Discite quia mitis et humilis sum Lerne of me for I am mek lowly and gentyl Also peace be with you loue you one another as I loued you in this men shal know that you be my disciples What thing sheweth forth true obedieÌ„ce of subiectes vnto theyr louinge kynges but the worde of God which declarethe to vs howe obedient howe subiect our mayster Christ shewed him self vnto Cesar sayinge to Peter let me se the coyne and stampe of Cesar knowledgynge and alowynge therin and also comfyrmyng the auctoritie of princes commaunding also to gyue pay and rendre vnto Cesar all that doth belonge to the emperyall crowne and dignitie of the Emperoure What doth Paul teach in commanding vs to be obediente to kinges and magystrates addinge thereto a cause of oure necessary obedience declaringe that he is nat ordeyned of man but of God as the hygh minister and officer of god and that he beareth nat the swerd in vayne Paul also which commaundeth the lawes to be kept teacheth nat disobedience ¶ What place of the Gospels and Pystles is nat euery where full of al maner of obedience Of the sonne to the father the seruant to the mayster with lyke exhortations vnto the maysters fathers towardes theyr seruantes and chyldren This geare is farre from rebelling froÌ„ seditions from risinges and insurrections Yet these hell houndes be nat a shamed to report belye and sclaunder most shamefully the holy worde of God bearing most false witnes agaynst it for to banyshe it to burne it to hange it out of the way that theyr mayster Sathan may haue ful swey and rule in the hert of maÌ„ whiche is the seate house and temple of God Such as these be are fyrst traytors to God and after to theyr princes and kynges For it standeth nat with reason nay it is vnpossible that ye or they shuld loue theyr kinge hartely which loueth nat God which taketh part with Antechrist They theyr owne selfes be those persons which wolde haue seditions with risinges and insurrections of the coÌ„moÌ„s and other heades to the maynteyning of the kyngdom of Sathan For I doubte nat to abyde by it that where the worde of God is there can be no such disobedience no nor mistrust of subiectes But where the word of god is nat there loke for no maner of goodnes no kind of vertue none obedience or loue but for feare nat from the hert but from the teche forwarde laughing as the Hare which haÌ„geth on the saddle bowe amonge them is the Deuyll with all his whole bande and rable Example we hadde nat many yeares past when Sathan his minister Antechrist with his retinue of Monkes Fryers and other of his chapleyns had thought to haue stroke a great stroke in this realme to the vtter vndoing of al the whole comiualtye of the said realme if the most mightie hand of the lorde hadde nat turned all theyr cogitations vppon theyr owne neckes I wolde they shulde answere me whether the worde af God was the cause of the insurreetion in the northe ye or nay If they be choked with this demaunde I wyll go a lytle more nere vnto them to se if they caÌ„ scape any way by any honest answere and excuse but that they shall be founde lowde and shameful lyers against god Which part was the fyrst mouers and styrers of thê most lamentable insurrectioÌ„ if the lorde had nat set his fote in the laytie or the spiritualtie of the north partes If they wyl put it from them and laye it on the lay mennes shulders I wyl answere theÌ„ and say that the cause of the seditioÌ„ was nat the lay cause but the spiritual cause as they cal it for to maynteyne and vphold theyr vngracious power kingdom and dominion and that the lay men were but ministers of theyr fury madnes prouoked by them with most false persuasions Wherfore they most iustly suffered nat lyke traytors but traytors in dede If it was nat the popyshe cause or cause of religion as they do cal it in the defence of theyr sodomiticall monasteries and mayntenance of the most stinking proud Babilon with the great crowned whore and al her harlottes for what cause dyd theyr chalyses crosses pyckes of syluer and golde which no lay or prophane seculer man myght touche for the holynes therof but nat to holye good to commyt treasoÌ„ with them flye so faste about to the mayntenance of this greate euyl with al theyr cattel as oxen shepe and grayne also that no thinge shulde lacke to the furtherance and setting forwarde of so euyl and deuelysh a purpose The badge and token that theyr souldy ours did were on theyr backes brestes for a knowledge and in theyr standerde was it nat the signe of the fyue wouÌ„des of Christ in token and significatioÌ„ that theyr rysynge was in the ryghte of the churche Then must you confesse that the spiritualtie there being was the whole cause of that tumulte and sedition howe soeuer the pore laytie did beare the bront nat vnworthily for consenting and ayding of theyr treason But such hath ben alway the practice of Antechrist and hys true sworne seruauntes to set kinges with kinges togyther by the eares to styrre the commons against theyr kynges plucking theyr owne neckes forth of the halters they haue wayes inoughe to shyfte for them selfe Yet they wyl and affyrme that among them only doth and must remayne the worde of god which hath nothing to do with any such matter no nor yet can nat nor wyll nat be where anye such feates be vsed and practised For coÌ„monly where the word of God is abseÌ„t there waÌ„teth no kind of mischiefe there is styrring mouing of hatred betwene the subiectê and rulers This is the practise of the Deuyl in his ministers This was the practise of Augustin the legate of Sathan his minister Antechrist with whome al kinde of Abhomination was brought from Rome the seate of all iniquitie into Englande takinge at the tyme this noble realme so great infection that it could neuer sence be thorowly purged Was it not with god his worde that this Augustine caused a thousande fiue hundred godly and true preachers to be slayne in one day was not this the practise of the holy shrined traytour Thomas Becket for the church right what shamfull contumelise and opprobrious despite hath diuers right noble and godly kynges of this realme at the handes of these wicked fyndes perforce susteyned and glad that they might so scape with no worse turne What shulde I remembre that godly kynge Iohn whiche for the loue he dyd beare to the lorde and ardent desire in settyng forth of his gospel was he not after most shamful haÌ„dlyng at the last with poyson depriued of his lyfe what cloke what coloure had they to bleare the commons eies but only that thyng which they thought shuld please the commons for theyr poore bellies sake saiyng nay beliyng and most falsely sclaunderyng the kyng that
and good workes from our lyfe Good workes as the Papystes and Hypocrytes do continuallye barke and blaspheme but excludynge them from the cause of our iustification The cause of our iustification whiche cause is only Christ and his merites These be those men which wolde fayne that Christ had hys ryghte and hys honour nat mynyshed these men wyll and teache him to be a whole sauioure nat scanteled mangeled peced and botched Of these sort of newe learned men was Iohn Baptyste Iohn Baâ—tyst whiche for all that he taught the people repentance and knowleginge of theyr sinne yet for al that he declared that all that wolde nat serue them dyd they neuer so muche shewing to the people with his fynger him whiche shulde be theyr sauiour which came downe for none other cause but to take awaye the sinne of man If there hadde bene any other thinge beside him wherin our saluation shulde consist he wold nat haue sayde beholde the Lambe of God whiche take the away the sinne of the worlde he wold haue ben wel ware of it he wolde nat haue spoken these wordes so playne to be any maner of occasion of heresye or diuision he wolde haue sayde loke yender is he whiche may do muche in thys cause he shal be a greate part of youre saluation but yet take good hede and truste nat to muche to hym Iohn fyrsâ— preached â—â—pentaunceâ— afterwarâ— the Gospeâ— trust to your workes also or els ye may be deceyued This or suche lyke oration wolde he haue made to his hearers But he was wel assured of the contrarye And therfore he shewed to them theyr synne that they myght se and abhorre theyr abhomination of lyfe theyr fylthynes of maners to the entent they myght be the more apte to receyue comforte of the Gospell whiche is the glad tidinges And so after he had rebuked them of theyr sinne with lyke counsell to repent and to forsake theyr vnhappy lewdnesse then he taught them the Gospell that â—hriste shulde take awaye the sinne nat of one or twayne or of a fewe in nombre but of all the whole world To this brasen walle he commaunded them to leane harde whiche is vnable to be broken If he hadde spoken these wordes within these fewe yeres in London Smithfeld â—ger sanâ—uinis I thynke nat the contrarye but Smythfelde wolde haue bene to whote for hym he shulde haue learned what it is to roste a faggot he shulde haue bene taught to knowe howe Iudicare came to Crede for hys true preachynge ¶ Thus the people beynge taught .iii. maner of sundry wayes euerye teacher hauynge his patron hys heade hys bearer hauynge and makynge the Scriptures for theyr purpose howe is it possible moste noble and Godlye disposed Lorde that the poore and simple people shuld be in an vnitie Diuersitie â—f preaâ—hynge cauâ—ethe dysâ—orde concord and loue Howe is it possible the carte shulde go forwarde when the horse drawers do plucke and drawe sundry wayes What tyme shal a shyppe be brought to her viage ende yf euerye maryner styrrethe a contrary course what tyme wolde it be or these foure persons shuld mete if the one goeth East another West the third Northe the fourthe Southe we muste all go one waye we must kepe the kyng his highe waye nat turnynge into by pathes and lanes for lesyng and goyng forth of the ryght way which is Christ We must kepe all one course to the port of saluation ¶ I do offer therfore exhibite to your grace the mynd iugement and sentence of that noble clarke and Godlye deuyne Phylyp Melanchton Phylypp Melanchton a man for his intollerable payns and sweat in settynge forthe the woorde of God susteyned by hym worthy to be hadde in most hyghe estymatyon touchynge the artycle of oure iustyfycatyon by me translated forthe of the Latyne into Englysshe by hym so playnly so openly set forthe his argumentes reasons examples and auctorities beynge so manye and so manyfest that euerye plowman whiche can fynde in hys herte to learne to knowe to whome he shal cleaue for his saluation may with no great payns ye in passing of his tyme come to the knowledge whereto he shal stande and stycke to for his saluation Whose doctryn in al matters and specially in thys iâ— so conformable and correspondent to the Scriptures bothe olde and newe nat writhen nor wrasted as shall appeare to the readers that I thinke there be no man which can be so peruerse and malicious that can fynde any faulte therewith Excepte he wyll denye vtterlye Christe to be Christe and the Gospel to be trewe If there be any suche as there hath ben in dede and I feare me there be many whiche louynge the Deuyll as well as the Gospell wyll put awaye theyr seruauntes yf they maye knowe that they do but ons smatter therof such I wold wyssh to be banyshed foor from al mens company suche wolde I desyre to be in lowe auctoritie rule that they might do lytell harme or none I wolde wisshe I saye that God of hys infinite mercye wolde open theyr eyes that they myghte se the lyghte of theyr saluation that theyr eyes shoulde be nomore bleared with the phantasies and auctorities of men ¶ Thys worke bycause the learned as well as the vnlearned myghte be full instructed and ledde as it were by a lyne to the perfecte knowledge and vnderstandynge of thys proposition Onely faythe iustyfyethe Therefore it is deuyded into foure partes ¶ The fyrste conteynethe the declaratyon of this vocable and word Iustice howe it is taken in the Phylosophers and howe with the Gospell and what they be bothe in effecte shewynge what the lawe of God doth requyre of vs and what we can perfourme of oure owne selfes And at the laste what remedy by what meanes is to be hadde for oure infyrmytye ¶ The seconde parte doethe teache the ryghte vnderstandynge of these vocables and wordes The lawe the Gospell Synne Iustification Grace and faythe howe and in what maner after the sincere doctryn of the Gospel euery one of these vocables must be taken The blyndnes and ignoraunce wherof hath broughte so greate darkenesse into the worlde that the cleare bryghtnesse of the Gospel coulde nat be perceyued but made darke clowdye and so mysty that men hadde no lyst to haue the worde of God in theyr handes as a thynge most asperous and bytter and fore frome all comforte The whiche thinge did cause the vngracious and peruerse maner of interpretacion of the sayde vocables and wordes contrary to the ryght sence and meanynge of them The ryghte vnderstandynge and meaninge therof perceyued and knowen that whiche semyd before darke and cloudye shall appeare nowe bryghte shynynge lyke the sonne as cleare as any Christall that whiche was harde and rogged shall be founde softe and tender and fynally which semyd to be as bitter as Gall shal be more swete then any Honye So great an all teratyon shall the worde of
against our conscience which we do coÌ„myt for the nones wyllyngly And Paull sayeth The workes of the fleshe are manifest that is when a man againste hys conscience willingly doth breake the coÌ„maundementes of God nat resistinge temptation but flatteringe with his owne vices and noughty desyres Pryuely as Saull hatinge Dauid or elles opeÌ„ly and outwardly in outward actes and deds As Dauid in taking away the wife of an other man They whiche offende on this maner do lese Grace they shake of the holy Ghost from theÌ„ They do cast away theyr Fayth from them in so muche that without they do repente turninge againe to Faythe departinge forth of this lyfe beinge in that miserable case they shal perishe for euer ¶ VVE nede nat in this place reason and dispute of predestination We wyll iudge and pronounce of our dedes and of the wyl and iudgement of God as the worde of God expressely doth teache If Dauyd had nat repented he had ben cast into euerlastinge tormente as Saull Mannes mynde is so ydle and negligent that it regardeth passeth for nothing Wherfore we must take good hede that we do nat flatter with that euyl which may be couered with many colours and clokes to make it appere to be good honest and vertuouse Let vs set before our eyes the word of God as he saieth The lanterne to my fete is the word of God The which word beareth wytnes that for such sinne committed grace is gone away and the holye Ghost cast of as to the Romaynes viii If ye lyue after the flesshe ye shall dye Example we haue in Mathewe .xii. The Deuyll returnynge backe agayne to them frome whom he was caste out doeth bringe .vii. spirites with him of a more mischeuous nature then himself and so entring in causeth the later parte of theyr lyfe to be muche worse than that which was past Mathewe also in the .xiii. chap. speaking of the sede which was suffocated and strangled with the enticementes of the world and Paul the fyrst Epistle and .vi. chap. to the Corinthians Go nat out of the way for whormongers Idolaters Theues c. shall nat possesse the kyngdom of God Where he wytnesseth that he precheth to them which before hadde receyued the benefites of Christe Than he warneth nat to lese those benefytes Also the fyrst Epistle to the CorinthiaÌ„s x. chapiter Be you nat ydolaters let nat vs be whormongers as some of them were and perysshed in one day .xxiii. thousand men And the .v. cap. to the Galathians They which so do shal nat attayne to the kingdom of God It foloweth He that soweth in flesshe shall repe distruction he that soweth in spirite shal repe euerlasting lyfe And the fyrste Epystle to Timothe .v. cap. He that taketh no care and charge for his owne familie doth deny hys fayth and is worse than an infydel To the Hebrewes .xiii Aduouterous persons and whoremongers the lorde shal iudge and the second Epystle of Peter and seconde chapiter If when they haue receyued the knowledge of God and of theyr sauiour Iesu Christ they haue ones escaped fledde from the fylthynes of this world and afterwarde agayne do suffer them selfe with the same vices to be entangled and ouercome theyr latter tyme is made much worse than the fyrst Mathewe .x. He that denieth me before men I wyll denye him before my father in Heauen Mathewe .xxiiii. He that continueth til the ende shal be saued Mathew .xxv. Go you from me ye cursed into fyer euerlastinge I hungred and you gaue me no meat c. and .i. Corinth xiii And I had al Fayth and nat Loue I were nothing Although that for our own vertues and workes we are nat iust that is to say accepted before God yet must we haue a newe obedience in vs though it be nat perfect as men which be ruled and led with the spirite of God as the sonnes and chyldren of God As the fyrst epistle of Iohn .iii. cap. In this are knowen the sonnes of God and the sonnes of the Deuyl He that doth nat iust is nat of God He that loueth nat his brother abideth in death My litle babes let no man deceyue you He that doth iustly is iuste be that worketh sinne is of the Deuyll The nature of man is so weake and redy to euyl that it doth alway extenuate and make smal the greatnes of theyr offences makinge them eyther to be none as they do flatter with them selfes or els if they be offences to be very small But marke what bytter threateninges these be What might be sayde more sore more terrible than these wordê He that worketh sinne is of the Deuyll that is to say he is bonde to the Deuil he is led and gouerned by the Deuyl being forsaken of the holy Ghost and out cast from God as the ende of him doth testyfy ¶ VVHAT a great heape of sinnes calamities and miseries did the on fall of Dauyd cause After that the noughty desyre and fylthy luste hadde ones got the vpper hande in him theÌ„ he toke an other mannes wife He commaunded her husbande to by kylled and with him many Citezins good godly and vertuouse meÌ„ were also destroyed The name of God susteynynge and sufferynge great blasphemy Then nat longe after the son moueth sedition agaynst his father He taketh vseth his fathers wyfe in whordome so consequently folowing a most lamentable and pyteous distruction of many thousandes of the Citezins To be short sedition is the mother of many euyls The ydolatry of Salomon By the ydolatry of Salomon what mischefe did insue and ryse ¶ THE kingdom of Israel was torne a sonder The fall of Adam they continued in perpetuall ydolatry and deadly warres The fal of Adam did it nat bringe great and many euyls into this worlde ¶ THIS is the mynde of the Deuyl to worke suche craftes for vs when he perceiueth that we make light of sinne flattering our owne affections giuinge to them the brydle and reyne at large wherby Fayth is extinguished For Faythe which asketh remission of sinne can nat be in them whiche haue theyr delyte in sinne nat being sory nor repenting theÌ„ selfes as witnesseth this saying Where shal God dwel In a contrite hert which fearethe my wordes They wyl nat be deliuered from sinne which wyllyngly delyteth therin The teachinge of Iohn warneth vs from whens sinne commeth howe great an enmy we haue declaring what is the entente and purpose of oure aduersary that we may learne to practice Fayth and that Christe in vs maye ouercome this great and cruel enmy ¶ Hytherto haue I declared to you the whole summe of the teachinges of the prophetes and the doctryne of the Gospell concerning iustification or Grace concerning our reconciliation concerning Faith and good Workes Wherfore for as much as this is playne and open hauing no darknes or perplexitie without Sophistical cauilations when it speaketh of the motions and stirringes which be knowen to vertuouse mindes in the church
God brynge with it ⧠And bycause that the Papystes do beat into the heades of the simple plain and vnlearned people to styrre them to the hatred of the worde of God sayeng and beatynge theyr handes that these newe felowes they do teache no good workes they bydde you do no more but beleue and you shall be saued lyue you neuer so licensiously so lewdly To coÌ„uince them therfore of theyr most deuelyshe malice and open sclaunder in the thyrde parte he speaketh and teachethe good workes what workes and howe they muste be done howe they shal be pleasaunt and acceptable to God The whiche workes he callethe a Christian mannes obedience A christian mannes obedience which commeth necessary after faythe In the which parte he shewethe howe venyall sinne is to be taken and what sinnes they be whiche makethe vs destytute of grace and the holye Ghooste ¶ In the fourthe and laste parte lyke a moost diligent Scholemayster be settethe forthe one after an other all theyr Sophistical cauillations and croked argumentes where with they myght deceyue and begyle a ryghte good clerke that bothe you maye knowe what they be and howe they are to be dissolued and put awaye whiche thynge shall be very necessary to be marked that when men do heare them in theyr reasonynge wryenge and wrastynge the woorde of god thei may stop theyr mouthes with the ryghte vnderstandynge of it that at the laste they shal be ashamed to brynge anye more suche durte before men At thys poynt this Godly clerke finisheth his worke very profytable and necessarye for all men The whiche woorke I wolde exhorte all men to rede earnestly and to marke the auctorities of the scriptures by hys Godly laboure gethered togyther for the vse of other men that they may haue them at all tymes in a redynes to ferche them forthe of theyr brestes as it were shaftes oute of a quyuer to serue theyr purpose to the mayntenaunce of the trewe worde and glorye of God agaynst the whole rabble of the Papystrie ¶ In consideration therfore of the most propensed and redye good wyll and fauoure whiche youre grace alwaye hath borne and doeth beare styll to the most heauenlye worde of God and to the furderars thereof I coulde deuysing with my selfe fynde no man more fytte to whome thys treatyse shulde be dedicate and gyuen better than to youre grace Whose naturall inclynatyon to al goodnesse to be very Godly the mooste lucky and prosperous successes of all your affayres the Lorde declarynge his especyall fauoure and loue to youre grace warde that agayne in hys defence you shoulde haue a stronge stretched oute arme agaynste hys enemyes do giue so trewe and manyfeste euydence and testyfycatyon that all Chrystendome speakethe moste honourable thereof ⧠To the whiche worke of Iustyfycatyon I haue annexed and sette to a lyttell matter nat vnfruytefull I truste called an Apologye or Defence of the worde of God declaryng and prouynge howe nedeful it is that the word of God be in the handes of all men and common for al persones shewynge also what great inconuenyence commeth by the lacke thereof beynge the only cause of al the detestable enormities and vices whiche are wroughte and commytted thorowe all the worlde Wherewith as with an apple of myne owne tree moost lowly with all reuerence I submitting my selfe vnto youre grace do presente and gyue trustynge in the Lorde that accordyng to your olde accustomable gentylnesse you wyll with no lesse good wyll receyue and accepte thys myne enterpryse than it was with a most pure and louynge herte offered vp Whereby I am surely certayned of .ii. commodytyes thereby receyued Fyrste that the purenesse and sinceritie of my herte to your grace ward is hereby declared and also accepted Secondelye that all they whiche shall receyue any profyt of this translation shall most thankefully next to God ascrybe the occasyon thereof to your grace whome I beseche the Lorde long to preserue to the safe tuition and good gouernaunce of oure soueraygne Lorde and vyrgyn Kynge and to the comforte of all the realme and dyscomforte of al those whiche are Goddes and his grace his enemyes and specyally to the furderaunce of the worde of God Whose excellente Maiestie I pray God manye yeares to contynewe with increase of all hys Godlye gyftes that his grace may sprynge and growe of a lyltell swete tender plante to be a strong olde tree with many goodly and comfortable braunches ⧠AMEN ☞ THE IVDGEMENTE OF PHILIP MELANCHTON concernynge the artycle of the iustyfycatyon of man which is by fayth only IN MY BOKE ENtytuled the common places of the scripture my mynde and entente was to declare and make open with all simplicitie and plainnesse as nighe as God wolde gyue me leaue all that the Prophettes and Apostles haue written and taughte concernynge the artycle of iustification entendynge nowe the selfe same thynge bycause that that kynde of matter is mooste peculyer and proper vnto the Epystle of Paull vnto the Romains purposynge in some places thereof to speke more playnly THE Phylosophers do call Iustyce a certayne Obedyence vniuersal as touchyng to al vertues that is to saye an outwarde honeste dyscyplyne the whiche a man by hys owne strength may and can perfourme The whiche Iustyce Iustyce of workes Paull doeth call the Iustice of the lawe and the Iustice of workes We haue often tymes declared to you that God wyllethe and commaundethe that all men shal be bounde and as it were tyed faste with an outewarde honest dyscyplyne as Paull witnesse the sayinge The lawe is made for the vniuste and the Lorde doethe punyshe those which be offenders and brekers of this dyscipline as be those whiche are swearers periurous personnes blasphemers of the Lorde seditious manquellers horemongers thefes and lyers It is true that Arystotle sayethe Neyther Hesperus nor yet Lucifer the nyghte and the daye starre are nat more beautifull and goodly thaÌ„ Iustice that is to say honest discipline It is forsoth a good ornameÌ„t of man beyng no thyng in the world that thys weak nature of man can or maye perfourme more excellente than thys But yet for all that we muste be certaynly assured that this dyscyplyne can nat by any meanes satysfy and perfourme all that the lawe doethe requyre Oure outewarde workes are nat perfect as the very lawe but that thys discipline is nothiÌ„g els but as it were a smal shadowe of the lawe bearynge thereto witnesse excellently Paull the 2. what is to behold moyses vnder a vayle Corinth 3. Cap. sayeng these wordes The Iewes do beholde and loke vpoâ— Moyses with a couered face vndeâ—vayl that is to say nat hauing the very lawe shynynge in them I do meane the knowledge of God and a perfect obedyence suche I saye as can be no more requyred but onlye a fewe outewarde workes The lawe of God doethe aske at our handes No man for hiâ— workes is iust before God nat only externe and outwarde workes
Phylosophye of dubitation and mystrust ¶ Nowe foloweth the thyrde question which the olde writers haue nat spoken of so largely and playnly as they haue of that other twayne beynge no lesse nay more necessary ¶ Howe our workes may please God FOR as muche as in them which he regenerated remayneth yet greate imbecillitie and weaknes nat hauynge the feare which they oughte to haue of God nat brennynge in Faythe and loue seketh the helpe of man more than the worde of God permitteth beynge seducted with errors and neglygent in doynge theyr duetye and offyce beynge proude and puffed vp with immoderat affections of loue and hatred courtynge vnhonest and vnlawful pleasures and in theyr afflictioÌ„s troubles bendyng theyr browes agaynst the lord doubtynge or rather dispayryng of his mercy are inflamed with vniust desyre of vengeaunce doeth nat with herte declare them selfe to God gentyll and louyng nat thankyng him hertely for his great benefytes passyng nat much whether the Gospel doth go backewarde or forward nat bewaylyng the calamities and miserable state of the churche and of the common welth nat prayenge for the churche and for princes but beynge set a fyer with vniust desyre of gatheriÌ„g togither of richesse honours and of power hatynge them which do shyne in godly vertues and godlye gyftes or rather caysyng vp sclaunders on them as the contention of superioritie betwene the sister of Moyses and Aaron did cause stubburnesse ¶ FOR as much I say as these greate â—yces do yet reygne in them ye whiche are borne againe in a newe byrth vices I say much contrary and repugnante to the lawe of God worthy deathe euerlastinge spryngynge from the most pestyâ—ent well and fountayne of al mischefe I say Originall sinne that is the ignorance and want of the knowlege of god and frowarde turnynge thy selfe awaye from the wyl of God of the whiche vyces Paul speakinge discribeth no small deformite but a great and monstruouse euyll saying the sence felyng and pricking of the fleshe is mortall enemye to God it is manifest therfore that no maÌ„ can performe and satisfie the Lawe but only Christ and that in the newe borne by Fayth there doth remaine sinne contrary to the Lawe of god and worthy euerlastynge death without they be forgyuen Syth that this is true nat onely in the scholes but also in mens mindes thê questioÌ„ being resoned causeth no smaâ— perylles and contention within man resonyng with other yea and with theyr owne selfes whether they please God ye or nay secondly howe this impure and imperfect newe lyfe can please God beynge so full of vnclennesse ☞ IT is necessary therfore that men be taughte to vnderstande and perceyue both of these doubtes For the hypocritê so feble and weake is theyr nature dâ— stande muche in theyr owne conceyt regardynge and settynge muche by theyâ— owne vertues thynkyng that they bâ— strong ynough of them selfe makynge the naturall vicious inclination of the flesshe no sinne or very small do thynke them selfes without sinne that they be able of theyr owne strength to perform the lawe of God and worthy to obteine the lyfe euerlastyng for theyr owne desertes and merites This is the mynde nat only of Hipocrites but also of those which in theyr iudgementes do folowe theyr owne blynde reasons and phantasies Such was the reasonyng of Plato and of Tullye of the immortalitie of soules sayinge that those soules which departed forth of the bodies most purist hauing least part of the dregges and filthynesse of the bodies did flye vp to the ayre Contrary wise those soules whiche departynge were full of all fylthye lustes and foule desyres of the fleshly bodies did continue styll on the earth beynge about the sepulchres and graues where theyr bodies were layde and buryed Is nat al one matter that our religious fathers bosting and setting vn of theyr merites semeth for to do Do they any thynge els than Plato or Tully Although that the reason of man by his owne lyght and knowledge of him self can none otherwise iudge yet the word of God doth testify that no man can satisfy the lawe accusyng al men and settyng before vs our mediatur the only son of God It is necessary therfore that those proud arrogant and carkles stomakê of Hipocrites be rebuked as much as it is requisite that the fearful consciences and weake myndes are to be comforted with the true comfort nat to mystrust the mercy of God for that he hateth but to haue a stedfast Fayth and to learne howe the lyfe maners workes may please God Peter when he was in the bote beyng affrayde sayde go from me Lorde for I am a sinner Thoughe that Peter beyng in great feare did nat marke what he sayde his selfe yet as it doeth happen often tymes vnwares to a man being sodenly moued he did simpelly declare with his mouth what his hert thought For he fledde from God beholdyng and considering his owne vnworthynesse Lykewise all men beholdinge theyr owne vnworthynes do flye from God thynkyng that in so doing they do well to go from him bicause they do seme to theyr selfes vnworthy The whiche erroure beinge fyxed in mennes myndes the gospel doth reprehend commaundinge all men though they be vnworthy to come boldlye vnto hym trustyng stedfastly on the mediator which is the sonne of God ¶ AND although as I haue declared a new obedience which is the iustice in declaration of a good conscieÌ„ce is very necessary yet for al that they whiche be regenerated and newe borne agayne in Christ in a newe lyfe by Faythe and inspiration of the holy Ghost neyther do nor can fulfyll al that the lawe doth requyre For in them for al theyr newe byrth remayneth our fyrst and original disease nat to be set lyght by bredinge and causyng innumerable ill affections in vs. Considering then that these vices are worthye and deserue euerlastinge death ye those whiche be newe borne agayne are nat iust that is to say accepted or pleasaunt to god for theyr owne propre vertues but thorowe mercy and that frely by a ful trust in the mediator Christ Also they do nat merite eternall felicitie by theyr owne workes and vertues but they muste be of thys opinion that they be heyres of euerlastinge lyfe by Christ frely by Fayth although they haue the newe obedience or the good workes which consequeÌ„tly must folow this Fayth ¶ TO proue that none of al the godly and most vertuous men that euer were can nat perfourme the request of the lawe and that there doeth remayne in them sinne ye after theyr regeneratyon thys sentence folowinge doeth proue ¶ Psalme 143. Thou shalt nat enter in to iudgement with thy seruauntes for no liuing creature shall be iustified in thy syght The fyrst epistle of Iohn and fyrst cap. If we shulde say that we haue no sinne we do begyle our felfes and the truth is nat in vs. ¶ ALSO Romaynes 7. cap. I do se and fele another Lawe in my members striuing agaynst the
lay for them this word and vocable Rewarde sayinge The lyfe euerlasting is called a rewarde Ergo The syxte obiection good workes do deserue lyfe euerlasting I wil nat seke any crafty interpretation of this vocable rewarde but the thing and matter it selfe must be substicially mayed and pondered ¶ The psalmist sayeth Enter nat into iudgement with thy seruant for in thy sight no liuing creature shal be iustified Also what man doth knowe and vnder stand our offences which declareth that by our vertues we canne nat merite lyfe euerlasting making them to be the price and rewarde of the same lyfe Before I gathered togyther many testimonyes whiche do teache vs that in those men whiche be regenerated a newe by the spirite of God there doeth remayne synne which testimonies in this place we must lay before our eyes And let euery man examine his owne conscience whether he had rather that lyfe eternal shulde be giuen to him for Christe sake or to be payed to him as a rewarde for his merites Thou wolde peraduenture say to me ¶ If so be that lyfe eternal shulde be giueÌ„ to him for Christ sake theÌ„ men wold nat care muche howe lytle good dedes they did Wherto I answere That contrarywise desperation doth cause greate negligence in doinge well And verely they must nedes dispayre which do ymagin that lyfe euerlastinge is giuen after our deseruynge ¶ The which daungerous peryl our fathers were wel ware of Therfore Augustine and Bernarde agreinge to the Apostle his wrytyng sayde that frely for Christ sake is giuen lyfe euerlasting to him that beleueth and as Paul forther more doth testyfy with these wordes The gyft of God is lyfe euerlastinge thorowe Christ Iesu our Lorde Thys is no vncertayne gyfte the Lorde commaundinge that we do beleue and that we shall receyue lyfe euerlastinge for Christ sake alone as Iohn the .vi. chap. This is the wyll of the father that all men which beleueth in the son shal haue lyfe euerlasting This Fayth doeth nat consist without repentance but it doth consyder and beholde both partes of the sayinge of Christe whiche is I lyue I wyl nat the death of a sinner but I wyl that he repenteth and haue lyfe But by which way by the sonne as he sayethe this is the wyl of the father that al men that beleueth in the sonne shal be saued and haue lyfe euerlastinge ¶ Wherfore natwithstanding that repentaunce is requyred at our hande we maye nat thynke that the condicion of oure worthynes is to be admitted ⧠But clene contrary repentance and trust of our owne merites are repugnaÌ„t and of contrary effectes and ende as it is written He that reioyseth let hym reioyse in the Lorde Thou wylt say to me agayne Wherfore is it called a rewarde I say that although that lyfe euerlasting is gyuen frely for Christ sake yea after that it is gyuen it doth recompence our labours and troubles I wyl make the to vnderstande it more playnly This is the maner of speakyng of the Lawe He shall gyue to euery man after his workes Also theyr rewarde shal be plentiful in Heuen The scripture speketh after the maner of the Lawe concerning iustice as though it shulde be of our worthynes and likewise of Faith as though it were our vertues saying the rewarde is gyuen to our vertues But for all that the Gospel teacheth vs that we are nat iust for our worthynes but by free acceptation and that by fayth the benefytes of Christ are to be receiued nat for the worthynes of fayth bycause it is a vertue but bycause it doth depende of an other which is Christ This is the most ryght and playne aunswere that can be made without any Sophisticall cauilation ¶ I wyll to these obiections of our aduersaries adde and ioyne certayne of theyr croked and sophistical argumeÌ„tes whiche beinge opened and made playne shal gyue much lyght to this disputatioÌ„ and matter that we haue in hande ¶ The fyrst argument of the Sophisters Iustice is an obedience to the hole law Oure good workes be obedience to the whole lawe Ergo. By good workes we be iustified Oure good workes are no perfecte obedience ¶ The seconde part of this argumente called the minor is to be denyed for our good workes are nat a perfect obedieÌ„ce vnto the law for as much as the nature of man is repugnant to the lawe of god As to the fyrst parte called the Maior I say that is true if we speake of iustice of the lawe For the iustice of the lawe is obedience to the hole lawe But bicause we can nat perfourme this perfect obedience and iustice to the whole lawe therfore the Gospel doth offer to vs free iustice ascribinge to vs frely of his goodnes that which we can nat perfourme of our selfe As Paul doeth declare by thys worde and vocable imputation The which obiectioÌ„ is very profitable shewynge the difference of the iustice which is of the lawe and of that iustice which is of the Gospel It doth teache vs also that this word iustice is taken somtyme one way sometyme an other ¶ Wherin the maysters of the sentence haue ben so foule begiled which lerniÌ„ge in Aristotle that iustice doth signifie an vniuersal obedience The iustyce of Aristotle do dream that it is alwaye to be taken in that signification in the writinges of the Prophettes and Apostles which is false as it is written in the Psalme In thy iustice they shall reioise and be glad nat meaning the vertues which Aristotle did wryte of but respectiuely saying Thy iustice that is to say The iustice which thou doest impute to them nat of theyr deseruing but for thy mercy making them iust and accepted The iustice of the lawe doth signifie obedience as thus I haue done iudgement and rightwisnes But the iustice wherof the Gospell speaketh properly doth signifie respectiuely The iustyce of the gospell the imputation or giuing of iustice to vs whiche we haue nat of our selfe a free acceptation and receyuing to lyfe euerlasting wherto is ioyned the free gift of the holy Ghost So when thou doest heare thê sayinge to be iustified remember the maner of speakinge of the Hebrewes wherby is signified that thou art reputed pronounced iust or els made quite of thine accusation and vnrightwisnes A iust man doth signifie that man which is accepted of god to lyfe eternal A iust man As the seconde Epistle to the Corinthians .v. chap. He made him which knewe no sin to be sin that by him we might be made the iustice of God which is as much to say that Christ was made gyltie for our sakes that we might be acceptable and pleasant for his sake This is grammatycally after the meanyng of the bare wordes For this worde iustice is sometyme taken for the obedience of the law sometyme it is taken for imputatioÌ„ of iustice being very expedient and necessary that euery man shulde marke well the difference therof ¶
from our syght the true comfort and consolation of our sycke myndeâ—â—â—d consciences If when we do make our inuocation and prayer we do beholde our owne selfe thinking that the â—â—we shall come to God when we are fâ—ll of godly vertues we muste nat loke for the kingdome of Heuen before we do se these great vertues and perfectnes in vs. Truly our myndes wolde abhorre our impurytie and fylthynesse and dispayre of the helpe of God And the more that our myndes are vexed and troubled Thoughe thou be vnworthy lett nat to comâ— boldlye to Christe the more they do ponder and consyder theyr owne vnclennes wekenes of nature Paul therfore bycause he doth perceyue that we can nat bring me rites worthy saluation vnto God therefore he doth set forth Grace that is free pardon and acceptation for Christ sake Therfore although thou canst nat bring worthines and come worthily to Christ let nat for al that to come boldly in with a sure confidence in our mediator Christ hauinge him therefore as Paull sayeth our Bisshoppe let vs drawe nere to the throne and mercyful seate of his Grace ¶ These refutations I haue nowe ioyned to the matter of iustification that they which do reason and dispute of the propre signification and meaning of this proposition by fayth we are iustified may hereby be sufficiently instructed For I entende alway God is my recorde nothinge more than to speake and declare that thynge which is both true and ryght voydynge al maner of subtyl reasonynge to instruct them whiche be learners howe they maye the better put away these crafty cauilations whiche they do vse in the scholes ¶ Therfore I wysshe and desyre that these examples may be profitable to many both that the matter which we haue handeled and spoken of may be the playner and that they whiche be studious of knowledge may with the better wyl gyue them selfe and theyr whole mindê therto For these refutacions do declare that those men which shulde open these controuersies beinge so intrycate and doubtful had nede both to be lerned and also wel exercised in suche matters ¶ Let nat those men which do take on them the office of true opening and settinge forthe of the doctryne of Christe thynke that they haue taken a smal matter in hande Therfore I pray God that it wolde please him to gouerne the studyes of the vertuosly dysposed and nat to suffre in his church the true knowledge of Christ and the lyght of his Gospel to be obscured and made darke to the glory and prayse of him for euer ¶ AMEN ¶ AN APOLOGY OR DEFENCE OF THE VVORDE of God declarynge howe necessarye a thynge it is to be hadde in the handes of all persons which do beare the name of Christe and beinge called Christians are wyllynge to knowe his veritie To the myghtie and victoryous prince Edwarde by the grace of God Dukes grace of Somersette Lorde gouernoure of the kynge hys highnesse owne propre person and Lord protector of the Realmes of Englande and Irelande with the rest of the kynges dominions on bothe syde the Seas FOR AS MVCHE as there is nothynge in this worlde more necessary and expediente for man most godly disposed Prince The feare and loue of god than the feare and also the loue of God bearynge thereto wytnesse the wyse man sayinge The begynnynge of wysdome is the feare of the Lorde nat a seruyll and a bondmans feare which engendreth hatred and malyce rather then loue but suche a feare as the chylde bearyng to his natural father for loue feareth to do that thynge which myght displease his father the whiche loue and feare of God being nat only for any coÌ„moditie or displeasure wordlye no nor yet for any thyng which might be commodious or contrary after this presente lyfe but to declare and shewe our selfes nat to be ingrate and vnthankful for so great and manifolde benefytes whiche we haue and do daylye receyue at his most plentifull and liberal hande at the hande I say nat of a nygard but of such â—on whiche nat only thynges cadewke and mortal al thynges being of hê goodnes but also that thing which for oure ryght helth was most necessary and to him most paynfull nat against his wyl vouched safe to gyue ye to the bloude of his hert that we shuld no more but loue and feare him ¶ The perfect knowlege wherof what thinge can or may better teache and instruct vs The reding â—f the worde â—f god is the â—eachinge of 〈◊〉 to feare â—â—d and to â—ue him alâ—o withoute â—he whiche â—ou canste â—o neyther which wolde be fayne Christyan men in dede than the contynuall reading of his most blessed wyll declared left vnto vs of him selfe by the mouthes of the holy and vertuous men the Patriarkes and Prophettes beinge inspired with the spirite of his most heuenly god hede and after by the mouth of the right Messias promised to vs and exhibited according to the promise to the confyrmacion and stablishing of al his behestes louing promises which at no tyme hath promised any thyng which he hath nat ye with auauntage perfourmed with much more than we coulde of our frayl weaknes desyre or wyshe The want of the which loue and feare howe great ruine and decay it doth cause and bring in to the cytye of the Lorde The câ—tye of the lord which is the church or congregation vniuersal of all them which professeth his name taking on them to do his wyl it is so manifest and open the more is the pitie that almost in a great nombre a man shal scant fynde one that lyueth in the true loue and feare of the Lorde in so much that he may wel say If I do fynde but one iust man in the cytye I wyl ceasse my wrath from it contrary wise innumerable almost al the world which passeth nat good haw which ende of the staffe doth go forward whether God or the Deuyl be better man which neyther for the loue of god for his merytes sake nor yet for the sharpe thonderboltes and threateninges of his wrath ones begynneth to redresse and reforme to better theyr lewde and vngracious kynde of lyfe nat squayring and playning it after the ryght lyne and rule of his most blessed worde but clean contrary euery man as the Deuyll putteth into his head doth hacke maungle and choppe this most blessed and pure worde al to peces to serue theyr owne purposes and most dampnable affectioÌ„s going about nat to make the stone fyt to the lyne as the prouerbe maketh mention but the lyne and rular to the stone ¶ O what a goodly pece of worke and wel framed buylding wold this be how euen and well proporcioned a matter how excellent a frame A frame worthy forsoth to be put in paterne for an example to al them which are most expert and cunnynge workemaysters Howe longe tyme wolde it be if a man wolde thus begyn to buylde an