bicause the lord which doeth prolong and differ his punishmentes all men wyll be slogardes without care dispising the threteningê of god but at the last theyr sinne shal be layd forth and set abrode that it can nat be hyd There it shal nat rest but it shal bring to mannes mind euerlasting terror and feare with horrible and soore paynes ¶ TO make our newe obedience and good life acceptable to God what is requyred to make oure workes acceptable to God thre thynges are requyred Fyrst we must beleue that man frely for Christe sake is acceptable Seconde to knowledge our owne infyrmities and weaknesse to be verye sinne being sory and repentaÌ„t for those great vices Thyrdly to comforte oure selfes beleuing that those sinnes be for giuen vs for Christe sake after that by Fayth we are made the sonnes of God being certayne that our newe obedience and worke pleaseth the Lorde nat for theyr owne dignitie or worthines but for the mediator Christe Who beinge our Bisshop doth offer vp and carieth to his father our praiers worshippinges as Peter writeth Offre you spirituall sacrifice acceptable and pleasant to god by Iesu Christ ⧠THIS Apostle setteth forth good workes goodly calling them sacrifices that is to say Spirituall sacrifice the mouinges and affections styrred in oure hertes by the holye Ghost And yet for al that this kynde of worshippinge beinge so holye is none otherwise accepted nor pleasaunt to the Lorde but only for Iesu Christ sake our redemer and Bisshop which dayly doth sue to the father for vs. ¶ THVS must Christian hertes be instructed and styrred vp to good workes God made and created man to be as a felowshyppe and company togyther to the entente that he wolde be knowen amonge men and to teache one an other the doctryne and knowledge of god and of the sonne of God as wytnesseth Stigellius in his verse as foloweth Vtque alios alii de religione docerent Contiguas pietas iussit habere domos GOD also for man hathe ordeyned diuers kindes of degrees orders as some to be the heades and rulers of the churches some of vniuersities and scholes and so forth in al other kind of rulers and offices He ordeyned Matrimony for the bringing vp of chyldren The guvernaunce of the common welthes and the kinges to be the heades and chief rulers he hath ordeined wares and bying and selling betwene man and man He hath ordeyned the church to be subiect to great afflictioÌ„s and troubles For what intent was so great a diuersitie of thinges ordeyned but that oure Fayth might shine bright in al our dangers perilles ye and then to increase most and that we shulde beleue that we are nat made to be distroied but to be receyued of him and saued by Christ To cal on him to beleue that Christ is oure captaine which putteth away the brontes and assaultes of the Deuyl helping vs both in our priuate and publike busines He that is a Bysshop Bysshoppe parson or parishâ— preeste muste crye Lorde open thou my lyppes Scholemayster and my mouthe shall pronounce thy prayse The scholemaister shal consâ—der howe sore that Christe threateneth them which giueth sclaunderous occasion of lyfe to chyldren Houscholders prayinge that Christ wold vouchsafe to be in theyr studies to gouerne theyr maners Householders let them consider theyr charges likewise Good Princes also must sette theyr churches in a good and conforme vnitie Prynces and concorde punishing the epicurious persons liuing in all voluptuousnes of life passing neyther for God nor for the Deuill and to se good ordre and rule among the people chastenynge theues vnchast liuers and lyers to seâ— that the right be ministred euery man to haue his owne The Deuyll styrreth about labourynge to disquiete and disturbe the quietnesse and tranquillitie of the church the common welth arming tyrantes against the worde of god Wherefore let Princes be burnynge in Fayth beleuynge that Christe is theyr helper and distroyer of the worke of the Deuyl ¶ TO be short likewise as inuocation and prayer so muste Faythe glister and shine in al our workê dedes Although that the vertues and workes of good meÌ„ do nat deserue and merite eternal felicitie and remissioÌ„ of sinne being nat able to bye and to purchace euerlastinge life for no man can fulfyl the Lawe beinge contrary to al reason that the merytes of Christ shuld be referred to our workê and merites making the promise vncertayne if it shulde depende on the condicion of our worthines neuerthelesse a newe obedience otherwise called good workes must necessaryly folowe Fayth Fayth doth go before and good workê doeth folowe which obedience then and nat before hath the beginning when by Fayth we do receyue the holy Ghost which faith and holy ghost we do cast away from vs as often as we do lese this newe obedyence Fayth and mynd to dâ—yl are neueâ— togyther transgressing the commandementê of god against our conscience For these twayne Faythe and a wyll to do or to worke against conscience can in no case dwel togyther To this effecte perteyneth many sayinges of workes with hert we beleue to our iustificatioÌ„ with mouth we giue knowledge to our saluation All our whole obedience must be a knowledginge and a confession that is must be referred to the glory of Christ and furderance of the gospel For albeit by Christ we are made iust and heyres of lyfe euerlasting yet must we haue stil this obedience which is pleasaunt and acceptable as I haue said being nat possible that Faith can be without this obedience Paul bearynge therto wytnesse sayinge Let vs be cledde with an other garment leste we be founde naked For Christ his sake life euerlasting is giuen to none but to them which do beleue in the which Fayth beginneth euerlasting lyfe which begynning is the newe obedience and workes wherfore arâ—oure workes excluded from iustification Our workes be excluded that Christ maye haue his owne honor and prayse that the promise myght be certaine and that we may haue a sure comfort and consolation against desperation The thefe hanging on the crosse being conuerted had this new obedieÌ„ce repentyng and lamentynge his sinne The Thefe on the crosse A great lighte of Faythe did shine to vs in this abiect person the Lorde declaringe by this example to vs that he doeth preserue and restore the church when it semeth most destitute of helpe and lyke to be ouerthrowen he compareth and coÌ„ferâ—ethe the stedfaste Faythe of the thefe with the dâ—uotâ—umes of the Apostles The Apostles seinge and perceyuyng the great troubles and paynes that theyr maister was in doubted of him thinking that he was forsaken of God But this pore thefe was nat discomforted for all that he sawe Christe on the crosse but called on hym for helpe hearing him before saye Father forgyue them he hard of the workes of Christ and what he professed He marked the
⧠THE IVSTIFICATION OF MAN BY FAITH ONLY MADE AND VVRITTEN by Phylyp Melanchton and Translated out of the Latyn in to this oure mother tonge by Nicholas Lesse of London AN APOLOGIE OR DEfence of the worde of God declaringe what a necessâ—ry thynge it is to be in all mennes handes the want wherof is the only cause of al vngodlines committed thorowe the whole earthe made by the sayde Nicholas Lesse Augustinus in Psal 31. Si vis esse alienus a gratia iacta merita tua ⧠TO THE MYGHTIE AND VICTORIOVS PRINCE Edwarde by the grace of God duke of Somerset Lorde gouernoure mooste fortunate of the Kynge hys hyghnesse owne proper persone and Lorde Protector of the Realmes of Englande and Irelande with the rest of the Kyng his dominions on bothe syde the Seas Nicholas Lesse of London desyrethe good helth both of body and minde with long continuance therein to the plesure of the Lorde COnsidering and pondering with my selfe mooste noble Lorde and verye frende of God the greate diuersitie of opinions nat onely in thys Realme but in al other realmes and dominions rysen and spronge for lacke of the true knowledge of the worde of God concernynge the iustificacion of man besyde the greate variaunce and mortall hatred nat onely betwene man and man but also betwene Realme and Realme that almoste no countrye no region or place is voyde of thys and suche lyke kynde of controuersies to no small dystructyon of Christians the matter beynge in the time of Lent last past which was in the yeare of our lorde 1547. by the Kynge hys grace hys owne subiectes before his highnes in his Chappell moste clarkely and connyngly declared and made open that nothynge coulde be desyred more it semed to me a thynge very necessarye and expediente amonge many whiche haue written on this article accordynge to good and syncere doctryne to select and chose on 〈◊〉 doynge whose labour and payns shulde seme to me so fruytfull whose reasons so plâ—â—ne so mete for the capacitie of al men to be perceyued and vnderstanded that for the comon profite and lerninge of all men whiche are wyllynge to knowe and learne the truthe it shulde seme to me no laboure no payne but great pleasure and comfort to traÌ„slate it into this oure mother tonge That lyke wyse as they haue bene instructed and taught by the liuely voyce of godly and learned preachers so they maye beynge at home in theyr houses certifie and confyrme theyr owne conscience euery man as God wyl gyue him grace to receyue it ¶ OF the which article of Iustification for as muche as there be thre sundry opinions and myndes of men so diuers so contrary and different one from that other that almoste no blakâ—iâ—s more contrary to whyte beynge no lykenesse of similitude and agrement in them euery man for his perswasion with to the and nayle striuinnge and contendynge that almost the whole some of our belefe is nowe come to that case that it is nothynge els but a bare contention it is nedeful I say therefore that there be set abrode to al the kynge his moste louynge subiectes in wrytynge some perfect instruction all other phantasies and opinions sayde asyde wherein beynge lerned they may knowe certaynly wherto they may-stycke and confyrme theyr myndes ¶ There is one kynde of men whiche contende that by theyr owne workes and merites they ar iustified to whom theyr sauyoure and redemer is of none effecte and serueth for no purpose except it be to theyr condempnation bicause they do refuse so gentyll and louynge a sauyoure makynge and deuysynge to them selues euerye man after his owne phantasye a sundrye sauyoure and redemer some one thyngesome an other Papistes Iewes The whiche sorte of men are the foule and stynkynge Papystes and also the Iewes Of the whiche twayne the Iewes are least to be blamed for as muche as the Papystes professynge the name of Christ do vtterly denye Christe in byenge and sellynge the saluation of man none otherwise than Iudas dyd bye and sel his maister I feare me that lyke mischefe wyll happen to them as dyd to Iudas whiche for sorowe moost desperate wente a 〈◊〉 â—â—â—â—ed him selfe The Lorde gyue them gâ—â—â—â— to repente whyle they be in the waye And as for workes they do drowne mennes conscience in them so muche that withoute they do them as they be prescribed there shal remaine no hope of saluation more redy to dryue men headlynge into desperation than to any trust of the bloude of Christe The Iewes are no Iewes in comparation to these They haue the Scriptures to serue for theyr purpose at the leaste they do make them to do them seruyce as the Deuyll what tyme he tempted the Lorde If it wolde please God to open the eyes of the Iewes that they myght beholde and se the lyghte of the ryght Messias whiche is come all redy to vs whome they yet loke after they wolde deteste and abhorre these foule Cankres they wolde nat knowe them to be anye of the flocke of Christ but of Sathan to whom they do seruice of whom they shall be rewarded ¶ An other sorte there is to whome Christe is somewhat more beholdynge nat so openly malicious as they be but no lesse dangerous for as much as they do come more vnder coloure of vertue At whose handes Christe lesyth nat all hys laboure beynge allowed as yet for halfe a sauioure Our saluation beynge cutte of in the myddes that one halfe to Christe and that other to theyr owne workes ascrybed Hipocrites These be the holy Hipocrites which perceyuynge and seyng the lyght of the Gospell so shynynge abrode all the worlde that theyr abhominable traytery to God can no lenger be hydde do nowe at the last mitigate and swage some thynge that greate and foule errour wherein they made Christ to lese all his labour all his paynes all hys bloudshed as muche as lay in them They do sause it I saye with Sewgar they do myxe Hony with Poyson to begyle the poore soules the more craftely and subtyllye sayenge that with workes and faythe togyther they muste or iustified so that from our iustification in no case they wyl exclude workes for none other purpose but to maynteyne and holde vp the fylthye dignitie of those workes which they haue inuented by theyr owne brayns for lucre sake The worde of God The word of God is Triacle to the soule whiche is the most fyneste Triacle that maye be can nat chose but expell this deadelye Poyson from the herte of man ¶ Tâ— thyrde sorte knowledgyng and confessynge Christe in his owne kinde that he is the only sauiour the only redemer Trewe prechers our only mediatour and aduocate whiche shewethe to his father in oure cause hys bloudy payns which he hath suffered and passed for vs these men do teache that onely by faythe euery Chrystyan man is iustified in the bloude of the Lambe whiche is Christ Nat there by excludynge repentaunce
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
These are the secrete and moste propre workes of a christian man which we must nedes vnderstande The examples whereof are sene in those Godlye men whiche God hath sette before vs as maysters and teachers In Abraham Isaack Iacob Ioseph Samuâ—l Dauid Ieremy Danyel and such lyke He commaundeth vs also that we haue a whote and an ardent desyre both to knowe and also to set forth abrode to all men the Gospell This is the worshyppynge whiche he teacheth for the whiche we are al chefely ordeyned created regenerated and called As Peter writeth Being called from darknesse to shewe and sette forth to all men the benefites of God and the psalme .34 I wyl confesse to the c. and psalme .95 I wyl rendre and perfourme to the lord before all the people my vowes in the porches of the house of our god He willeth that in the profession of the gospel we be constant and in afflictions obedient callinge and trusting for helpe and succour from him He willeth vs to take hede that with our yll examples of lyfe we do gyue none occasion of sclaunder He commaundeth vs to refute hate and abhorre al wicked doctrines and nat to corry fauell with the instrumentes and membres of the Deuyl whiche do go aboute to obscure and darken the mooste clere pure and holsome doctrine of the Gospell I go nat about nowe to make none exposition of the commaundementes but yet I wolde councel all men always to loke earnestly on them and to considre howe many greate and harde matters they do comprehende ¶ Howe workes may be done TO the seconde question by what reason and howe maye so greate workes both the inward and the outwarde workes be perfourmed and done our weakenes being so great as it is Although that the outwarde workes by mannes power and diligence may be somewhaâ— likely and skant so so performed yet the inwarde discipline worke being in the spiritual motions agreing to the worde of God without the working of the holy Ghost can by no meanes be done as they ought to be Therefore when that with Fayth the hertes of meÌ„ are erected and lifte vp with comforte then is giuen the holye Ghost to kindle in the mindes of men godly motions respondent to thâ— lawe of God according to the sayinge of Paul that we may receyue the promise of the spirite by faith Zachary the .iiii. cap. I wyl poure oute vpon the dwellers of Ierusalem the spirite of my grace fauoure and pardone Very godly forsothe did this Prophete set forth and declare the office workes of the holye Ghoste in the hertes of the vertuouse and also the righte worshippinges that we oughte to do He doethe name the spirite of Grace bicause that when by Fayth we are lyfte vp then we are holpen of the holy Ghoste whereby we are persuaded that God is mercifull to vs and againe that we are acceptable to him ⧠FIRST therfore he doth declare and signifie to vs that Faythe is styrred vp in vs by the holy Ghost in the which motion and styrrynge the holye ghoste doth giue vs testimonie and witnes As Paul sayeth For as much saieth he as by faythe we do knowledge the mercye and presence of god we do thâ—n also cal on him we do submit our selfes to hym beginning al other true worshippinges which vnder the name of praâ—eâ— the prophete doeth comprehend For this is the chefe honour that can be done and exhibited to god It is therfore easy ynough to be perceyued that Fayth of the whiche we do speake is the beginninge of the inwarde obedience good purpose or intentes as men vse to call it Neyther can the fyrst precept which techeth of the wrath of God agaynst sinne and also of his free pardon haue any roote or beginninge in vs except thorowe the hearing of the worde of God whiche is the Gospel with a strong Fayth we doo certaine our selfes that for Christ sake we do obteyne remission of our sinne For Fayth doeth beholde the son of god in his kingdome knowinge perfectly that he is nat idle but alway giuing bat tayle to the Deuyl whiche continually ragynge ouer mankynde neuer ceasseth with his cautels and giles to illure and prouoke him to sinne and other misfortunes for none other cause but to draw him into desperatioÌ„ with diuers kindes of errors and other epicuris opinions whiche doo flatter and deceyue gentyll and soft wittes On that other side he styrreth vp tyrantes for to putte downe and to suppresse withal crueltie the name of Christe For as muche therfore that it is manifest that the nature of maÌ„ is so weake and feble that without the heuenly helpe it is nat able to vanquish and ouercome so cruel fierce an enmy whiche neuer slepeth Therfore Faith calleth to remembrance the kingdom of Christ beleuyng stedfastly that he hathe ben contynually with his faythful euen from the tyme of his fyrst promise whiche was The fyrste promise the sede of the woman shal trede to pouder and dust the head of the Serpent The which promise by Iohn is made playne sayinge Christ appered to distroy the workes of the deuyl The Lorde was at hand with Iacob and blessed him with the holy Ghost he was by Danyel and talked with him he doeth reygne so that he is alway preseÌ„t with his members confyrmynge them with the holy Ghost gydynge them agaynste the crafty gyles and deceytes of the Deuyl with all his assaultes What maner and howe glorious these victories be The examples of Dauyd Ezechias and Danyel do declare ye and Christ at the resurrection of the deade shal shewe those gorgious triumphes which the world doth make lyght at naye they do openly deride and laugh to skorne ☞ BVT to good men these battailes are well inoughe knowen which in the tymes of perylles and daungers muste practyse thys Fayth knowledging and callyng on Christ theyr captaine and so hauing confidence in him to fight with the Deuyl remembringe the wordes of Iohn Christ came downe among vs to distroy the workes of the Deuyli By thys men maye se that Faythe is nat an ydle speculation or phantasy but that it is a lyght which gouernethe all oure actes ye and al our perylles and daungers We may therfore by the helpe of the sonne of God which reygneth begyn this newe obedience which lyke a valiaunt captayne neuer forsaketh hys beloued puttynge into them his holye spirite We may nat thynke that Christ lyueth and reygneth in Heauen ydelly as the Poetes fayned Iupiter to banket and to make mery in Heauen nothinge regardinge what is done in earth Such darknes is in the mynd of men contemnynge and settynge lyght by God The which errors by the lyght of the Gospell and by Fayth must be redressed Of this practise and exercise of Fayth with true inuocation of God what can the aduersaries of god say and speke which in the steade of the Gospel and of Faith doeth inculcate and teache vs the Pirrhonious
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
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
natures of thinges hearing witnesse to that same the darknesse of the sonne and the erthquake Therfore with a strong hert he called on him sayinge Remembre me Lorde when thou doeste come into thy kingdome What a great matter of Fayth was thys that he wold knowledge him which suffered lyke punyshment with him whiche shulde dye with him to be the Messias the forgiuer of sinne the giuer of lyfe euerlastinge and that shulde death being ouercome reygne a kingdome after this lyfe The Apostles before the tyme did thynke that the Romains being expulsed he shuld be an erthly kyng but this thefe declared that he which there suffered death with him after death shuld reygne Whereto Christ giuing euidence saide that he hys selfe shulde reygne that he was the gyuer of lyfe eternal giuing to him absolution and the Gospell of euerlastinge lyfe to kindle and confyrme his Fayth sayinge This daye thou shalte be with me in Paradise Wherwith this poore thefe being made strong and confyrmed did knowledge and confesse that he had lyfe euerlastinge giuen to him nat for his owne merite and deseruing but for this Lorde sake declaring as sone as he hadde this Fayth and comfort the newe obedience towarde God Marke therefore I praye you and se howe that thys Apostle hanginge on the tree did teache nat only those which were there preseÌ„t but also the church which was to come ¶ What a good spectacle is sette before vs wherby we may lerne that by Fayth frely we are saued by Christ nat excludinge for al that repentaunce and other good workes what are to be noted iâ— the thefe ¶ In the which thefe is to be noted repentance fayth inuocation confession and the office of a preacher Which forsoth are the chiefe and principall good workes and kinde of worshippinge that we caÌ„ do to God There is also an other marueilous godly lesson to be obserued and iÌ„ especial necessary in that thê good thefe rebuked with sharpe wordes that other thefe his felow which there was hanged with him defending the glorye of God what is to be onderstand by that thys these rebuked hys felowe bicause he spake blasphemously of God giuing vs example howe to rebuke and reprehend the teachers of wicked lerning contrary to the word of god with tyrantes and al such other which are full of blasphemy persecutinge and speakinge yll of Christ in his members The which preacher may well be likened to them in these oure latter dayes Wherefore let vs heare him diligently both considering the example and also folowynge of that same ¶ FOR as much therfore as our newe obedience is pleasante and acceptable to God as I haue shewed you althoughe that the lyfe euerlasting is giuen freely for Christ his sake yet he doeth recompence our labours dedes Oure good dedes are rewarded and troubles susteyned for his sake as he doeth testifie pour reward is great in heuen And natwithstanding that of iust merite thei deserue nat lyfe euerlasting yet they deserue other rewardes both corporal and spirituall For the Lorde entendinge to mainteine and preserue his church doth liberally giue and distribute many corporall benefites as mainteininge life with liuing competent giuinge also a ciuyl peace and traÌ„quillitie with other thinges necessary and profitable for thê lyfe We haue also nede of spiritual benefites as wisdom learning strength good successe to euery maÌ„ in his calling Therfore Christ said first seke the kiÌ„gdome of god and then al thinge shall be throwen to you Paull saith also that pitifulnesse and charite hath her promyses bothe in this present life and in that other to come Marke the .10 chap. He shal receiue an hundredfold more in this life but not without persecution The fourth precept saith that thou maist liue long on the yerth And Christ saith giue you and you shal receiue againe Math x. He that gyueth but a cup of water to one of these for the doctryne he shall nat lese his rewarde Euerye where in the Prophettes promyses of corporall and spiritual benefytê are coÌ„teyned These are goodly rewardes as Esay 33. speakinge of the good and vertuouse sorte Breade shal be giuen to them and they shal se their king florishe they shal lacke no foode their comonwelth shal prosper and be quiet Fayth worke Rewarde The widow Sarepton receiued into her house the prophet Ely when there was great scarsite of vitayles In the which dede fyrst the faith of the woman secondly her worke and thyrde her greate rewarde are to be noted and marked The Prophete commaunded her to giue to him some meat if she had any left addinge therto a promise as the historye declareth The woman gaue to him for to eate when she had nomore in her house for her selfe This woman wolde nat haue extended to so great liberalitie if she had nat ben of a stronge Faythe thinking fyrst that God must be obeyed and the Prophete succoured and so did loke after the rewarde and benefite promised of God Therfore she receiued a reward of faith and charitie For her house was maynteyned and fed from heuen by the power of the Lorde tyl that vittayles were better chepe and waxed more plenty Her childe which was dead was restored to lyfe agayne by the which great miracle her Fayth was made strong and stedfast and the yonge man called vnto vertue Whom Epiphomius doeth write to be Ionas the Prophete Ionas which afterwarde preached to the king of Assirians in Niniue promoting and settyng forthe the worde of God Likewise at all tymes godly and vertuouse men haue receyued nat onely spirituall benefites but also many corporall to the preseruation of the church some this gift some that Paul as it pleaseth the Lorde to gyue The lord preserued Paul froÌ„ al daungers prouiding for him both house meate and al to her thinges necessary so longe as it pleased him that he shulde serue him in his ministery and office So Paull to the Corinthians writethe concerninge the plage of pestelence saying that god punished theÌ„ with that plage for theyr offences and if they wolde repente be sayde that then the plage wolde ceasse Suche lyke are the wordes of Zachary Be you conuerted to me and I wyll turne my face to you that is as much to say as I wyl swage and mitigate youre calamities and plages if you wyll repent nat meaning of one worke only to be done as though it were satisfactioÌ„ but of the true conuersion and fruite and declaring that same By these examples rehrrsed you maye perceyue after what fashion this newe obedience is acceptable to God and what kinde of rewardes it hath There be many thinges that may kindle a mannes herte to well doynge There is no greater â—lage then â—lyndnesse â—nd synne Fyrste the commaundement of God Secondly Faythe is cleane extinguished if you do neglect this newe obedience that is to say if newe workes folow nat this Fayth The thyrde is considering that
sercheth with the instrument of his spirite the very reynes of our backes ye the depest thoughtes and cogitations of our hertê declared the cause the very principall cause and cause efficient of all our malydes with these wordes Quia non cognouerunt me neque patrem meum bicause they knew neyther me nor yet my father It foloweth therfore that if we knowe him and his father we wolde both loue and feare both him and his father And contrary wise bicause we know neither we loue and feare neyther nay we hate and persecute both The ignorance then of God being the cause that we be voide of all feare and loue of the lorde what maruayle is it if we do runne headling into all kinde of mischefe if we sette nought neyther by God nor by the world if we regarde nat his precept his fruyt full teachinges and most beneficial promises Nay truly Sathan the father of ignorance is nat so contented to leâ— hys disciples rest at that point of lytle regardinge of the lorde his goodnes but he doth styrre them to high treason against his maiestie to open contempte and manifest blasphemy to the defiance of his godhed proclayming warre against his infinite power with trompettes and heraldes of armes of his owne begettinge and sendinge dishonouring him minishing of his godly and imperiall tytles those I say which do belonge of ryght by his own purchase and great coÌ„quest to the heuenly crowne I do meane the titles of our creation of our redemptioÌ„ of our iustification and free acceptatioÌ„ they giuing honor vnto the creatures in the stede of the creator with lyke detestable most dampnable and hereticall persuasion and opinion in ascribinge part of our saluation ye sometyme altogyther to our own worthy deseruingê and merites the prayse whereof he hys owne selfe lyke a most valiant captayne with no feyned sweate of his owne body with no counterfeyted bloude with no mocking death for he was a right naturall man and no man dyd euer offer so much as he dyd obteyne and wyn ¶ What meruayle is it though such as they be are traytors against theyr prynces here in erth if they do worke in huggar muggar theyr most pitiful and lameÌ„table distruction to the ouerthrowe of whole realmes to the vtter castinge away and decay of common welthes to the impouerishinge of al the worlde to the mayntenans of theues murtherers of theÌ„ that are voyde of al pytye against theyr fathers and mothers of whormongers aduouterous persons rauishers of vyrgins breakers and dispysers of the most holy state sacrament of wedlocke and finally the very roted sede of al kind of mischiefe ¶ If therfore the knowledge of god causeth the loue of god so that without we knowe him we can nat haue neyther him nor none of his benefites in estimation and valour of a good strawe it foloweth consequently of necessitie that the lacke of the knowledge of him causethe the hatred and lytle good affection towarde him or any of his workes So that it foloweth that the cause that we loue him nat is the cause we know him nat Nat as Iudas knewe hym whiche alway was present in coÌ„pany with hym familier with hiÌ„ at borde table with him which kyssynge his blessed mouthe and knowinge him corporally betrayed him Nat as the Iewes knewe him whiche scourging and beating of his blessed body commytted al kynde of vilany nayled his body to the crosse and so forth as the hystory maketh most godly ghostly mention For that corporal knowledge howe lytle it profiteth nay howe much it hurteth if you do rest there and go no further the mayster of al heuenly knowledge Christ declareth with verye playne wordes speakinge of his owne flesshe and bloude saying the flesshe profiteth nothing at al it is the spirite that gyueth lyfe and quickeneth The lorde dyd speake playnly nat meaninge any other thing then he did with his mouthe speake and declare To mannes iudgement what thing coulde be more heuenly more blessed as it is in dede than to haue the body of our sauiour forty wekes within our owne bodies as the vyrgin Mary had But if that she had nat knowen him in her spirite a lytle more perfectly than her corporal knowlege might haue gyuen informatioÌ„ forsoth it shuld haue profited her very lytle or nothinge she had ben no mete vessel habitacle or mansion place for that sacred body But gyuinge credyte at the last forsakinge her owne reason and iugement wherby she coulde nat attayne to the knowledge of God his wyl plesure being of her selfe counseled to the contrary by natural reason as by these wordes appeared Quoniam virum non cognosco I neuer had flesshely knowledge and company with man I knowe nat what it meaneth I can nat tell whiche way it shulde be so most lyke a playne simple and vertuous mayden felinge her spirites moued and newe altered in her selfe for the holye Ghost wrought merueylously in her and strongly nature gaue place reason quaked fayth relyued so that to the wordes pronounced by the Aungell Thou shalt conceyue c. she made no more a do but yeldinge herselfe vp cleane as one hauing no power of her selfe answered these wordes here I am the handmayde of the lorde let the lorde do with me as it shal please him This worde whereto Mary gaue credit and belefe did get her with chylde this word was made flessh this worde came into the worlde naturally sinne excepted To this worde before any thinge was nothinge did gyue place to be made some thing and of nothing al thing To this worde if Adam had gyuen credit and belefe by the whiche worde he was made and created he had nat fallen nor many more after him This worde the holy fathers froÌ„ Adam to Moises had nat writen but declated and pronounced by the mouthe of God wherby they knewe God and beleued God to be God and the Messias to come To this worde Moyses gaue credyte which was gyuen to him in the mounte in the tables of stone written with the fynger of God that he shulde gyue them to the people that they might be his people a people that shuld feare and loue the lorde This word Moyses dyd wryte in the boke called the Deuteronomium This worde the lorde commaunded to be in the handes of his people and neuer to be left out of theyr handes to be alway with them in al places at al tymes at theyr eatinge and drinkinge ye and at theyr slepinge hauing it for a pyllow to lay theyr hedes on and in theyr iurneys to be theyr companion to comfort them to be theyr staffe to staye them and holde theÌ„ vp And finally in al theyr pastimes to be theyr reioyse delyte This worde was harde of the people in the mounte wherby they knewe God by the whiche he wolde be knowen and nat by any out ward vision bicause partly oure flesshe and corrupt carnall nature can nat aryse vp into the mount to
beholde the cleare glistering bryghtnes of his Godheade and partly bicause they shulde nat delude deceyue and blinde theÌ„ selfes with none outwarde apparance and similitude of thynges to auoyde the great incouenyence of Idolatry to be committed vnder any spiritual or godly colour ¶ With this worde were all the Prophettes and godly kinges illumined and set a fier with the loue and knowlege of God vnto the tyme of the son of God be comming man which declared thê word by mouthe and myracle that therby he might be knoweÌ„ perfectly what he was and is in dede This worde had the disciples and Apostles committed vnto theÌ„ with a speciall coÌ„mandement to declare this worde nat theyr owne phantasies or imaginations the worde I say of preching the Gospel to al creatures that is to say Repentance and remissioÌ„ of synne for Christ sake the hope of our saluatiuÌ„ by Christ only and his merites This word the holy most vertuously disposed Apostles moste faythfully putting in writing did leue behind them to our discipline and saluation as witnesseth Paull sayinge the Gospell is the power of God to saluation of all them that beleueth commaunding also vnder the payne of bytter curses neyther to minisshe or plucke awaye neyther to adde nor ioyne one worde or tytle to this worde as Iohn in the last of his reuelation sayeth If thou wylt be so bold to enlarge his worde adding any thyng to this boke of lyfe wherto nothing can or may be ioyned more than it is or els to plucke any thinge from it I do beare witnesse sayeth he the lord shal encrease on the the plages conteyned and written in this boke and for his boldnes to take away any thing from this boke the lorde shal take away from him his parte and portion out of the boke of lyfe oute of the holy eytye neuer to be partaker of any thing coÌ„teyned in this boke Against this worde our mortal enmy hath continuall warre and battayle this is the castel which he goeth about to vndermine coueting to ouerthrowe it if he myght At fewe worde the euerlasting being of God without begynnynge al his power as muche as maye be perceyued by man that he created the world with al thing there in conteyned that he sent downe his only begotten son moued with compassion of our imprisonment and captiuitie to set vs at liberty with ful saluation and what is there els that is nat knowen by this worde Considerynge then that lykewise as in our corporal bodies corruption and putrefaction commeth of corrupt matter as sometyme the cause of corruption beinge without vs by the corrupte infection of the ayre and poisonous sauours doth cause the inwarde partes to be infected and corrupted sometyme the cause beinge within the body as raw and indigested humors comming of yll dyet of surfetinge with other kindes of vnhonest and inordinate ordre of lyfe so proceding from corruption to putrefaction from putrefaction to mortification and sleynge of the matter which is fyrst corrupted Euen so the cause why we lacke the loue and fear of the lord is the want of the knowlege of God spiritually wherby we shulde glorifie God as Paul wytnesseth to the Romains Yet muste there folowe an other cause why we knowe nat the lorde and that truly is bicause we embrace nat him with our armes in his word bicause we do nat make muche of him in his worde bicause we kisse him nat with the mouth of our herte earnestly and hartely in hys most blessed worde and so to folow him in lyfe with al purenesse and godlynesse of liuinge What is the occasion of all these our spiritual infyrmities that we may lerne and know the original cause and fountayne that hereafter we may be preserued from this most poyson and pestiferus infectioÌ„ the better being as the prouerbe sayeth ons warned and so half warned ☞ He that was sometyme an Aungell the father of pryde the olde enmy of god and man SathaÌ„ the chyld of euerlasting wrath and dampnation he I say whiche made to our sauiour many great promises and gay if the lorde wolde haue fallen downe and worshipped him of whom Sathan knew wel his head shuld be broken he worketh al this mischiefe al our sorowes he enuieth vs to be the chyldren of God he wolde fayn haue vs to be as he is in extreme miserie he plucketh from vs the lyuely and most holsoÌ„ fode of the soul he knoweth that as our bodies beinge destitude of bodily sustenance can nat chose but dye so the bodye of the soule being without the heuenly and most comfortable fode of the worde of God of pure necessitie must perysshe As Christ the ryght scholemaister of helth answered Breade is nat only c. Thys is our aduersary wel ware of he knoweth hê power very weke and feble where the worde of God is in place ⧠Some Antechrist therfore lyke to him selfe muste he styrre vp and ordeyne as he knowethe what makethe for his purpose making and constituting hym as god in earth lorde ouer al the worlde felowe and chekmate with God forgyuer and holder of sinnes hauing the keies of Heuen and of Hell nat beinge vnder any â–ª but holding the heades of al princes vnder his gyrdle crowned with the crownê nat of glory as he wolde haue them betaken but with the crown of the world of the flesshe and of the Deuyl aboue all potentates in power hauing his power in euery kyng his dominioÌ„ more stroÌ„ge than the most natural and lawful kingê them selfe and for none other cause but to remoue frome the hertes of men thys stomblinge blocke the worde of God by his power threatening and cursyng the rowe his most wicked ministers which shulde be the vpholders and defenders of this most holy and blessed worde puttynge into princes heades that it is nat lawful for the lay and common people to meddle with the Gospels with the secretes of God to knowe the wyl of god to knowe by whom they are created by whom they do obteyne saluation and remission of sinnes declaring many more greate inconuenyences and hurtes that wyl folowe therof if they be suffered to haue it at lybertye ascribing and imputing to the knowlege and redinge of the worde of God those thinges and vyces which are clene contrary to the nature of the worde of God making the magystrates and rulers beleue that it wyll cause sedition tumultes and insurrections in the common welth O most cruel sect of vipers whiche doeth shut vp the kingdome of Heuen from men neyther wyllynge to enter in your selfes nor coÌ„tent that any els shal most lyke vnto baÌ„dogges which lye tyed at the maunger nat feding of the hay that therin is nor yet sufferinge the pore Oxe or Horse to eate and fed of it to theyr sustenaunce What thing doth teache peace but the word of God What preacheth tranquillitie in feldes townes cytyes and realmes ye thorowe all the worlde but the worde of God What meanethe these wordes
whome they beleue nat Iames also teacheth lette the man aske in fayth nat doubtynge And Mathew .xxi. what soeuer you aske in your prayer beleuynge you shal haue it Therfore the way to make thy seruyce to god and worshyppyng of him trewe perfect and pleasaunt and also acceptable is of necessitie to learne to knowe thys doctryne of faythe and mercy which is gyuen frely ¶ Faythe ABOVTE THYS VOcable and worde of faythe many do make much a do agynst vs whiche maketh vs to meruayle that there hath bene and is so greate darkenesse in the churche that the very naturall signification of thys worde which is in euery mannes mouthe that all mennes eares are full of it is so loste forgotten and vnknowen that fewe do vnderstande it aright The whiche losse of the ryghte meanynge of faythe beynge much to be lamented hathe associated to it another greater and more euyll that it is harde and almost vnpossible to plucke the enueterate and olde erronyous opinion out of mennes heades The which certayne raylers as Cocleus and certayne other which do shewe them selfe to be of a more sadde and demure sort do most styfly and stronglye defende and mayntayne with whom bycause they seke nat for the knowledge of the truth but how they may serue theyr owne apetyte and foolyshe blynde disease we entende nat for to brawle and scolde referrynge vs to the iudgement of vertuouse and learned men For the Prophettes and the Apostle do declare and shewe so plainly the verye true signification of faythe that of no man which hathe hys ryghte wyttes it can be denyed Fayth therfore is nat only a knowledge of the hystorye of Chryst but it is a stedfast trust also in the mercye of God promysed to vs for Chryst sake Grace And to beleue that lykewise grace which is the free mercye of God the gyft of the holy Ghost and lyfe euer lastyng is promysed to vs and that euen so it shall be perfourmed Thus to beleue and to be agreable to the promyse couetynge and desyrynge thys heuenly comfort and there in for to haue our repose and rest when we do heare that god wyll be mercyful to vs for Iesu Chryste sake it perteyneth to the inwarde parte of man the hert and mynde Wherefore when we do heare say that by faythe we are iustified we maye nat imagine and thinke that we are iustified bicause that faythe is a Godly and a worthy vertue But when we saye that by faythe we are iustified we must vnderstande this sayinge relatyuely hauyng respect to that thynge whiche I do receyue by faythe beinge the fre mercy promysed to vs for Christ sake by the whiche we are made iust pleasaunte and acceptable to God By thys fayth we apprehende receyue and knowledge the mercye of God makyng it fytte and mete for our necessary vse Faythe is a vocable relatyue For faith and confidence although I graunt them to be qualities yet they be as all other vocables and wordes of affections to be taken relatiuely that is to say to be referred hauynge respect to an other thynge beside it selfe As by thys example Thys worde loue is respectyuely taken to that thynge whiche is loued Feare hathe hys abiecte that thynge which is feared So the abiecte of faythe or confidence is that thynge which is trusted and hoped after Thys maner of dialecticall reasonynge and profe nat so muche as chyldren but do knowe it to be true The which that vnshame faste and foule mouthed personne Mensenger as bolde as Gawyn within tempest audacitie and oute of all season dyd reprehende But I do appeale to the whole iudgemente of them that be learned men whiche knowe that vocables relatyue are to be vnderstande respectiuely as it is sayde in latyne Secundum dici perceyuynge howe necessary is the vse of these smal and tryfelynge to seme to preceptes in matters whiche be of great import and weyght ⧠LYKEVVISE as these wordes folowinge are to be taken respectiuely The confidence of his treasure maketh the ryche man in tyme of deâ—th scarsty to be of a quyet mynd and stomake that is to say Thorow his treasure the riche man is quyet So when we saye that by faythe we are iustified streyghte waye thou doeste remembre the correllatyue beynge thorowe mercy for Christ sake promysed we are made iust I remembre that I haue bene sometyme demaunded and asked thys question Wherfore we must say By faythe we are made iust yf we wyl that man shal be iust by the mercye promised for Chryst Wherto I answere sayinge that these wordes ar correllatiue that one hauynge respecte to that other By faythe we are iust and by mercy we are iust There must nedes be mention made of faythe for as much as by some motion and meane we muste receyue thys gyft of mercy applienge it to oure commodities And when we do speake of faythe our mynde doethe loke streyght way on Chryst beholdynge the mercy which is frely promised for him beinge thorowly persuaded that we are made iust nat for our owne vertues and dedes but for some thynge elles whiche is without vs and nothinge of our self that is for Christ the mediator which sytteth on the ryght hande of the father callynge and intreatynge for vs. Thys fayth being in our mindes is nat a phantasy or an idel cogitacioÌ„ but it is a thing which stryueth and wrasteleth with the terrors and tormentes of our conscieÌ„ce with sinne with deathe and with the Deuyl whiche by huge and wonderous craftes doeth besege our sycke myndes to dryue them if he mighte into the contempt of God whiche contempte vtter and most to be wailed desperation doth folowe As Cayn Saull Iudas with a great many mo whiche rekenyng them selfes abiect from God did incontinent lye with all furyous and outragyous madnes begyn to hate and dispise God There be an other sort whiche passinge nat for God do thynke that there is no God at al lyuing lyke epicures as Pharao which when they be in the stormysh and troublous brontes and daungers do nat regarde naye they do dispise the worde of God and the heauenlye comfort nat aydinge them selfe with fayth but beynge as men broken and clene ouercome do gyue place to the Deuyll which sayeth to them there is no God whiche hathe any power and that the worlde with al the contentes thereof is not gouerned by God but that al thynges doeth liue and dye agayne come and go again naturally Contrary wise they which do gyue eare to the Gospel that to be cast downe into the extreame calamities and miseries as it were into the bottom of Hel and to be thence brought out and restored agayne are the verye workes and ordynance of God Those men do staye and comforte them selfes with faythe they haue theyr refuge vnto theyr captayne Christe Hym they knowe to be the conquerer which breaketh the heade of the Serpent whiche as is before sayde doeth distroye the workes of the Deuyl beyng and
continuing alway from the begynnyng with hys faythfull louers For they which be holpen of the sonne of God are they which do vanquisshe and ouercome the Deuyl nat forsakynge the Lorde And thys is the thynge for the which the Deuyll doethe make all thys styrrynge and great romble striuing with vs to make vs to deny the Lorde our fayth stedfastly withstanding and commaundyng vs to stycke and to cleue fast to him which is our captayne teachynge vs also that there is a Lorde which though he doth punyshe sometyme yet be gyuethe also a fre promise of mercy for hys sonne sake whom he hathe gyuen to vs to be oure helper and promisinge to hys beloued euerlastinge lyfe and felicitie God therfore is both sene and knowen in and by hys words wheron mannes mynde stedfastly with a perfect fayth fyred doethe nat forsake God but knowledgyng hys mercy doeth cal on hym lokyng for deliuerance submyttyng hym selfe all togyther to the wyl of God Who hath the prayse of the victory but onely Christe which saieth without me you can do nothyng Those men which haue proued thys by experieÌ„ce in theyr owne lyuing and inuocation maye vnderstande thys doctryne of faythe and also iudge that we are iuste that is to saye accepted for Christ sake only Fayth must be kyndelâ—d with the knowlege of God The which fayth must be kyndled in vs with the true knowlege of God whiche faythe I saye can nat be kept and defended withoute greate battayle and fyght ⧠NOVVE wyll I declare to you bryngynge forthe the testimonie of the Scriptures testifieng and teachyng vs that faythe doeth nat signifie onely the knowledge of Christe hystorycally but also a sure and stedfast confideÌ„ce of mercye whiche doeth striue continually agaynste desperation and contempte of God Rom. iiii i Paull to the Romaynes the .iiii. cap. doeth conferre togither the promise and fayth as correllatiues that one respondynge to that other teachynge that the promise of necessitie muste be receyuyd by fayth Ergo Fayth doth signifie a confidence which dependeth onely on the mercy of God The which testimony is so cleare and playne that the Deuyll of Hell can nat withstande it Therfore sayeth he by faythe and thorow grace and fauour that the promyse may be certayne that is I do requyre fayth where by the promise of oure reconciliation may dereceyued Eph. iii.ii. To the Ephesians .iii cap. By whom we haue boldnes and corage with fre entraunce by the confydence which is by faythe in him What testimony can a man haue more excelleÌ„t I haue nat nowe to do with iesters and raylers but with vertuouse and gentyll redars whome I do exhorte and desyre for the verye glorye of Christ that they wolde weye diligently the testimonyes and witnessynges of the Scripture Paul in thys place doeth excellently declare the nature of fayth with .iii. goodly vocables By faythe he sayethe that we haue boldnes we haue entrance we haue confydence The which vocables do nat pertayne to the historycal knowledge which shulde discomfort vs if we shulde thinke that then we shal come to Christ when we shal be founde worthy It foloweth that faythe is to be vnderstanded the trust of mercy thoughe Cocleus wolde burst for angre with al his cauilations If fayth sayeth he and coÌ„fidence or trust in mercy be al one wherfore shoulde Melanchton ioyne vnto faythe confidence or trust of mercye as effectes of foythe Wysely forsothe and full of lyuely wytte As though that one motyon of the herte can nat be expressed and declared with sundry and diuers vocables And for as muche as faythe is a motion of the hert wherby we haue entrance to the Lorde it can nat be taken onelye for the hystorycall knowledge of Christ which as I haue sayde wolde rather discomfort the myndes and consciences of men which are weake then to comforte them and make them stronge as to the Romaynes .v. Thorow whom we haue entrance by faythe Rom v. ii The third testimony to the Romaynes .v. cap. We beynge iustified by fayth haue peace c Nowe the hystorycall knowledge of Christ doeth nat sette the conscience of man at reste and quietnes nor at peace with Christ but rather doeth augmente and increase terrors and feare in vs so longe as we do holde and kepe the opinion of the lawe For what signe or token more terrible of the wrathe of God can we haue than to coÌ„sider that he neither coulde nor wolde be pleased with no kynde of sacrifice but only with the bloude and death of his sonne ☞ THVS for to thynke that the merites of Christ perteineth to none but to them whiche of them selfe haue sufficiently merited doeth nat minishe the terrors of our conscience but increasethe them Ergo Fayth doth comfort the sycke conscâ—ences then it foloweth that yf fayth doeth worke this Godly feat and dede of comfort in lyftynge vp and comfortynge of the diseased and sycke conscience why shulde nat we then cal this faith to be and to signifie the confideÌ„ce and trust of mercy And for as muche as Paull his selfe doeth shewe and declare that he doth speake of that fayth which doth fight and striue with the feare and tormentes of the mynde howe can oure aduersaries say that by thys fayth is vnderstande the knowledge hystorycall of Christe The fourth testimonye To the Colosenses In whom you are also risen again thorow faith which is wrought by the operation of God He doeth saye that we are sanctified thorowe faythe that is as much to say that God thorow a sure and stedfast confidence in his mercye is effectuously in vs. Iohn v.v. Iohn also the v. cap. Who that beleue the nat in the Lorde his promise makethe hym a lyer bycause he beleuethe nat the testimonye and witnesse of God that God hath gyuen vs euerlastynge lyfe and eternal felicitie Wherin he doeth remytte and referre faythe to the promise requyrynge vs to giue faith and trust to the promise which who that beleueth nat makethe God a lyer As thoughe the lorde wolde nat perfourme that which he hath promysed what is to beleue the promyse Rom. iiii vi To agree to the promise is nothynge elles but to haue confidence and trust of mercy for Christ sake The syxt testimonye And to the Romaynes .iiii. Which agaynst al hope where nothing was to hope beleued vpon hope I pray the most gentyll reder can in thys place thys worde faythe and belefe be otherwyse expounded than of the confidence and trust of mercy by the promise We nede nat go farre about to seke the signification of the worde Abraham is commended bicause he beleued that God wold perfourme his promise Abraham hiâ— faythe although to hym naturallye it semed vnpossible On thys maner must the good and Godly christians be instructed and taught in theyr fayth that when we be most destitute of mans helpe we may loke moost surest after the helpe and ayde of God and so