miÌ„de aboue al thiÌ„ges Here the lawe sheweth vs our sinnes of what sinful nature we are that caÌ„not fulfil these coÌ„maundemeÌ„tis here it worketh wrathe it feareth so vexeth our coÌ„scieÌ„ces at the knowlege of our sinnes that we begiÌ„ne to be angrye with gods iugemeÌ„t wriâ—iÌ„g iÌ„ vs sich is the weakenes of our sinful nature ye and we in a maner despeyer thus the lawe workinge hyr power and office in vs sinne is encreased and we ar led captiue and bounde ander the lawe of sinne which is in our members Rom. vij For the lawe is the power of sinne 1. Corint xv At these offices and vse of the lawe preached or redde a sinful conscieÌ„s felith hir selfe bounden and holden vnder the power of sinne and karyed towerde damnacion as Paule declareth iÌ„ his pistle to the RomaÌ„s there expressinge the nature streÌ„gth of the law as euery sinner touched of God maye feale verely iÌ„ his owne herte at his conuersion But wheÌ„ the gospel cometh which is that ioyful tidingis that Christe came to cal to saue sinners that grace forgeuenes of sinnes is geueÌ„ thorowe his deth to as many as beleue this coÌ„fortable ê“mise theÌ„ the sinner heariÌ„g these tidiÌ„gis beleuiÌ„ge theÌ„ perfitly fealeth his harte eased coÌ„forted losed But if he beleueth it not theÌ„ is he yet holdeÌ„ stil boundeÌ„ iÌ„ to daÌ„nacioÌ„ this is the bindiÌ„ge losinge of the keyes of gods worde This expressed he brefely iÌ„ Mark saiÌ„ge He that beleueth is baptised shal be saued aÌ„d he that beleueth not shal be daÌ„ned IohaÌ„ on this maner said whose sinnes you shal forgeue they ar forgeueÌ„ theÌ„ whose you shal holde thei ar holdeÌ„ Also a nother maner of bindinge losinge by these keyes the scripture remeÌ„breth iÌ„ the. 18. ca. of Mat. which place sheweth vs how the vertue of excoÌ„municacion or separatinge of obstinate impenitent open sinners oute of the coÌ„gregacioÌ„ shulde be vsed 〈◊〉 the sinner ought to be rebuked of his broâ—â—er whoÌ„ he had offended then if he wil not heare hiÌ„ to be moneshed before one or two witnesses aÌ„d yet if he hear them not to be coÌ„playned of vnto the â—ole coÌ„gregacion WhoÌ„ if he yet wilnot heare then to be separed frome the felawship of the faithful This excoÌ„municocioÌ„ or puttiÌ„g out of the coÌ„gregacion Christ called in the sayde place of Mattheuâ—a hindinge the reconcilinge of the same person if he be penitent after this is there called a losinge whervppon he sayd vnto his disciples on this maâ—â—er If this obstinat man wilnot hear the congregacion let him be to you as an haithen and publicaâ—â— that is to saye as an infydele excluded oute of faith ful 〈◊〉 coÌ„panye For verely I saye vnto you â— what so euer ye binde vpon therthe they shal be 〈◊〉 in heauen aÌ„d what so euer you lose on therthe they shal be losed in heuen that is to saye whom so euer you puttout of the congregacion here afâ—â—r this forme prescribed you the same thinge is confirmed in heauen and whom you receyue agene as pentient sorye for his offences the same 〈◊〉 receyued in heuen This maner of binding and losinge Paule put in execucion once vpon the open 〈◊〉 as ye maye reade in the .v. cap. of the first to the there binding aÌ„d holding him in his sinne as an obstinat open and vnshamefaced sinner none puâ—â—uâ—e of holy coÌ„panye and aftir his grete 〈◊〉 and repentaunce losed him agene recoÌ„cyled 〈◊〉 restored vnto the coÌ„gregacion as it is writen in the. 2. Corin. ca. 2. Nowe coÌ„pare the forme cause of Paulis executinge of this maner of excoÌ„municacion and absoluiÌ„g agene vnto our bishops lighteningis thondringis of theyr excoÌ„municacioÌ„s kursingis loke how they agre with Christis worde Paulis forme in al circumstancis ¶ But as for the keyes which ar the lawe Gospel preached or redde for that the one bindeth aÌ„d the other loseth the beleuers frome sinne and condemnacioÌ„ it nedeth not to dispute whether the Pope hath more powr to lose with preachinge therof then a bishoppe or a bishoppe greter then a simple preste For the popis highe holynes may not desceÌ„de to so vile lowe an office althoughe he were learned and the bishoppis busynes maye not attende to execute thoffice aÌ„d powr of edifyinge they ar so ful occupied iÌ„ destroyng the simple sir IohaÌ„ is not nowe lerned and yet if he were lerned he muste haue their autorite which is harde to be obtayned if he wil preache the truthe Peter Paule were but pore simple prestis in coÌ„parison to our holy father the Pope to the moste reuerende Cardinalis gracis and to our lordis the bishoppis aÌ„d yet I thinke they had as grete as large as you saie powr to lose to binde with preachiÌ„ge the worde of god as hath Pope cardinal bishope abbote or priour And as for the scripture it putteth no sich differeÌ„ce of lordely powers nether knoweth it sich lordely and stought namis but sayth to theÌ„ though the haithen playe the lordis yet shal not you be so it saith not you shal be so but vos auteÌ„ non sic But set men to loke whether it be truly translated into englisshe that while they ar in coÌ„ferringe on texte with a nother lokinge narowly for fautes in the translacion were non was your fautis and abhominacion might be balked or the lesse espyed but had they lefte hontinge for errours in the translatioâ— and conferringe texte to texte and coÌ„pared your lyuinge to the Gospell they had sene them agre to gyther as derkenes with light and the deuell with Christe More ouer the scripture knoweth no siche difference as you suppose betwene Pope bishope and preste but callethe a preste a bishop and a bishop a preste if ye eÌ„glisshe these two wordis presâ—â—er Episcopus aftir the comyn englisshe as ye may rede Actâ— 20. and .i. ad Titâ— And as for this 〈◊〉 Pope or the overmoste bishop I fynde theÌ„ not but that there were certaine called the chefe or principal of the prestis vnto whom Iudas wente sayng what wil you geue me I shal betraye hiÌ„ delyuer him into your handes as you had wente to haue deliuerde me bi your secret false letters of the wich chefe prestis it is writen also Matth. 27. that they called a counsel erly with the elders of the peple agenst Iesus to deliuer to put hiÌ„ to deth Noweâ— I truste M. priour you se how the lawe 〈◊〉 bindeth the gospel losethe how Christe put the keyes of his Gospell in to the hartis of his disciples once lockedup in vnbeliefe and ignoraunce â–ª and how happely he turned them opening their hartis in to the knowlege of him now rysen by the powr of his spirit preachinge interpretinge them the lawe the prophetes losinge their wittâ—s opening their eyes And euen so do the preachers of
haue said because they thought to haue a better avauntage by their coÌ„cubines then by their wiues because matrimony is more coÌ„bres kareful then to liue with a nother mannis wife or with an hore whoÌ„ he maye forsake and take a nother when he lusteth But you thought you letters shulde neuer come to light and therfore you writte your plesure ¶ But God at laste shal aske a rekeninge wherfore his holy sacrameÌ„t firste of al institute is now forboden despised wherfor they presone torment prestis that marye As verely as the bloude of Abel cryed aÌ„d obtained vengeaunce shal the bloude of other good men vexed slayne obtayne the same to fall vpon these persuers sheders of like innoceÌ„t bloude for kepiÌ„ge of goddis coÌ„maundemeÌ„ts ¶ Vvheter a laye man maye heare coÌ„fessions POwertly you saye that my opinion was that euery laye man maye heare confessions Sir I am not remeÌ„bred that euer I had eny communicacioÌ„ with you of this mater but if I had I thiÌ„ke I said not that euery laye man but some laye man and that aftir this forme which Christe prescribeth in the. 5. chapter of Mattheu preferring loue and coÌ„corde al sacrifices as if a man hath offended his brother and aftirwarde touched with repentaunce go to him knowleginge his offence desieriÌ„g him of forgeuenes reconcylinge eche other do not this laye maÌ„ that heareth and forgeueth him heare his confession and absolue him Also if a man hath eny grugge and inquietnes in his consciens by the reason of sinne committed that euermore troubleth fereth him of damnacion and this man cannot be quiet and confortetd ne haue eny peace in his harte and assuerd howe and by what meaniâ— he maye haue that suer forgeuenes which is thâ—â—â— faith in Christe withoute the which no consciens maye be suer and at reste frome the face of sinne and daÌ„nacion of the which quiete reste Paule speaketh to the RomaÌ„s in the. 5. chapter saing Because we ar iustified by faith we ar at peace with God thorow our lorde Iesus Christe c. and because there are nowe so many blinde curatis that knowe not this souerayne remedye for sinful and vnquiet coÌ„sciencis but rather damne it for heresie and persecute it If sich a troubled consciens I saie go vnto a discret learned laye man for waÌ„te of o learned preste as now thaÌ„ked be god there ar mo laye men that knowe this salue then prestes for counsel aÌ„d conforte shewinge him his grefe and decease desiering his counsel and prayer dothe not this man aftir Iames minde sainge CoÌ„fesse or shewe your sinnes to eche other praye one for a nother that you maye be saued Then saie you that your brother celâ—rer sayd that it was lawful but in time of grete nede Verely I neuer see greter nede then even nowe to feche this holsome and swete salue that is to saye that only faith in Christes deth iustifieth and set our hartis at reste at the laye man or woman the prestis for the moste parte ar so ignorance so proude and so maliciouse that thei had leuer persecute this sauinge helth of maÌ„nis soule then to receyue it minister it to their sâ—k flocke ¶ But these two maner of coÌ„fessions presuppose a penitent and a contrite harte hombled and vnfaynedly confessed before god Of the which maner of confession Dauid speaketh in the. 32. Psalm aftir the Hebrew compte in the. 5. verse I said I shall confesse my vngodlines which is agenste me to the lorde aÌ„d euen straite thou forgauest it me Nether is it Goddis lawe that mennis consciencis shuldbe clogged with tellinge of al their sinnes that euer they haue done in to a prestis care which is impossible for eny man to do WheÌ„ Dauid saith Psal. 19. Vvho maye attayne to the knowlege of his sinful nature Vvhich Ieremie cap. 17. coÌ„firmeth sainge Shrewed and vnable to be serched is mannis harte Vvho can noumbre and tel al his sinnes with so many circumstaÌ„cis as the Popis lawe prescribeth vs and yet his disciples teache vs preache that we can haue no forgeuenes of our sinnes except we confesse them into their eares Vvhich doctrine not only vexeth not a lytell many a good simple consciens but bringeth many for feare aÌ„d shame into desperacion If no sinne be forgeuen with oute it be rehersed aÌ„d tolde them in theyr eares as they teache vs theÌ„ shal we neuer haue quiete coÌ„nsciencis For we committe ful many aÌ„d they to which we can nether see nor remember Also it is no small iniurye to Christis bloude to attribute the forgeuenes of our sinnes as theâ— teache to the selfe coÌ„fession VvheÌ„ it is only faith in goddis promise thorow Christis bloude that bringeth vs forgeuenes of our sinnes geueth vs reste and peace in our consciencis Roma in the. 5. Chapter And yet to stable she their combrouse confession they ar not ashamed to abuse the holy scripture changing the truthe as Paule saith to the RomaÌ„s in the firste Chapter in to a lye takinge for them this place of Mattheu in the. 8. Chapter wher Christe commaunded the man healed of his leprye to go shewe him selfe vnto the preste Vvhich place maketh playne agenste them For the man was hole and cleane bothe bodye and soule before he bad him go for his faith firste had purified his harte and then Christe healed his bodye for Christis cures were perfite in healinge the hole man Nowe this man healed Christe bad him go shewe him selfe to the preste he had him not go and shriue him selfe to the preste He had him go shewe his skinne bodye For the prestis office was to iuge to decerne whether the leprye was gone or not and to dispose the offringe for the clensinge of the sore and to haue a good porcion therof for his duty as ye maye reade Leuiâ—ci in the. 13. and. 14. Chapter aÌ„d as the terte folowing in Mattheu declareth if you wolde diligently note it and conferre the lawe and the Gospell to gither and remember that Christe sayd he came not to breke Moses lawe but to fulfil it Christe therfore wolde not defraude them of their dutye nether be preiudice vnto their office leste they shulde haue accused him of breakinge of Moses lawe for they honted for siche occasions faste ynoughe to bringe him a waye aÌ„d therfore he had the man now healed go shewe him selfe to the preste that the preste might haue his priuilege in the iugement of the clensinge of the leprye adding to this commaundement that he shulde offer the gifte that Moses commaunded to be oâ—fred for this was that morsel that the couetuouse preste gaped so gredely for and Christe wolde not the preste to be disapoynted of his proye adding also these wordes In to a testimony to themselfe that is to testifie to the prestis hartis that althoughe they hoÌ„ted to take him as breaker of Moses lawe yet here in this
wherby Pope bishope or preste holdeth and absolueth the man that coÌ„fesseth him into their cares and of this power only I dare saye you vnderstonde your opinion and so accused me as aduersary to it But Master priour you shal vnderstande that I mene no sich power by these keyes nether Christe meaneth eny sith by them For wheÌ„ he gaue them these keyes he sente them not forth with them to heare confessions but to preach his gospell as witnesseth both Johan 20. and Mark 16. so that these keyes ar annexed vn to the office of preachinge as ye may se at the geuinge of them But if you were well aquainted with Christis gospel ye shulde haue redde yere this iÌ„ Mattheu the 23. chapter Vvo be to you scribes and Pharisays hypocrites for you shâ—tvp the kyngdome of heaueÌ„ before meÌ„ c. How I praie you did thei shit it vp Lâ—â—e declareth cap. 11. sayng wâ— be to you lawyers for you haue taken awaye the keye of knowlege so that uether your selues enteryn and yet forbyd you theÌ„ that wolde enteryn Nowe thanked be god which hath here tolde vs at the laste what he meÌ„te by his keyes calliÌ„g theÌ„ the keyes of knowlege but I praye you how did the pharisays lawiers shit vp the kingdome of heauen vexely euen as Luce saith in that they toke awaye the keye of knowlege wherbi men shulde come thither as now do their successours forbiddinge men to preach Christes Gospell to rede his holy testament which to the verye keye of the knowlege of God our father of Christe his sonne to be our only sauiour this is the keye that openeth the highe waye to the kingdome of heauen this openeth the dore of the which Christe speaketh Johan 10. thorow the which dore who so euer entreth shal be saued c. And for this cause Christe called his Gospel holy worde the keye of knowlege or keyes in the plural noumber of the kingdoÌ„ of heauen alluding vnto the double propertye that one keye hathe both to open and to shitte Nowe sith the shitting vp of the kingdome of heauen be the taking a waye of the keye of the knowlege of goddis worde then muste the openinge of it nedis be the geuinge of the keye of the knowlege of Goddis worde which knowlege standeth in the preaching hearing reading therof wherfore Christe sayd at the deliueraunce of thâ—se keyes Marke the. 16. Go your wayes into all the worlde preache my Gospell And Johan cap. 〈◊〉 As my father hath sente me so sende I you Here maye you se what Christ meÌ„t by these keyes promised Mat. 16. aÌ„d when they were geuen Luce telling the same storie more at large sayenge Thus it â—â—ehoued Christe to suffre as it is writen to rysâ— agâ—ne the thirde daye frome deth that repeÌ„taunâ—â— and remissioÌ„ of sinnes shulde be preached in his name emong all nacions For at the preaching of the lawe men knowe there sinnes aÌ„d fele theÌ„selfe boundeÌ„ of the which knowlege aÌ„d felinge ther folowth repentaunce And at the preachinge of the Gospel which promiseth remission of sinnes there folowth faith which loseth the captiue coÌ„science in to the quiet libertye of the spirit Nowe had they the worde delyuerde theÌ„ to be preached which he called the keye of knowlege nowe were they iÌ„spired with the holy goste nowe was the keye of Dauid geuen them that openeth no man shitteth Apo. 3. for after longe coÌ„municacion aÌ„d declaring him selfe to theÌ„ he sayd these are the wordis which I spake to you while I was yet with you for all muste be fulfilled which were writen of me in the lawe of Moses in the prophetis and psalmis Then opened he their hartis that they might vnderstaÌ„de the scriptures the propertye of a keye is to open that which before was shitte thus doth Luce allude agre his speach with the propertys of a keye for before in the iourney to Emaus with the two disciples he saith their eyes were shitte vp holden so that they knewe him not but aftir he had rebuked them for their vnbeliefe aÌ„d opened theÌ„ the scriptures turning the keye of his worde in their hartis the holygoste working with al their eyes were opened thei knewe him Here maye ye se in the storie of Luce how with his worde he opened the hertes of these two disciples yet locked vp in vnbeliefe before they returned to HierusaleÌ„ vnto the other xi disciples Nowe sayth he euen as I was sente that is to saye to open mennis hartis losing them with the keye of my knowlege frome vnbeliefe by preachinge and expounding the scriptures eueÌ„ to sende I you he sente not only theÌ„ but hath seme hitherto shal sende preachers with the same keyes of knowlege of the worde to binde aÌ„d to lose lyke wyse vnto the worldis ende Note here also howe ofte luâ— vseth these wordis their eyes were holdeÌ„ their eyes were opened he opened their wittes euer more alludinge vnto the propertye of a keye Thus he opened theyr hartis with the keye of his worde to bringe in his knowlege in to theÌ„ the holy goste breathed into them and turniÌ„ge the kaye in their hartis into the right sence and vnderstanding of his worde An example is setto in Johan of Thomas Dydimus which was not emonge thapostles at the geuiÌ„ge of these keyes of the knowlege of his gloriouse resurrectioÌ„ which was that Gospel and the very ioyful tidingis wherfore his harte was yet locked vp holden in vnbeliefe not with standinge yet the other apostles dyd put this keye into hiÌ„ so begane to practise it vpon hiÌ„ sainge Vâ—dâ—â—us duÌ„m but this keye turned not right iÌ„ his harte ne opened it for he beleved theÌ„ not but said Excepte I se the holes of the nailes in his haÌ„dis put my finger into them ye except I put my hande into his side I wil not beleue it here was Thomas sore boundeÌ„ holdeÌ„ with the sinne of vnbeliefe But aftir .viij. dayes thei beinge there within agayne Thomas with theÌ„ Jesus came in the dore shiâ—te stode emoÌ„ge theÌ„ saiÌ„ge peace be with you â— theÌ„ said he to Thomas put iÌ„ thy finger here fele my haÌ„des puttup thy hande thruste it into my side aÌ„d be no more in vnbeliefe but beleue Here the keye of christis worde turned right iÌ„ Thomas his herte losinge it frome vnbeliefe he saide Dâ—s meus deus meus my lorde my god The worke of God coÌ„teyneth bothe the lawe the Gospel The lawe is that wich god coÌ„maundeth vs to fulfil as ar the .x. coÌ„mauÌ„demeÌ„tis the gospel is the power of god vnto helthe for euery man that beleueth Ro. j. it is the promise of grace remissioÌ„ of sinnes geueÌ„ vs thorow Christe The lawe is spirituall reâ—reth our hertes our very affectis as to beleue to truste iÌ„ god only to loue hiÌ„ with al our hartes soule
goddis worde daily that ar sente inspired with his spirit â–ª all thought they be but simple prestes in your eyes nether pope nor bishopa occupye their mindis in his lawe daye night exercise these keyes besely turning theÌ„ in mennis hartis whetting the worde of god vpon them aÌ„d as Paule exhorteth his Timothe preaching his worde are ferueÌ„t in ceason or oute of ceason improue rebuke exhorte with al longe sufferiÌ„ge 2. Tim. 4. These men I saye that thus preache and teache coÌ„tinually goddis worde and declare it puerly haue the keyes of the kingdome of heueÌ„ these lose wheÌ„ they open sinners hartis into repeÌ„taunce faithe they binde when they preach the lawe holde still siche as beleue not their wordis but resist and persecute them And you M. priour aÌ„d as many as nether canne nor wil preache but persecute them that God sendeth with these keyes you I saye whether ye be Pope Cardinal Bishope abbot priour or preste nether lose nor binde nor yet have you Christis keyes but only those rustye tradicions aÌ„d lawes of men to shitt up the kingdome of heuen to take awaye the knowlege of Christe with vngodly inhibicions lighteningis and thundering of excoÌ„municacions threateningis persecucions impresoningis scourgingis and burningis nothinge feariÌ„ge that terrible thondre clappe of Christis owne mouthe daily thondringe ouer you headis cryinge Matt. 23. Wo be to you scribes and Pharisays hipocrits for you shittup the kiÌ„gdome of heauen before men and nether your selfe enteriÌ„ nor yet suffer you siche as wolde come therto to enteriÌ„ And yet feare you not this terrible threateniÌ„ge of euerlastinge daÌ„nacion hanging ouer your headis These ar your counterfetted keyes and false pestelent persuasions to driue the peple frome the knowlege of Goddis worde and their saluacioÌ„ which worde is the keye aÌ„d highe waye to the kingdome of heuen ye saye it is harde and derke for the laye peple but wo be to you saith I saye ca. 5. that tel theÌ„ the light to be derkenes you saye that the scripture in englisshe wolde make sedicion brede errours hereseys emonge the laye men aÌ„d so to be euil for theÌ„ but wo be to you saith I saie that saye that thiÌ„ge which is good to be euill ye saye the letter slaythe is vnsaâ—erie and bitter for them but wo be to you saith I saie agene that saye that which is swete to be bitter Thus is the holye cleare good aÌ„d swete gospel of Christe belyed shamefully and blasphemed of you If it be bitter and vnsauory it is 〈◊〉 sauour it is â—ouâ—rd and derke to you that perisshe saith Paule 2. Corin. 2. 4. It had beÌ„ better for you to haue obayed the counsel of Eamaliel Actâ— 5. then thus so manifestly repugned faught agenst God but you ar so blinded with your owne malice that you se not how syth you inhibyted the proâ—â—â—rs ayd the worde of God to be taught and 〈…〉 laye men aÌ„d persecuted it the more it 〈◊〉 â—ethe it groâ—eth it spreadeth it thrusteth you downe declareth you openly to be the very Pharisâ—â—â—s scribes â—ipocritis and euen the very Antichristis that 〈◊〉 and his apostles prophecied to 〈…〉 dares Repente repente you therfore and conuerted to God aske grace and mercie that he wolde illumine your hartis aÌ„d lose you with the â—eyes of the knowlege of his holy morde and 〈◊〉 your wittis oute of this blinde ignoraunce and vnbeliefe Amen ¶ But yet 〈◊〉 if your learniÌ„ge be so encreased sith 〈…〉 that you chased me a waie with these your 〈◊〉 that you canne make me this obiection 〈…〉 Park in the second chapter and Luce in the 〈…〉 only God that forgeueth sinnes and so the Apostles forgeue theÌ„ not TheÌ„ I answere you 〈…〉 many thiÌ„gis pertayning only to god 〈…〉 of his infinite goodnes geueth vnto vs 〈◊〉 calleth theÌ„ owrs The keyes which ar the worde ar his â—d yet he calleth the worde owrs and many 〈◊〉 that were wrought with the same worde as 〈…〉 where he said to the Apostles Heâ—lâ—â—he â—ik mak clene the leprose raise the dede castout deuels which al were his workis yet he gaue them powr to do his workis The worde where with they did these miracles was his worde and yet he called it theirs saing Vvâ—o so euer receyue not you nother wil heare your wordes c. ye and euen our owne good workis as we beleue it is he that worketh them in vs as testifieth Isaie the. 26 and yet is he contente of his liberalite that we bare the name of them and be called our workis But he rewardeth his deadis in vs saith Augustin If this solucioÌ„ satisfieth you not then remitte I you vnto a like maner af speach Ieremie 15. Vvâ—ere God had Jeremie caste oute the Jwes frome his presens saing Eijce illos a facie mea And yet god casted them oute his owne selfe and euen so in like autorite he saide to the Apostles Vhose sinnes so euer you forgeue they ar forgeuen c. For aftir the familiare phrase and vehemence of the Hebrewe speach as the professours of that toÌ„ge affirme VvheÌ„ God bad Jeremie caste them forthe he wolde nothing els but that he shulde tell and preache them to be caste forth ledde into captiuite if they amended not their liuinge so when he said to thapostles Vvhose sinnes so euer you forgeue c. He ment that to whom so euer you preache and tel theÌ„ their sinnes to be forgeuen if they beleue in me aÌ„d chaunge their lyfe theyr sinnes ar forgeuen For as at Jeremies preachinge the vngodly were castoute so at Thapostels preachinge the penitent beleuers haue their sinnes forgeuen And the vnbeleuers ar holden captiue in their sinnes ⧠¶ M. Priour of Newnhams seconde opinion NOwe as touchinge your seconde opinion whiche you saie that I helde That faith withoute workes is sufficient verely I neuer saide so but I might saie that by faith withoute workes a man is iustified Whiche is Paules sainge in the thirde cap. to the RomaÌ„s and this sentence I beleue as true with Paule and holde it for noÌ„ opinion And for a declaracioÌ„ of this Paules senteÌ„ce I wil firste tel you what is faithe what it is to be iustified before god aÌ„d what is the rightwisnes of faithe Firste ye shal knowe that the Apostle defineth faith in the. 11. ca. to the Hebrews saing that faithe is the very suer substancial beliefe of him whiche is the same thinge that we hope fore that is to saie faith is an infallible vndouted certaintye in our hartes wherby we beleue and truste in the inuisible God and to opene this definicion yet more plainely Faithe is that same coÌ„stante and faste persuasion in our hartes assuerde vs by the holygoste certifyinge vs of the goodnes of God and of his promises towerde vs by the which persuasion we beleue verely his wordes and ar assuerde in our hartes the holy goste
testifinge it in vs that he is our God our father to vs an almighty helper and deliuerer and that we are receyued in to his favour by the dethe and meretis of his sonne Iesus Christe our saviour vpon the which beliefe aÌ„d assuered persuasion we love him so ernestly agene that we ceasse not the occasion and tyme offrede to fulfill his plesures in doinge the workes of loue or charite to our neghbours Of this lively faithe Paule speaketh alwayes which by love is mighty in operacion ad Gala. 5. and mente no more deade faithe in this his senteÌ„ce A man is iustified bi faithe theÌ„ he mente of a deade man wheÌ„ he alledged the prophete Abakuâ—saing the rightwise shal liue of his faithe for dede faith geueth no life ¶ To be iustifyed orto be made rightwyse before God by this faithe is nothinge els but to be absolued frome sinne of God to be forgeuen orto haue no sinne imputed vnto him of God ¶ The rightwysnes which is allowed before God that cometh of faithe is sometimes in scripture called his mercie or fauour towerd vs in vs wherby he is moued for Christis bloudis sake to promise vs forgeuenes And sometimes it is takeÌ„ for his truthe faithfulnes in the performiÌ„ge of his promise of this is he called iuste or rightwise faithful and true Vvâ—erfore the scripture comenly ioyneth these two wordes mercie Truthe or faithfulnes togither especially in the Psalmes as I noted in the argument of the. 89. Psalme and as Dauid praieth God in the. 31. Psal. to deliuer him for his rightwisnes sake that is for his mercies sake or for his truthes sake in the. 5. Psal. lorde ledemeforthe for thy rightwisnes sake The mercy wherby God is moued to promise vs his benefits goth before and his truthe in performinge feloweth nowe the maner of the scripture is to vse the one for the tother as the kingdome of heaueÌ„ for the gospel which gothe before is the knowlege of the waye to the kingdome and because of hearinge the worde cometh faith Ro. 10. therfore to heare in scripture is sometimes takeÌ„ for to beleue as Iohan in the. 6. Euery man that hath harde and is learned of my father cometh to me that is to saye euery man that beleueth on the father c. in the same ca. He that cometh to me shalnot hoÌ„ger which saing the sentence folowing expoundeth thus He that beleueth in me shal neuer thirste or shal be euer satisfied here to come to Christe whiche foloweth faith in him is taken for to beleue in him aÌ„d sometime that at gothe before is taken for that at foloweth as maye apere wel to them that are excercised in readiÌ„g of holy scripture as the keye of knowleg and the gospel ar al one for that one comeh of the tother Farthermore Paule in the. 9. .10 ca. to the Ro. iÌ„ the. 3. to the Philip. declareth two maner of rightwisnesses one he calleth the rightwisnes of the lawe or our owne rightwisnes the tother the rightwisnes of god or of faithe the rightwisnes of the the law is that at is goteÌ„ bi workes of the lawe the rightwisnes of faithe is that wherby God of his mercie rekeneth vs righwise for our faythe 's sake Outwarde workes shewe vs rightwise before the worlde but faithe iustifieth vs before God Abrahams vtwarde dede in obainge God and going forth to offer his sonne Isaac Genesis 22. and Iames. 2. was a testimony of his faith and declared him rightwise before men aftâ—r the rightwisnes of the lawe but his faith iustified hiÌ„ before God longe before yer Isaac was borne Gene. 15. Also we ar iustified before God only in that we ar chosen in Christe before the wolrde was created Ephe. 1. Of the whiche election aÌ„d iustificaâ—â—â— our faithe when god geueth it vs certifieth our hartes aftirwarde wheÌ„ our faith brekethforth iÌ„ to good workes for trwe faith caÌ„not be ydle than ar our workes a testimony before men of our faithe so that our faithe is a secrete and a suer persuaâ—ion to our selfe of our election before God and our workes that procede of faithe ar a testimony of our faith to the worlde of the which vtward workes the worlde iugeth vs rightwise aâ—tir the rightwisnes of the law But here let men take hede leste they despise the rightwisnee of faithe â—s heresie staÌ„de to the rightwisnes of their owne workes Of whoÌ„ thê° speaketh Paule Ro. 10. They ar ignoraÌ„t of the rightwisnes which is alowed before God go aboute to stableshe their owne rightwisnes wherfore they ar not vnder the righwisnes of God There Paule as I poynted you to before bringeth in Moses Leuiti 18. in Deutero 30. describinge these two rightwisnes as one coÌ„trarie to the tother of the whiche descripcioÌ„ I wil not here tarye rede the places aÌ„d Paules pistle to the Ro. to the Gala. vnderstande it if god wil geue it yowe This is therfore Paules sentence to the Romans in the thirde chapter Vve suppose that a man is iustified by faithe with oute the workes of the lawe vnderstanding it of iustificacion and of that rightwisnes that is of liuely faith aÌ„d alowed before God as I haue declared it before And for the probacioÌ„ of this sentence the Prophetes Christe his awne selfe and his Apostles spente al their labours and liues aÌ„d especially Paule labouring above al other to confirme it as it apereth in his pistles and especially in his pistle to the Romans Vvheryn he layed this sentence of the iustifyinge by faith at the beginninge as his principal proposition and chefe foundation grounded of the testimonie of Abakuâ— the Prophete Agenste the which proposicion the Iwe whiche sought for the rightwisnes of workes as nowe do the false Christen a non obiected saing as you do nowe If faith oÌ„ly iustifieth wherfore the is the lawe with so many good workes coÌ„maunded vs to fulfil it Paule answerthe By the lawe come men in to the knowledge of their sinnes And because ye shulde vnderstand that by the lawe he meÌ„te the moral lawe not the ceremonial He gaue exaÌ„ple iÌ„ the. 7. ca. of the moral law saiÌ„g I had not known that coÌ„cupisceÌ„se had beÌ„ sinne except the law had saide Thou shalnot luste And nowe therfore saith he Rom. 3. the rightwisnes of God is made manifeste with oute the lawe by the Gospel frome faith to faithe which rightwisnes was sometime preached of the Prophetes and proued by the testimony of the lawe And nowe aâ— men iustified frely by Goddis mercy and by the redempcion that is in Jesu Christe thorowe faith in his bloude c. Ro. 3. Then agene obiecteth the Iwe as nowe dothe the ChristeÌ„ in the beginniÌ„ge of the 4. ca. Vvhat theÌ„ shal we saye to AbrahaÌ„ our father aftir the flesshe what gote he bi his workes Vvas he not iustified bi them If Abraham saith Paule were iustified by his workes so hath he