sprete as the sappe of life geueth strength to the trees that thei maie bring forth frute Euē so makth he multituds of sondrie vertues to springe and growe oute of man As the lorde himselfe testifieth and saieth I am the vyne ye are y e braunches Like as y e braunche can not bring forth frute of it selfe excepte it abyde in the vyne Euē so cā not ye also vnlesse ye abyde in me Whoso abydeth in me and I in him y t same bringeth much frute for without me cā ye do nothing And thus I sai y e good works that be done are done by faith For faith is a gift of god wherby we receaue Christ are iustified made lyuynge for asmuch as the scripture saieth The iust shal lyue by his faith And in another place Christ dwelleth in your hertes thorow faith And as gayne Now lyue not I saieth Paul but Christ lyueth in me for that I lyue in the flesh I lyue in the faith of y e sonne of god who loued me gaue himselfe for me Lyuinge workes thē doth he vndoubtedly euen thorow him by whom he himselfe became alyue And he that is iustified doth also works of rightuousnes assuredly euen thorow him by whom he is become righteous Which is thus much to say the iust worketh righteousnes thorow Christ and rightuosnes comprehēdeth the wholle summe of all vertues And therfore y t onelie god remayneth still the fountayne and originall of all good workes Hereto serueth it also that vnto god who in the regenerate worketh by his sprete in faith holie scripture ascribeth y e workes of those y t be regenerate ¶ That god is the worker of good works in vs and that we do not wel til he dwell in vs is shewed out of scripture and how rightuousnes is ascribed to workes The. 14. Chapter THis wil I now euidently declare with playne testimonies taken out of the lawe of god out of the holie prophetes out of the most holie gospell and of the electe Apostles of Ihesus Christ For thus saieth Moses The lord shal blesse the. And the lorde thy god wil circumcise thine hert and the hert of thy sede that y u maiest loue the lorde thy god with all thine hert and all thy soule that thou maiest lyue The prophete Esaie saieth Lorde vnto vs thou shalt prouyde peace for thou also workest al our workes and deuyces In the gospell of Ihon oure Sauiour saieth thus Who so doth the trueth commeth to the light that his workes maie be knowne because thei are done in or by god And agayne Who so abydeth in me I in him y e same bringeth forth muche frute for without me ye can do nothing Item the holy Apostle Paul to the Philippians saieth To you it is geuen not onely to beleue in Christ but also to suffre for his sake And yet more playnlie It is god that worketh in you both the will and the dede acording to the good purpose of hys mynde or because he hath delyte vnto you Thus sayet also S. Iames one of the. xii Apostles Euery good gift and euery perfecte gift commeth downe from aboue euen frō the father of lightes Yea all partes of the worke doth the holie Apostle Peter ascrybe vnto god saiēg The god of all grace which hath called vs to his eternall glorie by or in Christ Iesu shal his owne selfe after that ye haue suffred a litle afflictiō make you perfecte setle strength stablish you For as the Apostle Paul saieth agayne we are not sufficient of ourselues to thinke any good thyng as of our selues but if we be able vnto any thyng the same commeth of god Wherfore god abideth still the onely fountaine of good workes euen he it is that worketh al good thynges in vs al. By this then that I haue broghte forth herein out of holy scripture concerning y e true occasion of good workes it is farthermore easye to be considered how the scripture ascribeth righteousnes vnto workes seyng that it is rendered vnto the grace of god whan it is ascribed vnto faith and beyng ascrybed vnto workes it is ascribed to the same grace of god For gods grace it is and therfore god hymselfe y t in vs workth good works and so is it the more conuenient y t iustificacion be rather imputed to the grace of god and vnto Christ which worketh by vs. Herevnto had holy Augustine respect who in y e boke de gratia et libero arbitrio ca. 8. writeth thus if eternall lif for recōpēce be geuē vnto good works as y e scrypture openlie saieth for god shal geue vnto euery one acordīg to his dedes how is grace y e eternal life Yf grace bee not ascribed vnto workes but geuen frelie as y e Apostle wryteth To him y t goeth about w t works is y t reward geuen not of grace or fauour but of dewtie agayne The rēnaūt saieth he are saued thorow y e electiō of grace And immediatly he addeth thervnto if it cōe of grace thē it is not of works els shold grace be no grace How thē is grace eternal life beīg takē out of works Or did not y t holy apostle nāe eternal life to be grace Yea he named it so which cā in no wise be denied Nether requireth it one of a sharpe vnderstanding but onelie a diligent hearer For whan he had sayde the rewarde or stipend of synne is death he added straight ther vnto But the grace of god is eternall life in Christ Iesu our lorde Therfore me thinketh this question can in no wyse be resolued vnlesse we vnderstād that our good works to the which eternal life is ascrybed belōg also vnto the grace of god because the lord Iesus saith w tout me ye can do nothing And whan the Apostle had saide By grace are ye saued thorow faith he addeth therto And that not of yourselues it is the gift of god commeth not of workes lest eny man boast himselfe This wryteth holye Augustine How the workes that god worketh in vs are called owres but so that we can not bragge of thē or challenge awt for them but must referre that to another cause The. 15. Chapter HEre vnto must adde also that good works though in very dede thei be properlie gods and y e frutes of faith and of the sprete yet are thei called and be oures that is to saie workes of faithful beleuers Partly because god worketh them by vs vseth our mynistracion to fynishe them Partli because that thorow faith we be childrē of god and therfore ar becōe brethren heires annexed w t Christ For by menes of this inheritaunce al the woorkes and giftes of god begynne to be ours not as straunge but as speciallye our own The scripture also ascribeth the same vnto vs as vnto children and to those that bē born free forasmuche as our sauioure in the gospell
so it remayned here styl tyll Moses the prophetes dyd leaue it in outewarde wrytynge to the peoples further erudicion For as saynt Paule saith Al they eate froÌ„ the fyrste beginnynge of one spiritual meate and draÌ„ke of one spiritual drinke the harde Rocke folowing theÌ„ which was Iesus Christ And this is an euydent token that one Gospell hath reygned among the people of God syns the worldes begynnynge Wil. But nowe tell me what shal become of them which haue not of all this longe season in the true feare of god regarded his holsome and swete promises Gylles As they haue in theyr vnthankfulnes here beÌ„ left to them selues to worke all vngodlynes haue departed hence with a desperate conscience so shal they at the later day bee condemned vnto eternall fyre with the deuyl al his aungels Wil Our mercyful redemer defend vs from that maledicâ—ion But what shal most spedeli bring me to the Gospel of helth Gil. The meke knowledge of thy selfe that thou art of nature the synful sone of Adam iustlye condemned in his transgression beesydes thine owne wicked doinges so loste for euer were not the resurrectioÌ„ which thou hast in Iesus christ Willi. Shew me by what meane I may come to that knowlege Gile Seke first vnto the law which the lord Iesus taught by Moyses Willi. What is the lawer Gil. The lawe is a godly Myrrour or glasse giuen vnto vs synners that we therin shuld se know our synnes what we are what imperfection is in vs. WiliaÌ„ Doth the law then make vs rightuouse and good Gilles No more thaÌ„ the glasse makth him faire that lokth therin For the Lawe demaundeth of vs rightuousnes but it gyueth vs no power to do that whych yt commaundeth William What helpeth than the knowledge of y e Lawe am I than therby made free from my synne Gilles No yt maketh no man quyte of his synne but it gyueth an occasioÌ„ to ronne and call for helpe of Iesus Christ our lord that he wold do that thynge which is impossyble to the lawe y t is to make vs pure and cleane The glasse doth nether washe nor make fayre any mannes face but it gyueth occasion eyther to seke for water or els some other thynge that maye make it fayre and cleane Thus our sores once knowne by y e lawe and the daungers perylles of the same considered we are dryuen of necessite to seke remedy in the gospel Willi. What is the Gospel Gil. It is the power of god whiche saueth al men that beleue in it It promiseth vs a mercyfull god it declareth vnto vs forgyuenes of our synnes and lyfe euerlastyng through Iesus christ our sauiour Willi. Doth the Gospel make vs rightuous Gil. Yea for it promyseth vs that Iesus Christ is our owne that he dyed for our synnes and dyd ryse againe for our ryghtuousnes Yf we haue Christ than haue we forgeuenes of our sines euerlastynge lyfe Willi. Doth the gospel than teache none other saluacion but that which is in Christ Gilles No surely He alone is the LaÌ„be that taketh awaye the lynnes of y e worlde The false worshippers seke him in outwarde thynges neuer fynde hym but seke thou hym in sprete and veritie thou shalte haue hym presente WilliaÌ„ By this your hole protestacion it shulde seme vnto me that I am ordeyned of god to this ende fyrste to a knowledge my selfe a wicked sinner than to aryse froÌ„ it through true repentaunce and so to leade a newe lyfe after the Gospel tyll such tyme as my eternall Father shal with saue to cal me from this corruptible maÌ„sioÌ„ this foreÌ„ laÌ„d this vale of misery thys castel of synne this habitacion of death into y â— eternal heritage of his soÌ„ne Iesus Christ To whom with the holy gost be euerlasting praise honoure and glorye worlde wythoute ende Amen Luke 7. Luke 16. Deu. 25. Esay 5. Pro. 17. Math. 12. Iustificacion Iustificacion is remission redeÌ„pcion Actes 13. Roma 4. Psal 32. Esay 53. The forme fashioÌ„ and maner of y e mediacyon and iustificacion Before god is no man iustified Psal 5. Psa 14. 53. Roma 3. Psal 143. Psal 130. Iob. 9. Esa 53. Iohn 1. 1. Peter 2. Roma 8. 2. Cor. 9. Roma 3. Gal. 3. Iohn 1. Iohn 2 Math. 3. Colos 1. Ephe. 1. Iohn 1. Howe we be made partakers of the rightuousnes of Chryst By faith are we iustified not by bare knowledge but by sted fast belefe in Christe Esa 53. Abac. 2. Tim. 1. Gala. 3. Hebr. 10 Iohn 1. Iohn 5. Iohn 6. 1. Iohn 5. Roma 3. Roma 10. Acte 16. Sharpe disputacions of this mater Iohn 6. Gala. 2. Gene. 43. Num. 11. Nume 23. Deut. 10. Roma 13. 1. Cor. 2. Roma 3. Roma 3. Ephe. 2. Iere. 9. Esa 65. Roma 3. Roma 10. Esai 28. Philip. 3. Gala. 3. Roma 5. Ephe. 1. Rom. 10. Psal 19. Iohn 1. Roma 8. Ephe. 2. Deu. 27. Gala. 3. Roma 2. Gala. 2. Gala. 3. Workes of fayth and grace Abac. 2. Rom. 1. Hebr. 10 a. 3. The vngodly and ipocrites Pro. 15. 21 Iob. 8. 1. Cor. 6. The holy regenerate Iob. 1. Iob. 9. Iob. 10. Roma 7. Abraham Roma 4. Roma 4 Roma 5. Pro. 20. Iohn 4 Iohn 6. Holy men do not glory in works but in the mercy of y e Lorde Luke 18. Ieremi 9. Gala. 6. Luke 17. The righte ousnes of fayth and workes agree not to gether Roma 3. Gala. 2. Roma 4. Rom. 9. Iacob 2. Answere Good workes Psal 116. Math. 19. Iohn 15. â—hac 2. Ephe. 3. Gala. 2. Deu. 30. Isa 26. Iohn 3. Iohn 15. Phil. 1. Phil. 2. Iacob 1. 1. Pet. 5. 2. Cor. 3. Augustinus Roma 11. 1. Cor. 4. Ciprian Augustinus Roma 5. 1 Pet 1 Heb 10 1 Iohn 1 Iohn 17. 1. Pete 1 1 Thes 4 Titu 1. 2. Pete 1 â–ª Augustinus De gra et lib. arbi cap. 7. 1. Reg. 15. Eph. 2. Zach. 7. Zach. 8. Mat 13 â— Cor. 10. Deut. 6. Mat. 22. 1 Iohn 4. Let euery man examyne hys conscience by this rule Math. 7. Rom. 13. Gala. 5. Ro. 13. Gal 5. 1. Ioh. 4. Iohn 16. Heb. 11. Rom. 3. Rom. 7. The law is a scholemaster to brig vs to christ Iohn 4. Luke 2. Rom. 5. Rom. 4. 1. Pet. 1. Apoca. 1. He. 7. 9. 1. Pet. 2. 1. Tim. 1. Gala. 5 1. Ioh. 2 1. Tim. 2. Gene. 5. Thes 5. 1. Cor. 1. Gene. 15. 1 Iohn 5. Iaco. 1. Rom. 14. Heb. 11. Heb. 11. Rom. 8. Gene. 15. Roma 3 Rom. 4. Aba 10. Gal. 2. 1 Iohn 4. Iohn 20. Act. 10. Act. 16. Rom. 10 Mar. 16 Iohn 2. Gala. 3. Mark 16 Iohn 6 Iohn 11 Iohn 1 Acte 8. Iohn 4 Apo. 1. He. 7. 8. 1. Pet. 2 Mar. 16. Psal 117 Psal 113 Hiere 17 Mar 10 Hiere 17 Sapi 3. Psal 5 Gala 2 Gala 3 Nota. Mat 7 By the fruite the tree is knowen Iohn 3. Heb. 11. Gala 4 Apo. 14. Rom. 1. Iohn 14. Gene. 3. Gene. 22. Psal 131 1. Pet. 1 Luke 1. Mat. 22. Luke 4. Ge. iiii Gene 21 Exo. â— 2. Reg. 13 3. Re. 18 Math. 10. Act. 8. Rom. 1. Roma 1. 2. Cor. 12. Apo. 14. Iohn 1. 1. Cor. 10. Roma 1. Mat. 22 Luke 3. The. 3. 1. Cor. 15. Iohn 2.
ouer to be punished For it is red thus If there be a strife betwene men they shall come to the law and let y e iudges geue sentence betwene them and iustifie the rightuous and condemne the vngodly What canne thys be els but euen asmuche as to saye Let them discharge and quite free the rightuous iudge the vnrightuous to be punished For Esaye in the fift Chapter saieth yet more playnlye thus they iustifie the vngodly for rewards sake but condemne the iust cause of the ryghteous Which is euen asmuch to say as the righteous doe not they de clare to be righteous neyther delyuer they hym from the vilanye and wrong of the vniust but take rewardes and giftes and leaue him to the wilfulnes of violent oppressours Here vnto serueth it that is writte in the prouerbes of Salomon the 17. chapter The lorde hateth aswel him that iustifieth the vngodlie as him that cōdemneth the innocēt Item that out of the. 12. of Matthew Out of thy wordes thou shalt be iustified and out of thy wordes thou shalte be condemned Of the worde Iustifie cōmeth the worde iustificacion or iustifieng And the same is a iudicial terme in the scripture For iustificacion is the declaracion of the iudge who pronounceth sentence for the accused that is dischargeth and quyteth him free from y e accusaciō and threatned punishment Iustificaciō therfore is nothing els but a discharge delyueraunce and restitucion from death to life Herof is rightuousnes called a discharge and pardon frō synne And they be the rightuous whose synnes are forgeuen and which beyng a quyted frō death are become hieres of eternal life The Apostle Paul therfore more then in one place doth expounde Iustificaciō by y e name of redēpcion remission of synnes For y e which cause he setteth them both together y t one maie be vnderstāded bi āother For in y t Acts of y e Apostles he saieth Be it knowē vnto you therfore ye men brethren y t thorow this mā namely Christ is preached vnto you forgeuenes of synnes and that by him all that beleue are iustified frō al things frō which you could not be iustified by the lawe of Moses And to y e Romanes he saieth euen as Dauid also descrybeth the saluacion of that man vnto whom god imputeth righte ousnes wythout workes Blessed are they saieth he whose vnrighteousnesses are forgeuen and whose synnes are couered Blessed is that man vnto whom the Lorde wyll not impute synne Behold now how he ioyneth and knytteth iustificacion blessedfulnes or saluacion and remyssyon of synnes together So doeth Esaye also in maner wyth more playne wordes in the. 53. Chapter saying my ryghtuous seruaunte shall with his knowledge or with the knowledge of him iustifie the multitude for he shall beare away theyr synnes For thys last he shal beare away their sinnes doeth in maner expound that whych goeth beforewyth hys knowledge or wyth the knowledge of hym shal he iustifie and deliuer the multitude Thus he declareth that iustificacyon is nothyng els but remyssion of sinnes For whan the lorde taketh away our wyckednes he iustifieth vs. To iustifye therefore and to beare synne away to delyuer frō synne or to forgeue synne is all one matter So that we lack now no more but to say iustyfycacion is the remission of synnes the discharge from damnacyon the deliuerance I saye and forgeuenes of synne yea euen the receauing vp of a sinner into the grace of god and inherytaunce of lyfe Wherfore whan the questyon is asked concernyng the true iustificacyon of man vndoubtedly it is demaunded what that maye be for whose sake or by whō sinners are discharged frō the threatned and deserued death or by whose meanes our synnes are forgeuen vs. Or Wherein is the worlde reconcyled with god And so in thes poynts consisteth the whole knowledge of our iustificacion that whan we haue knowne the mediatour redemer the fourm and maner of the redempcion y e fashion and meane also wherby the delyueraunce cōmeth vnto vs is geuen vs the iustificacion of a Christian mā may lykewise be vnderstande ¶ Uvhat is to be held of y e mediator as who he is and the maner of iustificacion as howe he delyuereth vs. The. 3. Chapter BUt to the intēt y ◠no darke nor doubtfull thing remayne in eny mans mynde I wil first declare what is to be holden of the Mediator or intercessor what the maner of iustificacion is All this wil I set forth before mens eyes y t euery one maie vewe se it Namelie y ◠Christ Iesus is y ◠same for whose sake the father is pacified and contented In such forte y t he imputeth not sinne vnto vs but cōpteth vs righruous iust For Christ hath take our synnes vpon him selfe satisfied for them with his innocent death hath geuen vs his owne rightuousnes Then wil I shewe how we becōe partakers of this rightuousnes For in this mater must speciall respect be had to these two poyntes Namely who is y e mediator redemer of y e damned how he hath delyuered thē y t is after what sorte we become pertakers of the redempcion and iustificacion or how the deliuerance extendeth to our commodite and welfare To speake of the fyrst imagen thou nowe by thy self that god the righteous iudge of all sitteth vpon hys iudycyall Throne before whō stand al mē and before accused as vngodlye and vnfaythfull stayned and defyled wyth al vyces and are conuicte of the same by meāes wherof the sentence of condemnacion is called for and required The men haue vtterly nothing wherby to excuse themselues nether is there aught els to loke for but that they altogether shalbe caried forth and hurled awaye to damnacyon and eternall death Neuertheles in thys greatest and final daunger there appeareth to the most woofull mankynde an exceadyng great hope namelye the eternall sonne of god who to be arbiter mediatoure betwene god and man and to delyuer thē from destruction that were condemned vnto death tooke oure fleshe vpon hym and became very man to the entente that he beynge tormented and sufferynge death might also lade our sinnes vpon hym and wyth hys innocent death to take away our gyltines purginge our sinnes with his bloud and making vs heires of eternall lyfe Wyth thys ensample I think it euidently inough vttered and declared what the mediatour is and what is iustificacion I suppose also euery man doeth well perceaue and vnderstande that Chryst the mediatour and the in carnacyon wyth the crosse of the Lord Iesu is euē the same right principall poynt and only cause wherby we are iustified made rightuous But here might an vnreasonable and vnequal hearer or reader crye against me and saie Thou shuldst byde by thy promes bringinge forth gods scripture and not ymagined ensamples For at the first thou diddest promes a pure and syncere conference
forth and garnishe the same with right good workes Remembring the wordes of the lord Ihesus Christ who in his gospell saieth Not euerye one that saieth vnto me Lorde lorde shall entre in to the kyngdome of heauen but he that doth the will of my father which is in heauen Many shall saye to me in that daye Lorde lorde haue not we prophecied in thi name haue not we cast out deuels in thy name haue not we done manye mightye dedes in thy name And then wil I knowlege vnto them I neuer knew you departe froÌ„ me ye workers of iniquitie Therfore who so euer heareth of me these wordes and doth the same I wil lickeÌ„ him vnto a wise maÌ„ which buylte his house vpoÌ„ a rocke And a shower of rayne descended and the floudes came and the wyndes blew and beat vpon that house it fel not because it was grounded on the rock And euery one y t heareth of me these words and doth them not shalbe likened vnto a foolishe man which buylte his house vpon sand And a shower of rayne descended and the floudes caÌ„e the wyndes blew and beat vpon that house and it fell and greate was the fall of it Wherfore let vs applie all oure diligence with holie feruent praieâ— with true zeale and godlynes of oure mynde that we also as lyuinge stones beyng buylded vpoÌ„ Christ the sure rock of lyfe maye become a lyuinge house which maie endure fast in al assaultes of manifolde tentacions That we I saie beinge a spirituall habitacion and an holy priesthode maie bring and offre vp to our Redemer iustifier Iesu Christ spiritual acceptable sacrifices praise and thankes geuyng almes and oure own bodies yea oure selues fully wholly and all together Amen Amirrour or glasse wheryn al men may behold their own condemnacyon by the lawe of god With a remedy for the same The office of loue THe law is a doctrine that beddeth good and forbid deth euel as the commauÌ„demeÌ„tes specifie sayinge Loue thy Lorde god with all thyne hart with all thy soule and with all thy mynde This is the fyrst and great commaundment The second is lyke vnto that loue thy neyghboure as thy selfe In these two commaundementes hange al the lawe and the prophetes ¶ He that loueth god loueth his neyghbour If a man say I loue God and yet hateth his brother he is a liar He y t loueth not his brother whoÌ„ he hath sene how can he loue god whom he hath not sene He y t loueth his neighbour as him selfe kepeth al y e coÌ„maundementes of god what so euer ye wold that men should do to you euen so do you to theÌ„ For this is the lawe and y e Prophets He that loueth his neyghbour fulfylleth y t lawe All the lawe is fullfylled in one worde that is loue thy neyghboure as thy selfe ¶ He that loueth god kepeth all the commauÌ„dmentes He that loueth his neyghboure kepeth all the commaundmentes of god and he that loueth God loueth his neyghbour ergo he y t loueth God kepeth all his commaundmentes ¶ He that hath faith loueth god and kepeth the coÌ„maundmentes My father loueth you because ye loue me and beleue that I came from God He that hath the faith loueth god and he that loueth God kepeth all hys coÌ„mauÌ„demeÌ„ts ergo he that hathe the fayth kepeth all the commaundementes of God He that kepeth one commauÌ„dement of god kepeth all For without faith it is impossible to kepe any of the coÌ„mauÌ„demeÌ„tes of GOD and he that hath the fayth kepeth all the commaundemeÌ„tes of god ergo he that kepeth one coÌ„maundement of god kepeth them all He that kepeth one commandemente of God he kepeth all ergo he that kepeth not al the coÌ„maundmentes of god kepeth not one of them The office of the lawe ¶ It is not in our power to kepe any of the commaundementes of god which wer geuen to shewe vs our synnes and byd thinges impossible for vs. Without grace it is impossible to kepe any of the commaundementes of god and grace is not in our power ergo it is not in our power to kepe any of y e commauÌ„dementes of god By the law commeth the knowledge of synne I knew not what synne ment but thorow the lawe I had not knowen what lust â—â—d ment excepte the lawe had sayde thou shalt not lust without the lawe synne was deed that is it moued me not neyther wyst I that it was synne which not with standinge was synne and forbydden by the lawe ¶ The lawe byddeth vs do that thinge which is impossible for vs. It biddeth vs kepe the commaundementes of god yet is it not in our power to kepe any of theÌ„ ergo it biddeth vs do y t is impossible for vs. Thou wylt say where to doeth God byd vs do y t is impossible for as I answere to make the knowe that thou arte but euel that there is no remedi to saue y e in thyne own haÌ„d that thou mayst seke remedy at some other for the lawe doth naught but condemne the. ¶ Of the Gospell Like as the condemned man is ioyful to heare of pardon for hys fault EueÌ„ so shalt thou heare for thye delyuerans the ioyfull nues of the gospell THe gospell is as moch to say in our tonge as good tydynges lyke as one of these are Christe is y e sauiour of the worlde Christ is our sauiour Christ died for vs. Christ dyed for our sines Christ bought vs with his bloud Christ washed vs with his bloud Christ offered himselfe for vs. Christ bare our synnes on his backe Christ came into this worlde to saue synners Christ came in to this worlde to take away our synnes Christ was the price that was gyuen for vs our synnes Christe was made debt our for vs. Christ paied our debte for he dyed for vs. Christ hath made satysfaction for vs our synnes Christ is our rightwisenes Christ is our satisfaccioÌ„ Christ is our redempcion Christ is our goodnes Christe hath pacified the father of heauen Christe is oures and al his Christe hath deliuered vs froÌ„ the law from the deuel and from hel The father of heuen hath forgeuen vs our synnes for Christes sake Or suche lyke whereyn is declared vnto vs the mercy of god ¶ The nature of the lawe and the gospell The lawe sheweth vs our synne The Gospel sheweth vs remedie for it The lawe sheweth vs our coÌ„demnacion The gospel shewet vs oure redeÌ„pcyon The lawe is the lawe of Ire The gospell is the word of grace The lawe is the worde of despayre The Gospel is the worde of comfort The law is the worde of vnrest The Gospell is the worde of peace ¶ A disputacion betwene the lawe and the gospel The lawe saith paye thy debt The gospell sayth Christ hathe payd it The lawe sayeth thou art a synner despayre and thou shalt be damned The gospel sayth thy synnes are forgeuen the