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
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
tyme the sonne of God was constituted and ordeyned to be a keper a gouernour and a sauyour of the churche Then beganne the sonne of God to giue battayle to the Deuyll That lykewyse as the Deuyll most cruelly doth rage ouer al mankind in the dispyte and hatred of God to deface and put out of al remembrance his most holy and blessed churche fastening his moste venemouse tethe in oure hels and flesshe So on that other syde the sonne of God is stronge and myghty in them which beleueth treadynge downe vnder hys fete the furye of the Deuyll restorynge and delyuerynge the faythful from the tyranny of hys enmy The worlde hathe nat the grace to consyder and se this battayle but the great falles of many with the most heuye and tragycall calamities and miseries and againe afterwarde the moste gloryous and tryumphant delyueraunce example of Dauyd and of many other do manyfestlye declare and shewe what maner a kynde of fyght and battayle this is ¶ THESE wordes also whiche are written in the Genesis The sede of a woman shall treade downe the heade of the Serpent hath none other meaninge than those wordes which Iohn did pronounce sayenge For thys purpose the sonne of God is exhibited vnto vs to distroye and breake the workes of the Deuyll Thus dyd Adam take and vnderstand the promyse So did al the fathers after him beleue that for thys sede sake which was promised they shuld obteyn remission of theyr sinnes with deliueraunce from sinne and deathe By thys faythe they were made iuste nat by fulfyllynge of the lawe This beynge that same faythe wherby in al theyr perilles and terrors they were comforted and holde vp For they knewe wel that thys Lorde was alway at theyr hand to helpe them as Iacob most lyuely dyd expresse the .xlviii. of Genesis sayeng The Angell whiche delyuered me from all euyl blesse these children In the which wordes he declared that same Lord by whoÌ„ he was deliuered from al euils desiring and prayenge to blesse and kepe hys posteritie Al those wordes can be of none other than of the sonne of God meaned As wytnesseth Paull The son of God was in the tentes of the people of Israel where soeuer they went And Iohn also By thys sonne of God al thing was made by whom lyght dyd shyne in darknesse All tryumphe and victories gotte and won agaynste and ouer the deuyll was by none other than by thys sonne Noe was reserued Abraham was defended Ioseph was wakened vp The people was delyuered forth of Egypt and Daniel also dyd speake with hym After thys fasshion the preachynges of the Apostles do teach of Chryst wytnessing that he is the sacrifice the deliuerer and sauiour counsellynge and commanding vs to set our whole trust and confidence in this captayne The which thyng many places in the prophetes doth testyfy as the second psalme kysse you the sonne Blessed be al they that trust in him with out the whiche faythe otherwyse called the certayne confydence of the trust and mercy of God promysed for Chryst sake all the prayers in the worlde seme they neuer so holy neuer so longe al the worshypfull worshyppynge that ye can do are in effect as muche as nothinge For thys is the same Bysshop by whose meanes we muste come to the father as it is written in many places The blyndnes therfore of them which do imagin and dreame that the Gospel is a lawe conteinynge certayne preceptes of amitie or mutuall loue whiche requyre the faythe that is to saye a bare and naked knowledge of the lyfe of Chryste hystorycally and that men shoulde take God as a teacher of good preceptes as they dyd vse to take Socrates and Phocillides I say agayne the depe and profounde blyndenesse of them is to be detested execrated and of all creatures abhorred Suche lyke is theyr blyndnesse in phantasyeng that men are made iuste for theyr owne good deseruynges beynge for al that in doubte whether God doeth forgyue vs oure sinnes whether he doeth heare vs or whether he wyll haue any thynge to do with vs ye or nay as one whiche nothynge regardeth what doeth or shal become of vs. Thus the greate gorbelyd Monkes and nowe our great supercyliouse proud popishe Philosophers do transforme The doctrin of the Popishe clerkes translate and make the Gospell which is the most pure and sincere worde of God to be a Phylosophy Academical dysputynge and reasonynge of good workes commaundynge men to doubt in the promyses of God But of faythe whiche leanneth on Chryste and the promises made for his sake nat ones for a thousande pound they wyl neither thynke nor speake herein they be as domme as stones and as drie as a stocke fyshe Therfore I pray and desyre with all my hert al gentyl readers that they wolde weye and consyder the difference of the lawe and the Gospel of Moyses and of Chryst And to marke diligently what is the glorye of God what was the ryght honour seruyce and worship done to hym by our olde fathers Adam Iacob the Prophetes and the Apostles Of these men let vs learne that Chryste is alway the valyant Captayne the only gouernour delyuerer sauyour protector an dedfeÌ„der of hys church against the Deuyll with al his members Let â—s learne I say that by fayth we must perceiue and receiue the benefites of Christ Let vs haue in remembrance and nat for gette that the gospell is a swete voyce which promyseth and sheweth to vs as it were puttynge into our bosoms these great benefites Paul bearynge thereta wytnesse sayenge The gospell is the power of god to saluatyon to hym that doeth beleue That is as muche to saye as the gospell doethe offer vnto vs pardon of our sinnes and lyfe euerlastynge frely for Christ his sake and nat for the law By thys gospel god worketh in vs effectuously gyuyng to vs his holy spirite he beginneth in vs a newe life and gyueth vs lyfe euerlastynge ¶ Synne THYS VOCABLE AND word Syn doth nat signify noughty corrupt viciouse maners only Vnder thys worde synne is comprehended our Originall synne as the Phylosophers do take it but it coÌ„prehendeth vnder the same vocable also the great feblenes and weaknes whiche is brought into this world with vs and in vs beyng called original sinne The which sinne though carkles men do nat muche passe for regardyng and settyng it lyght as though it were a very small tryfle or rather no sinne at all as the Philosophers do iudge it yet we maye nat so mystake it but must make an other maner of rekenynge therof For the darke blyndnes with â—ubitation and ignoraunce of God beynge vncertayne whether God doethe passe and regarde mortall men ye or nay whether he doth punishe offenders or nat whether he norisheth fedeth and helpeth or herkeneth to men and theyr inuocations and cryes ye or naye to be withoute the feare and drede and loue of God to set muche by oure selfes and our paynted shethes
of God conteynyng no maner of folyshe questions but settyng forth the glory of Christ and makynge open the great infyrmitie and weaknes of man being in al pointes agreable to the scripture both of the olde and newe Testament and for as muche I say as in all ages in the churche all godly disposed people do find by experience this consolation and comfort to be trewe most necessary and expedient I meruayle greatly that our aduersaries be so blynd that they can nat fynd in theyr hert to alowe it and muche more that they be full of furye and madnes that with toothe and nayle they do openly resist it But the Deuyll is in the cause whiche diuers wayes doth poure in errors into maÌ„nes mynde to the entent that the glory of Christ myght be obscured made darke ⧠LET godly men therefore praye that it wold please the Lord to preserue his owne worde and Gospel that he do nat suffer it to be forsaken and put oute of the waye that it wolde please hym to gouerne vs with his lyght and that in settynge and shewynge forth his truthe and veritie vnto al men the foule darke cloudes which the Deuyl hath brought in maye by the bryghte clearenes of his worde be vtterly expulsed Finally that the contagious and stinkynge myste of his traditions full of rotte and all infection with this brennynge heate may be dryed vp frome the face of the earth ⧠LET our industry and diligence prouoke and styrre vp Christ towarde vs. Let lerned men endeuor them selfes to set forth this great cause and matter plainly openly and diligently that our posteritie maye haue at oure handes without knottes or knorres withoute Sophisticall and deuelysshe elusions let them nat refuse neyther payne nor labour in lerning therof nor yet no kinde of punishment in professing and confessing therof For without lerninge thys matter can not be made playne And to beare the hatred and displesure of great heades and wordly wyse men which do resist the word some for one cause some for an other cause improuing and condempning this matter it is requisite to haue a manly herte and a good stomake Good and godly men must contende and fyght spiritually vnder the banner and standerd of the Gospel as Christ witnesseth In this my father heuenly is glorified if ye be my disciples bringing forth fruite bounteously Wherfore lette vs set forthe this doctryne faythfullye and truly with al simplicitie and plainnesse making our inuocation to the Lord that it wold please him to gyue to vs his holy spirite and graunt vs increase therof ¶ TO this matter we wyll adde and ioyne certayne argumentes and obiections wherwith the aduersaries of God doth impunge this our iudgemente and mynde ¶ THE fyrst principal of theyr obiections is borowed forth of the epistle of Iames nat takinge him as he mente but to make him for theyr dogged stubborne proude stomakes purposes and intentes ⧠NAT by Faith only but by workes c. Wherto it is very easy and lyght to make answere being no great difficultie to him which doeth vnderstande Iames aright The fyrst obiection of the papistes wheroâ— thei dâ—â—onâ—de theyr iustificaâ—â—â—n by workes Iames in thê place doth cal faith the hystorycal knowledge of Christ for he sayeth The Deuyl doth beleue But Paul speaketh of fayth in his other signification which is the certayne confydence and trust of mercy promised to vs for Christ sake Wherfore Iames doeth reprehend and rebuke the error of those which do suppose them selfes to be iust in that they do professe the knowlege of the hystory and lyfe of Christ which is a thinge very necessary in dede as all other good workes be but that is nat the truste and confidence whiche we haue wherby we do receyue remissioÌ„ of sinne as it is manifest And where he sayeth that Abraham was iustified by his workes you muste marke and obserue the maner of speakynge ⧠HE meaneth nat that Abraham for his workes is reconciled but that the workê of Abraham being by Fayth recoÌ„ciled to God ar after his reconciliation pleasant and acceptable to God For the workes are a certayne outwarde iustice of the Lawe and are acceptable in them which be reconcyled but they deserue nat remission of sinne or acceptation to eternal life Therfore he sayd that Abraham by his workes is iustified that is as much to say as the workes of Abraham are pronounced iuste the which is true in Abraham being iust and reconcyled and beleuing And truly it is necessary that workes do folowe in the whiche our Fayth may be lyuely and put in practyce Let vs go vpright in this matter and handle it in his owne kind with out Sophistical bablinge Iames doeth nat treat and medle with that argument that Paul speaketh of but of that fayth whiche is the belefe of the hystory of Christ whiche the Deuyll as wel as the faythful had Wherefore the wordes of Iames are nat contrary to the wordes of Paul nor yet to be alledged agaynste him or agaynste any other parte of the Scripture ¶ An other obiection â—he second â—biection ☞ IF thou wylt enter into lyfe kepe the commaundementes Ergo then for our workes is gyuen lyfe euerlastinge and nat frely to him which beleueth you must marke distinction betwene the wordes of the Lawe and the wordes of the Gospell ☞ THESE be wordes of the Lawe which must nedes be expounded by the Gospel for no man shulde be saued yf he shuld be iudged by the Lawe as by thys reason folowing appeareth The keper of the commaundemente shall enter into lyfe but no man kepeth the commaundement and Law being therfore nat with out sinne and so no man which is without sinne shal be saued bicause he caÌ„ nat kepe the commaundement as he oughte to do Solutyon ⧠Therfore you muste adde to those wordes yf you wyll enter into lyfe c. that is to say after the Gospell whiche promiseth forgiuenes of sinne and iustification or imputation of Iustice for Christe sake and so begynneth in vs a newe obedience which the Lorde doeth approue and allowe ye though it be vnperfect nat that it shulde be the pryce of lyfe euerlastinge And so it is necessary that the commaundement be kept and the Lawe taught that repentaunce and fayth may growe in vs. But the Lawe alone is nat to be taught without the promise which promise being taken away the Lawe is nothinge els but a minister of wrath bringinge death euerlastinge without ende It is playne that Christe is the ende of the Lawe Wherefore we may nat consyst and byde styl in the law But when we do heare the Lawe preached to vs trymblyng and quakyng therat we maye nat thynke that we be accused bicause we shuld perishe but bicause we shulde thereby haue occasion to seke our mediator the sonne of God whome let vs take to be gyueÌ„ to vs that by him we may be deliuered frome sinne frome the
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
but also a perfecte obedyence whereby it is easye to be perceyued that no man can be iust before God that is to saye accepted for the outward dyscyplyne as the sayde Paull wytnesseth playnly by the workes sayeth he of the lawe no flesshe shall be iustified The whiche sayenge doethe mynyshe nay plucke away cleane the commendatyon and prayse of iustyfycatyon nat onlye from ceremonyall workes but also from morall workes speakynge of the whole outwarde disciplyne And where as the Philosophers and lawes humayne do dyspute and reason of thys outwarde discipline whiche is the couered face of Moyses they do nat serch howe or which way a man may be iust that is to say accepted be for God Furthermore we may nat compare and set togyther as of lyke estimation the sentences and myndes of the Philosodhers with the holy learnyng and teachinges of Paull Lette thys carnall Iustyce haue his place What rule beareth this outewarde Iustyce of the Philosophers That is to saye lette the lewde wycked and carnall people be brideled and pluckt in with this outwarde discipline let the teachyngê of the Phylosophers be in the middes of the greate multitude of the people let them behold the face of Moyses couered nat ascendynge vp into the mounte vnto God Let Origenes and suche as be of hys secte continewe styll amonge the blinde people Origen nat beholdynge the cleare and open face of Moyses teachyng and prechyng none other but a carnal outward and fleshely Iustice For as much then as the naturall reason of man can nat se by what meanes nor howe we shuld be reputed iust before God the Gospel prechethe an other kynde of Iustice The Iustice of the Gospell nat knowen to mannes reason but reueled and made open to the fathers fyrste by God hym selfe and afterwarde by hys Prophetes more and more declared and laste of all by Christe him selfe and hys Apostles manifested to the whole world Therfore Iohn saide God no man did euer se but only the sonne of God whiche is in the bosom of the father he hath declared him to vs. As though he wold saye thys wyll of God that God wolde forgyue frely and giue lyfe euerlasting for his sonnes sake no creature no reâ—son humayne coulde attayne to vnderstande and perceyue but onelye by hys sonne manifested and declared Of the whiche moste merueylous and excellent benefyte Paul preacheth whose saying brefelye in the declaration of the Epystell I entende to expounde and declare ye and Christ hys selfe as it becommeth hym whiche is a cunnynge craftes mayster in fewe wordes comprehendynge the whole summe and discipline of the Gospell commaunded hys disciples to preache repentance and forgyuenesse of sinne in hys name The totall summe of the preach is of the Goâ—pell is repentaunce and foâ—gyuenes of sinne foâ— Christ sake onely By the whiche wordes you may perceyue that the ministery and office of the Gospell is fyrste to reprehend and rebuke sinne as witnesseth our mayster Chryste sayenge The holy Ghoste shal reproue you and rebuke the worlde for sinne c. And so the mynde and conscience of man recognisyng and knowlegynge of olde hys sinne and for that the dredefull angre and wrathe of God Repentance then is moued and styrred with no counterfete and fayned feare but with mooste heuye teares and sorowes that he quakethe agayne which with heuy and depe syghes beynge ones perceyued and felte the Gospell doeth laye and sette before him that thynge which is full of all comfort vtterynge and pronouncynge that voyce whiche is proper onely to the Gospell whiche is the promise of Christ his benefyte declarynge the sonne of God to be the mediator after that maner that Iohn dyd sette hym forthe and descrybed hym sayenge Beholde and se the Lambe of God hym I say which taketh awaye the sinne of the worlde He commaundeth you to be certaynlye assured and persuaded that for thys medyator hys sake whiche is the sonne of God oure Lorde Iesus Christe we do obteyne remission of our synnes beynge imputed iuste nat for any of our workes or merites but freely by faythe that is to say when we do beleue without any wauerynge that we do obteyne those greate benefites for Christe hys sake when do we obteyne remission of our sinne by whome and howe when we do lyft vp our selfes standynge vpryghte beynge vnderset with thys faythe lokyng on no thynge elles but on Christe then do we obteyne remission of our sinnes and are reputed iuste that is to saye God for his mercye sake doeth accepte vs and sendethe into vs the holy Ghost making vs the sonnes of God and heyres of lyfe euerlastynge Bearynge therto wytnesse Iohn 1. cap. He gaue to them the poure to be made the sonnes of God to them I saye which do beleue in hys name These thynge are playne and easy to be thorowly perceyued and moste fytteste for the vse of our consciences Dauyd as by dyuers examples may appere Dauyd beynge a kynge for hys abhomynable Adultery committed and murder beyng accused of the Prophet dyd fele in him selfe so greate torment and feare that he was nat able to stande vnder it but was borne downe to the ground the tormentes of his conscience were so heuy whome afterward the Prophete comfortynge with thys voyce of absolution dyd lyfte him vp as it were takynge and lyftynge hym from the grounde by the hande sayde The ryghtâ— maner of absolution The Lord hath taken away thy sinne Thou shalte nat dye At the whiche voyce Dauyd dyd beleue hys synne to be forgiuen nat for hys owne dignitie The faythe of Dauyd deseruynge or merites but freelye for the mercye of God hys sake And so he was thorowlye taught and lerned that the delyuerance frome sinne and deathe is promysed for the sauiour sake that was to come beleuynge stedfastlye that Christe shulde be the onely oblation and sacrifice for the sinne of man As the psalme bearynge wytnesse sayeth Thou arte the preeste euerlastynge c. with thys faythe Dauyd steyinge and bearynge hym selfe vp was made iuste that is accepted before God to euerlastynge lyfe what / and how is this worde iuste taken with the Scrypture Luke also 7. cap. The woman came wepynge to Christe knowledgynge her sinnes and herde of Christ go thy way in peace thy fayth hathe saued the. ☞ SO these two motions feare and fayth are set forth and described in our conuersion Feare and faythe are togyther in oure conuersion The whiche feare men vse to call contrition whiche beleue thou verelye can neuer merite remission of sinne Naye excepte thou be propte vp with faythe thy mynde beynge oppressed and ouerwhelmed with teares heuines feare thaÌ„ must nedes runne headlynge to euerlastynge deathe Euen so dyd Saull and Iudas peryshe for euer Saul Iudas nat coÌ„fortyng them selfes in the middes of theyr anguishe and sorow with faith and knowledge of the mercye of God And this is the sence of Paull his
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