vs that we shulde grouÌ„de stablyshe make sure our saluatioÌ„ vpon goddes promises whych be euer certeyn sure So that in all temptations of desperation we may constaÌ„tly surely trust to that sure promyse made by god to vs. The scripture therfore geueth all the power of iustifycation only holly to god whych by hys prophete Esay sayth Ezaie xliii I am he I am he onelye whyche for myne owne selfe sake do awaye thyne offence forget thy synnes so that I wyl neuer thynke vpon them Also the prophet O see sayeth Oâ—ee xiii O Israel thyne iniquitie hath destroyed the but in me onely is thy helpe Therfore the christen mans iustice wherby he is accepted before God to be iuste ryghtwyse is not a ciuill iustice earthly iustice but an heueÌ„ly iustice not an actiue iustice consystynge in workes whyche we yelde and gyue to god but a passiue iustice whych we receaue of mercy onely froÌ„ god For god seeth in vs no goodnes nor any other thyng wherby he is moued to fauour vs but onlye our wretched mysery wherby he is moued wyth hys godly benignitie and pytie to haue mercy on vs. wherfore our iustice is not wtin vs nor of vs but Christ is oure iustice Christ iesê° of God is made vnto vs wisdome and also rightuousnes satisfiing redemcion that accordynge as it is written he that reioyceth shulde reioyce in the lorde being wtout vs he is frelye wtout our deseruing gyuen to vs by God It is nothyng of our worthynes or deseruynge that Christes iustice is called our iustice but of Christes onely infinite mercy that he estemeth rekeneth hys iustice to be ours So that we synners couered clothed with christes iustice i. Cor. i. do appere in the syght of god iuste ryghteous so of god for Christes sake be accepted as iust ryghteous Alas then what vnkynde frowarde styffenecked people be we which wyl not moste mekely lowly and thankefully accept receyue and take Christes iustice holynes and redemption lyberaly frely most mercyfully offred geuen vnto vs of god wherby we without cause of our parte deserued shuld be estemed reputed and accepted before him notwithstaÌ„ding our weaknes synfulnes to be therof forgeuen estemed as iust holy in hys syght for Christes sake only what vnthaÌ„kfulnes vnkindnes is this to coÌ„tempne goddes most mercyful aboundauÌ„t lyberal gyftes offered gyuen to vs what arrogancy and presumption is thys to attribute gyue to our weake synful workes that helpe coÌ„forte fauoure remedye whych we onely by all equitie haue cause be bouÌ„de to sech desyre loke for froÌ„ god for christes passioÌ„ deathes sake the pryce of our synne only cause of our acceptauÌ„ce to fauour Thys vnworthy estimatioÌ„ of workes geuyng to theÌ„ that which god promised to gyue vs frely is no lesse then to iudge esteme God vntrue in all hys promyses whyche is to confesse hym in worde and to deny hym in deede an vtter falsifyeng denyal of al the scriptures What vnwyse yea mad meÌ„ be we whiche wyl stablishe grouÌ„d our saluatioÌ„ vpon our vnperfyt incoÌ„stant transitorie workes rather theÌ„ vpon goddes mercy to vs frelye promysed whych promyse is euer coÌ„stant sure infallibly true What quietnes can that conscience haue which hangeth hys helth and lyfe euerlastynge vpon instable and vnperfyt workes of man whyche perysh and vanishe awaye lyke the shadowes Wherfore the ioye and comfort of all Chrysten hertes is that Chryste is become our iustice holynes and redemption whych we apprehende receaue and accepte to be ours by the lyberall gyfte of god thorough faythe in hys promyses onlye and by no other meanes Note well the true vnderstaÌ„dyng meanyng that faithe only iustifieth And therfore we saye that faythe onlye iustifiethe whan we speake vnder thys fourme by faythe we be iustified or by fayth we be frelye iustified or that fayth onlye iustifieth For al these sentences be of one lyke force vertue or meanynge We do not meane thereby that faythe so alone iustifieth that these wordes alone and frelye exclude other good workes or godlye vertues that they be not ioyned wyth fayth which neuer is without both good workes vertuouse but we by these wordes frelye and only do vtterlye exclude all opinion truste coÌ„fidence to our merites vertues dignitie good disposition or worthynes that they in no wyse be estemed thought or iudged to be cause meane motion or help or to be partlye cause meane motion or help to our iustification whyche only and holye we yelde and gyue to God to hys sonne Iesu Christ our Lord which only is our hole and sufficieÌ„t iustice satisfaction and peacemaker for synne wythout anye respecte to any good motion or godlye disposition before by god seen in vs. And therefore who soeuer iudgeth or thynketh good workes vertuouse or godlye disposition to be anye cause or helpe or anye parte of cause whereby God is moued or styred to iustifie vs the same obscureth and wythdraweth the glorye of God and robbeth Chryste of the honoure by hym onelye deserued and to hym only due Who caused hys prophete Danyell to saye Daniel .i To the o Lord al rightuosnesse beloÌ„geth to vs perteynethe nothynge Note well what true iustification is and what we be after iustification but shame whan God hathe freelye of hys onlye mercye and fauour iustifyed vs yet we remayne synners For the whych we must dayly pray wyth the sayntes to god for pardoÌ„ and forgyuenes For iustificacyon takethe not awaye synne so that it remayneth not in vs but iustification is properlye fre pardon and remissyon of synnes a couerynge of our synnes a not rekening layeng them to our charge onlye through the mercy that we obteyne by faith in Chrystes bloode as the prophete sayth Psalm .xxxi. blessed be they whose synnes be forgyuen whose offences be couered And blessed is that man to whome god imputeth not hys synnes For god was in christe and made agreament betwen the worlde and him self imputed noâ— theyr sinnes vnto them .ii. Cor. v. whyche remissyon couerynge and not imputynge of synne were in vayne yf there were no synne in vs. For other our good workes and godlye dispositions do satisfye the lawe or they do not satisfye the lawe If they satisfye the lawe we haue no nede than of Chrystes iustice to be imputed to vs. For yf ryghteousnes come of the lawe thaÌ„ is Chryste deade in vayne Galat. iâ— saythe paule To suche therfore wythout dout Chryste is dead in vayne And yf we do not satisfie the lawe than be we synfull Iames i. Curses is euerye man that coÌ„tinueth not in al thinges whiche are written in the booke to fulfyl them Galath iii. and moue not god to iustifie vs. For yf we offende in one iote of the law we than transgresse the hole lawe so sayth S.
whiche onely iustifieth to any man bicause of any vertue or vertuouse disposition whiche he before seeth in man for they thinke that God whiche euer hathe seene all thynges presentely dyd see before in Peter Paule Dauyd Maria Magdalene and such other theyr repentynge hartes And also theyr godly dispositions wherwith they woulde mekelye obedientlye and wyllynglye consente to goddes spirituall motions and grace offred to them vsynge and exercisyng the gyftes and talentes by god gyuen to them accordynglye Whiche dysposition and vertuous workynge accordynge to theyr callyng before they were presently by god seen in them dyd prouoke and moue God thynke they to iustifye them To all men of this straunge opinion I answere that saynt Iames sayth Erre not my deare brethern euery good gifte and euery parfect gyfte is from aboue and commeth downe from the father of lyght Is euery good thynge come downe from the father of light what haue they then that they haue not receyued i. Corint iiii If they haue receyued theym why reioyce they as they had not receyued them what wyse man prayseth a stone for his swyfte flyeng in the ayre whiche is caste with vyolence whose nature is to lye styll yf it be not remoued Lyke prayse is to be giuen vnto vs for our good dispositions and well workyng whiche onely is wrought in vs agynst our nature by the myght and grace of God who worketh onely in vs bothe the good wylle Philip. iiii and to perfourme the same without whome we can doe nothyng that good is Iohn xv And for my parte I knowe noo scriptures whiche do encourage anye man to thynke that theyr good workes or godlye disposition to do good by god before seene in theym shulde moue god to iustifie them or to endewe them with his grace and fauour And than thus to deuyne Rom. xi who gaue hī first that he shulde recompence hym agayne searche or iudge the causes mouing god to geue his godly gyftes with out his woorde the same teachyng prouyng and testifienge is rather of curiositie and of vayne opinion than of any godlye perswasion or holsome doctrine For god by his prophete Esaye sayth Esay lii Rom x. I am found of them that sought me not haue appeared to them that axed not after me And agaynst Israell he sayeth All daye long I haue stretched out my handes vnto a people that beleueth not but speaketh agaynst me By this texte appearethe but small prouocation or good disposition mouyng god to gyue his godly gyftes And other knoweledge than by this his woorde haue we none For whoe hath knowen the mynde of the lorde Rom xi or who was his counsellour or who hathe gyuen to hym fyrste that he myght be recompensed agayne for of hym and thorough hym and by hym be all the thynges to hym be glorye c. Where they thynke that god for the good disposition and godly vertues before seen in man doth iustifye man Verilye they be to moche forgetfull of the corruption and poison of our nature whych is become so weake simple that in it can not be perceaued foūde any such good dispositiō godly vertues to moue God to iustifye vs. Math. vii For euell trees can not brynge forth any such good frutes Also the prophete sayeth Psalm cxliii enter not into iudgemēt wyth thy seruaunt o Lorde for in thy syghte no man lyuynge shal be iustifyed Psalm .cxxix. Also yf thou wylt be extreme to marke what is done amys o Lorde who maye abyde it Rom. iii. for wythout dout all haue synned and are destitute of the glorye of God Where is then they reioycyng excluded by what law Galath iii. of vertuous good dysposition or good dedes Naye sayeth Paule but by the lawe of fayth Wherfore there is nother thoughte wyll nor worke in vs yf we cōsyder and ponder their goodnes in nature where of we cā take any occasiō to reioyce but rather haue cause to lamente to say with Iob Ioh. ix I feare all my workes bycause they be euyll Gene. viii Also the scripture sayeth the imagination of mans harte is euell euē from hys youthe Item all mannes imaginatiōs of the thoughtes of hys harte are only euell euery daye Gene. vi It were therfore necessary fyrst to proue our workes good also a godly dyspositiō in vs to do good whervnto all the scripture wytnesseth the cōtrary before that we can proue that our good workes godly dysposition before sene in vs by God do prouoke and moue God to iustifye vs and to gyue vs hys grace and fauoure Yea although there were a godlye dysposition in vs yet that shulde not moue God nor prouoke him to iustify vs for Abraham was not iustifyed bycause he offered his sonne and was also obedient to sley hym but bycause he beleued sayeth the scripture Also Paule sayeth Rom. xi Israel hath not obtayned the thynge whyche he sought for noo but yet the election hath obtayned it And by what meanes sayeth Paule euē throughe the election of grace Ibidem Thē is it not by the deseruynge of workes of vertuose or of good dysposition for thē were grace and fauour no grace fauoure Therfore hath God wrapped all nations in vnbelefe that he myght haue mercye on all And the scripture wytnesseth more ouer that god sayd to Moyses xod◠xxxiii I wyl shewe mercy to whom I shewe mercy I wyll haue compassion on whō I haue compassion So sayeth Paule lyeth it not in a mannes wyll Rom. ix or runnynge but in the mercy of God Rom. v. In this God setteth out his loue towardes vs sayeth Paule seynge that whyle we were yet synners Christ dyed for vs. Alas what good dysposition vertue or good worke was in vs beyng synners to moue or to styrre god to iustifye vs or to shewe vs any grace Ierem. xxxii or fauour surely none But the very true cause was onely hys eternall loue where wyth he loued vs. Wherfore he lyberallye and frelye dyd drawe vs moued onelye wyth hys mercye towarde vs as saynt Iames sayeth Iames .i. Of hys owne frewyll begat he vs wyth the worde of lyfe Yf our regeneration came by the free wyl of god thē was he not moued bi our good dysposition vertue nor good workes before sene by God of vs. And therfore Paule wyllyng our helth and saluation to be certen sure teacheth vs that our iustification hangeth nother of the workes of the lawe nor of our good dysposition vertuose or good workes but only on fayth that it may come of fauour and grace and that the promyse myght be sure for so Abrahā was made stronge in the fayth gaue honour to god Rom. iiii stedfastly beleuyng that he which had made the promys was able also to make it good And therfore was it rekned to him for rightwysnes This was not wrytrē only for Abrahā but also for
vs yet oure corrupte nature dothe so alter and corrupte them that they be neuer done perfytlye as the lawe requyreth them to be done by vs. That proueth well the Prophete Dauid Psalm xiii sayenge All haue gone oute of the waye they be become vnprofytable there is none that dothe good no not one Salomon sayeth Eccles vii there is not one iuste man in the earthe whyche doth good and synneth not Also I saye sayeth Esaye lxiiii all oure ryghtwysenes i. Iohn .i before God is lyke a filthy cloth Saynt Ihon sayeth that we be all synners And he that sayeth that he hath no synne dothe lye and the trueth is not in hym Yf we be synners Math. vii surely then be we an yll tree whych as Christ sayeth Luke xvii can not bryng forth good frute For when we haue done al that we can do yet be we vnprofytable seruauÌ„tes do but that which is our duty to do Psalm cxlii Therfore the prophet prayeth that god wil not enter into iudgement wyth hys seruaunt for no fleshe shal be iustifyed in hys fyght Galath iii. For a coÌ„clusioÌ„ the scripture hath concluded all vnder synne that the promyse Rom. xi by the fayth in Iesu Christ not for theyr workes shuld be gyuen to the beleuers They presume to muche whyche wyth theyr workes wyll chalenge heauen for theyr rewarde whych Christ only so painfully hath purchased already They compare make of lyke strength vertue Christes blood theyr good workes But ones they shall feale perceyue that theyr good workes be not worthy in value to coÌ„teruaile pacifye goddes wrathe other they wyll lacke perfection and goodnes or els they wyll not be sufficient in nombre Thys is good cause to make theÌ„ to dout But yf good workes should pacifye the fathers wrathe then christ in vayne hath suffred so great payne Also they haue no promyse made by god that good workes shall pacifye gods wrath but rather to the contrary As it appereth by the prophete Esay sayeng Esaye lvii I wyl shewe declare thy goodnes thy workes but they shall not profyte the. And where is no promyse of god there can not be constant faith where is not fayth there remayneth vnbelefe mystrust and where so euer is vnbelefe there foloweth eternal dampnation as Christ sayeth who so beleueth not shal be condempned Although al the scriptures declare thys to be true manifestly Marc. xvi yet there be many that with this my senteÌ„ce wil be greatly offended sayeng yf workes do not iustifye why do the scriptures commaunde them so earnestlye to be done To suche I aunswere that the scriptures commaunde the workes of the lawe to be perfourmed and done whyche be moste perfyte and godly workes bycause they be commaunded of God Yet although they be as perfytly done as man can deuyse them to be done they do not iustifye For we be all vncleane whyche can brynge forthe nothynge cleane Iob x. as Iob sayeth who can make a cleane thynge of that whyche is vncleane conceyued thorough mannes seede Math. xvi Also some allege this texte The sonne of man shall come in the glorye wyth hys aungels and then shall rewarde euerye man accordynge to hys workes To thys I saye that by thys texte and suche other it appeareth that the scripture Deuter. vii â—â—â—ter xvi threateneth more the vngodlye and theyr euell workes then to promyse rewarde of ioye for the meryte of good workes And where the scripture soundeth to gyue rewarde of honoure and glorye to them whyche perseuer in well doynge there is no rewarde promysed to the workes but to the worker not for the workes sake but yet accordynge as the workes do wytnesse and testifye of the man which dyd worke them It is out of order to prayse the frute before the tree for the tree maketh the frute good the frute not the tree but only declareth and wytnesseth the goodnes or ylnesse of the tree By what more laufull wayes and meanes maye a man condempne a lyer then by the vntrewe wordes whyche he hathe spoken tryed agaynst him And forthermore good wordes and workes and the euyll wordes workes whyche we haue spoken and done shal be sure proues and wytnesses other with vs or els against vs at the general iudgemeÌ„t accordynge to the whych we shal receyue Yf they be good workes that we haue wrought then wyll they wytnes that we be the faythful chyldren of god to whome of ryght bebelongeth the enheritauÌ„ce goodes of oure father before that we can worke of deserue it For the chyldren do enheryte theyr fathers landes and goodes and not the seruauntes And the chyldren do not deserue the inheritaunce but god rewardeth them wyth eternall lyfe whyche he gaue them longe before they coulde worke as it appeareth Genesis .xxii. and .xv. And although the scriptures promyse a reward to well workers yet it promyseth not eternall lyfe as a rewarde deserued by the workes and so due vnto them for that is only the reward purchased by Christes death frely gyuen before any man can worke Wherfore let eternal lyfe remyssion of our synnes and iustifycation be onelye the reward lyberally gyuen by god onely for Christes sake And then gyue to workes all the glorye that the scripture doth gyue whyche no doute to good workes gyueth many prayses as well temporall as spiritual graces Wherfore for the good frute and greate goodnes whych do ensue folowe good workes euerye christen man wyll exercyse good workes An other nomber therbe whyche euer haue in theyr mouthes thys proposition fayth onely iustifyeth whyche neuer tasted in theyr harte any parte of that lyuyng fayth whiche onely iustifyeth Suche those be whyche vse a beestlye and not a godlye lybertye in the eatynge of meates Galat. v. whome Paule reproued sayenge gyue not youre lybertye to be an occasion of luste They forbeare no kynde of meates and drynkes at any tyme Math. xv sayenge that whyche entreth into the mouthe dothe not defyle a man nothynge felynge or perceyuynge theyr wanton lustes whyche rage in theyr hartes more then any nede to eate and defyle the inwarde man They remembre not thys texte whether ye eate or drynke i. Cor. x. or do any other thynge Collos iii. do it in the name of the lorde God dyd not ordeyne thynges to satisfye lustes but to socoure nede These kynde of people fast not for that wyl hurte theyr coÌ„plexioÌ„ also theyr god theyr belye wyll neuer suffer them to be quiete vntyl he be ful wel serued Deale almes they wyl not for feare the people shuld se theÌ„ they also glorye reioyce in theyr good dede so greuously offende in hypocrisye And praye they wyll not for feare they shulde offende with much speaking as the heatheÌ„ dyd For a coÌ„clusion ther is no kynde of lust but they wyl taste it the good workes
coÌ„mauÌ„ded by god wyll they not do trustyng onelye to theyr fayned fayth false confydence that it wyl saue them and couer all theyr wycked lustes at the general iudgemeÌ„t These delicate and pleasauÌ„t christians Iames. ii saynt Iames reproueth sayenge what auayleth it my brethren thoughe a man saye he hath faythe when he hathe no dedes wylt thou vnderstande o thou vayne maÌ„ that fayth wythout dedes is deade But suche wanton christians had nede of a fayth to iustifye them whyche may not be shewed tryed by theyr workes for theyr workes be suche that they be ashamed of them that they shuld be other sene or knowen or els they wyl do no good workes ne lest they shuld haue confidence to be saued by theÌ„ And lyke as to haue confidence in good workes to be iustifyed by them is erronious so in lyke wyse to beleue that good workes shall not be rewarded of god is deuylyshe and dampnable But yet the scriptures seme oftentymes to attribute gyue eternal lyfe to workers of good workes as a rewarde and sometyme to workes But well consydered it is not for the workes sake as deserued thereby But eternall lyfe is a reward frelygyuen by God to al the faythful for Christes sake only which benefyte well perceaued tasted feled in our hertes wyll cause vs to worke wyth loue ernestly bycause we haue receyued frely through Christes deseruyng eternall lyfe And not bycause we shall receyue eternal lyfe for the deseruyng of our workes For so workes shulde be iniuriouse to Christes bloode and death whych onlye is the price of eternall lyfe Also the scriptures apere to attribute eternal life to good workes to moue to steare other diligentlye to worke good workes And bycause the workes of the faythfull be sene of men and the inwarde faith canne not be outwardly sene perceaued therefore the scripture applieth eternall lyfe to workes as to the cause whyche truely examyned be but the effecte of faith which is the very true cause And although no dowte to good workes manye greate rewardes be due as wel teÌ„porall as spirituall Yet all the places whyche sound to gyue eternal lyfe as a reward other to good workers or to good workes must be vnderstande as I haue before shewed or elles they shal cause workes to be estemed better than they in trueth be or can be proued and also shal cause Christes bloode to be of lytle reputacion Wherfore that euerye good Christian maye walke the true waye nothynge trustynge to haue remission of his synnes for his good workes which only perteyneth to God is hys only gyfte nor to thynke the good workes shal be vnrewarded by God whose reward excedeth al maÌ„s vnderstandynge knowlege I wyll declare therefore some causes why good kes shuld be done First ii Pet. i. that they maye wytnesse to vs certaynly that oure fayth is lyuynge and not deade For a lyuyng tree wyll bryng forth frute in tyme and season Math. v. Secondelye that other seyng our good workes may be ê“uoked to do also good workes Thyrdlye Luke .xvi. we must do good workes to rendre gyue accoÌ„ptes of the talent to vs from God coÌ„mytted Fourthly i. Petri. ii that through oure good workes our heuenly father may be glorified Fyftely Esay lvii Rom. xiiii i. Cor. x. lest through our euil workes we be offence to other Syxtely Ephes ii of dutye we be bound to worke well for therefore we be iustified that we myght and shulde worke well ii Petri. i. SeueÌ„thlye God which did geue al thynges Psal xxxiii commaundeth vs to do wel sayenge declyne froÌ„ euyll do good Now it apereth the good workes be to be done as frutes of iustice which not withstaÌ„dyng make no man iuste but witnesse that he is iuste Also it is euideÌ„t that a liuyng fayth which euer worketh by loue doth onlye iustifie also such workes as spryng out of a lyuing faith shal not be vnrewarded that with great rewardes And the workes do testifie that thys fayth is a lyuyng faith The workes which this faith euer bryngethe forthe be these To feare and to loue God to loue hys neybour coÌ„tinuallye to crucifye the fleshe with al her lustes And as he dayly synneth so he dayly lameÌ„teth askyng God forgeuenesse there of studyenge euer howe to resyste the same all occasions thereof also prayeth God daylye to geue hym grace to resiste synne And bycause he feleth in hym selfe that al his good thoughtes wylles deades be vnperfyt lacke the goodnes whyche the lawe requireth in theÌ„ therfore he knowelegeth hys good deades and thoughtes to be synfull continually prayeth God to forgeue and to pardon the synfulnes of theÌ„ Neyther he ascribeth nor imputeth any iustification to hys good workes but rather flyeth to Gods mercye which is promised to al true repenters for Chrystes bloode sake trustynge therby constantly and therfore only to haue eternall lyfe And as touchyng good workes he is glad euer whan occasioÌ„ is geuen to worke them as well as he can and soroweth that he can not do theÌ„ with more perfytnesse loue But as perfytly as he can he dothe them hauynge respecte onlye to the good will great mercy and fauour which God for Christes sake hathe shewed on hym in forgeuynge hym hys synnes He thynketh him bound of duetie for loue to do theÌ„ so that hys workes spryng out of a louyng herte remembrynge the loue which God hath before shewed in gyuyng hym eternall lyfe freelye Nowe it apereth that good workes sprynge forth of a louyng hart whyche no man canne haue except he fyrste beleue that God for verye loue which he beareth to hym forgeuethe hym all hys synnes that frelye for Christes sake who is hys iustice satisfaction holynes and redemption After this sort and good fashion I wolde that all Christians shulde do ther good workes for loue whiche they bere to God for the great and inestimable benefytes whiche they vndeserued of theyr part haue receaued of God and not for anye thynge whyche they wolde for theyr workes sake or worthynes receaue of God For than there entent and workynge is grounded vpon the loue of theyr selfe and not vpon the loue of God and so be no good workes but vnparfyt and full of synne And so thys declaration of iustification by faythe and of the efficacitie and strengthe of good workes is a suffycient doctryne I truste to all the faythfull And as to them whose eyes be closed and made blynde and whose hartes be hardened I dyd not mynde to wryte but in the mean season I wyll praye to God at hys good wyll and pleasure to open theyr eyes and to mollifye the hartes that they may be conuertâ— and that he maye make them hole of whome onlye all healthe is to whome be all honour and glorye AMEN
Iames. Paul saith I knowe nought by my selfe yet am I not thereby iustified If Paul knowynge nothynge by hym selfe yet was not therby iustifyed what meaneth it Cor. iiii that whā we examyne trye our selfe fyndynge oure selfe gyltie of the hole lawe knowynge and felynge also in oure selfes an euyll disposition synne shulde thynke wythout cause that we haue godly dispositiō and vertues mouyng god to iustifie vs Not wtstandyng also that the scriptures speakyng of iustification Rom. iii. declare it to be frelye gyuē sayeng al haue synned are destitute of the glory of god but are iustified frely by his grace thorough the redemptiō that is in Christ Iesu whom God hath set forth to be the obteyner of mercye through faith by the meanes of his bloode who can more plainly set forth the true and ryght order of iustificatiō Esai xliii Also the prophete Esaye saith Put me nowe in remembraunce for we will reason together shewe what thou hast for to make the ryghtuouse Thy fyrst father offended sore and thy rulers haue synned against me By thys text it is manifeste that God reproueth al such which thynk that they haue any thyng to moue God to iustifie thē or to endowe thē with hys grace fauour And therfore if any mā trust to his own merites or partly to chryst partly to his own merites not holye and onelye to Christes merites the same dishonoureth God Deuter xviii whiche dyd sende to vs Christ whiche only is a sufficiēt sauiour besydes hym there is no sauiour And he doth much iniurie also to Christes bloode vtterly wāteth the sure affiaunce cōstant trust to haue remission of his synnes only for Chrystes bloode shed Whych lyuely fayth onelye iustifieth And therfore let all Chrystē men gyue the glory honour of iustification only holye to God to whom only it is due And then also let thē confesse them wyth the penytent miserable publicane to be synners and al their workes to be vnperfyt ne leste they be condempned wyth the proude pharesai Luke .v. Remembryng euer that the hole haue no nede of a phisicion Math. ix Luke v. but the sycke And Chryst came not to calle the righteouse Math. v. but synners to repentaunce Luke .i. The hungrye and thyrsty for ryghtuousnes Chryst called blessed and fulfylleth them with good thynges And they whyche thynke them selues riche ynough of good merites God putteth them awaye emptie and voyde of all goodnes as it apeareth in the Apocalipsis where it is wrytten I woll vomyt the out of my mouthe bycause thou sayst I am riche and encreased wyth goodnes and haue neade of nothyng and knowest not howe thou arte wretched and miserable poore blynde naked I coūcell the that thou bye of me gold tried in the fyer that thou mayst be riche wherfore a meke lowlye cōfession of all our thoughtes workes deades to be vnperfyght whereby we earnestlye repent leaue and forsake all trust and confidence in thē and then to flye to Christe trustynge to goddes promyse made to vs of remissiō of al our synnes for Christes sake is a sure and safe meane and waye taught by the holye scriptures to haue remissiō of our synnes whyche saythe repente and beleue For where is no repentaunce there is no belefe And where as true repentaunce is there is a constaunt affiaunce and suer vnfayned truste in goddes promyse made to vs. whiche lyuely faythe onelye apprehendeth goddes fauoure and mercye whereby we be iustified And thys lyuely fayth bryngeth wyth it the holy goost whyche renewythe mannes harte and styreth hym to loue and to obeye the wyll of God It causeth the harte to be meeke lowelye pacient in aduersitie liberall to hys neyghbour in hys necessitie sober iuste fearynge God continuallye studiouse to mortifie the fleshe and to auoyde al occasions of synne And thys lyuyng fayth continuallie steryth and enforceth the mynde wyth greate luste and courage to resyste synne and all her occasions And in conclusion thys lyuyng fayth moueth the minde with as hote and feruent desyre to accōplysshe and to fulfyll the good wyl of god as euer the minde was desyrous and studyouse to execute and to fulfylle his owne carnalle concupiscence and euyll lustes Wherefore all suche as heare or reade goddes worde and thynke al suche thynges wrytten therin to be true and yet not fealyng thē selues chaunged nor no newe affections desyres in theyr hartes sprongen vp to loue God to mortifie the flesh haue not yet receaued that lyuynge faythe whyche onlye iustifieth but rather a certayne knowelege newe opinion or hystoricall fayth whych dothe not chaunge the harte nor quycken any newe affection And bycause they feele not a studie and wil to stryue agaynste ther olde lustes they maye well perceaue that they haue receaued no newe sprete But yet they saye and thynke that they beleue perfytly then they slaūder and blaspheme the treweth saieng that faythe onlye doth not iustifye And so they returne to workes to be iustifyed by them daylye workynge and yet neuer felyng or perceauynge any alteration of mynde wyl loue or affection All the workes whyche they do they worke them only bycause they wold haue a better thyng for theyr worke And so they be hyrelynges and worke no thynge for loue but for rewarde wages or elles at the lest wyth ther workes they wolde pacifie goddes wrath and obteyne goddes fauour and so robbe Chryste of hys glorye whyche by hys Prophete saythe Esay xlvi I wil not gyue my glory to any other For Christ onlye wyth hys passiō and deathe dyd pacifie hys fathers wrath as the scripture wytnesseth sayeng thys is my welbeloued sone Math. iii. in whom I am well pleased But whan the faythfull allege the scriptures sayenge that a man is not iustified by the deades of the law but by the faith of Iesu Christ as Paul saith Galath ii the iusticiaries to that aunswere that Paul meaneth by that texte that man is not iustified by the deades or ceremonies of the lawe And they further saye that all they whyche worke the workes cōmaunded by the decaloge whyche is the law of the ten commaundementes be by the workyng of the sayde workes iustified To the whiche the faithfull saye that yf anye workes myght iustifie then the ceremonies of the lawe shulde iustifie because the ceremonies were commaunded of God to be done for satisfaction and to make atonemēt for synne as it apeareth in manye places of the olde testament and specially Leui. primo where it is wrytten in thys fourme And he shall put his hande vpon the head of the brent sacrifice and it shal be accepted for hym to be hys atonement For the lawe whiche hathe but the shaddowe of good thinges to come not the thinges in theyr own fashion can neuer with the sacrifice whiche they offer yere by yere continuallye make the comers therto perfect Hebr.