forthe of the worde of God that is from the Gospell From wheÌ„â— commethe faythe whiche Gospell is the promise wherein the benefyte of Chryst is bothe promysed to vs and also exhibited For the wyt and reason of man by it selfe coulde neuer come to the knowledge of the remission of sinne yf God had nat opened his wil in a certayne worde or a certayne promyse to vs. ¶ VVE muste also be certaynlye assured that thys promysed of the Gospell is vniuersal The promyse of the Gospell to vniuersalâ— wherfore it is most necessary of all thynge that good and Godly men be infourmed therof and taught that it is so bycause that feble and fearefull myndes and weake consciences be alway with these .ii. questyons combered of worthynesse and of election as by example worthynesse ¶ FYRST they doubt whether that God wyll receyue to hys mercye those whiche be vnworthy Electyon or nay On that other syde in case that they be worthye they do mystruste and thynke that God hathe chosen certayne specyall freendes whome he fauoureth aboue other wyllyng to bestowe hys benefytes on them They do feare also lest that those benefytes do nat perteyne to them doubting that they be nat of the number of the elected And thus the reason of man hangethe as it were in a payre of balaunce wauerynge hyther and thither in doubt fulnesse and mystrust of the wil of God For the philosophers be of that opinion that God doth fauour and loue a few in noÌ„bre The blynde opinion of the Phylosophers â—onceruynge election of those which be noble men gouernyng and prosperyng theyr affaires in especyallye at ouâ— all other all other kynde of men neglected and nat regarded And thys is the minde of some men concerninge predestination as they cal it whiche folysshe and weake opinion of man the heauenly voyce of God reprehendeth In thys poynte dyfferethe the Gospell from the opinions of the Philosophers and from the lawe wherein doth the Gospell dyffer from the lawe declaring to vs after an other maner of fasshyon the wyll of God than the lawe doeth set forth to vs shewinge and teachyng that God wyllyngly doethe receyue to hym ye those whiche be vnworthy offerynge to all men hys spirite with thys condycion that they do beleue stedfastlye in the promyse ¶ VVHERFORE let al chrysteÌ„ meÌ„ learne to knowe that the promise is vniuersall perteynynge to all men as wytnesseth many sayenges in the Gospell as Come you to me all that laboure and are burdened And to the Romaynes the iii. cap. The iustice of God thorowe the faythe of Iesu Chryste in and on al men whiche do beleue And to the Romaines the .x cap. The selfe same Lorde of all men and ryche for all men Let vs therfore vnder thys generall and vnyuersal worde comprehende al and euery one of vs togyther iointly and seuerally beleuynge that no man is excluded from the promyse whiche perteynethe to all men indyfferently Predestinatyon ¶ VVHERFORE in our communication of iustification we haue nought to do with predestination We must begynne at the Gospell whiche fyrste rebukynge sinne doeth afterward extende and holde forth to vs the grace and pardon promysed for Chryste hys sake and that frely so it be receyued with fayth Loke we vp therfore al and euery one of vs on thys general worde taking good hede that we be nat with the speculations and reasonynge of predestination seperated and pluckt away from the promyse By what way is the wyl of God searched For the wyll of God maye nat by any mannes blynde reason but by hys owne worde onely be searched iudged and demed And lykewyse as the promyses be generall so do I vnderstand this sayenge God wylled al men to be saued the whiche saluation in hys promyses he doeth offer to al men But mannes folyshe wyl in those thynges which they wyl nat beleue doeth repoung and goth agaynste the promyses And contraryewyse those whiche do holde vp and vndersette them selfes with the promyses they do nat doubte but that the benefytes of Chryste doethe perteyne to them and be theyrs bycause they wyll nat make God a lyer So that when in receyuynge of the Gospell they do erecte and coragyously lyft vp them selfes coÌ„fortynge them therewith Then worketh the holy ghost effectuously in them thorowe the voyce of the Gospell accordynge to that sayenge Faythe is by hearynge And to the Galathyans .iii. cap that we maye receyue the promyse of Chryste by faythe And thus when the sycke feble and feareful myndes be comforted holpen and made strong by faith then do they receyue the holye Ghoste The whiche is the true conuersion beynge called in the Gospel the regeneration or newe byrthe conteynynge in it iii. thynges moost notable and for vs expedyente Remission of â—ane ouâ— iustificatioâ— and the giâ—â— of the holy Ghoste aâ—â— togyther 〈◊〉 our conuersyon Remission or forgyuenes of sinne Our iustification that is that we be accepted of God and imputed iuste Thyrdly the gift of the holy Ghost with lyfe euerlastyng I haue nowe spoken of the sharpe motions tormeÌ„tes terrors of the conscieÌ„ce and also of the comfort whiche we do receyue by faythe Where fore thys sentence of Paull is to be receyued of al men beynge nat entangled with foolysshe and ydle questions but playne open and agreable to al the preachynges and techinges of the prophetes and Gospels gyuynge vs knowledge of greate and weyghtye matters whiche good and Godly men in this lyfe by experience do fynde true The knowledge whereof is so necessarye to the churche that nothynge is more ¶ NOVVE therfore I entende with as fewe wordes as the matter wyl giue me leue to make playne and declare vnto you what these vocables and termes folowynge doo signifie The lawe Gospell Synne Iustification Grace and Faythe Lawe ¶ THE Lawe from the Gospell doeth dyffer no small thynge For the lawe is a doctryne by the whiche we are taught and commaunded of God what maner of men we oughte to be what thynges we are bounde to do and obserue and what the contrarye And albeit that the common weale of Moyses is vtterly extyncte and nowe nothynge at all yet the moral lawe abideth and remaineth styl beynge at all tymes one thynge that it was at the begynnyng The knowlege wherof we are nat so sone borne but we are endued with it The lawe of nature For God wold that some knowlege shuld remain in maÌ„ natuâ— to knowe and perceyue what is synne besyde that at all times the voyce of the lawe doethe rebuke sinne what tyme it preacheth repentaunce Whiche thyng Paull wel perceyuynge was induced to saye by the lawe is the knowledge of sinne Nat meanynge and speakyng only of the ceremonies but also of the morall lawes and of the commandementes accusynge alwaye at all tymes al maner of men We maye nat reason of the deuine lawe of God as we do when we do talke
of a moral lawe and of the maners of a cyuyl lyfe ¶ FOR the cyuyll lyfe doeth require but an externe and an outewarde dyscyplyne onely that we myght outwardlye appeare honeste and iuste Ciuyll lyfe what doeth the lawe oâ— god requirâ— But the lawe of God doeth requyre a perfect obedyence bothe an inwarde and an outward as wel a spirituall obedience to appeare iuste before God as a corporall in the outward obedience of the lawes where to beareth witnes the commaundement Thou shalte loue the Lorde thy God with al thy hert And so Chryst his selfe in Mathewe .v. cap. doethe expounde the lawe ¶ FOR as muche therefore as the nature of man beynge infected and corrupted by the naturall corruption and dysease of sinne whiche dyd sprynge from Adam can nat possyble perfourme a perfecte obedience the lawe declarethe the wrathe of God against synne accusinge and condempnynge al men Chryste only excepte whiche hathe delyuered vs frome the malediction and curse of the lawe He hathe delyuered nat onely the Iewes and al other whiche lyued after the lawe was gyuen forthe but also the fathers whiche were before Moyses Wherfore it doeth folowe that these fathers The fathers before Moyses were saued by theyr truste to the promyse which were before Moyses were vnder a lawe And so beyng accused and brought into greate feare hadde vtterly peryshed yf they hadde nat styckt and clouen faste to the promyses of Chryste For whose sake they knewe well they shuld be deliuered from sinne and death These wordly politike and cyuyl wise men peraduenture wyl deride and make a mocke at that we do say that the law of God doeth requyre a perfecte and an absolute obedience and that we do saye that no man can satisfie and perfourme al that the lawe doeth requyre of vs bycause that naturally the greate blyndenesse ignoraunce and contempt of God is so roted in vs whiche doeth seme and appere to the Philosophers and to them whiche do vse theyr iudgementes after the wordlye fashyon nothynge els but foly and madnes But howe so euer they do take it I do assure you that the Prophettes and Apostles mente none otherwyse than I haue declared to you Therfore the Prophettes wyl that men do know the greatnesse of sinne bycause they do nat knowe God in dede as they oughte to do no nor glorifie him as witnesseth Paul This ignoraunce and contempte of God is the sinne which the Prophettes and Apostles do shewe and teache to be the cause of al our calamities and miseries The ignoraunce of God is the roote of all mischiefe wherewith thys weake and feble nature is opressed they do teach I say that we shulde seke the true iustyce and delyuerance from sinne and death frely gyuen by Chryste As touchyng al other thinges of the lawe that I might nowe speake of I do referre and send al them whiche are studious and desyrous to knowe them vnto the boke of common places of the scripture whiche I dydde wryte and gather togyther Wherfore nowe I wyll speake of thys vocable Gospell ¶ Gospell THE GOSPEL DOTH preache repentaunce The promyse of the Gospell is nat to be ioyned with the promise of the lawe promisynge forgyuenesse of sinne and lyfe euerlastynge The whiche promyse we must be ware that we do nat ioint with the law For thoughe the lawe hathe certayne promises annexed to it yet they do differ and varye muche from the promyses whiche are peculyer and proper only to the Gospel for the promises of the lawe are promysed condicionallye requiring a perfecte obedience as witnesseth the fyrste precepte The Lorde sayenge I wyl be good to theÌ„â—hat loue me with al theyr herte Where as the promyse conteyned in the Gospell doethe declare to vs the remission of sinne our iustification and lyfe euerlastynge freely withoute any condicion of our merites and worthynes but for Christ sake only No mannes voyce or tonge can declare this great benefyte which the Lord thorow his sonne Iesu Christ doeth bestowe on vs that is to say that the greate blotte of sinne by hâ—s bloude scraped and rasshed forthe and deathe vtterly vanquisshed we maye haue the fruition of the syght of the Godhed in euerlasting life iustyce and gladde ioyfulnes The promyse of thys benefyte by no man but from heauen is declared to vs as Iohn sayeth The sonne whiche is in the bosom of the father he hathe declared and made manyfest to vs. An other dyfference of the Gospel and of the lawe And although that there is a certayn knowlege of the lawe in vs euen from oure byrthe it is nat so with the knowledge of the Gospell for the knowledge therof we haue nat naturally Mannes reason of it selfe being nat able to perceyue and knowe the wyl of God that God wyll sende hys sonne downe to be oblatyon and sacrifice for the churche and forgyue sinne frelye without the deseruynge of our merites Thys is farre frome mannes vnderstandynge Therefore the wordes of the lawe and the promise of the Gospel must be dyuers and sundry wayes taken and perceiued In the writinges of Phocillides and Hesidus o with such other lyke wryters a man shal fynde many sayinges of the lawes but as touchyng the promise of the free forgiuenes of sinne and of the sonne of god it is neuer to be founde amonge them Whiche in theyr writinges dyd imitate and folowe the iudgemente and naturall reason of man onely Moreouer for as muche as a certaine knowledge of the lawe is natural to vs ye from our fyrst byrthe and natiuitie our owne myndes and conscience accuseth sinne in vs what doeth our owne conscience â—udge oure synne thynkynge and be leuyng no thyng els but that God wyl punyshe and also cast forth of his syght those men which be vniust and synners This is the iudgement whiche the lawe doethe gyue beinge bothe a iuste and a ryghte iudgemente accordynge to the mynde of the lawe Agaynst the whiche heuye sentence of the lawe in the tyme of knowledgynge thy sinne and repentaunce thou must obiect agayne and lay for the the most lyberal and fre promise of mercy whiche ought to be preferred before the lawe As by example when Adam after hys offence Adam was accused he coulde thynke none other thyng in him selfe but that which was the lawe that he shulde peryshe bicause he obeyed nat the Lorde But streyght way the Lorde natwithstandynge that he hadde made him subiecte for his disobedience vnto the deathe of the body whiche was before immortal and to other miserable calamities The promyse giuen to Adam yet God gaue to hym a comfortable voyce promysynge deliuerance from sinne and death and the restoring agayne of mankynde sayenge that the sede of a woman shulde breake the head of the Serpent The whiche voyce spoken and declared by God streyght way the son of God mouynge and styrrynge the hert of Adam dyd poure into hym a newe lyfe and lyghte At that
Phylosophye of dubitation and mystrust ¶ Nowe foloweth the thyrde question which the olde writers haue nat spoken of so largely and playnly as they haue of that other twayne beynge no lesse nay more necessary ¶ Howe our workes may please God FOR as muche as in them which he regenerated remayneth yet greate imbecillitie and weaknes nat hauynge the feare which they oughte to haue of God nat brennynge in Faythe and loue seketh the helpe of man more than the worde of God permitteth beynge seducted with errors and neglygent in doynge theyr duetye and offyce beynge proude and puffed vp with immoderat affections of loue and hatred courtynge vnhonest and vnlawful pleasures and in theyr afflictioÌ„s troubles bendyng theyr browes agaynst the lord doubtynge or rather dispayryng of his mercy are inflamed with vniust desyre of vengeaunce doeth nat with herte declare them selfe to God gentyll and louyng nat thankyng him hertely for his great benefytes passyng nat much whether the Gospel doth go backewarde or forward nat bewaylyng the calamities and miserable state of the churche and of the common welth nat prayenge for the churche and for princes but beynge set a fyer with vniust desyre of gatheriÌ„g togither of richesse honours and of power hatynge them which do shyne in godly vertues and godlye gyftes or rather caysyng vp sclaunders on them as the contention of superioritie betwene the sister of Moyses and Aaron did cause stubburnesse ¶ FOR as much I say as these greate â—yces do yet reygne in them ye whiche are borne againe in a newe byrth vices I say much contrary and repugnante to the lawe of God worthy deathe euerlastinge spryngynge from the most pestyâ—ent well and fountayne of al mischefe I say Originall sinne that is the ignorance and want of the knowlege of god and frowarde turnynge thy selfe awaye from the wyl of God of the whiche vyces Paul speakinge discribeth no small deformite but a great and monstruouse euyll saying the sence felyng and pricking of the fleshe is mortall enemye to God it is manifest therfore that no maÌ„ can performe and satisfie the Lawe but only Christ and that in the newe borne by Fayth there doth remaine sinne contrary to the Lawe of god and worthy euerlastynge death without they be forgyuen Syth that this is true nat onely in the scholes but also in mens mindes thê questioÌ„ being resoned causeth no smaâ— perylles and contention within man resonyng with other yea and with theyr owne selfes whether they please God ye or nay secondly howe this impure and imperfect newe lyfe can please God beynge so full of vnclennesse ☞ IT is necessary therfore that men be taughte to vnderstande and perceyue both of these doubtes For the hypocritê so feble and weake is theyr nature dâ— stande muche in theyr owne conceyt regardynge and settynge muche by theyâ— owne vertues thynkyng that they bâ— strong ynough of them selfe makynge the naturall vicious inclination of the flesshe no sinne or very small do thynke them selfes without sinne that they be able of theyr owne strength to perform the lawe of God and worthy to obteine the lyfe euerlastyng for theyr owne desertes and merites This is the mynde nat only of Hipocrites but also of those which in theyr iudgementes do folowe theyr owne blynde reasons and phantasies Such was the reasonyng of Plato and of Tullye of the immortalitie of soules sayinge that those soules which departed forth of the bodies most purist hauing least part of the dregges and filthynesse of the bodies did flye vp to the ayre Contrary wise those soules whiche departynge were full of all fylthye lustes and foule desyres of the fleshly bodies did continue styll on the earth beynge about the sepulchres and graues where theyr bodies were layde and buryed Is nat al one matter that our religious fathers bosting and setting vn of theyr merites semeth for to do Do they any thynge els than Plato or Tully Although that the reason of man by his owne lyght and knowledge of him self can none otherwise iudge yet the word of God doth testify that no man can satisfy the lawe accusyng al men and settyng before vs our mediatur the only son of God It is necessary therfore that those proud arrogant and carkles stomakê of Hipocrites be rebuked as much as it is requisite that the fearful consciences and weake myndes are to be comforted with the true comfort nat to mystrust the mercy of God for that he hateth but to haue a stedfast Fayth and to learne howe the lyfe maners workes may please God Peter when he was in the bote beyng affrayde sayde go from me Lorde for I am a sinner Thoughe that Peter beyng in great feare did nat marke what he sayde his selfe yet as it doeth happen often tymes vnwares to a man being sodenly moued he did simpelly declare with his mouth what his hert thought For he fledde from God beholdyng and considering his owne vnworthynesse Lykewise all men beholdinge theyr owne vnworthynes do flye from God thynkyng that in so doing they do well to go from him bicause they do seme to theyr selfes vnworthy The whiche erroure beinge fyxed in mennes myndes the gospel doth reprehend commaundinge all men though they be vnworthy to come boldlye vnto hym trustyng stedfastly on the mediator which is the sonne of God ¶ AND although as I haue declared a new obedience which is the iustice in declaration of a good conscieÌ„ce is very necessary yet for al that they whiche be regenerated and newe borne agayne in Christ in a newe lyfe by Faythe and inspiration of the holy Ghost neyther do nor can fulfyll al that the lawe doth requyre For in them for al theyr newe byrth remayneth our fyrst and original disease nat to be set lyght by bredinge and causyng innumerable ill affections in vs. Considering then that these vices are worthye and deserue euerlastinge death ye those whiche be newe borne agayne are nat iust that is to say accepted or pleasaunt to god for theyr owne propre vertues but thorowe mercy and that frely by a ful trust in the mediator Christ Also they do nat merite eternall felicitie by theyr owne workes and vertues but they muste be of thys opinion that they be heyres of euerlastinge lyfe by Christ frely by Fayth although they haue the newe obedience or the good workes which consequeÌ„tly must folow this Fayth ¶ TO proue that none of al the godly and most vertuous men that euer were can nat perfourme the request of the lawe and that there doeth remayne in them sinne ye after theyr regeneratyon thys sentence folowinge doeth proue ¶ Psalme 143. Thou shalt nat enter in to iudgement with thy seruauntes for no liuing creature shall be iustified in thy syght The fyrst epistle of Iohn and fyrst cap. If we shulde say that we haue no sinne we do begyle our felfes and the truth is nat in vs. ¶ ALSO Romaynes 7. cap. I do se and fele another Lawe in my members striuing agaynst the
An other argument Sophisticall Workes which be againste the lawe of God are sinne Ergo. Good workes are iustice ☞ This consequent must be true saye they for they be contraries bad workes and good workes And the knowlege of the one contrary Contrari oâ— eadem est disciplina is the knowledge and declaration of that other Wherefore it foloweth that by good workes men are iustified for as much as good workes be iustice ☞ This is very lyghte and easy to be answered It is true as they say if that good workes were a perfect obedience But bycause they be farre frome a perfect obedience you maye soone perceyue that the argument is nat good bycause they be nat right contrary For noughty workes are right nought in dede but our good workes are nat perfectly good workes for as much as they haue much fylthynes and corrupcion in them wher with they be corrupted As by example Pomponius Artycus was both modeste and iust to the Citezins But he douteth of the gouernance and prouision of god he is without the feare of God whiche marreth the rest of his vertues ¶ The whiche argumente may sone begyle and deceyue them whiche are nat warned and taughte the subtyltie therof Therefore the consequent of thys argument is false bicause they be nat clene and directly contrary Lyke answere shall you make to thys argumente that foloweth ☞ An other Ill workes do condempne vs. Ergo. Good workes do saue vs. ¶ I do deny your coÌ„sequent affyrminge that it is no ryghte contrarietie For yll woorkes are thorowly euyll oure good workes are nat thorowly good beynge bothe corrupte and vnperfect Example Dauyd hath many good workes and yet he hath many vicious affections as somtâ—me in doubting of the goodnes of God The which darknes a greate heape of vices doth accompany as to be without care of God to haue confidence in thyne owne wysdome and iustice to be without the feare and loue of God nat to be in Fayth so ardent as he ought to be I do knowe men whiche haue made theyr bost that with this argument they haue broken down the walles of thê opinioÌ„ of iustificatioÌ„ But how folish childish a thiÌ„g it is ther is none which hath eyther eyes to se or eares to heare but can perceyue and iudge this matter ¶ An other Synne is the hatred of God Ergo. Loue is the iustice of God ¶ With this argument Eccius thought to bynde Beares and to proue that by fayth only we are nat iustified The paruis â—f Oxforde and I thynke no boye of the paruis scholes is so folyshe and ignorant but that can put this blowe asyde without any daunger I do graunte that perfect loue is the iustyce which the lawe doeth requyre But as I haue sayde we are nat iuste by the law For it is vnpossible that loue shuld be before we are by faythe reconciled After the which reconciliation foloweth a begynnynge of a newe obedience and lyfe remaynyng styl in vs great infyrmitie and wekenes repugnant to the lawe of God which doeth disdayne and rage against the iudgement of God as the Psalme Be you angry but sinne nat Therfore we must haue an other maner of iustice which is the free acceptatyon of God ¶ An other Iustice is in our wyll But fayth is in vnderstandynge Ergo Fayth is nat iustice ¶ The fyrst part which is called the Maior is true concernyng the iustyce of the lawe which iustice doeth signifie oure owne qualities and vertues which are in our wyll But when that Paull doeth speake of the iustyce of fayth he dotth nat meane our vertues or qualities but our free acceptation imputatioÌ„ of iustice that is to say that we be made right wise by fayth which are in dede vnright wise For he teacheth that men are reputed iust that is accepted to God nat for our owne qualities but for an other thyng without vs and that is our mediator the sonne of God only by mercye The which mercy must be receyued by fayth The which faythe is nat onely a knowledge of the minde but it is also a consentment and agrement to the promise beleuing the promise to be true wherto is requyred the motion and styrryng of the wyl as lerned men doth knowe whiche motion is both to wyl and also to receiue the promise so to rest in it ¶ This fayth to conceyued when we do assent to the promise of the Gospell wherwith when the trobled conscience doth comfort it selfe in the selfe same moment the holy Ghost by the word moueth the hert to beleue ¶ Another By Fayth we are iust Fayth is a worke Ergo. By workes we are iust ¶ By fayth we are iustified nat bicause fayth is a worke qualitie inuert in vs but bicause it doth take holde of mercy cleauinge faste to Christe but to make it playne you must turne this sayinge by fayth we are iustified to his correllatiue that is to say By the mercy of God for Christ we are iust but yet by faythe we must certyfy our selfes that the same mercy perteyneth vnto vs. And to the seconde part of this argument called in latin the minor I grant it true For fayth is a worke as other vertues be workes as loue pacience chastitie and lykewise as al other vertues be vnperfect so faith also sometyme is weke and feble Wherfore we are nat iust for the worthynes of the vertue fayth as for a worke but bycause it doth apprehend and receyue the mercy of God It is necessary that there be some instrument and meane whereby the mercy of God must be trusted after wherby Christ must be loked on with the inwarde eyes wherby also we must certayne our selfes that Christ wil forgiue vs. Therfore we must aunswere to the minor that faith is a worke for the whiche worke sake being taken as a worke we are nat iust but bycause it doth take hold on the mercy of God Therfore it doth nat folowe that for our workes we are iustified It may also be aunswered that this argument is nat good bicause there is more concluded in the consequeÌ„t or conclusion than is conteyned in the premises For it maketh conclusion of iustification wherof is no meÌ„tion made neyther in the fyrst nor seconde parte of the argument that is neyther in the maior nor in the minor ¶ An other argument By Grace we are iust Grace is a loue poured into our mindê Ergo. By loue we are iust ¶ To the seconde part I answere that the ryght and chiefest signification of Grace is to be taken respectiuely signifieng the fauor or mercy or free acceptation for Christ with the which free acceptation is ioyned the gyft of the holy Ghost which is the moost propre and right interpretation of this vocable Grace And therfore they which expouÌ„de by Grace we are iust that is for the vertues which be in vs we are iust they make an exposition cleane contrary to Paul takinge away
God brynge with it ⧠And bycause that the Papystes do beat into the heades of the simple plain and vnlearned people to styrre them to the hatred of the worde of God sayeng and beatynge theyr handes that these newe felowes they do teache no good workes they bydde you do no more but beleue and you shall be saued lyue you neuer so licensiously so lewdly To coÌ„uince them therfore of theyr most deuelyshe malice and open sclaunder in the thyrde parte he speaketh and teachethe good workes what workes and howe they muste be done howe they shal be pleasaunt and acceptable to God The whiche workes he callethe a Christian mannes obedience A christian mannes obedience which commeth necessary after faythe In the which parte he shewethe howe venyall sinne is to be taken and what sinnes they be whiche makethe vs destytute of grace and the holye Ghooste ¶ In the fourthe and laste parte lyke a moost diligent Scholemayster be settethe forthe one after an other all theyr Sophistical cauillations and croked argumentes where with they myght deceyue and begyle a ryghte good clerke that bothe you maye knowe what they be and howe they are to be dissolued and put awaye whiche thynge shall be very necessary to be marked that when men do heare them in theyr reasonynge wryenge and wrastynge the woorde of god thei may stop theyr mouthes with the ryghte vnderstandynge of it that at the laste they shal be ashamed to brynge anye more suche durte before men At thys poynt this Godly clerke finisheth his worke very profytable and necessarye for all men The whiche woorke I wolde exhorte all men to rede earnestly and to marke the auctorities of the scriptures by hys Godly laboure gethered togyther for the vse of other men that they may haue them at all tymes in a redynes to ferche them forthe of theyr brestes as it were shaftes oute of a quyuer to serue theyr purpose to the mayntenaunce of the trewe worde and glorye of God agaynst the whole rabble of the Papystrie ¶ In consideration therfore of the most propensed and redye good wyll and fauoure whiche youre grace alwaye hath borne and doeth beare styll to the most heauenlye worde of God and to the furderars thereof I coulde deuysing with my selfe fynde no man more fytte to whome thys treatyse shulde be dedicate and gyuen better than to youre grace Whose naturall inclynatyon to al goodnesse to be very Godly the mooste lucky and prosperous successes of all your affayres the Lorde declarynge his especyall fauoure and loue to youre grace warde that agayne in hys defence you shoulde haue a stronge stretched oute arme agaynste hys enemyes do giue so trewe and manyfeste euydence and testyfycatyon that all Chrystendome speakethe moste honourable thereof ⧠To the whiche worke of Iustyfycatyon I haue annexed and sette to a lyttell matter nat vnfruytefull I truste called an Apologye or Defence of the worde of God declaryng and prouynge howe nedeful it is that the word of God be in the handes of all men and common for al persones shewynge also what great inconuenyence commeth by the lacke thereof beynge the only cause of al the detestable enormities and vices whiche are wroughte and commytted thorowe all the worlde Wherewith as with an apple of myne owne tree moost lowly with all reuerence I submitting my selfe vnto youre grace do presente and gyue trustynge in the Lorde that accordyng to your olde accustomable gentylnesse you wyll with no lesse good wyll receyue and accepte thys myne enterpryse than it was with a most pure and louynge herte offered vp Whereby I am surely certayned of .ii. commodytyes thereby receyued Fyrste that the purenesse and sinceritie of my herte to your grace ward is hereby declared and also accepted Secondelye that all they whiche shall receyue any profyt of this translation shall most thankefully next to God ascrybe the occasyon thereof to your grace whome I beseche the Lorde long to preserue to the safe tuition and good gouernaunce of oure soueraygne Lorde and vyrgyn Kynge and to the comforte of all the realme and dyscomforte of al those whiche are Goddes and his grace his enemyes and specyally to the furderaunce of the worde of God Whose excellente Maiestie I pray God manye yeares to contynewe with increase of all hys Godlye gyftes that his grace may sprynge and growe of a lyltell swete tender plante to be a strong olde tree with many goodly and comfortable braunches ⧠AMEN ☞ THE IVDGEMENTE OF PHILIP MELANCHTON concernynge the artycle of the iustyfycatyon of man which is by fayth only IN MY BOKE ENtytuled the common places of the scripture my mynde and entente was to declare and make open with all simplicitie and plainnesse as nighe as God wolde gyue me leaue all that the Prophettes and Apostles haue written and taughte concernynge the artycle of iustification entendynge nowe the selfe same thynge bycause that that kynde of matter is mooste peculyer and proper vnto the Epystle of Paull vnto the Romains purposynge in some places thereof to speke more playnly THE Phylosophers do call Iustyce a certayne Obedyence vniuersal as touchyng to al vertues that is to saye an outwarde honeste dyscyplyne the whiche a man by hys owne strength may and can perfourme The whiche Iustyce Iustyce of workes Paull doeth call the Iustice of the lawe and the Iustice of workes We haue often tymes declared to you that God wyllethe and commaundethe that all men shal be bounde and as it were tyed faste with an outewarde honest dyscyplyne as Paull witnesse the sayinge The lawe is made for the vniuste and the Lorde doethe punyshe those which be offenders and brekers of this dyscipline as be those whiche are swearers periurous personnes blasphemers of the Lorde seditious manquellers horemongers thefes and lyers It is true that Arystotle sayethe Neyther Hesperus nor yet Lucifer the nyghte and the daye starre are nat more beautifull and goodly thaÌ„ Iustice that is to say honest discipline It is forsoth a good ornameÌ„t of man beyng no thyng in the world that thys weak nature of man can or maye perfourme more excellente than thys But yet for all that we muste be certaynly assured that this dyscyplyne can nat by any meanes satysfy and perfourme all that the lawe doethe requyre Oure outewarde workes are nat perfect as the very lawe but that thys discipline is nothiÌ„g els but as it were a smal shadowe of the lawe bearynge thereto witnesse excellently Paull the 2. what is to behold moyses vnder a vayle Corinth 3. Cap. sayeng these wordes The Iewes do beholde and loke vpoâ— Moyses with a couered face vndeâ—vayl that is to say nat hauing the very lawe shynynge in them I do meane the knowledge of God and a perfect obedyence suche I saye as can be no more requyred but onlye a fewe outewarde workes The lawe of God doethe aske at our handes No man for hiâ— workes is iust before God nat only externe and outwarde workes
tyme the sonne of God was constituted and ordeyned to be a keper a gouernour and a sauyour of the churche Then beganne the sonne of God to giue battayle to the Deuyll That lykewyse as the Deuyll most cruelly doth rage ouer al mankind in the dispyte and hatred of God to deface and put out of al remembrance his most holy and blessed churche fastening his moste venemouse tethe in oure hels and flesshe So on that other syde the sonne of God is stronge and myghty in them which beleueth treadynge downe vnder hys fete the furye of the Deuyll restorynge and delyuerynge the faythful from the tyranny of hys enmy The worlde hathe nat the grace to consyder and se this battayle but the great falles of many with the most heuye and tragycall calamities and miseries and againe afterwarde the moste gloryous and tryumphant delyueraunce example of Dauyd and of many other do manyfestlye declare and shewe what maner a kynde of fyght and battayle this is ¶ THESE wordes also whiche are written in the Genesis The sede of a woman shall treade downe the heade of the Serpent hath none other meaninge than those wordes which Iohn did pronounce sayenge For thys purpose the sonne of God is exhibited vnto vs to distroye and breake the workes of the Deuyll Thus dyd Adam take and vnderstand the promyse So did al the fathers after him beleue that for thys sede sake which was promised they shuld obteyn remission of theyr sinnes with deliueraunce from sinne and deathe By thys faythe they were made iuste nat by fulfyllynge of the lawe This beynge that same faythe wherby in al theyr perilles and terrors they were comforted and holde vp For they knewe wel that thys Lorde was alway at theyr hand to helpe them as Iacob most lyuely dyd expresse the .xlviii. of Genesis sayeng The Angell whiche delyuered me from all euyl blesse these children In the which wordes he declared that same Lord by whoÌ„ he was deliuered from al euils desiring and prayenge to blesse and kepe hys posteritie Al those wordes can be of none other than of the sonne of God meaned As wytnesseth Paull The son of God was in the tentes of the people of Israel where soeuer they went And Iohn also By thys sonne of God al thing was made by whom lyght dyd shyne in darknesse All tryumphe and victories gotte and won agaynste and ouer the deuyll was by none other than by thys sonne Noe was reserued Abraham was defended Ioseph was wakened vp The people was delyuered forth of Egypt and Daniel also dyd speake with hym After thys fasshion the preachynges of the Apostles do teach of Chryst wytnessing that he is the sacrifice the deliuerer and sauiour counsellynge and commanding vs to set our whole trust and confidence in this captayne The which thyng many places in the prophetes doth testyfy as the second psalme kysse you the sonne Blessed be al they that trust in him with out the whiche faythe otherwyse called the certayne confydence of the trust and mercy of God promysed for Chryst sake all the prayers in the worlde seme they neuer so holy neuer so longe al the worshypfull worshyppynge that ye can do are in effect as muche as nothinge For thys is the same Bysshop by whose meanes we muste come to the father as it is written in many places The blyndnes therfore of them which do imagin and dreame that the Gospel is a lawe conteinynge certayne preceptes of amitie or mutuall loue whiche requyre the faythe that is to saye a bare and naked knowledge of the lyfe of Chryste hystorycally and that men shoulde take God as a teacher of good preceptes as they dyd vse to take Socrates and Phocillides I say agayne the depe and profounde blyndenesse of them is to be detested execrated and of all creatures abhorred Suche lyke is theyr blyndnesse in phantasyeng that men are made iuste for theyr owne good deseruynges beynge for al that in doubte whether God doeth forgyue vs oure sinnes whether he doeth heare vs or whether he wyll haue any thynge to do with vs ye or nay as one whiche nothynge regardeth what doeth or shal become of vs. Thus the greate gorbelyd Monkes and nowe our great supercyliouse proud popishe Philosophers do transforme The doctrin of the Popishe clerkes translate and make the Gospell which is the most pure and sincere worde of God to be a Phylosophy Academical dysputynge and reasonynge of good workes commaundynge men to doubt in the promyses of God But of faythe whiche leanneth on Chryste and the promises made for his sake nat ones for a thousande pound they wyl neither thynke nor speake herein they be as domme as stones and as drie as a stocke fyshe Therfore I pray and desyre with all my hert al gentyl readers that they wolde weye and consyder the difference of the lawe and the Gospel of Moyses and of Chryst And to marke diligently what is the glorye of God what was the ryght honour seruyce and worship done to hym by our olde fathers Adam Iacob the Prophetes and the Apostles Of these men let vs learne that Chryste is alway the valyant Captayne the only gouernour delyuerer sauyour protector an dedfeÌ„der of hys church against the Deuyll with al his members Let â—s learne I say that by fayth we must perceiue and receiue the benefites of Christ Let vs haue in remembrance and nat for gette that the gospell is a swete voyce which promyseth and sheweth to vs as it were puttynge into our bosoms these great benefites Paul bearynge thereta wytnesse sayenge The gospell is the power of god to saluatyon to hym that doeth beleue That is as muche to saye as the gospell doethe offer vnto vs pardon of our sinnes and lyfe euerlastynge frely for Christ his sake and nat for the law By thys gospel god worketh in vs effectuously gyuyng to vs his holy spirite he beginneth in vs a newe life and gyueth vs lyfe euerlastynge ¶ Synne THYS VOCABLE AND word Syn doth nat signify noughty corrupt viciouse maners only Vnder thys worde synne is comprehended our Originall synne as the Phylosophers do take it but it coÌ„prehendeth vnder the same vocable also the great feblenes and weaknes whiche is brought into this world with vs and in vs beyng called original sinne The which sinne though carkles men do nat muche passe for regardyng and settyng it lyght as though it were a very small tryfle or rather no sinne at all as the Philosophers do iudge it yet we maye nat so mystake it but must make an other maner of rekenynge therof For the darke blyndnes with â—ubitation and ignoraunce of God beynge vncertayne whether God doethe passe and regarde mortall men ye or nay whether he doth punishe offenders or nat whether he norisheth fedeth and helpeth or herkeneth to men and theyr inuocations and cryes ye or naye to be withoute the feare and drede and loue of God to set muche by oure selfes and our paynted shethes
to kepe and holde God faste It doeth folowe afterward in the self same chapyter Faythe and mystrust are ii conâ—aries where Paull doeth conferre fayth and dubytacyon togyther as layinge .ii. contraries one against an other sayinge He doubted nat on mistrust or els he was nat feble in fayth where he speketh of fayth which wrasteleth with dubitation or mystrust in ceceyuynge of the promise The seuenthe testimonye Marke the .ix. chap. I do beleue Lorde Marke ix.vii. helpe thou myne vnbelefe In the whiche place the Euangelyste speakethe nat of the hystorycall knowledge but of the perfecte and sure confidence and truste whiche doeth aske call loke and hoope stedfastly after the benefites of Chryste As the hystory of the woman of Canany Mathewe .xv. The faythe of the woman of Canany cap. whiche beynge putte twyse from Christ ye and with rebuke did nat for al that ceasse to cal and make her petition with a meruailous discrete wisdome and sobrenes refutynge the sayinge of Christe confessynge her selfe to be in dede vnworthy of the benefites of Christ yet for the goodnes of the lord she trusted stedfastly after hys benefyte The fayth of the which Ethnycke woman Christ with his owne mouthe dyd extol prayse and commende hyghly an swerynge to her O woman thy faith is greate so be it to the as thou doeste desire Wherfore shuld we nat only in thê place but in many other suche lyke histories of the Gospel nat doubt but be certaynly persuaded that fayth doeth signifie a confidence which both doeth aske and also trustethe after the benefites of Christ Which feyth sithe that it ought to shine and be as most principall in all our inuocations and prayers it is necessary that al meÌ„ be instructed the right way of it But coÌ„trary wise the enmies of goddes worde biddeth vs to loke on the life of Christe they counsell vs to doubte to be in mistrust whether god will be mercifull vnto vs and here out peticioÌ„s ye or nay The which doctrine is cleane contrary and repugnant vnto this most godly exaumple of the woman of Canany and such other like vtterly abolishynge the true worshippinge and right inuocation of god H. brâ— .xi. viii The description of Fayth to the Hebrewes .xi. capi doth teache vs that Fayth doth signifie a confidence and trust with these wordes Feythe is a certayne expectation of thinges loked and trusted after This is an exposition of this worde fayth after the bare grammer rule as al lerned men doethe knowe If it be an expectacion then it is a true confydence or truste of a promise to be perfourmed Also Acâ— xv ix the Actes .xv. By faith purifieng the hertes of them By this it is euident and playn that the hertes are nat purified made cleane by the hystorical knowlege For it foloweth afterwarde as it were an exposition of that same with these wordê Neyther our fathers nor yet any man hadde euer theyr hertes cleane thorowe the iustyce of the lawe But cleane contrary he sayethe that theyr hertes are clensed and made pure yf they be made cleane thorowe the fauour of our Lorde Iesu Christ wytnessynge that by fayth is signified a certayn confydence dependynge on the mercye of God promysed for Chryst sake ¶ Romaynes .x. cap. Rom x.x. All they whiche do beleue in hym shal nat be confounded or made frustrate and boyde of theyr belefe Here Paul doeth seperate the benefyte of the Gospell from the lawe speakynge nat of the knowledge hystoricall only but of suche a confydence whiche maketh vs certayne that God is mercyfull to vs for Christ his sake and nat for the lawe Which sentence is often tyme repeted in the Prophettes as psalmÌ„ .ii. kysse you the sonne Blessed be all they which trust in the sonne By these wordes the confydence and trust in the son must nedes be vnderstande We are commaunded to knowledge and take him to be the sonne of God On the which lord we are commaunded to put and sette all our confidence ⧠FOR as much as the condicion of the lawe maye nat be added thereto for Faythe can nat be parte on Christe and part on the Lawe we must of necessitie take Fayth to be a confydence wherby we acâ— persuaded that thorowe the son of God we are deliuered frome sinne and tyranny of the Deuyll ii Para. xx xi ☞ THE seconde of the Paralip and xx cap. Truste you to your Lorde God and you shall nat fayle but be safe The army was commaunded to call and to trust certaynly for helpe from the Lorde In the which place there is no speking of the historical knowledge but we are commaunded to haue confidence which doeth both cal and also loke for helpe of God These testimonies I thynke do sufficiently declare that Faythe doethe signifie confidence or trust in the mercye of God And many mo exaumples they which wyl rede may fynd There is no testimonâ— of the scriptur so plaiâ— but it maye be pâ—ruâ—teâ— I know verye well that the Deuyll with all hys babes can deuise cautels and craftes ynough with cauillatione wherby they wolde go about to â—elude peruâ—rce and inuert and corrupte the ryghte sence of these testimonies ⧠SVCHE is the wanton ydlenes nowe a dayes of wittes that some ambiciouslye in hope of prayse and honoure and gapynge for promotion some maliciously for euyl wyl and some for mere hatred agaynst the truth wyl after theyr corrupt malieiouse and enuiouse iugementes â—eprehende and falsefye these and all other testimonies of the Scripture be they neuer so manyfeste But one 's agayne for Christe sake I desyre and pray al gentyl and good reders that they wolde ponder and wey with all diligence this interpretacion and to coÌ„sider what great inconuenyence and danger wold insue and folow to our soules yf we shulde admytte the contrarye and wrong sence therof that therby al hope and comfort is clene taken from our coÌ„sciences al true inuocation clene abolyshed and Christ his most profytable benefite nat darkned only but also pluckt away Wherefore we muste wipe and with moste sharpe pikes put of frome al our lyfe in specyally from the church all Sophisticall delusions and cauylations and nat to suffre euery man nay no man to phantasye otherwise of this vocable Fayth than we haue declared as they do now at theyr owne libertie and pleasure lyke to paynters with theyr colours some thys waye some that waye Lette the simple and playn veritie most necessary for the church be maynteyned and delyuered interly whole and pure to our posteritie Thys duety doth God requyre and demaunde of al men but in specyallye of them whiche be the welles and heades of learninge and gouernors of the common welth most due of right to the church of God Beyng certaynly assured that there is no seruyce or worshyppynge more pleasaunte and acceptable to God than is this For after this maner are the sentences of Paull
to be vnderstande Abraham dyd gyue confydence to the Lord his promyse and therfore he was reputed iust As who shulde say Abraham knowledged that he was nat iust for the lawe sake or his owne vertues consyderynge his owne naturall infirmities which is the mother of many vices that is to say of mistrust of Goddes promyse of many wanderynge and wauerynge desyres and lustes He remembred the offences commytted by hym when he was amonge the Calde is defylynge hym selfe with most vngodly worshyppinges But after that he herde of the sede that was promysed the lorde sayinge to hym I wyl be thy protector and defender then he beleued that thorowe the fauour and mercy promised of God he shuld obteine remissioÌ„ of sinnes and to haue God a mercyfull defender and sauyour By that meanes was Abraham pronounced iust by Faythe that is by the confydence and trust in the mercye of God althoughe he perceyued hys nature to be corrupt weake noughtye and vicious Fayth also doeth nat onely pertayne to remission of sinne and free acceptation of God but also sometyme it hathe his outwarde obiectes beynge about externe thinges Fayth some tyme is about outewaâ—de thynges As was the Faith of Dauyd about the fyghte and battayle with Golyathe The whiche examples do serue also for thys our purpose For thys Fayth whiche lokethe after corporall ayde must nedes be after that other Fayth which goeth before which receyueth remission of sinne For the mind of man can nat be persuaded in hym selfe that he shal obteyn helpe and succour of God before he be surely certayned that God is and wyll be mercyfull to hym The which rule doth shewe and declare that Paul doeth alledge the testimonies and scriptures of Fayth aryght giuing vs instruction how we shal behaue our selfes in our inuocation and prayer Augustine ⧠VNTO the testimonies of the scriptures I wyl adde and ioyne the mindes and iudgementê of the olde writers Augustyne doeth say The Lawe make the vs to feare God but Faythe causeth vs to flye to hys mercy wherin Augustyne declareth verye well that Faythe is nat the historycal knowledge only Chrysostom ¶ CHRISOSTOM also in his coÌ„mentarye whiche he dydde wryte on the Epystle to the Romaynes the thyrd chapyter By Faythe sayeth he we do nat onely loue God but also we do beleue that we are beloued of hym be we neuer so gyltie and that our sinnes be forgiueÌ„ by hym for hys sonne sake There is no kynde of worshyppynge more excellente than thys No though thou shuldest absteyne from theft and murdre that same dede can nat be more pleasant and acceptable to God Hytherto the wordes of Chrysostome which though he do some tyme erre and go out of the way yet for thys poynt he deserueth no smal prayse and commendation For he hathe sette forthe and paynted thys worde and vocable Fayth in his owne colours so liuely and so manifest in that he sayeth that we muste beleue that we are beloued of God ye though we be fawty and full of fylthynes and that we through oure belefe do receyue remission of sinne that no man can more The faythful man reioyseth and is proude nat only bycause he louethe God but also bycause he fyndeth at hys hand agayne great loue and profyte For lykewyse as he loued God gyuynge and puttynge great confidence in hym beynge a token of a great loue so lykewise God loued hym beynge a great sinner nat only nat punyshyng as the sinne deserueth but for hys stedfast confidence and trust in hys mercye makynge hym iust and ryghtwyse ¶ Bernarde also is no lesse worthye of commendation Bernarde for that he writeth concernyng feythe whose wordes are these folowing written in his sarmon of the AnnunciatioÌ„ It is necessari saith he fyrst of all to beleue that thou maist and shalt obteyne remission of thy syn none other way than by the pardon and moste ientill fauour of god Thou muste also adde this vnto thy belefe and trust of remission of sinne that for Christ sake thiâ— sinnes ar forgiuen the. This is the testimonie and witnesse that the holy ghoste beareth in thy barte saiyng to the thy sinnes are forgiuen the. After this maner did the apostle deme and iudge that a man frely by feith is made iuste This far gothe the wordes of Barnard whiche hath many suche like sentences beyng but of late not very many yeares past a writer not ignorant nor voyde of these spirituall exercises and motions wherby he dyd perceiue that the conscience could not be satisfied and set at rest without the trust of the mercy of god by feyth whiche feyth he called as we do the confidence or trust of mercy I haue said before that we do comprehende vnder this vocable of feith the historicall knowledge also of the life of Christ with all the circumstances therof and all the articles of our feith so that when feith doth conceiue and comprehende this article of remission of synne then doo we streyght way gyue trust and confydence without doubt that we shal receiue this benefite Where as other which going no further than the bare hystorycal knowledge of Christ at thys poynt makynge theyr stay do nat beleue of the remission of synne accordynge as they do teache and preach that is that men shal doubt whether theyr sinnes be forgyuen them ye or nay ¶ I HAVE spoken sufficiently I thynke of thys worde Fayth which to them that be louers of the truthe were sufficiente Therefore nowe I entende some thynge to touche the Sophisticall clusion of Origen and many other whiche do thynke that thys saying and proposition by Fayth we are iustified is spoken figuratiuely by a figure whiche is called Synechdoche meanynge that we be by the knowledge of the hystorye of Christ iustified Thus they do vnderstande Fayth thynking that Paul doth only commende our profession that we be called Christians bicause that the name of our profession whiche is common to the euil persons as wel as good causeth as they thinke oure vertues to be plesaunt and acceptable to God whiche vertues in the Turkes and Infidels shulde nat be pleasaunt nor acceptable Thus this figure doth transforme and transpose the Gospel into the Lawe turnynge the glorye and prayse of Christe into our vertues and that thinge which is the comfort of our conscience to our greate discomforte and sorowfulnesse lere abolyshynge the doctryne of Faith which is the trust or confydence of mercye And wherfore do they doubt in this article of remission of sinne bycause they do perceaue and fele that our nature is weke feble and ful of all doubtfulnesse and mistrust of the wyl of God Therefore they do confyrme thys doctryne of dubytation bicause they do persuade them selfes that the blindnes and darknes which we do brynge naturally from Adam with vs into the worlde to be no vice nor sinne As the Academical questioners Philosophers which other haue done The which figure beinge all togyther contrarye
Lawe of my mynde makynge me bonde vnder the Lawe of sinne And often times Paul doth repete the worde of sinne signifieng to vs that it striueth in vs alway against the Lawe of God Synne deseruing eternal death except by Fayth our pardon be obteyned meaning by that worde sinne nat onely the smal motions styrringes and prickingê of the flesshe but also the sharpe motioÌ„s of the minde that is to say the mistruste of the wyl of God abhorring the crosse nat beyng lift vp and erected with trust and gladnes in the Lord as we be when we do fynd ease and helpe of our bodely diseases and sicknes From the whiche diffidence and mistrust riseth many euil and noughty myndes Therfore the Apostle vseth .ii. vocables in the same text to the Romaynes very propre and mete for this purpose The fyrst is this worde striuing or fighting against signifieng therby that like a most cruell enemy in an open feelde it doeth fyght against vs and seketh al meanes craftes to wouÌ„de our mynd with mistrust in the mercy of God with terrors and great feare with pride with trust vnto our owne wytte and rightwisnes of our self putting vs out of al care of God and kindelingin vs the flame of all noughty lustes and fylthy desyres The seconde vocable is this going about to make me captiue the which is so sayde bicause thou shuldest take the better hede of him whose study is to haue vs in bondage oppressyng the weake mindes and at the laste takinge vs prisoners thoughe we be agayn deliuered by Christ As when Moyses was snared and taken at the rocke he douted and mistrusted Dauyd also was taken when he commaunded to nombre his people eyther deceyued by error or els by vainglory that he had augmented and increased his kingdom so mightely or for some such like cause We shal nat nede to bring forth many exaÌ„ples euery vertuous man hath ynough of suche examples within his owne dores by their owne experience feling and seing howe diligent and busy our enmy is to seduce and oppresse our minde with oure owne opinions and phantasies For the deuyl doth neuer cease to besege the vertuous and faythful men in specially ⧠PAVL to the Corinthes the fyrst Epystle 4. i. Corin. i cap. I knowe nothing in my selfe wherof I am gyltye but I am nat for that iustified which is as muche to say though I haue good workes whiche is the outward iustice and witnesse of a good conscience yet for all that I am nat therfore made iust that is acceptable and pleasaunt to God to eternall blysse But onelye by Faythe in Iesu Chryste ⧠CHRIST also biddeth his holye ones to cal for remission of sinne with these wordes and forgiue vs our dettes c. commaunding them also to say We be vnprofitable seruantes Also the 129 psalmÌ„ If thou woldest marke obserue our iniquities good Lord Lord what man shulde be able to withstande them he knowledged that he was burdened with sinne yet for all that he persuaded him self that he was pleasant and acceptable to God by mercy and so did truste and loke after helpe and helth sayinge these wordes My soule hath stande fast and continued in his worde that is to say by the heuenly promise I do susteyn and hold vp my selfe I do go to no creature but to him I loke for helth of none but of him I do rest altogither in hym trustinge in his goodnes that he wyll saue me Also Psalme 18. Who doethe knowe mine offences and faultes from my secret and priuie hid filthines make me cleane It doeth appeare nat only by this place of the Scripture but also by many other places of the said prophete that he spake nat these woordes in hys owne person only but in the name of al sayntes faythful and Godly men Naye those meÌ„ theyr own selfê whoÌ„ he calleth the seruauntes of God sanctified by the holy Ghost replenished with excellent giftes continuyng in exercise of Fayth hauing gouernance and rule ouer great matters As Abraham Ioseph Moyses Samuel Dauid Esay al togyther with one voyce they do crye I saye these wordes What man doth knowe all our offences from our secrete and priuie vices make vs pure and cleane good lord Wherfore the arrogant and proud boldnesse of the hipocrites is much to be detested whiche do boste and cracke that they do deserue eternal felicitie by their owne merites and workes and as they do say both worthyly and of duety ¶ Psalme 31. I haue sayde I wyl confesse and knowledge againste my selfe Lorde mine iniquitie and vnrightwisnes and thou shalt remitte and forgiue my sin For this shal all men make theyr inuocation and praier they shal cal and crye for remission of theyr sinne vnto the in tyme conuenient Which wordes witnesseth that al men of what perfectnes soeuer they be must call for pardon of theyr vices and offences Iob. 4. cap. sayeth I mistrusted and feared all my workes Exodê° 33. The innocent before the is nat innocente that is to say Although by mannes reason he hath nat deserued to be accused yet thou mayste accuse him ¶ TO the Lorde be al rightwisnes to vs perteyneth coÌ„fusioÌ„ and vtter shame that we are nat able to shewe abrode our faces which is as much to say I knowledge that we haue sinned and that we are iustly punished of the it folowethe Confusion to vs is proper to the truely beloÌ„geth mercy and pitie that is to say I knowledge that we are sinners but thou for thy mercy sake whiche is promised here ones agayne to our praier and deliuer vs. The which sentence the Prophete afterwarde repeting sayeth We pray the nat for oure rightwisnesse sake but for thy great mercy These maner of teachynges and preachinges are repeted to vs with one consent of al the olde fathers in the scriptures Our wekenes is alway accused we are commaunded by Fayth to flye to mercy thorowe the sonne of God promised whiche is our mediator Likewise Paul doeth nat accuse one certayne kinde and sorte of men but without any exception he affyrmeth al men to be gylty of sinne only Christ excepted before god sayinge these wordes that all mennes mouthes may be stopt and al the whole world giltie before God He concluded al men to be vnder sinne to the entent that al men shulde knowe them selfe nedy of mercy Also Paul sayeth He that is proud and reioyseth let him be proud in the lorde These and such other lyke sentences set good men set before them that they may learne to knowe theyr infyrmyties to be sinne without doubte and that they may feare the wrath of God whiche is against sinne and so let repeÌ„tance grow in vs. It is sayde in the Genesis concerning the latter iudgement Sinne shal be at rest tyll it be reueled and made open Wherin the carklesnes of mankinde is described which doth neither feare nor regard the iudgement of god He saieth sinne shal be at rest that