
▪
that
almose
dedes
do
merite
many
benefytes
of
god
,
and
delyuer
nat
from
the
synne
that
is
present
(
for
they
ouer
come
nat
the
wrath
and
iudgement
of
god
nether
make
they
quiet
the
consciences
)
but
they
deliuer
from
synne
that
is
to
come
,
I
meane
they
do
meryte
that
we
maye
be
defended
in
the
perilles
of
sinnes
,
and
deth
This
is
the
symple
vnderstandynge
agreyng
to
the
other
scriptures
.
For
alwayes
the
prases
of
warkes
&
of
the
lawe
be
so
to
be
vnderstanded
and
taken
,
that
they
do
nat
mynyshe
the
glorye
of
Christe
and
of
the
gospell
.
An other
obiection
The
saynge
also
of
Christe
is
alledged
out
of
the
gospell
of
Luke
.
Gyue
ye
almose
,
and
lo
all
thyn●es
be
cleane
vnto
you
.
Undoutedly
our
aduer●aryes
be
starke
deeffe
,
[
*
](A22612-e7710-b)
*
The
solution
.
so
ofte
tymes
hathe
it
ben
sayd
,
that
the
lawe
without
Christ
dothe
nat
auayle
,
for
whose
sake
good
warkes
do
please
,
and
be
accepted
.
But
they
in
all
places
excludynge
Christe
,
teache
that
the
warkes
of
the
lawe
deserue
iustifycation
.
This
place
yf
it
be
brought
forthe
hole
and
perfecte
shall
shewe
that
faythe
also
is
requyred
.
For
Christ
rebuketh
the
pharises
,
whiche
thought
them selues
to
be
made
cleane
in
the
syght
of
god
,
that
is
to
saye
,
to
be
iustifyed
by
theyr
oft
washinges
,
euen
as
a
certayne
byshope
of
Rome
sheweth
of
holy
water
that
it
sanctifyeth
and
clenseth
the
people
.
And
the
glose
sayth
,
that
it
cleneth
from
venial
synnes
.
Suche
were
also
the
opinions
of
the
Pharisies
whiche
Christ
reprehendeth
,
and
he
setteth
against
this
fayned
purgatyon
two
maner
of
clennes
the
one
inwarde
the
other
outwarde
,
he
byddeth
that
they
shulde
be
made
cleane
inwardly
and
addeth
concernynge
outwarde
clennes
.
Gyue
in
almose
of
your
superfluitie
and
aboundance
,
and
so
all
thynges
shal
be
cleane
vnto
you
.
Our
aduersaryes
do
not
ryghtly
applye
thys
partycle
or
sygne
vnyuersall
(
omnia
)
for
Christe
addeth
thys
conclusyon
to
bothe
members
.
Then
all
thynge
shal
be
cleane
to
you
,
that
is
to
witte
,
yf
ye
shall
be
clane
inwardly
,
and
shall
gyue
almose
outwardly
.
For
he
sygnifyeth
,
that
outwarde
clennes
is
to
be
sette
in
the
warkes
commaunded
by
god
,
and
not
in
the
traditions
of
men
,
as
then
were
tho
ofte
wasshinges
,
and
nowe
a
dayes
is
the
dayly
sprinclyng
of
holy
water
,
the
habites
of
religious
persons
(
as
they
be
called
)
the
deuersite
&
choyse
of
metes
and
lyke
pompes
.
But
our
aduersaryes
do
corrupte
the
sentence
with
sophistrie
translatynge
the
vniuersall
perticle
to
the
one
parte
alone
.
All
thynges
shal
be
cleane
to
you
yf
ye
gyue
almose
,
as
yf
a
man
shulde
make
thꝭ
reason
.
S
Andrewe
is
present
,
ᵒ
g
al
the
Aposteles
be
present
.
Wherfore
in
the
antecedente
both
members
ought
to
be
ioyned
together
in
thys
wyse
.
Beleue
and
gyue
almose
so
all
thynges
shall
be
cleane
to
you
.
For
the
scripture
sayth
in
another
place
,
that
the
hartes
be
purifyed
by
faythe
.
That
if
the
hartes
be
clensed
,
and
afterwarde
almose
dedes
be
put
to
outwardly
,
that
is
to
saye
,
almanner
workes
of
charite
:
so
shall
they
be
cleane
al
together
,
that
is
for
to
saye
not
onely
within
,
but
also
without
.
And
that
hole
sermone
of
Christe
ought
to
be
ioyned
together
,
of
which
there
be
many
partes
,
wherof
certayne
do
teache
of
faythe
and
certayne
of
warkis
.
And
it
is
no
property
of
a
good
reader
to
pycke
out
the
preceptes
of
warkes
.
leuynge
out
the
places
of
faythe
.
There
be
some
also
which
do
interprete
it
to
be
an
Ironicall
locution
.
Gyue
ye
almose
,
and
all
thynges
be
cleaue
vnto
you
.
For
Christe
semeth
dryly
to
checke
the
vayne
persuasion
of
the
phariseis
,
whiche
whan
they
had
theyr
myndes
laden
with
moste
lewde
affections
,
yet
in
the
meane
season
because
they
gaue
almose
thought
them selues
to
be
halfe
goddes
.
Thys
interpretatyon
is
nat
vnmete
,
neyther
hath
it
any
thing
in
it selfe
dissonante
or
contrary
to
the
other
scriptures
.
We
wolde
put
to
also
other
places
but
that
we
thinke
,
that
by
these
places
which
we
haue
rehersed
and
declared
,
all
other
lyke
may
easely
be
iudged
.
But
we
shall
yet
adde
this
scolastical
argument
.
A
scholastical
argument
.
Ryghtuousnes
must
nedes
be
in
the
wyll
,
ᵒ
g
faythe
,
whiche
is
in
the
vnderstandyng
doth
nat
iustifye
.
This
argument
we
do
therfore
reherse
that
the
hole
matter
myght
be
made
more
playne
,
howe
fayth
doth
iustifye
,
and
what
Paule
dothe
call
iustifycatyon
.
The
answere
.
And
fyrst
because
of
certayne
wayward
persons
,
we
shall
answere
artificiously
.
Thꝭ
is
playne
in
morall
philosophie
that
iustyce
is
called
obedyence
towarde
the
superiour
,
such
as
he
accepteth
and
alloweth
.
But
faythe
is
an
obedyence
towardes
the
gospell
.
Wherfore
faythe
is
ryghtly
called
iustyce
,
for
obedience
towardes
the
gospell
is
imputed
,
and
rekened
for
ryghtuousnes
,
in
somuche
that
obedyence
towardes
the
lawe
only
,
doth
therfore
please
,
because
we
beleue
,
that
god
is
frely
gracious
and
louinge
to
vs
for
Christes
sake
,
for
we
do
neuer
satisfye
the
lawe
.
Nowe
althoughe
this
faythe
be
in
the
wyl
(
for
it
is
to
wyl
,
and
to
receyue
the
promyse
)
yet
neuer theles
this
obedyence
towarde
the
gospel
is
not
for
our
clennes
imputed
for
ryghtuousnes
,
but
because
it
receyueth
the
mercy
that
is
offered
,
and
thynketh
that
we
be
reputed
ryghtuous
for
Christes
sake
by
mercy
,
and
nat
for
our
owne
fulfylling
of
the
lawe
,
nor
for
our
owne
clennes
.
So
the
mynde
is
to
be
called
awaye
from
gasynge
on
the
lawe
vnto
the
gospell
and
vnto
Christe
,
and
we
must
assure
our selues
that
we
be
reputed
ryghtuous
,
when
we
do
thynke
our
owne
selues
to
be
accepted
for
Christes
sake
,
and
nat
for
our
owne
loue
,
or
for
our
owne
fulfyllynge
of
the
lawe
.
A
difference
betwixte
faythe
and
hope
.
And
faythe
differeth
from
hope
,
for
faythe
receyueth
at
thꝭ
present
tyme
remissyon
of
synnes
,
&
reconciliation
,
or
acceptatyon
of
our
owne
selues
,
for
Christes
sake
.
But
hope
is
busye
aboute
the
good
thynges
that
be
to
come
,
and
aboute
delyueraunce
to
come
.
Secondarely
,
Iustifycation
here
in
thꝭ
place
signifieth
to
be
reputed
rightuous
.
An
other
of
the
scholastical
argument
.
Now
god
dothe
nat
repute
a
man
ryghtuous
,
after
the
maner
that
a
man
is
reputed
ryghtuous
in
the
corte
of
causes
,
or
in
philosophi
,
for
the
iustyce
of
hys
owne
warkes
,
whiche
maye
wele
be
put
in
the
wyl
.
But
he
reputeth
a
man
ryghtuous
by
mercy
for
Christes
sake
,
so
that
a
man
do
receyue
hym
by
fayth
.
Wherfore
fayth
may
be
called
Iustyce
,
for
it
is
that
thynge
,
which
is
imputed
to
rightuousnes
(
as
paule
is
wont
to
speake
)
in
what
so
euer
parte
of
man
it
be
put
.
For
that
dothe
nothynge
at
all
let
goddes
imputatyon
,
howe
be
it
we
do
put
thys
faythe
in
the
wyll
of
man
,
for
it
is
to
wyll
and
to
receyue
the
promyse
of
Chryste
.
And
thys
scolasticall
argument
thus
debated
because
it
dryueth
the
matter
to
an
art
,
the
hole
cause
semeth
moche
the
better
to
be
perceyued
.
By
〈◊〉
these
thynges
it
maye
be
also
perceyued
what
is
to
be
iudged
de
merito
condigni
that
is
to
wyt
of
the
meryte
of
worthynes
,
of
whiche
our
aduersaryes
do
fayne
,
that
men
be
ryghtuous
in
the
syght
of
god
for
theyr
owne
loue
and
fulfyllynge
of
the
lawe
.
Here
is
no
mencion
at
al
made
of
the
iustyce
of
fayth
and
in
the
stede
of
Christe
the
mediator
,
is
put
that
we
be
accepted
for
our
fulfyllynge
of
the
lawe
.
These
thynges
are
in
no
wyse
sufferable
,
but
(
as
we
sayd
before
)
though
loue
foloweth
renouation
,
yet
maye
nat
the
glorie
of
Christ
be
taken
from
hym
and
geuen
to
our
fulfyllynge
of
the
lawe
,
but
it
is
to
be
thought
that
euen
after
the
renouation
also
,
we
be
accompted
iust
for
Christes
sake
and
that
Christ
remayneth
styl
a
mediator
and
mercy
stocke
and
that
by
the
meanes
of
Christ
and
for
him
we
haue
commynge
and
entre
to
the
father
,
and
that
we
do
nat
satysfie
the
lawe
but
that
we
haue
alwayes
nede
of
mercy
and
that
we
be
alwayes
compted
iust
for
mercye
.
And
thys
thynge
dothe
the
hole
churche
confesse
that
we
be
made
ryghtwyse
and
saued
throughe
mercie
as
we
haue
heretofore
recyted
forthe
of
Saynt
Ierome
.
Saynte
.
Hierome
Our
ryghtuousnes
is
not
for
our
owne
meryte
but
commeth
of
the
mercie
of
god
.
But
so
it
is
that
thys
mercy
is
receiued
by
faith
,
ᵒ
g.
&c.
The
inconuenience
●
hiche
ensueth
of
th
aduersaries
opinion
.
But
se
I
pray
you
what
inconvenience
ensueth
of
the
opinion
of
our
aduersaries
if
it
shulde
be
thought
that
Christe
dyd
onely
meryte
the
fyrste
grace
or
fauoure
(
as
they
cal
it
)
and
afterwardes
we
be
accepted
for
our
owne
fulfyllinge
of
the
lawe
,
and
do
deserue
eternall
lyfe
:
when
shall
conscyencies
be
quiete
?
when
shal
they
be
assured
that
they
haue
the
fauour
of
god
?
for
the
lawe
alwayes
accuseth
vs
as
Paule
sayeh
.
Lex
iram
operatur
,
the
lawe
worketh
wrathe
.
So
shall
it
come
to
passe
that
yf
the
conscyence
shal
fele
the
iudgement
of
the
lawe
,
they
shall
runne
in
to
desperatyon
.
Paule
sayth
.
All
that
euer
is
not
of
fayth
is
synne
.
But
these
persons
wyl
neuer
worke
any
thynge
by
faythe
:
yf
they
shuld
neuer
thynke
them selues
to
haue
god
gracyous
and
louinge
vnto
them
but
when
they
haue
fulfylled
the
lawe
,
yea
rather
they
shall
euidently
perceyue
that
they
haue
nat
satisfyed
it
.
And
therfore
they
shall
neuer
determyne
within
them selues
that
they
haue
goddes
fauour
and
that
theyr
prayer
is
hard
▪
and
consequently
they
shal
neuer
loue
,
they
shall
neuer
truly
worshyppe
god
.
Suche
maner
of
hartes
and
myndes
what
other
thynge
be
they
,
but
very
helle
it selfe
?
syth
they
be
ful
of
desperatyon
and
of
the
hatred
of
god
,
and
yet
in
thys
hatred
they
do
cal
vpon
god
and
do
worshype
god
as
Saule
dyd
worshyppe
hym
.
Here
we
prouoke
&
appele
to
godly
mindes
and
skylled
of
spirituall
thynges
.
This
is
the
wyl
of
my
father
who
hathe
sente
me
:
that
euery
one
which
seth
the
son
,
and
beleueth
in
hym
shall
haue
euerlastynge
lyfe
.
But
let
vs
enquyre
of
our
aduersaryes
what
counsell
they
gyue
vnto
them
that
be
at
the
poynte
of
deth
,
whether
they
do
bydde
them
thinke
that
they
be
compted
iust
and
to
loke
after
euerlastynge
lyfe
for
theyr
owne
workes
,
or
els
for
the
mercy
of
god
for
Christis
sake
?
Certes
nether
Paule
nether
Laurence
wyl
say
that
they
are
to
be
compted
ryghtuouse
for
theyr
owne
clennes
,
or
that
euerlastinge
lyfe
is
to
them
due
for
theyr
owne
workes
or
fulfyllynge
of
the
lawe
,
but
they
wyl
thynke
them selues
to
be
reputed
iust
&
to
receyue
eternal
lyfe
for
Christis
sake
throughe
mercy
.
Nether
can
godly
myndes
be
armed
againste
desperation
onles
they
thinke
that
through
mercy
for
Christes
sake
,
they
haue
assuredly
bothe
ryghtuousnes
and
euerlastyng
lyfe
,
and
nat
for
the
lawe
.
Thꝭ
sentence
comforteth
,
setteth
vp
,
and
saueth
godly
myndes
.
Wherfore
th
aduersaryes
when
they
auaunce
&
extolle
meritum
condigni
.i.
the
merite
of
worthynes
they
quyte
put
away
the
doctrine
of
fayth
and
of
the
medyator
Christe
&
dryue
conscience
to
desperation
.
A
question
But
some
happely
wyll
saye
if
we
are
to
be
saued
by
mercy
:
what
diuersitie
is
there
betwyrt
them
to
whom
saluation
chaunseth
,
and
them
to
whom
it
doth
nat
chance
?
Shal
both
good
men
&
bad
men
egally
hope
and
trust
after
mercye
?
This
argumente
semeth
to
haue
moued
the
schole
men
to
seke
meritum
condigni
.i.
the
meryte
of
condignitie
or
worthynes
.
For
there
must
nedes
be
some
diuersity
betwixt
those
that
shal
be
saued
&
those
that
shal
be
dampned
.
The
solution
.
And
fyrste
of
all
we
say
,
that
with
iustifycation
is
offered
euerlastynge
lyfe
,
or
that
they
whiche
are
iustifyed
be
the
sonnes
of
god
and
coinheritours
with
Christ
,
accordynge
to
thys
sayinge
of
Paule
.
Whome
he
hathe
iustyfyed
the
same
he
hathe
also
gloryfyed
.
Therfore
saluatyon
chaunceth
to
none
,
saue
to
those
that
be
iustifyed
.
And
lykewyse
as
iustifycation
shuld
be
vncertayne
yf
it
dyd
hange
vpon
the
condition
of
our
workes
,
or
of
the
lawe
,
and
were
nat
frely
receyued
for
Christes
sake
,
thrugh
mercie
:
So
yf
hope
dyd
leaue
to
our
workes
,
then
in
dede
it
shulde
be
vncertayne
,
because
the
lawe
dothe
alwayes
accuse
conscyence
.
Nether
can
there
be
any
hope
of
eternal
lyfe
except
the
conscyence
be
at
peace
and
reste
.
For
the
conscience
that
is
in
doute
,
fl●eth
the
iudgement
of
god
&
despayreth
,
but
it
is
necessary
that
the
hope
of
eternal
lyfe
be
certayne
and
vndouted
,
and
therfore
that
it
may
be
vndouted
and
certaine
we
must
thinke
that
euerlastinge
lyfe
is
gyuen
frely
throughe
mercy
for
Christes
sake
,
and
nat
for
our
owne
fulfyllyge
of
the
lawe
.
In
courtes
,
and
in
the
iudgementes
of
men
,
ryght
or
deuty
is
for
the
most
parte
certaine
&
vndouted
,
but
the
mercy
of
the
Iudge
is
vncertayne
.
But
here
in
the
sight
of
god
the
thinge
is
farre
otherwyse
,
for
mercy
hath
the
playne
and
euident
commaundemente
of
god
,
for
the
gospell
is
that
same
commaundement
,
which
byddeth
vs
beleue
that
god
is
wyllinge
to
forgyue
,
and
to
saue
vs
for
Christes
sake
,
accordynge
to
that
sayenge
of
Christe
.
God
hath
not
sent
hys
son
into
the
worlde
,
to
iudge
the
worlde
:
but
that
the
worlde
shulde
be
saued
by
him
,
whosoeuer
beleueth
in
hym
is
not
iudged
.
As
often
tymes
therfore
as
mention
is
〈◊〉
of
mercie
,
it
is
to
be
vnderstonde●
that
faythe
is
required
.
And
this
fayth
maketh
the
●●●erence
betwixte
them
that
shal
be
saued
,
&
them
that
shal
be
dampned
,
betwene
them
that
●e
worthy
▪
and
them
that
be
vnworthy
.
For
eternal
lyfe
is
promysed
to
them
,
that
be
iustifyed
.
And
fayth
iustifieth
whensoeuer
men
do
receyue
it
.
And
we
ought
to
labour
and
striue
,
al
our
lyue
longe
,
that
we
maye
gette
and
establyshe
thys
fayth
,
for
thꝭ
fayth
(
as
we
haue
sayd
before
)
is
won
in
repentaunce
,
&
nat
in
them
,
which
walke
after
the
fleshe
▪
And
it
ought
to
encrease
al
our
lyfe
longe
amonge
ieoperdies
and
temptations
.
And
whosoeuer
haue
goten
this
faythe
,
those
be
borne
agayne
that
they
maye
worke
well
,
and
that
they
may
do
the
lawe
.
Therfore
lykewyse
as
we
require
repentaunce
through
out
all
our
lyfe
tyme
:
so
we
do
also
re●uyre
good
workes
,
all
thoughe
our
workes
be
nat
suche
,
that
for
them
eternall
lyfe
is
due
,
lykewyse
as
Christe
sayde
in
lyke
sentence
.
When
ye
haue
done
all
thynges
,
saye
we
be
vnprofytable
seruauntes
.
Saynte
.
Barnard
And
Barnarde
sayeth
ryght
well
thus
.
It
is
necessary
fyrste
to
beleue
,
that
thou
canst
not
haue
remission
of
synnes
,
but
by
the
onely
indulgence
and
pardon
of
god
.
Secondarily
,
that
thou
canst
haue
no
maner
good
worke
at
all
onles
it
also
be
frely
gyuen
vnto
y●
.
And
a
lytle
after
he
sayth
.
Let
no
man
therfore
begile
hym selfe
,
for
yf
he
wyl
consyder
wel
,
he
shall
fynde
with
out
doute
,
that
he
is
not
able
to
go
forthe
,
with
tenne
thousande
,
agaynste
hym
whiche
commeth
to
hym
with
twenty
thousande
.
&c.
We
therfore
to
th
entent
that
consciences
shulde
retayne
a
sure
and
vndouted
consolation
and
hope
:
do
cal
men
backe
agayne
to
the
promise
of
Christe
,
and
do
teache
,
that
it
is
necessarye
to
beleue
,
that
god
for
Christes
sake
,
and
nat
for
the
lawe
,
dothe
forgeue
synnes
,
doth
iustifye
,
and
dothe
gyue
eternall
lyfe
,
accordynge
to
that
saynge
.
Who
so
euer
hath
the
son
,
hath
lyfe
.
But
it
is
a
worlde
to
heare
howe
our
aduersaryes
do
dally
,
and
elude
thꝭ
sayinge
of
Christ
.
When
ye
haue
done
all
thynges
,
yet
say
ye
,
we
be
vnprofytable
seruauntes
.
In
the
confutatyon
,
thus
they
corupt
it
,
fyrst
they
go
about
to
confound
vs
with
our
owne
reason
by
a
fourme
of
argument
which
is
called
antistrephon
in
this
maner
.
An
argument
whiche
they
call
antistrephon
.
If
when
we
haue
done
al
thinges
we
must
saye
,
we
be
unprofytable
saruauntes
,
ᵒ
g
,
moche
rather
when
we
haue
beleued
all
thynges
we
maye
say
that
we
be
vnprofitable
seruauntes
.
Marke
I
praye
you
howe
greatly
our
aduersaryes
be
delyted
in
vanities
and
in
chyldishe
sophistrie
.
But
albeit
these
folyshe
trifles
be
nat
worthy
to
be
refuted
and
dysproued
:
yet
neuertheles
we
shall
make
answere
to
them
in
fewe
wordes
.
Theyr
argumente
called
antystrephon
is
vicious
and
nothynge
worth
.
The
answere
&
solution
of
thir
argument
.
For
our
aduersaryes
be
deceyued
in
thys
worde
(
faythe
)
which
yf
it
betokened
the
knowledge
of
the
historye
,
or
yf
we
had
sayde
that
faythe
of
her
owne
worthines
had
saued
:
then
shulde
the
symylytude
be
of
moche
more
strengthe
that
we
be
vnprofytable
seruauntes
thoughe
we
had
beleued
.
But
we
do
speke
of
the
fayth
and
truste
of
the
promyse
and
of
the
mercy
of
god
.
And
thys
faythe
dothe
graunte
that
we
be
vnprofytable
seruauntes
,
yea
thys
is
the
verye
voyce
and
saynge
of
fayth
,
that
our
workes
be
vnworthy
and
that
we
be
vnprofytable
seruauntes
.
And
for
thys
only
cause
we
speke
of
faythe
,
and
seke
mercie
:
because
we
knowledge
our selues
to
be
vnprofytable
seruauntes
.
For
faythe
dothe
therfore
saue
,
because
it
receyueth
mercie
,
or
the
promyse
of
grace
,
all
thoughe
our
workes
be
vnworthy
.
And
after
this
vnderstandynge
,
the
antystrephon
dothe
nothynge
hurte
vs
,
when
ye
shal
haue
beleued
all
thynges
,
yet
say
ye
we
be
vnprofytable
seruauntes
,
it
is
well
sayde
,
yf
it
be
onely
vnderstonded
,
that
worthynes
is
taken
from
workis
.
But
agayn
on
the
contrary
syde
,
yf
it
be
thus
vnderstonded
,
that
faythe
also
is
vnprofytable
:
then
the
symilitude
is
nothynge
worthy
,
to
say
when
ye
shall
haue
done
al
thynges
:
do
nat
truste
to
your
workes
:
So
whan
ye
shall
haue
beleued
,
do
not
trust
the
promyse
of
god
.
These
thynges
do
not
agre
together
,
for
they
be
verie
fare
vnlyke
,
Unlyke
causes
,
vnlyke
obiectes
of
confydence
and
truste
be
in
the
fyrst
proposytion
,
and
in
the
latter
.
Truste
in
the
fyrst
proposytion
,
is
the
trust
of
our
owne
workes
.
Truste
in
the
latter
proposytion
is
the
trust
of
goddes
promyse
.
Nome
Christe
condempneth
confydence
and
truste
in
our
owne
workes
,
but
he
dothe
nat
disalowe
the
trust
in
his
owne
promyse
,
he
wyllith
nat
that
we
despayre
of
the
grace
and
mercie
of
god
,
he
rebuketh
our
warkes
as
vnworthy
but
he
rebuketh
not
the
promyse
whiche
frely
offereth
mercy
.
And
Ambrose
speketh
excedyngly
wele
in
thꝭ
poynte
,
thus
.
Grace
is
to
be
knowen
,
but
nature
is
not
to
be
knowen
,
we
muste
truste
to
the
promyse
of
grace
,
and
not
to
our
nature
.
But
our
aduersaries
folowe
there
accustomed
maner
.
The
vngracious
wrestyng
of
the
aduersaries
They
do
vngraciously
wrest
the
sentence
that
maketh
for
fayth
,
agaynst
the
doctrine
of
fayth
.
For
this
cauillation
dothe
abrogate
the
gospel
to
say
▪
when
ye
shall
haue
beleued
all
thynges
,
saye
that
fayth
is
vnprofytable
.
Doth
nat
the
gospell
promyse
remission
of
synnes
,
and
saluation
euen
vnto
them
whiche
haue
no
good
workes
at
all
so
that
they
wyll
be
conuerted
and
nat
despayre
,
but
by
fayth
in
Christe
obtayne
remission
of
synnes
?
Do
our
aduersaryes
bydde
them
despayre
whose
consciences
fynde
no
good
warkes
,
whiche
they
may
plede
agaynst
the
iudgement
of
god
?
Wyl
they
say
vnto
them
,
that
faythe
is
vnprofytable
?
God
gyue
these
sophisters
a
myschefe
with
such
cauillations
whiche
do
subuerte
the
hole
gospell
whiche
do
abrogate
the
free
remyssyon
of
synnes
,
whiche
do
take
awaye
from
godlye
conscyences
ferme
and
sure
consolatyons
.
A
childishe
cauillation
.
But
that
cauillatyon
amonge
other
is
vtterlye
childishe
wher
as
they
interprete
the
seruauntes
to
be
vnprofytable
because
the
workes
be
vnprofitable
to
god
,
but
profitable
to
vs
.
But
Christ
speketh
of
the
vtilitie
and
profet
whiche
maketh
god
dettour
to
vs
of
grace
.
Howbeit
it
is
besyde
the
purpose
,
here
in
this
place
:
to
dispute
of
vtilitie
or
inutilitie
.
For
vnprofitable
seruauntes
betoken
vnsufficient
or
vnable
seruauntes
,
for
no
man
feareth
god
so
muche
,
no
man
loueth
so
muche
,
no
man
beleueth
or
trusteth
god
so
muche
as
he
ought
to
do
/
no
man
fulfilleth
the
lawe
.
But
let
vs
nowe
passe
ouer
these
vayne
cauillations
of
our
aduersaries
of
whiche
howe
men
wyll
iudge
,
if
at
any
tyme
they
shal
be
brought
forthe
in
to
lyght
.
Wyse
men
may
easely
gesse
.
In
wordes
moste
playne
and
euident
,
they
haue
founde
a
starring
hole
.
But
who
seeth
nat
,
that
in
this
place
is
re●uked
the
confidence
and
truste
of
our
owne
workes
?
An other
obiectiv
.
But
our
aduersaries
do
crye
agaynst
vs
,
that
eternall
lyfe
is
due
of
worthynes
for
our
owne
god
workes
/
bycause
eternal
lyfe
is
called
a
rewarde
.
We
wyll
make
a
shorte
and
a
playne
answere
.
The
solution
.
Paule
calleth
eternall
lyfe
a
gyfte
,
because
when
we
be
reputed
ryghtuous
for
Christes
sake
,
we
be
also
made
the
sonnes
of
god
and
coinheritours
with
Christ
.
But
in
another
place
it
is
wrytten
.
Plentuous
shal
your
rewarde
be
in
heuen
.
If
our
aduersaries
do
thinke
that
the●e
thinges
be
repugnaunte
the
one
to
the
other
:
let
them selues
dissolue
the
doubte
.
But
they
be
none
indifferent
iudges
.
For
they
leaue
out
this
worde
(
gyfte
)
they
leaue
out
also
the
fountaynes
of
the
hole
busynes
(
that
is
to
saye
)
in
what
wyse
men
be
iustified
/
and
that
Christe
is
contynually
a
Mediatour
.
In
the
meane
season
they
pycke
out
thys
worde
(
rewarde
)
And
that
they
do
most
bytterly
interprete
nat
only
agaynst
the
scripture
,
but
also
agaynste
the
custome
and
vsuall
maner
of
speakyng
.
Hereof
they
reason
,
because
it
is
called
rewarde
,
that
therfore
our
workes
are
suche
whiche
ought
to
be
the
pryce
,
for
which
eternall
lyfe
is
dewe
.
Uerely
thys
is
a
newe
kynde
of
logyke
.
We
hear
thꝭ
worde
(
rewarde
)
ergo
our
workis
do
satisfy
and
fulfyl
the
lawe
?
Ergo
we
be
accepted
to
god
for
our
owne
workes
,
and
nede
nat
the
mercy
of
Christ
the
propitiatour
,
or
faythe
receiuing
mercy
?
And
they
cumulate
a
greate
heape
of
argumentes
one
vpon
another
,
after
the
maner
of
Chrysippus
.
Good
workes
be
the
pryce
,
for
whiche
eternal
lyfe
is
due
.
Good
workes
do
satisfy
the
la●e
of
god
.
And
besydes
,
ther
may
be
done
●orkes
of
superogation
:
Therfore
men
maye
nat
only
satisfy
and
fulfyll
the
lawe
of
god
,
but
also
do
more
than
fulfyl
it
.
Monkes
&
Frears
.
And
because
Monkes
and
Freers
do
more
than
fulfyl
the
lawe
,
therfore
they
haue
merites
more
then
they
nede
them selues
.
And
because
it
is
liberalalite
to
gyue
vnto
other
of
that
whiche
thou
haste
aboue
thyne
owne
necessitie
:
therfore
they
may
gyue
those
merites
to
other
men
.
They
deuise
also
a
sacrament
(
that
is
to
say
)
a
wytnes
and
a
marke
of
this
gyuyng
,
for
when
men
be
deade
they
put
about
them
the
habites
of
theyr
relegious
men
,
to
witnesse
that
other
mens
merites
be
applyed
vnto
them
.
With
suche
coaceruatiōs
our
aduersaries
do
deface
the
benefite
of
Christe
,
and
the
iustice
of
faythe
.
❧
We
do
nat
here
rayse
vp
vayne
pratyng
about
the
worde
:
But
we
stryue
about
a
greate
thing
(
that
is
to
we●e
)
wherof
godly
myndes
ought
to
conceyue
sure
and
vndoubted
hope
of
saluation
,
whether
good
workes
maye
set
consciences
at
peace
and
quyetnes
?
Whether
they
ought
to
thynke
,
that
eternall
lyfe
is
so
gotten
if
they
do
set
theyr
good
workes
agaynste
the
iudgement
of
god
,
orels
they
ought
to
thynke
that
through
mercy
for
Christes
sake
they
be
reputed
ryghtous
,
&
do
obtayne
eternall
lyfe
?
These
thyngꝭ
do
come
into
controuersie
,
whiche
onle●
the
conscience
do
discusse
and
iudge
:
it
can
nat
haue
any
stronge
and
sure
consolation
.
But
we
haue
declared
euidently
ynough
.
that
good
workes
do
nat
satisfie
the
lawe
of
god
but
that
they
haue
nede
of
mercye
,
&
that
by
faythe
we
be
accepted
with
god
for
Christis
sake
,
also
that
good
workes
do
nat
set
the
conscience
at
reste
and
peace
.
Of
all
these
thyngꝭ
it
foloweth
,
that
we
ought
to
thynke
,
that
for
Christes
sake
through
mercy
,
and
nat
for
the
lawe
,
they
that
be
iustified
,
do
obtayne
eternal
lyfe
.
The
wordes
of
merite
and
rewarde
.
What
shall
we
say
then
as
touchyng
the
name
of
rewarde
?
Fyrste
if
we
shulde
say
,
that
eternall
lyfe
is
called
a
rewarde
,
because
it
is
due
to
them
that
be
iustified
by
reason
of
the
promyse
:
we
shulde
nat
speake
any
thynge
amysse
.
For
these
gyftes
be
ordered
among
them selues
,
as
Augustinne
sayeth
.
Dona
sua
coronat
deus
in
nobis
.i.
God
crowneth
&
rewardeth
hys
owne
gyftes
in
vs
.
But
the
scripture
calleth
eternal
lyfe
a
rewarde
,
nat
because
it
is
due
for
our
workes
:
but
because
it
dothe
recompense
the
affections
and
workes
,
albeit
yet
it
is
gyuen
for
another
cause
.
Lykewyse
as
the
inheritaunce
commeth
to
the
good
mans
sonne
of
the
howse
nat
for
his
owne
workes
or
seruice
:
and
yet
neuertheles
it
is
a
rewarde
and
recompense
of
the
warkes
and
seruice
of
the
son
.
It
is
sufficient
therfore
that
the
name
of
rewarde
dothe
for
thys
cause
agre
to
eternall
lyfe
,
be
cause
eternall
lyfe
dothe
recompence
good
workes
and
afflictions
.
Eternall
lyfe
therfore
is
nat
a
rewarde
,
because
our
workes
be
sufficient
,
or
because
it
is
due
for
workes
:
but
consecutiuely
,
because
although
it
be
due
for
another
cause
,
yet
neuertheles
it
dothe
recompense
good
workes
and
afflictions
.
❧
Besydes
thys
we
do
graunte
,
that
workes
be
in
very
dede
meritorious
,
nat
of
remission
of
synnes
,
or
of
iustification
,
for
workes
do
nat
please
but
in
them
,
that
be
iustified
,
and
that
because
of
faythe
.
Neyther
be
they
worthy
of
eternall
lyfe
.
For
as
iustification
commeth
by
faythe
for
Christes
sake
,
so
dothe
viuification
,
but
they
be
meritorious
of
other
rewardis
corporall
,
and
spiritual
,
whiche
are
gyuen
partly
in
this
lyfe
,
and
partly
after
thꝭ
lyfe
.
For
god
differreth
the
most
parte
of
hys
rewardes
vntyll
he
dothe
glorifie
sayntes
after
thys
lyfe
/
because
he
wyl
that
they
be
excercised
in
this
lyfe
to
mortifye
the
olde
man
.
The
gospell
dothe
frely
set
forth
and
exhibete
the
promise
of
iustification
and
viuification
for
Christes
sake
.
But
in
the
lawe
rewarde
is
offered
and
is
due
,
nat
frely
,
but
for
workes
.
For
asmuche
therfore
as
workis
be
a
certayne
fulfyllyng
of
the
lawe
:
they
be
well
called
meritorious
,
and
it
is
well
sayde
,
that
rewarde
is
due
vnto
them
And
this
rewarde
engendereth
degrees
of
rewardes
,
accordyng
to
that
sayeng
of
Paule
.
Euery
man
shall
receyue
rewarde
accordynge
to
hys
owne
labour
.
These
degrees
be
rewarde
of
warkes
,
and
of
afflictions
.
But
our
aduersaries
do
contende
,
and
styffly
affyrme
that
eternall
lyfe
is
only
due
for
workes
,
because
Paule
sayeth
.
He
shall
rendre
to
euery
man
accordynge
to
hys
work
.
In
the
fyfthe
of
Iohan.
who
so
euer
haue
wrought
well
shall
ryse
agayne
to
the
resurrection
of
l●fe
.
In
the
.xxv.
of
Mathewe
.
I
was
hungry
and
ye
gaue
me
meate
.
In
all
these
places
,
in
whiche
workes
be
commended
and
praysed
,
it
is
necessary
to
haue
recourse
to
the
rule
a
bo●●remembred
(
that
is
to
saye
)
that
workes
please
nat
without
Christe
,
nor
that
Christe
the
mediatour
is
nat
to
be
excluded
.
Wherfore
when
the
texte
sayeth
,
that
eternal
lyfe
is
gyuen
to
warkes
:
It
meaneth
that
it
is
gyuen
to
them
that
be
iustified
.
For
good
workis
do
nat
please
god
but
in
them
that
be
iustified
(
that
is
to
say
)
in
them
,
whiche
thynke
them selues
accepted
to
god
for
Christes
sake
.
And
they
that
be
iustified
,
do
necessarily
bryng
forthe
good
workes
,
or
good
frutes
,
as
.
I
was
hungry
and
ye
gaue
me
meate
.
Here
when
it
is
sayde
,
that
eternall
lyfe
is
giuen
to
these
workes
,
the
meanyng
is
that
it
is
gyuen
to
ryghtuousnes
.
Therfore
he
comprehendeth
fayth
when
he
nameth
the
frutes
.
And
the
scripture
nameth
the
frutes
,
to
shewe
that
god
requyreth
nat
hypochrisy
but
iustice
whiche
is
full
of
efficacitie
and
workyng
,
and
a
certayne
newe
lyfe
bryngynge
forthe
good
frutis
.
Neyther
do
we
couet
here
any
vayne
or
vnfrutful
subtilite
.
For
they
be
very
wayghty
causes
for
whiche
we
do
dispute
these
thyngꝭ
For
if
we
do
graunt
to
our
aduersaries
,
that
workes
do
deserue
eternall
▪
lyfe
:
anone
they
adde
these
false
and
inconueniente
thynges
that
workes
satisfie
the
lawe
of
god
,
that
they
haue
no
nede
of
mercy
,
that
we
be
ryghtuous
,
that
is
to
saye
acceptable
in
the
syght
of
god
for
our
owne
workes
,
and
nat
for
Christis
sake
▪
that
men
maye
do
more
then
fulfyll
the
lawe
.
So
all
the
doctrine
of
the
iustice
of
faythe
,
is
quyte
ouerthrowne
.
And
vndoubtedly
it
is
necessary
that
the
pure
doctrine
of
the
iustice
of
fayth
be
reserued
in
the
churche
.
Wherfore
we
be
compelled
to
rebuke
the
phariseicall
opinions
of
our
aduersaries
/
bothe
to
the
entent
that
we
may
set
forth
the
glory
of
Christ
,
and
also
that
we
maye
set
forthe
vnto
consciences
ferme
and
sure
comfortes
.
For
howe
shall
the
conscience
conceyue
certayne
hope
of
saluation
,
whan
it
shal
perceyue
,
that
in
the
iudgement
of
good
workes
be
vnworthy
?
Onles
it
knoweth
,
that
men
be
reputed
ryghtuous
and
saued
throughe
mercy
,
for
Christis
sake
,
&
nat
for
our
owne
fulfyllyng
of
the
lawe
.
Dyd
S.
Laurence
lyeng
on
the
grydyron
thinke
,
that
through
the
worke
he
satisfyed
the
laweof
god
?
and
that
he
was
voyde
of
syn
,
and
neded
nat
Christ
the
Mediatour
,
nor
the
mercy
of
god
?
No
verely
,
he
was
(
I
am
sure
)
of
the
●ame
mynde
that
the
prophete
was
of
,
which
sayed
Lorde
enter
nat
into
iudgement
with
thy
seruaunt
,
for
no
lyuing
creature
shal
be
iustifyed
in
thy
syght
.
saynt
Barnarde
confesseth
,
that
hys
owne
workes
be
nat
worthy
eternall
lyfe
,
I
haue
lyued
wretchedly
.
But
he
comforteth
hym selfe
,
and
gathereth
hope
of
saluation
hereof
,
because
he
perceyueth
that
for
Christes
sake
through
mercy
is
gyuen
remission
of
synnes
,
and
eternall
▪
lyfe
,
as
the
Psalme
teacheth
whiche
sayeth
.
Blessyd
be
they
,
whose
iniquities
be
forgiuen
.
And
Paule
sayeth
/
Dauid
callith
the
man
blessed
,
to
whom
god
imputeth
ryghtuousnes
without
workes
.
Paule
sayeth
,
that
he
is
blessed
,
to
whom
ryghtuousnes
is
imputed
by
fayth
in
christe
although
he
haue
no
good
workes
.
With
suche
consolations
be
consciences
to
be
comforted
and
strengthed
,
that
is
to
say
,
that
for
Christes
sake
by
fathe
is
goten
remission
of
synnes
,
reputation
of
iustice
,
&
eternal
lyfe
.
Nowe
if
in
these
places
of
workes
,
fayth
after
this
maner
shal
be
vnderstande
:
they
hurte
no
thyng
our
sentence
or
opinion
.
And
verely
it
is
necessary
alwayes
to
put
to
,
faythe
:
that
we
do
nat
exclude
the
Mediatour
Christe
.
And
good
workes
ought
to
folowe
faythe
because
faythe
without
good
workes
is
hypochrisye
.
They
haue
also
in
the
scholes
certayne
propre
and
shorte
sayengis
agreing
to
our
sentence
of
whiche
sorte
be
these
/
that
good
workes
do
please
god
,
because
of
grace
and
fauour
.
Also
,
Per
dominum
nostrum
Iesum
Christum
.
that
is
to
say
.
By
our
lorde
Iesus
Christ
.
Here
also
men
are
to
be
monyshed
and
to
be
put
in
remembraunce
of
fayth
.
For
the
church
meaneth
,
that
our
workes
and
our
prayers
do
plese
god
,
if
we
do
beleue
that
god
is
gracious
,
for
Christes
sake
/
the
hyghe
bysshop
.
Let
these
thynges
suffise
at
thys
tyme
concernyng
this
place
.
And
we
do
knowe
,
that
this
sentence
and
opinion
whiche
we
defend
,
is
consonaunte
and
agreing
to
the
gospell
,
and
dothe
bringe
moste
stronge
and
sure
consolations
to
godly
consciences
.
Therfore
let
nat
godly
consciences
suffer
them selues
to
be
led
away
from
this
sentence
&
opinion
,
for
cause
of
the
vniuste
false
and
sclaunderous
iudgementes
of
our
aduersaries
.
For
the
scripture
●ophecieth
that
the
tyme
shulde
come
whan
〈◊〉
teachers
shulde
play
mastries
in
the
chur●●e
▪
whiche
oppressing
the
iustice
of
faythe
in
Christe
shulde
teache
to
merite
remission
of
synnes
by
our
owne
obseruaunces
and
workes
.
And
the
thynges
done
in
Israel
be
an
ymage
and
figure
of
the
state
that
shulde
afterwardes
folowe
in
the
churche
.
Nowe
we
do
se
that
the
prophetes
do
euerywhere
rebuke
this
persuasion
of
the
people
,
whiche
dyd
dreame
,
that
they
dyd
merite
forgyuenes
of
synnes
by
the
sacrifices
of
the
lawe
,
and
by
the
reason
of
thꝭ
opinion
dyd
heape
workes
vpon
workes
,
and
sacrifices
vpon
sacrifices
.
So
in
the
churche
there
be
many
persones
,
whiche
haue
a
false
persuasion
of
theyr
owne
workes
and
ceremonies
.
But
the
scripture
hathe
taught
vs
,
that
we
shulde
nat
be
troubled
with
the
multytude
of
wicke●
and
vngodly
persones
,
and
yet
it
is
no
mastrie
to
iudge
the
spirite
of
our
aduersaries
.
For
we
do
se
that
in
many
of
theyr
articles
the
manifest
and
open
truthe
is
condempned
by
them
.
And
let
nat
this
trouble
or
offend
any
man
,
that
they
do
chalenge
and
take
vpon
them selues
the
name
of
the
churche
.
For
the
churche
of
Christe
is
amonge
them
whiche
do
teache
the
gospel
truly
:
&
nat
among
them
whiche
do
defende
wronge
opinions
agaynst
the
gospell
/
as
the
lorde
sayeth
.
My
shepe
do
heare
my
voyce
.
❧
Of
the
Churche
.
❧
THe
seuenth
article
of
our
confession
they
dampne
in
whiche
we
sayde
,
The
.vii.
article
of
the
confession
.
that
the
churche
is
a
congregation
of
sayntes
or
holy
men
.
And
they
make
a
longe
proces
,
that
euyll
persons
are
na●
to
be
segregate
or
deuided
fro●
the
churche
,
sythe
that
Iohan
Baptist
co●●pared
the
churche
to
the
floure
of
the
Barn●
in
whiche
bothe
corne
and
chaffe
be
layde
together
on
an
heape
.
●●hat
is
the
church
.
And
Christe
compared
it
to
a
nette
in
whiche
be
caught
bothe
good
fysshes
and
badde
.
Without
doubte
,
it
is
a
trewe
sayde
prouerbe
.
Agaynst
the
byting
of
a
sycophaunt
or
sclaunderer
there
is
no
remedy
.
Nothyng
can
be
spoken
so
circumspectly
but
that
a
captious
sclaunderer
shal
fynde
occasion
to
depraue
it
.
We
,
euen
for
thys
very
cause
dyd
adde
the
eyght
article
leaste
any
man
shulde
thynke
that
we
seuered
the
euyll
persons
and
hypocrites
from
the
outwarde
societie
of
the
churche
,
or
plucked
away
the
vertue
from
the
sacramentes
whiche
be
ministred
by
hypocrites
and
euyll
men
.
Wherfore
here
nedeth
no
longe
defense
agaynste
thys
sclaunder
.
The
eyght
article
dothe
sufficently
purge
vs
.
For
we
graunt
that
hypocrites
and
euyll
men
be
in
this
lyfe
mixed
in
the
churche
and
be
membres
of
the
churche
,
as
touchyng
the
outward
societie
of
the
signes
of
the
churche
,
that
is
to
wete
,
of
the
worde
,
profession
,
and
sacramentes
namely
if
they
be
nat
excommunicate
.
Nor
the
sacramentes
be
nat
therfore
without
vertue
because
euell
men
minister
them
,
or
euyll
men
receyue
them
.
For
Paule
prophecieth
that
the
tyme
shulde
come
when
Antichrist
shuld
sytte
in
the
temple
of
god
,
that
is
to
say
,
shulde
haue
dominion
and
beare
officies
in
the
churche
.
But
the
churche
is
nat
only
a
societie
of
externe
thynges
and
rites
,
as
other
polecies
or
ciuile
societies
be
,
but
principally
it
is
a
societie
of
fayth
and
of
the
holy
ghoste
in
mens
hartes
,
whiche
yet
natwithstandyng
hathe
outward
notes
&
tokyns
wherby
it
may
be
knowen
as
the
syncere
and
pure
teachyng
of
the
gospell
,
and
the
ministration
of
the
sacramentes
agreable
to
the
Euangel
of
Christe
.
And
this
churche
only
is
called
the
bodye
of
Christe
,
whiche
,
Christ
with
his
spirite
reneweth
,
sanctifyeth
,
and
gouerneth
,
as
testifyeth
Paule
sayeng
.
And
hym
he
made
head
aboue
al
,
of
the
churche
whiche
is
his
body
,
that
is
to
say
,
an
entiertie
or
the
hole
congregation
of
hym
whiche
worketh
all
together
in
all
men
.
Wherfore
they
in
whom
Christe
dothe
nothynge
worke
,
be
nat
membres
of
Christ
.
And
thys
confesse
the
aduersaries
that
the
euyll
persons
be
deade
membres
of
the
churche
.
Wherfore
we
wonder
why
they
rebuked
our
description
which
speaketh
of
the
quicke
membres
.
Nor
it
is
no
newe
thing
that
we
bryng
in
.
Paules
definition
.
Paule
defyneth
the
churche
in
lyke
wyse
where
as
he
sayeth
,
that
it
is
purified
,
to
the
ende
it
myght
be
holy
.
And
he
addeth
these
outwarde
tokyns
,
the
worde
and
the
sacramentes
.
Christ
loued
the
churche
and
gaue
hym selfe
for
it
,
to
sanctify
it
,
purifieng
it
with
the
bathe
of
water
,
by
the
worde
,
to
the
ende
he
myght
exhibite
it
vnto
hym selfe
a
glorious
churche
,
nat
hauing
any
spotte
or
wrynkle
or
any
such
thynge
but
that
it
be
holy
and
inculpate
.
Thys
sentence
we
dyd
putte
in
the
confession
almoste
worde
for
worde
.
Thus
also
the
article
of
the
Crede
dothe
defyne
the
churche
,
whiche
hyd
vs
beleue
that
there
is
a
catholike
churche
.
But
the
wycked
men
be
nat
the
holy
churche
.
And
the
article
folowyng
whiche
is
Sanctorum
communionem
the
communion
of
saynctes
seme
to
be
added
for
an
exposicion
to
shewe
what
the
churche
is
(
that
is
to
say
)
a
congregation
of
holy
persons
whiche
be
felowes
and
partakers
of
the
same
gospell
,
of
the
same
doctrine
and
of
the
same
holy
ghoste
whiche
reneweth
sanctifyeth
and
gouerneth
theyr
hartes
.
And
thꝭ
article
is
propouned
for
a
necessary
cause
we
se
infinite
perylles
,
whiche
do
manasse
destruction
of
the
churche
.
Infinite
is
the
multitude
of
the
wycked
in
the
churche
whiche
oppresse
it
.
Wherfore
leste
we
shulde
despayre
,
and
to
the
entent
we
shulde
knowe
that
the
churche
at
leaste
wayes
shal
remayne
,
and
because
we
shulde
knowe
that
(
be
the
multitude
of
the
wycked
neuer
so
great
)
yet
the
churche
standeth
,
and
Christ
perfourmeth
his
promisses
to
the
churche
,
&
remitteth
sinnes
,
hereth
,
and
geueth
the
holy
goste
:
this
artycle
of
the
Crede
propouneth
vnto
vs
these
consolations
.
Why
the
church
is
called
catholik
.
And
it
nameth
it
a
catholyk
church
lest
we
shulde
vnderstande
the
church
to
be
an
outwarde
congregation
of
some
certayne
nation
,
where
as
it
sygnifyeth
rather
men
disparsed
through
out
the
worlde
which
agre
in
the
gospell
and
haue
al
one
Christe
,
al
one
holy
gost
,
[
*
](A22612-e8930-b)
*
The
Glose
.
and
the
same
sacramentes
,
whether
they
haue
lyke
traditions
of
man
or
vnlyke
.
And
the
glose
in
the
decrees
saythe
,
that
the
Churche
largely
taken
compriseth
both
good
&
euyll
.
Moreouer
,
that
euyll
men
be
of
the
Churche
onely
in
name
and
not
in
dede
:
but
the
good
both
in
dede
and
in
name
,
In
this
sentence
be
many
thynges
red
of
the
fathers
.
For
Ierom
sayth
:
who
therfore
is
a
synner
maculate
with
any
spotte
,
can
not
be
sayde
of
the
churche
of
Christe
,
nor
subiecte
to
Christ
.
Wherfore
although
hypocritis
and
euyll
men
be
felowes
of
this
true
churche
accordynge
to
externe
rytes
:
yet
whan
the
churche
is
defined
,
we
must
nedes
define
that
whiche
is
the
lyuynge
bodye
of
Christe
,
and
which
is
the
churche
both
in
name
&
in
de●e
.
And
that
for
many
causes
,
fyrst
it
is
necessary
to
be
knowen
what
thynge
dothe
principally
make
vs
membres
and
lyuishe
membres
of
the
Churche
.
But
if
we
shulde
onely
define
the
churche
to
be
an
externe
polecie
of
good
and
euyl
,
men
shal
not
vnderstande
that
the
kyngdome
of
Christ
is
the
iustice
of
the
herte
,
and
a
gyuynge
of
the
holy
ghoste
,
but
shall
iuge
it
only
to
by
an
outwarde
keping
of
certaine
rytꝭ
&
ceremonies
.
Moreouer
what
diuersitie
shall
there
be
betwyxte
the
people
of
the
lawe
&
the
church
,
if
the
church
be
an
outwarde
policie
▪
But
Paule
doth
so
discerne
the
church
from
the
people
of
the
lawe
,
that
he
calleth
the
church
a
spirituall
people
,
that
is
to
say
,
distincte
not
by
cyuyle
rytes
from
the
gentyles
,
but
the
true
people
of
god
regenerate
by
the
holy
ghoste
.
But
in
the
people
of
the
lawe
besyde
the
promyse
made
of
Christ
/
also
the
carnal
sede
had
promises
of
corporal
thingꝭ
,
of
a
kyngdome
.
&c.
And
for
these
promyses
the
Iewes
were
called
the
people
of
god
,
not
onely
the
good
,
but
also
they
whiche
amonge
them
were
euyll
.
For
god
seuered
this
carnall
sede
from
the
rest
of
the
gentyles
by
certayn
externe
ordinaunces
and
promyses
.
And
yet
those
euyll
persones
pleased
not
god
.
But
the
euangell
bryngeth
not
a
shadowe
of
eternall
thingꝭ
,
but
the
selue
thynges
whiche
be
eternal
,
as
the
holy
ghost
,
and
ryghtwysenes
,
by
whiche
we
be
rightwyse
before
god
.
Wherfore
they
only
be
the
people
accordyng
to
the
gospel
,
whiche
receyue
this
promyse
of
the
spirite
.
Besyde
this
,
the
churche
is
the
kyngdome
of
Christ
,
distincte
from
the
kyngdome
of
the
deuyll
.
But
certayne
it
is
that
wycked
men
be
in
the
power
of
the
dyuell
,
and
membres
of
his
kyngdome
,
as
Paule
teacheth
sayinge
,
Ye
be
of
your
father
the
deuyll
.
So
that
the
churche
,
which
is
the
true
kingdome
of
Christe
,
is
proprely
the
congregation
of
the
godly
.
For
the
wycked
be
ruled
of
the
deuyll
,
and
be
his
captiues
&
prisoners
,
they
be
not
ruled
by
the
spirite
of
Christ
.
But
what
nede
mo
wordis
in
so
manifest
a
thyng
?
If
the
churche
,
whiche
is
truely
the
kyngdome
of
Christ
is
distincte
from
the
kyngdome
of
the
deuyll
,
it
ensueth
necessarily
that
wycked
men
,
which
be
in
the
kyngedome
of
the
deuyll
,
be
not
the
churche
,
Althoughe
in
this
lyfe
because
the
kyngdome
of
Christe
is
not
yet
declared
and
opened
,
they
be
myxed
with
the
true
churche
,
and
beare
offices
in
the
churche
/
nor
the
wycked
be
not
therfore
of
the
kingdome
of
Christ
,
bicause
the
reuelation
&
opening
of
the
matter
is
not
yet
made
.
For
this
is
alway
the
kyngedome
of
Christ
,
whiche
he
by
his
spirite
viuifieth
,
be
it
disclosed
or
hydde
by
the
crosse
.
Lykewyse
as
Christ
is
the
selfe
same
,
whiche
is
nowe
glorified
,
and
whiche
was
before
crucified
and
afflicte
.
And
to
this
agree
the
similitudes
of
Christe
,
whiche
clerely
sayth
,
that
the
good
sede
be
the
chyldren
of
the
kyngdome
,
A
parable
of
Christe
Mat.
15.
but
the
darnell
be
the
chyldren
of
the
deuyll
,
the
felde
he
calleth
the
worlde
not
the
churche
.
In
likewise
Iohn
speaketh
of
the
hole
nation
of
the
Iewes
,
and
saythe
that
the
tyme
shall
come
,
that
the
true
Churche
shal
be
seuered
from
that
people
.
So
that
this
place
makethe
rather
agaynst
the
aduersaries
than
with
them
,
for
it
sheweth
that
the
true
and
spiritual
people
be
seuerable
from
the
carnall
people
.
And
Christe
speaketh
of
the
ymage
and
lykenes
of
the
churche
,
whan
he
saythe
:
The
kyngdome
of
heuen
is
lyke
to
a
nette
,
or
to
.10
.
virgyns
.
&c.
And
he
teacheth
,
that
the
Churche
is
hydde
with
the
multitude
of
euyl
men
,
lest
that
this
sclaundre
or
offendicle
myght
offende
good
men
/
&
also
to
th
enten●
that
we
shulde
knowe
that
the
wordis
and
sacramentes
be
of
efficacitie
and
strength
,
although
euyll
menne
haue
the
handlynge
of
them
.
And
in
the
meane
season
he
teachethe
,
that
those
wicked
men
,
although
they
haue
the
societie
of
outwarde
sygnes
:
yet
they
be
not
the
very
kyngdome
of
Christe
,
and
the
membres
of
Christe
,
for
they
be
membres
of
the
kingdome
of
the
deuyll
.
Neyther
do
we
dreme
of
a
Platonical
citie
(
as
certain
men
do
wyckedly
belye
vs
)
but
we
do
saye
,
that
this
hath
a
beinge
and
is
in
dede
,
euen
the
true
beleuers
and
ryghtous
men
sparcled
&
scatered
abrode
throughout
the
hole
worlde
.
And
we
put
vnto
,
tokens
and
markes
,
the
pure
doctrine
of
the
gospell
,
and
due
administration
of
the
sacramentes
.
And
this
churche
is
proprely
the
pyller
of
trouthe
,
for
it
holdeth
faste
the
true
and
pure
gospell
,
and
(
as
Paule
saythe
)
the
foundation
,
whiche
is
the
true
knowledge
and
faythe
of
Christ
,
albeit
there
be
euen
amonge
these
also
manye
weyke
persones
,
whiche
vpon
the
fundation
do
buylde
stubble
or
strawe
that
shall
perysshe
,
that
is
to
say
,
certayne
vnprofitable
opinions
,
whiche
yet
bicause
they
do
not
ouerturne
and
destroye
the
fundation
,
be
partly
forgyuen
them
,
and
partly
also
be
amended
.
But
the
wrytynges
of
the
holy
fathers
do
witnesse
,
that
otherwhiles
they
haue
also
buylded
stubble
vpon
the
fundation
,
but
yet
suche
haue
not
ouerthrowen
theyr
fayth
.
But
the
most
parte
of
these
thynges
,
whiche
our
aduersaries
do
defende
,
do
quite
&
cleane
ouerthrowe
the
faythe
/
as
(
for
example
)
that
they
do
condempne
the
article
of
remission
of
synnes
.
In
whiche
we
do
say
,
that
by
fayth
is
receyued
remission
of
synnes
.
It
is
a
a
manifeste
and
a
perylous
errour
also
,
that
our
aduersaries
do
teache
men
to
merite
remission
of
sinnes
by
loue
towardes
god
,
before
grace
.
For
this
also
is
to
take
awaye
the
fundation
,
(
that
is
to
witte
)
Christe
.
Also
what
shall
we
nede
faythe
,
if
the
sacramentes
iustifie
by
the
vertue
of
the
warke
that
is
wrought
,
without
the
good
motion
of
mynde
?
And
lykewyse
as
the
churche
hath
a
promyse
,
that
it
shall
alway
haue
the
holy
ghoste
:
so
hath
it
comminations
and
thretnyngꝭ
,
that
there
shal
be
wycked
teachers
,
and
wolues
.
But
that
is
proprely
the
churche
,
whiche
hath
the
holy
ghooste
,
where
as
wolues
and
euyll
teachers
,
although
they
worke
maistries
in
the
church
,
yet
they
be
not
proprely
the
kyngedome
of
Christe
,
as
Lyra
witnesseth
whan
he
saythe
:
The
diffinition
ol
the
churche
after
Lyre
.
The
churche
standeth
not
in
men
,
by
the
reason
of
the
power
or
dignitie
ecclesiasticall
,
or
seculare
.
For
many
princes
,
and
also
byshops
of
Rome
with
other
infe●iors
haue
ben
founde
to
haue
runne
out
of
the
faythe
.
Wherfore
the
churche
standeth
in
those
persones
,
in
whom
is
the
true
knowledge
and
confession
of
fayth
&
trouthe
.
What
other
thynge
sayde
we
in
our
confession
,
than
that
whiche
Lyre
sayth
here
?
〈◊〉
diffinition
of
the
churche
after
the
aduersaries
.
But
paraduenture
our
aduersaries
do
require
,
that
the
Churche
shuld
be
thys
wyse
defined
,
that
it
is
the
hyghest
outwarde
monarchie
of
al
the
worlde
,
in
whiche
the
byshop
of
Rome
ought
to
haue
absolute
power
to
do
what
soeuer
hym
lusteth
with
out
rendryng
accomptes
to
any
man
.
Of
whiche
power
no
man
ought
to
dispute
or
iudge
▪
whiche
hath
also
power
to
make
articles
of
the
fayth
,
to
abrogate
what
soeuer
scriptures
he
lyste
,
to
institute
obseruaunces
&
sacrifices
.
Also
to
make
what
soeuer
lawes
hym
lysteth
,
to
dispense
and
loose
from
what
soeuer
lawes
he
lyste
,
whether
they
be
goddes
lawes
or
canonical
lawes
,
or
ciuile
lawes
,
of
whom
th
emperour
and
all
kynges
shulde
receyue
power
and
ryght
to
holde
theyr
kyngdomes
,
by
the
commaundement
of
Christe
,
to
whom
,
sythe
the
father
hath
made
all
thynges
subiecte
:
we
ought
to
vnderstande
that
the
same
power
and
auctoritie
is
deryued
and
translated
in
to
the
pope
▪
Wherfore
it
is
necessarye
that
the
pope
be
lorde
of
the
hole
worlde
,
of
all
the
kyngedomes
of
the
worlde
,
of
all
thynges
bothe
publyke
and
priuate
,
and
that
he
haue
fulnes
of
power
in
temporall
&
spirituall
thynges
,
and
that
he
haue
bothe
the
swerdes
,
the
spirituall
and
the
temporal
.
And
this
diffinition
not
of
the
churche
of
Christ
,
but
of
the
kyngdome
of
the
pope
,
hath
auctores
for
it
,
not
only
canonistꝭ
,
but
also
Daniell
in
the
.xj.
chaptre
.
That
if
we
wolde
define
the
churche
after
this
facion
,
peraduenture
we
shulde
haue
more
egall
and
indifferent
iudges
.
For
many
thynges
there
be
vnmeasurably
and
wyckedly
wryten
concernyng
the
power
of
the
byshop
of
Rome
,
for
whiche
no
man
was
euer
yet
accused
.
we
only
be
rebuked
&
punyshed
bicause
we
preache
the
benefite
of
Christ
,
that
by
faythe
in
Christ
we
get
remissyon
of
sinnes
,
and
not
by
ceremonies
&
seruicis
deuised
by
the
bysshop
of
Rome
.
But
Christ
,
the
prophetes
,
and
all
the
apostels
,
do
farre
otherwyse
define
the
churche
of
Christ
,
than
the
kyngedome
of
the
byshop
of
Rome
.
Neither
is
that
to
be
translated
to
byshops
of
Rome
,
whiche
apꝑteineth
to
the
true
church
,
(
that
is
to
wit
)
that
they
be
pyllers
of
truth
,
that
they
do
not
erre
.
For
what
one
of
them
dothe
sette
his
mynde
on
the
gospell
,
or
doth
iudge
it
to
be
worthy
the
redynge
?
Many
men
also
do
openly
scorne
all
good
lyuers
and
the
true
&
syncere
religion
of
Christ
,
or
yf
they
do
prayse
any
thynge
,
they
prayse
those
thynges
,
whiche
are
agreinge
to
the
reason
of
men
.
They
thinke
all
other
thynges
to
be
but
lies
and
tales
,
and
like
to
the
tragedies
of
poetes
.
Wherfore
we
according
to
the
scriptures
do
thinke
,
that
the
churche
taken
in
his
proper
sygnifycation
:
is
the
congregation
of
holy
men
,
which
do
truly
beleue
the
gospel
of
Christe
,
and
haue
the
holy
ghost
.
And
yet
neuertheles
we
graunte
that
there
be
many
hypocrites
and
euell
men
mengled
amonge
them
in
this
lyfe
,
which
haue
a
societie
&
feloshype
of
outwarde
sygnes
and
sacramentes
,
&
which
be
members
of
the
churche
,
as
touchynge
the
societie
of
outwarde
signes
,
and
therfore
they
beare
offices
in
the
Churche
.
Neyther
dothe
thys
thyng
take
away
the
effycacitie
&
vertue
from
the
sacramentes
,
because
they
be
mynistred
by
vnworthye
persons
,
sythe
they
do
represente
the
persone
of
Christe
(
by
the
reason
that
the
churche
hathe
called
them
)
and
nat
there
owne
persons
,
as
Christ
witnesseth
.
Who
that
heareth
you
,
heareth
me
.
For
when
they
mynyster
the
worde
of
Christ
,
when
they
minister
the
sacramentes
of
Christ
:
they
minister
them
in
the
stede
&
place
of
Christ
.
And
this
teacheth
vs
that
sayenge
of
Christe
,
leste
we
shulde
be
offended
with
the
vnworthynes
of
the
mynisters
.
But
as
concernynge
thꝭ
matter
,
we
haue
spoken
plainly
ynough
in
our
confession
where
we
do
disalowe
the
Donatistes
and
the
wiclevistes
,
which
thought
that
those
men
dyd
syn
,
which
receyued
the
sacramentes
of
vnworthy
persons
in
the
churche
.
These
thynges
at
thꝭ
tyme
semed
to
be
sufficiente
to
the
defense
of
the
description
of
the
church
,
which
we
taught
.
Nether
do
we
se
,
syth
the
churche
in
hys
proper
signification
is
called
the
body
of
Christ
,
howe
it
shulde
haue
ben
otherwyse
discrybed
,
then
we
haue
destribed
it
,
for
thꝭ
is
vndouted
,
that
wycked
men
do
belonge
to
the
kingdome
and
the
body
of
the
deuell
,
who
driueth
them
,
and
hath
them
captiues
and
thralles
vnto
him
.
These
thingꝭ
be
clerer
,
then
the
light
at
none
daye
,
whiche
yet
yf
our
aduersaries
wyll
procede
to
desprayse
and
calumniate
,
it
shall
nat
greue
vs
to
make
answere
more
largely
.
Our
aduersaryes
do
condempne
also
this
parte
of
the
seuenth
artycle
,
Of
the
vnitie
of
the
churche
where
we
sayde
that
it
sufficed
to
the
true
vnite
of
the
churche
,
to
agre
in
the
doctryne
of
the
gospell
,
and
in
the
administratyon
of
the
sacramentes
,
and
that
it
is
not
necessarie
that
in
all
places
there
be
lyke
humayne
●raditions
,
rytes
,
and
ceremonies
instituted
by
men
.
A
vayne
distinction
Here
they
make
a
distinction
betwixt
the
vnyuersall
and
partycular
rites
,
and
they
do
allowe
our
article
,
yf
it
be
vnderstonded
of
the
partyculer
rites
,
but
if
it
be
vnderstanded
of
the
vniuersal
rites
,
they
do
nat
receyue
nor
allowe
it
.
In
feythe
we
do
nat
well
perceyue
what
our
aduersaryes
do
meane
.
We
speake
of
the
true
,
that
is
to
say
,
of
the
spirituall
vnite
,
without
whiche
there
can
be
no
faythe
in
the
harte
,
or
ryghtuousnes
of
the
harte
in
the
syght
of
god
.
To
thys
vnite
we
saye
that
the
lykenes
and
conformitie
of
humayne
rytes
(
whether
they
be
vniuersall
,
or
particuler
)
is
nothynge
necessarye
.
For
the
iustyce
of
fayth
is
nat
a
iustice
which
is
bound
vnto
certayne
traditions
,
as
the
iustice
of
the
lawe
was
bounde
to
the
ceremonies
commaunded
by
Moyses
,
for
the
ryghtuousnes
of
the
harte
,
is
a
thynge
quyckenynge
hartes
.
To
this
viuifycation
or
quickenynge
,
mannes
traditions
helpe
nothynge
at
all
,
whether
they
be
vniuersall
or
particuler
.
Neyther
be
they
effectes
and
warkes
of
the
holy
goste
,
so
as
be
chastyte
,
patience
,
the
dreade
of
god
,
the
loue
of
the
neyghboure
and
the
warkes
of
loue
.
And
they
were
no
lyght
causes
whiche
induced
vs
to
put
this
artycle
.
For
it
is
eu●●ētly
knowen
that
many
folishe
opinions
concernynge
tradityons
be
crept
into
the
churche
.
Some
men
haue
thought
,
that
humayne
traditions
be
necessary
honours
and
sacrifyces
to
deserue
iustifycation
.
And
afterwardes
they
disputed
,
howe
it
might
be
,
that
god
coulde
be
worshypped
with
so
greate
varietie
?
as
who
shulde
saye
,
that
those
obseruaunces
were
diuine
honours
,
and
nat
rather
outwarde
and
polyticall
ordenaunces
,
nothynge
appertaynynge
to
the
iustyce
of
the
harte
or
to
the
honourynge
of
god
.
Which
do
varye
sometymes
by
chaunce
,
sometimes
for
reasonable
causes
.
Also
dyuerse
churches
,
haue
excomunicated
one
an
other
,
for
suche
tradytions
,
as
for
the
kepyng
of
Easter
,
for
images
or
pictures
,
and
such
other
lyke
thinges
.
By
the
reason
wherof
,
vnlerned
men
haue
thought
,
that
fayth
or
iustyce
of
the
harte
in
the
syght
of
god
can
not
stande
without
these
obseruaunces
,
for
ther
be
concernynge
this
busynes
many
folyshe
wrytynges
of
summistes
&
other
,
but
in
lyke
wyse
as
the
vnlyke
spaces
of
dayes
and
nightes
do
not
hurte
the
vnite
of
the
churche
:
A
propre
similitude
.
so
we
do
thinke
that
the
true
vnite
of
the
church
is
nat
hurte
with
vnlyke
rites
instituted
by
men
,
howe
be
it
,
it
lyketh
vs
wel
that
the
vniuersall
rites
and
obseruaunces
be
kept
for
the
mayntenaunce
of
the
comon
tranquilitie
,
lyke
wyse
as
we
in
our
churches
do
with
good
wyll
kepe
the
order
of
the
masse
,
the
Sonday
and
other
highe
feastes
.
And
with
a
verie
glade
mynde
we
obserue
and
kepe
the
profytable
and
olde
ordenaunces
,
namely
when
they
conteyne
suche
disciplyne
and
instruction
,
by
whiche
the
people
maye
be
allured
,
and
also
accustomed
vnto
vertuous
occupations
.
But
we
do
nat
nowe
dispute
,
whether
it
be
profitable
for
the
comen
tranquilitie
,
or
corporal
vtilite
to
obserue
and
kepe
them
.
We
haue
nowe
another
mater
in
hande
,
for
we
do
dispute
,
whether
the
obseruations
of
humaine
traditions
be
seruices
necessary
to
iustice
in
the
syght
of
god
.
This
is
the
principal
poynt
to
be
iudged
in
this
controuersy
,
which
ones
determined
,
it
may
be
iudged
afterwardis
,
whether
it
be
necessarye
to
the
true
vnite
of
the
church
,
that
there
be
lyke
humayne
traditions
in
al
places
.
For
if
humaine
traditions
be
nat
honours
or
seruices
necessary
to
iustice
in
the
syght
of
god
:
it
foloweth
,
that
men
may
be
ryghtuouse
&
the
sonnes
of
god
,
although
they
haue
nat
some
traditions
whiche
be
receiued
in
other
places
.
As
if
the
fourme
and
fascion
of
the
Douche
apparaile
be
nat
an
honouryng
of
god
necessary
to
iustice
in
the
syght
of
god
:
it
foloweth
,
that
there
may
be
ryghtuous
men
and
the
chyldren
of
god
,
&
the
churche
of
Christe
,
although
some
men
do
nat
vse
the
Douche
maner
of
apparell
,
but
the
Frenshe
fashyon
of
apparell
.
Thys
dothe
Paule
playnely
teache
to
the
Colossians
▪
when
he
sayeth
,
let
no
man
iudge
you
in
meate
and
drynke
,
or
in
parte
of
the
holyday
,
or
of
the
newe
mone
or
of
the
sabbot
dayes
.
Whiche
be
but
shadowes
of
thynges
to
come
but
the
body
is
Christ
also
,
if
ye
be
deade
with
Christe
from
the
elementes
of
the
worlde
,
why
,
as
if
ye
●
ere
lynynge
to
the
worlde
,
do
ye
make
decrees
?
Touche
nat
,
taste
nat
,
handle
nat
.
Which
thynges
euery
one
do
peryshe
beyng
consumed
by
vse
▪
and
they
be
preceptes
and
doctrines
of
men
,
hauyng
the
semblance
of
wysdome
,
in
superstition
and
humilite
.
For
thys
is
the
mynde
of
Paule
,
In
asmuche
as
the
ryghtousnes
of
the
harte
is
a
spiritual
thyng
,
quickenynge
hartes
▪
and
that
it
is
certayne
that
humane
traditions
do
nat
quicken
the
hartes
neyther
be
the
effectis
and
workes
of
the
holy
ghoste
,
as
is
loue
of
the
neyghbour
,
chastite
.
&c.
nor
be
any
instrumentis
by
which
god
dothe
moue
&
styrre
hartes
to
beleue
,
as
by
the
word
and
the
sacramentes
gyuen
by
god
,
but
be
exercises
of
thynges
nothyng
perteining
to
the
harte
,
and
whiche
do
peryshe
by
vse
:
it
is
nat
to
be
thought
,
that
they
be
necessary
to
iustice
in
the
syght
of
god
.
And
accordyngly
to
the
same
sentence
he
sayeth
.
The
kyngdome
of
god
is
neyther
meate
,
nor
drynke
,
but
ryghtuousnes
,
and
peace
,
and
ioy
in
the
holy
ghoste
.
But
it
is
no
nede
to
alledge
many
testimonies
,
forasmuche
as
the
scripture
runneth
full
of
them
.
And
we
also
haue
gathered
a
greate
sorte
together
in
our
confession
,
in
the
latter
articles
.
And
the
principall
poynte
of
this
controuersy
shal
be
rehersed
agayne
a
lytle
herafter
(
that
is
to
wyte
)
whether
traditions
of
men
be
honours
or
seruices
necessary
to
ryghtuousnes
in
the
syght
of
god
,
where
we
shall
dispute
more
largely
of
thys
matter
.
Our
aduersaries
do
say
,
that
vniuersall
tradicions
be
therfore
to
be
kepte
,
because
they
be
thought
to
haue
ben
taught
by
the
apostelles
.
Oh
religious
and
deuout
men
.
They
wyll
that
the
rites
&
ceremonies
taken
of
the
apostelles
,
be
kepe
and
maynteined
,
but
they
wyl
nat
that
the
doctrine
of
the
apostles
be
reserued
and
kepte
.
It
is
so
to
be
iudged
of
those
rytes
,
as
the
apostles
them selues
do
iuge
in
theyr
wrytynges
.
For
the
apostelles
wolde
nat
that
we
shulde
thynke
ourselues
iustifyed
by
suche
rites
,
or
that
suche
rites
and
ceremonies
,
be
necessary
to
iustice
in
the
syghht
of
god
.
The
apostles
wolde
nat
lay
any
suche
burden
vpon
consciences
.
They
wolde
nat
put
ryghtuousnes
and
synne
to
stonde
in
the
obseruations
of
dayes
,
of
meates
,
and
of
suche
lyke
thynges
.
Yes
Paule
calleth
suche
maner
opinions
doctrines
of
deuylles
.
Therfore
the
wyll
and
purpose
of
the
apostles
ought
to
be
sought
out
of
theyr
wrytynges
.
It
is
nat
ynoughe
to
alledge
an
example
.
They
obserued
and
kepte
certayne
dayes
,
nat
because
the
same
obseruation
was
necessary
to
iustification
but
that
the
people
shulde
knowe
,
what
tyme
they
ought
to
come
together
.
They
obserued
also
certayne
other
rites
and
ceremonies
,
as
the
ordre
of
the
lessons
,
at
what
tyme
they
cam
together
.
The
people
also
obserued
certayne
of
theyr
forefathers
vsages
and
customes
,
which
the
apostles
dyd
sumwhat
chaunge
,
and
apply
to
the
history
of
the
gospell
,
as
Easter
/
wytsontyde
/
to
the
entent
that
nat
only
by
teachyng
but
also
by
these
examples
they
myght
delyuer
and
leaue
the
remembraunce
of
these
most
greate
thingꝭ
,
to
them
that
shulde
come
after
.
Nowe
if
these
thynges
were
taught
as
necessary
to
iustification
:
why
haue
the
byshoppes
afterwardes
chaunged
many
euen
of
the
same
thynges
?
That
if
they
were
of
goddes
lawe
:
it
was
nat
lauful
to
chaunge
them
by
mannes
auctorite
.
Easter
,
diuerse
men
kepte
at
diuerse
tymes
before
the
councell
of
Nicene
.
Nether
dyd
this
diuersite
&
vnlikenes
hurt
the
fayth
.
Afterwardes
a
way
was
taken
,
that
our
Easter
shulde
not
falle
vpon
the
same
tyme
,
that
the
Iewes
kept
theyr
Pasche
or
Easter
.
But
the
apostelles
commaunded
the
churches
to
kepe
Easter
with
theyr
bretherne
,
whiche
were
conuerted
of
Iewes
.
Wherfore
this
maner
and
custome
certeyne
nations
dyd
supersticiously
kepe
&
holde
longe
after
the
counsel
of
Nicene
in
obseruynge
and
folowynge
the
tyme
of
the
Iewes
.
But
the
entente
of
the
apostels
was
not
with
that
decree
to
bynde
the
churches
to
any
necessite
.
whiche
thyng
the
wordes
of
the
decree
d●
witnesse
.
For
they
byd
that
no
man
shulde
care
,
althoughe
his
bretherne
kepynge
Easter
do
not
reken
and
accompte
the
tyme
aryght
.
The
wordes
of
the
decree
be
in
Epiphanius
wryten
in
the
greke
tonge
,
which
we
haue
translated
in
to
englyshe
in
this
wyse
.
Make
ye
no
supputation
,
but
when
your
bretherne
,
which
be
of
the
circumcision
make
theyr
Easter
,
make
ye
Easter
with
them
,
and
yf
they
erre
in
theyr
supputation
,
do
nat
ye
care
.
These
wordis
Epiphanius
wryteth
to
be
the
wordes
of
the
apostels
,
put
in
a
certeyne
decree
concernynge
Easter
.
In
whiche
a
trise
reder
may
easely
iudge
that
the
entent
of
the
apostels
was
to
plucke
from
the
people
the
folyshe
opinion
of
the
necessite
of
a
certeyn
and
set
tyme
,
in
asmoche
as
they
do
forbyd
them
to
care
,
although
some
do
mysse
in
the
ryght
accomptynge
.
Moreouer
certeyne
men
in
the
easte
parties
called
Audians
(
whiche
were
so
called
of
the
author
of
theyr
opinion
)
bicause
of
this
decre
of
the
apostels
dyd
contende
,
The
sect
of
the
Audians
.
that
Easter
was
to
be
kepte
with
the
Iewes
.
Epiphanius
confutynge
them
commendeth
the
decree
,
&
saythe
,
that
it
conteyneth
nothynge
dissonau●nte
or
disagreinge
from
the
fayth
,
or
from
the
ecclesiasticall
rule
,
&
he
disprayseth
the
Audianes
,
bicause
they
do
not
vnderstande
the
wordes
a
ryght
,
and
he
expouneth
it
accordynge
to
the
same
sense
that
we
do
interprete
it
(
that
is
to
saye
)
not
that
the
apostels
dyd
meane
that
it
dyd
greately
force
,
what
tyme
Easter
were
kept
,
but
bicause
the
chief
brethern
were
conuerted
of
the
Iewes
,
whiche
kepte
theyr
owne
custome
:
they
wolde
that
the
resydue
shulde
folowe
th
example
of
them
,
bicause
of
concorde
and
vnitie
to
be
had
.
And
the
apostels
dyd
wysely
admonyshe
the
reder
,
that
they
neyther
toke
away
the
Euangelicall
libertie
,
neyther
yet
dyd
bynde
consciences
to
any
necessitie
.
For
they
do
adde
,
that
it
is
not
to
be
regarded
,
although
there
be
a
defalte
made
in
ryght
rekenyng
of
the
tyme
.
Many
lyke
thynges
may
be
gathered
of
histories
,
in
whiche
it
apperethe
,
that
the
varietie
and
vnlykenes
of
humayne
obseruaunces
do
not
hurte
the
vnitie
of
the
faythe
.
Howe
be
it
what
nedeth
any
disputation
?
Our
aduersaries
do
nothynge
at
all
vnderstande
,
what
the
iustice
of
faythe
is
,
what
the
kyngedome
of
Christe
is
,
if
they
iudge
,
that
a
lykenes
is
necessary
euerywhere
of
obseruations
in
meates
,
dayes
,
apparell
,
&
semblable
thynges
,
whiche
haue
not
the
commaundementes
of
god
.
Howe
the
aduersaries
them selues
do
breake
vniuersal
obseruaunces
.
But
I
pray
you
,
se
the
religious
and
holy
men
our
aduersaries
.
They
require
to
the
vnite
of
the
churche
lyke
humaine
obseruaunces
in
all
places
,
and
yet
they
them selfes
haue
chaunged
the
institution
and
ordenaunce
of
Christe
in
the
vse
of
the
souper
of
the
lorde
,
which
with
out
doubte
before
was
an
vniuersall
ordenaunce
.
That
if
vniuersall
ordinaunces
be
necessary
,
why
do
they
chaunge
the
ordenaunce
of
Christis
souper
?
whiche
is
none
ordinaunce
of
man
,
but
the
ordenaunce
of
god
.
But
of
this
hole
controuersie
we
muste
speake
at
certayne
tymes
herafter
.
THe
eight
article
they
do
approue
hole
,
in
whiche
we
confesse
,
article
of
the
ministers
of
the
churche
·
that
hypocrites
and
euyll
men
be
mengled
together
in
the
churche
.
And
that
the
sacramentes
be
of
strengthe
and
efficacitie
,
although
euyll
men
haue
the
handlynge
of
them
,
because
the
ministers
do
here
represent
the
persone
of
Christ
,
and
not
theyr
owne
persone
,
accordyng
to
that
sayenge
of
Christ
:
Who
soeuer
hereth
you
,
hereth
me
.
Wycked
teachers
be
to
be
forsaken
,
for
they
do
not
nowe
vse
the
place
or
steade
of
Christe
,
but
they
be
Antichristes
.
And
Christ
saythe
:
Beware
of
false
prophetes
.
And
Paule
wryteth
,
If
any
man
shall
preache
any
other
gospell
than
this
,
whiche
I
haue
preached
to
you
,
accursed
be
he
.
Yet
neuer
the
lesse
Christ
hath
monyshed
and
taughte
vs
in
collations
of
the
churche
,
that
we
beinge
offended
with
the
priuate
vices
eyther
of
the
preestes
,
or
of
the
people
shulde
not
rayse
vp
schismes
,
lyke
wyse
as
the
Donatistes
dyd
full
vngratiously
.
But
those
persones
,
[
*
](A22612-e9540-b)
*
The
Anabaptistis
wold
haue
al
in
comune
.
whiche
dyd
therfore
rayse
vp
schismes
,
bicause
they
said
it
was
not
lawful
for
preestis
to
holde
possessions
,
or
to
haue
any
thyng
in
propre
or
seueral
to
them selues
we
do
iudge
vtterly
to
be
sedicious
persones
.
For
to
holde
a
thynge
as
propre
,
is
a
ciuile
ordination
.
And
it
is
laufull
for
christen
men
to
vse
ciuile
ordenaūcꝭ
,
as
well
as
to
vse
this
ayre
,
this
lyght
,
meate
,
or
drynke
.
For
as
this
nature
of
thynges
,
and
these
certayne
motions
of
the
sterres
be
the
ordenaunce
of
god
,
and
be
maynteined
by
god
:
euen
so
the
laufull
ciuile
ordenaunces
be
the
very
ordenaunce
of
god
,
and
be
preserued
and
defended
by
god
agaynst
the
deuyll
.
THe
.ix.
article
they
do
allowe
,
in
whiche
we
confesse
,
article
,
of
the
baptizyng
of
infaūte●
.
that
baptisme
is
necessarye
to
saluation
,
and
that
chyldren
be
to
be
baptised
,
and
that
the
baptisme
of
chyldren
is
not
in
vayne
,
but
necessarye
and
effectuall
to
saluation
.
And
bicause
the
gospell
is
purely
and
diligently
taught
amonge
vs
,
by
the
benefite
of
god
,
this
frute
also
we
do
take
of
it
,
that
in
our
churches
there
haue
ben
none
Anabaptistes
,
because
the
people
haue
ben
armed
with
the
worde
of
god
,
agaynst
the
wycked
and
sedicious
faction
of
those
robbers
and
theues
.
And
albeit
we
do
condempne
&
disalowe
very
many
other
errours
of
the
Anabaptistes
:
[
*
](A22612-e9610-b)
*
The
Anabaptistes
.
yet
this
we
condempne
in
especiall
,
that
they
dispute
the
baptisme
of
chyldren
to
be
vnprofitable
.
For
it
is
vndoubted
,
that
the
promyse
of
helthe
and
saluation
apperteyneth
also
to
lytle
chyldren
.
But
it
doth
not
apperteyn
to
them
,
whiche
be
out
of
the
churche
of
Christ
,
where
is
neither
the
worde
,
neither
the
sacramentes
.
For
the
kyngdome
of
Christ
hath
the
beinge
only
with
the
worde
&
the
sacramentes
.
Therfore
it
is
necessarie
to
baptise
infauntes
,
that
the
promyse
of
saluation
may
be
applyed
to
them
,
accordynge
to
the
commaundement
of
Christe
.
Baptise
ye
all
people
.
Where
lyke
wyse
as
to
all
men
is
offered
saluation
:
so
to
all
men
is
offered
baptisme
,
both
to
men
,
women
,
chyldren
,
and
infantes
.
It
foloweth
therfore
euidently
,
that
infauntes
must
be
baptised
,
because
helthe
is
offered
with
baptisme
.
The
ij
.
reason
.
Secundarely
it
is
manifest
,
that
god
doth
approue
the
baptisme
of
infantes
.
Therfore
the
opinion
of
the
Anabaptistis
is
wycked
,
whiche
disalowe
the
baptisyng
of
infantes
.
And
that
god
dothe
allowe
the
baptisynge
of
infantes
,
it
is
declared
sufficiently
by
this
,
the
god
dothe
gyue
the
holy
ghoste
to
them
,
that
be
so
baptised
.
For
if
this
baptisme
were
voyde
,
than
the
holy
ghost
shulde
be
gyuen
to
none
at
all
,
than
shuld
none
be
saued
,
&
finally
there
shuld
be
no
churche
at
all
.
Euen
this
reason
alone
is
able
to
confirme
and
establyshe
sufficiently
good
and
godly
myndes
agaynst
the
wycked
and
madde
opinions
of
the
Anabaptistes
.
THe
.x.
article
they
do
approue
,
in
which
we
do
confesse
and
knowlege
,
article
of
the
sacrament
of
the
Aulter
.
that
we
do
thynke
,
that
in
the
souper
of
the
lorde
,
or
sacrament
of
the
aultare
,
there
is
verily
and
substantially
the
body
&
also
bloud
of
Christ
,
and
that
they
be
verelye
exhibited
and
gyuen
with
those
thynges
,
whiche
be
sene
,
that
is
to
say
,
breadde
and
wyne
,
to
them
whiche
do
receyue
the
sacrament
.
This
sentence
and
opinion
our
preachers
haue
stedfastly
defended
,
and
we
fynde
,
that
not
onelye
the
Romayne
churche
dothe
affirme
the
bodely
presence
of
Christ
,
but
also
the
Greke
churche
that
nowe
is
,
and
also
in
olde
tyme
hath
ben
of
the
same
opinion
,
as
the
canon
of
the
masse
witnesseth
whiche
the
Grekis
do
vse
.
And
ther
be
recordꝭ
also
of
certeyne
wryters
testifienge
the
same
.
For
Cyrille
vpon
Iohn
in
the
.xv.
chapitre
,
Yet
we
do
not
denye
,
that
by
ryght
fayth
and
sincere
charite
●e
be
ioyned
to
Christ
spiritually
.
But
that
we
haue
no
maner
of
coniunction
with
h●m
,
as
touchyng
the
flesshe
,
that
verely
we
do
vtterly
denye
.
And
we
do
saye
,
that
it
is
clene
contrarye
to
the
scriptures
of
god
.
For
who
hath
doubted
that
Christ
also
hath
ben
the
vyne
,
and
we
the
braunches
,
whiche
do
gette
lyfe
forthe
of
it
to
our selues
?
Herken
what
Paule
saythe
.
For
al
we
be
one
body
in
Christ
.
For
al
be
it
we
be
many
:
yet
be
we
all
on
in
hym
For
al
we
be
partetakers
of
one
bread
.
Doth
he
thynke
happyly
that
the
vertue
of
the
mysticall
benediction
is
vnknowen
to
vs
?
whiche
sythe
it
is
made
in
vs
,
dothe
it
not
also
by
the
partetakyng●
of
the
flesshe
of
Christ
make
Christ
to
dwel
corporally
in
vs
?
And
nat
longe
after
he
sayth
.
wherfore
it
is
to
be
consydered
,
that
Christe
is
in
vs
not
onely
habituallye
,
whiche
is
perceyued
by
charite
,
but
also
by
naturall
ꝑticipation
▪
&c.
These
thynges
we
haue
recited
,
not
to
th
entent
to
begyn
a
disputation
here
of
this
matter
(
for
th
emperours
maiestie
dothe
not
disalowe
this
article
)
but
to
th
entent
▪
that
who
so
euer
shall
rede
these
thynges
maye
perceyue
the
more
clerelye
,
that
we
do
defende
the
sentence
receiued
in
the
hole
churche
,
that
in
the
souper
of
the
lorde
be
truely
and
substancially
present
the
body
and
bloud
of
Christe
,
and
be
verely
exhibited
and
gyuen
with
those
thingꝭ
whiche
be
sene
,
breadde
and
wyne
.
And
we
do
speake
of
the
presence
of
the
lyuyng
Christe
,
For
we
knowe
that
dethe
shall
no
more
haue
power
ouer
hym
.
The
.xj.
article
of
absolution
THe
.xj.
article
of
receiuynge
absolution
in
the
churche
,
they
do
allowe
.
But
as
concernyng
confession
,
they
adde
a
correction
,
that
is
to
witte
,
that
the
constitution
is
to
be
obserued
of
the
chapitre
,
Omnis
utrius●
sexus
.
&c.
that
both
confession
shulde
be
made
yerely
,
and
thoughe
all
the
synnes
can
not
be
rekened
vp
by
nombre
,
yet
that
diligence
is
to
be
gyuen
to
gather
them
all
to
mynde
,
&
those
whiche
may
be
brought
to
remembraunce
▪
to
be
shewed
and
rehersed
.
Of
this
hole
article
we
shall
speake
hereafter
more
plentuouslye
,
whan
we
shall
declare
our
hole
sentence
touchynge
penaunce
.
This
is
euidently
knowen
,
that
we
haue
so
set
forthe
,
declared
,
and
garnyshed
with
prayses
the
benefite
of
absolution
,
and
the
power
and
auctorite
of
the
keys
,
that
many
afflicted
&
troubled
consciences
by
the
doctrine
of
our
preachers
haue
taken
confort
,
after
that
they
haue
herde
say
,
that
it
was
the
commaundement
of
god
,
yea
moreouer
the
very
voyce
of
the
gospel
,
that
we
shuld
beleue
,
and
truste
to
the
absolution
,
and
stedfastly
decree
with
our selues
,
that
remission
of
synnes
is
freely
gyuen
to
vs
for
Christes
sake
,
and
that
we
shulde
thynke
,
that
by
this
fayth
we
be
verely
reconciled
to
god
.
This
sentence
hath
lyfte
vp
and
conforted
many
godly
myndes
,
and
in
the
begynnyng
brought
vnto
Martine
Luthere
,
very
greate
commendation
amonge
all
good
men
,
whan
he
shewed
sure
&
stronge
consolation
to
consciences
:
bicause
before
that
tyme
,
the
hole
power
and
strength
of
consolation
was
oppressed
with
the
doctrines
of
warkes
,
whan
Sophistres
,
and
freers
dyd
teache
nothynge
at
all
of
faythe
and
of
remission
of
synnes
.
But
as
concernyng
the
tyme
,
doubtles
in
our
churches
very
many
men
do
often
tymes
in
the
yere
vse
these
●wo
sacramentes
▪
absolution
,
and
the
souper
of
the
lorde
.
And
they
that
teache
of
the
dignite
and
the
frutes
of
the
sacramentes
,
do
speake
in
suche
sorte
,
that
they
do
exhorte
and
prouoke
the
people
to
vse
the
sacramentes
often
tymes
.
For
there
be
many
thynges
so
wryten
by
oure
men
concernyng
this
thynge
,
that
our
aduersaries
(
if
any
be
good
men
amonge
them
)
do
vndoubtedly
approue
and
commende
them
.
There
is
also
denounced
excommunication
to
wycked
persons
and
despisers
of
the
sacramentis
.
[
*
](A22612-e9830-b)
*
The
wordes
of
the
Canon
.
Yf
any
do
entre
in
to
the
church
of
god
and
be
perceyued
neuer
to
take
theyr
housyl
let
them
be
admonyshed
.
And
if
they
do
not
then
take
theyr
housyl
,
let
them
come
to
penaunce
.
If
they
do
take
theyr
housyll
,
let
them
not
alwayes
absteyne
.
If
they
do
not
,
let
them
absteyne
.
Christe
saythe
:
That
they
do
eate
condempnation
to
them selfes
,
who
soeuer
do
eate
vnworthely
.
Therfore
the
persons
and
curates
do
not
compell
those
persones
which
be
vnmete
to
vse
the
sacramentis
.
OF
the
nombryng
of
synnes
in
confession
,
The
rehersall
of
synnes
in
confession
.
men
be
in
suche
wyse
taughte
,
that
consciences
be
not
snarled
and
entangled
,
although
it
is
profitable
to
vse
and
accustome
vnlerned
persones
to
reherse
certeyn
synnes
,
that
they
may
the
more
easely
be
taughte
.
But
we
dsspute
now
what
is
necessary
by
goddis
lawe
.
Our
aduersaries
therfore
oughte
not
to
haue
alledged
the
constitution
to
vs
.
Omnis
utriusque
sexus
.
&c.
Whiche
constitution
we
knowe
well
ynoughe
,
but
they
shulde
haue
proued
by
the
lawe
of
god
,
that
nombrynge
or
rekenynge
vp
of
synnes
is
necessarye
to
obteyne
remission
.
The
hole
Churche
throughout
all
Europa
knowethe
,
what
maner
grynnes
&
snares
that
particle
of
the
constitution
hath
cast
vpon
consciences
,
whiche
byddeth
to
confesse
all
our
synnes
.
Neyther
is
there
so
moche
hurte
in
the
texte
it selfe
,
as
afterwardis
the
Summistꝭ
haue
fayned
to
it
,
whiche
do
gather
the
circumstaunces
of
synnes
.
What
endeles
mases
be
there
?
What
a
tormentrie
of
good
myndis
hath
ben
there
?
For
as
for
them
that
were
wylde
and
vngodly
,
suche
maner
fearynges
dyd
nothynge
moue
at
all
.
Afterwardes
what
maner
tragedies
and
troubles
hath
the
question
,
De
proprio
sac●rdote
,
[
*
](A22612-e9940-b)
*
The
question
.
De
proprio
sacerdote
.
that
is
to
say
,
of
a
propre
or
peculiar
preeste
raysed
amonge
curates
and
freers
?
whiche
whan
they
dyd
warre
aboute
the
kyngdome
of
Confessions
,
were
nothyng
lesse
,
than
fr●tres
whiche
they
were
called
.
We
therfore
do
thynke
that
the
rehersal
or
nombrynge
vp
of
synnes
,
is
not
necessarye
by
the
lawe
of
god
.
And
this
is
the
mynde
of
Panormitanus
,
Of
penaunce
or
repentaunce
.
IN
the
.xij.
article
they
approue
the
fyrste
parte
,
in
whiche
we
declare
,
that
they
whiche
haue
fallen
into
synne
after
baptime
,
maye
obteyne
remission
of
synnes
,
at
what
tyme
soeuer
and
howe
ofte
soeuer
they
be
conuerted
.
The
seconde
par●t
they
condempne
,
in
whiche
we
say
,
that
the
partes
of
penaunce
be
contrition
and
faythe
.
They
deny
,
that
fayth
is
the
one
parte
of
penaunce
.
What
may
we
here
do
.
Oh
moste
victorious
emperour
?
Thys
is
the
propre
voyce
of
the
gospell
,
that
by
faythe
we
obteyne
remission
of
synnes
.
Thys
voy●e
of
the
gospell
those
wryters
of
the
confutation
do
condempne
.
We
can
therfore
in
no
wyse
agre
to
the
confutation
.
We
can
nat
condempne
the
moste
holsome
sayeng
of
the
gospell
so
full
of
comforte
.
What
other
thynge
is
it
to
denye
,
that
by
faythe
we
do
obteyne
remission
of
synnes
:
then
to
do
iniury
to
the
blode
and
death
of
Christe
?
We
beseche
you
therfore
(
O
charles
moste
victorious
Emperour
)
that
ye
wyll
paciently
,
and
diligently
heare
vs
,
and
knowe
this
most
wayghty
matter
,
which
conteyneth
the
principall
place
of
the
gospell
,
the
trewe
knowledge
of
Christe
,
and
the
very
honour
of
god
.
For
all
men
shall
fynde
that
we
in
thys
matter
specially
haue
taught
true
thynges
,
godly
thynges
,
holsome
thynges
,
&
necessary
thynges
to
the
hole
churche
of
Christ
.
They
shall
fynde
that
by
the
wrytynge
of
our
men
,
muche
lyght
hathe
come
to
the
gospell
,
and
that
many
perilous
errours
be
amended
,
with
●he
whiche
the
doctrine
of
repentaunce
was
here
tofore
suppressed
by
the
opinions
of
schole
doctours
and
Canonistes
.
And
before
we
come
to
the
defence
of
our
sentence
and
opinion
,
thys
muste
we
nedes
speake
before
.
All
good
men
of
all
orders
,
euen
also
of
the
theologicall
ordre
do
confesse
and
graunt
that
before
the
wrytinges
of
Martine
Luther
,
the
doctrine
of
repentaunce
was
verie
confuse
.
There
be
bokes
of
sententiaries
,
wherin
be
infinite
questions
,
whiche
no
diuines
coulde
euer
sufficiently
declare
.
The
people
could
neither
comprise
the
summe
of
the
matter
,
neither
yet
see
what
thynges
were
principally
required
in
penaunce
,
neyther
wherin
peace
of
conscience
was
to
be
sought
.
Let
one
of
our
aduersaries
come
forthe
,
which
can
tell
vs
when
remission
of
sinnes
is
done
or
wrought
.
The
errours
of
scholemen
Good
lord
what
greate
darkenes
is
amonge
them
?
They
doubte
whether
in
attrition
orels
in
contrition
,
remission
of
synnes
be
had
.
And
if
it
be
had
for
contrition
,
what
nedeth
absolution
?
What
dothe
the
power
of
the
keyes
,
if
synne
be
alredy
forgiuen
?
And
here
also
they
do
sweate
&
labour
muche
more
,
and
do
wickedly
extenuate
and
minishe
the
power
of
the
keyes
.
Other
some
there
be
whiche
saye
that
by
the
power
of
the
keyes
synne
is
nat
forgeuen
:
but
only
eternal
paynes
be
chaunged
into
temperall
paynes
.
So
were
the
moste
holsom
power
&
auctorite
,
a
ministration
nat
of
lyfe
and
of
spirite
:
but
only
of
wrathe
and
punyshementes
.
Some
of
them
agayne
,
whiche
be
sumwhat
more
wylye
,
do
fayne
&
ymagyne
,
that
by
the
power
of
the
keyes
synnes
be
forgeuen
in
the
syght
of
the
churche
,
but
nat
in
the
syght
of
god
.
Thys
also
is
a
perilous
and
mischeuous
errour
.
For
if
the
power
of
the
keyes
dothe
nat
comforte
vs
in
the
syght
of
god
:
What
thynge
then
(
I
pray
you
)
shal
make
a
quiete
conscience
?
Nowe
these
thynges
the
folowe
be
also
more
perplex
,
doubteful
and
intricate
.
They
teache
,
that
we
do
merite
grace
by
contrition
.
Where
if
a
man
aske
why
Saul
,
Iudas
and
other
lyke
do
nat
obteyne
grace
and
pardone
with
moste
bytter
and
horrible
remorse
,
The
●●fferēce
betwixt
the
contrition
of
Iudas
and
the
contrition
of
Peter
.
whiche
were
contrite
.
Here
they
ought
to
make
theyr
aunswere
by
faythe
and
by
the
gospell
,
bycause
Iudas
dyd
nat
beleue
,
because
he
dyd
nat
lyfte
vp
,
and
conforte
hym selfe
with
the
gospell
,
and
the
promise
of
Christe
.
For
faythe
sheweth
the
diuer
site
betwene
the
contritition
of
Iudas
,
and
the
contrition
of
Peter
.
But
our
aduersaryes
make
theyr
answere
by
the
lawe
,
that
Iudas
loued
nat
god
,
but
feared
punyshementes
.
but
when
shall
a
troubled
and
frayed
conscience
,
(
namely
in
these
earnest
,
true
,
and
greate
terrours
,
whiche
be
described
in
the
Psalmes
,
and
the
prophetes
,
and
whiche
those
men
do
vndoubtedly
taste
,
whiche
be
truely
conuerted
)
when
shall
(
I
say
)
suche
a
troubled
conscience
,
be
able
to
iudge
whether
he
feareth
and
dreadeth
god
truly
and
for
him selfe
,
or
whether
he
dothe
but
flee
euerlasting
paynes
?
These
great
motions
,
and
trobelouse
may
be
haply
discerned
or
disseuered
by
letres
and
vocabules
,
but
they
can
nat
be
depted
so
in
sundre
in
very
dede
as
these
swete
sophisters
do
dreame
.
Here
we
call
vpon
the
iudgementes
of
all
good
&
wyse
men
.
They
vndoubtedly
wyl
confesse
&
graunt
that
these
disputations
amonge
our
aduersaries
be
very
darke
,
doubtfull
,
perplexe
and
intricate
.
And
yet
here
they
be
in
hande
with
a
moste
wayghty
matter
and
with
the
chief
and
principall
place
of
all
the
gospell
,
I
meane
,
concernyng
forgyuenes
of
synnes
.
All
thys
hole
doctrine
concernynge
these
questions
whiche
I
haue
rehersed
:
amonge
our
aduersaries
is
full
of
errours
and
hypocrisie
,
and
defaceth
obscureth
and
endymmeth
the
benefyte
of
Christ
,
the
power
of
the
keyes
,
and
the
iustice
of
faythe
.
These
thynges
be
done
in
the
fyrst
acte
or
parte
of
the
playe
.
But
what
when
they
be
come
vnto
confession
?
What
infinite
and
greate
busines
is
there
in
that
endles
rehersall
,
numbryng
and
reckenyng
vp
of
synnes
?
Whiche
neuertheles
for
a
greate
parte
is
spent
and
consumed
in
mans
traditions
and
lawes
.
And
because
that
the
good
and
deuoute
myndes
myght
be
the
more
vexed
:
they
fayne
and
ymagen
that
this
rehersall
and
iuste
reckening
of
the
synnes
is
commaunded
by
goddis
lawe
.
And
though
they
do
exacte
and
require
thys
rehersall
of
all
the
synnes
vnder
the
pretence
of
the
lawe
of
god
:
yet
in
the
meane
season
of
absolution
whiche
is
in
dede
of
the
lawe
of
god
they
speake
full
slenderly
and
full
coldly
.
They
fayne
that
the
selfe
sacrament
,
Ex
opere
operato
,
that
is
to
say
,
euen
of
the
very
worke
that
is
wrought
gyueth
and
conferreth
grace
without
any
good
mocion
of
the
vser
.
But
of
faythe
who
receyueth
the
absolution
and
conforteth
the
conscience
:
is
made
no
mencio
nat
all
.
This
is
euen
accordyng
to
the
prouerbe
.
Ante
mysteria
discedere
.
that
is
to
say
,
to
depart
before
the
mysteries
are
begonne
.
Nowe
resteth
and
remayneth
the
thyrde
acte
or
parte
of
the
play
whiche
is
of
satisfactions
.
And
thꝭ
acte
hathe
very
confuse
disputacions
.
They
fayne
that
euerlastynge
paynes
be
chaunged
into
the
paynes
of
purgatorie
and
that
parte
of
these
,
be
relesed
by
the
power
of
the
keyes
and
parte
they
teache
to
be
redemed
with
satisfactions
.
They
adde
moreouer
that
satisfactions
must
be
workes
of
suꝑerogation
,
and
them
they
set
and
put
in
moste
folyshe
obseruaunces
,
whiche
haue
not
the
commaundement
of
god
to
beare
them
,
as
in
pylgrymages
,
rosaries
,
and
lyke
obseruations
,
whiche
be
maynteyned
by
no
commaundement
of
god
.
Furthermore
lykewyse
as·
they
redeme
Purgatorye
with
satisfactions
:
so
hath
there
ben
a
crafte
deuised
of
redemynge
satisfactions
,
whiche
hath
ben
a
very
gayngfull
&
profytable
crafte
and
hath
broughte
in
moche
lucre
.
For
they
sell
pardones
,
whiche
they
do
interprete
to
be
releasemētꝭ
of
satisfactions
.
And
this
gaynes
commeth
in
not
onely
by
them
that
be
alyue
:
but
moche
more
largely
by
them
,
whiche
be
deade
.
And
not
onely
by
pardons
,
but
also
by
the
sacrifice
of
the
masse
they
redeme
the
satisfactions
of
deade
men
.
Finally
the
matier
of
satisfactions
is
endeles
.
Amonge
these
sclaunders
and
offendicles
of
conscience
(
for
we
be
not
able
to
reherse
all
)
and
doctrines
of
deuyls
:
the
doctrine
of
the
iustice
of
faythe
in
Christe
▪
and
of
the
benefite
of
Christ
lyeth
oppressed
&
ouerwhelmed
.
Wherfore
all
good
men
do
perceiue
that
the
doctrine
of
Sophistes
and
Canonistes
touchynge
repentaunce
or
penaunce
is
by
vs
profitably
and
godly
rebuked
.
For
these
articles
and
poyntes
folowynge
be
openly
false
,
and
not
onely
disagreyng
&
mere
repugnant
to
the
holy
scriptures
,
but
also
dissonaunt
&
variable
from
the
holy
fathers
of
the
churche
.
These
be
their
articles
.
¶
That
to
the
takynge
awaye
of
synne
,
onely
the
detestation
&
hatred
of
sinne
is
sufficient
.
¶
That
for
our
contrition
,
not
by
faythe
in
Christe
,
we
do
obteyne
remission
of
synnes
.
¶
That
we
deserue
remission
of
synnes
by
goddes
couenaunt
by
good
workes
done
without
grace
and
obteyne
it
not
by
faythe
,
that
is
to
wite
,
freely
by
the
truste
of
mercy
.
¶
That
the
power
and
auctority
of
the
keyes
auaileth
to
the
remission
of
sinnes
in
the
syght
of
the
churche
,
but
nat
in
the
syght
of
god
.
¶
That
by
the
power
of
the
keyes
synnes
be
nat
forgiuen
before
god
,
but
that
the
power
of
the
keyes
was
instituted
to
chaunge
eternall
paynes
into
temporall
,
and
to
lay
vpon
consciences
certayne
satisfactions
,
to
institute
newe
sacrifices
and
ceremonies
,
and
to
bynde
consciences
to
suche
maner
satisfactions
and
ceremonies
.
❧
❧
¶
That
the
nombering
or
rekening
vp
of
sinnes
in
confession
,
of
the
whiche
our
aduersaries
do
teache
,
is
necessary
by
the
lawe
of
god
¶
That
canonicall
satisfactions
be
necessary
to
redeme
the
payne
of
Purgatory
,
or
els
be
availlable
as
a
recompensation
to
take
awaye
synne
.
For
so
vnlerned
men
do
vnderstande
and
take
it
.
¶
That
the
receiuynge
of
the
sacramente
of
penaunce
,
by
the
vertue
of
the
worke
that
is
wrought
,
without
the
faythe
in
Christe
gyueth
grace
.
¶
That
by
the
power
of
the
keyes
soules
be
deliuered
out
of
Purgatory
by
pardons
.
¶
That
in
reseruation
of
cases
,
nat
onely
the
canonicall
payne
,
but
also
the
synne
ought
to
be
reserued
,
in
him
whiche
is
truly
conuerted
.
❧
We
therfore
to
the
entent
to
deliuer
godly
and
wel
disposed
consciences
from
these
comberous
and
endles
mases
of
sophesters
,
do
make
two
partes
of
penaunce
,
that
is
to
wytte
contrition
and
faythe
.
Yf
any
man
lusteth
to
adde
the
thyrde
,
I
meane
worthy
frutes
of
penaunce
(
that
is
to
say
)
good
workis
folowyng
conuersion
:
we
wyl
nat
saye
agaynste
hym
.
And
we
knowe
well
ynoughe
,
that
thys
worde
(
penitentia
in
latine
,
that
is
to
saye
,
repentaunce
)
amonge
Grāmarious
doth
betoken
to
mislyke
and
disalowe
that
thynge
whiche
before
we
dyd
lyke
and
alowe
.
This
propertye
is
more
agreinge
to
contricion
,
rather
then
to
faythe
.
But
we
in
this
place
to
th
entent
to
expresse
and
sette
forthe
the
thynge
before
mens
eyes
,
do
vnderstande
by
penaunce
the
hole
conuersion
in
which
there
be
two
termes
,
mortification
and
viuification
,
whiche
we
call
by
the
vsuall
and
accustomed
names
,
contrition
and
faythe
.
As
concernynge
contrition
we
do
cutte
awaye
those
ydle
,
vnfrutful
,
and
endles
disputations
as
to
dispute
,
when
we
be
sory
throughe
loue
of
god
and
when
through
feare
of
payne
?
But
we
say
that
contrition
is
the
true
feares
and
terrours
of
conscience
whiche
perceiueth
&
feleth
that
god
is
angrie
with
syn
and
soroweth
that
it
hathe
synned
and
done
amysse
.
And
this
contrition
is
done
when
by
the
worde
of
god
synnes
be
rebuked
.
For
this
is
the
summe
&
effecte
of
preachyng
the
gospel
:
to
rebuke
sinnes
and
to
offre
remission
of
sinnes
&
iustice
for
Christis
sake
and
also
to
offre
the
holy
ghost
and
eternall
lyfe
,
and
that
we
beyng
regenerate
and
bo●ne
a
newe
shulde
worke
wele
and
do
good
dedes
.
Thus
Christe
comprehendeth
the
summe
of
the
gospel
when
he
sayeth
.
Luke
the
taste
.
To
be
preached
in
my
name
repentaunce
and
remission
of
synnes
amonge
all
nacions
.
And
of
these
terrours
and
dreades
speaketh
the
scripture
,
as
in
the
psalme
.
Because
my
synnes
&
wyckednes
haue
gone
ouer
my
heed
,
By
the
lawe
I
am
deade
to
the
lawe
.
For
the
lawe
onely
accuseth
and
maketh
afrayde
consciences
.
In
these
terrours
our
aduersaries
do
speake
nothyng
at
all
of
faythe
.
Thus
onely
they
propowne
and
sex
forth
the
worde
,
whiche
rebuketh
synnes
.
The
whiche
worde
,
whan
it
is
taughte
onely
,
is
the
doctrine
of
the
lawe
,
and
not
of
the
gospell
.
with
these
sorowes
and
terrours
they
say
that
men
do
merite
grace
:
if
it
be
so
that
they
loue
god
.
But
howe
shall
men
loue
god
in
the
true
feares
&
terrours
:
whan
they
feele
the
horrible
wrathe
of
god
,
whiche
can
not
be
expressed
with
the
wordis
of
man
?
What
other
thynge
do
they
but
teache
desperation
,
whiche
in
these
troublous
terrours
do
onelye
shewe
the
lawe
?
¶
We
therfore
do
adde
that
other
parte
of
penaunce
,
The
.ij.
parte
of
penaunce
or
repentaunce
.
whiche
is
faythe
in
Christ
,
to
th
ende
that
in
these
terrours
the
gospell
of
Christe
myght
be
sette
forthe
to
consciences
,
in
whiche
is
freelye
promysed
remission
of
synnes
for
Christes
sake
.
They
oughte
therfore
to
beleue
,
that
for
Christes
sake
theyr
synnes
be
freelye
for
gyuen
them
.
This
faythe
lyf●ethe
vppe
,
conforteth
,
strengtheth
,
and
quickeneth
contrite
persones
,
accordynge
to
that
texte
.
Iustificati
igitur
ex
fide
pacem
habemus
erga
deum
.
The
vertue
of
faythe
.
whan
it
sayth
,
we
beinge
iustified
by
fayth
.
&c.
This
faythe
sheweth
the
diuersitie
betwyxte
the
contrition
of
Iudas
▪
and
the
contrition
of
Peter
,
betwyxt
the
contrition
of
Saul
,
and
the
contrition
of
Dauid
.
The
contrition
of
Iudas
or
Saule
dothe
not
therfore
auayle
,
because
faythe
is
not
added
vnto
it
,
whiche
receyueth
forgyuenes
of
synnes
,
freely
gyuen
for
Christes
sake
.
Contrarily
the
contrition
of
Dauid
or
of
Peter
doth
therfore
auayle
,
because
fayth
is
added
,
whiche
receyueth
remission
,
freely
gyuen
for
Christ
is
sake
.
Neyther
is
theyr
any
loue
,
before
that
we
be
made
at
one
by
faythe
.
For
the
lawe
is
not
fulfylled
without
Christe
,
accordyng
to
this
.
By
Christe
we
haue
passage
to
god
.
And
this
fayth
groweth
and
encreaseth
by
lytle
and
lytle
,
&
wrastleth
throughout
the
hole
lyfe
with
synne
,
to
th
ende
it
maye
ouercome
synne
and
deathe
.
But
loue
folowethe
fayth
,
as
we
haue
sayd
before
.
And
thus
may
filiall
or
sonly
feare
be
playnly
defined
,
to
be
suche
maner
feare
,
Filial
feare
▪
which
is
ioyned
with
faythe
,
that
is
to
say
,
whan
faythe
conforteth
and
holdeth
vp
the
troubled
and
fearefull
herte
.
Seruile
or
bondly
feare
is
,
whan
faythe
doth
not
beare
vp
the
fearefull
herte
.
How
the
power
of
the
keyes
doth
administer
and
shewe
forthe
the
Gospell
by
absolution
,
Seruile
feare
.
whiche
is
the
trewe
voyce
of
the
gospell
.
So
we
also
do
comprehende
absolution
,
whan
we
do
speake
of
fayth
.
For
fayth
commeth
by
hearynge
,
as
Paule
sayth
.
For
whan
the
gospell
is
herde
,
whan
the
absolution
is
herd
,
the
conscience
is
lyfted
vp
,
and
gathereth
conforte
.
And
because
god
dothe
truely
quicken
by
the
worde
:
the
keyes
do
verely
remitte
synnes
in
the
syghte
of
god
,
accordynge
to
that
texte
,
who
soeuer
heareth
you
,
heareth
me
.
Wherfore
credence
is
to
be
gyuen
to
the
wordis
of
hym
that
assoileth
,
none
otherwyse
than
to
a
voyce
soundynge
from
heuen
.
And
absolution
may
proprely
be
called
the
sacrament
of
penaunce
,
as
the
beste
lerned
also
of
the
schole
diuines
do
speake
.
In
the
meane
season
this
faythe
in
temptations
is
many
maner
wayes
nouryshed
,
by
the
sentences
of
the
gospell
,
and
by
the
vse
of
the
sacramentes
.
For
these
be
signes
of
the
newe
testament
(
that
is
to
say
)
signes
and
tokens
of
the
remission
of
synnes
.
They
do
offre
therfore
remission
of
synnes
,
as
the
wordes
of
the
souper
of
the
lorde
do
euidentely
witnesse
,
whiche
be
these
.
This
is
my
bodye
,
whiche
is
gyuen
for
you
.
This
is
the
cuppe
of
the
newe
testament
.
&c.
So
faythe
is
conceyued
and
establyshed
by
absolution
,
by
hearyng
of
the
gospel
,
by
vse
of
the
sacramentes
:
to
th
entent
that
it
do
not
take
a
falle
,
whyles
it
wresteleth
with
the
terrours
of
synne
&
deathe
.
This
instruction
and
doctrine
of
penaunce
is
plaine
and
clere
,
&
augmenteth
the
dignitie
of
the
power
of
the
keyes
,
and
of
the
sacramentes
,
&
setteth
forthe
the
benefite
of
Christ
,
and
teacheth
vs
to
vse
Christe
a
mediator
and
a
propitiator
.
But
bicause
the
confutation
dothe
cōdepne
vs
for
that
we
haue
putte
these
two
partes
of
penaunce
:
it
is
to
be
shewed
,
that
the
scripture
dothe
put
these
principall
parties
in
repentaunce
,
or
in
the
conuersion
of
a
synner
.
For
Christ
saith
:
Come
vnto
me
all
ye
whiche
laboure
and
be
loden
:
and
I
shall
refresshe
you
.
Here
be
two
membres
.
Labour
,
and
burden
(
whiche
is
the
fyrst
membre
or
parte
)
do
signifie
contrition
,
and
the
dredes
and
terrours
of
synne
.
To
come
to
Christe
(
whiche
is
the
seconde
membre
)
is
to
beleue
,
that
for
Christes
sake
synnes
be
forgyuen
,
for
whan
we
beleue
,
oure
hertes
be
quickened
with
the
holy
ghooste
by
the
worde
of
Christe
.
Therfore
here
be
two
principall
partes
(
that
is
to
say
)
contrition
,
and
fayth
.
And
in
the
fyrst
chaptre
of
Marke
Christe
saythe
:
Do
ye
repentaunce
and
beleue
the
gospell
.
A
general
fayth
and
a
special
fayth
where
in
the
fyrste
parte
he
rebukethe
synnes
,
and
in
the
latter
parte
he
dothe
conforte
vs
,
and
sheweth
remission
of
synnes
.
For
to
beleue
the
gospell
is
not
that
generall
fayth
,
whiche
deuyls
also
haue
:
but
it
is
proprely
to
beleue
that
remission
of
sinnes
is
frelye
gyuen
for
Christes
sake
.
For
this
is
disclosed
and
shewed
in
the
gospell
.
Ye
see
here
also
two
partes
to
be
ioyned
together
,
I
meane
contrition
,
whan
sinnes
be
re●uked
.
And
fayth
whan
it
is
sayde
,
Beleue
ye
the
gospell
.
If
any
any
man
wyll
say
,
that
Christe
doth
comprise
here
also
the
frutes
of
repentance
,
or
the
hole
chaunge
of
lyfe
,
we
wyll
not
disagree
to
hym
.
For
this
is
sufficient
to
vs
,
that
these
principall
partes
be
named
,
contrition
and
faythe
.
Paule
commonly
euery
where
,
whan
he
describethe
the
conuersion
or
renouation
,
makethe
these
two
partes
,
mortification
,
and
viuification
,
as
in
the
seconde
chapitre
to
the
Collossianes
.
In
whom
ye
be
circuncised
with
circuncision
not
done
with
hande
that
is
to
witte
,
by
layeng
of
or
puttynge
away
the
body
of
the
synnes
of
the
flesshe
.
And
afterwardes
,
In
whom
ye
be
also
resuscitate
by
faythe
of
the
efficacie
and
myght
of
god
.
Here
be
two
partes
.
The
one
is
ca●●ing
of
or
puttyng
away
the
body
of
synnes
.
The
other
is
resuscitation
by
fayth
.
And
these
wordes
,
mortification
,
viuification
,
castyng
of
or
puttynge
away
the
body
of
sinnes
,
&
resuscitation
ought
not
to
be
vnderstande
Platonically
of
a
fayned
mutation
:
but
mortification
signifiethe
true
terrours
,
suche
as
be
of
men
which
be
dyenge
.
whiche
terrours
nature
coulde
not
susteyne
,
if
it
were
not
holden
vp
and
conforted
by
faythe
.
So
lyke
wyse
castyngof
the
body
of
synnes
,
he
calleth
that
,
whiche
we
commenly
call
contrition
.
For
in
those
sorowes
naturall
concupiscence
is
purged
and
rydde
out
.
And
viuification
oughte
,
to
be
vnderstanded
,
not
a
Platonicall
imagination
,
but
the
consolation
whiche
truely
mayntaineth
lyfe
,
fleynge
away
in
contrition
.
There
be
therfore
here
two
partes
contrition
and
faythe
.
For
sythe
it
is
so
,
that
the
conscience
can
not
be
set
at
peace
and
rest
but
by
fayth
:
therfore
fayth
only
doth
quicken
,
accordynge
to
that
sayenge
.
A
ryghtuous
man
shall
lyue
by
faythe
.
I
haue
synned
to
the
lorde
(
so
as
Dauid
sayd
)
is
an
obligation
.
In
the
.2
●oke
of
the
kingis
And
this
voyce
or
sayeng
,
vngodly
and
careles
men
do
neuer
brynge
forth
ernestly
.
For
they
do
not
se
,
nor
rede
the
sentence
of
the
lawe
wryten
in
theyr
herte
.
In
the
true
dolours
and
terrours
this
sentence
is
seene
.
The
obligation
therfore
is
contrition
it selfe
,
condempnyng
vs
.
To
cancell
and
blotte
out
the
obligation
,
is
to
take
awaye
the
sentence
of
condempnation
out
of
the
mynde
:
&
to
graue
in
it
the
sure
sentence
,
by
whiche
we
do
thynke
that
we
be
delyuered
from
that
condempnation
.
But
faythe
is
that
newe
sentence
,
whiche
abrogateth
and
dissanulleth
the
former
sentence
,
and
gyueth
peace
and
lyfe
to
the
herte
.
Authorities
forth
of
scripture
.
Howe
be
it
what
nede
we
to
cite
many
testimonies
and
auctorities
,
syth
the
scripture
rennethe
so
full
of
them
.
An
the
.
11●
.
psalme
Dauid
saythe
:
The
lorde
hath
soore
chastysed
me
,
and
hath
not
delyuered
me
to
deathe
.
And
in
the
.118
.
psalme
he
saythe
.
My
soule
hath
faynted
for
anguyshe
.
Strengthen
me
with
thy
worde
.
where
in
the
fyrst
membre
is
conteyned
contrition
.
And
in
the
seconde
,
the
maner
is
playnly
described
howe
we
be
refreshed
and
conforted
in
contrition
(
that
is
to
witte
)
with
the
worde
of
god
,
whiche
offereth
grace
.
This
worde
holdeth
vp
&
quickeneth
hertes
.
Also
in
the
fyrst
boke
of
the
kynges
.
Dominus
mortificat
&
uiuificat
,
deducit
ad
īferos
&
reducit
That
is
to
say
,
the
lorde
mortifieth
&
quickeneth
,
he
bryngeth
downe
to
helle
,
&
bryngethe
vppe
agayne
.
By
the
one
of
these
is
signified
contrition
,
and
by
the
other
is
signified
fayth
.
I
haue
synned
agaynst
the
lorde
.
This
is
the
contrition
.
Afterwardis
he
heareth
absolution
,
whan
the
ꝓphete
saythe
vnto
hym
.
The
lorde
hath
taken
away
thy
synne
▪
thou
shalte
not
dye
.
This
voyce
conforteth
Dauid
,
&
beareth
hym
vp
by
fayth
,
it
iustifieth
and
quickeneth
hym
.
Here
is
also
added
a
punyshement
.
But
this
punyshement
doth
not
deserue
remission
of
synnes
.
Neyther
be
there
always
added
peculiar
peines
,
but
these
two
contrition
&
feythe
must
nedes
be
alwayes
in
repentaunce
,
as
in
the
.7
.
chapitre
of
Luke
.
A
certeyn
woman
that
was
a
synner
came
vnto
Christ
wepyng
.
By
these
teares
is
knowen
contrition
.
Afterwardes
she
heareth
absolution
.
Thy
synnes
be
forgyuen
the
thy
faythe
hath
made
the
saufe
.
Go
thy
way
in
peace
.
❧
This
is
the
other
parte
of
penaunce
,
faythe
,
whiche
lyfteth
vp
and
conforteth
her
.
Of
all
these
thynges
it
apperethe
playnely
to
godly
reders
,
that
we
do
put
those
partes
of
penaunce
,
whiche
be
proprely
in
the
conuersion
,
or
regeneration
&
remission
of
synne
.
worthy
frutes
,
and
punyshementes
do
folowe
regeneration
and
remission
of
synne
.
And
therfore
we
haue
put
these
two
partes
:
to
th
entent
that
fayth
myght
be
the
better
sene
,
whiche
we
require
in
repentaunce
.
And
it
may
be
the
better
perceyued
,
what
the
faythe
is
,
whiche
the
Gospell
preacheth
,
whan
it
is
set
agaynste
contrition
and
mortification
.
❧
❧
And
to
th
entente
that
all
the
worlde
maye
see
howe
greate
is
the
ignoraunce
of
true
pietie
and
godlynes
in
our
controllers
and
iudges
,
whiche
wrote
the
confutation
,
we
wyll
adde
,
also
the
sentence
of
saynt
Barnarde
,
who
euen
in
lykewyse
knytteth
together
in
repentaunce
these
two
membres
,
contrition
&
fayth
as
we
do
.
These
be
his
wordis
in
the
thyrde
sermone
of
the
Annūciation
.
Auditam
fa●
mihi
mane
mī
am
tuam
,
S.
Barnarde
.
quid
in
te
sperdui
dne
.
Sola
nimirum
spes
apud
te
miserationis
locum
obtinet
,
nec
olcum
mīae
,
nisi
in
uase
fidu●iae
ponis
.
Sed
ost
infidelis
fiducia
,
solius
utique
maledictionis
capax
,
cum
uidelicet
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
uias
nostras
&
studia
nostra
,
periculaque
uniuersa
uigili
intentione
pen
semus
.
Dicat
quisque
in
pauore
suo
,
uadam
ad
portas
in
feri
,
ut
iam
non
nisi
in
sola
dei
mīa
respiremꝭ
.
Haec
uer●●
hominis
fiducia
est
a
se
deficientꝭ
&
innitentis
domino
suo
.
Haec
inquam
uer
a
fiducia
est
,
cui
misericordia
non
denegatur
,
propheta
testante
.
Beneplacitum
est
domino
super
timentes
eum
,
&
in
his
qui
sperant
super
misericordia
eius
.
Nec
parua
utiq
,
suppetit
nobis
,
in
nobis
quidem
causa
timoris
,
in
ipso
autem
causa
fiduciae
.1
.
Lorde
let
me
heare
thy
mercy
early
in
the
mornyng
,
because
I
haue
trusted
in
the.
Undoubtedly
only
hope
obteyneth
place
of
mercy
with
the.
Neyther
doste
thou
put
the
oyle
of
mercy
but
in
the
vessel
of
hope
.
But
that
is
an
vnfaythfull
hope
and
a
vessell
apte
&
mete
to
receyue
malediction
:
when
we
do
synne
in
hope
.
Howebeit
that
ought
nat
to
be
called
any
hope
or
truste
at
all
,
but
rather
a
certayne
insensibilitie
,
&
a
perelous
dissimulation
.
For
what
truste
hathe
he
whiche
regardeth
nat
the
ieoperdye
?
Or
what
remedy
of
feare
is
there
,
where
neyther
feare
is
felt
,
neyther
the
mater
it selfe
and
cause
of
feare
?
Truste
is
a
comfort
but
he
nedeth
no
comfort
whiche
is
mery
when
he
hathe
done
amisse
,
and
reioyceth
in
his
vngracious
factis
.
Let
vs
therfore
(
o
bretherne
)
pray
that
answere
may
be
made
vnto
vs
,
howe
greate
iniquities
and
synnes
we
haue
.
Let
vs
desyre
to
haue
our
synnes
and
trespasses
shewed
vnto
vs
.
Let
vs
serche
and
ransake
our
wayes
/
and
all
our
studies
and
all
our
ieoperdies
let
vs
consider
and
ponder
with
diligent
intention
.
Let
euery
man
say
in
his
feare
and
dreade
,
I
shall
go
to
the
gates
of
helle
,
to
the
ende
we
may
nowe
reste
and
comforte
our selues
in
the
only
mercy
of
god
.
This
is
the
true
truste
of
man
shrynkyng
away
from
him selfe
and
leanyng
to
his
lorde
.
Thys
(
I
say
)
is
the
trewe
truste
,
to
whiche
mercie
is
nat
denyed
,
wytnessyng
the
Prophete
in
the
psalme
.
The
lorde
hathe
bene
wele
plesed
with
them
that
feare
him
and
in
them
whiche
truste
vpon
hys
mercie
.
And
there
is
verely
in
vs
no
lytle
cause
of
feare
and
in
him
no
lytle
cause
of
truste
.
Thus
farre
speaketh
Bernarde
,
whose
sentence
and
mynde
we
were
therfore
the
more
wyllyng
to
reporte
that
the
readers
myght
see
&
perceiue
howe
we
in
thꝭ
place
do
take
fayth
to
be
meant
of
the
hope
of
mercie
whiche
lyfteth
vp
and
comforteth
affrayed
myndes
,
whiche
faythe
Bernarde
calleth
ryght
wele
fiduciam
that
is
to
say
truste
.
And
this
may
be
euidently
sene
,
when
there
is
made
an
antithesis
or
contention
of
terrours
and
of
comfortes
.
Lykewyse
as
Barnarde
here
wyl
that
there
be
in
men
an
acknowlegyng
of
synnes
or
contrition
or
terrours
.
And
wyl
also
that
there
be
added
trust
whiche
may
lyfte
vp
and
comforte
vs
in
contrition
.
But
because
our
aduersaries
do
here
principally
&
expressely
condempne
vs
where
we
saye
that
men
by
faythe
obteyne
remission
of
synnes
:
we
wyll
adde
a
certayne
fewe
probations
by
whiche
it
may
be
vnderstanded
that
forgyuenes
of
synnes
do
chaunce
nat
by
the
worke
wrought
for
contrition
,
but
by
that
especial
faythe
,
by
whiche
euery
persone
beleueth
that
he
is
forgyuen
and
pardoned
of
his
synnes
for
Christes
sake
.
For
this
is
the
principal
article
about
which
we
do
stryue
with
our
aduersaryes
,
and
the
knowledge
wherof
we
thynke
to
be
moste
necessarie
to
all
Christen
men
.
But
forasmoche
as
we
seme
to
haue
spoken
ynoughe
of
the
same
thynge
before
in
the
title
of
iustification
:
therfore
here
we
wyll
be
the
shorter
.
For
they
be
placis
very
moche
like
&
as
who
wolde
say
,
nere
cosyns
,
the
doctrine
of
repentaunce
,
and
the
doctrine
of
iustificacion
.
Our
aduersaries
when
they
speake
of
faythe
&
say
that
it
goeth
before
repentaunce
,
they
meane
faythe
nat
this
whiche
iustifyeth
▪
but
that
whiche
in
a
generalitie
beleueth
that
god
is
,
and
that
there
be
paynes
ordeyned
for
wycked
men
.
&c.
But
we
ouer
&
besydes
that
faythe
do
require
,
that
euery
man
shuld
beleue
hys
synnes
to
be
forgyuen
hym
for
Christes
sake
.
About
this
speciall
faythe
we
stryue
and
do
set
it
againste
the
opinion
whiche
byddeth
to
truste
nat
in
the
promyse
of
Christe
,
but
in
the
worke
wrought
of
contrition
,
of
confession
and
of
satisfactions
.
&c.
This
faythe
dothe
so
folowe
and
ensue
the
terrours
,
that
it
dothe
ouer
come
them
,
and
setteth
the
conscience
at
quietnes
and
reste
.
This
fayth
delyuereth
vs
from
terrours
and
dothe
create
and
engendre
peace
,
ioy
,
and
a
newe
lyfe
in
the
harte
.
Thys
faythe
we
do
defende
to
be
truly
necessary
to
the
remission
of
synnes
.
Therfore
we
put
it
amonge
the
partes
of
repentaunce
or
of
conuersion
.
Neyther
dothe
the
churche
of
Christe
thynke
eny
otherwyse
although
our
aduersaries
do
say
the
contrary
.
The
.i.
reason
.
And
fyrste
of
all
we
do
aske
our
aduersaries
whether
to
receiue
absolution
be
a
parte
of
penaunce
or
repentaunce
or
els
no
?
Nowe
if
they
do
seperate
it
from
confession
(
as
they
be
very
subtile
in
distinctions
)
we
can
nat
se
,
what
confession
auayleth
without
absolution
.
But
if
they
do
nat
seperate
the
receyuing
of
absolution
from
confession
:
they
muste
nedes
thynke
,
that
faythe
is
a
parte
of
penaunce
.
For
absolution
is
nat
receiued
:
but
by
fayth
.
And
that
absolution
is
nat
receiued
but
by
faythe
,
it
may
be
proued
by
Paule
,
whiche
teacheth
that
the
promyse
can
nat
be
receiued
but
by
faythe
.
whosoeuer
beleueth
nat
god
maketh
hym
a
lyer
because
he
dothe
nat
beleue
in
the
testimonye
whiche
god
hathe
witnessed
of
his
sonne
.
The
.
●j
.
reason
.
Secondaryly
we
suppose
,
that
our
aduersaries
do
graunt
that
remission
of
synnes
is
eyther
parte
,
or
the
ende
,
or
terminus
ad
quem
(
as
they
vse
to
speake
)
of
penaunce
or
repentaunce
,
ergo
that
thyng
,
wherby
remission
of
synnes
is
receyued
,
is
of
ryght
added
to
the
partes
of
penaunce
.
But
most
certayne
it
is
&
most
vndoubted
although
al
the
gates
of
helle
wolde
crye
agaynste
it
,
that
remission
of
synnes
can
nat
be
receiued
but
only
by
fayth
,
whiche
beleueth
that
sinnes
be
forgyuen
for
Christis
sake
,
according
to
that
sayeng
of
Paule
to
the
Romaines
,
whom
god
hathe
set
forthe
a
propitiator
,
by
faythe
in
the
bloude
of
hym
.
Also
in
the
fyfthe
to
the
Romaynes
.
By
whom
we
haue
waye
throughe
faythe
into
grace
.
&c.
For
the
troubled
&
arraryed
co●icence
can
nat
plede
nor
laye
agaynste
the
wrathe
of
god
theyr
owne
workes
,
or
loue
,
but
so
is
only
the
conscience
made
quiete
,
when
it
receiueth
the
mediatour
Christe
,
and
beleueth
the
promises
gyuen
for
hys
sake
,
for
they
do
nat
perceyue
,
what
remission
of
synnes
is
,
or
howe
it
cometh
to
vs
:
which
dreame
,
that
hartes
be
set
at
peace
without
faythe
in
Christe
.
Peter
alledgeth
out
of
Esaye
thys
sayeng
.
whosoeuer
shall
beleue
in
hym
shall
nat
be
confounded
or
ashamed
▪
Wherfore
hypocrites
muste
neuer
be
confounded
which
truste
that
they
receiue
remission
of
synnes
for
theyr
owne
workis
and
nat
for
Christes
sake
.
And
Peter
sayth
in
the
actes
.
To
him
all
the
prophetes
beare
witnes
that
al
whiche
beleue
in
him
do
receiue
remission
of
synnes
throughe
his
name
.
A
digression
.
Our
aduersaries
crye
out
that
they
be
the
churche
&
that
they
do
folowe
the
consent
of
the
church
.
But
Peter
here
in
thys
our
cause
alledgeth
also
the
consent
of
the
churche
.
To
him
(
sayth
he
)
al
the
prophetes
beare
wytnes
that
by
his
name
they
receiue
remission
.
&c.
Undoubtedly
the
consente
of
the
prophetes
is
to
be
iudged
the
consente
of
the
vniuersall
churche
.
We
do
neyther
graunt
to
the
byshop
of
Rome
neither
yet
vnto
the
church
power
or
authoritie
to
decre
agaynst
this
consent
of
the
ꝓphetes
.
But
the
Bulle
of
Leo
byshop
of
Rome
do
openly
condempne
this
article
of
remission
of
sinnes
our
aduersaries
do
also
condempne
it
in
theyr
confutation
.
By
whiche
thynge
it
appereth
what
maner
churche
theyr
churche
is
to
be
iudged
,
whiche
not
onely
with
decrees
disalowe
this
sentence
,
that
remission
of
synnes
is
purchased
by
faith
,
not
for
our
workes
,
but
for
Christ
,
but
also
commaunde
to
destroy
that
sentence
and
opinion
with
violence
and
with
the
swerde
.
They
commaunde
also
with
all
kynd
of
crueltie
to
destroye
the
good
men
,
whiche
be
of
the
same
opinion
and
mynde
.
But
they
wyll
saye
,
that
they
haue
greate
and
famous
authours
for
them
,
as
maister
Duns
,
Gabriel
▪
and
other
lyke
,
the
sayenges
also
of
fathers
▪
whiche
be
recited
in
the
decrees
,
but
maymed
and
vnperfecte
,
Certes
if
we
shulde
falle
to
numbring
of
testimonies
they
haue
the
better
bande
.
For
there
is
a
great
rablement
of
tryfelyng
wryters
vpon
the
mayster
of
the
Sentencies
,
whiche
do
euen
as
it
were
conspire
to gether
in
defendyng
these
figmentes
&
lyes
of
the
merite
of
attricion
and
of
workes
,
and
the
thynges
whiche
we
haue
here
to fore
recyted
.
But
let
no
man
be
moued
with
the
multitude
of
them
.
For
th
auctoritie
is
not
greate
of
the
late
wryters
,
whiche
were
not
the
fathers
of
theyr
owne
wrytynges
,
but
onely
embesylyng
and
robbyng
the
olde
fathers
,
dyd
shyfre
and
turmoyle
opinions
forth
of
one
boke
in
to
an
other
.
They
vsed
no
maner
iugement
,
but
only
(
after
the
fashyon
of
the
Senatours
,
whiche
were
called
Pedarij
)
without
any
wordes
allowed
the
errours
of
them
that
had
writen
before
,
Pedarij
be
those
which
in
a
pliament
assemble
,
or
councel
do
speake
nothyng
them
selues
but
runne
from
theyr
owne
place
to
here
other
when
they
speake
&
allowe
theyr
wordes
whiche
they
lytle
vnderstande
.
whom
they
perceyued
not
.
We
therfore
wyll
not
be
afraide
to
set
this
sayenge
of
Peter
,
who
allegeth
the
consente
of
the
prophetis
agaynst
the
legions
of
sententiaries
,
be
they
neuer
so
manye
.
And
to
this
preachynge
of
Peter
is
added
the
testimonie
of
the
holy
gost
.
For
thus
sayth
the
texte
.
Adhuc
loquente
Petro
uerba
haec
,
cecidit
spiritus
sanctus
sup
omnes
,
qui
audiebant
uerbum
.1
.
And
as
Peter
was
yet
speakynge
these
wordes
,
the
holy
ghoste
lyghted
vpon
al
them
,
which
dyd
heare
the
worde
.
Let
all
good
&
godly
consciences
therfore
knowe
that
this
is
the
commaundement
of
god
,
that
they
shulde
beleue
theyr
synnes
to
be
freelye
forgyuen
them
for
Christes
sake
,
and
not
for
our
owne
workes
.
And
with
this
commaundement
of
god
let
them
strengthen
and
susteyne
them selues
agaynst
desperation
,
and
agaynst
the
terrours
of
synne
and
of
deathe
.
And
let
them
knowe
that
this
sentence
&
opinion
hath
always
remayned
in
the
churche
amonge
holy
and
good
men
,
sythe
the
begynnynge
of
the
worlde
.
For
Peter
dothe
clearely
alledge
the
consent
of
the
prophetes
.
And
the
writynges
of
th
apostles
testifie
that
they
were
of
the
same
mynde
.
we
haue
also
testimonies
of
the
fathers
.
For
Barnarde
sayth
the
sawe
in
playn
and
open
wordes
.
Necesse
est
enim
primo
omnium
credere
,
quod
remissionem
peccatorum
habere
non
possis
nisi
per
indulgentiam
dei
,
sed
adde
adhuc
ut
credas
&
hoc
,
quod
per
ipsum
peccata
tibi
donantur
.
Hoc
est
testimonium
quod
ꝑhibet
spiritus
sanctus
in
corde
tuo
dicens
,
dimissa
sunt
tibi
peccata
tua
.
Sic
enim
arbitratur
apostolus
gratis
iustificari
hominem
per
fidem
.i.
For
it
is
necessarye
fyrste
of
all
to
beleue
that
thou
canste
not
haue
forgyuenes
of
synnes
,
but
by
the
indulgence
of
god
:
but
adde
yet
hereunto
,
so
that
thou
doste
beleue
this
also
,
that
by
hym
thy
synnes
be
forgyuen
the.
This
is
the
testimonie
,
which
the
holy
ghost
heareth
in
thy
herte
,
sayenge
,
Thy
synnes
be
released
the.
For
thus
iudgeth
th
apostle
that
man
is
freely
iustified
by
fayth
.
These
wordes
of
Barnarde
do
wonderfullye
illustrate
and
set
forthe
our
cause
,
for
he
not
onely
requireth
in
a
generalitie
,
that
we
shulde
beleue
our
synnes
to
be
pardoned
throughe
mercye
,
but
byddethe
vs
also
put
to
a
speciall
faythe
,
by
whiche
we
may
beleue
,
that
euen
vnto
our
owne
selues
sinnes
be
pardoned
.
And
he
teacheth
howe
we
may
be
assured
of
remission
of
synnes
,
that
is
to
saye
,
whan
by
faythe
hertes
be
lifted
vp
,
and
be
made
quiete
and
set
at
rest
by
the
holy
ghoste
.
What
do
our
aduersaries
require
more
?
Dare
they
yet
deny
,
that
we
obteyne
remission
of
synnes
through
fayth
?
Or
that
faythe
is
a
parte
of
penaunce
?
The
.iij.
reason
.
Thyrdly
.
Our
aduersaries
say
,
that
synne
is
in
this
wyse
forgyuen
,
because
he
that
is
attrite
or
contrite
doth
brynge
forthe
an
acte
of
the
loue
of
god
,
&
that
by
this
acte
he
meriteth
to
receyue
remission
of
synnes
.
This
is
nothyng
els
but
to
teache
the
lawe
,
and
to
destroy
and
abrogate
the
gospell
,
and
to
disanull
the
promyse
concernyng
Christ
.
For
they
do
onely
require
the
lawe
and
our
workes
,
for
the
lawe
requireth
loue
.
Besydes
this
,
they
do
teache
vs
to
truste
that
we
obteyne
remission
of
synnes
,
bicause
of
contrition
and
loue
.
What
other
thynge
is
this
,
than
to
sette
oure
trust
and
confidence
vpon
our
owne
workes
,
and
not
vpon
the
worde
and
promyse
made
by
god
of
Christe
?
Nowe
if
the
lawe
be
sufficient
to
the
obteynyng
of
remission
of
synnes
,
to
what
purpose
nede
we
the
Gospell
?
what
nede
haue
we
of
Christe
,
if
for
our
workes
we
obteyne
forgyuenes
of
synnes
?
But
we
contrarywyse
do
calle
agayne
consciences
from
the
lawe
vnto
the
gospell
,
and
from
the
truste
in
theyr
owne
workis
,
to
truste
and
to
haue
sure
confidence
in
the
promyse
,
and
in
Christe
,
because
the
gospell
setteth
forthe
Christe
vnto
vs
,
and
promyseth
remission
of
synnes
freely
for
Christis
sake
.
By
this
promyse
the
gospel
byddeth
vs
trust
,
that
for
Christes
sake
we
be
reconciled
to
the
father
,
and
brought
in
to
his
fauour
agayne
:
and
not
for
our
owne
contrition
,
or
for
our
owne
loue
.
For
there
is
none
other
mediator
or
pacifier
than
Christe
.
Neyther
can
we
worke
the
lawe
,
oneles
we
be
fyrste
reconciled
by
Christe
.
And
though
we
coulde
do
any
thyng
:
yet
we
ought
to
thinke
that
not
for
these
workis
we
obteyne
remission
of
synnes
,
but
for
Christes
sake
,
whiche
is
the
mediator
and
mercye
stocke
.
Yea
it
is
iniurie
and
dishonour
to
Christe
,
and
a
defeatyng
of
the
gospell
,
to
thynke
that
we
do
obteyne
remission
of
synnes
for
the
law
,
or
by
any
other
wayes
,
than
through
faythe
in
Christe
.
And
this
reason
we
haue
handeled
before
in
the
title
of
iustification
,
whan
we
tolde
wherfore
we
do
holde
opinion
that
men
be
iustified
by
fayth
,
and
not
by
loue
.
Therfore
the
doctrine
of
our
aduersaries
,
where
as
they
teache
,
that
men
for
contrition
and
loue
obteyne
forgyuenes
of
synnes
,
and
bydde
them
truste
in
this
contrition
and
loue
,
is
only
a
doctrine
of
the
lawe
,
and
that
not
vnderstanded
.
Lykewyse
as
the
Iewes
dyd
loke
vpon
the
couered
face
of
Moyses
,
For
admitte
that
we
had
loue
,
let
vs
imagyne
that
we
had
workes
:
yet
can
neither
loue
,
neither
workes
be
a
price
,
raunsome
,
or
propitiation
for
synne
.
Neyther
can
they
be
set
and
pleded
,
as
it
were
in
barre
,
agaynste
the
wrathe
and
iudgement
of
god
,
accordyng
to
that
sayenge
of
Dauid
in
the
psalme
:
Thou
shalte
nat
entre
in
to
iudgement
with
thy
seruaunt
:
for
no
creature
lyuyng
shall
be
iustified
in
thy
syghte
.
Neyther
ought
the
honoure
of
Christ
to
be
plucte
from
hym
,
&
gyuen
to
our
workis
.
For
these
causes
Paule
dothe
styffly
affirme
,
that
we
be
not
iustified
by
the
lawe
,
and
he
setteth
agaynst
the
lawe
,
the
promyse
of
remission
of
synnes
,
whiche
is
gyuen
for
Christes
sake
,
and
reacheth
vs
,
that
we
freelye
for
Christis
sake
thrugh
fayth
receiue
remission
of
sinnes
.
To
this
promyse
Paule
dothe
calle
vs
backe
from
the
lawe
,
Upon
this
promyse
be
byddeth
vs
stedfastly
to
beholde
,
which
doutles
shal
be
voyde
and
of
no
strength
,
if
we
be
iustified
before
by
the
lawe
,
or
euer
we
be
iustified
by
the
promyse
,
or
if
we
obteyne
remission
of
synnes
for
our
owne
iustice
.
But
the
case
is
cleare
,
that
therfore
the
promyse
was
made
vnto
vs
,
and
therfore
Christ
was
gyuen
to
vs
,
Note
wel
wherfore
Christe
serueth
.
because
we
can
not
worke
and
fulfyll
the
lawe
.
wherfore
it
is
necessary
,
that
we
be
fyrst
reconciled
by
the
promyse
,
or
euer
we
do
worke
the
lawe
.
But
the
promyse
is
onely
receyued
by
fayth
,
Ergo
it
is
necessarye
,
that
contrite
persones
do
by
fayth
receyue
the
promise
of
remission
of
synnes
,
whiche
is
gyuen
for
Christis
sake
,
and
that
they
do
decree
with
them selfes
,
that
they
haue
the
father
reconciled
vnto
them
selfes
freely
for
Christis
sake
.
This
is
the
sentence
and
mynde
of
Paule
in
the
epistle
to
the
Romanes
▪
where
he
saythe
:
Therfore
by
fayth
,
that
accordyng
to
grace
or
fauour
,
Ro.
iiij
.
the
promise
myght
be
ferme
and
stable
.
And
to
the
Galathianes
he
sayth
:
Gal.
iij.
The
scripture
hath
concluded
al
thinges
vnder
synne
,
that
the
promyse
by
the
fayth
of
Iesu
Christe
myght
be
gyuen
to
them
that
beleue
,
that
is
to
say
,
All
men
be
vnder
synne
,
&
can
not
otherwyse
be
delyuered
,
onles
by
fayth
they
do
take
and
receyue
the
promyse
of
remission
of
synnes
.
Fyrste
therfore
we
must
by
faythe
receyue
remission
of
synnes
before
or
we
do
worke
the
lawe
,
al
be
it
(
as
it
was
aboue
saide
)
loue
foloweth
faythe
,
because
they
that
be
regenerate
do
receyue
the
holy
ghoste
,
and
therfore
they
begynne
to
worke
the
lawe
.
We
wolde
recite
mo
testimonies
and
authorities
,
if
it
were
not
so
,
that
they
be
open
and
at
hande
to
euery
deuoute
and
godlye
reader
in
the
scriptures
.
For
we
couet
not
to
be
ouerlonge
and
tedious
,
to
th
entente
that
this
cause
or
mater
may
the
more
easelye
be
perceyued
.
Neyther
is
it
any
doubte
,
but
that
this
is
the
sentence
of
Paule
,
whiche
we
do
defend
,
that
by
fayth
we
receyue
remission
of
sinnes
for
Christis
sake
,
and
that
by
fayth
we
ought
to
set
Christe
the
mediator
agaynst
the
wrathe
of
god
,
&
not
our
workes
.
And
let
not
the
myndes
of
good
men
be
troubled
,
although
our
aduersaries
do
calumniate
and
corrupte
the
sentences
of
Paule
.
There
is
nothynge
spoken
so
purely
and
truelye
,
but
it
may
be
depraued
by
captious
cauillations
.
We
assuredly
knowe
,
that
this
,
which
we
haue
recited
,
is
the
very
ryghte
and
true
sentence
and
meanynge
of
Paule
.
we
knowe
this
oure
sentence
doth
brynge
ferme
and
stable
conforte
to
godly
consciences
,
without
whiche
no
man
is
able
to
stande
in
the
iudgement
of
god
.
Wherfore
let
these
pharisaical
opinions
of
our
aduersaries
be
reiected
and
thrust
out
of
mens
●ertes
,
that
we
do
not
by
fayth
receyue
remission
of
synnes
:
but
that
we
must
merite
remission
with
our
loue
,
and
with
our
workes
,
and
that
we
ought
to
set
our
loue
,
and
our
workes
against
the
wrath
of
god·
This
is
the
doctrine
of
the
lawe
,
&
not
of
the
gospell
,
whiche
doth
fayne
and
imagine
that
man
is
fyrste
iustified
by
the
lawe
,
before
that
he
be
reconciled
by
Christ
to
god
,
notwithstandyng
that
Christe
hym selfe
saythe
,
Without
me
●e
can
do
nothynge
.
Also
,
I
am
the
true
vine
,
and
ye
be
the
braunches
.
But
oure
aduersaries
do
imagine
,
that
we
be
the
braunches
not
of
Christ
,
but
of
Moyses
.
For
they
wyll
fyrst
be
iustified
by
the
law
,
and
offre
theyr
loue
&
workis
vnto
god
,
before
that
they
be
reconciled
to
god
by
Christe
,
before
that
they
be
braunces
of
Christe
.
Paule
contrarywyse
sayth
playnly
,
that
the
law
can
not
be
wroughte
nor
fulfylled
without
Christe
.
Therfore
the
promyse
is
fyrst
to
be
receyued
,
that
by
faythe
we
maye
be
reconciled
to
god
,
for
Christis
sake
,
or
that
we
worke
the
lawe
.
These
thynges
we
do
iudge
to
be
clere
&
euident
ynough
to
godly
consciences
.
And
herof
they
shall
playnely
perceyue
the
cause
why
we
dyd
heretofore
holde
opinion
&
professe
,
that
men
be
iustified
by
fayth
,
and
not
by
loue
.
For
we
muste
plede
agaynst
the
wrathe
of
god
not
our
loue
or
our
workes
,
nor
truste
in
our
loue
and
workes
,
but
Christe
the
mediator
and
we
muste
fyrste
receyue
the
promyse
of
remission
of
synnes
,
or
euer
we
worke
the
lawe
.
The
.iiij.
reas●n
.
Finally
.
Whan
shall
the
conscience
be
set
at
reste
,
if
we
do
receyue
remission
of
synnes
,
because
we
loue
,
or
worke
the
lawe
?
For
the
law
wyll
always
accuse
vs
,
bicause
we
neuer
satisfie
the
lawe
of
god
,
accordyng
to
the
sayenge
of
saynte
Paule
,
Lex
iram
operatur
.
The
lawe
worketh
wrathe
.
Chrisostome
asketh
the
question
concernyng
penaunce
,
wherby
we
be
assured
that
our
synnes
be
forgyuen
vs
,
our
aduersaries
also
in
the
sentences
do
aske
the
question
concernyng
the
same
thynge
.
This
can
not
be
declared
,
neyther
consciences
can
not
be
made
quiete
,
onles
they
know
that
it
is
the
commaundement
of
god
,
and
the
very
gospell
,
that
they
shulde
be
assured
,
that
for
Christes
sake
synnes
be
freely
forgyuen
,
and
that
they
shulde
not
doubte
,
but
that
they
be
freely
forgyuen
vnto
them selfes
.
Saiengꝭ
of
fathers
concerning
penaunce
whiche
thou
oughteste
to
bewayle
and
sorowe
.
Also
penaunce
is
a
certeyne
punyshement
or
vengeaunce
of
the
sorower
,
auengyng
in
hym selfe
the
offence
,
whiche
he
is
sorye
that
he
hath
committed
.
In
these
sayenges
is
no
mention
of
fayth
,
no
not
so
moche
as
in
the
scholes
,
whan
they
do
interprete
and
declare
them
:
is
any
thyng
at
all
added
of
faythe
.
Wherfore
we
,
to
th
entent
that
the
doctrine
of
faythe
myght
be
the
better
espied
,
haue
nombred
faythe
amonge
the
partes
of
penaunce
.
For
those
sayenges
,
whiche
do
require
contrition
or
good
workes
,
and
whiche
make
no
mention
of
faythe
that
iustifiethe
:
the
very
thynge
it selfe
shewethe
,
that
they
be
very
perylous
.
And
doubtles
it
may
be
thoughte
(
and
that
not
without
cause
)
that
those
men
lacked
a
poynt
of
prudence
&
wysedome
,
whiche
haue
heaped
together
these
peced
and
patched
rablementes
of
sentences
and
decrees
.
For
where
as
the
fathers
in
diuerse
other
places
do
speake
of
the
other
parte
of
Penaunce
:
it
shulde
haue
bene
profitable
to
haue
pyked
out
the
sentences
of
both
partes
▪
and
to
haue
ioyned
them
together
,
&
not
only
out
of
one
parte
.
Viuo
ego
dicit
dominus
,
I
lyue
is
the
othe
wherby
god
swereth
.
nolo
mortem
peccatoris
,
sed
ut
conuertatur
et
uiuat
.i.
I
lyue
,
saythe
the
lorde
,
I
wyll
not
the
deathe
of
a
synner
,
but
that
he
be
conuerted
&
lyue
.
For
in
as
moche
as
the
lorde
dothe
sweare
,
ther
he
wyll
not
the
deathe
of
a
synner
,
he
shewethe
and
declareth
,
that
credence
&
fayth
is
required
,
by
whiche
we
shuld
beleue
his
othe
,
&
surely
reken
with
our selues
that
he
dothe
forgyue
vs
.
The
promyses
of
god
ought
to
be
of
greate
auctoritie
with
vs
,
although
they
be
made
without
any
othe
put
vnto
them
at
all
.
But
this
promyse
is
also
confermed
and
bounde
with
an
othe
.
Wherfore
if
any
man
doth
not
surely
reken
with
hym selfe
that
he
is
forgyuen
:
he
denyeth
that
god
hath
sworne
a
true
othe
.
whiche
is
so
great
a
blasphemie
,
that
there
can
none
be
imagined
more
haynous
.
For
thus
saythe
Tertulliane
:
The
wordis
of
Tertulliane
.
He
calleth
vs
to
saluation
with
a
reward
,
swearyng
also
:
in
that
he
saythe
,
I
lyue
,
and
couetethe
that
we
gyue
credece
vnto
hym
.
O
blessed
be
they
,
for
whose
cause
god
s●●eareth
.
O
moste
wretched
be
we
,
if
we
beleue
not
the
lorde
whan
he
also
sweareth
.
And
here
it
is
to
be
knowen
,
that
this
faythe
oughte
to
thinke
,
that
god
freely
forgyueth
vs
for
Christis
sake
,
bicause
of
his
owne
promyse
,
and
not
because
of
our
workes
,
or
contrition
,
confession
,
satisfaction
or
loue
.
For
if
faythe
shulde
leane
vnto
these
workes
,
&
be
grounded
vpon
them
:
anone
it
is
made
vncerteine
and
doubtfull
.
For
the
fearefull
conscience
doth
se
,
that
these
workes
be
vnworthy
.
Therfore
saythe
Ambrose
very
well
in
his
worke
of
Penaunce
,
these
wordes
folowynge
.
Therfore
it
is
conuenient
,
that
we
beleue
,
both
that
penaunce
is
to
be
done
:
and
that
forgyuenes
shal
be
gyuen
,
but
yet
so
,
that
we
do
hope
forgyuenes
,
as
through
faythe
.
For
faythe
obteyneth
as
it
were
by
an
especialtie
or
obligation
.
Also
faythe
it
is
,
whiche
dothe
couer
our
synnes
.
So
than
there
be
sentences
in
the
workes
of
the
fathers
,
not
onely
of
contrition
and
workes
,
but
also
of
faythe
.
But
our
aduersaries
,
because
they
neyther
perceyue
the
nature
of
penaunce
,
neyther
the
sayenges
of
the
fathers
,
do
pyke
out
the
sayenges
concernyng
the
one
parte
of
penaunce
,
that
is
to
wit
,
workes
.
But
those
thyngꝭ
whiche
be
spoken
in
other
places
of
faythe
,
because
they
do
not
vnderstande
them
,
they
passe
them
ouer
.
❧
Of
confession
and
satisfaction
.
❧
GOod
men
may
easely
iudge
,
that
it
is
verie
profitable
and
necessary
,
that
the
true
doctrine
be
kepte
concernynge
the
partes
a●ouenamed
,
that
is
to
wete
concernyng
contrition
and
faythe
.
Therfore
in
settynge
forthe
of
these
places
we
haue
alwayes
most
busied
our selues
,
and
as
for
confession
and
satisfaction
,
we
haue
nat
greatly
contended
nor
striuen
For
we
also
do
retayne
&
kepe
styll
confession
,
and
specially
because
of
absolution
whiche
is
the
worde
of
god
/
because
the
power
of
the
keyes
by
the
auctoritie
of
god
dothe
pronounce
and
gyue
sentence
of
euery
thing
.
Wherfore
it
shulde
be
a
wycked
dede
to
take
away
priuate
absolucion
out
of
the
churche
.
Neyther
do
they
perceyue
and
vnderstande
what
is
remission
of
sinnes
,
or
what
is
the
power
of
the
keyes
:
who
soeuer
they
be
that
do
despyse
and
take
away
priuate
absolution
.
But
concernyng
the
rehersall
and
reckenyng
vp
of
synnes
particularly
by
name
in
confession
:
we
haue
sayde
before
,
that
we
do
nat
thynke
it
necessary
by
the
lawe
of
god
.
An
obiection
.
For
where
as
certeyne
men
do
obiecte
,
that
a
Iudge
ought
fyrste
to
knowe
the
mater
before
that
he
do
gyue
sentence
:
this
obiection
is
nothyng
to
this
purpose
.
The
solution
.
For
absolution
is
but
the
execution
of
the
benefite
gyuen
by
an
other
,
and
nat
a
iudgement
.
For
Christe
gaue
charge
and
commaundement
to
forgyue
synnes
.
Thys
commaundement
the
ministers
do
e●ecute
.
They
haue
no
commaundement
of
knowing
the
synnes
,
that
be
secrete
.
Thys
thynge
may
well
be
perceyued
herof
,
because
they
forgyue
innumerable
synnes
,
whiche
they
them selues
do
neuer
remembre
,
to
whome
they
be
forgyuen
.
And
if
remission
shulde
hange
vpon
the
knowledge
of
sinnes
:
then
al
the
mater
shulde
be
vncertayne
and
doutful
.
But
in
those
synnes
whiche
be
openly
knowne
what
maner
iurisdiction
the
churche
hathe
:
that
belongeth
nat
to
thꝭ
present
disputation
.
For
these
,
because
they
be
open
and
knowen
,
they
be
accused
by
name
/
and
afterwardes
be
forgyuen
by
name
,
if
the
doer
of
them
wyl
be
receiued
agayne
of
the
churche
.
And
it
is
a
folyshnes
to
apply
vnto
this
mater
the
sayeng
of
Salomon
,
whiche
is
thys
.
Diligenter
cognosce
vultum
pecoris
tui
.i.
Knowe
diligently
the
face
of
thy
catayle
.
The
olde
custome
of
the
churche
.
but
of
the
ceremonies
and
maner
of
open
penaunce
.
For
bicause
that
synners
,
and
persones
of
euyll
fame
were
not
receyued
agayne
in
to
the
churche
without
certeyne
satisfaction
:
therfore
suche
maner
persones
made
confession
vnto
the
preestes
,
to
th
entent
that
accordynge
to
the
quantitie
of
theyr
offences
,
satisfactions
myght
be
enioyned
vnto
them
.
All
this
matter
is
no
poynte
lyke
to
this
rekenynge
vp
of
synnes
,
wherof
we
nowe
speake
.
That
confession
than
was
made
,
nat
because
that
without
it
,
there
could
be
no
remission
of
synnes
before
god
,
but
because
satisfactions
coude
not
be
enioyned
onles
the
kynde
of
the
synne
were
fyrst
knowen
,
For
accordynge
to
the
diuersitie
of
synnes
,
sundry
canons
and
constitutions
were
made
.
And
of
that
vsage
&
maner
of
open
penaunce
,
we
haue
nowe
onely
the
name
lefte
of
satisfaction
.
For
the
holy
fathers
wold
not
receiue
agayne
synners
&
euyll
famed
persones
,
onles
they
had
fyrst
knowen
and
proued
the
repentaunce
of
them
,
so
moche
as
myghte
be
.
And
of
this
thing
there
appereth
to
haue
ben
many
causes
.
For
it
was
a
good
ensample
to
cause
other
to
beware
,
to
chastise
and
correcte
them
that
had
offended
(
as
the
glose
teachethe
in
the
decrees
)
and
it
was
an
vnsemelye
thynge
and
not
conuenient
to
receyue
notorious
synners
forthwith
to
the
communion
.
These
maners
and
customes
haue
ben
laide
down
many
yeres
ago
.
Neyther
is
it
requisite
to
set
them
vp
agayne
,
for
they
be
not
necessary
to
remission
of
synnes
before
god
,
Neyther
was
this
the
mynde
&
opinion
of
the
fathers
,
that
men
shulde
merite
remission
of
synnes
by
suche
vsages
,
or
suche
workis
.
How
be
it
those
sightis
and
spectacles
of
open
penitentes
be
rum
onte
to
begyle
the
vnlerned
&
vnskylled
men
,
in
that
that
they
thrughe
this
occasion
thynke
that
by
those
workis
they
merite
remission
of
synnes
before
god
.
But
if
any
man
hath
so
thought
,
he
had
a
Iudaicall
and
an
hethen
thoughte
.
For
hethen
men
also
had
certeyne
purgations
and
satisfactions
of
synnes
,
by
whiche
they
imagyned
them selues
to
be
reconciled
to
god
.
But
now
the
custome
and
vsage
beinge
sayde
downe
and
put
away
,
the
name
of
satisfaction
dothe
remayne
,
and
a
certeyne
steppe
&
token
of
the
custome
,
whiche
is
,
that
in
confession
be
enioyned
certeyne
satisfactions
,
whiche
they
call
&
define
to
be
workis
not
of
duetie
.
we
call
them
canonicall
satisfactions
.
And
of
thys
our
opinion
is
(
lykewyse
,
That
canonicall
satisfactions
be
not
necessarie
by
goddes
lawe
.
as
it
was
of
the
rehersall
of
synnes
)
that
canonical
satisfactions
be
not
necessarie
by
the
lawe
of
god
to
the
remission
of
synnes
,
no
more
than
these
olde
spectacles
&
shewes
of
satisfactions
in
open
penaunce
were
necessary
by
the
law
of
god
to
the
remission
of
sinnes
.
For
that
sentence
concernyng
faythe
must
be
reteyned
and
kepte
,
that
by
faythe
we
obteyne
remission
of
synnes
for
Christis
sake
,
and
not
for
any
workes
of
ours
,
eyther
goynge
before
or
folowynge
.
And
for
this
cause
principally
haue
we
disputed
of
satisfactions
,
lest
they
shulde
be
receiued
to
the
defacynge
and
obscurynge
of
the
iustice
of
fayth
,
&
lest
men
shulde
thynke
,
that
for
those
workes
they
obteyne
remission
of
synnes
.
And
this
errour
is
encresed
by
many
sayengis
whiche
be
comenly
vsed
in
scholes
,
as
(
for
example
)
when
in
the
definition
of
satisfaction
they
put
thys
particle
&
clause
,
that
it
is
done
to
pacifye
the
wrathe
and
displeasure
of
god
.
But
yet
our
aduersaries
graunt
,
The
doctrine
of
scholemen
that
satisfactions
do
nat
auayle
or
helpe
to
the
remission
of
the
sinne
or
offence
/
but
they
ymagine
that
satisfactions
be
auaylable
to
redeme
the
paynes
eyther
of
Purgatorie
,
or
els
other
.
For
thus
they
teache
,
that
in
the
remission
of
syn
god
forgyueth
the
offense
.
And
yet
because
it
is
conuenient
to
the
iustice
of
god
,
to
punyshe
syn
,
he
chaungeth
the
payne
eternal
into
payne
temporall
&
transitory
.
They
adde
moreouer
,
that
parte
of
that
temporall
payne
is
released
by
the
power
of
the
keyes
,
and
the
residue
is
redemed
by
satisfactions
.
And
it
can
nat
be
perceiued
,
what
paynes
they
be
of
whiche
parte
is
released
by
the
power
of
the
keyes
:
onles
they
do
say
that
parte
of
the
paynes
of
Purgatory
be
released
/
of
whiche
thynge
it
shulde
ensue
that
satisfactions
be
only
paynes
redemyng
Purgatory
,
and
these
satisfactions
(
they
say
)
to
be
of
strength
also
,
though
they
be
done
of
them
whiche
be
fallen
agayne
into
deadly
synne
:
as
who
shulde
say
that
the
wrathe
and
displeasure
of
god
might
be
appeased
by
them
whiche
be
in
deadly
syn
.
All
this
is
but
a
fayned
matter
lately
imagined
without
auctorite
of
scripture
,
and
of
the
olde
doctours
of
the
churche
/
and
nat
somuch
as
Peter
Lombard
dothe
speake
after
this
maner
of
satisfactions
.
The
schole
men
sawe
that
there
were
satisfactions
in
the
churche
:
but
they
perceyued
nat
that
these
open
shewes
and
spectacles
of
penitentes
were
instituted
partely
for
cause
of
example
,
and
partely
to
proue
and
trye
them
,
which
desyred
to
be
receyued
of
the
churche
.
Brefely
,
they
dyd
not
perceyue
that
it
was
a
discipline
,
and
a
matier
vtterlye
and
mere
politicall
.
And
therfore
they
superstitiously
imagined
those
satisfactions
not
to
be
auaylable
to
discipline
in
the
syghte
of
the
churche
,
but
to
be
of
power
and
strength
to
appease
the
diuine
wrathe
.
And
likewyse
as
in
other
thingꝭ
they
haue
often
tymes
mengled
together
spiritual
matiers
,
and
politike
or
ciuile
matiers
:
euen
so
the
same
hath
happened
also
in
satisfactions
.
But
the
gloose
in
the
canon
lawes
doth
other
whyles
wytnesse
,
that
these
obseruances
&
ceremonies
were
instituted
for
cause
of
discipline
&
good
ordre
to
be
had
in
the
church
.
And
see
I
praye
you
,
after
what
maner
in
the
confutation
,
whiche
they
haue
presumptuously
offered
vnto
the
emperours
maiestie
,
they
proue
these
theyr
fayned
imagitions
.
They
alledge
many
sayenges
of
the
scriptures
to
begyle
them
,
whiche
be
vnlerned
,
as
thoughe
this
thynge
had
his
auctoritie
by
the
scriptures
:
whiche
in
the
tyme
of
Peter
Lumbarde
was
as
yet
vnknowen
.
The
reasons
of
the
aduersaries
.
They
alledge
these
sentences
,
Worke
ye
the
worthy
frutes
of
penaunce
.
Also
Gyue
your
membres
to
serue
ryghtwysenes
.
Also
Christe
preacheth
penaunce
,
sayenge
:
Do
ye
penaunce
.
Also
Christe
byddethe
his
apostles
to
preache
penaunce
.
And
Peter
preacheth
penaunce
in
the
seconde
chapitre
of
the
actes
.
After
this
they
alledge
certayne
sayenges
of
fathers
,
&
canones
.
And
they
conclude
with
these
wordes
,
Satisfactions
in
the
churche
be
not
to
be
put
away
,
contrary
to
the
expresse
wordes
of
the
gospell
,
and
to
the
decrees
of
councels
,
and
of
the
fathers
:
but
rather
they
that
be
assoyled
of
the
preest
ought
to
perform
and
fulfyl
theyr
penaunce
enioyned
,
folowyng
that
sayenge
of
Paule
,
He
gaue
hym selfe
for
vs
,
to
redeme
vs
from
all
iniquitie
,
and
that
he
myghte
clense
to
hym selfe
an
acceptable
people
,
the
ensuer
and
fol●w●r
of
good
workes
.
Howe
I
●●●eche
god
to
destroy
these
wycked
sophisters
,
whiche
so
mischeuously
do
detorte
&
wrest
the
worde
of
god
vnto
theyr
most
vayne
dreames
.
What
good
man
wolde
not
be
greued
to
se
this
theyr
so
shamefull
demeanour
?
Christ
sayth
,
do
ye
penaunce
,
and
the
apostles
preache
penaunce
,
ergo
,
Euerlastyng
paynes
be
redemed
with
our
satisfactions
?
Ergo
the
keyes
haue
auctoritie
and
a
warrant
to
release
parte
of
the
paynes
of
Purgatorie
?
Ergo
satisfactions
do
redeme
the
paynes
of
Purgatory
?
Who
taughte
these
asses
this
maner
logyke
?
But
this
is
neyther
logyke
nor
sophistrie
,
but
it
is
playne
falsehed
,
decepte
,
and
a
sycophantical
arte
.
For
to
this
purpose
they
alledge
this
sayenge
(
do
ye
penaunce
)
that
whan
vnlerned
men
do
heare
suche
a
sentence
alledged
agaynst
vs
,
they
shulde
conceyue
an
euyll
opinion
in
vs
,
that
we
shulde
take
away
repen●aunce
all
together
.
By
these
sleyghtes
and
craftes
they
go
aboute
to
turne
the
myndes
of
men
from
vs
,
and
to
kendle
hatred
agaynst
vs
,
to
this
onely
purpose
,
that
the
vnlerned
men
shulde
crye
agaynst
vs
,
that
suche
myscheuous
heretikes
as
we
be
shulde
be
ryd
out
of
the
worlde
,
whiche
do
improue
and
disalowe
penaunce
.
But
we
certaynly
hope
,
that
amonge
good
men
these
false
accusations
shall
lytle
preuayle
,
And
god
wyll
not
longe
suf●re
so
greate
a
●oldnes
&
malyce
.
Neyther
doth
the
●yshoppe
of
Rome
profitably
prouide
for
hys
owne
dignitie
,
in
that
he
dothe
vse
suche
maner
defenders
,
&
that
he
dothe
suffre
these
sophisters
to
gyue
iugement
of
so
greate
a
mater
.
For
where
as
we
in
our
confession
haue
comprised
●elnere
the
summe
of
the
hole
christen
doctrine
:
there
ought
suche
men
to
haue
bene
made
iudges
for
to
haue
gyuen
sentence
of
these
so
greate
,
so
many
,
and
so
dyuers
matiers
,
whose
doctrine
and
faythfulnes
hadde
bene
knowen
and
approued
of
good
men
.
And
this
thynge
it
became
the
,
Campege
.
Cardinal
o
Cardynall
Campege
,
accordyng
to
thy
wysedome
,
to
haue
prouided
,
that
these
sophisters
shulde
not
wryte
any
thyng
in
these
so
greate
&
wayghty
matiers
,
whiche
eyther
no●e
in
this
tyme
,
A
digresision
.
or
els
in
tyme
to
come
,
myght
seme
to
be
an
occasion
to
mynyshe
the
auctorite
and
reputation
of
the
see
of
Rome
.
If
the
see
of
Rome
doth
iudge
it
ryght
,
that
all
nations
shulde
knowe
her
for
mastres
&
teacher
of
faythe
,
she
ought
to
gyue
diligence
,
that
lerned
,
vertuous
,
and
discrete
men
shulde
haue
the
determination
and
handling
of
matters
touching
the
christen
religion
.
For
what
shall
the
worlde
iudge
,
if
at
any
tyme
the
wrytynge
of
our
aduersaries
shal
be
brought
forthe
in
to
lyghte
?
what
shall
they
that
shall
come
hereafter
,
iudge
of
these
false
&
erronious
iudgementes
?
Thou
seest
Campege
that
these
be
the
last
days
,
in
which
Christ
prophecied
before
,
that
moche
ieoperdie
shulde
happen
to
his
religion
.
Ye
therfore
,
whiche
ought
to
syt
on
hygh
,
and
to
gouerne
the
christen
religion
,
it
was
semynge
for
you
nowe
in
these
dayes
to
vse
both
singular
wysedome
,
&
also
diligence
.
There
be
many
signes
,
whiche
,
(
if
ye
looke
not
well
aboute
you
)
do
threten
a
chaunge
to
the
Romaine
estate
.
And
thou
art
farre
deceiued
,
if
thou
thynkest
the
congregations
are
to
be
holden
&
kepte
styll
only
by
violence
&
force
of
armes
.
Men
desyre
to
be
taught
&
instructed
of
theyr
religion
.
Howe
many
thinkest
thou
be
there
,
not
only
in
Germany
,
but
also
in
Englande
,
in
Spayne
,
in
Italye
,
in
Fraunce
,
yea
euen
in
the
citie
of
Rome
also
,
whiche
,
bicause
they
perceiue
&
se
controuersies
to
be
rysen
euen
of
the
verye
greateste
matters
,
do
begyn
to
doubte
in
some
thinges
,
and
in
theyr
myndes
be
angrye
,
because
ye
refuse
in
due
forme
to
knowe
and
to
iudge
these
so
wayghtie
matters
,
and
because
ye
do
not
delyuer
and
set
at
large
,
combred
and
doubtefull
consciences
,
and
because
ye
onely
commaunde
,
vs
to
be
oppressed
and
destroyed
with
violence
and
force
of
armes
.
And
there
be
many
good
men
,
whom
it
wolde
greue
lesse
to
suffre
deathe
,
and
all
kyndes
of
tourmentes
,
than
as
they
do
to
suffre
this
ambiguitie
and
doubtfulnes
.
Neyther
dost
thou
sufficiently
consydre
and
waye
,
howe
greate
a
thynge
the
christian
religion
is
:
yf
thou
thynkeste
that
good
men
be
but
lytle
payned
,
at
what
tyme
they
begynne
to
doubte
of
any
opinion
or
article
.
And
this
doubtefulnes
can
not
but
engendre
merueylous
bytter
hatredde
agaynste
them
,
whiche
,
where
as
they
oughte
to
fynde
helpe
and
remedy
for
consciences
,
do
let
that
the
matter
can
not
be
opened
and
playnly
declared
.
We
speake
not
here
howe
greately
ye
ought
to
feare
the
punyshement
of
god
.
For
the
byshoppes
of
Rome
regarde
this
thynge
but
lyghtly
,
which
syth
they
them selfes
beare
the
kayes
,
may
(
be
ye
sure
)
whan
they
lyste
,
open
heuen
vnto
them selues
.
We
do
speake
of
the
iudgementes
of
men
,
and
of
the
close
and
secrete
hertes
of
all
nations
,
whiche
doubtles
at
this
tyme
do
require
that
these
matters
might
be
in
suche
wyse
knowen
,
ordered
,
and
determined
that
good
myndes
myghte
be
healed
,
and
delyuered
from
doubtefulnes
.
For
what
shall
come
of
it
,
if
it
fortune
ones
that
these
hatredes
conceyued
in
mennes
hertes
agaynst
you
do
brast
out
,
thou
mayst
by
thy
wysedome
easely
iudge
.
But
with
this
benefite
ye
maye
bynde
all
nations
vnto
you
(
whiche
all
wyse
men
do
iudge
to
be
an
hygh
and
a
very
greate
benefite
)
if
ye
wyll
heale
the
doubtefull
&
waueryng
consciences
.
We
haue
not
spoken
these
thynges
to
this
purpose
,
that
we
do
doubt
of
our
confession
.
For
we
knowe
certaynly
,
that
it
is
true
,
godly
,
and
profitable
to
good
consciences
.
But
it
is
a
thyng
lykely
,
that
there
be
euerye
where
many
men
,
whiche
doubte
of
no
smal
matters
,
and
yet
do
not
here
any
mete
teachers
,
whiche
may
heale
theyr
consciences
.
But
let
vs
retourne
agayne
to
our
purpose
,
The
scriptures
alledged
of
our
aduersaries
do
speake
nothynge
at
all
of
canonicall
satisfactions
,
&
of
the
opinions
of
schole
men
:
for
asmoche
as
it
is
euidently
knowen
,
that
these
thynges
haue
spronge
vp
and
begonne
but
of
late
tyme
.
wherfore
it
is
nothynge
elles
but
pure
falsehed
and
lyenge
,
that
they
do
wreste
&
applie
scriptures
vnto
those
theyr
opinions
.
We
say
that
after
penaunce
,
that
is
to
say
,
after
conuersion
or
regeneration
,
there
ought
to
folowe
good
frutes
and
good
workes
in
all
our
lyfe
.
Neither
can
it
be
any
true
conuersion
or
true
contrition
,
where
mortifications
of
the
flesshe
and
good
frutes
do
not
folowe
.
The
true
feares
and
true
dolours
of
the
mynde
do
not
suffre
the
bodye
to
gyue
it selfe
to
pleasures
/
and
true
faythe
is
not
vnkynde
to
god
,
neyther
dothe
it
despise
the
commaundementes
of
god
.
Finally
there
is
none
inwarde
repentaunce
,
oneles
it
dothe
engendre
and
brynge
forthe
also
outwardly
chastisementes
and
punyshementes
of
the
flesshe
.
And
this
we
saye
to
be
the
mynde
of
Iohn
Baptiste
,
whan
he
saythe
:
Argumente●
prouing
that
the
scriptures
before
alledged
apperteyne
not
to
the
satisfactions
of
scholemen
.
The
first
●eason
.
Do
ye
penaunce
:
doubtles
he
speaketh
of
hole
penaunce
,
of
hole
newnes
of
lyfe
,
and
of
frutes
,
He
speakethe
not
of
those
hypocriticall
satisfactions
,
whiche
schole
men
do
imagine
euen
than
also
to
be
auayllable
to
the
redemynge
of
the
paynes
of
Purgatory
,
or
of
other
paynes
,
whan
they
be
done
of
them
,
whiche
be
in
deadely
synne
.
And
many
argumentis
may
be
gathered
,
that
these
sayengis
in
scripture
do
in
no
manerwise
appertayne
to
the
scholasticall
satisfactions
.
These
scholemen
do
fayne
that
satisfactions
be
workes
not
due
.
Nowe
the
scripture
in
these
te●tes
doth
require
workis
which
be
due
.
For
this
sayenge
of
Christ
,
Do
ye
penaunce
,
is
a
sayenge
of
commaundement
.
The
.ij.
reason
.
Also
our
aduersaries
do
wryte
,
that
he
which
maketh
his
confession
,
if
he
do
refuse
to
receyue
the
satisfactions
,
comenly
called
penaunce
,
he
dothe
nat
syn
,
but
he
shall
suffre
the
paynes
in
Purgatory
.
But
these
sentences
or
textes
without
doubte
be
sentences
apperteynyng
vnto
this
lyfe
,
Do
ye
penaunce
,
Do
ye
worthye
frutes
of
penaunce
,
Gyue
your
membres
to
do
seruice
vnto
ryghtuousnes
:
Ergo
,
they
can
not
be
wrested
and
applyed
to
satisfactions
,
whiche
may
laufully
be
refused
.
For
it
is
not
laufull
to
refuse
the
preceptes
of
god
.
The
iij.
reason
.
Thyrdly
,
Indulgences
or
pardones
do
release
those
satisfactions
,
as
the
chapitre
Cum
er
eo
dothe
teache
.
But
indulgences
do
not
loose
vs
from
these
preceptes
,
Do
ye
penaunce
:
Do
ye
the
worthye
frutes
of
penaunce
.
Wherfore
it
is
manifeste
,
that
those
sayenges
of
scripture
be
euyll
applied
to
canonicall
satisfactions
.
Consydre
moreouer
,
what
ensueth
,
if
the
paynes
of
Purgatory
be
satisfactions
or
satispassions
(
as
they
call
them
)
or
if
satisfactions
be
a
redemynge
of
the
paynes
of
Purgatory
:
do
these
sentences
also
commaunde
,
that
soules
shulde
be
punyshed
in
Purgatory
?
Syth
this
doth
necessarily
folowe
of
the
opinion
of
our
aduersaries
:
these
sentences
,
Do
ye
worthye
frutes
of
penaunce
/
and
Do
ye
penaunce
,
must
be
interpreted
after
a nother
maner
,
than
in
this
wyse
:
Suffre
ye
the
paynes
of
Purgatorye
after
this
lyfe
.
But
I
am
wery
to
confute
these
peuyshe
imaginations
of
our
aduersaries
,
with
any
mo
wordis
.
For
this
is
certayne
and
vndoubted
,
that
the
scripture
doth
speke
of
workes
that
be
due
,
of
the
hole
newnes
of
lyfe
,
and
not
of
these
obseruyngꝭ
of
workis
not
due
,
wherof
our
aduersaries
speake
.
And
yet
with
these
fayned
imaginations
the
orders
of
fryars
do
defende
the
sellynge
of
masses
,
and
infinite
obseruaunces
,
that
is
to
witte
,
bicause
they
be
workis
satisfieng
,
if
not
for
the
offence
or
synne
,
yet
at
least
for
the
payne
or
punyshement
of
synne
.
For
asmoche
therfore
as
the
scriptures
alledged
do
not
saye
,
that
eternall
paynes
ought
to
be
redemed
with
workes
not
due
:
our
aduersaries
do
folyshelye
&
temerariously
affirme
,
that
the
sayde
paynes
be
satisfied
and
redemed
by
satisfactions
canonical
.
Furthermore
sythe
it
is
mooste
certayne
,
that
remission
of
synnes
is
a
free
thynge
,
or
is
frely
gyuen
for
Christis
sake
:
it
folowethe
that
satisfactions
be
not
required
.
And
the
gospel
hath
a
commaundement
of
forgyuynge
synnes
freely
,
but
not
of
layenge
on
punyshementes
and
newe
lawes
,
or
of
layenge
on
parte
,
and
remittyng
a nother
parte
.
For
where
do
they
rede
this
in
the
scriptures
?
Christe
speaketh
of
the
remission
of
synne
,
whan
he
saythe
:
Qui●quid
solueris
.
&c.
what
soeuer
thynge
thou
shalte
loose
vpon
earth
.
&c.
whiche
being
ones
forgyuen
,
eternall
deathe
is
taken
awaye
,
and
eternall
lyfe
is
restored
.
Neyther
dothe
Christe
speake
here
of
layeng
on
punyshementꝭ
,
Ero
mors
tua
,
o
mors
.
I
wyll
be
thy
deathe
,
o
deathe
.
What
a
monstruous
thynge
than
is
it
to
say
,
that
the
satisfaction
of
Christe
dothe
redeme
the
synne
or
offence
,
and
our
paynes
do
redeme
eternall
deathe
?
so
that
nowe
that
sayenge
,
I
shal
be
thy
deathe
,
ought
to
be
vnderstande
not
of
Christ
,
but
of
our
workes
,
and
that
not
of
workes
commaunded
by
god
,
but
of
certeyne
colde
ceremonies
deuised
by
men
.
Yea
and
it
is
moreouer
sayd
,
that
our
paynes
put
away
euerlastyng
death
,
euen
than
also
,
whan
they
be
done
in
deadely
synne
.
It
can
not
be
thoughte
,
howe
greate
grefe
it
is
to
me
,
to
recite
these
folyshe
&
mad
imaginations
of
our
aduersaries
,
whiche
who
soeuer
dothe
well
consydre
,
he
can
not
chose
but
be
angrye
with
these
doctrines
offendes
.
whiche
the
deuyll
hath
sowen
&
spred
abrode
in
the
Churche
,
to
oppresse
the
knowledge
of
the
lawe
,
and
of
the
gospel
,
of
repentance
,
and
of
vinification
,
and
of
the
benefites
of
Christ
.
For
as
concernynge
the
lawe
,
thus
they
saye
.
God
,
condescendyng
to
mannes
infirmitie
hath
sette
and
ordeyned
to
man
a
measure
of
these
thinges
,
vnto
whiche
he
is
bounden
of
necessitie
,
and
that
is
the
obseruyng
of
the
commaundementes
:
so
that
with
the
residue
of
workes
,
whiche
they
call
workes
of
suꝑerogation
,
he
may
make
satisfaction
for
his
offences
&
sinnes
.
Here
they
fayne
,
that
men
may
so
worke
and
fulfyll
the
lawe
of
god
,
that
they
may
also
do
more
than
the
lawe
dothe
require
.
But
the
scripture
euerywhere
dothe
crye
,
that
we
be
farre
of
from
that
perfection
,
whiche
the
lawe
requirethe
.
But
these
felowes
do
imagine
,
that
the
lawe
of
god
is
contented
with
outewarde
or
ciuile
iustice
,
they
se
not
that
it
requireth
the
true
loue
of
god
with
all
our
hertes
.
&c.
and
that
it
condempneth
al
concupiscence
in
nature
.
Wherfore
no
man
dothe
so
moche
as
the
lawe
requireth
.
It
is
a
folyshe
thyng
therfore
to
fayne
,
that
we
may
do
more
than
the
lawe
requireth
.
For
though
we
may
do
these
outwarde
warkes
,
not
commaunded
in
the
lawe
of
god
:
yet
that
is
a
vayne
&
wycked
assurance
,
to
thinke
that
we
haue
satisfied
and
fulfilled
the
lawe
of
god
.
Moreouer
,
trewe
prayers
,
true
almose
dedes
,
&
true
fastes
be
required
by
the
commaundement
of
god
.
And
where
they
be
requisite
by
the
commaundement
of
god
,
they
may
not
be
lefte
vndone
without
synne
.
On
the
other
parte
those
warkis
,
whiche
be
not
commaunded
by
the
lawe
of
god
,
but
haue
a
certayne
fourme
and
fasshyon
,
by
the
appoyntement
of
man
,
be
workes
of
mennes
traditions
,
of
whiche
Christe
saythe
:
They
worshyp
me
in
vayne
,
with
the
commaundementes
and
traditions
of
men
.
As
for
example
.
Certayn
〈◊〉
instituted
and
ordeyned
,
Workes
of
su●e●eroga●ion
.
et
forthe
and
garnyshed
with
goodly
and
gaye
tytles
,
they
be
called
the
workes
of
su●erogatiō
,
they
be
had
in
hygh
honour
and
be
recou●pted
the
pryce
and
raunsum
of
euerlastyng
deathe
.
Thus
they
be
preferred
before
the
workes
of
the
commaundementes
of
god
.
By
reason
wherof
the
lawe
of
god
is
t●o
wayes
dishonoured
,
bothe
because
it
re●eneth
that
the
lawe
of
god
is
satisfied
&
fulfylled
by
outwarde
&
ciuile
workes
,
and
also
because
there
be
added
tradicions
of
men
,
the
workis
of
whiche
traditions
be
preferred
before
the
workes
of
goddis
lawe
.
Furthermore
repentaunce
and
grace
be
therby
defaced
.
For
eternal
death
is
nat
redemed
with
that
ydle
recompense
of
workes
and
whiche
as
yet
feleth
neyther
tasteth
the
power
of
deathe
.
Another
thynge
is
to
be
set
agaynste
deathe
when
it
assayleth
vs
.
For
lykewise
as
the
wrathe
of
god
is
ouercome
by
faythe
in
Christe
:
euen
so
is
deathe
ouercome
by
faythe
in
Christ
,
as
Paule
sayeth
.
Thankꝭ
be
to
god
,
whiche
gyueth
vnto
vs
victorie
by
our
lorde
Iesu
Christe
.
He
sayeth
nat
whiche
giueth
to
vs
victorie
,
if
we
do
sette
agaynste
deathe
our
satisfactions
.
Our
aduersaries
do
handle
ydle
phantasies
of
the
remission
of
the
gylte
or
synne
,
but
they
se
nat
in
what
wyse
ne
howe
in
the
remission
of
the
gylte
the
harte
is
deliuered
from
the
wrathe
of
god
,
&
from
eternall
deathe
,
Note
this
argument
.
through
fayth
in
Christe
.
Sythe
than
the
deathe
of
Christe
is
satisfaction
for
eternal
deathe
,
and
also
sythe
our
aduersaries
them selues
do
graunt
that
those
workes
of
satisfactions
be
workes
nat
due
,
but
workes
of
mennes
traditions
,
of
whiche
Christe
sayeth
▪
that
they
be
vnprofitable
honours
or
seruices
:
we
may
boldly
and
safely
affirme
,
that
papisticall
satisfactions
be
nat
necessary
by
goddes
lawe
to
the
remission
of
the
gylte
,
or
to
the
releasyng
of
the
payne
of
Purgatory
.
An
obiection
.
But
our
aduersaries
do
obiecte
that
vengeaunce
or
punyshement
is
necessary
to
repentaunce
,
because
Augustine
sayeth
/
that
repentaunce
is
a
vengeaunce
punyshyng
.
&c.
Lykewyse
as
in
other
places
,
as
oftentymes
as
workes
be
commaunded
,
our
aduersaries
do
interprete
those
workes
to
be
satisfactions
&
pacifications
:
so
here
because
there
is
mention
made
of
punyshement
,
they
detorte
and
wreste
it
to
satifaction
.
The
solution
.
But
Augustine
in
this
place
dyd
nat
meane
,
that
sorowe
in
repentaunce
is
the
price
for
whiche
remission
of
synnes
is
due
.
For
he
knewe
wel
ynoughe
that
the
deathe
of
Chiste
is
a
sacrifice
for
al
our
synnes
/
whatsoeuer
therfore
is
alledged
of
vengeaunce
,
or
of
punyshementes
,
it
ought
alwayes
so
to
be
vnderstanded
,
that
it
ouerthrowe
nat
free
remission
of
synnes
,
ne
that
it
deface
nat
the
merite
of
Christ
/
neyther
that
it
leade
men
away
from
faythe
and
trust
in
Christe
,
to
the
truste
in
workes
.
But
we
do
graunt
,
that
there
is
vengeaunce
or
punyshement
in
penaunce
or
repentaunce
,
nat
as
a
pryce
:
but
vengeaunce
is
formaliter
(
as
schole
men
speake
)
in
repentaunce
because
the
regeneracion
it selfe
is
made
by
perpetual
mortification
of
our
oldenes
.
There
be
troubles
or
feares
,
there
be
also
other
affections
whiche
be
angry
with
sinnes
:
and
yet
is
it
nat
they
whiche
purchase
vs
remission
of
our
synnes
.
Yea
if
fayth
shulde
nat
be
put
vnto
these
sorowes
:
they
shulde
brynge
eternall
deathe
.
Let
it
be
thought
a
propre
sayeng
of
M.
Duns
,
that
penitencia
is
called
as
a
man
wolde
saye
penetenētia
.i.
an
holdyng
of
punyshment
,
so
that
punyshment
be
nat
vnderstanded
to
be
the
pryce
,
for
whiche
remission
is
due
.
And
Augustine
also
dothe
nat
speake
of
the
paynes
or
punyshementes
whiche
the
keyes
do
remytte
.
wherfore
thys
sayeng
is
nat
well
applyed
to
satisfactions
.
He
speaketh
of
the
true
paynes
that
is
to
wete
of
the
feares
and
very
sorowes
of
the
mynde
,
whiche
●e
in
repentaunce
.
And
yet
for
al
this
we
do
nat
exclude
outward
vexa●ion
and
punyshynge
of
the
fleshe
.
For
thys
dothe
willyngly
of
the
owne
accorde
folowe
the
true
sorowes
of
the
mynde
.
And
our
aduersaries
be
farre
deceyued
,
i●
they
do
iudge
the
papisticall
or
canonicall
satisfactions
to
●e
more
truly
a
payne
,
then
be
the
true
trou●les
/
feares
and
sorowes
in
the
harte
.
It
is
a
verie
greate
folyshnes
to
wre●te
this
worde
(
payne
)
or
(
punyshement
)
to
these
colde
satisfactions
and
nat
to
referre
it
to
those
horri●le
trou●les
and
feares
of
the
conscience
,
of
whiche
Dauid
saieth
.
Circundederumt
me
dolores
mortis
.
&c.
Deadly
sorowes
haue
compa●ed
me
roū●e
aboute
.
who
is
he
that
had
nat
rather
go
seke
the
temple
of
saynte
Iames
,
or
the
churche
of
S.
Petre
hauynge
a
cote
of
mayle
,
orels
complete
harneys
vpon
him
:
than
to
susteyne
that
vnspeakeable
violence
of
sorowe
,
whiche
is
euen
in
meane
persones
,
if
there
be
true
penaunce
or
repentaunce
?
An other
obiection
But
they
say
,
it
is
conuenient
and
sittynge
for
the
ryghtuousnes
of
god
to
punyshe
syn
.
Fyrste
in
that
they
dispute
,
that
it
is
conuenient
to
punyshe
sinne
:
they
declare
sufficiently
that
they
despise
the
benefite
of
Christ
.
The
solution
.
God
hathe
ordeyned
and
set
a
price
for
our
synnes
,
whiche
is
nat
our
owne
paynes
,
ne
our
owne
satisfactions
,
but
the
dethe
of
his
owne
sonne
.
What
madnes
is
it
than
I
pray
you
,
to
preferre
our
owne
satisfactions
before
the
satisfaction
of
Christe
?
Secundarily
thoughe
god
do
punyshe
synne
neuer
so
moche
,
yet
we
oughte
to
thynke
,
that
remission
of
sinnes
is
not
due
for
cause
of
that
punyshement
,
for
feare
leaste
we
do
iniurie
to
the
benefite
of
Christe
,
and
also
bicause
the
conscience
can
not
be
made
quiete
,
if
remission
shulde
not
chaunce
or
come
freely
.
Finally
though
god
punyshe
neuer
so
moche
:
yet
those
punyshementes
do
nothynge
at
all
apperteyne
to
the
keyes
.
These
keyes
haue
no
commaundement
,
neyther
of
layenge
on
,
ney
of
remittynge
of
those
paynes
,
whiche
be
the
workes
of
god
.
How
god
punisheth
synnes
.
But
we
do
graunte
,
that
god
dothe
punyshe
synnes
,
fyrst
in
contrition
,
whan
in
those
great
troubles
and
feares
he
doth
shewe
his
wrath
,
as
Dauid
doth
signifie
,
whan
he
sayth
,
Lorde
do
not
rebuke
me
in
thy
furye
and
wrathe
.
And
Ieremie
also
whan
he
saythe
,
Lorde
rebuke
or
chastise
me
,
but
yet
in
iudgement
and
not
in
fury
:
lest
thou
destroye
me
,
and
brynge
me
to
nothynge
.
Here
truelye
he
speaketh
of
moste
bytter
and
greuous
paynes
.
And
oure
aduersaries
do
confesse
,
that
contrition
maye
be
so
greate
,
that
satisfaction
is
not
requisite
,
Ergo
contrition
is
more
truely
a
punyshement
,
than
be
the
papisticall
satisfactions
,
whiche
be
commenly
enioyned
.
Secundarily
,
sayntes
&
holy
men
be
subiecte
to
deathe
,
&
other
comen
afflictions
,
as
Peter
saythe
,
It
is
tyme
to
begyn
iudgement
at
the
house
of
god
.
And
if
it
begynne
at
vs
,
what
maner
ende
shall
the
ende
of
them
be
,
whiche
do
not
beleue
?
And
thoughe
these
be
for
the
moste
parte
punyshementes
of
synnes
:
yet
netheles
in
good
men
they
haue
a nother
ende
,
for
they
be
layde
vpon
them
to
mortifie
synne
present
,
because
in
holy
men
they
do
quenche
and
mortifie
concupiscence
.
For
deathe
to
this
entente
is
lefte
in
holy
men
,
to
abolyshe
and
put
away
this
vnclene
nature
.
Therfore
Paule
saythe
,
The
body
is
deade
because
of
sinne
,
that
is
to
say
,
it
is
mortified
for
cause
of
the
present
synne
,
whiche
is
yet
lefte
&
remayneth
in
the
flesshe
.
The
crosse
therfore
is
not
a
payne
or
punyshement
,
but
an
exercise
&
a
preparation
vnto
renouation
.
For
whan
the
present
synne
is
mortified
,
&
whan
in
the
myddes
of
temptations
,
we
do
lerne
to
seeke
helpe
of
god
,
and
we
do
proue
and
fynde
the
presence
and
ayde
of
god
:
we
more
and
more
acknowlege
or
recognise
the
diffidence
of
oure
owne
hartes
,
and
do
lyfte
vp
our selfes
by
faythe
.
So
groweth
the
newnes
of
spirite
,
as
Paule
saythe
,
Althoughe
oure
outwarde
man
be
destroyed
,
ye●
our
inwarde
man
is
renewed
from
day
to
day
.
Also
Esaie
sayth
,
The
anguyshe
in
whiche
they
do
crye
,
is
thy
discipline
to
them
.
Besydes
this
,
deathe
is
than
a
verye
punyshement
,
whan
the
herte
throughly
troubled
and
made
afrayde
,
doth
feele
and
perceyue
the
wrathe
of
god
,
accordyng
to
that
sayenge
of
scripture
.
The
prycke
or
stynge
of
deathe
is
synne
.
But
after
that
in
holy
men
,
the
terrours
of
synne
be
ouercome
by
faythe
:
death
without
that
felynge
of
the
wrathe
of
god
,
is
proprely
no
punyshement
.
But
so
it
is
that
the
keyes
do
neyther
laye
on
,
neyther
remitte
these
paynes
.
wherfore
satisfactions
do
not
apperteyne
nor
belonge
to
these
paynes
.
For
the
keyes
do
not
remitte
neyther
deathe
,
neyther
any
parte
of
the
comen
afflictions
.
More
ouer
if
they
do
redeme
these
paynes
with
satisfactions
:
An other
obiection
of
th
aduersaries
why
do
they
byd
vs
make
satisfaction
in
Purgatory
?
They
obiecte
agaynste
vs
,
Adam
,
also
Dauid
,
which
was
punished
for
his
adultery
.
Of
these
examples
they
do
make
an
vniuersal
rule
,
that
to
euery
syn
is
correspondent
a
propre
temporall
punyshement
,
in
layeng
on
the
power
of
the
keyes
.
Afore
it
was
sayde
,
that
holy
men
do
susteyne
punyshementes
whiche
be
the
workes
of
god
/
they
susteyn
contrition
or
terrours
/
they
susteyne
also
other
comen
afflictions
.
The
answere
.
So
some
susteyne
propre
punyshmentes
layde
on
them
by
god
,
because
of
example
to
other
.
And
these
punyshementes
do
nothyng
belonge
to
the
keyes
.
For
the
keyes
can
neyther
laye
them
on
,
neyther
remitte
them
,
but
god
without
the
ministerie
or
seruice
of
the
keyes
,
bothe
dothe
laye
them
on
,
and
also
remitte
them
.
Neyther
doth
this
vniuersall
rule
folowe
,
as
to
gather
in
this
wyse
.
Upon
Dauid
was
layd
a
propre
punyshement
for
his
offence
:
ergo
besydes
the
comen
afflictions
,
there
is
a
certeine
other
payne
of
Purgatory
,
in
which
to
euery
synne
is
correspondent
a
degree
of
punyshement
.
Where
dothe
the
scripture
teache
this
,
that
we
can
not
be
delyuered
from
eternall
deathe
,
but
by
that
recompence
of
certeyne
paynes
besydes
the
comen
afflictions
?
Contrarywyse
the
scripture
dothe
often
tymes
teache
,
that
remission
of
synnes
dothe
come
freelye
for
Christis
sake
/
and
that
Christe
is
the
ouercomer
of
deathe
and
of
synne
.
Wherfore
we
ought
not
to
patche
vnto
him
the
merite
of
satisfaction
.
And
though
there
be
afflictions
left
,
yet
not
withstandyng
the
scripture
dothe
iudge
them
to
be
mortifications
of
the
synne
presente
,
not
recompensations
of
eternall
deathe
,
or
prices
of
eternall
deathe
.
Iob
is
excused
,
that
he
was
not
punyshed
for
his
offences
committed
in
tymes
passed
:
wherfore
afflictions
be
not
alwayes
punyshementes
,
or
tokens
of
wrathe
.
But
rather
frearefull
consciences
be
to
be
taughte
,
that
there
be
other
better
endes
of
afflictions
:
lest
els
they
myght
thynke
them selues
to
be
reiected
of
god
,
if
in
afflictions
they
do
se
nothynge
but
punyshement
,
&
the
wrathe
of
god
.
Other
better
endꝭ
I
say
are
to
be
consydered
,
as
this
ende
,
that
god
dothe
a nother
mannes
workes
,
that
he
maye
do
his
owne
worke
.
&c.
as
Esaie
dothe
teache
in
a
longe
sermon
.
Ceasse
to
do
euyll
,
and
learne
to
do
well
&c.
If
●●ti●
synnes
be
as
purple
:
they
shall
be
made
as
whyte
as
snowe
.
If
ye
wyll
,
and
shall
heare
me
,
ye
shall
eate
the
frutes
of
the
earthe
.
Neyther
is
that
moste
wayghtye
and
mooste
holsome
sentence
to
be
translated
from
hoolle
repentaunce
,
and
from
workes
due
,
and
by
god
commaunded
:
and
to
be
applyed
vnto
satisfactions
,
and
workes
of
mennes
traditions
.
And
it
is
profitable
to
teache
this
,
that
the
comen
punyshementes
be
mitigated
by
our
repentaunce
,
and
by
the
true
frutes
of
repentaunce
,
by
good
workis
wrought
of
fayth
,
&
not
as
these
men
do
fayne
,
wrought
in
deadly
synne
.
And
to
this
purpose
apperteyneth
the
ensample
of
the
Niniuites
,
which
with
theyr
penaunce
(
we
meane
of
hoolle
penaunce
)
were
reconciled
vnto
god
,
and
dyd
obteyne
,
that
the
citie
shulde
not
be
destroyed
.
And
as
touchyng
to
that
that
generall
counsaylles
haue
made
Canones
,
and
that
the
fathers
make
mention
of
satisfaction
:
we
haue
sayde
here
before
,
that
it
was
an
ecclesiastical
discipline
,
instituted
and
ordeyned
because
of
example
.
Neyther
dyd
they
rhynke
that
this
discipline
is
necessary
to
the
remission
eyther
of
the
synne
,
or
els
of
the
punyshement
.
For
if
any
amonge
them
haue
made
mention
of
Purgatorie
,
What
purgatory
is
by
faders
they
meane
not
that
it
is
a
compensation
of
eternal
payne
,
nor
that
it
is
a
satisfaction
:
but
a
purgyng
of
vnꝑfecte
soules
▪
lyke
as
Augustine
dothe
say
,
that
veniall
synnes
be
brente
,
Indulgences
in
olde
tyme
were
forgyuynges
of
those
open
obseruaunces
,
[
*
](A22612-e12710-b)
*
What
were
pardons
in
old
time·
that
men
shulde
not
be
ouermoche
greued
.
And
if
satisfactions
and
paynes
may
be
remitted
by
the
auctoritie
of
man
:
than
is
not
that
recompensation
necessary
by
the
law
of
god
.
For
the
lawe
of
god
can
not
be
taken
away
by
mannes
auctoritie
.
Furthermore
consideryng
that
nowe
that
custome
and
vsage
is
by
it selfe
abolished
&
growen
out
of
vre
(
the
byshops
also
them selues
dissemblyng
the
matter
,
and
wynkynge
at
the
not
executynge
of
them
)
there
is
no
nede
at
all
of
those
remissions
or
pardones
.
And
yet
neuertheles
the
name
of
pardons
hath
continued
and
remayned
stylle
.
And
lykewyse
as
satisfactions
were
not
vnderstanded
of
the
politicall
or
ciuile
discipline
,
but
of
the
recompensation
of
payne
:
euen
so
indulgences
were
wrongely
vnderstanded
,
that
they
do
delyuer
soules
from
Purgatorie
.
But
the
keye
hath
no
power
but
only
vpon
earthe
,
to
bynde
and
louse
,
according
to
that
sayenge
.
What
soeuer
thynge
thou
shalte
bynde
vpon
earthe
,
it
shal
be
bounde
in
heuen
.
And
what
soeuer
thyng
thou
shalte
louse
vpon
erthe
,
it
shal
be
loused
also
in
heuen
.
Howe
be
it
,
as
we
haue
sayde
before
,
the
keye
hath
not
power
to
laye
on
punyshementes
,
o●
to
institute
honourynge
of
god
:
but
onely
it
hath
commaundement
to
forgyue
synnes
vnto
them
,
whiche
be
conuerted
,
and
to
rebuke
and
excommunicate
them
,
which
wyll
not
be
conuerted
,
For
as
to
louse
,
signifiethe
to
forgyue
synnes
:
so
to
bynde
,
signifiethe
not
to
forgyue
synnes
/
for
Christe
speaketh
of
a
spirituall
kyngdome
.
And
the
commaundement
of
god
is
,
that
the
ministers
of
the
gospel
shulde
assoyle
them
,
whiche
be
conuerted
,
accordynge
to
that
texte
of
Paule
,
Power
and
auctoritie
is
gyuen
vs
to
edification
.
Wherfore
the
reseruation
of
cases
is
a
politicall
and
ciuil●
thynge
.
For
it
is
a
reseruation
of
canonicall
punyshement
,
and
not
a
reseruation
of
synne
in
the
syghte
of
god
,
in
them
whiche
be
truelye
conuerted
.
Wherfore
oure
aduersaries
do
iudge
well
,
whan
they
do
graunte
,
that
in
the
article
of
deathe
,
that
reseruation
of
cases
ought
not
to
let
absolution
.
We
haue
set
forthe
and
declared
the
summe
of
our
doctrine
,
as
touchynge
penaunce
,
whiche
doctrine
we
knowe
assuredly
to
be
godly
and
holsome
to
good
myndes
.
And
good
men
,
if
they
shal
compare
our
doctrine
with
the
most
confuse
and
troublesome
disputations
of
our
aduersaries
:
shall
perceyue
ryghte
well
,
that
our
aduersaries
haue
lefte
out
the
doctrine
of
faythe
,
iustifieng
&
confortyng
godly
hertes
.
For
they
shall
see
that
our
aduersaries
do
fayne
many
thingꝭ
of
the
merite
of
attrition
,
of
that
endeles
rehersal
of
synnes
,
&
of
satisfactions
,
hangynge
nothyng
together
,
and
as
the
olde
prouerbe
is
,
touching
neither
heuen
ne
earth
,
but
strayeng
and
wanderyng
clene
wyde
from
the
purpose
,
and
such
as
euen
our
aduersaries
them selues
can
not
sufficiently
declare
.
☞
Of
the
numbre
and
vse
of
the
❧
sacramentes
.
❧
IN
the
.xiij.
article
,
our
aduersaries
do
allowe
,
that
we
do
saye
the
sacramentes
not
only
to
be
signes
or
tokens
of
profession
amonge
men
,
as
certayn
men
do
fayne
:
but
rather
to
be
signes
and
testimonies
of
the
wyll
of
god
towardes
vs
,
by
whiche
god
moueth
and
styrreth
hertes
to
beleue
.
But
here
they
byd
vs
also
to
accompte
seuen
sacramentes
.
We
thynke
that
men
oughte
to
beware
,
that
the
thynges
&
ceremonies
instituted
in
the
scriptures
be
not
despised
,
howe
many
soeuer
they
be
.
Neyther
do
we
thinke
it
to
make
any
great
matter
,
although
diuerse
men
for
cause
of
teachyng
,
do
nombre
or
recken
diuerse
wayes
,
so
that
they
kepe
well
the
thynges
taught
in
the
scripture
.
For
the
olde
wryters
haue
not
all
numbred
them
after
one
maner
and
facyon
.
If
we
call
sacramentes
rytes
or
ceremonies
,
whiche
be
commaunded
by
god
,
&
vnto
whiche
is
added
a
promyse
of
grace
:
it
is
an
easye
thyng
to
iudge
,
whiche
be
proprely
sacramentis
▪
For
rytꝭ
or
ceremonies
instituted
by
men
shall
not
after
this
maner
proprely
be
called
sacramentes
.
For
it
belongeth
not
to
the
auctorite
of
man
to
promyse
grace
.
wherfore
signes
instituted
without
the
commaundement
of
god
,
be
not
sure
and
vndoubted
tokens
of
grace
/
albeit
peraduenture
they
teache
ignoraunte
&
simple
persones
,
or
elles
put
them
in
remembraunce
of
somewhat
.
The
very
sacramentes
therfore
be
Baptisme
,
the
Souper
of
the
lorde
,
My
worde
that
shal
go
out
from
my
mouth
shall
nat
retourne
vnto
me
voyde
:
but
it
shall
do
what
soeuer
thingꝭ
I
haue
willed
&c.
If
ordre
after
this
maner
be
vnderstanded
,
we
wyll
nat
be
greued
to
call
also
the
imposition
or
layeng
on
of
the
handes
a
sacramente
.
For
the
churche
hath
a
commaundement
to
constitute
and
ordeyne
ministers
,
whiche
ought
to
be
verie
acceptable
vnto
vs
,
because
we
knowe
that
god
dothe
approue
that
ministration
,
and
is
present
at
that
ministration
.
And
it
is
profitable
also
as
much
as
may
be
,
to
garnishe
the
ministration
of
the
worde
with
al
maner
prayse
agaynst
mad
men
,
whiche
dreame
that
the
holy
ghoste
is
gyuen
nat
by
the
worde
,
but
for
certaine
preparations
of
theyr
owne
,
if
they
syt
ydle
holdynge
theyr
tonges
in
darke
places
,
lokyng
after
illumination
/
lyke
as
they
dyd
in
olde
tyme
whiche
were
called
enthusiastes
whiche
fayned
them selues
to
be
inflate
and
inspired
by
the
diuine
influence
and
power
,
and
as
these
Anabaptistes
do
at
this
day
.
Nowe
as
touchyng
matrimonie
,
THe
.xiiij.
article
,
The
xiiii
article
of
callynge
.
in
whiche
we
say
,
that
the
administrations
of
the
sacramentes
,
&
of
the
worde
in
the
congregation
,
is
to
be
graunted
vnto
no
man
onles
he
be
in
due
forme
&
maner
called
:
they
do
receiue
,
vpon
the
condicion
that
we
do
vse
canonicall
ordination
or
giuing
of
orders
.
Concernyng
this
matter
we
haue
in
this
assemble
oftentimes
openly
witnessed
,
that
we
do
with
all
our
hartes
desyre
to
kepe
the
ecclesiastical
ordre
and
discipline
,
and
the
degrees
in
the
churche
,
euen
those
that
be
made
also
by
mans
auctorite
.
For
we
do
knowe
,
that
for
a
good
and
a
profitable
entent
and
purpose
the
ecclesiasticall
discipline
was
ordeyned
by
the
fathers
,
after
suche
maner
and
fashyon
as
the
olde
auncient
canones
do
describe
.
But
the
byshopes
eyther
do
compel
our
prestes
to
caste
awaye
and
to
condempne
thys
kynde
of
doctrine
,
whiche
we
haue
confessed
&
acknowledged
,
orels
if
they
refuse
so
to
do
,
they
do
with
meruailous
straunge
crueltie
suche
as
hathe
nat
ben
herde
,
kyl
the
sely
pore
men
and
that
gyltles
.
These
causes
do
let
that
our
prestes
can
nat
knowe
these
men
for
byshoppes
.
So
the
crueltie
of
byshops
is
the
cause
,
wherfore
the
canonical
ordre
or
discipline
is
some
where
dissolued
,
and
nat
obserued
,
whiche
we
dyd
greatly
desyre
to
kepe
.
Aduise
them
,
howe
they
wyll
make
accomptes
to
god
,
for
that
they
do
in
thꝭ
wyse
disseuer
and
dissipate
the
churche
.
Our
consciences
in
this
matter
be
clene
out
of
daunger
and
ieoperdy
.
For
sythe
we
knowe
our
confession
to
be
true
,
godly
,
and
catholyke
:
we
ought
nat
to
approue
the
crueltie
of
them
,
whiche
do
persecute
thys
doctrine
.
And
we
knowe
that
the
church
is
amonge
those
▪
whiche
teache
the
worde
of
god
well
&
truly
▪
and
whiche
ministre
the
sacramentes
well
and
duely
:
and
nat
amonge
them
,
whiche
nat
only
with
theyr
decrees
go
aboute
to
put
away
the
worde
of
god
,
but
also
sley
them
that
teache
wel
and
truely
.
To
whome
yea
doyng
any
thyng
contrary
to
the
canones
,
yet
the
very
canones
them selues
be
a
greate
deale
more
gentle
and
fauorable
.
And
here
againe
we
do
openly
make
protestation
,
that
we
shall
gladly
obserue
and
kepe
the
ordre
&
discipline
of
the
churche
,
and
of
the
canones
,
vpon
condition
that
the
bysshoppes
cease
to
rage
and
vse
thys
crueltie
agaynste
our
congregations
.
Thys
our
mynde
and
wyll
bothe
before
god
,
and
amonge
al
nations
,
shal
excuseys
to
al
them
that
shal
come
after
vs
/
so
that
it
can
nat
be
layde
to
our
charge
ne
any
faute
can
be
put
in
vs
,
that
the
auctoritie
of
bysshoppes
is
minished
and
enfebled
:
when
men
shall
reade
and
heare
that
we
,
albeit
we
desyre
the
bysshoppes
nat
to
vse
this
vniuste
crueltie
towardes
vs
,
yet
can
we
in
no
wyse
obtayne
any
maner
equitie
or
ryght
of
them
.
Of
mans
traditions
in
the
churche
.
IN
the
.xv.
article
,
they
receyue
the
fyrste
parte
,
in
which
we
say
that
those
rites
and
ceremonies
in
the
churche
are
to
be
obserued
,
which
may
be
obserued
with
out
any
syn
,
and
whiche
helpe
to
the
keping
of
tranquilite
and
good
ordre
in
the
churche
.
The
seconde
parte
they
vtterly
condempne
,
in
which
we
say
,
that
mans
traditions
instituted
to
appeace
god
,
to
merite
grace
/
and
to
satisfy
for
synnes
be
contrary
to
the
gospell
.
Albeit
in
our
confession
concernyng
the
choyse
of
meares
,
we
haue
spoken
many
thynges
ynough
of
traditions
:
yet
this
natwithstanding
certayne
thingꝭ
shal
here
brefly
be
repeted
.
For
although
we
thought
,
that
our
aduersaries
wolde
for
other
causes
defende
the
traditions
of
men
:
yet
we
dyd
nat
thynke
,
that
euer
they
wolde
haue
condempned
this
our
article
/
whiche
is
.
That
we
deserue
nat
forgiuenes
of
sinnes
,
or
grace
through
the
obseruyng
of
mennes
traditions
.
Syth
therfore
thys
article
is
condempned
:
we
haue
an
easy
and
a
playne
cause
.
Now
our
aduersaries
do
openly
play
the
Iewes
,
and
do
openly
oppresse
the
gospell
with
deuillyshe
doctrines
.
For
than
dothe
the
scripture
call
tradicions
the
doctrines
of
deuyls
:
when
it
is
taught
,
that
they
be
seruices
profitable
to
deserue
remission
of
synnes
,
and
grace
.
For
then
they
endymme
the
gospel
,
they
minishe
the
benefite
of
Christ
they
annulle
the
iustice
of
faythe
.
The
gospel
teacheth
vs
,
that
we
through
faythe
for
Christes
sake
frely
receiue
remission
of
sinnes
,
and
be
reconciled
to
god
.
Our
aduersaries
contrary
wyse
make
another
mediatour
,
that
is
to
wete
these
traditions
.
For
the
traditions
sake
,
they
wyll
obteine
remission
of
sinnes
,
by
these
they
wyll
appease
the
wrathe
of
god
.
But
Christe
sayth
openly
,
They
honour
me
in
vayne
with
the
commaundementes
of
men
.
We
haue
herebefore
largely
disputed
,
that
men
be
iustified
throughe
faythe
,
whan
they
beleue
that
they
haue
god
pacified
,
not
for
our
workes
,
but
frelye
for
Christe
.
This
is
vndoubtedly
the
doctrine
of
the
gospell
,
for
Paule
sayth
playnly
to
the
Ephesians
,
In
the
preceptes
of
your
fathers
do
ye
not
walke
,
neyther
do
ye
kepe
theyr
iudgementes
,
ne
be
ye
polluted
with
the
ydoles
of
them
,
I
am
your
lorde
god
▪
walke
in
my
preceptes
,
and
kepe
my
iudgementes
,
and
worke
ye
them
.
If
it
be
laufull
for
men
to
institute
worshyppyngꝭ
or
seruice
,
and
by
the
sayde
seruices
they
merite
grace
▪
than
shall
the
honourynge
&
seruice
of
all
nations
be
to
be
allowed
/
than
the
honours
instituted
by
Ierohoam
,
&
other
without
the
lawe
,
shal
be
to
be
approued
.
For
what
difference
is
there
?
if
it
hath
ben
laufull
for
vs
to
institute
seruices
profitable
to
merite
grace
or
iustice
:
whye
was
not
the
same
thynge
laufull
to
the
gentyles
,
and
to
the
chyldren
of
Israel
?
But
therfore
were
the
honours
of
the
Gentyles
and
of
the
Israelites
disalowed
,
because
they
thought
them selues
by
the
sayde
honours
to
merite
remission
of
sinnes
and
iustice
,
and
dyd
not
knowe
the
iustice
of
fayth
.
Finally
,
wherby
be
we
made
sure
,
that
honours
or
seruices
instituted
by
men
,
without
the
commaundement
of
god
do
iustifie
?
For
of
the
wyll
&
pleasure
of
god
,
nothynge
can
be
affermed
without
the
worde
of
god
.
What
if
god
dothe
not
accepte
ne
allowe
these
seruices
?
Howe
than
do
oure
aduersaries
afferme
,
that
they
iustifie
,
sythe
this
thynge
can
not
be
affermed
withoute
the
worde
&
testimonie
of
god
?
And
Paule
sayth
,
And
what
nede
many
wordes
in
a
thyng
that
is
manifeste
and
open
?
If
our
aduersaries
do
defende
these
honourynges
inuented
by
men
,
[
*
](A22612-e13040-b)
*
The
kyngedome
of
Antichrist
.
as
thinges
deseruyng
iustification
,
grace
,
and
remission
of
synnes
,
they
do
playnly
buyld
vp
the
kyngdome
of
Antichriste
.
For
the
kyngdome
of
Antichrist
is
a
newe
maner
of
honourynge
deuised
by
the
auctoritie
of
man
,
reiectynge
Christe
,
Lykewyse
as
the
kyngedome
of
Mahomete
hath
honouryngꝭ
,
hath
workes
,
by
whiche
it
wyll
be
iustified
before
god
,
and
dothe
not
thynke
that
men
be
iustified
in
the
syght
of
god
freely
through
fayth
for
Christis
sake
.
So
also
the
papacie
shall
be
a
parte
of
Antichristis
kyngdome
,
if
it
dothe
so
defende
worshyppynges
inuented
by
men
,
that
they
do
iustifie
.
For
the
honoure
and
prerogatyue
of
Christe
is
abbrydged
,
whan
they
teache
,
that
we
be
not
freelye
iustified
through
faythe
for
Christis
sake
,
but
by
suche
maner
obseruaunces
.
And
namely
whan
they
teache
,
that
suche
maner
obseruaunces
and
ceremonies
be
not
onely
profitable
,
but
also
necessarie
to
iustification
/
as
theyr
opinion
was
herebefore
in
the
.viii.
article
,
where
they
condempne
vs
,
because
we
sayde
that
it
is
not
necessarye
to
the
vnitie
of
the
churche
,
that
there
be
in
all
placis
lyke
and
one
maner
obseruaunces
and
ceremonies
instituted
by
men
.
Daniel
the
prophete
signifieth
and
gyueth
knowlege
,
that
newe
fashyons
of
worshyppes
inuented
by
men
,
He
shal
honour
the
god
Maosis
in
his
owne
place
,
and
the
god
,
whiche
his
fathers
neuer
knewe
:
shall
he
worshyp
with
golde
and
syluer
,
and
precious
stones
.
Here
he
describeth
newe
fashyons
of
honouryng
god
,
for
he
saythe
,
that
such
maner
god
is
worshypped
as
the
fathers
haue
not
knowen
.
For
albeit
that
the
holye
fathers
also
haue
had
ceremonies
and
traditions
:
yet
they
dydde
not
thynke
,
that
these
thynges
be
profitable
or
necessarye
●o
iustification
,
they
dyd
not
mynyshe
the
glorie
&
the
benefite
of
Christ
,
but
they
taught
that
we
be
iustified
through
fayth
for
Christis
sake
,
and
not
for
those
humane
traditions
and
ceremonies
.
But
they
dyd
obserue
the
traditions
of
men
for
a
corporall
vtilitie
that
the
people
shuld
knowe
,
what
tyme
they
oughte
to
come
together
/
and
that
all
thynges
shulde
be
done
ordrely
and
sadly
in
the
churches
,
because
of
example
.
Finallye
,
that
the
commen
people
also
shulde
haue
a
certayne
instruction
and
discipline
.
For
the
diuersities
of
tymes
,
and
the
varietie
of
ceremonies
auayleth
to
monyshe
the
commen
people
.
These
causes
moued
the
fathers
to
obserue
and
kepe
ceremonies
,
as
Epiphanius
doth
openly
witnesse
in
his
disputation
agaynst
the
Encratites
,
[
*
](A22612-e13110-b)
*
The
Encratites
.
they
dyd
absteyne
from
wyne
,
euen
also
in
the
very
●ouper
of
the
lorde
.
They
dyd
eate
no
flesshe
,
no
neyther
yet
fysshe
,
in
which
thyng
they
dyd
farre
passe
the
freres
of
dominikes
ordre
.
Mariage
they
dyd
hate
moste
of
any
thynge
,
albeit
the
companye
of
women
they
dyd
not
hate
.
For
this
thynge
dothe
Epiphanius
laye
agaynste
them
.
For
they
had
flockes
of
women
,
whiche
folowed
the
same
sorte
and
kynde
of
lyuynge
that
they
dyd
,
euen
as
at
this
daye
the
religious
men
commenly
haue
monasteries
of
women
nere
vnto
them
.
And
these
obseruaunces
they
dyd
imagine
to
be
the
true
honoure
&
seruice
of
god
,
and
to
be
iustice
,
for
whiche
they
were
acceptable
vnto
god
,
and
by
whiche
they
dyd
pacifie
the
wrathe
of
god
.
This
opinion
doth
Epiphanius
disproue
,
and
sheweth
that
there
be
other
endes
of
the
traditions
.
For
he
sayth
that
traditions
●e
to
be
praysed
and
allowed
,
whiche
be
made
eyther
for
temperaunce
,
or
for
ciuile
gouernaunce
,
that
is
to
saye
,
eyther
to
tame
and
subdue
the
fleshe
▪
for
the
instruction
of
the
vnlerned
persons
,
or
els
for
a
ciuile
order
to
be
hadde
.
And
we
also
iudge
,
that
for
these
causes
traditions
may
be
wel
kepte
,
that
is
to
say
,
to
th
entent
that
the
people
shulde
be
present
at
deuine
seruice
in
sobre
wyse
,
so
as
Iosaphat
and
the
kynge
of
Nynyue
dyd
by
proclamation
commaunde
fastes
.
Also
that
the
ordre
&
ceremonies
in
the
churche
shuld
teache
the
vnlerned
,
what
is
done
in
euery
tyme
.
Hereof
were
ordeyned
the
Christemas
holye
dayes
,
the
holy
dayes
of
Easter
,
and
whytson
tyde
,
&
suche
other
lyke
.
This
is
it
that
Epiphanius
saythe
,
that
traditions
were
instituted
because
of
an
ordre
to
be
had
,
&
that
suche
ordre
shulde
put
men
in
remembraunce
of
the
historie
,
and
of
the
benefites
of
Christe
.
For
the
tokens
or
markes
of
thynges
,
beinge
a●
it
were
paynted
and
set
forth
in
maners
and
ceremonies
,
do
more
effectuallye
put
the
commen
people
in
remembraunce
,
than
do
bokes
or
wrytynges
.
These
endes
of
traditions
and
ceremonies
were
profitable
to
be
shewedde
to
the
people
,
and
to
be
playnely
&
openly
declared
.
But
to
these
endes
our
aduersaries
do
fayne
a nother
ende
to
be
ioyned
,
through
a
certeyn
pharisaicall
persuasion
,
that
is
to
witte
,
that
suche
maner
obseruaunces
do
merite
remission
of
synnes
.
Also
that
they
be
seruices
necessarye
to
iustification
/
and
that
for
them
men
be
accompted
ryghtuous
in
the
syghte
of
god
.
This
playnly
is
to
honoure
god
with
golde
,
syluer
,
and
precious
stones
,
and
to
thinke
that
god
is
appeased
and
reconciled
with
diuersitie
of
garmentes
,
of
ornamentes
,
and
with
other
lyke
thynges
,
of
whiche
there
is
an
infinite
numbre
in
the
traditions
of
men
,
or
els
to
thinke
that
suche
maner
tbynges
be
honourynges
of
god
,
I
meane
diuersities
of
tymes
,
of
meates
,
of
vessels
,
of
apparayle
.
Paule
to
the
Collossianes
wryteth
,
that
traditions
haue
the
semblaunce
and
lykenes
of
wysedome
,
And
in
very
dede
so
haue
they
.
For
that
fayre
ordre
is
very
semely
in
the
churche
,
and
for
that
cause
is
necessarye
.
But
mannes
reason
,
because
it
dothe
not
vnderstande
the
ryghtuousnes
of
faythe
:
it
doth
naturally
imagine
that
suche
maner
work
?
iustifie
men
,
and
that
they
reconcile
god
vnto
vs
.
&c.
Suche
was
the
opinion
of
the
comen
people
amo●ge
the
Israelities
,
and
by
the
reason
of
〈…〉
they
dyd
augment
suche
man●r
ceremonies
,
〈◊〉
they
haue
nowe
encreased
with
vs
in
Mon●ste●ies
.
Suche
is
the
iudgement
of
mannes
〈◊〉
also
▪
concernynge
the
exercises
of
the
body
,
&
concernynge
fastynges
/
whose
ende
in
very
dede
is
to
tame
and
to
punyshe
the
flesshe
,
but
yet
mannes
reason
doth
fayne
a nother
ende
,
that
is
to
say
,
that
they
be
diuine
honours
,
whiche
iustifie
,
As
Thomas
wryteth
,
that
fastynge
is
auayllable
to
the
puttynge
awaye
,
After
that
this
semblaunce
of
wysedome
and
iustice
hath
begyled
men
:
than
afterwardes
ensue
infinite
hurtes
/
the
gospell
is
defaced
,
concernynge
the
iustice
of
faythe
in
Christe
/
&
there
succedeth
in
the
steade
therof
a
vayne
truste
and
confidence
in
suche
maner
workes
.
Afterwardes
the
commaundementes
of
god
be
defaced
/
and
these
workes
do
chalenge
to
them selues
the
title
of
perfecte
and
spirituall
lyfe
,
and
be
farre
preferred
before
the
workis
of
the
commaundement
of
god
/
as
workes
of
euerye
mannes
callynge
/
the
administration
of
the
comen
weale
/
the
administration
of
household
/
the
lyfe
of
maryed
folkes
/
the
bryngyng
vp
of
chyldren
.
These
thynges
in
comparison
of
those
ceremonies
be
iudged
to
be
vnholy
and
prophane
thyngꝭ
/
in
so
moche
that
many
men
do
exercise
these
thyngꝭ
with
a
certeyn
doubtfulnes
and
grudge
of
conscience
.
For
it
is
vndoubtedly
knowne
,
that
many
men
haue
forsaken
the
administration
and
gouernaunce
of
the
comen
weale
,
and
also
haue
forsaken
wedlocke
▪
and
haue
taken
them selues
to
these
obseruaunces
,
as
vnto
better
and
more
holy
thynges
.
Neyther
is
this
yet
ynoughe
,
but
also
whan
this
ꝑsuation
is
ones
fixed
in
mennes
myndis
,
that
suche
maner
obseruaunces
be
necessarye
to
iustification
:
the
consciences
be
sore
vexed
and
troubled
,
because
they
can
not
perfectely
fulfyll
all
obseruaunces
.
For
what
man
is
a●le
to
numbre
them
all
?
There
be
bokes
oute
of
numbre
,
yea
hole
libraries
,
whiche
do
conteyn
neuer
one
sillable
of
Christe
,
or
of
the
fayth
in
Christe
,
nor
of
the
good
workes
belongynge
to
euery
mannes
vocation
:
but
onely
do
gather
traditions
,
and
the
interpretations
or
gloses
of
them
/
by
whiche
interpretations
sometyme
they
be
made
more
greuous
/
&
somtyme
they
be
released
and
made
more
easye
.
Howe
sore
is
that
good
man
Gerson
troubled
,
We
therfore
agaynst
thys
semblaunce
of
wysdome
and
rightuousnes
in
humaine
traditions
and
ceremonies
,
whiche
begylethe
men
,
let
vs
arme
our selues
with
the
worde
of
god
,
&
fyrst
lette
vs
knowe
for
a
suertie
,
that
they
neyther
deserue
remission
of
synnes
,
ne
iustification
in
the
syght
of
god
,
neyther
he
necessary
to
iustification
/
we
haue
alledged
certayne
authorities
and
testimonies
here
before
,
and
Paule
is
full
of
them
.
Fyrste
to
the
Colossianes
he
sayeth
.
Let
no
man
iudge
you
in
meate
,
drynke
,
or
a
set
holy
day
,
or
in
the
feaste
of
the
newe
mone
/
or
in
the
sabbot
day
,
whiche
be
shadowes
of
thinges
to
come
but
the
body
is
Christes
.
And
here
he
compriseth
bothe
the
lawe
of
Moyses
,
and
also
tradicions
of
men
,
leaste
our
aduersaries
myght
by
theyr
elusions
seme
to
avoyde
these
authorities
and
testimonies
(
as
they
be
wonte
)
sayeng
that
Paule
only
speaketh
of
the
lawe
of
Moyses
.
But
he
here
clearely
witnesseth
hym selfe
to
speake
of
the
traditions
of
men
.
Howbeit
our
aduersaries
do
nat
perceiue
what
they
do
say
.
For
if
the
gospel
denieth
that
the
ceremonies
of
Moyses
lawe
do
iustify
,
whiche
were
instituted
by
the
commaundement
of
god
:
howe
muche
lesse
then
do
the
traditions
of
men
iustifie
?
Neyther
haue
the
byshoppes
power
and
authorite
to
institute
ceremonies
as
thingꝭ
iustifieng
or
necessary
to
iustification
.
Yea
the
apostles
say
in
the
.xv.
of
the
actis
,
why
do
ye
tempte
god
,
layeng
on
a
yoke
.
[
*
](A22612-e13250-b)
*
A
propre
similitude
.
But
lykewyse
as
Alexandre
dyd
by
the
knot
,
called
Nodus
gordius
,
whiche
,
because
he
coulde
not
vndoe
,
he
chopped
it
a
sondre
with
a
swerde
:
so
the
Apostles
do
at
ones
delyuer
consciences
from
traditions
/
namely
if
they
be
gyuen
to
deserue
iustification
.
Wherfore
to
be
agaynste
this
doctrine
,
the
Apostles
compelle
vs
,
bothe
by
theyr
teachynge
,
and
also
by
theyr
examples
.
They
constraine
vs
to
teache
,
that
traditions
do
not
iustifie
,
that
they
be
not
necessary
to
iustification
▪
that
no
man
ought
to
make
or
to
receiue
traditions
,
with
suche
opinion
,
that
they
deserue
iustification
.
But
if
any
man
obserue
them
,
let
hym
than
obserue
them
without
superstition
,
as
ciuile
maners
or
customes
lykewise
as
without
superstition
men
of
warre
haue
one
maner
of
apparayle
,
&
scholers
a nother
.
The
Apostles
do
breake
traditions
,
&
Christe
doth
make
theyr
excuse
.
For
an
example
was
to
be
shewed
vnto
the
phariseis
▪
that
those
obseruaunces
were
vnprofitable
.
Wherfore
if
our
men
do
leaue
the
obseruynge
of
any
traditions
,
whiche
be
not
profitable
/
they
be
excused
nowe
well
ynoughe
/
for
asmoche
as
the
sayde
traditions
be
required
,
as
though
they
dyd
deserue
iustification
.
For
suche
opinion
in
traditions
is
wycked
and
vngodlye
.
But
the
auncient
traditions
made
in
the
churche
for
cause
of
vtilitie
,
we
do
gladly
obserue
and
kepe
/
and
we
interprete
them
to
the
beste
parte
and
moste
laudable
,
excludyng
the
opinion
whiche
thinketh
that
they
iustifye
.
And
our
aduersaries
do
wrongefully
,
and
vntruely
accuse
vs
,
that
we
do
abolyshe
and
take
away
the
good
ordenaunces
,
and
the
discipline
of
the
churche
.
For
we
may
boldely
,
and
truely
say
,
that
the
publyke
and
open
facyon
of
congregations
with
vs
is
more
honest
,
than
it
is
amonge
our
aduersaries
.
And
if
any
man
wyl
truely
consydre
and
way
the
mattier
,
he
shall
fynde
that
we
do
kepe
the
canones
more
truelye
,
than
do
our
aduersaries
.
Amonge
our
aduersaries
,
the
preestes
do
synge
or
say
masses
agaynst
theyr
wylles
,
hyred
with
money
,
and
for
the
moste
parte
only
for
theyr
hyre
or
wages
sake
.
They
synge
psalmes
,
not
to
th
entent
to
lerne
,
or
praye
:
but
because
to
do
honour
and
seruice
to
god
,
as
though
that
worke
were
an
honoure
to
god
,
or
at
the
leaste
wyse
,
they
do
it
for
theyr
wages
sake
.
With
vs
many
do
vse
the
souper
of
the
lorde
euery
Sonday
,
but
they
be
first
instructed
,
examined
,
and
assoyled
.
Chyldren
do
synge
psalmes
,
that
they
may
lerne
,
the
people
also
syngen
them
,
to
th
entent
that
eyther
they
myghte
lerne
,
or
els
pray
.
Amonge
our
aduersaries
there
is
no
instruction
of
chyldren
at
al
/
of
whiche
thing
yet
the
canones
do
gyue
commaundement
.
With
vs
the
pastors
&
ministers
of
the
congregations
be
compelled
openly
to
enstructe
,
and
to
here
chyldhod
.
And
this
ceremonie
bringeth
forth
verye
good
frutes
.
Amonge
our
aduersaries
in
many
countreys
throughout
the
hole
yere
be
made
no
sermones
at
all
sauing
only
in
the
lente
and
yet
seldome
than
.
But
the
cheife
honour
of
god
is
to
teache
the
gospel
.
And
when
our
aduersaries
do
preache
,
they
speake
of
humayne
traditions
/
of
the
honouryng
of
sayntes
,
and
of
suche
lyke
trifles
,
which
the
people
be
wery
of
,
and
nat
without
good
cause
.
And
therfore
the
people
departe
and
go
from
them
forthwith
in
the
begynnyng
after
that
they
haue
rehersed
the
texte
of
the
gospell
.
[
*
](A22612-e13260-b)
*
What
thyngꝭ
be
preached
amonge
the
Germaynes
A
certeyne
fewe
better
men
do
nowe
begin
to
speke
of
good
workes
,
but
of
the
iustice
of
faythe
in
Christe
/
of
the
consolation
and
comforte
of
consciences
,
they
speake
nothynge
at
all
.
Yea
moreouer
they
do
rayle
vpon
thys
moste
holsome
parte
of
the
gospel
.
Contrariwise
in
our
churches
all
the
sermones
be
spente
in
these
comen
places
,
of
the
feare
of
god
,
of
faythe
in
Christe
,
of
the
iustice
of
faythe
of
the
consolation
of
consciences
through
faythe
/
of
the
exercises
of
faythe
/
of
prayer
,
what
maner
one
it
ought
to
be
/
&
that
we
ought
surely
to
beleue
,
that
it
is
effectuall
,
and
that
it
is
herde
,
of
the
crosse
/
of
dignitie
of
prynces
,
and
theyr
officers
and
of
the
ciuile
ordinations
,
of
the
diuersitie
of
the
kyngdome
of
Christe
or
of
the
spirituall
kyngdome
/
&
of
polityke
or
ciuile
thynges
/
of
wedlocke
,
of
the
bryngyng
vp
and
information
of
chyldren
/
of
chastitie
/
of
all
the
offices
or
workes
of
charitie
.
By
thys
estate
of
churches
,
it
may
be
iudged
that
we
do
diligently
obserue
the
ecclesiasticall
discipline
&
godly
ceremonies
,
and
good
customes
of
the
churche
.
And
concernyng
mortification
of
the
fleshe
,
and
discipline
of
the
body
,
thus
we
teache
(
as
our
confession
dothe
shewe
)
that
true
&
vnfayned
mortification
is
done
by
the
crosse
,
and
by
suche
afflictions
wherwith
god
dothe
exercise
and
try
vs
.
In
these
we
must
obey
the
wyl
&
pleasure
of
god
,
as
Paule
sayeth
.
Gyue
your
bodyes
an
holt
or
sacrifice
.
&c.
And
these
be
the
spiritual
exercises
of
feare
and
faythe
.
But
besydes
this
mortification
which
is
done
by
the
crosse
,
there
is
also
a
certaine
voluntary
kynde
of
exercise
necessary
,
whereof
Christe
dothe
saye
.
Beware
that
your
hartes
be
nat
made
heuy
through
superf●uitie
of
meate
and
drynke
.
And
Paule
sayeth
.
I
do
chastise
my
body
,
and
do
brynge
it
into
bondage
▪
&c.
And
these
exercises
be
to
be
taken
vpon
vs
,
nat
for
that
they
be
honours
or
seruices
iustifieng
vs
,
but
to
th
entent
,
that
they
may
kepe
the
flesshe
vnder
/
leaste
fulnes
do
oppresse
vs
,
&
do
make
vs
recheles
and
without
feare
/
of
whiche
thing
it
commeth
to
passe
that
men
do
folowe
&
obey
the
affections
and
desyres
of
the
flesshe
.
This
diligence
ought
to
be
continuall
,
because
it
hathe
a
contynual
commaundement
of
god
.
And
that
precyse
forme
and
maner
of
certayne
meates
,
and
tymes
prescribed
and
commaunded
,
helpeth
nothyng
at
all
to
the
kepyng
vnder
and
subduing
of
the
flesshe
.
For
it
is
more
delicate
and
more
costly
,
then
be
other
dyners
and
suppers
.
And
nat
so
muche
as
our
aduersaries
them selues
do
obserue
the
forme
and
maner
whiche
is
taught
in
the
Canones
.
This
place
of
traditions
hathe
many
and
that
harde
disputations
/
and
we
haue
proued
and
founde
by
very
experience
▪
that
tradicions
ar
very
snares
of
the
consciences
.
When
they
be
requyred
as
necessarye
they
do
meruaylously
tormente
and
vexe
consciences
that
forget
or
leaue
eny
obseruaunce
or
ceremony
vndone
.
Agayne
the
abrogation
of
them
hathe
certayne
incommodities
,
and
certayne
questions
belongyng
vnto
it
.
But
we
haue
a
playne
,
&
an
easy
cause
,
because
our
aduersaryes
do
condempne
vs
,
for
that
we
do
teach
that
traditions
of
men
do
nat
meryte
remissyon
of
synnes
.
Also
they
do
require
general
or
vniuersal
traditions
(
as
they
call
them
)
as
necessary
to
iustifycation
.
Here
we
haue
a
bolde
and
a
stedfaste
defender
/
we
meane
Paule
,
which
euery
where
affermeth
that
these
obseruaunces
do
neyther
iustifye
,
nether
be
necessary
aboue
and
besydes
the
iustifycation
of
faythe
.
And
yet
neuertheles
we
do
shewe
,
that
the
vse
of
libertie
in
thies
thinges
is
in
such
wyse
to
be
moderated
and
measured
,
that
vnlearned
men
be
not
offended
,
ne
for
the
abuse
of
the
libertie
made
lesse
fauorable
vnto
the
true
doctrine
of
the
gospell
,
and
that
without
reasonable
and
probable
cause
nothinge
be
chaunged
in
the
accustomed
and
vsuall
ceremonies
,
but
that
the
auncient
custumes
be
obserued
and
kepte
for
the
norishment
of
concorde
namely
such
as
may
be
kept
with
out
synne
or
without
any
great
hurt
or
incommoditie
.
And
euen
in
this
same
present
assemble
or
perliament
we
haue
shewed
and
protested
that
we
wyll
for
charities
sake
,
with
good
wyl
obserue
indifferent
thynges
with
other
men
,
although
they
had
some
incommoditie
in
them
.
For
the
publyk
and
commen
concorde
,
as
far
forthe
as
maye
be
done
without
offendyng
of
consciences
we
haue
iudged
to
be
preferred
before
all
other
commodities
or
profetes
.
But
of
thys
hole
mater
we
shall
speake
also
nat
longe
here
after
,
when
we
shall
dispute
of
vowes
,
and
of
the
ecclesiasticall
power
.
❧
Of
thynges
politike
.
❧
THe
.xvj.
article
our
aduersaries
do
receiue
without
any
exception
,
in
whiche
we
dyd
confesse
,
that
it
is
laufull
for
a
christen
man
to
beare
office
/
to
excercise
iudgementes
/
according
to
the
lawes
of
emperours
or
kynges
or
according
to
other
present
lawes
/
to
set
&
appoynte
ponishementes
by
the
lawe
,
to
kepe
warre
ryghtfully
/
to
make
bargaynes
by
the
lawe
/
to
kepe
somwhat
as
propre
or
seuerall
/
to
take
an
othe
,
when
it
is
required
of
the
rulers
and
gouernours
,
to
contracte
matrimonye
,
finally
that
laufull
ciuile
ordinaunces
be
good
creatures
of
god
/
and
the
ordinaunces
of
god
,
whiche
a
christen
man
may
saffely
vse
.
This
hole
place
of
the
diuersitie
of
the
kyngdome
of
Christe
,
and
of
the
ciuile
kyngdome
,
hathe
bene
profitably
set
forth
to
lyght
by
the
wrytinges
of
our
learned
men
/
that
the
kyngdome
of
Christe
is
spirituall
,
that
is
to
wete
,
begynnynge
to
worke
in
th●
harte
knowledge
of
god
/
feare
of
god
/
faythe
/
eternall
iustice
/
&
eternall
lyfe
.
And
in
the
meane
season
it
doth
suffre
vs
outwardly
to
vse
the
ciuile
ordinaunces
that
be
lawefull
,
of
whatsoeuer
nations
they
be
amonge
whom
we
do
liue
,
lykewyse
as
it
sufferith
vs
to
vse
phisike
,
carpenters
crafte
,
meate
,
drynke
,
the
ayer
.
Nether
dothe
the
gospell
make
newe
lawes
of
the
ciuile
state
,
but
it
commaundeth
that
we
obey
the
present
lawes
whether
they
haue
bene
made
by
hethen
&
nat
christeined
men
,
or
els
by
other
/
and
with
thys
obedience
it
byddeth
vs
to
excercise
charitie
.
For
Carolostadius
was
madde
which
dyd
lay
vpon
vs
the
Iudiciall
lawes
of
Moyses
.
[
*
](A22612-e13340-b)
*
Whye
Christe
forbyddeth
priuate
vengeaunce
.
And
this
thing
for
this
purpose
Christe
dothe
so
often
inculke
and
repete
:
that
the
apostles
shulde
nat
thinke
that
they
ought
to
take
awaye
th
empire
from
them
,
which
helde
it
/
so
as
the
Iewꝭ
dyd
dreame
of
the
kingdome
of
Messias
,
but
that
they
shulde
knowe
that
they
ought
to
teache
and
preache
of
the
spiritual
kingdome
,
and
not
to
chaunge
the
ciuile
estate
.
So
than
priuate
vengeaunce
is
forbeden
,
not
by
counsayle
,
but
by
precepte
and
commaundement
,
in
the
.v.
chapitre
of
Matthue
,
and
in
the
.xij.
to
the
Romanes
.
The
comen
vengeaunce
or
punyshement
,
whiche
is
done
by
the
office
of
the
gouernour
is
not
for
byd
ne
dissuaded
:
but
is
commaunded
,
and
is
the
worke
of
god
,
accordyng
to
the
sayeng
of
Paule
in
the
.xiij.
chapitre
to
the
Romanes
.
And
certayne
kyndes
of
publike
vengeaunce
be
the
iudgementes
,
ponyshementes
,
warres
,
and
batayles
.
Of
these
thynges
,
howe
euyll
many
wryters
haue
iudged
,
it
is
euident
and
playne
/
for
they
haue
bene
in
this
errour
and
wronge
opinion
,
that
the
gospell
is
a
certeyn
newe
outwarde
and
monastical
pollicie
or
ordre
of
a
comen
weale
/
and
they
dyd
not
see
,
that
the
gospell
dothe
brynge
eternall
iustice
to
the
hertes
,
and
outwardely
dothe
approue
the
ciuile
estate
.
This
also
is
a
very
false
lye
,
that
it
is
christen
perfection
,
not
to
kepe
any
thyng
propre
.
For
the
christen
pfection
doth
not
stande
in
the
contempte
and
despisyng
of
ciuile
ordenaunces
:
but
in
the
motions
of
the
harte
,
in
the
great
feare
of
god
,
in
great
fayth
,
as
Abraham
,
Dauid
,
Daniel
,
euen
in
those
great
ryches
and
empires
were
no
lesse
pfecte
,
than
any
heremites
.
But
monkes
and
freres
haue
cast
that
outwarde
hypochrisy
before
the
yies
of
men
,
lest
elles
men
myght
se
in
what
thyngꝭ
standeth
true
perfection
.
O
lorde
god
with
what
prayses
haue
they
magnified
the
communion
of
thynges
,
as
a
thynge
euangelicall
?
But
there
is
moche
ieoperdy
in
these
prayses
,
namely
,
sith
they
be
farre
disagreing
from
the
scriptures
.
For
the
scripture
dothe
not
commaunde
thynges
to
be
comen
.
But
the
Decalogie
,
that
is
to
say
,
the
lawe
of
the
tenne
commaundementes
,
whan
it
saythe
(
Thou
shalte
do
no
thefte
)
maketh
a
diuision
,
ꝑtition
,
or
seueraunce
of
possessions
and
dominions
,
and
commaundeth
euery
man
to
kepe
that
thynge
,
whiche
is
his
owne
.
THe
.xvij.
article
our
aduersaries
do
receyue
without
exception
,
❧
Of
frewyll
.
❧
THe
.xviij.
article
concernyng
frewyll
our
aduersaries
do
receyue
,
❧
Of
the
cause
of
synne
.
THe
.xix.
article
our
aduersaries
receyue
in
whiche
we
confesse
,
❧
Of
workes
.
IN
the
.xx.
article
,
We
coulde
in
this
place
recite
infinite
authorities
and
testimonies
of
the
scripture
,
and
of
the
fathers
:
but
we
haue
sayd
many
thynges
alredye
of
this
matter
heretofore
.
And
there
is
no
nede
to
reherse
many
testimonies
vnto
hym
,
whiche
knowethe
wherfore
Christe
was
gyuen
vnto
vs
/
and
whiche
knoweth
that
Christ
is
the
mercy
stocke
for
our
synnes
.
Esaie
sayth
,
The
lorde
hath
layde
on
hym
the
iniquities
of
vs
.
Our
aduersaries
do
teache
the
contrary
,
that
god
dothe
laye
our
iniquities
not
on
Christe
,
but
on
our
owne
workes
.
Neyther
it
lustethe
me
here
to
tell
what
maner
workis
they
teache
.
We
do
se
an
horrible
decree
to
be
made
against
vs
,
whiche
shulde
feare
vs
a
greate
dele
more
,
if
we
dyd
stryue
aboute
doubtfull
or
tryflynge
matters
.
But
nowe
for
asmoche
as
our
consciences
do
vnderstande
and
knowe
,
that
oure
aduersaries
condempne
the
manifeste
truthe
,
the
defence
wherof
is
necessarye
to
the
hole
churche
/
and
dothe
amplifie
and
set
forth
the
glorie
of
Christ
:
we
easyly
despise
al
terrours
and
punyshementes
of
the
worlde
,
and
with
a
bolde
mynde
we
shall
abyde
and
suffre
,
if
any
thyng
is
to
be
suffred
for
the
glorie
of
Christ
,
and
for
the
vtilitie
of
the
church
.
For
I
pray
you
who
wolde
not
be
gladde
to
die
in
the
confession
of
these
articles
,
that
we
do
freely
obteyne
remission
of
synnes
by
faythe
for
Christis
sake
,
and
that
by
our
workis
we
do
not
merite
remission
of
synnes
?
The
consciences
of
godly
men
shal
haue
no
sure
and
stronge
consolation
agaynste
the
terrours
of
synne
and
deathe
,
and
agaynst
the
deuyll
,
temptyng
and
prouokynge
to
desperation
:
if
they
do
not
knowe
,
that
they
oughte
to
be
assured
,
and
to
decree
with
them selues
,
that
they
haue
remission
of
sinnes
freelye
for
Christis
sake
.
This
faythe
holdeth
vp
,
conforteth
,
and
quickeneth
hartes
in
that
moste
sharpe
batayle
of
desperation
.
This
is
therfore
a
cause
worthy
,
wherfore
we
shulde
refuse
no
maner
ieoperdy
.
Thou
therfore
,
whosoeuer
thou
be
,
that
doste
agre
and
assent
to
our
confession
:
shrynke
nat
for
any
persecutions
or
punyshementes
/
step
forthe
the
more
boldly
,
when
the
aduersaries
go
aboute
with
feares
,
with
tormentes
,
with
punyshmentes
to
take
from
the
this
so
greate
consolation
,
whiche
is
offered
and
propouned
to
all
the
hole
churche
in
this
our
article
.
If
thou
sekest
,
thou
canste
nat
lacke
testimonies
and
authorities
of
scripture
,
whiche
shal
establishe
thy
mynde
.
For
Paule
with
full
voyce
(
as
they
say
)
in
the
thyrd
&
fourth
to
the
Romaynes
,
we
be
iustified
by
faythe
&
frely
,
that
the
promyse
shulde
be
ferme
and
stable
,
that
is
for
to
saye
,
if
the
promyse
dyd
hange
vpon
our
workis
,
it
shulde
nat
be
firme
and
stable
/
if
remission
of
synnes
were
giuen
for
our
workes
,
when
shulde
we
knowe
,
that
we
had
goten
remission
?
when
shulde
the
troubled
conscience
fynde
a
worke
whiche
he
were
assured
to
be
sufficiente
to
appease
the
wrathe
of
god
?
But
we
haue
spoken
before
of
the
hole
matter
,
and
from
thens
let
the
reader
take
testimonies
.
For
the
vnworthynes
and
shamefulnes
of
the
thyng
hathe
enforced
and
compelled
vs
to
make
thys
complaynt
and
be
waylyng
rather
then
a
disputation
,
because
in
thys
place
they
haue
spoken
expressly
,
that
they
do
disalowe
our
article
where
we
saye
,
that
we
obtayne
remission
of
synnes
nat
for
our
owne
workes
,
but
by
faythe
and
frely
for
Christes
sake
.
Our
aduersaries
also
do
adde
testimonies
and
authorities
to
theyr
condēpnation
.
And
it
were
good
to
reherse
one
or
two
of
them
.
Studete
firmam
facere
uocationem
uestram
.i.
Study
ye
to
make
your
callyng
stable
&
sure
.
&c.
Thou
seest
here
reader
,
that
our
aduersaries
haue
nat
lost
theyr
labours
in
learnyng
of
logyke
/
but
that
they
haue
crafte
to
reason
and
conclude
of
the
scriptures
euen
what
soeuer
they
lyste
.
Make
your
callyng
ferme
and
sure
by
good
workes
:
ergo
workes
deserue
remission
of
sinnes
.
Uerely
this
same
shal
be
a
verie
feate
argument
,
if
a
man
shulde
reason
thus
of
one
,
whiche
had
deserued
deathe
and
were
pardoned
of
it
.
The
kynge
commaundeth
,
that
from
hensforthe
thou
doste
holde
thy
handes
from
other
mennes
goodes
:
ᵒg
g
thou
hast
deserued
pardon
of
thy
punishement
by
thꝭ
that
thou
doste
nowe
steale
none
other
mennes
goodes
.
To
reason
after
this
fashyon
▪
is
to
make
the
cause
of
that
whiche
is
nat
the
cause
.
For
Peter
speaketh
of
workis
folowyng
remission
of
synnes
,
and
he
teacheth
wherfore
they
ought
to
be
done
,
that
is
to
wete
,
that
the
calling
myght
be
sure
and
stable
,
that
is
for
to
say
,
that
they
do
nat
fal
from
theyr
callyng
,
if
they
do
syn
agayne
.
Do
good
workes
,
that
ye
may
continue
in
your
callyng
,
leaste
ye
lose
the
gyftes
of
callyng
which
ye
had
before
nat
for
the
workes
folowyng
,
but
they
be
nowe
retayned
and
kepte
by
faythe
,
and
faythe
dothe
nat
abyde
in
them
,
which
lose
the
holy
ghoste
,
and
whiche
do
caste
away
repentaunce
,
as
we
sayde
before
,
that
faythe
standeth
in
repentaunce
.
They
adde
other
authorities
hangynge
nat
muche
better
together
.
And
in
conclusion
they
say
,
that
this
opinion
was
condempned
more
then
a
thousande
yeres
paste
in
the
tyme
of
Augustine
.
Thys
also
is
a
false
lye
.
For
the
church
of
Christ
hathe
alwayes
thought
,
that
remission
of
synnes
commeth
frely
.
But
on
the
contrary
syde
the
Pelagians
were
condempned
,
whiche
dyd
stifly
affirme
,
[
*
](A22612-e13750-b)
*
The
Pelagianes
.
that
grace
is
gyuen
for
our
workes
.
But
we
haue
shewed
sufficiently
here
before
,
that
we
thinke
,
that
good
workes
ought
of
necessitie
to
folowe
faythe
.
For
we
do
nat
(
sayeth
Paule
)
take
awaye
the
lawe
,
but
we
do
establyshe
it
,
❧
Of
the
inuocation
of
sayntes
,
or
prayeng
vnto
them
.
[
*
](A22612-e13850-b)
*
Thre
maners
of
honorynge
sayntes
hathe
no
testimonies
ne
authorities
of
olde
wryters
.
Our
confession
dothe
allowe
the
honours
of
sayntes
.
For
these
thre
maners
of
honour
are
to
be
allowed
and
commended
.
The
fyrste
is
giuing
of
thankes
/
for
we
ought
to
gyue
thankꝭ
to
god
,
that
he
hath
shewed
examples
of
mercy
,
that
he
hathe
gyuen
vs
knowledge
that
he
is
wyllyng
to
saue
men
,
that
he
hathe
gyuen
doctours
/
or
other
gyftis
to
the
church
.
And
these
gyftes
(
as
they
be
are
verie
greate
)
so
they
be
to
be
amplified
and
extolled
,
and
the
sayntes
them selues
be
to
be
praysed
,
whiche
dyd
vse
these
gyftes
faythfully
/
euen
as
Christ
dothe
commende
the
faythful
marchauntes
and
occupiers
of
the
talentes
deliuered
to
them
.
The
secounde
maner
of
worshyp
is
the
confirmation
of
our
faythe
,
as
when
we
se
,
that
to
Peter
is
forgyuen
the
denieng
of
hys
mayster
:
we
also
be
comforted
and
lyfte
vp
to
beleue
the
rather
that
grace
is
farre
aboue
synne
.
The
thyrde
honour
is
,
the
Imitation
and
folowyng
,
fyrste
of
theyr
faythe
,
and
then
of
theyr
other
vertues
,
whiche
euery
one
ought
to
folowe
accordyng
to
his
callyng
.
These
true
honours
our
aduersaries
do
nat
requyre
/
but
onely
aboute
inuocation
and
prayeng
vnto
them
they
braule
and
chyde
,
whiche
although
it
had
no
ieoperdy
in
it
,
yet
it
is
nat
necessary
.
❧
❧
Moreouer
this
we
graunt
also
,
Lorde
of
armes
howe
longe
wi●t
thou
nat
haue
mercy
of
Hierusalem
&c.
As
concernyng
sayntis
,
though
we
do
graunte
,
that
lykewyse
as
when
they
be
alyue
they
do
praye
for
the
hole
churche
in
generall
,
euen
so
in
heuen
they
do
pray
for
the
churche
in
generall
.
Yet
there
is
no
authoritie
ne
testimonie
in
the
scriptures
of
deade
men
prayeng
,
only
that
dreame
excepted
,
which
is
taken
forthe
of
the
secounde
boke
of
the
Machabies
.
❧
❧
❧
But
though
it
were
so
that
sayntes
praye
neuer
so
muche
for
the
churche
:
yet
it
foloweth
nat
that
they
be
to
be
called
vpon
,
and
prayed
vnto
.
Howbeit
our
confession
dothe
onely
aff●rme
this
,
that
the
scripture
dothe
nat
teache
the
inuocation
of
sayntes
,
or
to
desyre
helpe
of
sayntes
.
But
forasmuche
as
neyther
commaundement
,
neyther
promyse
,
neyther
example
of
praieng
to
saintes
can
be
brought
or
alledged
out
of
the
scriptures
:
it
foloweth
that
the
conscience
can
haue
no
certayntie
ne
any
assurance
concernyng
that
inuocation
.
And
sythe
it
is
so
,
that
prayer
ought
to
be
made
with
faythe
:
howe
do
we
knowe
,
that
god
doth
accepte
and
allowe
that
inuocation
?
Whereby
knowe
we
without
the
testimonie
of
scripture
,
that
sayntes
do
vnderstande
and
knowe
the
prayers
and
petitions
of
euery
particular
person
?
Some
men
do
make
of
the
sayntis
vtterly
very
goddes
,
giuinge
vnto
them
,
that
they
do
se
the
secrete
thoughtꝭ
of
the
myndes
in
vs
.
They
dispute
of
the
morow
tyde
knowledge
,
and
the
euentyde
knowlege
,
peraduenture
because
they
do
doubte
,
whether
they
do
heare
in
the
morowtyde
,
or
elles
in
the
euentyde
.
These
thynges
they
do
imagine
,
not
to
th
entent
to
put
the
saintes
to
worshyp
:
but
to
defende
worshypfull
gaynes
,
which
come
by
the
worshyppynge
of
sayntes
.
Our
aduersaries
can
brynge
nothyng
agaynst
this
reason
,
that
in
asmoche
as
inuocation
of
sayntes
hath
no
testimonie
of
the
worde
of
god
:
it
can
not
be
affermed
,
that
sayntis
do
vnderstande
&
knowe
our
inuocation
&
prayer
/
or
thoughe
they
do
knowe
it
neuer
so
moche
,
that
god
dothe
allowe
it
.
Wherfore
our
aduersaries
ought
not
to
compell
vs
to
a
thyng
vncerteine
&
doubtfull
.
For
prayer
without
faythe
is
no
prayer
.
For
as
for
th
example
of
the
churche
,
whiche
they
do
alledge
:
it
is
vndoubtedlye
knowen
that
this
is
a
newe
maner
and
custome
in
the
churche
.
For
the
olde
prayers
or
collectes
,
although
they
make
mention
of
sayntes
:
yet
do
they
not
praye
to
the
sayntes
.
Howe
be
it
this
newe
inuocation
also
in
the
churche
,
is
farre
vnlyke
the
inuocation
,
whiche
euery
man
vseth
priuately
.
Furthermore
oure
aduersaries
not
onelye
require
inuocation
in
the
honouryng
of
sayntis
,
but
also
they
do
applye
the
merites
of
sayntis
for
other
men
,
and
do
make
of
the
saintes
not
only
intreaters
or
intercessours
,
but
also
mercygraūtours
or
propitiatours
.
This
is
in
no
wyse
to
be
suffred
.
For
here
the
honoure
proprely
due
vnto
Christe
,
is
vtterly
taken
from
hym
,
&
gyuen
to
the
sayntes
.
For
they
make
the
saintes
mediatours
and
mercy
graunters
.
And
albeit
they
make
a
distinction
betwyxte
mediatours
of
intercession
,
Come
vnto
me
all
ye
that
labour
:
&c.
whiche
doubtles
was
sayd
also
to
vs
.
And
the
prophete
Esaie
saythe
,
Here
our
aduersaries
hyd
vs
fyrste
to
call
vpon
sayntes
,
where
as
they
haue
neyther
promyse
of
god
,
neyther
commaundement
,
neyther
example
of
the
scripture
.
And
yet
they
cause
men
to
gather
more
trust
of
the
mercy
of
saintes
,
than
of
the
mercy
of
Christ
,
whan
Christ
byddeth
vs
come
to
hym
,
&
not
to
the
sayntis
.
Secundarily
they
applie
the
merites
of
saintis
to
other
men
,
likewise
as
the
meritis
of
Christ
.
They
hyd
vs
truste
in
the
merites
of
saintes
,
as
though
we
were
reputed
rightuous
for
the
merites
of
sayntes
,
as
we
be
reputed
ryghtuous
for
the
merites
of
Christe
.
We
make
nothynge
here
of
our
owne
heed
.
In
indulgences
and
pardons
they
say
that
they
apply
the
merites
of
sayntes
.
And
Gabriel
the
expositour
of
the
canon
of
the
masse
saythe
boldely
,
These
be
the
wordes
of
Gabriel
:
&
yet
euery
where
in
the
bokis
and
in
the
sermones
of
our
aduersaries
be
red
moche
more
folyshe
thingꝭ
.
What
is
to
make
sayntes
graunters
of
mercy
,
if
this
be
not
?
They
be
vtterly
made
egall
to
Christ
,
if
we
ought
to
truste
,
that
by
theyr
merites
we
be
saued
.
And
where
was
that
ordre
instituted
by
god
,
whiche
he
speaketh
of
,
that
we
oughte
to
flee
the
to
helpes
of
sayntis
?
Let
hym
brynge
forth
an
example
or
a
commaundement
of
the
scriptures
.
Peraduenture
they
take
this
ordre
by
th
ensample
of
kyngis
courtes
,
[
*
](A22612-e14030-b)
*
The
commen
forme
of
absolution
.
This
forme
of
absolution
is
vsed
commonly
euerywhere
,
The
passion
of
our
lorde
Iesu
Christe
,
the
merites
of
the
blessed
virgine
Marie
,
and
of
al
sayntes
,
be
to
the
for
the
remission
of
thy
synnes
.
Here
is
the
absolution
pronounced
,
that
not
onelye
by
the
merites
of
Christ
,
but
by
the
merites
of
other
saintes
we
be
reconciled
&
reputed
ryghtuous
.
Certayne
of
vs
sawe
a
doctour
of
diuinitie
dyinge
,
whom
to
comforte
there
was
another
diuine
,
whiche
was
a
religious
man
sente
for
,
and
brought
.
This
conforter
dyd
synge
none
other
songe
to
hym
that
laye
in
extremes
,
but
this
prayer
.
Mother
of
grace
defend
vs
from
the
enemye
,
receyue
vs
in
the
houre
of
death
.
Let
vs
graunte
,
that
oure
blessed
lady
dothe
praye
for
the
churche
:
dothe
she
also
receyue
soules
at
theyr
deathe
?
Dothe
she
ouercome
deathe
?
Dothe
she
quicken
&
gyue
lyfe
?
What
dothe
Christe
,
if
our
blessed
ladye
dothe
these
thynges
?
whiche
although
she
be
moste
worthy
of
moste
greate
honours
:
yet
she
wyll
not
that
her selfe
be
made
egall
to
Christe
,
but
she
wylleth
rather
,
that
we
shuld
beholde
and
folowe
her
examples
.
But
experience
teacheth
that
by
the
comon
persuation
,
the
blessed
virgine
is
vtterly
come
in
to
Christis
stede
/
her
men
haue
called
vpon
,
and
prayed
vnto
/
vpon
her
grace
and
mercy
they
haue
trusted
/
by
her
they
wolde
pacifie
Christe
,
as
though
he
were
not
a
mercy
gyuer
,
but
onely
a
terrible
iudge
,
and
an
aduenger
.
But
surely
we
thynke
,
that
we
be
iustified
only
by
truste
of
the
merites
of
Christe
,
and
not
by
trust
of
the
merites
of
the
blessed
virgine
,
or
of
other
sayntes
.
Of
other
sayntes
it
was
sayde
,
Euery
one
shall
receyue
theyr
rewarde
,
according
to
theyr
labour
,
that
is
to
saye
,
they
can
not
amonge
them selues
gyue
theyr
meritis
one
to
another
/
so
as
freers
and
other
religious
men
do
selle
the
merites
of
theyr
orders
.
And
Hilarie
sayth
of
the
folyshe
virgins
in
this
wyse
.
For
asmoche
than
as
or
aduersaries
do
teache
to
put
truste
in
the
inuocation
of
sayntis
,
whan
they
haue
neyther
the
worde
of
god
,
neyther
example
of
the
scripture
/
syth
also
they
apply
the
merites
of
sayntes
for
other
men
,
none
otherwyse
than
the
merites
of
Christe
,
and
do
shyft
the
honour
due
to
Christ
vnto
the
saintes
:
we
can
neyther
receyue
the
opinions
of
them
,
concernyng
the
worshyppyng
of
saintis
,
neyther
theyr
custome
of
inuocation
.
For
we
knowe
,
that
we
must
put
our
truste
in
the
solicitation
or
intercession
of
Christ
.
For
to
this
only
is
gyuen
the
promyse
of
god
.
We
knowe
that
onely
Christis
merites
is
a
mercystocke
for
vs
,
and
for
Christis
merites
we
be
compted
ryghtuous
,
whan
we
beleue
in
hym
,
as
the
text
saythe
,
All
that
truste
in
hym
,
shall
not
be
ashamed
.
Neither
be
we
iustified
by
trust
of
the
meritis
of
the
blessed
virgin
,
or
of
other
saintis
.
We
sawe
in
a
certeyne
monasterie
an
ymage
of
the
blessed
virgine
Marie
,
whiche
was
moued
proprely
,
as
though
it
had
moued
by
the
owne
selfe
,
in
suche
wyse
,
that
it
semed
with
signes
,
eyther
to
deny
petions
,
❧
Of
bothe
kyndes
to
be
gyuen
in
the
souper
of
the
lorde
.
❧
IT
can
nat
be
doubted
,
but
that
it
is
an
holy
thing
,
and
agreing
to
the
institution
of
Christ
,
and
to
the
wordes
of
Paule
,
to
vse
bothe
partes
or
kyndes
in
the
souper
of
the
lorde
.
For
Christe
dyd
institute
bothe
partes
/
and
he
dyd
institute
them
nat
for
parte
of
the
churche
,
but
for
the
hole
churche
.
For
nat
onely
prestes
,
but
the
hole
churche
vseth
the
sacrament
,
and
that
by
the
authoritie
of
Christ
,
and
nat
by
the
authoritie
of
man
.
And
thꝭ
we
thinke
that
our
aduersaries
do
graunt
.
Nowe
if
Christ
dyd
institute
this
sacrament
for
the
hole
churche
:
why
is
the
one
kynde
taken
awaye
frome
parte
of
the
church
?
why
is
the
vse
of
the
one
kynde
forbydden
?
why
is
the
ordenaunce
of
Christe
chaunged
?
namely
sythe
he
hymselfe
dothe
call
it
hys
testamente
.
That
if
it
be
nat
lauful
to
breake
the
testament
and
laste
wyl
of
a
man
:
muche
lesse
it
shal
be
laufull
to
breake
the
testamente
of
Christe
.
And
Paule
sayeth
that
he
receyued
of
the
lorde
,
let
a
man
trye
and
examyne
himselfe
,
and
so
let
him
eate
of
the
breade
,
and
drynke
of
the
cuppe
.
[
*
](A22612-e14210-b)
*
The
wordes
of
saint
Hierom
For
thus
sayeth
Hierome
vpon
the
prophete
Sophonie
.
Sacerdotes
qui
●ucharistiae
seruiunt
&
sanguinem
domini
populis
diuidunt
.
&c.
The
prestes
,
whiche
do
serue
the
sacrament●
of
the
alter
,
whiche
do
deuide
the
bloude
of
the
lorde
to
the
people
.
&c.
The
councel
of
Toletane
witnesseth
the
same
.
Neyther
shal
it
be
any
greate
mastry
to
gather
a
greate
heape
of
testimonies
.
Here
we
wyll
nat
exaggerate
ne
amplifie
this
thing
we
only
leaue
it
to
the
wyse
reader
to
be
considered
,
what
is
to
be
thought
of
the
ordenaunce
of
god
.
Our
aduersaries
in
the
confutation
do
nat
go
about
to
excuse
the
churche
,
from
whom
the
one
parte
of
the
sacrament
was
taken
away
▪
It
became
good
and
religious
men
to
do
thꝭ
.
They
ought
to
haue
sought
a
sure
and
strong
reason
,
to
excuse
the
churche
/
and
to
teache
the
consciences
,
whiche
can
nat
be
suffred
to
haue
but
one
parte
of
the
sacrament
.
Nowe
they
defende
,
that
it
is
well
done
to
kepe
awaye
the
one
parte
,
and
they
forbidde
to
graunt
the
vse
of
bothe
partes
.
Fyrste
they
fayne
that
in
the
church
the
maner
was
in
some
places
,
to
gyue
but
the
one
parte
alone
.
And
yet
can
they
bring
forthe
none
auncient
example
herof
/
but
they
alledge
the
places
,
in
whiche
mention
is
made
of
breade
/
as
in
Luke
.
Where
it
is
writen
,
that
the
disciples
knewe
Christe
by
breakynge
of
the
breade
.
They
alledge
also
other
places
of
breakyng
of
the
breade
.
And
albeit
we
do
nat
greately
saye
agaynste
them
,
but
that
some
of
those
places
may
be
vnderstanded
of
the
sacramente
:
yet
for
all
that
thys
dothe
nat
folowe
,
that
there
was
gyuen
but
the
one
parte
alone
,
for
by
namyng
of
parte
the
residue
is
betokened
,
by
a
comen
maner
&
custome
of
speakyng
.
They
adde
also
of
the
laicall
communion
/
whiche
was
nat
the
vse
of
y●
one
kynde
alone
,
but
of
bothe
.
And
if
at
any
tyme
prestes
be
bydden
to
vse
the
laicall
communion
,
it
is
mente
,
that
they
were
remoued
from
the
ministery
of
consecration
.
And
this
thyng
our
aduersaries
do
knowe
wel
ynough
,
but
they
do
abuse
the
ignoraunce
of
vnlearned
men
/
whiche
,
when
they
here
speake
of
laicall
communion
:
by
and
by
do
dreame
of
the
maner
and
vsage
of
our
tyme
,
in
which
to
lay
men
is
gyuen
but
only
one
parte
of
the
sacrament
.
And
se
howe
shameles
they
be
,
Gabriel
amonge
other
causes
reciteth
,
They
alledge
also
the
peryll
and
ieoperdie
of
spyllyng
,
and
certayne
lyke
thynges
/
whiche
haue
nat
so
greate
strengthe
,
as
to
chaunge
the
ordenaunce
of
Christ
.
And
let
vs
put
the
case
,
that
it
were
free
eyther
to
vse
the
one
parte
or
bothe
:
Howe
can
yet
the
prohibition
be
defended
?
Howbeit
the
churche
dothe
nat
take
this
libertie
vnto
her
,
that
she
may
make
of
Christis
ordenaunces
thinges
indifferent
.
We
verely
do
excuse
the
church
,
which
hathe
susteined
this
iniury
and
wronge
,
because
they
myght
nat
be
suffred
to
haue
bothe
partes
:
but
the
auctours
and
causers
,
whiche
do
defende
,
that
it
is
wel
done
to
prohibite
the
vse
of
the
hole
sacrament
/
and
which
nat
only
do
prohibite
the
vse
,
but
also
do
excommunicate
and
persecute
with
violence
them
,
that
do
vse
the
hole
sacramente
:
these
persones
(
I
saye
)
we
can
nat
excuse
.
Let
them
loke
to
theyr
owne
charge
,
howe
they
wyll
make
aunswere
to
god
/
&
what
cause
they
wyll
shewe
of
these
theyr
purposes
and
ententꝭ
.
Neyther
is
it
to
be
iudged
forthwith
,
that
the
churche
dothe
ordeyne
or
approue
what
soeuer
thynges
the
bysshopes
of
Rome
do
ordeyne
/
namely
sythe
the
scripture
dothe
prophesie
of
bysshopes
and
curates
that
they
shulde
so
do
/
as
Ezechiel
sayeth
.
Peribit
lex
a
sacerdote
.
The
lawe
shall
begyn
to
peryshe
at
the
preste
.
❧
Of
the
wedlocke
of
preestes
.
❧
NOtwithstandyng
the
greate
infamy
which
goeth
abrode
of
the
filthie
single
lyfe
of
prestes
:
yet
neuertheles
or
aduersaries
dare
●at
only
defende
the
bysshop
of
Romes
lawe
,
vnder
the
wycked
cloke
and
false
pretence
of
the
name
of
god
,
but
also
they
dare
exhorte
the
emperour
and
the
princes
,
that
in
nowyse
they
shulde
suffre
the
wedlockes
of
prestes
,
to
the
greate
shame
and
infamy
of
the
Romayne
empire
,
for
so
they
speake
.
What
more
vnshamefastnes
hathe
euer
ben
redde
in
any
hystorye
,
then
is
this
of
our
aduersaries
?
For
the
argumentes
,
whiche
they
vse
,
we
shall
reherse
afterwardes
.
Nowe
let
the
wyse
reader
considre
what
shame
these
vile
wretches
haue
,
whiche
say
,
that
wedlocke
dothe
engendre
shame
and
infamy
to
the
empire
/
as
who
shulde
saye
,
that
the
churche
is
greatly
garnyshed
and
renoumed
by
the
open
infamy
of
those
vngratious
and
prodigious
kyndes
of
lechery
,
whiche
do
brenne
amonge
these
holy
fathers
,
whiche
outwardly
do
counterfet
and
pretende
the
sadnes
and
vertue
of
Curius
,
but
in
corners
liue
most
viciously
and
voluptuously
.
Yea
and
a
greate
parte
of
those
thyngꝭ
may
nat
be
so
moche
as
named
with
honestie
,
whiche
these
men
ceasse
nat
to
do
with
great
boldnes
.
And
these
theyr
prodigious
voluptuousnes
and
lustes
they
desyre
to
haue
defended
with
your
moste
chaste
ryght
hande
(
moste
noble
Emperour
)
whome
euen
certayne
olde
prophecies
do
call
the
kyng
with
the
chaste
face
.
For
it
apperith
very
well
that
this
was
spoken
of
you
,
pudicus
facie
regno
bit
ubique
.
The
chaste
in
face
shall
raygne
euery
where
.
They
desyre
,
that
contrary
to
the
lawe
of
god
,
contrary
to
the
lawe
of
all
nations
,
contrary
to
the
canones
of
the
councels
,
ye
shulde
pul
in sundre
and
breake
matrimonies
,
that
ye
shulde
ordeyne
greuous
&
sore
punyshmentes
agaynst
innocente
men
for
cause
of
wedlocke
,
that
ye
shulde
kyll
prestes
,
whom
euen
the
Barbarianes
do
reuerently
and
religiously
spare
/
that
ye
shulde
dryue
women
&
fatherles
chyldren
into
exile
as
persons
outlawed
and
banished
.
Suche
sort
of
lawes
they
offre
vnto
you
(
moste
good
and
moste
chaste
Cesar
)
whiche
no
barbarous
nation
,
be
it
neuer
so
cruell
and
beastly
coulde
fynde
in
theyr
harte
to
heare
.
But
for
asmoche
,
as
in
these
your
gratious
maners
,
there
can
be
no
filthynes
or
crueltie
:
we
hope
that
ye
wyll
in
this
cause
deale
gentely
with
vs
,
namely
after
that
ye
shall
knowe
that
we
haue
mooste
wayghtye
causes
for
the
mayntenaunce
of
our
sentence
&
opinion
taken
out
of
the
worde
of
god
/
agaynst
whiche
oure
aduersaries
do
set
moste
tryfelynge
and
most
vayne
persuations
.
And
yet
they
do
not
defende
single
lyfe
earnestely
.
For
they
knowe
,
howe
fewe
of
them
do
kepe
chastitie
,
but
they
cloke
their
kyngdome
with
a
colour
and
semblaunce
of
religion
/
to
the
whiche
kyngdome
of
theyrs
,
they
do
reken
single
lyfe
to
be
very
profitable
.
/
so
that
now
we
may
perceyue
that
Peter
gaue
warnynge
very
well
,
that
in
tyme
to
come
false
prophetes
shulde
deceyue
men
with
fayned
wordes
.
For
our
aduersaries
nothynge
say
,
nothyng
wryte
,
nothyng
do
in
all
this
hole
cause
,
truely
,
simply
,
playnly
,
&
charitablye
,
but
in
verye
dede
they
stryue
aboute
theyr
lordeshyp
and
kyngedome
,
whiche
they
do
falsely
suppose
to
be
in
ieopardie
,
and
this
they
go
aboute
to
fortifie
and
maynteyne
vnder
the
wycked
pretence
and
colour
of
vertue
and
holynes
.
But
we
in
no
wyse
can
approue
this
lawe
of
lyuynge
single
&
without
wyues
,
which
our
aduersaries
do
so
greatly
defende
,
because
it
is
repugnaunte
to
the
lawe
of
god
,
to
the
lawe
of
nature
,
and
disagreinge
from
the
very
canones
of
the
councaylles
.
And
vndoubted
it
is
also
,
that
it
is
superstitious
and
perylous
.
For
it
engendreth
infinite
sclaunders
,
synnes
,
and
corruptynge
of
the
publyke
maners
.
Other
of
our
controuersies
do
require
some
disputation
of
lerned
men
.
In
this
matter
the
thynge
is
so
manifest
on
bothe
sydes
,
that
it
nedeth
no
disputation
at
all
:
onely
it
requireth
a
iudge
,
that
is
a
good
man
,
&
whiche
feareth
god
.
And
notwithstandyng
that
we
defende
the
manifeste
veritie
:
yet
our
aduersaries
haue
deuised
certeyne
cauillations
to
mocke
out
our
argumentes
.
Germinet
terra
herbam
uirentem
.
Qui
potest
capere
capiat
.
He
that
may
take
,
let
hym
take
.
Whom
god
hath
ioyned
let
no
man
departe
in sondre
.
Our
aduersaries
cry
out
in
the
confutation
,
Here
peraduenture
our
aduersaries
shal
crye
out
,
that
after
the
maner
of
Iouiniane
wedlocke
is
of
vs
made
egall
to
virginitie
.
But
we
wyll
nat
for
these
rebukes
and
reuiling
wordis
caste
away
the
truthe
of
the
ryghtousnes
of
fayth
,
whiche
we
haue
before
declared
.
And
yet
we
do
nat
make
virginitie
egall
to
matrimonye
.
For
lykewyse
as
one
gyfte
is
better
then
another
,
as
prophecy
is
better
then
eloquence
/
eloquence
is
better
then
carpenters
crafte
:
so
virginitie
is
a
more
excellent
gyfte
then
wedlocke
.
And
yet
as
an
Oratour
is
nat
more
rightuous
before
god
for
cause
of
his
eloquence
then
a
carpenter
because
of
his
carpentrie
:
so
lykewyse
a
virgine
meriteth
nomore
iustification
with
her
virginitie
,
then
a
wyfe
doth
with
the
workes
apperteinyng
to
a
wyfe
/
but
euery
one
in
theyr
gyfte
ought
to
serue
faythefully
▪
and
to
thynke
that
by
fathe
for
Christes
sake
they
obtayne
remission
of
sinnes
,
and
by
fayth
be
reputed
ryghtuous
before
god
.
And
neyther
Christe
nor
Paule
do
prayse
virginitie
therfore
,
because
it
dothe
iustifie
:
but
because
it
is
lesse
combred
and
hathe
fewer
cares
belonging
to
it
/
and
is
lesse
letted
with
domesticall
occupations
and
busynesses
,
in
prayeng
,
in
teaching
,
in
doing
seruice
to
god
.
Therfore
sayth
Paule
.
The
virgine
carith
for
those
thinges
,
whiche
be
the
lordes
.
Uirginitie
then
is
praysed
for
the
excercise
and
study
.
So
Christe
dothe
nat
absolutely
and
generally
prayse
all
them
,
whiche
do
gelde
them selues
:
but
he
addethe
,
for
the
kyngdome
of
heuen
,
that
is
for
to
say
,
that
they
may
haue
leysure
to
learne
or
to
teache
the
gospell
.
For
he
dothe
nat
say
that
virginitie
dothe
merite
remission
of
sinnes
or
saluation
.
To
the
examples
of
the
leuitical
prestes
we
haue
aunswered
,
that
they
proue
nat
,
that
prestes
ought
to
be
bounde
to
abstayne
from
mariage
all
theyr
lyfe
tyme
/
agayne
the
leuitical
vnclennesses
ought
not
to
be
applyed
to
vs
.
A
custome
agaynst
the
lawe
,
was
then
vnclennes
.
Nowe
suche
custome
is
nat
vnclennes
/
for
Paule
sayeth
,
All
thynges
be
cleane
to
them
that
be
cleane
.
For
the
gospell
deliuereth
vs
and
maketh
vs
free
from
these
leuitical
impurities
.
And
if
any
man
dothe
defende
the
lawe
of
abstaynyng
from
mariage
,
to
the
ende
to
charge
&
lade
consciences
with
those
leuiticall
obseruaunces
:
Mundamini
qui
fertis
uasa
domini
,
❧
Of
the
Masse
.
THis
protestation
we
must
make
here
again
in
the
beginnyng
that
we
do
not
abrogate
nor
take
away
the
masse
,
but
we
do
religiously
&
reuerently
reteyne
,
and
defende
it
.
For
there
be
masses
done
amonge
vs
euery
sonday
,
and
other
holy
dayes
.
At
whiche
Masses
the
sacrament
is
ministred
to
them
that
desy●e
to
receyue
it
,
after
that
they
haue
ben
examined
and
haue
receyued
absolution
.
And
the
publyke
vsuall
ceremonies
be
obserued
styl
with
vs
,
as
the
ordre
of
the
lessons
,
of
the
prayers
,
the
apparayle
,
and
other
lyke
thynges
.
Oure
aduersaries
make
a
longe
declamation
concernyng
the
vse
of
the
latine
tonge
in
the
masse
/
in
whiche
declamation
full
pleasauntly
they
do
playe
the
fooles
,
disputynge
howe
it
doth
profite
the
vnlearned
hearer
in
the
faith
of
the
churche
,
to
heare
the
masse
,
whiche
he
vnderstandeth
not
.
For
they
fayne
,
that
the
very
worke
of
hearyng
is
an
honour
&
seruice
to
god
,
and
also
is
auayllable
without
any
vnderstandyng
.
These
matters
we
wyll
not
odiouslye
debate
ne
discusse
,
but
we
leaue
them
to
the
iudgement
of
the
reders
.
And
we
do
therfore
here
recite
them
,
to
gyue
men
knowledge
by
the
way
,
that
the
latine
lessons
and
orisons
be
reteined
and
vsed
styl
amonge
vs
.
But
for
asmoche
as
ceremonies
ought
to
be
obserued
partly
to
th
entent
that
men
shulde
learne
the
scripture
,
and
partelye
that
men
beinge
put
in
remembraunce
by
the
worde
shulde
conceyue
and
gather
faythe
,
and
feare
,
&
so
shulde
pray
also
(
for
these
be
th
endes
of
ceremonies
)
we
kepe
styll
the
latine
tonge
for
them
,
which
do
learne
and
vnderstande
latine
.
And
we
mengle
and
ioyne
therunto
some
songꝭ
in
the
douche
tonge
,
to
th
entent
that
the
people
also
myght
haue
somwhat
to
learne
,
&
wherwith
to
sty●re
vp
faythe
and
feare
.
This
hath
ben
the
maner
and
custome
alwayes
in
the
churches
and
congregations
.
For
albeit
some
congregations
haue
added
songes
in
the
douche
tonge
more
often
,
and
other
some
more
seldome
:
yet
well
nere
in
euery
place
the
people
songe
somwhat
in
theyr
owne
natyue
langage
.
But
this
was
neuer
writen
ne
paynted
in
any
place
,
that
the
worke
of
hearyng
the
lessons
,
whiche
they
vnderstande
not
,
is
auayllable
to
men
/
and
that
ceremonies
be
profitable
,
not
because
they
teache
or
put
vs
in
remembraunce
,
but
by
the
vertue
of
the
work
that
is
wrought
,
because
they
be
so
or
so
done
/
and
because
they
be
looked
vpon
.
Let
all
suche
pharisaical
opinions
go
to
the
myschiefe
.
And
thoughe
there
is
done
with
vs
,
only
one
comen
masse
:
yet
do
we
nothyng
agaynst
the
catholyke
churche
.
Iustificati
ex
fide
pacem
habemus
.
that
is
to
say
.
Being
iustified
by
saythe
we
haue
peace
▪
These
thinges
be
so
vndoubted
,
and
so
stronge
and
sure
,
that
they
be
able
to
stande
agaynste
al
the
gates
of
hell
.
If
we
ought
to
haue
sayde
asmuch
as
nede
is
:
than
is
our
cause
alredy
at
an
ende
.
For
no
man
onles
he
be
madde
can
allowe
that
pharisaicall
&
hethen
parsuasion
of
the
worke
wrought
.
And
yet
this
persuasion
contynueth
and
stycketh
faste
among
the
people
/
and
this
persuasion
hathe
encreased
masses
,
to
infinite
nombre
.
For
masses
be
hyred
to
appease
the
wrathe
of
god
,
and
by
this
worke
they
wyl
obteyne
remission
a
culpa
et
pena
/
they
wyll
obteyne
whatsoeuer
they
nede
in
all
thys
lyfe
.
They
wyl
also
delyuer
deade
men
.
This
pharisaicall
opinion
haue
freers
and
sophisters
taught
in
the
churche
.
Albeit
we
haue
sufficiently
declared
our
cause
alredy
,
yet
that
natwistādyng
because
our
aduersaries
do
wreste
many
scriptures
folyshely
to
the
defense
of
theyr
errours
,
we
shal
adde
a
fewe
thynges
to
this
place
.
They
haue
spoken
many
thynges
of
sacrifice
in
the
confutation
,
where
as
we
in
our
confession
purposely
dyd
eschue
that
name
because
of
ambiguitie
/
and
doubtfull
takyng
of
the
worde
.
We
haue
declared
the
thyng
what
these
men
do
meane
nowe
by
sacrifice
,
whose
abuses
we
do
repreue
and
speake
agaynste
.
But
nowe
to
the
entent
we
may
declare
the
scriptures
wrongfully
wrested
,
it
is
necessary
fyrste
at
the
begynnynge
to
expoune
what
sacrifice
is
.
All
these
hole
tenne
yeres
our
aduersaries
haue
made
almost
infinite
volumes
of
sacrifice
.
And
yet
hathe
none
of
them
all
hytherto
put
the
diffinition
of
sacrifice
.
All
only
they
take
the
name
of
sacrifice
eyther
out
of
the
scriptures
,
●rels
out
of
the
workes
of
the
fathers
.
That
done
they
putte
dreames
of
theyr
owne
ymagination
as
though
sacrifice
dyd
betoken
,
whatsoeuer
pleaseth
them
.
❧
❧
What
is
sacrifice
,
and
whiche
be
the
kyndes
of
sacrifice
.
❧
[
*
](A22612-e15200-b)
*
A
sacrifice
what
it
is
.
❧
to
honour
and
worshyp
him
with
all
.
And
there
be
two
nerest
kyndes
of
sacrifice
▪
and
there
be
no
mo
.
The
one
kynde
is
called
sacrificium
propitiatorium
/
whiche
ye
may
cal
in
englysshe
a
sacrifice
of
raunsom
,
that
is
to
say
,
[
*
](A22612-e15290-b)
*
The
dethe
of
Christ
.
and
that
was
the
death
of
Christe
/
as
the
epistle
to
the
Hebrues
teacheth
whiche
sayeth
.
Impossibile
est
sanguine
tau●orum
et
hircorum
auferri
peccata
,
that
is
to
say
.
It
is
impossible
that
synnes
shulde
be
taken
away
by
the
bloude
of
bulles
and
gotes
.
By
synne
he
condempned
synne
,
that
is
to
saye
,
●e
punyshed
synne
by
the
hoste
or
sacrifice
offred
for
synne
.
The
true
worshyppers
shall
worshyppe
the
father
in
spirite
and
truthe
.
For
suche
worshyppers
wolde
the
father
haue
to
worshyp
hym
God
is
a
spirite
&
they
that
●orshyp
hym
,
muste
worshyp
hym
in
spirite
and
truthe
.
This
texte
clerely
condempneth
the
opinions
of
all
suche
sacrifices
,
whiche
they
fayne
to
be
of
strengthe
by
the
reason
of
the
worke
wrought
.
And
it
teacheth
also
,
that
we
muste
worshyp
in
spirite
,
that
is
to
say
,
with
motions
of
the
herte
and
faythe
.
Therfore
the
prophetis
also
in
the
olde
testament
condempne
the
opinion
of
the
people
,
whiche
they
had
of
the
worke
wrought
,
and
do
teache
ryghtuousnes
&
sacrifices
of
the
spirite
.
For
thus
sayth
the
prophete
Hieremie
.
I
haue
not
spoken
with
your
fathers
nor
I
haue
not
gyuen
them
commaundement
in
that
daye
whan
I
broughte
them
out
of
Aegipte
,
of
any
sacrifices
:
But
this
worde
I
commaunded
them
,
sayeng
,
Heare
and
obey
my
wordes
,
and
I
wyll
be
your
god
.
&c.
After
what
fashyon
shulde
we
thynke
,
that
the
Iewes
dyd
herken
&
receyue
this
sermon
,
whiche
semeth
to
be
clene
repugnant
and
contrarye
to
the
lawe
of
Moyses
?
For
this
was
vndoubtedly
knowen
,
that
god
had
gyuen
commaundement
to
the
fathers
of
diuerse
maner
sacrifices
.
But
Hieremie
condempneth
the
opinion
,
whiche
they
had
of
sacrifices
.
This
opinion
god
dyd
neuer
teathe
them
,
that
is
to
witte
,
that
those
sacrifices
shuld
pacifie
hym
by
the
worke
wrought
.
He
addeth
also
faythe
,
that
god
had
commaunded
it
,
whan
he
sayth
,
Herken
me
,
that
is
to
say
,
beleue
me
,
that
I
am
your
god
,
that
I
wyl
so
be
knowen
,
whan
I
do
shewe
mercy
,
and
whan
I
do
helpe
,
and
that
I
haue
no
nede
of
your
sacrifices
,
truste
surely
,
that
I
wyll
be
god
a
iustifier
,
a
sauiour
,
not
for
your
workes
sake
:
but
for
my
worde
,
and
my
promyse
sake
,
desyre
&
loke
for
helpe
of
me
truelye
and
from
your
hartes
.
The
psalme
also
dothe
condempne
the
opinion
of
the
worke
wroughte
,
Also
in
the
.xxxix.
psalme
it
is
wryten
,
Sacrifice
&
oblation
thou
woldest
none
of
,
[
*
](A22612-e15580-b)
*
The
true
interpretation
of
the
ꝓphate
,
None
of
all
these
sayth
the
prophete
,
whiche
yet
monkes
,
freers
,
and
sophisters
do
imagyne
and
fayne
full
shamefully
that
he
shulde
speake
.
But
the
very
selfe
wordes
of
the
prophete
declare
sufficiently
his
meanynge
.
For
fyrste
they
purpose
that
the
name
of
the
lorde
shal
be
greate
,
this
is
done
by
the
preachynge
of
the
gospell
.
For
by
it
is
notified
&
spredde
the
name
of
Christe
,
and
the
mercy
of
the
father
promised
in
Christe
is
thus
knowen
.
Preachyng
of
the
gospell
engendreth
faythe
in
them
,
whiche
receyue
the
gospell
,
these
call
on
god
,
these
gyue
thankꝭ
to
god
,
these
suffre
afflictions
in
theyr
confessyng
or
preachyng
,
these
worke
we
le
for
the
glorie
of
Christe
.
Thus
the
name
of
the
lorde
is
made
greate
amonge
the
gentyles
.
Wherfore
sacrifice
and
a
clene
oblation
signifie
not
a
ceremonie
nakedly
done
,
but
all
those
sacrifices
,
by
whiche
the
name
of
the
lorde
is
magnified
,
I
meane
,
faythe
,
inuocation
,
preaching
of
the
gospel
,
confession
.
&c.
And
we
easely
suffre
him
that
lusteth
,
to
comprise
a
ceremonie
,
so
that
he
vnderstandeth
not
only
the
ceremonie
,
neither
teacheth
that
the
ceremonie
is
auaylla●le
of
the
owne
p●oore
vertue
&
strengthe
.
For
lyke
as
amonge
the
sacrificis
of
prayse
,
that
is
to
witte
,
amonge
the
prayses
of
god
,
we
comprise
the
preachinge
of
the
worde
:
so
a
prayse
or
thankes
gyuyng
may
be
the
very
takynge
or
receyuyng
of
the
sou●er
of
the
lorde
,
but
not
of
the
owne
propre
vertue
,
iustifienge
vs
,
or
appliable
to
other
,
to
th
entente
to
purchase
vnto
them
forgyuenes
of
synnes
.
But
we
shall
not
longe
hereafter
declare
,
howe
a
ceremonie
also
is
a
sacrifice
.
But
because
Malachie
speaketh
of
all
the
sacrifices
of
the
newe
testamente
:
and
nat
onely
of
the
souper
of
the
lorde
:
Also
because
he
furdereth
nothyng
at
al
nor
defende
the
pharisaical
opinion
of
the
worke
wrought
:
therfore
he
maketh
nothyng
against
vs
,
but
rather
maketh
with
vs
.
For
he
requireth
the
honorynges
and
sacrifice
of
the
herte
,
by
whiche
the
name
of
the
lorde
is
magnified
and
made
greate
in
very
dede
.
Nowe
therfore
good
men
may
easelye
iudge
,
that
this
is
a
very
false
accusation
to
say
,
that
we
take
away
the
continual
&
dayly
sacrifice
.
The
thyng
it selfe
sheweth
,
who
be
those
Antiochi
,
whiche
raigne
in
the
churche
,
whiche
vnder
pretence
of
religion
,
drawe
vnto
them selues
the
kyngdome
of
the
worlde
,
&
castyng
away
all
care
of
godly
lyuyng
and
teachyng
the
gospell
,
playe
the
lordes
,
make
warre
lyke
princis
and
kyngis
of
the
worlde
,
whiche
haue
instituted
newe
ceremonies
in
the
churche
.
For
our
aduersaries
in
the
masse
only
reteine
the
ceremonie
,
and
abuse
it
openlye
to
cursed
lucre
&
sacrilege
.
And
yet
they
fayne
that
thꝭ
worke
,
if
it
be
applied
for
other
,
dothe
merite
vnto
than
grace
&
al
goodnes
.
In
theyr
sermones
they
teache
not
the
gospell
,
they
confort
nat
consciences
,
they
shewe
not
that
sines
be
frely
forgyuen
for
Christis
sake
:
but
they
set
forthe
before
vs
,
&
teache
vs
honouryng
of
sayntes
,
humayne
satisfactions
,
humayne
traditions
.
By
these
thynges
they
say
,
that
men
be
iustified
before
god
.
And
where
as
certayne
of
these
before
rehersed
be
manifestlye
wycked
:
yet
be
they
defended
with
force
and
violence
.
That
if
any
preachers
of
them
couet
to
be
taken
for
more
connyng
,
and
better
lerned
than
the
rest
,
they
teache
questions
of
philosophie
,
whiche
neyther
the
people
,
neyther
yet
them selues
vnderstande
.
Finally
,
they
whiche
be
of
moste
tollerable
sorte
amonge
them
teache
the
lawe
,
but
of
the
iustice
of
fayth
they
speke
no
worde
.
Our
aduersaries
in
the
confutation
make
wonderfull
tragedies
,
and
sorowfull
exclamations
about
the
desolation
of
churches
.
sayenge
,
that
the
altares
stande
vnadourned
,
without
candelles
,
without
ymages
.
These
tryfelynge
thynges
they
iudge
to
be
the
adournamentes
of
the
churches
.
To
these
thinges
afore
rehersed
hath
ben
added
an
horrible
prophanation
and
abusyng
of
masses
,
and
many
other
wycked
ceremonies
and
seruices
in
churches
.
This
is
the
desolation
,
whiche
Daniel
describeth
.
That
if
the
vse
of
the
sacramente
were
a
continuall
and
dayly
sacrifice
:
yet
shulde
we
retayne
and
kepe
the
sayde
sacrifice
more
than
oure
aduersaries
.
For
amonge
them
preestes
vse
the
sacramente
,
because
they
be
hyred
for
wages
and
rewardes
.
With
vs
the
vse
of
the
sacramente
is
more
often
&
also
more
deuoute
and
holy
.
For
the
people
vse
the
sacrament
,
but
they
be
fyrste
taught
and
examined
.
For
they
be
taught
and
instructed
of
the
true
and
ryghte
vse
of
the
sacrament
,
whiche
is
that
it
was
ordeined
for
this
entente
,
that
it
shuld
be
a
seale
&
testimonie
of
free
remission
of
sinnes
.
And
therfore
it
ought
to
teache
feareful
consciences
,
and
to
put
them
in
remembraunce
,
to
be
assured
&
certayne
within
them selues
,
and
to
beleue
that
theyr
sinnes
be
freely
forgyuen
them
.
For
asmoche
then
,
as
we
reteine
stylle
bothe
the
preachynge
of
the
gospell
,
and
the
laufull
vse
of
the
sacramentes
:
there
remayneth
stylle
with
vs
the
continuall
sacrifice
.
And
if
we
shulde
speake
of
the
outwarde
sight
and
shewe
to
the
iye
:
there
is
greatter
resorte
of
people
in
our
churches
,
than
in
the
churches
of
oure
aduersaries
.
For
the
people
be
kepte
together
with
profitable
and
playne
sermones
.
But
as
for
the
doctrine
of
our
aduersaries
,
neither
the
people
,
neyther
the
doctours
them selues
euer
vnderstande
it
.
And
the
very
true
apparaylyng
and
deckyng
of
temples
is
godlye
doctrine
,
profitable
and
playne
to
the
hearers
,
the
godly
vse
of
the
sacramentes
▪
feruent
prayer
,
and
suche
other
.
Candelles
,
vessels
of
golde
,
&
lyke
ornamentes
be
in
dede
semely
:
but
they
be
not
the
propre
and
verye
deckyng
of
the
churche
.
That
if
our
aduersaries
set
the
honoure
of
god
in
suche
maner
thynges
,
and
not
in
preachyng
of
the
gospell
,
in
faythe
,
in
th
exercises
&
batayles
of
faythe
:
they
may
be
accompted
in
the
numbre
of
them
,
whome
Daniel
describeth
to
worshyp
theyr
god
with
golde
and
syluer
.
When
he
shall
put
hys
lyfe
to
be
an
hoste
or
sacrifice
for
synnes
.
&c.
For
asmuche
therfore
as
in
the
olde
testament
the
sacrifices
merite
nat
reconciliation
but
by
a
certayne
similitude
(
for
they
dyd
merite
politicall
reconciliation
)
but
dyd
signifye
a
sacrifice
to
come
:
it
foloweth
that
the
only
sacrifice
of
Christe
was
applied
for
other
mennes
synnes
.
There
is
therfore
no
sacrifice
lefte
in
the
newe
testament
to
be
applyed
for
the
synnes
of
other
besydes
the
only
sacrifice
of
Christe
vpon
the
crosse
.
They
be
quyte
and
clene
out
of
the
way
whiche
ymagine
,
that
leuiticall
sacrifices
dyd
merite
remission
of
sinnes
before
god
/
and
so
accordyng
to
the
ensample
therof
,
require
,
and
seke
other
sacrifices
to
be
applyed
for
other
in
the
newe
testament
besydes
the
deathe
of
Christ
.
This
ymagination
vtterly
quencheth
the
merite
of
Christes
passion
,
and
the
iustice
of
faythe
,
and
corrupteth
the
doctrine
of
the
olde
and
newe
testament
/
and
in
the
stede
of
Christe
maketh
vnto
vs
other
mediatours
and
reconcilers
/
that
is
to
wete
bysshops
and
prestes
,
whiche
dayly
selle
theyr
labour
in
churches
.
Wherfore
if
any
man
wyl
make
this
reason
,
that
ther
ought
in
the
newe
testamente
a
bysshop
to
be
,
whiche
may
offre
for
sinnes
:
this
is
to
be
graunted
only
of
Christe
.
And
this
solution
dothe
the
hole
epystle
to
the
Hebrues
confyrme
.
And
it
shulde
be
vtterly
to
make
other
mediatours
besydes
Christ
:
if
we
shulde
requyre
any
other
satisfaction
to
be
applyed
for
the
synnes
of
other
and
to
reconcile
god
,
besydes
the
death
of
Christe
.
Moreouer
because
the
presthode
of
the
newe
testament
is
a
ministration
of
the
spirite
(
as
Paule
teacheth
in
the
seconde
epistle
to
the
Corinthes
)
therfore
it
hathe
the
onely
sacrifice
of
Christe
satisfactorie
,
Iustificati
ex
fide
pacem
habemus
.
We
iustified
by
faythe
haue
peace
.
Besydes
this
we
haue
shewed
,
that
the
scriptures
alledged
agaynste
vs
defende
nat
the
wycked
opinion
of
our
aduersaries
concernyng
the
worke
wrought
,
and
that
may
all
good
men
iudge
of
euery
nation
and
contrey
.
Wherfore
the
errour
of
Thomas
is
to
be
reiected
,
who
wrote
,
❧
The
opinions
of
the
fathers
concernynge
sacrifice
.
BUT
because
we
haue
declared
the
places
of
scripture
,
whiche
be
alledged
agaynst
vs
,
we
must
nowe
make
answere
also
concernynge
the
olde
fathers
.
We
knowe
well
inough
,
that
the
Masse
is
called
of
the
olde
fathers
a
sacrifice
,
but
theyr
mynde
is
not
that
the
masse
by
the
vertue
of
the
worke
wrought
dothe
gyue
grace
,
&
that
it
applyed
for
other
,
dothe
merite
vnto
them
remission
of
synnes
,
bothe
of
the
cryme
,
and
also
of
the
punyshement
.
Where
be
any
suche
monstruous
wordis
redde
in
the
warkes
of
the
olde
fathers
?
but
they
openly
witnesse
,
that
they
speake
of
thankes
gyuynge
/
and
therfore
they
call
it
by
the
greke
worde
Eucharistia
,
thankes
gyuynge
.
❧
Of
the
vse
of
the
sacrament
,
and
of
sacrifice
.
CErtayn
pleasaunt
felowes
fayne
and
imagine
,
❧
Of
the
names
of
the
Masse
.
❧
OUR
aduersaries
call
vs
backe
agayne
vnto
grammer
,
they
take
argumentes
of
the
names
of
the
masse
,
which
nede
not
any
longe
disputation
.
For
it
folowethe
not
,
that
the
masse
,
although
it
be
called
a
sacrifice
,
is
a
worke
gyuynge
grace
,
by
the
vertue
of
the
worke
wroughte
,
or
applied
for
others
,
dothe
merite
remission
of
synnes
to
them
.
Liturgia
,
the
greke
worde
(
saye
they
)
betokeneth
the
same
that
Sacrificium
doth
in
the
latine
tonge
.
And
the
grekes
call
the
masse
Liturgiam
.
ergo
.
&c.
Why
do
they
here
leaue
out
the
old
name
Synaxis
,
whiche
worde
shewethe
that
the
Masse
was
in
olde
tyme
a
communion
and
participation
of
many
men
?
But
let
vs
make
answere
to
Liturgia
.
This
worde
dothe
not
signifie
properly
a
sacrifice
,
The
Greke
canon
also
speaketh
many
thingꝭ
of
oblation
:
but
it
declareth
openlye
,
[
*
](A22612-e16230-b)
*
The
Greke
Canon
of
the
Masse
.
that
it
speaketh
not
properly
of
the
body
&
bloud
of
our
lorde
,
but
of
the
hole
masse
,
of
the
prayers
,
and
thankes
gyuynge
.
For
the
Greke
worde
maye
be
thus
translated
in
to
oure
englysshe
tongue
.
And
make
vs
worthye
to
offre
vnto
the
,
o
lorde
,
prayers
,
supplications
,
and
sacrifices
,
vnbloudy
for
all
the
hole
people
.
If
this
be
ryght
vnderstande
,
there
is
no
hurte
in
it
.
For
it
desyrethe
that
we
maye
be
made
worthy
to
offre
prayers
and
supplications
,
and
vnbloudy
sacrificis
for
the
people
.
It
calleth
the
very
prayers
vnbloudy
hostis
or
sacrificis
.
Likewise
as
a
lytle
after
it
sayth
,
Yet
we
offre
vnto
the
this
reasonable
&
vnbloudy
honour
.
For
they
expounde
it
folyshelye
,
who
soeuer
had
rather
expounde
this
place
for
a
reasonable
hoste
,
&
applye
it
to
the
body
of
Christ
:
whan
the
canon
speakethe
of
the
hole
seruice
of
the
Masse
.
And
Paule
vsethe
this
worde
,
(
reasonable
honour
)
against
the
worke
wrought
,
meanynge
by
it
the
seruice
of
the
mynde
,
that
is
to
say
,
feare
,
inuocation
,
thankes
gyuynge
.
But
where
our
aduersaries
defende
the
application
of
the
ceremonie
for
the
delyuerynge
of
soules
oute
of
Purgatorye
,
by
the
reason
wherof
,
they
gette
infinite
lucre
and
money
)
they
haue
no
testimonies
,
nor
commaundmentes
out
of
the
scripturis
.
[
*
](A22612-e16360-b)
*
The
wordes
of
the
Greke
Canon
.
We
offre
also
vnto
the
this
reasonable
seruice
for
them
,
that
reste
in
the
faythe
/
our
fyrste
fathers
,
patriarches
,
prophetes
,
and
apostles
.
&c.
But
reasonable
seruice
dothe
nat
here
betoken
the
verie
hoste
:
but
signifieth
the
prayers
and
al
thinges
that
be
done
there
.
Nowe
where
our
aduersaries
alledge
the
fathers
,
as
concerning
oblation
for
deade
men
:
we
knowe
,
that
the
olde
fathers
speake
of
prayer
made
for
deade
men
,
whiche
we
wyll
nat
forbydde
/
but
the
applyeng
of
the
souper
of
the
lorde
for
deade
men
because
of
the
worke
wrought
,
this
we
disalowe
.
Neither
the
olde
fathers
defē●e
or
aduersaries
in
theyr
opinion
of
the
worke
wrought
.
And
thoughe
they
haue
neuer
somuche
the
testimonies
of
Gregorie
and
of
other
writers
o●
late
time
for
them
:
❧
Of
abbey
vowes
.
❧
WIth
vs
,
in
a
certayne
towne
of
Turingia
called
Isenacum
,
more
than
thyrty
yeres
ago
,
there
was
a
certayn
freer
of
saynt
Frauncis
ordre
,
Iohn
Hilten
by
name
,
whiche
of
his
owne
companye
was
caste
into
pryson
,
Of
these
questions
we
dispute
.
And
though
we
haue
in
our
confession
spoken
many
thingꝭ
of
suche
maner
vowes
,
which
also
the
canons
of
the
popes
improue
and
disallowe
:
yet
our
aduersaries
byd
,
that
al
that
we
haue
brought
forthe
,
shulde
be
reiected
.
For
these
wordes
they
haue
vsed
.
And
it
is
a
worlde
to
se
howe
they
cauillate
and
tryfle
away
our
reasons
/
&
what
they
bringe
to
the
defence
&
fortifieng
of
theyr
owne
cause
.
Wherfore
we
shall
briefely
ouer
a
certein
fewe
of
our
argumentis
/
&
ronne
in
them
we
shal
by
the
way
make
answere
,
and
auoyde
the
cauillations
of
our
aduersaries
.
And
for
asmoche
as
this
hole
mater
hath
ben
diligently
and
plentuously
handeled
of
Martine
Luther
,
[
*
](A22612-e16530-b)
*
The
euasion
of
thaduersarꝭ
.
They
expoune
this
place
of
saynt
Paule
only
of
the
lawe
of
Moyses
/
and
they
adde
,
the
religious
men
obserue
all
thyngꝭ
for
Christis
sake
/
and
go
aboute
to
lyue
more
nere
to
the
rule
of
the
gospell
/
in
suche
sorte
that
they
may
merite
eternall
lyfe
.
Our
aduersaries
fayne
,
Frustra
me
colunt
mandatis
hominum
.i.
In
vaine
they
worshyp
me
with
traditions
of
men
.
It
is
contrarye
also
to
this
sentence
.
Omne
quod
non
est
ex
fide
pecc●tum
●st
,
Es●a
nos
non
commendat
deo
,
Nowe
herken
oure
sadde
and
discrete
iudges
,
howe
shameful
a
sentence
they
haue
put
in
the
confutation
:
Qui
reliquerit
doman
.
&c.
Whosoeuer
shal
forsake
house
.
here
(
god
wote
)
the
scripture
gyueth
perfection
to
these
counterfaited
and
fained
religious
.
But
this
place
of
scripture
maketh
nothynge
for
monasticall
lyfe
.
For
Christe
dothe
nat
meane
,
that
to
forsake
father
,
and
mother
,
wyfe
or
bre●herne
.
is
a
worke
therfore
to
be
done
,
because
it
dothe
merite
remission
of
synnes
,
and
eternall
lyfe
.
Yea
that
forsakyng
is
a
cursed
forsaking
.
For
it
is
done
with
the
iniury
of
Christe
,
if
any
man
wyl
therfore
forsake
father
,
or
mother
,
or
wyfe
tha●
by
this
selfe
worke
he
may
merite
remission
of
synnes
and
eternall
lyfe
.
for
the
gospell
sake
:
to
signifye
that
he
dothe
speake
of
them
,
nat
whiche
do
iniurie
to
theyr
wyfe
and
chyldren
:
but
which
suffre
wrong
for
the
confession
of
the
gospel
.
We
ought
also
to
forsake
our
owne
body
for
the
gospell
sake
.
But
here
it
shulde
be
a
foly
to
thynke
,
that
it
is
honour
or
seruice
vnto
god
for
a
man
to
kyl
him selfe
,
and
to
forsake
his
owne
body
without
the
commaundemente
of
god
:
euen
so
lykewyse
it
is
a
folyshenes
to
thynke
,
that
it
is
honour
or
seruice
to
god
to
forsake
possessions
,
frendes
,
wyfe
,
chyldren
,
without
the
commaundement
of
god
.
It
is
therfore
euident
,
that
the
sayeng
of
Christe
is
euyll
applyed
to
monasticall
lyfe
,
There
is
another
place
also
alledged
of
perfection
.
Si
uis
perfectus
esse
.
&c.
[
*
](A22612-e16920-b)
*
Note
this
solution
.
in
the
callyng
.
And
because
callynges
be
in
sundry
wyses
:
therfore
this
callyng
apperteineth
nat
to
al
men
,
but
belongith
only
to
that
persone
with
whome
Christe
speaketh
there
/
as
the
calling
of
Dauid
to
the
kyngdome
/
and
of
Abraham
to
sle
his
sonne
,
be
nat
to
be
folowed
of
vs
.
The
vocations
be
personall
,
lykewyse
as
the
busynesses
selues
do
vary
in
tymes
and
persones
,
For
th
aduoydynge
of
fornication
,
let
euery
man
haue
his
wyfe
.
Here
they
obiecte
agaynst
vs
and
brynge
out
of
the
lawe
the
Nazareans
.
[
*
](A22612-e17030-b)
*
The
Nazareans
.
that
we
reproue
in
the
vowes
of
religious
men
.
The
rite
and
custome
of
the
Nazareans
was
an
exercise
or
protestation
of
theyr
faythe
before
men
:
it
dyd
not
merite
remission
of
synnes
before
god
/
it
dyd
not
iustifie
before
god
.
Agayne
lykewyse
as
nowe
circumcision
,
or
sleynge
of
beastes
in
sacrifice
,
shulde
be
none
honour
or
seruice
vnto
god
:
euen
so
the
rite
and
custome
of
the
Nazarians
ought
not
nowe
to
be
sette
forthe
as
an
honour
or
seruice
,
but
it
ought
to
be
iudged
nothing
els
but
an
indifferent
thynge
.
The
Monasticall
lyfe
therfore
,
which
without
the
worde
of
god
hath
ben
deuised
,
to
th
entente
that
it
shulde
be
a
seruice
,
wherwith
to
merite
remission
of
synnes
&
iustification
:
is
not
wel
compared
and
lykened
to
the
custome
of
the
Nazareans
,
whiche
had
for
it
the
worde
of
god
,
and
was
not
gyuen
to
merite
remission
of
synnes
,
but
to
be
an
exercise
as
the
ceremonies
of
the
lawe
were
?
The
same
may
be
sayde
of
other
vowes
taughte
in
the
lawe
.
There
be
alledged
also
the
Rechabites
,
[
*
](A22612-e17060-b)
*
The
Rechabites
.
whiche
neyther
had
any
possession
,
neyther
dyd
drynke
any
wyne
,
as
Hieremie
wryteth
in
the
xxxv
.
chapitre
.
Then
sample
of
the
Rechabites
agreeth
full
goodly
(
be
ye
sure
)
to
oure
monkes
and
freers
,
whose
Monasteries
passe
in
sumptuousnes
the
palacies
of
kynges
,
and
whiche
lyue
moste
delicately
&
voluptuously
.
But
the
Rechabites
in
that
penurie
of
all
thingꝭ
were
yet
maryed
:
Our
religious
men
,
whan
they
haue
plentie
of
all
maner
delyces
and
pleasures
,
do
professe
single
lyfe
.
But
it
were
conuenient
and
mete
to
enterprete
th
examples
accordyng
to
the
rule
(
that
is
to
wit
)
accordyng
to
the
vndoubted
and
euident
scriptures
,
and
not
agaynst
the
rule
&
scriptures
.
Nowe
this
is
moste
sure
and
vndoubted
,
that
our
obseruaunces
merite
not
remission
of
synnes
,
or
iustification
.
Wherfore
sythe
it
is
so
,
that
the
Rechabites
be
praysed
,
it
must
nedes
be
,
that
they
did
not
therfore
kepe
that
maner
and
custome
,
because
they
thought
that
by
it
they
dyd
merite
remission
of
synnes
,
or
that
the
worke
it selfe
was
a
seruice
or
honour
iustifienge
,
or
for
whiche
they
shulde
obteyne
euerlastynge
lyfe
,
and
not
by
the
mercy
of
god
for
the
sede
that
was
promysed
:
but
because
they
had
commaundement
of
theyr
parentes
:
therfore
theyr
obedience
is
commended
,
of
whiche
there
is
a
commaundement
of
god
,
whiche
saythe
,
They
alledge
also
forthe
of
the
epistle
to
Timothe
,
[
*
](A22612-e17120-b)
*
The
true
interpretation
of
Paule
.
Therfore
Paule
rebukethe
wydowꝭ
,
not
for
that
they
wolde
mary
agayn
,
(
For
hym selfe
byddethe
yonge
wydowes
to
be
maryed
)
but
because
they
beinge
founde
of
the
comen
coste
and
charge
,
played
the
wantonnes
,
and
therfore
dyd
cast
away
theyr
first
fayth
,
and
promyse
.
He
calleth
here
the
first
faythe
not
the
monasticall
vowe
,
but
the
promyse
of
christen
lyfe
.
And
after
the
same
fashyon
he
takethe
faythe
in
the
same
chapitre
,
whan
he
saythe
,
If
any
dothe
not
care
and
prouyde
for
his
owne
,
namelye
those
of
his
owne
house
,
he
hath
renyed
the
fayth
.
For
he
speaketh
otherwyse
of
faythe
than
do
sophisters
,
he
dothe
not
put
faythe
in
them
,
whiche
be
in
deadely
synne
.
Therfore
he
saythe
that
they
cast
away
fayth
,
whiche
do
not
care
for
theyr
kynsfolke
.
And
accordyng
to
the
same
maner
he
saythe
,
that
wanton
wydowes
do
caste
awaye
theyr
faythe
.
We
haue
ronne
ouer
breuely
a
fewe
reasons
for
our
defense
,
and
by
the
way
we
haue
made
answere
to
the
obiections
of
our
aduersaries
.
And
these
thynges
we
haue
gathered
together
,
not
onely
for
our
aduersaries
cause
:
but
moche
rather
for
theyr
sake
,
which
haue
god
lye
and
well
disposed
myndes
,
to
th
entente
that
they
may
haue
alwayes
in
theyr
syghte
causes
,
why
they
ought
to
disproue
and
myslyke
the
hipochrisie
,
and
the
fayned
and
countrefayte
obseruaunces
of
abbey
lyfe
,
whiche
altogether
,
this
one
sayenge
of
Christ
dothe
defete
,
whan
he
saythe
,
They
worshyp
me
in
vayne
with
the
commaundementes
and
traditions
of
men
.
Wherfore
the
vowes
them selues
,
and
the
obseruaunces
of
meates
,
of
redynge
,
of
syngynge
,
of
garmentes
,
of
shoes
,
and
of
gyr●els
,
be
vnprofitable
seruices
before
god
.
And
let
all
godly
myndes
knowe
this
assured
lye
,
that
it
is
a
playne
pharisaicall
and
a
condempned
opinion
,
that
those
obseruaunces
merite
remission
of
synnes
/
and
that
for
them
●e
be
reputed
ryghtuous
/
or
that
for
them
we
obteyn
eternall
lyfe
/
&
not
through
mercy
for
Christis
sake
.
For
it
is
necessary
that
all
the
sayntes
and
holy
men
,
whiche
haue
lyued
in
these
kyndes
of
lyuynge
,
dyd
caste
awaye
all
truste
of
suche
maner
obseruaunces
,
and
dyd
learne
,
that
they
had
remission
of
synnes
frelye
for
Christis
sake
/
and
that
for
Christis
sake
through
mercy
they
shulde
obteyne
eternall
lyfe
/
and
not
for
these
ceremonies
or
seruices
,
because
god
dothe
onely
approue
the
honours
and
seruices
instituted
by
his
owne
worde
,
whiche
be
stronge
&
effectual
in
fayth
.
❧
Of
the
power
of
the
Churche
.
HEre
oure
aduersaries
make
a
foule
cryenge
oute
&
do
bragge
stoutely
of
the
priuileges
and
liberties
of
the
churche
,
and
at
laste
adde
this
conclusion
.
All
thingꝭ
be
vayne
,
whiche
in
this
presente
article
be
alledged
agaynst
the
libertie
of
churches
,
&
of
preestes
.
This
is
a
false
accusation
,
and
a
starkelye
.
For
we
disputed
of
other
matiers
in
this
article
.
whiche
god
dothe
allowe
as
iustice
,
and
to
charge
and
lade
consciences
,
so
that
it
were
synne
to
leaue
them
vndone
.
All
these
thingꝭ
euen
one
place
in
the
Actis
doth
teache
,
where
the
apostles
saye
,
But
what
power
the
gospell
dothe
gyue
to
byshoppes
we
haue
shewed
in
our
confession
.
They
whiche
de
byshoppes
nowe
a
dayes
,
do
nat
execute
the
offices
of
byshops
according
to
the
gospell
:
but
they
be
byshoppes
accordyng
to
the
policie
and
ordenaunce
in
the
canones
/
which
we
do
nat
rebuke
:
But
we
speke
of
a
bysshop
accordyng
to
the
rule
of
the
gospell
.
[
*
](A22612-e17200-b)
*
The
olde
diuision
of
power
.
And
that
olde
diuision
of
power
/
into
power
of
ordre
,
and
power
of
iurisdiction
,
pleasith
vs
verie
wel
.
The
bysshop
therfore
hathe
power
of
ordre
,
that
is
the
ministration
of
the
worde
and
of
sacramentis
.
He
hath
also
power
of
iurisdiction
(
that
is
to
say
)
auctoritie
to
excommunicate
those
that
haue
committed
open
crymes
/
and
agayne
auctoritie
to
assoile
them
if
they
wyll
conuert
&
desyre
absolution
.
But
neyther
haue
they
tyrannicall
power
(
that
is
to
say
)
without
any
certayne
lawe
/
but
they
haue
a
certayne
commaundement
,
I
meane
,
the
vndoubted
worde
of
god
,
whiche
they
oughte
to
teache
/
and
accordyng
to
it
to
vse
theyr
iurisdiction
.
Wherfore
it
folowith
nat
,
although
they
haue
some
iurisdiction
,
that
they
may
institute
newe
honours
and
seruices
.
For
ceremonies
and
seruices
nothynge
apperteyne
to
iurisdiction
.
And
they
haue
a
worde
,
and
a
commaundement
,
howe
farre
forthe
they
ought
to
excercise
theyr
iurisdiction
/
whiche
is
,
if
any
man
haue
committed
and
trespassed
agaynst
the
worde
,
whiche
they
haue
receiued
of
Christe
.
Howbeit
in
our
confession
we
haue
added
also
,
howe
farre
forthe
it
is
laufull
for
them
to
make
traditions
/
that
is
to
wete
,
nat
as
necessary
seruices
,
but
that
there
myght
be
an
ordre
in
the
churche
because
of
tranquilitie
.
And
these
ought
nat
to
bynde
and
entangle
consciences
,
as
though
they
dyd
commaunde
necessarie
honours
and
seruices
/
as
Paule
teachith
when
he
sayeth
.
Qui
uos
audit
me
audit
.
The
same
answere
we
make
to
this
sayeng
of
Christe
,
what
soeuer
they
say
:
do
it
/
because
it
is
vndoubted
that
it
is
nat
here
vniuersally
commaunded
,
that
we
shulde
receyue
al
maner
of
thynges
:
[
*
](A22612-e17340-b)
*
Another
obiection
.
They
obiecte
also
,
and
lay
to
our
charge
the
open
offendynge
of
people
,
and
the
troubles
and
seditions
whiche
haue
rysen
vnder
the
pretence
and
cloke
of
our
doctrine
.
To
these
we
aunswere
briefly
.
Fyrste
this
is
euidently
knowen
that
through
the
benefite
of
god
our
prynces
haue
obediente
people
in
they●
lordshyppes
and
dominions
.
And
this
selfe
same
kynde
of
doctrine
,
whiche
we
folowe
,
because
it
dothe
with
moste
large
and
hyghe
prayse
magnify
the
auctoritie
of
gouernours
and
rulers
:
dothe
encreace
reuerence
towardes
them
.
This
thing
also
is
very
profitable
to
retayne
and
kepe
tranquilitie
.
Furthermore
if
al
offensions
were
put
together
in
one
heape
:
yet
these
two
articles
,
that
is
to
wete
,
that
we
frely
receyue
remission
of
sinnes
for
Christes
sake
by
faythe
/
and
that
we
be
compted
rightuous
for
Christes
sake
by
faythe
,
and
nat
for
our
owne
fulfyllynge
of
the
lawe
.
And
agayne
that
gouernaunces
/
lawes
and
all
the
ordre
of
the
common
weale
,
be
the
ordenaunces
of
god
,
whiche
a
christen
man
may
vse
well
and
holyly
:
these
two
articles
(
I
saye
)
haue
so
muche
goodnes
in
them
,
that
they
ouercome
al
other
incommodities
and
harmes
.
For
fearefull
consciences
can
haue
no
sure
consolation
agaynst
the
wrathe
of
god
:
onles
they
knowe
the
one
article
.
And
the
other
article
dothe
greatly
strengthen
the
tranquilitie
of
comen
weales
.
But
with
howe
detestable
and
pestilente
opinions
bothe
kyndes
of
doctrine
hath
ben
oppressed
before
thꝭ
tyme
:
euery
man
knoweth
/
and
the
bokis
of
our
aduersaries
testify
,
whiche
no
where
make
any
mention
of
faythe
,
when
they
speake
of
remission
of
synnes
.
They
teache
in
no
place
of
the
dignitie
of
ciuile
thynges
.
They
in
no
place
teache
howe
the
gospel
sheweth
eternal
iustice
and
yet
in
the
meane
season
in
this
bodely
lyfe
wyll
that
we
vse
political
or
ciuile
lawes
,
maners
and
customes
.
The
declaration
of
these
thynges
dyd
at
the
beginning
purchase
great
fauour
to
.
Martine
Luther
,
nat
only
amonge
vs
,
but
also
with
many
other
men
,
whiche
nowe
be
moste
extreme
aduersaries
vnto
vs
.
Thus
as
Pindarus
sayth
the
olde
fauour
perysheth
and
slepeth
and
the
mortall
men
be
vnrememberful
.
Nowe
if
any
troubles
or
seditions
haue
bene
:
the
defalte
may
ryghtfully
be
layde
on
our
aduersaries
,
whiche
fyrst
raysed
〈◊〉
scisme
and
diuision
/
&
scatered
the
congregations
in sundre
by
the
wronful
condempnation
of
Martine
Luther
,
and
whiche
nowe
vse
meruailous
crueltie
agaynst
good
men
,
&
them
that
teache
godly
doctrine
.
They
stirre
vp
mennes
myndes
agaynst
vs
other
maner
wayes
also
,
whiche
I
lyste
nat
at
this
tyme
to
reherse
.
Neyther
be
we
so
harde
harted
,
&
so
without
sense
or
felyng
,
that
the
open
offensions
of
people
do
nothynge
moue
nor
trouble
our
myndes
.
But
we
remembre
that
whiche
Christe
sayde
.
Blessed
is
he
,
[
*
](A22612-e17360-b)
*
The
craft
of
the
deuyll
.
and
partly
to
deforme
the
gospell
and
bryng
it
out
of
fashyon
by
innumerable
meanes
.
In
one
place
he
kyndelyth
tyrauntes
agaynste
the
teachers
of
the
gospell
/
in
another
place
he
raysith
vp
warres
/
in
another
place
se●itions
/
in
another
place
he
styrreth
vp
heresies
:
and
all
to
make
this
kynde
of
doctrine
hatefull
,
whiche
semeth
to
gyue
occasion
to
suche
sedicions
and
striues
.
And
wyse
men
can
a
greate
deale
more
easely
despyse
theyr
owne
ieoperdies
,
then
they
can
those
offensions
of
open
seditions
.
But
a
christen
mynde
ought
to
be
afore
armed
against
these
thingꝭ
also
to
the
ende
that
he
do
nat
for
them
caste
away
the
worde
of
god
.
And
althoughe
it
delyteth
nat
vs
to
make
comparisons
,
yet
because
our
aduersaries
with
thꝭ
accusation
do
sore
presse
vs
with
the
hatred
&
euyl
wyl
of
the
people
:
theyr
vices
&
defaltes
may
nat
be
hydde
&
passed
ouer
with
silence
/
howe
muche
euyl
is
there
amonge
our
aduersaries
in
the
prophanation
and
abusing
of
Masses
?
Howe
muche
fylthines
is
in
theyr
abstaynyng
from
mariage
?
The
worshyppyng
of
sayntes
is
full
of
manifest
and
open
ydolatrie
.
We
lyste
not
here
to
multiplye
wordes
accordyng
to
the
greatenes
of
the
matier
,
leste
any
man
myghte
thynke
,
that
we
haue
delyte
and
pleasure
in
this
rehersall
,
to
whiche
the
makers