but also a perfecte obedyence whereby it is easye to be perceyued that no man can be iust before God that is to saye accepted for the outward dyscyplyne as the sayde Paull wytnesseth playnly by the workes sayeth he of the lawe no flesshe shall be iustified The whiche sayenge doethe mynyshe nay plucke away cleane the commendatyon and prayse of iustyfycatyon nat onlye from ceremonyall workes but also from morall workes speakynge of the whole outwarde disciplyne And where as the Philosophers and lawes humayne do dyspute and reason of thys outwarde discipline whiche is the couered face of Moyses they do nat serch howe or which way a man may be iust that is to say accepted be for God Furthermore we may nat compare and set togyther as of lyke estimation the sentences and myndes of the Philosodhers with the holy learnyng and teachinges of Paull Lette thys carnall Iustyce haue his place What rule beareth this outewarde Iustyce of the Philosophers That is to saye lette the lewde wycked and carnall people be brideled and pluckt in with this outwarde discipline let the teachyngê of the Phylosophers be in the middes of the greate multitude of the people let them behold the face of Moyses couered nat ascendynge vp into the mounte vnto God Let Origenes and suche as be of hys secte continewe styll amonge the blinde people Origen nat beholdynge the cleare and open face of Moyses teachyng and prechyng none other but a carnal outward and fleshely Iustice For as much then as the naturall reason of man can nat se by what meanes nor howe we shuld be reputed iust before God the Gospel prechethe an other kynde of Iustice The Iustice of the Gospell nat knowen to mannes reason but reueled and made open to the fathers fyrste by God hym selfe and afterwarde by hys Prophetes more and more declared and laste of all by Christe him selfe and hys Apostles manifested to the whole world Therfore Iohn saide God no man did euer se but only the sonne of God whiche is in the bosom of the father he hath declared him to vs. As though he wold saye thys wyll of God that God wolde forgyue frely and giue lyfe euerlasting for his sonnes sake no creature no reâ—son humayne coulde attayne to vnderstande and perceyue but onelye by hys sonne manifested and declared Of the whiche moste merueylous and excellent benefyte Paul preacheth whose saying brefelye in the declaration of the Epystell I entende to expounde and declare ye and Christ hys selfe as it becommeth hym whiche is a cunnynge craftes mayster in fewe wordes comprehendynge the whole summe and discipline of the Gospell commaunded hys disciples to preache repentance and forgyuenesse of sinne in hys name The totall summe of the preach is of the Goâ—pell is repentaunce and foâ—gyuenes of sinne foâ— Christ sake onely By the whiche wordes you may perceyue that the ministery and office of the Gospell is fyrste to reprehend and rebuke sinne as witnesseth our mayster Chryste sayenge The holy Ghoste shal reproue you and rebuke the worlde for sinne c. And so the mynde and conscience of man recognisyng and knowlegynge of olde hys sinne and for that the dredefull angre and wrathe of God Repentance then is moued and styrred with no counterfete and fayned feare but with mooste heuye teares and sorowes that he quakethe agayne which with heuy and depe syghes beynge ones perceyued and felte the Gospell doeth laye and sette before him that thynge which is full of all comfort vtterynge and pronouncynge that voyce whiche is proper onely to the Gospell whiche is the promise of Christ his benefyte declarynge the sonne of God to be the mediator after that maner that Iohn dyd sette hym forthe and descrybed hym sayenge Beholde and se the Lambe of God hym I say which taketh awaye the sinne of the worlde He commaundeth you to be certaynlye assured and persuaded that for thys medyator hys sake whiche is the sonne of God oure Lorde Iesus Christe we do obteyne remission of our synnes beynge imputed iuste nat for any of our workes or merites but freely by faythe that is to say when we do beleue without any wauerynge that we do obteyne those greate benefites for Christe hys sake when do we obteyne remission of our sinne by whome and howe when we do lyft vp our selfes standynge vpryghte beynge vnderset with thys faythe lokyng on no thynge elles but on Christe then do we obteyne remission of our sinnes and are reputed iuste that is to saye God for his mercye sake doeth accepte vs and sendethe into vs the holy Ghost making vs the sonnes of God and heyres of lyfe euerlastynge Bearynge therto wytnesse Iohn 1. cap. He gaue to them the poure to be made the sonnes of God to them I saye which do beleue in hys name These thynge are playne and easy to be thorowly perceyued and moste fytteste for the vse of our consciences Dauyd as by dyuers examples may appere Dauyd beynge a kynge for hys abhomynable Adultery committed and murder beyng accused of the Prophet dyd fele in him selfe so greate torment and feare that he was nat able to stande vnder it but was borne downe to the ground the tormentes of his conscience were so heuy whome afterward the Prophete comfortynge with thys voyce of absolution dyd lyfte him vp as it were takynge and lyftynge hym from the grounde by the hande sayde The ryghtâ— maner of absolution The Lord hath taken away thy sinne Thou shalte nat dye At the whiche voyce Dauyd dyd beleue hys synne to be forgiuen nat for hys owne dignitie The faythe of Dauyd deseruynge or merites but freelye for the mercye of God hys sake And so he was thorowlye taught and lerned that the delyuerance frome sinne and deathe is promysed for the sauiour sake that was to come beleuynge stedfastlye that Christe shulde be the onely oblation and sacrifice for the sinne of man As the psalme bearynge wytnesse sayeth Thou arte the preeste euerlastynge c. with thys faythe Dauyd steyinge and bearynge hym selfe vp was made iuste that is accepted before God to euerlastynge lyfe what / and how is this worde iuste taken with the Scrypture Luke also 7. cap. The woman came wepynge to Christe knowledgynge her sinnes and herde of Christ go thy way in peace thy fayth hathe saued the. ☞ SO these two motions feare and fayth are set forth and described in our conuersion Feare and faythe are togyther in oure conuersion The whiche feare men vse to call contrition whiche beleue thou verelye can neuer merite remission of sinne Naye excepte thou be propte vp with faythe thy mynde beynge oppressed and ouerwhelmed with teares heuines feare thaÌ„ must nedes runne headlynge to euerlastynge deathe Euen so dyd Saull and Iudas peryshe for euer Saul Iudas nat coÌ„fortyng them selfes in the middes of theyr anguishe and sorow with faith and knowledge of the mercye of God And this is the sence of Paull his
to make muche of our owne wyttes nat regardyng the Lorde mockynge and dalyenge with thys opinion and that opinion of God as the supersticyous holy hipocrites and the deintly fedde epicures vseth to do dayly to haue dyuers and sodein motions and styrringes in vs clene contrary to God and hys lawe These I tel you playnly be no small euyls and vyces Nay that they be great and sore vyces the bytter and sharpe paynes ordeined by God and prepared for the coÌ„mytters and offenders doeth sufficiently declare to vs. For these abhominable vyces God dyd make man subiecte and thrawl to deathe punishynge and chastenynge him straytly with many and marueylous kindes of calamities and miseries Consyderynge therfore that the wrathe of God for these offences might by no maner of sacrifice be peased and pleased but by the death of his owne son onely it doeth folowe of necessitie that that vyce is a greate vyce which requyreth so greate a raunsome to be redemed with It is a marueylous thynge to se that the dulnesse of man is so great that he can nat perceiue and se this his owne disease beinge so great Wherfore sithe that man is so blynde that he canne nat nor wyll nat se and knowledge it God hys selfe with hys owne voyce and doctryne hathe made it open to the eyes of al men Lette vs heare hym and beleue hys worde settyng at lyght al Sophistical cauillations whiche with theyr mockyng and mowyng do make of originall sinne but a trifle and a thyng smal to be regarded and taken hede of nat muche settyng by nay vtterly refusynge and dispisinge our sacrifice whiche is Chyst From the whiche most pernycyous doctryne let vs both with the inwarde and outwarde eares with hert and mynde abhorre and flie from as the most dangerous pestileÌ„ce of maÌ„s soule ¶ Iustification NOVVE TO COME TO iustification and to declare that thys worde to iustifie after the Hebrue Phrase is vsed commonly for to pronounce or to repute iuste As if a manne wolde say after the maner of speakynge of the Hebrewes The Romaynes dyd iustifie Scipio whiche was accused of the tribuns whiche is as muche to say as the Romaynes dyd quite Scipio pronouncynge hym iuste and wrongfullye accused After the selfe same maner in Paul hys reasonynge muste we vnderstande iustification to signifie remissioÌ„ of synnes and free receyuyng or acceptacion vnto lyfe euerlastynge as it is manifest the .iiii. cap. to the Romaynes In the whiche place he doeth defyne iustification to be the remission and forgyuenes of sinne So that this sentence by faythe we are iustified is as much to saye as we are reputed of God iuste for Chryste sake when we do beleue And thys worde iustyce doeth nat meane in thys place the iustyce of the lawe or the obedience vniuersal and our owne qualities Iustyce when we do say by faythe iustice is gyuen But it doeth signifie the imputacion of iustyce and acceptacion of God that is to say though we be nat of our owne worthynes cleane and iuste yet it doeth please God for Chryst sake to take iÌ„ good worth our vnworthines callynge and makynge vs iuste if we do beleue and so accepteth our good wyll A iust man makynge hys iustyce our iustyce hys worthynes our worthynes So that by thys vnderstandyng a iust man is taken respectiuely for hym that is accepted of God to lyfe euerlastinge We must note also that as sone as we do obteine remission of synne we haue also gyuen to vs the holy Ghost when with faythe we do comfort vs after our fall So that to our iustification is annexed and ioyned the gyft of the holy Ghost which doethe nat begyn to worke in vs one vertue only but also al other vertues as the feare and loue of God the loue to the truthe purenesse of lyfe pacyence ryghte dealynge with our neyghboure as here after I wyll declare more when I do speake of workes wherfore 〈◊〉 we nat iust for oure veâ—tues The whiche vertues do nat meryte remission of synne nor yet are our iustyce or iustification for the whiche a man is accepted and pleaseth God bycause those vertues be nat thorowly perfect and good ¶ FVRTHERMORE when oure conscyence is full of anguysshe and tormente for synne and doeth seke wherefore we are iustified it doth nat inquire what vertues we haue and what good dedes but it doeth seke howe we may attayne to remission of sinne and reconcilyatyon with God Oure conscyence is vexed and troubled aboute the wyll of God nat beholdinge what we our selfe haue done that is good or what vertues we haue in vs. But in case we haue any vertues whiche be of any estymatyon yet oure conscyence doethe nat laye and compare them with the iudgement of God ¶ THEREFORE they whiche do interpretate thys worde Iustyfycatyon to be an infusion of vertues they do nat attende and marke that in thys case we reason of the remission of synne onlye of the peace of conscience and reconciliation with God For we do seke howe we may be iustified whiche is howe we maye haue remission of synne makynge one necessarye conclusion that God is mercyfull to vs. IustificatioÌ„ It folowethe therfore necessaryly that iustifcation is to be taken for the remission and forgiuenes of sinne for the fre acceptation of god and for imputation of iustice ¶ Grace GRACE DOETH SIGnifie the fre acceptation and mercy of God promysed to vs for Christ sake wherwith is ioyned the gyft of the holye Ghost as witnesseth Paul RomÌ„ v. cap howe muche more the grace of God and the gyft in grace by the which grace is vnderstanded the free reconciliation and by the gyfte in grace is mente the gyft of the holy Ghost with the renewynge and begynnyng of a newe and eternall lyfe For in the forgiuenes of sinne as I haue sayde is conteyned the gyft of the holy Ghost It is the prophane and vngodly Philosophy of Pelagian to be detested whiche holdeth opinion Pelagians doctryne that without the operation of the holy ghost men are made the sonnes of God and heyres of lyfe eternal Oftentymes therfore vnder the vocable of grace is signified the helpe and woorke of the holye Ghost Grace But the pryncypal signification of grace is free acceptacion as is sayde Paul by Grace obteyned remission of sinne beynge as muche to say as Paull for Chryst sake obteyned forgyuenes of synne Wherfore the Monkishe and Popyshe exposition is cleane to be refused Grace after the papistes doctrin doth signifie vertues and good qualyties whiche are in a maâ— as when we saye he is a gracious man whiche is full of good dedes whiche inuentynge and deuisinge a declaration cleane contrary to the mynde of Paul saying that by grace we do purchase remission of sinne whiche is as they say for our own vertues ¶ AND that grace doeth signifie the reconciliation and fre acceptacion promised for Chryst sake many sayinges of the Scriptures do
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
tyranny of the Deuyll and extreame death Therfore when that lyfe euerlastinst is begon in vs then we do obaye the Lawe and kepe the commaundementes as it is wrytten I wyl poure forthe on the house of Dauid the spirite of Grace and of prayer ¶ IF I hadde in me all Fayth The thy tâ— obiectyon â–ª and nat loue I am nothinge Which is thus to be answered as before is sayd I coÌ„fesse that loue is necessary but the loue of God can nat be nor be acceptable except fyrst by Fayth we do receyue remissyon of sinne imputation of iustice Euery man maye inuente and deuyse of theyr owne braine a loue of God but the very loue of god which is a perfect loue must be referred to the wrasteling of the minde and to the true motions in our inuocations and perylles Some men there be whiche do doubte whether God doethe passe or regarde mannes necessitie and causes whether that eyther prosperitie or aduersitie doeth chaunce and happen by fortune withoute any prouision and gouernance of God or nay Some men feling and perceyuyng in them selfe the angre and wrath of God doeth in theyr afflictioÌ„s trobles fal down dispairiÌ„ge rayling against the iugement of God Of these great stormes and bytter shures of the mynde preacheth the heauenly voyce comforting the mindes of meÌ„ in the middes of the great waues sourges of theyr troubles with the promise of the Gospel When the mynde of man doth comfort and lyft vp him selfe with this Fayth kowledginge the mercye of god then foldweth loue It is necessary therfore that Faythe doethe go before whiche askethe remyssyon of synne The whiche feyth dothe not leane and depende of our worthynesse or deseruinges Therfore thoughe that loue dothe folowe it is not consequente that for that loue we be iustified but for Christ sake only Men commonly do expounde this word loue of the loue of god and of our neyghbour therfore I haue answered as touchynge the loue of god But Paule in this place speaketh not of the loue of god but of the loue of our neighbour which much lesse can meryte remission of sinne Forgiue and thou shalt be forgiuen Ergo. The fourt obiection By our forgiuenesse remission to other we merite to vs our iustification These wordes be exhortynge to repentaunce as be many suche lyke in the prophettê as Esai the .i. Cap. Cease and leaue you of from doyng euil and lerne to doo good Then shall your synnes be wyped from you The fyrste part of this is a precepte of repentance The second part conteyneth a promise Precept Christ doth not say you shal obtein pardon for your pardon but he commaundeth only that we do pardon and forgiue our neighbour Promise Afterward he doth giue vs knowledge of a promyse which promyse is dependinge of an other thynge than of the worthynesse of our workes what a trouble and vexacion wold it be to our consciences if we shuld thyncke that the pardon of god shoulde depende on the purenes and worthy dignitee of our forgiuenesse pardon to other whiche haue offended vs For be they neuer so well made frendes those which were at variaunce yet remayneth some scarre grudge of the old displeasure Therfore it is necessary some other cause waye of remission of our sin to be sought and so to kepe the true sence and mynde of the Gospel concerning the free forgiuenes of sinne There is also such an other saienge in Daniel The fyrst part whereof perteynethe to pennance or repentance as this Loue and enbrace iustyce helpe the miserable wroÌ„gfully oppressed and defend the church against tyrantes and persecutours The seconde part conteyneth the promise as this And thy sinnes shal be forgiuen thou shalt be heled and made whole of thy infyrmities Repentaunce must nedes be and yet our forgiuenes and pardon must be frely giuen and receyued by Faythe For if the promise shulde be none otherwise a promise than we are worthy depending on oure worthynes then it shulde be made voide and no promise as Rom. viii ¶ Loue is the pryncipall and chifest of all vertuse Ergo. The fyft obiectyon for loue we are reputed iuste I doo denie plainly the consequent the reason is manifest for it wold folowe muche better if you wolde saye Loue is the chefest and godliest of al vertuse Ergo. Bycause we canne not perfourme that loue as we ought to do we are nothing iustified for that vertue If we had the vertues whiche the lawe of god doth require and were without syn then we might be sayde well to be iuste for loue other vertues but bycause of our wekenesse and gret infirmite is far from that parfection of the law not begynnyng in loue as we ought to do therfore the gospel setteth forth an other iustice teaching vs not for our owne vertuse but for some other thyng that is not in vs that is for our mediatours sake the sonne of god to be reputed iust but vnder a condition that by feithe we do assure our selfe that god is merciful to vs for his sonne sake It foloweth that we be by imputation that is to saye bycause it pleaseth hym to impute it to vs of his only goodnes and fauour beinge made iuste nat for oure owne vertues though we seme to haue some beginniÌ„g of them in vs. But if a man wyll demaund and knowe the difference of vertues marke well Fayth Hope Faythe receyuethe in this life remission of sinne Hope is a lokinge and a trusting in dede after that thinge whiche is promised that is oure cleane deliuerance whiche is to come Fayth is a consent wherwith the wyll of man wylleth and receyueth the promise so beinge made quiet and at rest wel setteled in his minde for the mediator the sonne of God his sake And when the wyl is so contented then the hert is at rest and wel pleased receyuyng comfort and gladnes which is the beginniÌ„g of a newe life These motions foloweth Hope and Loue. ¶ Bycause that Faythe doeth make vs certayne that God is merciful to vs we do call and loke for the other benefytes promised to vs. Loue. And so loue doth ryse bicause we do knowledge that God is nat ydle as the folyshe reason of man doeth feyne and that he is our frende and no enmye to vs as the Lawe doeth declare And that he is a merciful father taking pitie of our great affliction calamitie coueting to deliuer vs. Bearing thereto his selfe witnes by an other sayinge I do liue and wil nat the death of a sinner By this way we knowledginge that we are receyued into Grace and our inuocations harde and granted to vs of god We do submit our selfes vnto him and so is kyndeled in vs a certayne reuerent loue and desyre to him ward preferring God before all other thinges Whiche loue in this lyfe is nat brenninge as it ought to be but very weake and colde ¶ They do
sayinge The law causeth angre and wrath that is to saye the lawe driueth into thy stomake and herte horrible terrors and feare suche as the psalmyst descrybeth And Ezechias also sayenge Lyke as a Lyon hathe crusshed togyther and broken all to pouder my bones These tormentes excepte that faythe doeth comforte and gentylly lyft vp the mindes of men lokinge and beholdynge onely the promises of Christ and so as it were holdethe Christ fast shulde brynge them into vtter dystruction and euerlastynge death These battayles Coâ—trition or sorowfulnes without faythe dryueth into desperatyoâ— howe huge and greate they be we maye learne in the psalmes beholdynge howe great a battayle Dauyd stroke with him self when he cryed Lorde do thou nat correct me nor rebuke thou me in thy furye Haue mercye and compassion on me There is no man among the deade creatures that can remembre the nor yet in Hell anye that can prayse thy name Caste me nat amonge the dampned creatures whiche do burne in horrible and euerlastynge hatred of the and curse yt. Let me nat be throwen into the company of thyne enemyes And also psalme 41. O my soule why art thou sadde and heuy why doest thou thus trouble me Trust and putte thy confidence in the Lorde for yet I wyll laude and prayse hym ⧠OF suche kynde of fyght and battayle Paull doeth speake The lawe doeth feare the conscience nat of swines flesshe onely and suche other lyke rytes and obseruations He cryeth out aloude sayinge All men are vnder sinne In the whiche wordes he preacheth feare vnto vs. But afterward he doth shew Christ sayenge that we are iustified freelye by faythe And that we maye perceyue and vnderstande that he speakethe nat of an ydle thought or cogitation of the mind but of a stronge fayth Faythe which doth fyght with the fearefull tormentes of our conscience he doeth saye furthermore Beynge iustified by faythe we haue peace and attoÌ„ment and fre passage vnto god ¶ For as muche then as thys sentence of Paull doethe agree so well with the teachynges and preachynges of the Prophetes What frowardnes is it to gyue to Paull an other cleane contrarye vnderstandynge or sence ⧠Furthermore I do saye that for as muche as thys sentence by me rehersed concernynge the conuersion or renewynge of man and of our iustification is so playne and manyfest the vse whereof is here in thys worlde while we be in thys lyfe beynge the fyrme stedfast and immutable sentence and mynde of the Gospell declared and made open to oure fathers I can nat tel wel whether the great bliÌ„dnes of Chryst his aduersaryes is more to be bewayled and lamented than the frowarde croked and way warde stobbornesse of them is to be most beynyouslye of all men detested and abhorred in that they do reprehende naye vtterlye condempne thys good trewe and ryght interpretation ¶ AND here I do most hertely desire and praye all vertuous and charytable men diligentlye to expende and marke what on bothe partes may be sayde and alledged Our aduersaryes do confesse that there must nedes be terrors and tormentes of the minde but as concerning faythe they be of a contrarye opinion They be contente also and confesse the hystorycall knowledge of Chryste but as touchynge the remyssyon of sinne An obiectyon of the aduersaries they do bydde and commaund that men shuld nat haue to much confidence but rather to doubte And yf perchaunce a man doth obteyn the remission of sinne saye they it is nat for faythe sake but for thy merites By the whiche wordes they do vtterlye extyncte and abolysshe the lyghte and comforte of the Gospell whiche teacheth vs that for Christe the benefyte of remyssion of sinne is obteyned Being therto to make vs the more certayne and sure added a promyse where God commaundethe vs bothe to giue trust and also to cleane stedfastlye therto as men thorowly persuaded that that same promise doeth perteine to vs. That this is the true and sincere meanynge thorowe out all the Gospel wyl we or nyll we we must nedes graunte For Paull hys selfe doeth refute and reproue that foule erronyouse opinion of dubytatyon or doubtynge whether thy sinne be forgiuen the ye or nay ¶ The promyse muste be receyued by faythe saying that the promise is none other way to be receyued but by faythe RomÌ„ iiii cap. And therfore by faythe frely saieth he that the promise may be made fyrme and out of all doubt He commaundeth also that we shulde gyue and ascrybe to God only the praise and commendation of all â—eritie and truthe Lykewise as Abraham dyd nat doubte with any mystrust and Iohn 1. the .5 cap. Who that doethe beleue in the sonne of God bearethe wytnesse in hym selfe who that doeth nat beleue God he maketh God a lyer c Ergo when we do saye that by faythe the benefytes of Chryst are obteined we must nedes vnderstande that we haue them for Christe hys sake To the whiche promyse of God there is no remedy but we must gyue oure whole assent and consent and ful belefe that god for his sonnes sake wyll perfourme all that he hath promised Wherfore fayth doeth nat signifie onely the knowledge of Chryste hystorycally that is to saye that Chryste was borne of a vyrgyn immaculate that he lyued here in earthe moste poorely that he preached that he fasted and prayed that he was betrayed to the preestes of the Iewes that he suffered most sharpe and bytter passion and death that he did rise agayne the thirde daye from deathe to lyfe and such other lyke thynges as are conteyned in the history But faythe doeth signifie also a strong and stedfast confydence and trust in the mercy of God promised to vs for Chryste hys owne sake to vs I saâ— consentinge and agreinge to the promise of God Such a fayth Paull doeth require of vs as beleueth with herte and mynde all the articles of the Crede whiche is oure belefe that they be true that is to say that for the sonne of God hys owne sake whiche dyd suffer and ryse agayne for oure sakes we haue the remission of oure sinne gyuen to vs frelye For vnto thys artycle all other artycles which by ordre are set before in the Crede The fynall cause of our belefe are to be referred as vnto the fynall cause of oure belefe ¶ Wherfore the contrary parte rehersynge in their dayly deuotyon and prayers thys artycle of oure belefe I do beleue the remission of sinne doeth shewe and declare howe theyr owne selfes doeth nat consent and allowe that thing whiche they do pronounce and speake with theyr owne tonges in theyr prayers In that they commaunde to doubte of the remission of sinne theyr owne lyppes declaringe the contrary that we shulde nat doubt but that we haue remission of oure sinne I do knowe diuers men whiche by the comfort only which they haue receyued of thys artycle conteyned in our Crede haue clene caste
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
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
of God conteynyng no maner of folyshe questions but settyng forth the glory of Christ and makynge open the great infyrmitie and weaknes of man being in al pointes agreable to the scripture both of the olde and newe Testament and for as muche I say as in all ages in the churche all godly disposed people do find by experience this consolation and comfort to be trewe most necessary and expedient I meruayle greatly that our aduersaries be so blynd that they can nat fynd in theyr hert to alowe it and muche more that they be full of furye and madnes that with toothe and nayle they do openly resist it But the Deuyll is in the cause whiche diuers wayes doth poure in errors into maÌ„nes mynde to the entent that the glory of Christ myght be obscured made darke ⧠LET godly men therefore praye that it wold please the Lord to preserue his owne worde and Gospel that he do nat suffer it to be forsaken and put oute of the waye that it wolde please hym to gouerne vs with his lyght and that in settynge and shewynge forth his truthe and veritie vnto al men the foule darke cloudes which the Deuyl hath brought in maye by the bryghte clearenes of his worde be vtterly expulsed Finally that the contagious and stinkynge myste of his traditions full of rotte and all infection with this brennynge heate may be dryed vp frome the face of the earth ⧠LET our industry and diligence prouoke and styrre vp Christ towarde vs. Let lerned men endeuor them selfes to set forth this great cause and matter plainly openly and diligently that our posteritie maye haue at oure handes without knottes or knorres withoute Sophisticall and deuelysshe elusions let them nat refuse neyther payne nor labour in lerning therof nor yet no kinde of punishment in professing and confessing therof For without lerninge thys matter can not be made playne And to beare the hatred and displesure of great heades and wordly wyse men which do resist the word some for one cause some for an other cause improuing and condempning this matter it is requisite to haue a manly herte and a good stomake Good and godly men must contende and fyght spiritually vnder the banner and standerd of the Gospel as Christ witnesseth In this my father heuenly is glorified if ye be my disciples bringing forth fruite bounteously Wherfore lette vs set forthe this doctryne faythfullye and truly with al simplicitie and plainnesse making our inuocation to the Lord that it wold please him to gyue to vs his holy spirite and graunt vs increase therof ¶ TO this matter we wyll adde and ioyne certayne argumentes and obiections wherwith the aduersaries of God doth impunge this our iudgemente and mynde ¶ THE fyrst principal of theyr obiections is borowed forth of the epistle of Iames nat takinge him as he mente but to make him for theyr dogged stubborne proude stomakes purposes and intentes ⧠NAT by Faith only but by workes c. Wherto it is very easy and lyght to make answere being no great difficultie to him which doeth vnderstande Iames aright The fyrst obiection of the papistes wheroâ— thei dâ—â—onâ—de theyr iustificaâ—â—â—n by workes Iames in thê place doth cal faith the hystorycal knowledge of Christ for he sayeth The Deuyl doth beleue But Paul speaketh of fayth in his other signification which is the certayne confydence and trust of mercy promised to vs for Christ sake Wherfore Iames doeth reprehend and rebuke the error of those which do suppose them selfes to be iust in that they do professe the knowlege of the hystory and lyfe of Christ which is a thinge very necessary in dede as all other good workes be but that is nat the truste and confidence whiche we haue wherby we do receyue remissioÌ„ of sinne as it is manifest And where he sayeth that Abraham was iustified by his workes you muste marke and obserue the maner of speakynge ⧠HE meaneth nat that Abraham for his workes is reconciled but that the workê of Abraham being by Fayth recoÌ„ciled to God ar after his reconciliation pleasant and acceptable to God For the workes are a certayne outwarde iustice of the Lawe and are acceptable in them which be reconcyled but they deserue nat remission of sinne or acceptation to eternal life Therfore he sayd that Abraham by his workes is iustified that is as much to say as the workes of Abraham are pronounced iuste the which is true in Abraham being iust and reconcyled and beleuing And truly it is necessary that workes do folowe in the whiche our Fayth may be lyuely and put in practyce Let vs go vpright in this matter and handle it in his owne kind with out Sophistical bablinge Iames doeth nat treat and medle with that argument that Paul speaketh of but of that fayth whiche is the belefe of the hystory of Christ whiche the Deuyll as wel as the faythful had Wherefore the wordes of Iames are nat contrary to the wordes of Paul nor yet to be alledged agaynste him or agaynste any other parte of the Scripture ¶ An other obiection â—he second â—biection ☞ IF thou wylt enter into lyfe kepe the commaundementes Ergo then for our workes is gyuen lyfe euerlastinge and nat frely to him which beleueth you must marke distinction betwene the wordes of the Lawe and the wordes of the Gospell ☞ THESE be wordes of the Lawe which must nedes be expounded by the Gospel for no man shulde be saued yf he shuld be iudged by the Lawe as by thys reason folowing appeareth The keper of the commaundemente shall enter into lyfe but no man kepeth the commaundement and Law being therfore nat with out sinne and so no man which is without sinne shal be saued bicause he caÌ„ nat kepe the commaundement as he oughte to do Solutyon ⧠Therfore you muste adde to those wordes yf you wyll enter into lyfe c. that is to say after the Gospell whiche promiseth forgiuenes of sinne and iustification or imputation of Iustice for Christe sake and so begynneth in vs a newe obedience which the Lorde doeth approue and allowe ye though it be vnperfect nat that it shulde be the pryce of lyfe euerlastinge And so it is necessary that the commaundement be kept and the Lawe taught that repentaunce and fayth may growe in vs. But the Lawe alone is nat to be taught without the promise which promise being taken away the Lawe is nothinge els but a minister of wrath bringinge death euerlastinge without ende It is playne that Christe is the ende of the Lawe Wherefore we may nat consyst and byde styl in the law But when we do heare the Lawe preached to vs trymblyng and quakyng therat we maye nat thynke that we be accused bicause we shuld perishe but bicause we shulde thereby haue occasion to seke our mediator the sonne of God whome let vs take to be gyueÌ„ to vs that by him we may be deliuered frome sinne frome the