Sermons Upon all the Sunday Gospels, Sermon 31

Sermons Upon all the Sunday Gospels · Sermon 31

The first Sonday after Easter. ¶The Gospell. Iohn. xx.

THe same daye at nyght, whiche was the firste daye of the Sabboethes, when the dores were shutte (where the Disciples were assemblede together for feare of the Iewes) came Iesus and stode in the middes, and sayde vntounto them: Peace be vntounto you. And when he had so sayde, he shewede vntounto them his handes and his syde. Then were the Disciples glad when they sawe the Lorde. Then sayde Iesus to them agayne: Peace be vntounto you. As my father sente me, euen so sende I you also. And when he had sayde these wordes, he breathed on them, and sayde vntounto them: Receyue ye the holy ghoste. Whosoeuers sinnes ye remit, they are remitted vntounto them. And whosoeuers sinnes ye retayne, they are retayned.

THE EXPOSITION.

ALbeit in the gospell of this present Sondaye manye thinges are contained concerninge the glorious resurrection of oure Sauiour Christ Iesu worthy to be treated of, and called vntounto remembraunce: yet forasmuch as we on Sonday laste spake abondātly of that matter, & sufficiently ynough to confirme & stablishe oure faith in this article of Christs resurrectiō we hauehave thougt it good at this present to speake of some other matter, & specially to handle those p. 214wordes, which Christe, after he had wyshed peace to his disciples, & shewed thē his handes, & his side for the more confirmation of their fayth in his resurrection, spake vntounto them, & said: As my Father sent me: so lykewyse do I send you, &c. These wordes of our Sauiour Christ are very notable & worthy to be remembred, wherewith he gaue to his disciples,The office of preaching committed to Christes disciples and to their successours. & committed vntounto them the office of teaching & preachinge, that by this meanes the vse & fruite of his death & resurrectiō with the cause therof, might also be knowen of other, and so obtaine euerlasting saluation. For if this matter had only ben chronicled, and not published and set abrode by preaching, wherfore it was done, what commoditie cōmeth therof to the faithful beleuers: howe coulde it hauehave ben greatly profitable, as we see in the kingdome of the Pope? In that as touchynge the historie, nothinge wanteth nothing can be desired.The scriptures oughte to be preached to the people. But when in the preachinge of the papistes these thinges are not handled, as Christ cōmandeth here: the matter is vnprofitable, & is in a maner none other thing, then as a man should tell an historie of kyng Alexander, of Iulius Cesar, of the great Turke, & suche like. Therfore y^e whole matter cōsisteth in this, that y^e history of y^e death & resurrectiō of Christ be brought vntounto y^e righte vse. This cōmeth to passe on this maner, as Christ determineth, when he saieth: I send you as my father sent me. But how the father sent Christ: Esaye y^e Prophete declared lōg before, saying:Es. 61.Isa 61 The spirit of y^e lord is vpō me: for the lord hath anointed me, & sent me to preache glad and ioyefull tydings vntounto the pore, that I might binde vp the wounded heartes, y^t I might preach deliuerance to the captiue, and open the prison to thē that are bounde: that I might declare the acceptable yere of the Lorde.Christe was sent of his father to preach the gospell so lykewise are all faithfull ministers. This is the commandement, wherewith Christe is sent. And he sayeth here, that after the same maner he sendeth his disciples, as he was sent, and geueth vntounto them that ministerie and office, that he exercised before, that they shold teache after the same sorte, as he had taught: so that this commandement is only to be referred vntounto doctrine, that the disciples sholde declare the same of Christ, whiche he had before declared of hymselfe.

Now what maner of doctrine this is. Esaye describeth and setteth forth with most goodly and euident wordes, that is to saye, that Christ was anointed and sent vntounto this end, that he should conforte the feareful the contrite and broken in heart, the poore in spirit, &c. The doctrine, that is not agreable to this, is not the doctrine of Christ, neither hath Christ commanded it, but it is the doctrine of the lawe & of Moyses for the doctrine of Moyses is,The doctrine of Moyses. y^t suche as be troubled & fearefull, shold be driuen vntounto more trouble and vntounto more feare. But the doctrine of Christe is to conforte the weake hearted,The doctrine of Christ. and to preache glad and ioyfull tydings to them that be sorowful, and brought vntounto the bryncke of desperation. For it behoued Christe to comme with a newe commandement and doctrine, as his workes, whiche he did, were also new, as the like were neuer before sene in the worlde, I meane, that the sonne of God suffered, and rose again from death.

And as Esaye prophecied of the doctrine of Christe, euen so doth Christe sett forth here also. For these are the wordes of Christe, as they are rehersed of the Euangelist. And he breathed vponupon them, saying: Take the holy ghost: whose synnes ye shall forgeue, are forgeuen them. But whose synnes ye shal retaine, are retayned. p. 215Here hauehave ye the right spiritual regiment which doth no lesse differ from the Ciuile and worldly regiment,A double regiment spiritual and corporall. then the heauen is distāt from the earth. They that are in this spirituall regiment, are righte kynges, right princes, right lordes, & hauehave also their regiment. But here consyder, marke, and learne,The spiritual regiment hath only to do with synn…. how farre this regiment goeth, and howe wyde it stretcheth forth it selfe. Uerely, as the wordes sounde euē so wyde and brode as the worlde is. And yet hath it nothinge to do, but with sinne, as touchinge golde, syluer, richesse, worldly substaunce, temporall possessions, Lordshippes, farmes, parkes, dominions, and suche lyke: it hath nothinge to do with them. For all these thinges pertayne vntounto the worldly and ciuile regiment, and they are to be handled of temporal rulers, as Emperours, Kynges. Princes, Lordes, &c. So to appoint them, as shall be thoughte moste conuenient and mete for the mayntenaunce and conseruation of the publique weale. But this spiritual regiment and Ecclesiasticall power is apppointed only for synne wher the matter of sinne is, there hath this regiment and power place: otherwise it hath nothyng to do.

For of this muste we greatly take heade,The ministers of gods worde ought not to medle with temporall affaires. that we make not a confusion in these ij. regimentes, as the Pope and his byshoppes hauehave done, whiche hauehave so abused the spirituall regiment, y^t they hauehave also gotten vntounto them the temporall regiment and ciuill power, and are now become temporal lordes, yea and of such power, that they make Emperours, Kynges: Princes, Lordes, &c. To be their subiectes, yea their slaues, but Christ gaue this neuer in commandement to his disciples, neither sent he them forth to medle with temporall matters and with the Kyngdomes of this worlde: But he only appointed vntounto them the ministerie of the worde,The office of spirituall ministers. and with it the regiment of sinne: so that their offices is nothyng els, then to preache the Gospell of Christ, and to declare remission of sinnes to all suche as are penitent, broken in hearte, troubled in minde, disquieted in conscience, &c. Again, to retaine holde, and bynd their synnes, that are impenitent, and stubborne, and go forth to sinne without repentaunce or conuertion vntounto a better lyfe.

This retayning of binding of sinne hath the Pope also miserably abused & peruerted,The power of bynding & lo…sing synnes most wickedly abused by the pope. yea farre otherwise, then is ment & appointed to y^e ministery. For he hath so interpreted & handled the matter, as though he had power by vertue therof, to make lawes, not only in y^e church, but also in the ciuile regiment, as it pleaseth him. But that is not the meaning of Christ. For I as a minister & sent of Christ to preach ought not to prescribe vntounto the houshold preceptes of ploughinge and Carting, of maryeng, of ordring thy famely and housholde, &c. For god hath geuen the reason to know how thou shouldest behaue thy selfe in all these thynges. If thou doubt in any worldly matters, there are Iuristes, men of lawe, worldly councellers, ciuile wise men, & such lyke, which can right wel supply thy lacke and geue the good and profitable councel in this behalfe. The cōmission that is committed vntounto me, my regiment, mine aucthoritie and power is only concerning sinne, to teache thee, that thou shalte for euer perishe in thy sinnes, & be damned, excepte thou beleue in Christ,Heb. 9. 1. Iohn. 1.Heb 91 John 1 embrace him with strong fayth as thine alone Sauiour & redemer, which only and alone hath purged thy conscience from dead workes, and clensed thee from all thy sinnes by his precious blood.

p. 216Therfore the whole somme of this doctrine is, that we perfectly know, what sinne is. Synne signifieth not Lordshippes, riches, Kyngdomes,what synne … housholde matters, and such lyke, but sinne is called a burden, which so greueth and troubleth the hearte and conscience of man before God, that he loketh for nothyng in the worlde els, then the fearefull anger of GOD and euerlastinge damnation. For we speake here of the true and earnest synnes, whiche GOD counteth sinnes, and before his iudgement seate deserue euerlastinge damnation: not of fayned and forged synnes brought in of the Pope & of the Byshoppes,The breaking of mens traditions is no synne before God. as when a man kepe not the faste, that they in their lawe hauehave commanded, or when a man eate fleshe on such daies, as they hauehave forbidden, or when a moncke weareth not his monastical cowle, but rather a lay mans garment: or when a Prist marieth a wyfe cōtrary to his popyshe and folishe booke, and suche lyke. These are synnes before the pope, but not before God, neither cā they condemne any man, forasmuche as God in his lawe did neuer forbid them. They are synnes deuised by Antichrist the Pope and by his Antichristian members, the transgression and breakynge whereof ought to trouble no Christen mans conscience.

But we speake heare of synnes, whiche are synnes in dede & not fained, which no man hath inuēted, but wherin we weare borne and lyue: euen those synnes, which are directly againste the cōmādemēt of God, & against the whiche gods precept beareth witnes, and not only the traditions of men with such sinnes: saith the lord, shall y^e Apostles & ministers of y^e worde medle, either to remitte or to retaine them. As for y^e gouermēt of worldly, corporal & tēporall thinges, it pertayneth nothing vntounto them: neither ought they to vsurpe any iurisdictiō in this behalfe, but to leaue all these things holy and fully to the tēporall rulers.In the preachers mouthe in sette lyfe & death. In the Apostles or preachers mouth lye the synnes of all the worlde, the power of the deuil, and the very tormentes of hell, that when thou arte impenitent, and wilt not repente thee of thy sinnes but rather delight in them, and go forth to prouoke the maiestie of God vntounto anger thorowe thy wyckednes, they should retayne thy synnes, and geue thee ouer to the deuill and to euerlasting dā nation. Again on the other parte, there are set also in eueryevery Apostles or preachers mouth, the passion, death and resurrection of Christe with their fruites: Again, saluation,Note well. heauen, and euerlastyng lyfe, not in respect of their owne person, but of the sentence and iudgement, that they pronounce vponupon thee, whiche the deuill himselfe can not abide, at the commaundement of Christ, that is, that thy synnes are remitted and forgeuen thee, if thou repent and beleue in Christ.

And this is suche a power, suche a dignitie and authoritie,The word… of Christe and of his minister is all one, and of lyke power. that in comparison of it, all the power of the worlde is nothinge: that eueryevery Apostle and true disciple of Christ hath authoritie and power to geue iudgement of the whole worlde concerninge the eyther remitting or retaynyng of synne: and that sentence or iudgement is of as great force & strength, as thoughe Christ hymselfe had pronoūced it, as these his wordes in this place do testifie, As my father sent me: so send I you.

This then is one thing, that the Ecclesiasticall power and regiment is only ouer synne, and that synne can not be called a corporall or worldly thinge, but the greife and disquieting of the conscience, whiche accuseth p. 217and condemned vsus before God: whiche thynge serueth to this ende, that we should not be deceaued with folyshe & counterfaite synnes, whereof I spake before, but discerne, that whiche is synne in dede, frō that whiche is no syn before God. For if thou sholdest desire to be released from the folishe & doltishe synnes or transgressions of mens traditions, as though thou haddest offended in not obseruing them: so shoulde it also folowe, that in obeying and kepynge the same, thou wouldest seke to be iustified, whiche is high abhomination before God: as the transgression of mens traditions and preceptes cōdemneth not: so likewise the obseruation of them saueth not. They worshippe me in vaine, sayeth Christe,Math. 15.Matt 15 with the traditions and commandements of men. Therfore must we marke well this diffinition, that that is synne, whiche the lawe of God reueleth, and therefore accuseth and condemneth. If it be no synne in the lawe of God, then is it a popishe synne, vnknowen to God,What is synne properly. and therfore not to be regarded. For that is onelyonly synne, that the lawe of God forbyddeth.

And thus may we see, that very many lye weltring in great & notorious synnes, as couetousnes, whoredome, adultery, theafte, vsurie, anger, enuy, glotony, drunckenes, bannynge, cursyng, blasphemy, and suche lyke, and styll remayne frowardly in the same without repentaunce, without anye conscience of their wycked, and vngodly behauiour: as for their sinnes they care not: onelyonly this is their desire, that they may so synne, that it be not perceaued nor knowen of other. Suche sinnes can not be forgeuen, and vntounto these belong byndinge or retayninge, and the second power, whereof Christe speaketh here, that suche synnes are to be retayned.

The diuersitie of synnes.Therefore here is a difference to be made, and the true sinnes are so to be diuided, that some are sinnes both before vsus and God: some only before God, and not before vsus. For we wil not knowledge them, nor be sorie for them, and desire of god remission and forgeuenes of them.Psal. 51.Ps 51 As Dauid saith: against thee alone hauehave I synned, and before thee hauehave I done euil. Here both be ioyned together, forasmuch as Dauid knowledgeth and confesseth that he hath done euill, and knoweth that it doth displease God. As thoughe he should saye: verely I know and fele the synne, not only because I remembre it, but also because I fele what synne is able to do, yea I feale the power and strength of synne, that it is a cruel torment and an intollerable burden, and that it accuseth me before god, and goeth about to plucke me vntounto death and vntounto the deuill,Rom. 7.Rom 7 as Paule sayth to the Romains: without the lawe synne was dead. I lyued somtime without lawe. As though he should saye: Synne is alwayes in vsus.The lawe openeth synne, But before the lawe commeth, it is as though it were buried or a sleape. For it disquieteth vsus not, it vexeth vsus not, it tormenteth vsus not. And hereof it commeth, that we heape dayly more and more sinne vponupon synne, and make no conscience thereof: otherwise woulde we repent, and cease to synne. But when that thonderbolte, I meane, the lawe of God stryketh the conscience, & pearceth it thorowe then begynneth synne, as a man wolde saye, to waxe alyue againe, so that now we begynne to knowe, how mightie a thing synne is, whiche taketh god awaye from vsus, and casteth vsus downe hedlong vntounto the deuill and hell fyre.Rom. 7.Rom 7 Therfore sayth Paule: when the lawe came, synne p. 218waxed alyue again. But I was dead, & the commandement, which was vntounto life, was founde vntounto me to be vntounto death. And this is the very sinne,2. R…g 12. which is sin before God & me, as we may see in Dauid, when he committed adultery with Bethseba: the sin greued him nothing at all: for sinne was dead. But when Nathā the prophete ones came, and did cast this thonderbolt at him: Thou art this man: then beganne syn to waxe aliue in Dauids hearte, and threatned him death. But Nathan conforteth him, & sayth. Thou shalt not dye.

Thus sewe that the Apostlike regiment is an aucthoritie and power, not ouer politique, ciuile and temporall matters, or ouer suche synnes alone, as y^t world accuseth, cōdemneth, iudgeth, and punisheth but ouer all those synnes, whiche thou in thy consciēce, and god in his righteousnes count to be sinnes, so that by thys meanes the syns of the whole worlde are subiect to y^e Apostles & to all the ministers of the church: yea, when time requireth, to all Christians, so that thou maist certenly persuade thy selfe, when thou hearest of thy pastour, or in his absence of any other Christian, that thy sinnes are forgeuē thee in the name of Christ, that that is so true, iuste, and certen, and is also of no lesse power, as though Christ himself had spoken it, or an Angel from heauen had declared it vntounto thee at the commandement of Christ. But this cōmission and power is not geuen to the Apostles & ministers of the church, that they shoulde thereby auaunce themselues setforth their owne honour, waxe proude, and exercise tyranny ouer the congregation of God. For it is onelyonly geuen them to this ende, that therby they should serue thee, and that thou mayest be defended agaynste thine enemye, whiche is to stronge for thee. Therfore this is a wonderfull and incredible power, that wretched man whiche is a synner also, should dryue the deuyll out with his power, whom otherwise the hole worlde coulde not expell and driue out. For so sayth Christ: what soeuer ye losen in earth,Math. 13.Matt 13 shal be losened in heauen Again, whose synnes ye shall forgeue, shal be forgeuen them. And as it is rehersed in this our gospell: as my father sent me: so lykewise do I send you. These wordes are so plaine and euident, that no man ought to doubte of them, but as he heareth the wordes of remission of sinnes pronounced vntounto hym, so lykewise shall he receaue and enioye it. And this is the cause that we admonishe you so often, seinge Christe hath geuen suche and so great power to his churche, that ye shoulde vse the same, and by no meanes despise it. For vntounto this ende hath Christ ordeined this ministerie, that on this wise the synnes of the worlde shoulde be forgeuen and taken awaye, so that they be sinnes in dede, and with a repentaunt fayth, and faithful repentaunce knowledged and confessed. For as for counterfaite and forged synnes, they pertayne nothynge vntounto this matter. They must be sinnes in dede, which trouble, vexe and disquiet the heart, as Adam in the fyrste booke of Moyses preached and sayd to his son Cain:Gen. 4.Gen 4 If, sayth he, thou haddest done well, and haddest ben good, thyne oblation shoulde hauehave bene accepted. But for asmuche as thou arte euill, thy synne lyeth in the dores.Secret synne wyll ones com to lighte, As though he shold say: Thou standest nowe there, and arte a synner, but thou dost not yet fele it. Thy synne lyeth, but in a very troublesome and vnrestfull place. Therfore se vntounto it: for it wyll one day awake and comme to light, and then shall it otherwise go with thee. For thy synne lieth & lurketh p. 219not vntounto this ende, that it shoulde for euer rest and be kepte secrete, but that it should comme to light, that it may torment, trouble vexe, and byte thee so that thou shalt not know what to do, nor whether to turne thee.

They therfore that are not moued with their sins, hauehave notwithstandinge synnes in dede, but yet suche as are not venial, remissible or able to be forgeuen, and therefore are their sinnes retained, holden, and boūde. For they hauehave no luste nor desyre to be forgeuen, for if they had, they would repent and leaue to synne.

This was the doctrine of the Papistes, that whosoeuer wold hauehave remissiō of their sinnes they should firste of all confesse all theyr synnes to the priest,The doctrine of the papistes concerning remission of syn. be contrite and sorie for them, and receaue penaunce at the priestes hande, and so afterward folowed the absolution & remission of synnes, and by this meanes was the forgeuenes of sinnes afterwarde grounded in that contrition. And it is possible,A godly practise of the auncient churche. that in this behalfe they folowed the example of the Elders, which pronounced absolution to no man, except he first of all cōfessed his synnes, and shewed outwardly manifest signes and tokens that he was sorie for his sinnes. This is right, and ought so to be. But notwithstandinge to gather hereof, that suche sorowe & contrition deserueth remission of synnes, that is false and erronious.Contrition▪ what it is: & that it deserueth not remission of synne. For cō tritiō is no merite, but it is the selfe synne truly fealte in the heart, and the power and kyngdome of synne: neither is remission of sinnes and grace grounded in this. For before there be suche contrition, the synne is not cured. For although synne be there present, yet is it only a lurckyng and dead sinne, as Adam sayde of Cain. But when it waxeth aliue again, and sleapeth no more, but is truly fealte and perceaued, that it tormenteth & fraieth the heart, this can no man iustly & truly call a meritorious worke, but as S. Paule calleth it, the right liuing sinne: Now who wil saye, that synne deserueth grace?Rom. 7.Rom 7 Therfore men in y^e papacie were most miserably deceaued and seduced, for asmuche as they put all their hope of remission of sinnes in their cōtrition, as though it were such a good & meritorious worke, as of it selfe deserued their sins to be forgeuen. therfore the Pope in all his bulles, indulgences, & pardons put in these wordes: Contritis & confessis: that is to saye, to them that are contrite and confessed. All such for their contrition and confession sake shall hauehave absolution & pardone of their sinnes. For where true contrition is,Contrition wyth out fayth helpeth nothing vntounto saluacion. there is none other thing, then the kyngdome, power, and regiment of sinne. Now what can this deserue? There is remission of sinnes where faith is geuen to the commandement of Christ, & the word, whiche is pronounced at his commandement & in his name, is layde hād on with a sure and constant faith: of this faith and not of contrition commeth the forgeuenes of sins. Cōtrition is of it self none other thing then the very lyuing and feareful makyng synne. vpō that is not grounded remission of synnes, but vponupon the worde of Christ. For suche contrition and felynge of synne doth none other thing, but that it should plucke vsus frō faith, make vsus flee from Christ, and be a fearde of him. This is to stirre vp sinnes, and to make them greater and more horrible, and in dede to do none other thing,A sim…lytude then synne is wont to do, that the outragiousnes of the euils may be encreased, and that syn maye be heaped vponupon synne: none otherwyse then when a theife is conuicte of theafte and condemned vntounto the punishment of theafte, hath not only done p. 220the theafte, but he nowe addeth mo synnes vntounto hys theafte: he hateth iudgement, lawe and maiestrate, yea and God also, which is the author both of iudgement, lawe, and maiestrate, and wysheth that there were neither iudgement, nor lawe, nor maiestrate no nor yet God, that he might go forth to sinne frely and without punishment.Rom. 7.Rom 7 This thing doth sainct Paule lyuely expresse, when he saith: That synne thorow the lawe and commandement is out of measure synnefull: that is to say, when the lawe ones commeth and worketh her force, then is synne beyond all measure knowen to be synne in dede. Nowe wheare synne doth so worke, and of one synne infinitie sinnes are made,What the papistes call contrition. so that the synner can fynde no rest by the reason of his synnes: That hauehave the papistes called contrition. But where suche contrition and sorowe is and remayneth alone, that is to saye, with out faith or hope of gods merciemercy (as the lyke also was in Iudas the traytour) there foloweth and floweth nothing out of that, but plaine desperation.Math. 27.Matt 27 Christe muste also comme with his confortable worde and commaundement concernynge remission of synnes, and as it were preache in the hearte of the sinner, saying: Thou art ful of sins, and goest about the lōger the more to fall awaye from me, shall I therfore forgeue thee thy synnes? Oh naye. Thou must in dede hauehave contrition and sorowe for thy synnes. For without this thou canst neuer hate synne frome thy hearte, nor neuer heartelye desire remission of sinnes. But nowe this way shalt thou walke vntounto saluation, that thou make haste vntounto my worde, heare it, and beleue it, so shalt thou hauehave remission and forgeuenes of sins.Penaunce enioyned of the papistes. So taught, not the papistes, but they enioyned theyr penitētes and ghostly children, as they call them, to go this and that pylgrimage, to say so many orysons and prayers, &c. and so to make satisfaction for theyr synnes. But as concernyng the worde and commandement of Christe, they make no mention of it at all. The worde & commandemēt of Christ is this? whose synnes ye forgeue,In the word of Christ is remission of sins to be sought thorow faith. shall be forgeuen them: But whose sinnes ye do retaine, shalbe retained. Her hearest thou, that no man ought to seke forgeuenes of synnes, but in the wordes of the lorde Christe. Whosoeuer seketh it any other where: he shal neuer fynde it. What hath this then profited or holpen, y^t we hauehave tormented our selues so greatly w^t fastīg, singing, praying, watching, massinge, &c. That we might obtayne remissiō of sins? was not this great wickednes, & a lamentable thinge to heare, that they hauehave taught vsus to loke for remissiō of our sinnes thorow contrition? Which notwithstandyng when it is most earnest and stronge, is nothing els then plaine synne? If the vertue of my worke, of my contrition, and of my confession be suche and so greate, what nede we then the worde of Christe? And to what end serueth his commandement in this place. We in this behalfe differ nothynge from the Turkes and Iewes, whiche also beleue that they shalbe saued, although they hauehave not CHRIST, but the Pope is worser thē any Turke or Iewe, for to mainteyne his wickednes and abhomination, his false and corrupt doctrine, he without all shame abuseth the name of Christ. Therfore let vsus diligently marke, that Christ includeth forgeuenes of synnes in his worde, & not in pilgrimages, in masses, in almose dedes, or in any other workes, by what soeuer name they be called. He therfore that desireth forgeuenes of his sins, p. 221lette hym go vntounto hys Pastor, that is learned in the worde of God, and heare of hym the glad and ioyful tydyngs of the Gospell,The waye to obtayne remission of synnes is to heare y^e worde of god, and to beleue it. and faithfully beleue the same and he may be sure to hauehave hys synnes remytted and forgeuen hym. For thys is certayne and sure, that we can not ouercome synne with any woorke. But whatsoeuer we be able to doo, though we should torment our selues neuer so muche, is altogether vayne, and nothyng to the purpose, as they hadde experience in the Popes kyngedome, that hadde an euyll conscience, and therfore gote them selues into Monasteries, and became cloysterers,Fayth in the worde onlye quieteth the conscience. or tooke vppon them other workes, that they myght be deliuered from their synnes, and hauehave quiete consciences. But at the last, they were compelled to graunt, that neyther garment, nor monasticall order, nor prayers, nor fastynges, nor Masses, nor Pylgrimages, nor anye other kynde of paynefull dedes, coulde appease and quyete the griefes and tourmentes of theyr conscience. Why so? Because that synnes can neyther be retayned nor remytted by any other waye then by the worde, as we hauehave tofore hearde. Therfore who soeuer embraceth not this word, wherin alone is Remission of synnes: he muste nedes be vnderunder that worde, wherein synnes are retained. For there is none other waye or meane to forgeue synne, but the worde. Therfore whatsoeuer a man dothe, yet shall his synnes be retained, excepte he commeth to the worde. For the Lorde our GOD hath sette the forgeuenes of synnes in no worke that we do, but in thys one onelyonly worke, that Christ hath suffred and rysen agayn from deathe. And this worke by the woorde hath he putte in the mouthe of hys Apostles and preachers, yea in the mouthe of all christen men, if nede require, that by it they may distribute and declare remission of synnes to so many as desire it. If thou wilt fetche forgeuenes of thy sinnes from thens, thou shalt not be deceaued of thy purpose. For the cō mandement of Christ is at hand, that synnes shold be forgeuen. If thou wylt not fetch forgeuenes of thy synnes from thens, I meane from the word of God, thy synnes shall styll be retayned and holden, doo what thou wylte. For as it hath bene many tymes sayde: Wythout the worde there is no Remission of synnes. CHRIST hath put thys woorde in the mouthe of his Apostles and mynisters, yea in tyme of nede, in the mouth also of al the Christians, to declare the same vntounto the comfort of all troubled consciences. He that will not fetche it there, and beleue the worde, he shall dye in hys synnes, doo what he wyll. For this commaundement is strong and sure, that the Lord taketh away from the whole worlde, and from all works, the forgeuenes of synnes, and repose it onelyonly in his word: there hangeth all the matter.

But this is not onelyonly to be vnderstanded of absolution, or of the preachyng of the worde, but as it was sayde in the begynnynge, Christe comprehendeth the whole ministerie in this commandement, that remission of synnes should be declared and distributed to the faythfull, bothe in the worde and in the sacramentes. For to this ende is the Gospell preached, that menne may knowe theyr synnes,Why y^e gospe is preached. & afterward thorow faithe bee iustified, and so for euer after leade a godlye and vertuous lyfe. We also to this ende are baptised, that oure synnes should be forgeuen vsus thorough the death of Christe.Why we are baptised. Agayne, the sayde Christe hath ordeyned p. 222his holy Supper vntounto this ende, that we shoulde beleue, that his body was betrayde for vsus,Why christe ordayned hys Supper. and that his bloud was shedde for vsus, and that wee shoulde not doubt of the remyssion of our synnes. And that faith myght be constant, sure, and throughely perswaded, that oure synnes are forgeuen vsus, thee and me, and the whole worlde, if the whole worlde would repent beleue and amend, Christ hath ordeyned, not that one for an other shold be baptised, and receaue the Lordes supper, but that eueryevery one should be baptised & receiue the lordes Supper for him self, and require priuate absolution,EueryEvery man ought to receaue the sacramentes for hym selfe. if he can not be sufficientely confirmed and comforted by the publike preachyng, so that no man ought any thyng at all to doubt, but that as hee heareth Remission of hys synnes in the name of Iesus, so lykewise hee dooth receaue it, and is vtterly made free frome his synnes before GOD in heauen. Therefore the woorde and the Sacramentes are not to be separated: for Christe hathe ioyned the worde and the Sacramentes together,The worde & the sacramentes. ought to go together. so that wythout the woorde the Sacramentes can brynge no consolation or confort at all: yea withoute the woorde we coulde not knowe what the Sacramentes were, nor vntounto what ende they serue. Therfore it is not only a great blyndnes and erroure, but also a moste greuous myserie, that the Papistes prate muche of the forgyuenes of synnes, and yet vtterly forgette the worde, wherin all the whole matter consysteth, and telle the people a tale of a tubbe, that they muste gette them Remssions of theyr synnes by theyr owne workes, & by theyr owne inuentions. But seyng that oure Lorde & and Sauiour Christ Iesu hath placed forgeuenes of synnes in the worde: And, as it hath often ben sayde, hath commytted the same to his Apostles, and to the Ministers of the woorde, yea and to all Christians in tyme of necessitie, to bee pronounced and declared: so foloweth it, that we must beleue the forgiuenes of sinnes:By faythe alone in Christ are we freely iustified and saued. & that this forgeuenesse of synnes commeth vntounto vsus onelyonly by Faith geuen to the worde and promise of Christe, as this is the foundation of oure doctrine, that we are freely iustified and saued by faithe alone in Christe. For this can no man denye, that the word of Christe, whyche he put in the mouthe of his Disciples, can not be comprehended nor gryped with handes, nor yet with the woorkes of fastynges, prayers, almosse dedes, pylgrimages, or what soeuer kynde of work it be besides.Why faith alone iustifieth without workes. It is Faith alone, that laieth hand on this worde, and receaueth it, and the heart only, is the very true cheast, wherin the word can be included or shutte in, so that by this, it is most playne and euident, that we are iustifyed by Fayth alone, seyng that Remyssion of synnes is onelyonly comprehended in the woorde, and the worde can not otherwyse bee apprehended and layd hand on, than by Faithe alone. But this knoweth not the Pope, with all his sectaries, neither doo they vnderstand this doctrine of Christe. yea they are so blockyshe and doltyshe, so mad and so farre estranged from the knowledge of Christen doctrine, that they neither can nor will vnderstande it, and so blynde, that they wyll by no meanes se it, yea so stubborne and so styffe necked, that in no wyse they wyll receaue and beleue it.In the Popes churche faithe and the worde were neglected. Therfore bothe Faithe and the worde were neglected, and nothyng regarded in the Popes churche. The people were taught & commanded to trust in the merites of their own righteousnes, p. 221and woorkes. But GOD confounde Sathan, Antichriste, Pope, and all Sectaries, which wyth their wycked doctryne of woorkes, laboure to obscure, yea and vtterly to extinguyshe the glorye of GOD the merites of Christes deathe and Resurrection, the Iustification of faythe. &c.

It shall therefore at all tymes bee mooste necessarye and conueniente, that wee conferre the Popes doctrine wyth ours, whyche is the trewe and sounde doctrine, and that we neuer forgette the abhomynations, whyche hee hathe broughte into the Churche of Chryste, and wyth fyre, faggotte, sweard, halter, drownynge, and all other kynde of force and tyrannye, goeth foorthe to defende the same, that we bee not ledde agayne oute of the trewe waye, nor seeke remyssion of our synnes in our owne woorkes, contrary to the woorde of GOD. For the Lord Christ doothe not instructe vsus here of our woorkes, but of the woorde, whyche he putteth in the mouth of his Disciples, and sendeth them, euen as he was sent of his father. Nowe where forgeuenesse of synne is,Actes. …. and the heartes, as Saincte Peter saythe, are purifyed by Faythe: There out of that good and purifyed hearte shall vndoubtedly issue, and flowe foorthe abundance and plentie of all good and christen works. For Faythe is not ydell, and the holy Ghoste, accordynge to hys nature and propretie, alwaye mouethe and prycketh forwarde the faythefull vntounto the obedience of Goddes holy wyll,Gal. 5.Gal 5 and vntounto the mortification of the flesh and synne. God through CHRIST gyue vsus hys grace, that we may beleue this, and truly fele it in our heartes. Amen.