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
house to dwel in or a shyp to sayle with or that he shuld make an ende and finishe his worke All men truly myghte most iustly laughe hym to skorne Lykewise howe long tyme shulde that man lyue or that any kynde of vertues shulde take any rote in him whiche endeuoreth all that he may to make the Scriptures for his owne purpose of lyfe and nat rather framinge his lyfe to the Scriptures Howe great blasphemye is it to Goddes worde when we go about to flatter our owne selfes in our most detestable vices by the exaÌ„ple of the falles of godly men which by fraylnes of this flesshe after they haue fallen didde nat long lye styl but with sorowfull repentaunce and perfect confidence in the only mercy of God by the helpe of the holy spirite did rise vp maÌ„fully agayn This is the lacke both of the feare and of the loue of god This lacke of fear and loue is thorowe out al the earth begynnyng at them which haue the keys delyuered to them of the opening of the Scripturs vnto the very lowest and most to seme to vyle and abiect person that lyueth Bysshoppes What a great nombre of soules are committed to the cure and charge of the Bisshoppes to be fedde and made fatte with the pregnant worde of God What great liuinges haue they gyuen to them for none other cause but that they shulde be diligent therin What rentes what fees haue they more lyke Earles and Dukes than pore spirituall pastors of Christ hê shepe And nat vnworthy forsoth but ryght wel bestowed if they wolde declare them selfe no lesse desyrous of the helth of theyr flocke than they be gredy in gatheringe of theyr reuenewes and rentes God forbyd al shulde be of that mynd Some Byshops without doubt I knowe of the contrary mynde and study whom I pray the Lord preserue and coÌ„tinue in theyr good purpose I thinke verely and you may say and affyrme also that theyr be but some nat many the lesse the nombre the more to be lameÌ„ted The thynge it selfe euery where declareth and openly testifieth howe slacke and loose they be in doyng of theyr duety As though to be a Byshop were nothing els but to be mytred to be promoted with great rentes and knyghtes fees and fynally to be called my lorde Bysshop These glorious tytles many naye the most part do gape on both sides for they wyl nat lese one â—ote of theyr dignitie they wyl nat part with one locke of wolle to the comforte and succoure of theyr shepe ye though any of them of whom they had the wolle of shulde perysh for colde They wyl lyue of the profites and commodities of the aulter but they wyl do no seruyce to the alter they wyl eate corne with the Oxe but they wyll nat tread it forth of the strawe with the Oxe They wyl finally haue al thynge but they wyl do nothinge ¶ Yet me thynketh to be a thyng reasonable that they shuld do some thyng for theyr great liuinges otherwise they appeare to be consumers and deuourers of those liuinges which by most godly and noble prynces were prouided and ordeyned for good meÌ„ which wold be glad to do theyr duties They do thiÌ„ke but they are deceyued that they haue done theyr duty sufficiently if ones or twyse in the yere they do go about on visitatioÌ„ wheÌ„ the pore creatures were better to haue them away than among them For the Euangel or Gospel of god is nat a whit the more preferred nor set forth the repentance for sinne the truste and confydence of mercy for Christ sake only nat so often as ones mencioned The commandementes are nothing taught how they shulde be kept They do no more but seke and serche if a fewe of mannes traditions be thorowly obserued and kepte that the infringers and breakers therof myght be with most rygor and al extremytie punished They do rebuke no vyces as whordom aduoutry fornication blasphemy agaynste the name of god extorcion neglect of the holy blessed word of god as thynges perteyning nothing to theyr offyce And at theyr departing they do leue ouer the pore flock beinge neuer the better for theyr comming suche pastors and shepeherd as to whom for theyr knowledge and lerning and muche lesse wytte and muche worse conuersation of lyfe a wise man wolde be lothe to commytte the kepinge of his Swine more mete to be scourers of foul masers than to haue the cure of soules These be no curates but gaylers and tormenters keping the consciences souls of men laden downe with yrons of their owne traditions keping them in greate famyn and hungre as leane as rakes perishing for lacke of the heueÌ„ly fode and cryeng out to your good lordship meate meate for pore prisoners nat of Newgate but of the Pope his foule stinking and darke dungel being by most gracyous pardoÌ„ quite and our fees payed and yet for al that kept in most cruel duraÌ„ce lieng and rotting in colde yrons that no man is able to abide the sauour O that your good lordshippe mighte with your merciful eyes se and beholde howe pitifully howe bare and leane they loke howe they be eaten with vermine for lacke of kepinge there is no doubte but your good lordship wolde take pitie and compassion on them wolde se them sette at large And the lorde whiche doethe se your compassion on them for his sake wyll a thousande folde rewarde you agayne that you shulde nat thynke youre labour yll bestowed What is the cause of al these miserable calamities whiche the pore soules do abyde and susteyne what is the cause the Bisshops PersoÌ„s and Curates do nat theyr dueties Forsoth the lacke and want both of the fear of the loue of the lord whosmost high maiestie if they had in feare eyther for his threateninges and curses considering al the woes conteyned in the olde and newe Testament for theyr negligeÌ„t administration or els if they had hym in loue for his great and vnspeakable goodnes declared vnto vs al they wolde be sore ashamed ones to be espied with so great a fault But they feare neyther God nor the Deuill They loue him nat for his great goodnes nor yet they do feare him for his threateninges I feare me that there be many I pray god that there be none which do thinke the speaking of God and of the Deuyll to be as it were but an olde wyues tale or fable inuented by the policie of man and natural reasoÌ„ to kepe men in an ordre while they be in this lyfe as did thinke manye of the blynd Philosophers the Epicurs thinking none other lyfe after this present Epycures did de liue in al kinde of delites and plesures I trust in the lorde that he hath sent an angel among vs with a two handed swerde to cut away cleane these discordes and abuses to his glory eternal What nede I speake of men of power which by theyr power and strength by no equitie nor
sayinge The law causeth angre and wrath that is to saye the lawe driueth into thy stomake and herte horrible terrors and feare suche as the psalmyst descrybeth And Ezechias also sayenge Lyke as a Lyon hathe crusshed togyther and broken all to pouder my bones These tormentes excepte that faythe doeth comforte and gentylly lyft vp the mindes of men lokinge and beholdynge onely the promises of Christ and so as it were holdethe Christ fast shulde brynge them into vtter dystruction and euerlastynge death These battayles Coâ—trition or sorowfulnes without faythe dryueth into desperatyoâ— howe huge and greate they be we maye learne in the psalmes beholdynge howe great a battayle Dauyd stroke with him self when he cryed Lorde do thou nat correct me nor rebuke thou me in thy furye Haue mercye and compassion on me There is no man among the deade creatures that can remembre the nor yet in Hell anye that can prayse thy name Caste me nat amonge the dampned creatures whiche do burne in horrible and euerlastynge hatred of the and curse yt. Let me nat be throwen into the company of thyne enemyes And also psalme 41. O my soule why art thou sadde and heuy why doest thou thus trouble me Trust and putte thy confidence in the Lorde for yet I wyll laude and prayse hym ⧠OF suche kynde of fyght and battayle Paull doeth speake The lawe doeth feare the conscience nat of swines flesshe onely and suche other lyke rytes and obseruations He cryeth out aloude sayinge All men are vnder sinne In the whiche wordes he preacheth feare vnto vs. But afterward he doth shew Christ sayenge that we are iustified freelye by faythe And that we maye perceyue and vnderstande that he speakethe nat of an ydle thought or cogitation of the mind but of a stronge fayth Faythe which doth fyght with the fearefull tormentes of our conscience he doeth saye furthermore Beynge iustified by faythe we haue peace and attoÌ„ment and fre passage vnto god ¶ For as muche then as thys sentence of Paull doethe agree so well with the teachynges and preachynges of the Prophetes What frowardnes is it to gyue to Paull an other cleane contrarye vnderstandynge or sence ⧠Furthermore I do saye that for as muche as thys sentence by me rehersed concernynge the conuersion or renewynge of man and of our iustification is so playne and manyfest the vse whereof is here in thys worlde while we be in thys lyfe beynge the fyrme stedfast and immutable sentence and mynde of the Gospell declared and made open to oure fathers I can nat tel wel whether the great bliÌ„dnes of Chryst his aduersaryes is more to be bewayled and lamented than the frowarde croked and way warde stobbornesse of them is to be most beynyouslye of all men detested and abhorred in that they do reprehende naye vtterlye condempne thys good trewe and ryght interpretation ¶ AND here I do most hertely desire and praye all vertuous and charytable men diligentlye to expende and marke what on bothe partes may be sayde and alledged Our aduersaryes do confesse that there must nedes be terrors and tormentes of the minde but as concerning faythe they be of a contrarye opinion They be contente also and confesse the hystorycall knowledge of Chryste but as touchynge the remyssyon of sinne An obiectyon of the aduersaries they do bydde and commaund that men shuld nat haue to much confidence but rather to doubte And yf perchaunce a man doth obteyn the remission of sinne saye they it is nat for faythe sake but for thy merites By the whiche wordes they do vtterlye extyncte and abolysshe the lyghte and comforte of the Gospell whiche teacheth vs that for Christe the benefyte of remyssion of sinne is obteyned Being therto to make vs the more certayne and sure added a promyse where God commaundethe vs bothe to giue trust and also to cleane stedfastlye therto as men thorowly persuaded that that same promise doeth perteine to vs. That this is the true and sincere meanynge thorowe out all the Gospel wyl we or nyll we we must nedes graunte For Paull hys selfe doeth refute and reproue that foule erronyouse opinion of dubytatyon or doubtynge whether thy sinne be forgiuen the ye or nay ¶ The promyse muste be receyued by faythe saying that the promise is none other way to be receyued but by faythe RomÌ„ iiii cap. And therfore by faythe frely saieth he that the promise may be made fyrme and out of all doubt He commaundeth also that we shulde gyue and ascrybe to God only the praise and commendation of all â—eritie and truthe Lykewise as Abraham dyd nat doubte with any mystrust and Iohn 1. the .5 cap. Who that doethe beleue in the sonne of God bearethe wytnesse in hym selfe who that doeth nat beleue God he maketh God a lyer c Ergo when we do saye that by faythe the benefytes of Chryst are obteined we must nedes vnderstande that we haue them for Christe hys sake To the whiche promyse of God there is no remedy but we must gyue oure whole assent and consent and ful belefe that god for his sonnes sake wyll perfourme all that he hath promised Wherfore fayth doeth nat signifie onely the knowledge of Chryste hystorycally that is to saye that Chryste was borne of a vyrgyn immaculate that he lyued here in earthe moste poorely that he preached that he fasted and prayed that he was betrayed to the preestes of the Iewes that he suffered most sharpe and bytter passion and death that he did rise agayne the thirde daye from deathe to lyfe and such other lyke thynges as are conteyned in the history But faythe doeth signifie also a strong and stedfast confydence and trust in the mercy of God promised to vs for Chryste hys owne sake to vs I saâ— consentinge and agreinge to the promise of God Such a fayth Paull doeth require of vs as beleueth with herte and mynde all the articles of the Crede whiche is oure belefe that they be true that is to say that for the sonne of God hys owne sake whiche dyd suffer and ryse agayne for oure sakes we haue the remission of oure sinne gyuen to vs frelye For vnto thys artycle all other artycles which by ordre are set before in the Crede The fynall cause of our belefe are to be referred as vnto the fynall cause of oure belefe ¶ Wherfore the contrary parte rehersynge in their dayly deuotyon and prayers thys artycle of oure belefe I do beleue the remission of sinne doeth shewe and declare howe theyr owne selfes doeth nat consent and allowe that thing whiche they do pronounce and speake with theyr owne tonges in theyr prayers In that they commaunde to doubte of the remission of sinne theyr owne lyppes declaringe the contrary that we shulde nat doubt but that we haue remission of oure sinne I do knowe diuers men whiche by the comfort only which they haue receyued of thys artycle conteyned in our Crede haue clene caste
away the mooste dampnable doctryne of the Monkyshe and Popyshe sort concernynge dubytation and merites committynge them selfe all togither to the comfortable promise of Chryste oure moost mercyfull Lorde ¶ But for what cause I praye you is thê word frely which is called in latyn gratis Frelye only added by Paul nat these wordes also by oure workes but for Chryste hys sake Aboute the whiche wordes nat onelye the consciences of men but also the Prophettes and Apostles haue spoken largely It doeth comprehende in it selfe .ii. thynges mooste hyghly to be noted It doeth exclude all merytynge of oure selfes and our owne deseruynges settynge as it were before oure eyes the deseruynges and merytes of Chryste In the which place specially aboue all other is to be obserued and marked the dradfull angre and wrath of God agaynste synne The greate wrathe of God in so muche that no kynde of oblatyon or sacrifice coulde pease and swage hys wrathe but the death onely of hys owne sonne The vnspeakable loue of God On that other syde the greatnesse of his loue towarde vs is declared in gyuynge his only begotten sonne for oure sake whiche was an excedynge loue farre passinge al other loues The whiche bothe as wel the wrathe of God as the loue of him togyther we must comprehende and hold fast what tyme our consciences beynge in the conflycte and battayle agaynste synne are moste sorowfully payned and greued To God must we lay for vs the merites of Christe what lawe muste we wage with God for whose sake we muste bothe aske and surely truste and loke for pardoÌ„ nat for our merites sake In this poynt consysteth the whole end of thys conflyct and battaile The mind beynge in greate feare of the wrathe of God doethe nat seke to knowe whether God wyll be mercyfull to them whiche haue sufficiently meryted and can shew many godlye dedes and other gaye vertues For that thynge the mynde knoweth wel ynoughe without any question that is to say that God is good and mercyfull to them that are worthye and without sinne for the knowledge of the lawe whiche we do brynge into the worlde to vs as sone as we are borne doethe teache vs that God is good and mercyfull to them whiche are good it is nat that thinge whiche the mynd and conscience seketh after but an other maner of tryng that is whether God wyl be mercyfull to the vnworthye and to the sinner ye or nay wherin this word freely doeth declare what difference is betwene the Gospel and the lawe For the lawe doeth teache that God is good and mercyfull The lawe requyâ—â—â—â—e our owne worthynesse but besyde that it doethe set forthe a condicion of our owne worthynesse and merytes sayenge that god is mercyful to them which are without sinne or whiche be leaste defyled therewith As for the Gospel it doth remoue and put away the condicion of our worthynesse and merytes bearynge witnes that God is recoÌ„ciled againe to vs frely for the merytes of Chryste his owne sake and nat for our merytynge consyderynge that thys faythe that is to saye the sure confidence of the mercy of God doeth leane and depende only on Christ and hys merytes We vse otherwyse in the Scripture in the steade and place of thys exclusyue frely we are iustified by faythe to speake after thys maner Freelye by faythe only by faythe / and by faith we are iustified is all one sayinge Onely by faythe we are iustyfyed The whiche worde onely doeth nat exclude all other kynde of vertues and good dedes that we shulde nat do them But it doeth remoue frome our mindes that dampnable opinion of hope and truste in our merytes and the condicion also of oure owne worthynesse excludynge it cleane and shuttynge it forthe from the cause of oure iustification or acceptation to God as here after I wil speake more largely And verely it is al one thyng to say By fayth we are made iust and by faith we are made iust frely And by onely faythe we are made iuste For it coulde nat be called faythe if our confydence were set in oure owne worthynes and merytes as the Papystes do dreame Fayth is clene banyshed away yf I shoulde thynke that God wyll be then mercifull to me On what thynge dependeth our faythe when I haue done workes ynough and meryted sufficient lye it foloweth therfore that faythe can depende on no thynge but onely on the promyse of God whiche promyse doeth shewe to vs Chryste for whose sake the father hathe promysed that he wyl with oure any fayle be mercyfull vnto vs. ¶ ALSO when Paull in reasonyng thys matter doethe demaunde whether by faythe or by workes we shulde be iustified The mercy of God and our woâ—thynesse are contrary he doethe meane by that worde faythe the perfect trust in the mercy promysed for Chryste sake the which truste of mercy he doeth laye agaynste and as cleane contrary vnto our worthynesse As thoughe he wolde saye to the these wordes folowynge Howe doeste thou thinke that thy sinnes are forgiuen the and that thou arte made the chylde of God for the dignitie and worthynesse of thyne owne workes vertues other good qualities or els by the moost tender mercy of God only for Christ sake Therefore trulye he doethe exclude the dignitie of our workes sayinge that by faythe we are iustified ⧠VVHERFORE without doubt thys sentence is exclusiue and barryng of all our worthynes when Paul saieth By fayth we are iustified that is to say nat for oure dignitie and deserte so that who that wyll truly iudge and deme on thys thynge maye easely perceyue that it is all one thynge to say By fayth we are iustified by faythe we are iustified frelye and by onely faythe we are iustified Thus muche haue I spoken that the phrase and maner of speakynge of these wordes myghte be perceyued and weyed diligently But howe so euer we do vse oure speakinge and wordes lette vs take hede and beware that the thing and matter it selfe be nat confounded and made darke but that thys sentence exclusyue of all worthynes may be kept in hys ryght sence farre from our free acceptation wherby we please God the father for Chryste hys sake For that makethe the difference betwene the lawe and the Gospell as I haue sayde Therfore I haue spoken of thys worde frely that the vertuous and Godly maye consyder Our merytes must be repelled frome oure free acceptacion all merites to be taken and cast awaye Nat to make vs to be the more ydle in well doynge absteynynge frome good woorkes But to make the promyse certayne whiche promyse shoulde be vncertayne if it shoulde depende on the condicion of our merites and to rendre to Chryst the honoure due onelye to hym besyde that it makethe vs se and vnderstande that all oure dedes be they neuer so glorious are neuer able to atteyne to the perfectnes of the lawe For faythe doeth spryng
of a moral lawe and of the maners of a cyuyl lyfe ¶ FOR the cyuyll lyfe doeth require but an externe and an outewarde dyscyplyne onely that we myght outwardlye appeare honeste and iuste Ciuyll lyfe what doeth the lawe oâ— god requirâ— But the lawe of God doeth requyre a perfect obedyence bothe an inwarde and an outward as wel a spirituall obedience to appeare iuste before God as a corporall in the outward obedience of the lawes where to beareth witnes the commaundement Thou shalte loue the Lorde thy God with al thy hert And so Chryst his selfe in Mathewe .v. cap. doethe expounde the lawe ¶ FOR as muche therefore as the nature of man beynge infected and corrupted by the naturall corruption and dysease of sinne whiche dyd sprynge from Adam can nat possyble perfourme a perfecte obedience the lawe declarethe the wrathe of God against synne accusinge and condempnynge al men Chryste only excepte whiche hathe delyuered vs frome the malediction and curse of the lawe He hathe delyuered nat onely the Iewes and al other whiche lyued after the lawe was gyuen forthe but also the fathers whiche were before Moyses Wherfore it doeth folowe that these fathers The fathers before Moyses were saued by theyr truste to the promyse which were before Moyses were vnder a lawe And so beyng accused and brought into greate feare hadde vtterly peryshed yf they hadde nat styckt and clouen faste to the promyses of Chryste For whose sake they knewe well they shuld be deliuered from sinne and death These wordly politike and cyuyl wise men peraduenture wyl deride and make a mocke at that we do say that the law of God doeth requyre a perfecte and an absolute obedience and that we do saye that no man can satisfie and perfourme al that the lawe doeth requyre of vs bycause that naturally the greate blyndenesse ignoraunce and contempt of God is so roted in vs whiche doeth seme and appere to the Philosophers and to them whiche do vse theyr iudgementes after the wordlye fashyon nothynge els but foly and madnes But howe so euer they do take it I do assure you that the Prophettes and Apostles mente none otherwyse than I haue declared to you Therfore the Prophettes wyl that men do know the greatnesse of sinne bycause they do nat knowe God in dede as they oughte to do no nor glorifie him as witnesseth Paul This ignoraunce and contempte of God is the sinne which the Prophettes and Apostles do shewe and teache to be the cause of al our calamities and miseries The ignoraunce of God is the roote of all mischiefe wherewith thys weake and feble nature is opressed they do teach I say that we shulde seke the true iustyce and delyuerance from sinne and death frely gyuen by Chryste As touchyng al other thinges of the lawe that I might nowe speake of I do referre and send al them whiche are studious and desyrous to knowe them vnto the boke of common places of the scripture whiche I dydde wryte and gather togyther Wherfore nowe I wyll speake of thys vocable Gospell ¶ Gospell THE GOSPEL DOTH preache repentaunce The promyse of the Gospell is nat to be ioyned with the promise of the lawe promisynge forgyuenesse of sinne and lyfe euerlastynge The whiche promyse we must be ware that we do nat ioint with the law For thoughe the lawe hathe certayne promises annexed to it yet they do differ and varye muche from the promyses whiche are peculyer and proper only to the Gospel for the promises of the lawe are promysed condicionallye requiring a perfecte obedience as witnesseth the fyrste precepte The Lorde sayenge I wyl be good to theÌ„â—hat loue me with al theyr herte Where as the promyse conteyned in the Gospell doethe declare to vs the remission of sinne our iustification and lyfe euerlastynge freely withoute any condicion of our merites and worthynes but for Christ sake only No mannes voyce or tonge can declare this great benefyte which the Lord thorow his sonne Iesu Christ doeth bestowe on vs that is to say that the greate blotte of sinne by hâ—s bloude scraped and rasshed forthe and deathe vtterly vanquisshed we maye haue the fruition of the syght of the Godhed in euerlasting life iustyce and gladde ioyfulnes The promyse of thys benefyte by no man but from heauen is declared to vs as Iohn sayeth The sonne whiche is in the bosom of the father he hathe declared and made manyfest to vs. An other dyfference of the Gospel and of the lawe And although that there is a certayn knowlege of the lawe in vs euen from oure byrthe it is nat so with the knowledge of the Gospell for the knowledge therof we haue nat naturally Mannes reason of it selfe being nat able to perceyue and knowe the wyl of God that God wyll sende hys sonne downe to be oblatyon and sacrifice for the churche and forgyue sinne frelye without the deseruynge of our merites Thys is farre frome mannes vnderstandynge Therefore the wordes of the lawe and the promise of the Gospel must be dyuers and sundry wayes taken and perceiued In the writinges of Phocillides and Hesidus o with such other lyke wryters a man shal fynde many sayinges of the lawes but as touchyng the promise of the free forgiuenes of sinne and of the sonne of god it is neuer to be founde amonge them Whiche in theyr writinges dyd imitate and folowe the iudgemente and naturall reason of man onely Moreouer for as muche as a certaine knowledge of the lawe is natural to vs ye from our fyrst byrthe and natiuitie our owne myndes and conscience accuseth sinne in vs what doeth our owne conscience â—udge oure synne thynkynge and be leuyng no thyng els but that God wyl punyshe and also cast forth of his syght those men which be vniust and synners This is the iudgement whiche the lawe doethe gyue beinge bothe a iuste and a ryghte iudgemente accordynge to the mynde of the lawe Agaynst the whiche heuye sentence of the lawe in the tyme of knowledgynge thy sinne and repentaunce thou must obiect agayne and lay for the the most lyberal and fre promise of mercy whiche ought to be preferred before the lawe As by example when Adam after hys offence Adam was accused he coulde thynke none other thyng in him selfe but that which was the lawe that he shulde peryshe bicause he obeyed nat the Lorde But streyght way the Lorde natwithstandynge that he hadde made him subiecte for his disobedience vnto the deathe of the body whiche was before immortal and to other miserable calamities The promyse giuen to Adam yet God gaue to hym a comfortable voyce promysynge deliuerance from sinne and death and the restoring agayne of mankynde sayenge that the sede of a woman shulde breake the head of the Serpent The whiche voyce spoken and declared by God streyght way the son of God mouynge and styrrynge the hert of Adam dyd poure into hym a newe lyfe and lyghte At that
tyranny of the Deuyll and extreame death Therfore when that lyfe euerlastinst is begon in vs then we do obaye the Lawe and kepe the commaundementes as it is wrytten I wyl poure forthe on the house of Dauid the spirite of Grace and of prayer ¶ IF I hadde in me all Fayth The thy tâ— obiectyon â–ª and nat loue I am nothinge Which is thus to be answered as before is sayd I coÌ„fesse that loue is necessary but the loue of God can nat be nor be acceptable except fyrst by Fayth we do receyue remissyon of sinne imputation of iustice Euery man maye inuente and deuyse of theyr owne braine a loue of God but the very loue of god which is a perfect loue must be referred to the wrasteling of the minde and to the true motions in our inuocations and perylles Some men there be whiche do doubte whether God doethe passe or regarde mannes necessitie and causes whether that eyther prosperitie or aduersitie doeth chaunce and happen by fortune withoute any prouision and gouernance of God or nay Some men feling and perceyuyng in them selfe the angre and wrath of God doeth in theyr afflictioÌ„s trobles fal down dispairiÌ„ge rayling against the iugement of God Of these great stormes and bytter shures of the mynde preacheth the heauenly voyce comforting the mindes of meÌ„ in the middes of the great waues sourges of theyr troubles with the promise of the Gospel When the mynde of man doth comfort and lyft vp him selfe with this Fayth kowledginge the mercye of god then foldweth loue It is necessary therfore that Faythe doethe go before whiche askethe remyssyon of synne The whiche feyth dothe not leane and depende of our worthynesse or deseruinges Therfore thoughe that loue dothe folowe it is not consequente that for that loue we be iustified but for Christ sake only Men commonly do expounde this word loue of the loue of god and of our neyghbour therfore I haue answered as touchynge the loue of god But Paule in this place speaketh not of the loue of god but of the loue of our neighbour which much lesse can meryte remission of sinne Forgiue and thou shalt be forgiuen Ergo. The fourt obiection By our forgiuenesse remission to other we merite to vs our iustification These wordes be exhortynge to repentaunce as be many suche lyke in the prophettê as Esai the .i. Cap. Cease and leaue you of from doyng euil and lerne to doo good Then shall your synnes be wyped from you The fyrste part of this is a precepte of repentance The second part conteyneth a promise Precept Christ doth not say you shal obtein pardon for your pardon but he commaundeth only that we do pardon and forgiue our neighbour Promise Afterward he doth giue vs knowledge of a promyse which promyse is dependinge of an other thynge than of the worthynesse of our workes what a trouble and vexacion wold it be to our consciences if we shuld thyncke that the pardon of god shoulde depende on the purenes and worthy dignitee of our forgiuenesse pardon to other whiche haue offended vs For be they neuer so well made frendes those which were at variaunce yet remayneth some scarre grudge of the old displeasure Therfore it is necessary some other cause waye of remission of our sin to be sought and so to kepe the true sence and mynde of the Gospel concerning the free forgiuenes of sinne There is also such an other saienge in Daniel The fyrst part whereof perteynethe to pennance or repentance as this Loue and enbrace iustyce helpe the miserable wroÌ„gfully oppressed and defend the church against tyrantes and persecutours The seconde part conteyneth the promise as this And thy sinnes shal be forgiuen thou shalt be heled and made whole of thy infyrmities Repentaunce must nedes be and yet our forgiuenes and pardon must be frely giuen and receyued by Faythe For if the promise shulde be none otherwise a promise than we are worthy depending on oure worthynes then it shulde be made voide and no promise as Rom. viii ¶ Loue is the pryncipall and chifest of all vertuse Ergo. The fyft obiectyon for loue we are reputed iuste I doo denie plainly the consequent the reason is manifest for it wold folowe muche better if you wolde saye Loue is the chefest and godliest of al vertuse Ergo. Bycause we canne not perfourme that loue as we ought to do we are nothing iustified for that vertue If we had the vertues whiche the lawe of god doth require and were without syn then we might be sayde well to be iuste for loue other vertues but bycause of our wekenesse and gret infirmite is far from that parfection of the law not begynnyng in loue as we ought to do therfore the gospel setteth forth an other iustice teaching vs not for our owne vertuse but for some other thyng that is not in vs that is for our mediatours sake the sonne of god to be reputed iust but vnder a condition that by feithe we do assure our selfe that god is merciful to vs for his sonne sake It foloweth that we be by imputation that is to saye bycause it pleaseth hym to impute it to vs of his only goodnes and fauour beinge made iuste nat for oure owne vertues though we seme to haue some beginniÌ„g of them in vs. But if a man wyll demaund and knowe the difference of vertues marke well Fayth Hope Faythe receyuethe in this life remission of sinne Hope is a lokinge and a trusting in dede after that thinge whiche is promised that is oure cleane deliuerance whiche is to come Fayth is a consent wherwith the wyll of man wylleth and receyueth the promise so beinge made quiet and at rest wel setteled in his minde for the mediator the sonne of God his sake And when the wyl is so contented then the hert is at rest and wel pleased receyuyng comfort and gladnes which is the beginniÌ„g of a newe life These motions foloweth Hope and Loue. ¶ Bycause that Faythe doeth make vs certayne that God is merciful to vs we do call and loke for the other benefytes promised to vs. Loue. And so loue doth ryse bicause we do knowledge that God is nat ydle as the folyshe reason of man doeth feyne and that he is our frende and no enmye to vs as the Lawe doeth declare And that he is a merciful father taking pitie of our great affliction calamitie coueting to deliuer vs. Bearing thereto his selfe witnes by an other sayinge I do liue and wil nat the death of a sinner By this way we knowledginge that we are receyued into Grace and our inuocations harde and granted to vs of god We do submit our selfes vnto him and so is kyndeled in vs a certayne reuerent loue and desyre to him ward preferring God before all other thinges Whiche loue in this lyfe is nat brenninge as it ought to be but very weake and colde ¶ They do
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 ¶
sercheth with the instrument of his spirite the very reynes of our backes ye the depest thoughtes and cogitations of our hertê declared the cause the very principall cause and cause efficient of all our malydes with these wordes Quia non cognouerunt me neque patrem meum bicause they knew neyther me nor yet my father It foloweth therfore that if we knowe him and his father we wolde both loue and feare both him and his father And contrary wise bicause we know neither we loue and feare neyther nay we hate and persecute both The ignorance then of God being the cause that we be voide of all feare and loue of the lorde what maruayle is it if we do runne headling into all kinde of mischefe if we sette nought neyther by God nor by the world if we regarde nat his precept his fruyt full teachinges and most beneficial promises Nay truly Sathan the father of ignorance is nat so contented to leâ— hys disciples rest at that point of lytle regardinge of the lorde his goodnes but he doth styrre them to high treason against his maiestie to open contempte and manifest blasphemy to the defiance of his godhed proclayming warre against his infinite power with trompettes and heraldes of armes of his owne begettinge and sendinge dishonouring him minishing of his godly and imperiall tytles those I say which do belonge of ryght by his own purchase and great coÌ„quest to the heuenly crowne I do meane the titles of our creation of our redemptioÌ„ of our iustification and free acceptatioÌ„ they giuing honor vnto the creatures in the stede of the creator with lyke detestable most dampnable and hereticall persuasion and opinion in ascribinge part of our saluation ye sometyme altogyther to our own worthy deseruingê and merites the prayse whereof he hys owne selfe lyke a most valiant captayne with no feyned sweate of his owne body with no counterfeyted bloude with no mocking death for he was a right naturall man and no man dyd euer offer so much as he dyd obteyne and wyn ¶ What meruayle is it though such as they be are traytors against theyr prynces here in erth if they do worke in huggar muggar theyr most pitiful and lameÌ„table distruction to the ouerthrowe of whole realmes to the vtter castinge away and decay of common welthes to the impouerishinge of al the worlde to the mayntenans of theues murtherers of theÌ„ that are voyde of al pytye against theyr fathers and mothers of whormongers aduouterous persons rauishers of vyrgins breakers and dispysers of the most holy state sacrament of wedlocke and finally the very roted sede of al kind of mischiefe ¶ If therfore the knowledge of god causeth the loue of god so that without we knowe him we can nat haue neyther him nor none of his benefites in estimation and valour of a good strawe it foloweth consequently of necessitie that the lacke of the knowledge of him causethe the hatred and lytle good affection towarde him or any of his workes So that it foloweth that the cause that we loue him nat is the cause we know him nat Nat as Iudas knewe hym whiche alway was present in coÌ„pany with hym familier with hiÌ„ at borde table with him which kyssynge his blessed mouthe and knowinge him corporally betrayed him Nat as the Iewes knewe him whiche scourging and beating of his blessed body commytted al kynde of vilany nayled his body to the crosse and so forth as the hystory maketh most godly ghostly mention For that corporal knowledge howe lytle it profiteth nay howe much it hurteth if you do rest there and go no further the mayster of al heuenly knowledge Christ declareth with verye playne wordes speakinge of his owne flesshe and bloude saying the flesshe profiteth nothing at al it is the spirite that gyueth lyfe and quickeneth The lorde dyd speake playnly nat meaninge any other thing then he did with his mouthe speake and declare To mannes iudgement what thing coulde be more heuenly more blessed as it is in dede than to haue the body of our sauiour forty wekes within our owne bodies as the vyrgin Mary had But if that she had nat knowen him in her spirite a lytle more perfectly than her corporal knowlege might haue gyuen informatioÌ„ forsoth it shuld haue profited her very lytle or nothinge she had ben no mete vessel habitacle or mansion place for that sacred body But gyuinge credyte at the last forsakinge her owne reason and iugement wherby she coulde nat attayne to the knowledge of God his wyl plesure being of her selfe counseled to the contrary by natural reason as by these wordes appeared Quoniam virum non cognosco I neuer had flesshely knowledge and company with man I knowe nat what it meaneth I can nat tell whiche way it shulde be so most lyke a playne simple and vertuous mayden felinge her spirites moued and newe altered in her selfe for the holye Ghost wrought merueylously in her and strongly nature gaue place reason quaked fayth relyued so that to the wordes pronounced by the Aungell Thou shalt conceyue c. she made no more a do but yeldinge herselfe vp cleane as one hauing no power of her selfe answered these wordes here I am the handmayde of the lorde let the lorde do with me as it shal please him This worde whereto Mary gaue credit and belefe did get her with chylde this word was made flessh this worde came into the worlde naturally sinne excepted To this worde before any thinge was nothinge did gyue place to be made some thing and of nothing al thing To this worde if Adam had gyuen credit and belefe by the whiche worde he was made and created he had nat fallen nor many more after him This worde the holy fathers froÌ„ Adam to Moises had nat writen but declated and pronounced by the mouthe of God wherby they knewe God and beleued God to be God and the Messias to come To this worde Moyses gaue credyte which was gyuen to him in the mounte in the tables of stone written with the fynger of God that he shulde gyue them to the people that they might be his people a people that shuld feare and loue the lorde This word Moyses dyd wryte in the boke called the Deuteronomium This worde the lorde commaunded to be in the handes of his people and neuer to be left out of theyr handes to be alway with them in al places at al tymes at theyr eatinge and drinkinge ye and at theyr slepinge hauing it for a pyllow to lay theyr hedes on and in theyr iurneys to be theyr companion to comfort them to be theyr staffe to staye them and holde theÌ„ vp And finally in al theyr pastimes to be theyr reioyse delyte This worde was harde of the people in the mounte wherby they knewe God by the whiche he wolde be knowen and nat by any out ward vision bicause partly oure flesshe and corrupt carnall nature can nat aryse vp into the mount to