the law in asmuche as he becāe a curse for vs that the blessinge of Abrahā might come among the Gentiles in Christ Iesu Now let the thirde witnesse come forth euen Ihon the sonne of thonder and dearlie beloued disciple of the Lord who in hys Epistle sayeth wyth expresse wordes after thys maner the bloud of Iesus Christ his sonne clenseth vs from all sinne And afterwarde he saieth and if any mā synne we haue an aduocate with god euen Iesus Chryst the righteous and he it is that obteineth grace for our sines not for oure onely but also for the synnes of the whole worlde If all trueth nowe shal stand in the mouth of two or three then wil no man I trust from hence forth denye that Iesus Chryste is our righteousnes that we are iustified by the bloud of Iesus Chryste that the death of y e lorde Iesus Chryst is it by meanes whereof synners are delyuered from death that our synnes are pardoned and forgeuen vs for Chrysts sake and that in him we are reconcyled with God the father who for the ryghtuousnesse sake of his anoynted whyche he hath geuen vs doeth compte vs ryghtuous beyng of oure selues voyde of all ryghtuousnes Vnto these very playne testymonyes commeth thys also that descended from the excellent glory out of heauen euen the sētence of god vpon the Lorde Iesus whan he went vp from the Baptyme wyth these wordes Thys is my deare sonne in whom I delyte and in whom I am pacyfyed And Paule to the Colossyans sayeth for it pleased the father y t in hym shoulde dwell al fulnes and by hym to reconcyle al thīgs vnto himselfe and to set at peace by hym thorow the bloud of his crosse both thynges in heauen and thynges in earth c. To this agreeth also that which he saith to the Ephesians with these wordes He namely the father of oure lorde Iesu Christ ordeyned vs before thorow Iesus Christ to be heires vnto himselfe acordinge to the good pleasure of his will to the praise of the glory of his grace wherwith he hath made vs accepted thorow the beloued By whom we haue redempcion thorow his bloud euen the forgyuenes of synnes acording to the riches of his grace c. Out of al this I conclude that a Christian man is iustified thorow Christ and reconcyled with god the father euen by him who with his bloud hath clensed vs from synne delyuered vs from y e power of the deuel of darknes restored vs vnto life with his owne death and made vs heires with him in eternall life And for al this now yet doth not the scripture speake against itself sayīg A Christian man is iustified by y e grace of god for Christ the anoynted of the lorde is the free gifte of god and the fulnesse of all grace for asmuche as Ihon saieth We al takynge out of the fulnes of Christ haue receaued grace for grace For the lawe was geuen by Moses but grace and trueth commeth by Iesus Christ who is full of grace and veritie Christ beareth our synnes and by his stripes we are healed when his iustice is made ours which is done by fayth on our side The. 5. Chapter THis hitherto haue I spoken in generall concernīg the maner of iustificaciō that is howe and after 〈…〉 what sort the sentence of damnacyon geuen of god vpō al mankynd is hyndered how thei that were condemned be delyuered and reconcyled agayne with god thorowe Chryste But yet haue I spoken nothīg of the lawe howe the righteousnes of Chryst is become oures or how we be partakers of this redempcyon For there be many whych vnderstanding Chryste to be a medyatour doe not yet beleue that he is also their mediatoure with god the father And so the strēgth and vertue of the Mediacyon doeth not profyte them Hereby maye we perceaue that the maner of iustyficacyon is not fullie fynished and perfourmed whā we haue gottē onelie some knowlege of the mediator and intercessor vnlesse we also knowe be suere thorow faith that Christ is our mediator yea in euery poynt ours all together y t therfore al his giftes goodes ar our owne Therfore hereafter haue I noted specially how the Reconciliacion and iustificaciō wrought by Iesus Christ is become ours And what it is y t maketh vs partakers of the redempcion or rightuousnes of Christ so that now the Lorde Iesus hath not onelie suffred death but dyed euen for vs washed awai our sinnes with his bloud iustified vs and made vs rightuous Yea so hath he iustified vs that we now beyng absolued from our sinnes and delyuered from damnacion are assuredlie become inheritours of al the goodes of Christ namelie of true rightuousnes and eternall life Her I speake openly playnlie and symplie We are become partakers of Christ by ōly faith that is by trust and belefe on y e lorde Iesus Christ And euen therfore is it that the prophetes and Apostles haue sayde so euidently that men are iustified by faith Item that Christ iustifieth thorow faith For such saienges expresse this meanynge and vnderstandyng namely that Christ geueth vnto vs his owne rightuousnes that is he forgeueth vs oure synnes he delyuereth vs frō damnacion and maketh vs partakers of eternall life Not for eny worke or deseruyng of vs but of his owne pure grace merite thorow faith In whō we holde beleue vs to be accepted not for ours elfes or for our owne works but for Christes sake Whom the father of al grace and mercy hath geuen vs for a pledge and assuraūce y t we shal lyue in his name That the maner of reconciliacion through christe is on oure syde by faith The 6. Chapter IT is not my desyre to be credited herin vnlesse I defende with very playne and euident scriptures y t which I haue taken in hand Now haue I sayed that Christ iustifieth vs by faith that is thorow stedfast belefe is the rightuousnes of Christ geuen vnto vs. This dyd the prophet Esaye establishe before w t sensible wordes sayēge my rightuous seruaunt namely Christ y e lorde shal with his knowlege or with the knowlege of him iustifie the multitude Beholde how he saieth my rightuous seruaunt shal iustifie the multitude church or congregacion and that thorow y e knowlege of him Now is it certayne and sure that the knowlege of him signifieth the knowlege of Christ euen y e science no doubte wherby true faith knoweth him cōfesseth him and poynteth vnto him This is therfore the prophet Esays doctryne or rather gods that Christ thorow faith iustifieth those that bee his After Esaye doth the prophet Abacuc speake sayīge The iust and rightuous shal lyue in his faith and beleffe Which sentence holie S. Paul vsed not onelye one tyme to proue by this testimonye as with it which is most euident y e all beleuers are iustified made lyuing by faith S. Ihon also
sayeth the seruaunte abydeth not for euer in the house but the sonne abideth for euer Nowe as al w t is in the fathers house is y e sonnes by titel right of inheritauÌ„ce although he hath not purchaced it by his own trauail policie but hath receaued it of the faitâ—â—â—l liberalitie of his pareÌ„tes EueÌ„â—â— good workes which y e father worketh in by vs are also called and be oures beecause we are y e heires and children of god Now were it an exceading shame full thing a sure declaracioÌ„ of a very vnthaÌ„kful mynde yf y e sonne not remeÌ„bring y e faithfulnes liberalitie of y t father wold boast himselfe y t he with his diligence care watching had gotteÌ„ al these goods which he hath as heier Therfore saieth S. Paul very godlie What hast y u that y u hast not receaued Yf thou hast receaued it why theÌ„ braggest thou as thogh thou haddest not receaued it The holie martyr Ciprian had a very Christian an godly opinioÌ„ herof for he was wonte to saie It is not for vs to boast of eny thing for asmuch as nothing is oure owne Here vnto as I suppose serueth it y t is red in Esayedoth the axe boast it selfe against him y t heweth with it Or doth the sawe bragg against him that carieth it Therfore out of the minde of scripture and after god hath Augustin iÌ„ his boke degratia et libero arbitrio ca. 7. shewed his iudgment declared and spoken with these woordes As sone as grace is lent and geuen oure merites begiÌ„ne to be good neuertheles thorow grace For yf the same be with drawne theÌ„ maÌ„ falleth and is not lifte vp but throwen downe thorow fre wil. Therfore whan a man begynneth to haue good merites he ought not to ascrybe that vnto himselfe but vnto god to whom it is spoken in the psalme Thou art or be thou my help O forsake me not c. In that he saieth forsake me not he declareth that yf he be forsaken he is able of himselfe to no good thing Hetherto hath Augustine shewed euidently ynough that good workes are oures and that neuertheles all perteyneth vnto grace By meanes wherof whan rightwisnes is ascrybed to our workes it is trulye ascrybed vnto grace out of the whiche good workes proceade Others there be that vndoo this knot thus sayenge that faithfull beleuers please god thorow Christ who hath reconcyled them againe with god And seyng thei please god that do the workes theÌ„ y e works which be doÌ„e of such as are reconcyled and in y e fauour of god be also acceptable vnto him Doubtles not for their own sake or for y t thei be done by theÌ„ but much rather because thei are wrought by the membres of Christ Some are of this opinioÌ„ Faith saie thei and workes are not seuered for the rightuous lyueth by faith and he that is rightuous worketh rightuousnesse Nether is vncircuÌ„cisioÌ„ eny thing worth nether auaileth circumcision but faith that is strong in operacion and worketh by loue Therfore by meanes of this vnses parable coÌ„iunctioÌ„ vnitie y t is ascribed to y e one which els in very dede properlie is the others This matter also might be wel expouÌ„ded declared thus Nameli In faith ther must respect be had to two thiÌ„gs To y e recoÌ„ciliacioÌ„ to obedience To y e recoÌ„ciliacioÌ„ because we vnderstaÌ„d by faith that god is recoÌ„cyled pacyfied to vs ward for Christs sake by whoÌ„ we ar accepted in fauour w t god To obedieÌ„ce because y t thei which be reconcyled receaued vnto grace do wholly geue theÌ„selfes to him by whoÌ„ thei be reconcyled are desyrous to do his wil. Here ther fore maie it well be said y t it is a two folde rightuousnes one iustifieÌ„g one harknyng or obeing Of it y e iustifieth is Paul myndful whaÌ„ he saith Because therfore y t we be iustified by faith we haue peace w t god thorow our lord Iesus christ by whom also in faith we haue entranÌ„ce vnto this grace wherin we stand Of it also that harkeneth he maketh mencioÌ„ saying knowe ye not y e vnto whoÌ„ ye geue ouer yourselues as seruauÌ„ts to obey his seruauntes ye be to whoÌ„ ye obey whether it be synne vnto death or obedieÌ„ce vnto rightuousnes Properly now is iustyficacioÌ„ ascribed vnto y t rightuousnes which iustifieth not vnto it y t is obedieÌ„t for y e same coÌ„meth of y e other w t out y e other mighte not it be called rightuousnes Moreouer this knot maye be losed thus The most naturall work of fayth is purifieng or sanctifieng For y e holy Apostle Peter saith expresely thorow fayth ar y e heartes purified Now in y e mater of saÌ„ctifieÌ„g doth y e holy scripture declare two thynges The first that as manye of vs as beeleue are freelye sanc tified by the bloude of Ihesus Christ For S. Peter saieth we are electe thorow sanctifieng of the sprete in the obedience and sprinklinge of the bloud of Iesus Christ And yet more playnlie Ye know that ye are not redemed with traÌ„sitory siluer or golde froÌ„ youre vayne conuersacion of the tradicions of the fathers but w t the precious bloude of christ as of the innocent vndefyled lambe Paul also saieth By the wil of god we are made holie eueÌ„ by the offring of y e body of Iesus christ once for all For as it foloweth immediatly after with one oblacion hath he made perfecte foreuer them that are sanctified The Apostle Ihon likewise testifieth the same and saieth The bloude of Iesus Christ the sonne of god clenseth vs from all synne And thus faith in the bloude of Iesus Christ verelye and naturally sanetifieth or makth holy by y t meanes of him that sayde I sanctifie my self for them that thei also maie be sanctified in the trueth The second thing that holye scripture declareth in the mater of sanctifieÌ„g is this Namelie that thei which thorow faith are sanctified with the bloud of Christ do daily sanctifie them selues applie them vnto holynesse And to this end in my iudgment doth a good parte of the exhortacions of the Apostles serue Verely S. Peter saieth Lyke as he which hath called you is holy euen so be ye holye also in all your conuersacioÌ„ according as it is writteÌ„ Be ye holy for I am holye And the holie Apostel Paul saieth This is the wil of god euen your sanctificacion that ye refrayne from whordome y t euery one knowe how to kep his vessel in holynesse and honour not in fleshlie lust as do the Heithen which knowe not god And that no maÌ„ oppresse or defraude his brother in bargainyng Thus dyd Ihon also the Apostle teach saie We are now gods children and as yet it appeareth not what we shalbe But we know y t whaÌ„ he appeareth we shalbe lyke him for we shal se him as he is
be of good comforte thou shalt be saued The lawe sayth make amendes for thy synnes The gospell sayth Christ hath made it for the. The lawe sayth the father of heuen is wroth with the. The gospel saith Christ hath pacifyed hym with his bloude The lawe saieth where is thy ryghtwysenesse goodnes and satisfaction The gospell sayeth Christ is thy ryghtwysenes thy goodnes and satisfaccion The lawe sayth thou art bounde and obliged to me to the deuel and to hell The gospel sayth christ hath delyuered the from them all ☞ Of faith FAyth is to beleue god lyke as Abraham beleued god and yt was imputed vnto him for ryghtwysenes ¶ He that beleueth God beleueth his word and who so beleueth it not beleueth not him also To beleue god is to beleue his worde and to recoūte it true that he sayeth He y t beleueth not goddes word he coūteth him false a lyer and beleueth not y t he maie will fulfill his worde and so he denyeth both the might of god and god hym selfe ¶ Fayth is the gyfte of god and not in our power Eeuery good thing is the gifte of god faith is good ergo fayth is the gifte of god The gyfte of god is not in our power fayth is the gyfte of god ergo faith is not in our power ¶ Without faith it is impossible to please God and that is done by fayth pleaseth him Al that commeth not of faith is synne for without fayth can no man please god Besydes that he that lacketh faith he trusteth not god he that trusteth not god trusteth not his worde he that trusteth not his word holdeth him false and a lyar he that holdeth him false and a lyar he beleueth not that he maye do that he promysed and so denyeth he that he is god And how can a man being of this facyon please hym No maner of way I suppose though he dyd al the dedes that euer dyd man or angell Ryght is the worde of god and al his works in fayth Lord thyne eyen loke to faith that is as moch to say as lord thou delyghtest in faith God loueth hym that beleueth in hym howe can they then displease him He that hath the faith is iust and good and a good tre bereth good frute ergo all y ◠is done in faith pleaseth GOD. Moreouer he that hath the faith beleueth god he that beleueth god beleueth his worde he that beleueth his worde woreth well that he is true and faythfull and maye not lye But knoweth that he both may and will fullfyl hys word How can he then displease him for thou cāst not do any greter honoure to god then to counte him true ¶ He that hath the fayth is certeyne that he pleaseth god For all that is done in fayth pleaseth god Fayth is a sure confidence of thinges which are hoped for and a certeinte of thinges whiche are not sene The sāe spirite certeneth our spirite y t we are y e children of god Moreouer he y e hath y e fayth wotteth well y t god wil fulfyl his worde ergo faith is a surenes A man is iustified by fayth Abraham beleued god and yt was imputed vnto hym for rghtwysenes we suppose therfore y e a man is iustified by faith without the dedes of the lawe He that worketh not but beleueth on hym that iustifieth y e vngodly his faith is counted to hym for rightwysenes The iust man lyueth by his faith We knowe that a man is not iustified by the dedes of the lawe but by the faith of Iesu Christ And we beleue in Iesu Christ that we may be iustifyed by the faith of Christ not by the dedes of the lawe Of the faith of Christ The faith of Christe is to beleue in him that is to beleue his worde and to beleue that he wyll helpe the in al thy nede and delyuer the from all euell Thou wilt aske me what worde I answere the gospell he y e beleueth ichrist shalbe saued He that beleueth the sone hath euerlastinge lyfe verely verely I saye to you he that beleueth in me hath euerlastyng life This I wryt vnto you that beleue on the name of the sonne of god y e ye may knowe how that ye haue eternal◠lyfe Thomas because thou hast sene me therefore beleueste thou happy are thei that haue not sene and yet haue beleued in me All the Propheres to hym beare wytnes that who so euer beeleueth in hym shall haue remissyon of theyr synnes What must I do y ◠I maie be saued the Apostles answered beleue in the Lorde Iesus Christe and thou shalt be saued If thou knowlege with thy mouth that Iesus is y e lorde And beleue with thyne harte that god raysed hym vp from death thou shalt be saued ¶ He that beleueth not in Christ shal bee condemned He that beleueth not shall be damned He that beleueth not the sōne shal neuer se lyfe but the ire of god abydeth hym The holy goost shall reproue the worlde of synne because they beleue not in me They that beleue in Iesu Christ are the sonnes of god Year al the sōnes of god because ye beleue in Ihesu Christ ¶ He that beleueth that Christ is the sōne of god is saued Peter sayde thou arte Christe the sonne of the lyuing god Ihesus answered and said vnto him happy art thou Symon the sonne of Ionas for flesh bloud hath not opened to the that but my father that is in heauen We haue beleued and knowe that thou arte Christ the sōne of the lyuing god I beleue that thou arte Christ the sōne of god which shulde come into the worlde These thynges are wrytten that ye might beleue y t Iesus is christ the sonne of God and that ye in belyuing mighte haue lyfe I beleue y t Iesus is the sonne of god He that beleueth God beleueth the Gospel He y t beleueth god beleueth his worde whiche is y e gospel ergo he that beleueth god beleueth y e gospel As Christ is y e sauiour of the world Christ is our sauiour Christ boughte vs w t his bloud Christ washed vs w t his bloud Christ offered hymselfe for vs. Christ bare our synnes on his owne back c. He that beleueth not the gospel beleueth not god He that beleueth not goddes word beleueth not himself for the gospel is goddes worde ergo he y t beleueth not y e gospell beleueth not god himself cōsetquēly thei that beleue not y e aboue wryttē such other beleue not god He y t beleueth the gospel shalbe saued Go ye in to al the world preche the gospel vnto euery creature he y t beleueth is baptysed shal be saued but he that beleueth not shall be condemned A comparison betwene faith vnfaithfulnes or incredulite Faythe is the rote of al good Incredulyte is the rote of all euyll
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
speaking of the lord in his gospel sayeth thus He came among his owne his owne receaued him not But as many as receaued him to them gaue he power to be the sonnes of god euen them that beleued on his name Loe now what could more sensibly haue bene spoke As many as receaue Christ are gods children but thei that beleue receaue Christ therfore thorow beliefe become we vndoubtedlie the children of god iust and rightuous blessed and saued And in the gospell of Ihō saieth our lord Iesus Christ himselfe Verely verelie I saie vnto you He that heareth my word and beleueth on him that sent me hath euerlasting life and shal not come in to damnaciō but is escaped from death vnto life And agayne This is the will of him which sent me that who soeuer seyth the sonne and beleueth on him haue euerlasting life and I wil raise him vp at the last dai Herof commeth it also that this Apostle in his epistle saieth very euidētly yf we receaue the witnes of men the witnesse of god is greater For this is y e witnesse of god whiche he hath testified of his sonne Who so beleueth on the sonne of god hath gods witnesse in him But who so beleueth not hath made him a lyar because he hath not beleued the witnes which god hath testified in his sonne And this is y e testimonye that god hath geuen vs eternal life and this life is in his sonne Whoso hath the sonne of god hath life He that hath not y e sōne of god hath not life Here we se clearlie y t the sonne of god is had and possessed thorow faith and in the sonne assuredlye rightuousnesse all good things and eternal life Therfore must it nedes be true that we are iustified by faith Now saieth y e Apostel Paul also very distinctlie The rightuousnes of god is declared without the lawe for asmuch as it is allowed by y e testimonie of y e lawe of y e prophets The rightuousnes of God commeth by the faith of Iesus Christ vnto al and vpō al them y t beleue And in the tenth chapter Christe is y e end or fulfilling of y e lawe to iustifie al y t beleue Finally while Paul Silas laye at Philippis in prison for Christes name sake and the keper of the prison asked good syrs what must I do to be saued Thei answered him Beleue in the Lord Iesus Christ so shalt both y u and thy housholde be saued By this now I suppose it euidentlie ynough proued that we be iustified by faith Namely that vnto vs thorow faith is geuē rightuousnes with the merites of Christ Thes sayings we are iustified by the grace of god or by Christs merites or by fayth varie not The. 7. Chapter NEther can I thynke that eny man which is but a litle exercised in holie scripture wil stomble or be offended at such kynd and maner of speche We are iustified thorow the grace of god or horow the merites of Christ we are iustified by faith on the lorde Iesus as though thei eny where dyd not agree or ascrybed Iustificacion to vnlike thinges For thei are all one in effecte ascrybing iustificacion to the onelie mercie of god to whom onelye the prophetes and Apostles directed all their vnderstandinge meditacion These as oft as thei loked behind thē to the fountaine and well spring of iustificacion saide that men are iustified thorow the grace of god But whan thei had pondered considered the mercy pledge him by whō we are iustified thei sayd We ar made rightuous by Christ And whan thei called to remembraūce it wherby we become partakers of grace and of Christ thei saide that we are iustified by faith Nether were thei for all this careful that their sayenges shuld not agree together and serue the mater As some curious bodies do sharplie dispute Namelie whether faith be rightuousnes or an instrument and meane to becōe partakers of rightuousnes whether it be an instrument to receaue or a thing where thorow rightuousnes is poured in as thorow a tonnell Or whether it be the rightuousnes itselfe c. After this sorte is mans vnderstanding occupied but what auayleth it vnto true godlines The holie Apostles who alwaie studied simplicitie with playnesse they distinctly expresse and declare that god the grace of god Christ and faith iustifieth Itē that by grace by christ and by faith we ar iustified Which symplicitie I myndinge to folowe leaue such subtile curiositie vnto others By faith onely are we iustified which terme onely is not of mans braine inuented The 8. Chapter ANd where as I haue allready added there vnto We are iustified onelie by faith for Christes sake not for our workes the sāe haue I not lēt of myne own but taken it out of the holie scripture For the sonne of god Iesus Christ saieth in the gospell Excepte ye eate the flesh of y e sonne of man and drinke his bloude ye haue no life in you Lo the ōly eating of the flesh and drinking of the bloude of Christ maketh vs lyuinge nether is there eny thingels in y e whole world that geueth life Now what it is to eate the flesh of Christ he declareth immediatlie in y e same chap. sayeng Verelie verely I saie vnto you Who so beleueth on me hath euerlasting life Item He that cōmeth vnto me shal not hōger And he that beleueth on me shal neuer be a thirst Here shuld he haue saide He that drynketh me shal neuer thirste but in the place of this word drinke he hath set beleue Therfore to eate and drynke here is nothing els but to beleue So then yf we beleue not that the sonne of god was gyuen for vs vnto death we can neuer lyue Ergo faith it is that maketh lyuinge With this euangelist agreeth Paul also saiēg we know that a man is not iustified by the dedes of the lawe but by y e faith of Iesus Christ And we haue beleued on Iesus Christ y t we might be iustified by the fayth of Christ and not by the workes of the lawe For in that he saieth A man can not be iustified but by the faith of Christ what geueth he with this sayenge els to vnderstand but that a man must be iustified by the onelie faith of Christ or in Christ For in Gene. Ioseph saide vnto his brethren loke that ye se not my face except your yōgest brother be with you And in the boke of Numerus the people complayned whyninge against god and saienge Oure eyes se nothing but this Manna And in the same boke saieth Balaam Must not I kepe that and speake it which the lord hath put in my mouth In Deuteronomy saieth Moses also And now Israel what doth y e lorde thy god requyre of the but to feare the lord thy god and to walke in all his waies And Paul himselfe to the Romaynes vseth y
mā rashlye and vngodlye iudge of good workes and so purchace himselfe to haue not good but rather euel merites These termes rewardes or merites tryed by the scriptures and expounded how largely thei ar to be extēded The. 17. Chapter MErite or deseruyng as it is spokē of in y e schools is no where found in holy scripture and yet ther in is oft mencion made of the rewarde The scripture in this foloweth oure maner and fashion of speakynge And for asmuche as vnto such as be oure freindes or that haue well deserued it at our hands we geue rewards giftes as an hyre or wagies Therefore after lyke maner of speche is it sayd that god geueth his frendes eternall life to a reward for their noble and excellent dedes merites For thus we reade in Esaie O happie are the rightuous for they maie enioye y e frutes of their deuyces But wo vnto the vngodlye and vniust for he shalbe recōpenced acordinge to his dedes In the gospell the lorde saieth Blessed are you whā men reuyle you and persecute you speake all maner of euel against you belie you for my sake Reioyce and be glad for great is your rewarde in heauen The Apostle Paul also saith Euery one shal receaue his rewarde acording to his laboure But herein must not the worde Rewarde be violently forced as yf ought were oures for euen our merites themselues are nothing els but giftes of god Therfore like as holye Augustine in other doctrynes of our faith dyd euery where obserue and teach y e vniuersal mynde and vnderstanding of the right canonical trueth and of the holie churche Euen so he not onelie sheweth playnly the true meaning and vnderstāding concernyng the merites of good workes but also with very diligent cōference of the scripture he defendeth the same and saieth thus Ihon the forerunner of our lorde saieth A man can receaue nothing excepte it be geuen him from aboue Now yf thy good workes be the giftes of god then doeth god crowne thy merites not as thy merites but as his own giftes Now let vs cōsidere the merites of the Apostle Paul that is whether he obteyned thē of himself or whether thei be the giftes of god He saieth I haue foughten a good fight I haue ended my course I haue kept faith Fyrst yf good thoughts had not gone before these good dedes thē shulde they be no good dedes Marke therfore what he sayeth of the same thoughts Not that we be able of ourselues to thinke eny good thyng as of our selues but al our abilitie is of god Lette vs then beholde euery thing seuerall He saieth I haue foughtē a good fight Here I demaunde with what strength fought he with it that he had of himself or with it that was geuen him from aboue But god forbyd that such an excellent teacher of the heithen shulde not haue knowne the lawe of god whose voyce and worde standeth in Deuteronomie Thou shalt not saie in thine hert My strength and the power of my handes was able to bring this to passe But remembre thou the lorde thy god For it is he that geueth the strength and power to do it And what profiteth a good battail yf the victory folowe not after And who geueth the victory but euen he of whom he saieth god be thanked whiche hath geuen vs the victory thorow our lorde Iesus Christ And in another place whan he hath recyted the testymony out of the psalme for thy sake are we put to death al the daye long we are compted as shepe apoynted to be slayne he added therto and saide But in al this we ouercome for his sake y t loued vs. It is not therfor by our selues that we ouercome but by him which hath loued vs. And afterward he said I haue ended my course This spake he y t sayde in another place It lieth not in eny mans wil or runnyng but in y e mercy of god Which meanyng maie in no wise be peruerted as to saie that it lieth not in the mercy of god but in euery mans will or runnyng For whosoeuer dare saie so declareth euidently that he speaketh against the Apostle Finally he saide I haue kepte y e faith This spake euen he which in another place sayed Mercye haue I obteyned y t I shoulde be faithful He said not I obteyned mercy because I was faithful but that I shuld be faithfull By this thē declareth he that faith can not be had excepte god be mercyfull and that faith is the gift of god Which thing he techeth very euidently and saieth By grace are ye saued thorow faith and that not of your selues but it is y e gift of god For thei might saie Therfore haue we receaued grace because we beleued ascrybinge so faith to themselues and the grace vnto god Therfore the Apostle whan he had saide thorow faith he saieth And that not of yourselues but it is the gift of god Agayne to the intent they shuld not saye that with their workes they had merited suche a gift and rewarde he added ther vnto immediatly not of workes lest eny man shulde boast himselfe Not that he denieth or minisheth good workes for he saieth god shal rewarde euery one acordyng to his workes But because that workes proceade out of faith not faith out of workes And therfore haue we the workes of rightuousnes euen of him of whom faith itself cōmeth The iust shall lyue by his faith Out of S. Austine word bi word haue I alledged all this which doubtlesse so perfectlye comprehendeth and so cōstauntly with scriptures proueth setteth forth what so euer maye be sayd of y e merites of good works that I suppose there can nomore be spoken therto For what could be more brefelye more syncerly more perfectly spoken then that vnto good workes there is prepared a rewarde and that the sāe is nothinge els but grace Yea the merites of sainctes are gods gifts which whā god crowneth he crowneth his owne giftes In all this therfore standeth sure the perpetual vnfayling and vniuersall doctryne that thei which beleue are iustified and saued by onely faith or grace of god The rule of good workes to measure them by that they maye bee good in dede and not of oure own good intente and brayne onelye The. 18. Chapter WHerfore now come we agayne to good workes which yf they proceade not out of god by faith they maye not be named good But yf they spring out of god thorow faith then are thei ordred acording to y e rule of gods word In y e descripcion therfore of good workes I haue added therto and sayde that they are done by such as are regenerate out of the good sprete of god and acordinge to gods worde For the workes that we ymagen of ourselues they please not god For he alloweth obedience As for the good meanyng and intent that groweth in us he refuseth it Which thinge I affirme and proute wih these testimonies of
of y e scriptures but now forgettinge thy selfe thou holdest the symple vp with bare ensampls Answer I am nothing at all ashamed to speake after the propertie of the eternall maiestie of god Now doth y t holy scripture yet set forth such sunilitudes and figures vnto vs. For it bringeth god in as a iudge before whose preseÌ„ce ther goeth forth a consumynge fyre and in whose sight the giltie is not excused Here vnto serueth it that Dauid wryteth For thou art the god that hath no pleasure in wickednes nether shal eny euell dwell with the. Such as be foolishe shall not stand in thy sight for thou hatest al them that worke vanitie Thou shalt destroie them that speake lesyngs the lorde will abhorre both the bloude thirstie and disceatfull man This same Dauid likewise remembryng the accusacyon and accused sayeth moreouer The lord loked down from heauen vpon the children of men to see if there wer any that would vnderstand and seke after God But they wer al gone out of the way they altogether became abominable there was none y e dyd good no not one And thys testymony of the Prophet Dauid is rehearsed againe of S. Paul in y e third chapter to the Romaynes Againe the same royal Prophete himselfe making mencioÌ„ of the iudge the iudgement and daÌ„nacyon sayeth thus Entre not into iudgement wyth thy seruaunt O lord for in thy syght shal no maÌ„ liuyng be iustified IteÌ„ if thou Lord wilt be extreme to marke what is done amysse O Lorde who maye abyde it Holy Iob also sayeth I knowe and am suer it is true that a maÌ„ compared vnto god cannot be iustified If he would argue with him he might not answere him vnto one amoÌ„g a thousande If I would iustifie my selfe myne owne mouth shoulde condemne me c. Thus in my forere cited ensample I haue broughte forth nothyng that is straunge or not coÌ„sonaunt to the scripture As concerning the mediatoure redemer our Lord Iesus Christ the maner also and measure of the Mediacyon and redempcion wherof I haue spoken somewhat afore the scripture expresseth altogether so playnly and perfectly y t doubtles whoso euer would denye the same muste nedes be such an one as hath neuer red the scripture But for asmuch as the ryghte sure point of our iustificacyon lyeth in this whiche I haue proponed out of the scripture that our Lorde Iesus Chryst beeyng the mediatour hath layed vpoÌ„ himselfe the giltines of all suche as were condemned makyng satysfactyon for them wyth hys own body vpon the tree of the crosse and washyng them awaye wyth hys bloude namelye in that he hath iustifid absolued and quite discharged vs which were damned vnto death And in that god receauynge vs vnto grace hath iudged and pronounced vs iuste and rightuous for hys sake Therfore minde I now to confirme y e same prouing and declaryng it wyth strong sure and euydente testimonies of holy scripture ¶ That Christe our mediatour hath taken vpon hym our synnes and that therefore god hath receaued vs into grace is proued oute of scrypture The. 4. Chapter ESay the chefe among the most holy witnesses in y e liii chapter alone geuethe vs eyght testimonyes The first is this he onely hath taken on him oure infirmites borne oure paynes And immediatly after whereas he yet was wounded for our offences and smitten for oure wickednes This is euen asmuche as if he said thus we thorow our synnes deserued stripes and woundes sicknesses and paynes But all these hath y e lord laide vpon him to discharge vs of those griefes The seconde testimonye For the punishment of our correction was layed vpon hym and wyth his strypes are we healed Lo y â— punishment that belonged vnto vs was layed vpon hym with his strypes are we made whole The third As for vs we al haue gone astraie like shepe euery one hath turned his owne waye but the lorde hath heaped together vpon hym the iniquitie of vs. That is to saye that Whereas no man might be saued by his own vertue the Lorde hauynge compassyon vpon the miserye of man hath of hys mere goodnes geuen hys own sonne that he takyng vpon hym the synnes of vs all paying our raunsome and satisfyeng for vs myght also make vs partakers of his rightwisnes The fourth He was cut of from the grounde of the liuing Which punyshment did goe vpon hym for the transgression of my people The Lorde was vngilty and therfore suffred he for our sinnes whyche he toke awaye The fifte Yet pleased it the lord thus to bruse hym with plages and to smite him with infirmite that whan he had made his soule or lyfe an offeryng for synne he myght see a longe lastyng sede The offeryng for synne hath he here taken for the sufficient recoÌ„ciliacion and obteyning of grace for all synnes The sixte for he shal beare away their synnes Herof doubtles is it thoughte that Iohn the Baptist toke thys hys excellente sentence beholde the lambe of god that beareth or taketh away the synne of the world Assuredli out of this place of the Prophete Esay dyd holy S. Peter speake in hys Epistle saying which his own selfe bare our synnes in his body on the tree The seuenth accordeth wyth the Sixte who yet shall take or beare away the synnes of many namely of the whole multitude doubtles euen of faythfull beleuers The eyght testimonye concludeth thys present matter and he made iÌ„tercessioÌ„ for the misdoers That is he setteth hymselfe betwene god and men in that he taking vpon him oure synnes satisfied y e â—ustice of god forthe same hath made vs partakers of his owne rightuousnes The second witnesse holie S. Paul y e electe vessel of god speaketh very playnly Who shal laye eny thinge to the charge of gods Chosen It is god that iustifieth Who is he that can condemne It is Christ which dyed yea rather which is risen agayn which is also on the right hand of god and maketh intercession for vs. Here thou hearest that we are iustified by the intercession and mediacion of our lorde Iesu S. Paul saieth moreouer For god was in Christ and made agremeÌ„t betwene y e worlde himselfe iÌ„puted not their synnes vnto theÌ„ And immediatlye after he sayeth For he made him to be synne for vs which knew no synne y t we by his meanes shuld be y â— rightuousnes which before god is allowed Doubtles euen y t we thorow him hauynge porcion and feloshippe in gods true rightuousnes might altogether be reputed compted rightuous before god Whervnto that also agreeth wherof y e same Paul maketh meÌ„cion with these wordes But are iustified frelie by his grace thorow y e Redempcion y t is in Christ Iesu whom god hath set forth to be the obteyner of mercy thorow faith in his bloud c. Lykewyse to y e Galathians Christ hath delyuered vs froÌ„ y e curse of
trusteth vnto Christ For faith saieth thus The worde is nere vnto the euen in thy mouth and in thine hart Then addeth he therto This is y e word of faith which we preach namelye yf thou confesse Iesus with thy mouth that he is the lorde and beleuest in thine hart that god raised him vp from the deed thou shalt be saued For to beleue with the hart iustifieth and to coÌ„fesse with the mouth saueth For y e scripture saieth Who soeuer beleueth on him shall not be confunded Therfore is it no maruaill that this Apostle wryting to y e PhilippiaÌ„s reputeth al thinges but losse for the excelleÌ„cy of y â— knowlege of Iesus Christ and iudgeth them but vyle desyringe to wynne Christ and to be fouÌ„d in him not to haue his owne rightuousnesse of the lawe but rather that rightuousnes which commeth by the faith of Iesus Christ Which thiÌ„ges afterwarde immediatlye he setteth in y e true knowledge of Christes death and resurrection Here vnto I suppose serueth specially the very playne argumente of this Apostle whan he saieth Yf the inheritaunce shuld come by the lawe theÌ„ were it not geuen by promes But god gaue it frelie vnto AbrahaÌ„ by promes The worde of promes is this In thy sede c. For the saluacion setteth he vpon one onelie and not in many Now yf the inheritauÌ„ce and blessinge were set in many then shuld it be geueÌ„ for y e workes sake But we all are blessed and saued in one and by one For as the curse by the synne of one reached ouer all men vnto condemnacion Euen so by the rightuousnes of one reacheth the gifte or blessing vpon al men to y e iustificacion of life For asmuch now as the blessing rightuousnes and redempcion is in the worde of trueth ascribed onlie vnto christ and seeinge our faith is directed straight vpon him euery faithful beleuer doth well vnderstande y e he is accepted vnto god thorow Christ not for his own self or for his workes sake For god dyd chose and ordeyne vs before because he wolde accepte vs for his owne children thorow Ihesus Christ in him selfe acording to y e good pleasure of him selfe to the praise of the 〈…〉 of his grace wherby he hath accepted vs in y e beloued in whom we haue redeÌ„pcion thorow his bloud namely y e forgeuenes of synnes oute of the riches of his grace which he hath poured vpon vs. Herevnto also belongeth it that the Apostle saieth fayth commeth by hearynge and hearyng coÌ„meth by the word of god For immediatlye therevpon doth the holy Apostle Paul adde out of the Psalme Verelye their sounde went out into all landes and their wordes vnto the endes of the world With all these most stronge testimonies of the scrypture I haue vndoutedly gotten the iustifying faith confidence trust that we are reconciled and accepted vnto god not by means of our selues or our own workes either of the lawâ—â— of grace but for Christ and â—â— merites sake For faith standing fast trusteth and leaneth vpon y e true promes of god euen vpon the lord christ and not vpon any of our workes Therfore is iustificacioÌ„ referred vnto faith because that what soeuer belongeth to saluacion and rightuousnes faith ascribeth it al to y e grace of god in Christe And thus by the nature of iustifyinge faith I haue shewed that onely fayth iustifieth now will I also declare out of the nature or propertie of mens workes that they doe not iustifie That no man is iustified by works is proued by the nature of works whether thei bee before or after iustificacion The. 11. Chapter WHat the workes of mans nature be namelie y e workes that are done by such as are not yet regenerate the lord him selfe in the gospell declareth saieth That whiche is borne of flesh is flesh Paul also speaking of the flesh saith To be fleshlie mynded or the mynde and wil of the fleshe is death enemitie against god for it naÌ„elie the fleshe and y e inclinacion of the fleshe is not obedient to y e lawe of god nether can be For we all by nature are children of wrath Now is euery one cursed that abydeth not in all thinges which are writteÌ„ in the boke of the lawe So farre therfore ar oure owne naturall woorkes froÌ„ iustifieng eny man that they rather condemne Moreouer of the workes of the lawe hath Paul the electe vessell spokeÌ„ thus we know that whatsoeuer the law saieth it saieth it vnto such as are vnder y e lawe that al mouthes maye be stopte and that al the wholle world maie be detter vnto god because that by the dedes of the lawe no fleshe is iustified in his sight He saieth also els where I refuse not the grace of god For yf rightuousnes come by the lawe then dyed Christ in vayne And yet more playnlie Yf there had bene mynistred a law which coulde haue geuen life then no doubte rightuousnes shuld come by the lawe But the scripture hath shut vp all vnder synne that by faith in Iesus Christ the promes might be geuen to those that beleue Now come we to the workes of faith or of grace which be called good works works of rightuousnes These saie thei these iustifie Answere Yf thei be good workes workes of rightuousnes then must thei nedes be wrought by good and rightuous people Wherout it foloweth that the workes go after rightuousnes and not before iustificacion for thei are done by those that be rightuous or iustified Whefore yf thei first folowe after then make thei no maÌ„ rightuous but faith it is that iustifieth And such as be rightuous theÌ„selues do worke rightuousnes or y t works of rightuousnes For it is written The rightuous shal liue by his faith And agayne who so applyeth himselfe vnto rightuousnes the same is rightuous iust Thus is faith the grouÌ„d and iust occasioÌ„ of vertue goeth before the workes of rightuousnes of faith and of grace nether is it first made out of workes Yf thou be not satisfied here with theÌ„ let vs set this coÌ„sideracion before vs not after y e things but after the personnes Thus Thei that work or do the dedes be either vngodly wicked people ypocrytes or els thei be godly rightuous and holie frendes of god No man by the grace of god will ascribe iustificacion to the workes of the vngodly and ypocrites for asmuch as it is written The lorde hateth the sacrifices of the vngodly And agayne The ypocryts hope shall come to naught his confidence shalbe destroyed his trust shal be a spyders webbe he shal leane vpoÌ„ his house but it shal not staÌ„d he shall hold him fast by it but yet shal it not endure And before him namelye beefore GOD maie no ypocryte stand As for y e godlie of whom it is written Ye are whasheÌ„ ye are sanctified ye are