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
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
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
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
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
away the mooste dampnable doctryne of the Monkyshe and Popyshe sort concernynge dubytation and merites committynge them selfe all togither to the comfortable promise of Chryste oure moost mercyfull Lorde ¶ But for what cause I praye you is thê word frely which is called in latyn gratis Frelye only added by Paul nat these wordes also by oure workes but for Chryste hys sake Aboute the whiche wordes nat onelye the consciences of men but also the Prophettes and Apostles haue spoken largely It doeth comprehende in it selfe .ii. thynges mooste hyghly to be noted It doeth exclude all merytynge of oure selfes and our owne deseruynges settynge as it were before oure eyes the deseruynges and merytes of Chryste In the which place specially aboue all other is to be obserued and marked the dradfull angre and wrath of God agaynste synne The greate wrathe of God in so muche that no kynde of oblatyon or sacrifice coulde pease and swage hys wrathe but the death onely of hys owne sonne The vnspeakable loue of God On that other syde the greatnesse of his loue towarde vs is declared in gyuynge his only begotten sonne for oure sake whiche was an excedynge loue farre passinge al other loues The whiche bothe as wel the wrathe of God as the loue of him togyther we must comprehende and hold fast what tyme our consciences beynge in the conflycte and battayle agaynste synne are moste sorowfully payned and greued To God must we lay for vs the merites of Christe what lawe muste we wage with God for whose sake we muste bothe aske and surely truste and loke for pardoÌ„ nat for our merites sake In this poynt consysteth the whole end of thys conflyct and battaile The mind beynge in greate feare of the wrathe of God doethe nat seke to knowe whether God wyll be mercyfull to them whiche haue sufficiently meryted and can shew many godlye dedes and other gaye vertues For that thynge the mynde knoweth wel ynoughe without any question that is to say that God is good and mercyfull to them that are worthye and without sinne for the knowledge of the lawe whiche we do brynge into the worlde to vs as sone as we are borne doethe teache vs that God is good and mercyfull to them whiche are good it is nat that thinge whiche the mynd and conscience seketh after but an other maner of tryng that is whether God wyl be mercyfull to the vnworthye and to the sinner ye or nay wherin this word freely doeth declare what difference is betwene the Gospel and the lawe For the lawe doeth teache that God is good and mercyfull The lawe requyâ—â—â—â—e our owne worthynesse but besyde that it doethe set forthe a condicion of our owne worthynesse and merytes sayenge that god is mercyful to them which are without sinne or whiche be leaste defyled therewith As for the Gospel it doth remoue and put away the condicion of our worthynesse and merytes bearynge witnes that God is recoÌ„ciled againe to vs frely for the merytes of Chryste his owne sake and nat for our merytynge consyderynge that thys faythe that is to saye the sure confidence of the mercy of God doeth leane and depende only on Christ and hys merytes We vse otherwyse in the Scripture in the steade and place of thys exclusyue frely we are iustified by faythe to speake after thys maner Freelye by faythe only by faythe / and by faith we are iustified is all one sayinge Onely by faythe we are iustyfyed The whiche worde onely doeth nat exclude all other kynde of vertues and good dedes that we shulde nat do them But it doeth remoue frome our mindes that dampnable opinion of hope and truste in our merytes and the condicion also of oure owne worthynesse excludynge it cleane and shuttynge it forthe from the cause of oure iustification or acceptation to God as here after I wil speake more largely And verely it is al one thyng to say By fayth we are made iust and by faith we are made iust frely And by onely faythe we are made iuste For it coulde nat be called faythe if our confydence were set in oure owne worthynes and merytes as the Papystes do dreame Fayth is clene banyshed away yf I shoulde thynke that God wyll be then mercifull to me On what thynge dependeth our faythe when I haue done workes ynough and meryted sufficient lye it foloweth therfore that faythe can depende on no thynge but onely on the promyse of God whiche promyse doeth shewe to vs Chryste for whose sake the father hathe promysed that he wyl with oure any fayle be mercyfull vnto vs. ¶ ALSO when Paull in reasonyng thys matter doethe demaunde whether by faythe or by workes we shulde be iustified The mercy of God and our woâ—thynesse are contrary he doethe meane by that worde faythe the perfect trust in the mercy promysed for Chryste sake the which truste of mercy he doeth laye agaynste and as cleane contrary vnto our worthynesse As thoughe he wolde saye to the these wordes folowynge Howe doeste thou thinke that thy sinnes are forgiuen the and that thou arte made the chylde of God for the dignitie and worthynesse of thyne owne workes vertues other good qualities or els by the moost tender mercy of God only for Christ sake Therefore trulye he doethe exclude the dignitie of our workes sayinge that by faythe we are iustified ⧠VVHERFORE without doubt thys sentence is exclusiue and barryng of all our worthynes when Paul saieth By fayth we are iustified that is to say nat for oure dignitie and deserte so that who that wyll truly iudge and deme on thys thynge maye easely perceyue that it is all one thynge to say By fayth we are iustified by faythe we are iustified frelye and by onely faythe we are iustified Thus muche haue I spoken that the phrase and maner of speakynge of these wordes myghte be perceyued and weyed diligently But howe so euer we do vse oure speakinge and wordes lette vs take hede and beware that the thing and matter it selfe be nat confounded and made darke but that thys sentence exclusyue of all worthynes may be kept in hys ryght sence farre from our free acceptation wherby we please God the father for Chryste hys sake For that makethe the difference betwene the lawe and the Gospell as I haue sayde Therfore I haue spoken of thys worde frely that the vertuous and Godly maye consyder Our merytes must be repelled frome oure free acceptacion all merites to be taken and cast awaye Nat to make vs to be the more ydle in well doynge absteynynge frome good woorkes But to make the promyse certayne whiche promyse shoulde be vncertayne if it shoulde depende on the condicion of our merites and to rendre to Chryst the honoure due onelye to hym besyde that it makethe vs se and vnderstande that all oure dedes be they neuer so glorious are neuer able to atteyne to the perfectnes of the lawe For faythe doeth spryng
forthe of the worde of God that is from the Gospell From wheÌ„â— commethe faythe whiche Gospell is the promise wherein the benefyte of Chryst is bothe promysed to vs and also exhibited For the wyt and reason of man by it selfe coulde neuer come to the knowledge of the remission of sinne yf God had nat opened his wil in a certayne worde or a certayne promyse to vs. ¶ VVE muste also be certaynlye assured that thys promysed of the Gospell is vniuersal The promyse of the Gospell to vniuersalâ— wherfore it is most necessary of all thynge that good and Godly men be infourmed therof and taught that it is so bycause that feble and fearefull myndes and weake consciences be alway with these .ii. questyons combered of worthynesse and of election as by example worthynesse ¶ FYRST they doubt whether that God wyll receyue to hys mercye those whiche be vnworthy Electyon or nay On that other syde in case that they be worthye they do mystruste and thynke that God hathe chosen certayne specyall freendes whome he fauoureth aboue other wyllyng to bestowe hys benefytes on them They do feare also lest that those benefytes do nat perteyne to them doubting that they be nat of the number of the elected And thus the reason of man hangethe as it were in a payre of balaunce wauerynge hyther and thither in doubt fulnesse and mystrust of the wil of God For the philosophers be of that opinion that God doth fauour and loue a few in noÌ„bre The blynde opinion of the Phylosophers â—onceruynge election of those which be noble men gouernyng and prosperyng theyr affaires in especyallye at ouâ— all other all other kynde of men neglected and nat regarded And thys is the minde of some men concerninge predestination as they cal it whiche folysshe and weake opinion of man the heauenly voyce of God reprehendeth In thys poynte dyfferethe the Gospell from the opinions of the Philosophers and from the lawe wherein doth the Gospell dyffer from the lawe declaring to vs after an other maner of fasshyon the wyll of God than the lawe doeth set forth to vs shewinge and teachyng that God wyllyngly doethe receyue to hym ye those whiche be vnworthy offerynge to all men hys spirite with thys condycion that they do beleue stedfastlye in the promyse ¶ VVHERFORE let al chrysteÌ„ meÌ„ learne to knowe that the promise is vniuersall perteynynge to all men as wytnesseth many sayenges in the Gospell as Come you to me all that laboure and are burdened And to the Romaynes the iii. cap. The iustice of God thorowe the faythe of Iesu Chryste in and on al men whiche do beleue And to the Romaines the .x cap. The selfe same Lorde of all men and ryche for all men Let vs therfore vnder thys generall and vnyuersal worde comprehende al and euery one of vs togyther iointly and seuerally beleuynge that no man is excluded from the promyse whiche perteynethe to all men indyfferently Predestinatyon ¶ VVHERFORE in our communication of iustification we haue nought to do with predestination We must begynne at the Gospell whiche fyrste rebukynge sinne doeth afterward extende and holde forth to vs the grace and pardon promysed for Chryste hys sake and that frely so it be receyued with fayth Loke we vp therfore al and euery one of vs on thys general worde taking good hede that we be nat with the speculations and reasonynge of predestination seperated and pluckt away from the promyse By what way is the wyl of God searched For the wyll of God maye nat by any mannes blynde reason but by hys owne worde onely be searched iudged and demed And lykewyse as the promyses be generall so do I vnderstand this sayenge God wylled al men to be saued the whiche saluation in hys promyses he doeth offer to al men But mannes folyshe wyl in those thynges which they wyl nat beleue doeth repoung and goth agaynste the promyses And contraryewyse those whiche do holde vp and vndersette them selfes with the promyses they do nat doubte but that the benefytes of Chryste doethe perteyne to them and be theyrs bycause they wyll nat make God a lyer So that when in receyuynge of the Gospell they do erecte and coragyously lyft vp them selfes coÌ„fortynge them therewith Then worketh the holy ghost effectuously in them thorowe the voyce of the Gospell accordynge to that sayenge Faythe is by hearynge And to the Galathyans .iii. cap that we maye receyue the promyse of Chryste by faythe And thus when the sycke feble and feareful myndes be comforted holpen and made strong by faith then do they receyue the holye Ghoste The whiche is the true conuersion beynge called in the Gospel the regeneration or newe byrthe conteynynge in it iii. thynges moost notable and for vs expedyente Remission of â—ane ouâ— iustificatioâ— and the giâ—â— of the holy Ghoste aâ—â— togyther 〈◊〉 our conuersyon Remission or forgyuenes of sinne Our iustification that is that we be accepted of God and imputed iuste Thyrdly the gift of the holy Ghost with lyfe euerlastyng I haue nowe spoken of the sharpe motions tormeÌ„tes terrors of the conscieÌ„ce and also of the comfort whiche we do receyue by faythe Where fore thys sentence of Paull is to be receyued of al men beynge nat entangled with foolysshe and ydle questions but playne open and agreable to al the preachynges and techinges of the prophetes and Gospels gyuynge vs knowledge of greate and weyghtye matters whiche good and Godly men in this lyfe by experience do fynde true The knowledge whereof is so necessarye to the churche that nothynge is more ¶ NOVVE therfore I entende with as fewe wordes as the matter wyl giue me leue to make playne and declare vnto you what these vocables and termes folowynge doo signifie The lawe Gospell Synne Iustification Grace and Faythe Lawe ¶ THE Lawe from the Gospell doeth dyffer no small thynge For the lawe is a doctryne by the whiche we are taught and commaunded of God what maner of men we oughte to be what thynges we are bounde to do and obserue and what the contrarye And albeit that the common weale of Moyses is vtterly extyncte and nowe nothynge at all yet the moral lawe abideth and remaineth styl beynge at all tymes one thynge that it was at the begynnyng The knowlege wherof we are nat so sone borne but we are endued with it The lawe of nature For God wold that some knowlege shuld remain in maÌ„ natuâ— to knowe and perceyue what is synne besyde that at all times the voyce of the lawe doethe rebuke sinne what tyme it preacheth repentaunce Whiche thyng Paull wel perceyuynge was induced to saye by the lawe is the knowledge of sinne Nat meanynge and speakyng only of the ceremonies but also of the morall lawes and of the commandementes accusynge alwaye at all tymes al maner of men We maye nat reason of the deuine lawe of God as we do when we do talke
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
beare witnesse As ye are nat vnder the lawe but vnder grace perceyuynge that the iuste man thoughe he be nat cleane and pure from all synne yet is nat accused bycause he is vnder grace that is to saye accepted and pleasaunte to God for Christe sake For he wyll nat that man shall thynke hym selfe accepted and pleasant to God for hys owne vertues and good qualyties but only for Christe his sake As Paull RomÌ„ iiii cap Therfore by faith and thorowe grace that the promise myght be made fyrme certaine stable Oure owne qualities and vertues can nat make oure conscience certayne of remission of synne but only for the fre mercy promised for Christ Wherefore for this place the glose of the Popyshe secte teachynge that grace doethe signifie our owne vertues is farre vnmete and nothynge agreable The .v. cap. to the Romaynes witnessethe the selfe same sayenge Where as sinne was most aboundant there was grace moste plenteous that is the fre mercy of God dyd then shyne moste cleare when the greatnesse of oure sinne is most perceyued and sene We also then do fele that for none of our owne merites we do obteyne pardon and remission of sinne but for Christ And to the Ephes i. cap. Predestenynge vs thorowe Iesus Chryste after the plesure of hys wyl to the praysynge of the glorye of hys grace meanynge none other thynge by these wordes than that the free mercy of God nat our vertues oute to be commended and praysed And to the Galathians .ii. cap. I do nat contemne and dysprayse the grace of God for if so be that our iustice is of the lawe then Christ hath suffered in vayne He sayeth nat I do commende and bost my selfe of my vertues and perfectnes but I am prowde sayeth he of the mercy of God Wherby I do beleue thorowe the deathe of Iesu Christe that God is mercyfull to me And the seconde Epistle to the Thessalonians .ii. cap He gaue vs good hope in grace He biddeth vs nat hope and trust in our vertues but in the fre mercy of God promised for Christ sake And to the Hebrewes the .iiii. cap. Lette vs drawe nere with a sure trust and confidence vnto the thron of grace that is of the mercy whiche is promised It is euidente by thys to se that by grace is nat ment our owne vertues To be short what this word grace after the Hebrewe phrase doeth signify al learned men doeth know Which maner of speakynge obserued it is easye to knowe the signification of the vocable There is no man also so ignoraunt and blinde but that knoweth that Paul for none other cause dyd incolcate and beat into oure heades this vocable Grace than that we shulde be surelye perswaded that we are acceptable to God for Christ sake and nat for oure owne vertues Whiche sence and meanynge by theyr durty gloses and wrastynges is cleane inuerted teachynge that we are iustified by grace that is to say by our own vertues It is also to be noted that in thys word Grace doethe lye hydde a partycull exclusyue whiche as I haue sayde muste be diligently obserued For these wordes gratis propter Chriust that is frely for Christe doeth make the difference betwene the lawe and the Gospell And albeit that I do speake thus muche of thys worde exclusiue I do nat meane that repentaunce for our sinnes with other vertues shulde be excluded but onelye the condicion of the dignitie and worthynesse of oure merites that the fearful conscience may haue a firme and stronge comfort in Christe For all oure promises of remission of sinne c. withoute we do adde and include thys worde frelye they be vnsauery and nothinge pleasant All men which do make theyr inuocation and call on the name of God shall be saued To the whiche wordes if I shulde ioyne these wordes yf they be worthy theyr myndes shulde be thereat astonned and made affrayed Wherfore the Gospell doeth crye out aloude thys worde frely The vnworthy muste call on Christ that thou maist call on hym ye though thou art vnworthy For thorowe Chryst all they which call on the Lorde shal be saued More ouer the psalmyst sayeth With the lord is mercy If I shulde say towarde them whiche be worthy in what case wolde the pore conscience stand it wold ronne away for feare if it coulde tell whither Fynally the Gospel wylleth that by thê word Grace shuld be vnderstand the fre mercy of God promised for Christe As though he wolde say flye nat away but drawe nere vnto the Lorde and receyue with faythe the gyfte offered vnto the. For God wyll frely for Christe forgyue vs which decree is certayne and immutable if there be anye whiche do doubte in that what soeuer they be they do great iniury and despyte to the sonne of God whiche is the onely pledge of this promyse whiche promyse by fayth must be receyued ¶ THESE wordes haue I rehersed the oftner bycause it maketh muche for the purpose that thys exclusyue be knowen of all men whereby they learne to knowe wel what difference is betwene the Lawe and the Gospell And that vertuouse myndes and faythful hertes may thynke berelye that they haue a sure and substancyal comforte offered vnto them that they maye ryse vp theyr selfes vnto fayth and inuocation in the tyme of all theyr harde busynesse and daungers ¶ FOR in oure daylye troubles thys faythe must be practysed and put in vse Neyther the Gospell without these exercyses can nat be vnderstande no nor yet true prayer can nat be made without thys fayth As Christ hym selfe wytnesseth sayinge What soeuer you shal aske the father in my name that is with a sure trust and confydence of my name I wyl perfourme it Here may you se how farre the chrystian inuocatioÌ„ and praier doeth dyffer and passe the prayer of the Ethnyckes Our prayer must be with out mistrust ¶ FOR they prayenge be in doubte whether God regardethe the prayer of man whether God be moued and hathe compassion on mannes calamities yea or nay On this maner to pray to make thyne inuocation thou doeste nothynge elles but dishonour and displease God And yet for all that thus contumelious and spytefull are the inuocations of the wycked beynge taughte and learned of the Monkyshe and Romyshe hipocrites to make theyr prayers with dubytacion and mystruste whiche is a thynge moste desperate Agaynst the which most wicked opinion we must ponder and lay the sentences of Paul RomÌ„ v. cap. By hym meaninge Christ we haue free passage and way in faythe And to the EphesiaÌ„s v. cap. Thorowe whom we maye boldlye by fayth in hym to come nye And to the RomÌ„ viii whiche syttynge on the ryght hande of God doethe continually pray for vs. Therfore no man can come to God but thorowe this mediator and Bysshop whiche beareth our prayers to him without any stoppe or let of any other As to the RomÌ„ x. cap. Howe can they call on him on
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
to kepe and holde God faste It doeth folowe afterward in the self same chapyter Faythe and mystrust are ii conâ—aries where Paull doeth conferre fayth and dubytacyon togyther as layinge .ii. contraries one against an other sayinge He doubted nat on mistrust or els he was nat feble in fayth where he speketh of fayth which wrasteleth with dubitation or mystrust in ceceyuynge of the promise The seuenthe testimonye Marke the .ix. chap. I do beleue Lorde Marke ix.vii. helpe thou myne vnbelefe In the whiche place the Euangelyste speakethe nat of the hystorycall knowledge but of the perfecte and sure confidence and truste whiche doeth aske call loke and hoope stedfastly after the benefites of Chryste As the hystory of the woman of Canany Mathewe .xv. The faythe of the woman of Canany cap. whiche beynge putte twyse from Christ ye and with rebuke did nat for al that ceasse to cal and make her petition with a meruailous discrete wisdome and sobrenes refutynge the sayinge of Christe confessynge her selfe to be in dede vnworthy of the benefites of Christ yet for the goodnes of the lord she trusted stedfastly after hys benefyte The fayth of the which Ethnycke woman Christ with his owne mouthe dyd extol prayse and commende hyghly an swerynge to her O woman thy faith is greate so be it to the as thou doeste desire Wherfore shuld we nat only in thê place but in many other suche lyke histories of the Gospel nat doubt but be certaynly persuaded that fayth doeth signifie a confidence which both doeth aske and also trustethe after the benefites of Christ Which feyth sithe that it ought to shine and be as most principall in all our inuocations and prayers it is necessary that al meÌ„ be instructed the right way of it But coÌ„trary wise the enmies of goddes worde biddeth vs to loke on the life of Christe they counsell vs to doubte to be in mistrust whether god will be mercifull vnto vs and here out peticioÌ„s ye or nay The which doctrine is cleane contrary and repugnant vnto this most godly exaumple of the woman of Canany and such other like vtterly abolishynge the true worshippinge and right inuocation of god H. brâ— .xi. viii The description of Fayth to the Hebrewes .xi. capi doth teache vs that Fayth doth signifie a confidence and trust with these wordes Feythe is a certayne expectation of thinges loked and trusted after This is an exposition of this worde fayth after the bare grammer rule as al lerned men doethe knowe If it be an expectacion then it is a true confydence or truste of a promise to be perfourmed Also Acâ— xv ix the Actes .xv. By faith purifieng the hertes of them By this it is euident and playn that the hertes are nat purified made cleane by the hystorical knowlege For it foloweth afterwarde as it were an exposition of that same with these wordê Neyther our fathers nor yet any man hadde euer theyr hertes cleane thorowe the iustyce of the lawe But cleane contrary he sayethe that theyr hertes are clensed and made pure yf they be made cleane thorowe the fauour of our Lorde Iesu Christ wytnessynge that by fayth is signified a certayn confydence dependynge on the mercye of God promysed for Chryst sake ¶ Romaynes .x. cap. Rom x.x. All they whiche do beleue in hym shal nat be confounded or made frustrate and boyde of theyr belefe Here Paul doeth seperate the benefyte of the Gospell from the lawe speakynge nat of the knowledge hystoricall only but of suche a confydence whiche maketh vs certayne that God is mercyfull to vs for Christ his sake and nat for the lawe Which sentence is often tyme repeted in the Prophettes as psalmÌ„ .ii. kysse you the sonne Blessed be all they which trust in the sonne By these wordes the confydence and trust in the son must nedes be vnderstande We are commaunded to knowledge and take him to be the sonne of God On the which lord we are commaunded to put and sette all our confidence ⧠FOR as much as the condicion of the lawe maye nat be added thereto for Faythe can nat be parte on Christe and part on the Lawe we must of necessitie take Fayth to be a confydence wherby we acâ— persuaded that thorowe the son of God we are deliuered frome sinne and tyranny of the Deuyll ii Para. xx xi ☞ THE seconde of the Paralip and xx cap. Truste you to your Lorde God and you shall nat fayle but be safe The army was commaunded to call and to trust certaynly for helpe from the Lorde In the which place there is no speking of the historical knowledge but we are commaunded to haue confidence which doeth both cal and also loke for helpe of God These testimonies I thynke do sufficiently declare that Faythe doethe signifie confidence or trust in the mercye of God And many mo exaumples they which wyl rede may fynd There is no testimonâ— of the scriptur so plaiâ— but it maye be pâ—ruâ—teâ— I know verye well that the Deuyll with all hys babes can deuise cautels and craftes ynough with cauillatione wherby they wolde go about to â—elude peruâ—rce and inuert and corrupte the ryghte sence of these testimonies ⧠SVCHE is the wanton ydlenes nowe a dayes of wittes that some ambiciouslye in hope of prayse and honoure and gapynge for promotion some maliciously for euyl wyl and some for mere hatred agaynst the truth wyl after theyr corrupt malieiouse and enuiouse iugementes â—eprehende and falsefye these and all other testimonies of the Scripture be they neuer so manyfeste But one 's agayne for Christe sake I desyre and pray al gentyl and good reders that they wolde ponder and wey with all diligence this interpretacion and to coÌ„sider what great inconuenyence and danger wold insue and folow to our soules yf we shulde admytte the contrarye and wrong sence therof that therby al hope and comfort is clene taken from our coÌ„sciences al true inuocation clene abolyshed and Christ his most profytable benefite nat darkned only but also pluckt away Wherefore we muste wipe and with moste sharpe pikes put of frome al our lyfe in specyally from the church all Sophisticall delusions and cauylations and nat to suffre euery man nay no man to phantasye otherwise of this vocable Fayth than we haue declared as they do now at theyr owne libertie and pleasure lyke to paynters with theyr colours some thys waye some that waye Lette the simple and playn veritie most necessary for the church be maynteyned and delyuered interly whole and pure to our posteritie Thys duety doth God requyre and demaunde of al men but in specyallye of them whiche be the welles and heades of learninge and gouernors of the common welth most due of right to the church of God Beyng certaynly assured that there is no seruyce or worshyppynge more pleasaunte and acceptable to God than is this For after this maner are the sentences of Paull
to be vnderstande Abraham dyd gyue confydence to the Lord his promyse and therfore he was reputed iust As who shulde say Abraham knowledged that he was nat iust for the lawe sake or his owne vertues consyderynge his owne naturall infirmities which is the mother of many vices that is to say of mistrust of Goddes promyse of many wanderynge and wauerynge desyres and lustes He remembred the offences commytted by hym when he was amonge the Calde is defylynge hym selfe with most vngodly worshyppinges But after that he herde of the sede that was promysed the lorde sayinge to hym I wyl be thy protector and defender then he beleued that thorowe the fauour and mercy promised of God he shuld obteine remissioÌ„ of sinnes and to haue God a mercyfull defender and sauyour By that meanes was Abraham pronounced iust by Faythe that is by the confydence and trust in the mercye of God althoughe he perceyued hys nature to be corrupt weake noughtye and vicious Fayth also doeth nat onely pertayne to remission of sinne and free acceptation of God but also sometyme it hathe his outwarde obiectes beynge about externe thinges Fayth some tyme is about outewaâ—de thynges As was the Faith of Dauyd about the fyghte and battayle with Golyathe The whiche examples do serue also for thys our purpose For thys Fayth whiche lokethe after corporall ayde must nedes be after that other Fayth which goeth before which receyueth remission of sinne For the mind of man can nat be persuaded in hym selfe that he shal obteyn helpe and succour of God before he be surely certayned that God is and wyll be mercyfull to hym The which rule doth shewe and declare that Paul doeth alledge the testimonies and scriptures of Fayth aryght giuing vs instruction how we shal behaue our selfes in our inuocation and prayer Augustine ⧠VNTO the testimonies of the scriptures I wyl adde and ioyne the mindes and iudgementê of the olde writers Augustyne doeth say The Lawe make the vs to feare God but Faythe causeth vs to flye to hys mercy wherin Augustyne declareth verye well that Faythe is nat the historycal knowledge only Chrysostom ¶ CHRISOSTOM also in his coÌ„mentarye whiche he dydde wryte on the Epystle to the Romaynes the thyrd chapyter By Faythe sayeth he we do nat onely loue God but also we do beleue that we are beloued of hym be we neuer so gyltie and that our sinnes be forgiueÌ„ by hym for hys sonne sake There is no kynde of worshyppynge more excellente than thys No though thou shuldest absteyne from theft and murdre that same dede can nat be more pleasant and acceptable to God Hytherto the wordes of Chrysostome which though he do some tyme erre and go out of the way yet for thys poynt he deserueth no smal prayse and commendation For he hathe sette forthe and paynted thys worde and vocable Fayth in his owne colours so liuely and so manifest in that he sayeth that we muste beleue that we are beloued of God ye though we be fawty and full of fylthynes and that we through oure belefe do receyue remission of sinne that no man can more The faythful man reioyseth and is proude nat only bycause he louethe God but also bycause he fyndeth at hys hand agayne great loue and profyte For lykewyse as he loued God gyuynge and puttynge great confidence in hym beynge a token of a great loue so lykewise God loued hym beynge a great sinner nat only nat punyshyng as the sinne deserueth but for hys stedfast confidence and trust in hys mercye makynge hym iust and ryghtwyse ¶ Bernarde also is no lesse worthye of commendation Bernarde for that he writeth concernyng feythe whose wordes are these folowing written in his sarmon of the AnnunciatioÌ„ It is necessari saith he fyrst of all to beleue that thou maist and shalt obteyne remission of thy syn none other way than by the pardon and moste ientill fauour of god Thou muste also adde this vnto thy belefe and trust of remission of sinne that for Christ sake thiâ— sinnes ar forgiuen the. This is the testimonie and witnesse that the holy ghoste beareth in thy barte saiyng to the thy sinnes are forgiuen the. After this maner did the apostle deme and iudge that a man frely by feith is made iuste This far gothe the wordes of Barnard whiche hath many suche like sentences beyng but of late not very many yeares past a writer not ignorant nor voyde of these spirituall exercises and motions wherby he dyd perceiue that the conscience could not be satisfied and set at rest without the trust of the mercy of god by feyth whiche feyth he called as we do the confidence or trust of mercy I haue said before that we do comprehende vnder this vocable of feith the historicall knowledge also of the life of Christ with all the circumstances therof and all the articles of our feith so that when feith doth conceiue and comprehende this article of remission of synne then doo we streyght way gyue trust and confydence without doubt that we shal receiue this benefite Where as other which going no further than the bare hystorycal knowledge of Christ at thys poynt makynge theyr stay do nat beleue of the remission of synne accordynge as they do teache and preach that is that men shal doubt whether theyr sinnes be forgyuen them ye or nay ¶ I HAVE spoken sufficiently I thynke of thys worde Fayth which to them that be louers of the truthe were sufficiente Therefore nowe I entende some thynge to touche the Sophisticall clusion of Origen and many other whiche do thynke that thys saying and proposition by Fayth we are iustified is spoken figuratiuely by a figure whiche is called Synechdoche meanynge that we be by the knowledge of the hystorye of Christ iustified Thus they do vnderstande Fayth thynking that Paul doth only commende our profession that we be called Christians bicause that the name of our profession whiche is common to the euil persons as wel as good causeth as they thinke oure vertues to be plesaunt and acceptable to God whiche vertues in the Turkes and Infidels shulde nat be pleasaunt nor acceptable Thus this figure doth transforme and transpose the Gospel into the Lawe turnynge the glorye and prayse of Christe into our vertues and that thinge which is the comfort of our conscience to our greate discomforte and sorowfulnesse lere abolyshynge the doctryne of Faith which is the trust or confydence of mercye And wherfore do they doubt in this article of remission of sinne bycause they do perceaue and fele that our nature is weke feble and ful of all doubtfulnesse and mistrust of the wyl of God Therefore they do confyrme thys doctryne of dubytation bicause they do persuade them selfes that the blindnes and darknes which we do brynge naturally from Adam with vs into the worlde to be no vice nor sinne As the Academical questioners Philosophers which other haue done The which figure beinge all togyther contrarye
to that doctrine of Paull in the exposition of thys Epystle to the Romaynes I wyl refute and take awai with so manifest argumentes and and profes that they theyr owne selfe shal se and also say that all togyther is a wrye and amysse We wyll byde by the wordes of Paull which sayeth that we be iustified by Faythe frely that is that we do obteine remission of our sinne beynge reputed iuste before God nat for any of our merites but by Fayth which is the trust of mercye promised to vs for Christ sake only We wil nat make Paul speakynge here in figures we do nat chaunge his wordes but we do lerne of him to take the true meanynge as the nature of the worde and the matter whiche the Apostle takethe in hande to dyspute doth requyre It is very profitable and necessary to al good men to haue certayne sure testimonies of the Scripture wiâ—h the confirmations of this proposition alway redy and at hande bothe to instructe other and also to styrre vp true Fayth and perfecte prayer The whiche vocables by vs declared and perceyued of you I trust in the Lorde that this proposition By Faith we are iustified is easy and lyght for euery man to vnderstande For the which cause at other tymes we haue gathered togyther forthe of Paull many places for this purpose Wherfore at this present it shal be sufficient to haue touched the principall In the ende of the thyrde chapiter to the Romaynes Paull mooste lyke a cunninge clerke propoundynge this proposition By Faythe we are iustified freely vseth weyghtye and clerkly confyrmations whiche moost of all are to be printed in mennes myndes to kyndle vp our Faith that in al our perylles and dangers they may be alway before our eyes ¶ THVS muche haue I spoken of Iustification and of Faythe workes Nowe wyll I declare some thyng concernyng the doctryne of good workes which are called the newe obedience Dure newe obedience whiche necessaryly foloweth Faith There be .iiii. thinges that we wyll speake of The fyrste what workes are to be done the second howe they maye be done Thyrdly howe they maye please God In the which thyrde part we wyl dyscusse whether we be iustified that is to say accepted of God to eternal felicitie for that newe obedience sake whiche be borne agayne in a newe kinde of life and whether we be without sinne and worthye euerlastinge lyfe for our owne purenesse Fourthlye we wyll treat of deadlye sinne whiche maketh vs voyd of Grace of Fayth and of the holy Ghost consequently declaryng what are called venyall sinnes and whiche they be â—hat worâ—es are to â—e done TO THE FIRST QVEstion what workes are to be done wherin it is right that we do lede the mindes of meÌ„ to the worde of God that they may know that al theyr life as wel concerninge the conflicte of conscience as their outwarde dedes must be gouerned and ruled by the worde of God as witnesseth the Prophete saienge The candle or lanterne to my fete is the worde of God I do aunswere therfore to thys question worde of God that those workes whiche are commanded to vs of God are to be kept and done and that by the manifest word of God As the ten commaundementes in maner and fourme as they be declared and also expouÌ„ded in the newe testament yea and also if there be any other preceptes or commaundementes perteynynge to the outwarde lyfe in the teachynges and lessons of Christe and hys Apostles This I do say bicause I wold nat that men shulde make and faine no newe worshippinges and workes with out the worde and commaundement of God As dyd the Monkes ChanoÌ„s and Fryers Nonnes Monkes with other Popysshe prelates and nowe of late the Anabaptistes whiche nat takinge the worde of God to councell did inuente and pike out for them selfes workes after theyr owne iudgemente and phantasies makinge men beleue afterward that they were styrred therto by the holy spirite The which may in no case be resisted or coÌ„traryed but obeyed by allawes right reson This was the cause of the dissolute and vnlawfull liuinge of the Anabaptistes Anabaptystes Wherfore here after it shal be declared to you what is to be vnderstaÌ„de and ment by this wordes to be deliuered from the Lawe purposyng nowe in fewe wordes to shewe that they whiche be regenerated and new borne by Faith as I haue sayde do receyue the holye Ghost that there may be begon in them a newe obedience or better maner of liuinge a newe lighte and life eternall whiche is a beginning and an entrance into the lawe of God ¶ THERFORE the Prophete sayeth I wyll gyue and put my lawe into theyr hertes Faythe of necessitie muste nedes go before this newe life the whiche life must also folow as necessarily Many sentences in the Scriptures bearynge therto witnes Example If thou wylt entre into heuen kepe the commandemeÌ„tes Also Excepte the iustice of you do abounde aboue c. Fornicators and adulterers shal nat possesse the kingdom of God And. The holye Ghoste doeth moue and styre the hertes of men by the worde of God to the which worde we muste gyue all our obedience As Paull witnesseth we are detters that we doo nat lyue after the fleshe For Fayth can nat stande in vs withoute repentaunce For by Faythe we muste receyue the remission of sinne And that man doth nat in dede aske and call for remission of sinne whiche agaynst his owne conscience deliteth in mischiefe It is nat the outwarde discipline only whiche is requyred of vs. But the beginninge of the inwarde obedience that is to saye the godly motions of our herte agreable to the lawe of God A man may se that the aduersaries of the truth when they doo crye and barke good workes they doo play as though they shulde teache chyldren how they shuld behaue them selfes in modest and honest wearinge of their garmentes in theyr eating drinking Nowe and then peraduenture they doo speke of almes dede But touchyng the workes commaunded in the fyrst table they do playe mum nat one worde for a good pounde beynge as dum as a fishe Wherfore is the but bicause they knowe nat the doctrine of Fayth therfore they can gyue no good instruction But God commaundethe and requyreth of vs the workes of both the tables ⧠HE wyllethe that we do feare and drede the angre and wrathe of God agaynst oure infyrmities innumerable offences He wylleth also that we being reconciled by the sonne of God do beleue that he hath receyued vs to hys fauour that he wyll saue vs that he wyll helpe vs. With this Faythe wyll he be called on He wyllethe that with thys Faythe we do bothe call and surelye to loke and trust after helpe as the psalme Call on me c. He wyllethe with this Fayth that we do depende and hang on him and nat to seke other aides helpes contrary to his worde and wyll
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
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
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
the lacke of this Faith and al other vices are punished with plages in this lyfe and with paynes to come Blyndnes and sinne are great plages to vs althoughe there were none other Furthermore it is nat only the promise which moueth vs to beleue and to be in a stedfast Fayth but also the commaundement of God which doth commaunde vs to giue credite and belefe to the son it doth courage vs to practice our fayth in good workes bicause that withoute suche exercise and practice oure Faythe doth nat grow and increace as it is declared by the talent Augustine saieth Loue deseruethe agayne to be increased with Loue speaking nat of our acceptacion but of giftes Gyftes do growe by vse of giuing and deserueth to be incresed The greatnesse of the mercy of God also doth encorage vs bicause it pleseth him to allowe this our miserable beggarly and sâ—lender obedience and nat only allowing it but also reputing and taking it to be high honour vnto him Many other thinges do corage vs therto as the rewardes necessary and expedient for this lyfe for the mayntenaunce of the church with rewardes offered to vs of the Lorde at tymes conuenient for our Fayth and the practice thereof as certayntie of meat and drinke peace good successe in al our callinges in our studies in the gouerning of the church and of the common welthe honeste and vertuouse chyldren c. These be greate rewardes but the blindnes of the world is so great that the commaundement of god and mention of eternal payns doth nat much moue and styrre theyr mindes They knowe nat howe necessary these corporal benefites are for vs and howe much it skylleth to vse them wel ¶ LET vs praye therefore vnto God for our lorde Iesu Christe sake whiche doeth pray for vs to styrre vp vertue in vs to teach and gouerne vs in his holy spirite euen as he promised to giue the holye Ghoste to them that wolde aske and call for it ¶ The fourth question AS concerninge the diuersitie of sinne when we say that the dregges of the olde sinne remayneth in vs after our newe byrth and Fayth also it is necessary that we make a distinction of sinne bycause that no man shall thinke that aduoutry and such other deuelyshe abhominations can be in place where Faith is In my boke of common places I haue written large as touchinge deadly and denial sinne Wherefore nowe brefely I wyl shewe teach the reder therof When we be ones iustified by Faythe then muste the iustice of our good conscience in good workes folowe and appeare of necessitie Thys thynge doth the teachinge and doctryne of Christe teache and commaunde often tymes openly and Paul the fyrst epistle and fyrste chapiter to Timothie The whole summe of the commaundemente is a perfect loue frome a pure herte and from a good coÌ„science and from a faith nat fayned It foloweth in the sayde chapiter se that thou doest fyghte a good fyght hauyng Fayth and a good conscience Also the seconde epistle to the Corinthians and the fyrste chapiter Thys is our glory and reioyce the witnes and testimonye of our conscience And the fyrst epistle of Iohn the .iii. chapiter If our hert doth nat coÌ„dempne vs we haue a good trust and confideÌ„ce to god warde Whereby we are taughte that they can nat call and make theyr inuocation on God which haue theyr intent to breake his commaundement against theyr conscience Also the fyrste Epistle of Peter and .iii. chapiter With al sobernes and feare hauing a good conscience And to the Galathians the .v. chapiter The workes of the fleshe are manifest aduoutry whore huntinge worshippinge of forbyd thiÌ„ges which is Idolatry They which so do shal nat enherite the kyngdome of heuen Therfore he calleth theÌ„ manifest bicause he condempnethe al the weting and with their knowlege do coÌ„mit any thing of these against theyr conscience Wherfore Paul to the Romaynes viii chapiter doethe make a distinction of sinne saying If you do lyue after the flesshe you shall perishe and dye If you mortifie the dedes of the fleshe with the spirite you shal lyue There be in godly men operations and dedes of the fleshe whiche are corrupt affections agaynste the which when we do fighte in spirite that is to say nat faynyng and in Hipocrisie but refreyninge them with the true feare of God and a perfecte Faythe we do abide styl in Grace hauinge styl in vs the holy Ghoste and Faythe whiche thinge can nat be withoute greate Fayth in the mynde so manifold are the enticementes and troubles of the world and soden motions of the flesshe ¶ THE Deuyl is alway seking occasions wherewith he maye entice oure mindes and drawe them to him Wherefore we hadde nede be alway watchynge contynuynge in Faythe and inuocation For the victory of thê battayle is Christ which doth ouercome the Deuyll in vs. ¶ BVT for all that our discipline and obedience must be present and redy callinge for helpe by Fayth As Peter sayeth Be you wakinge for the Deuyl goeth styl about lyke a raueninge Lion sekinge whome he maye deuoure And as touchinge our discipline it is sayd I do chasten my body bringinge it into bondage Let the feare of God continuallye resyst our desyres and temptations Let Fayth call for helpe and pardon of oure infyrmitie Let vs marke the examples which do declare the greatnes of sinne and the paynes both perpetuall and also present in this lyfe therefore As Ioseph being tempted and moued by the tentation of his Lady and maistres nat with out great battayle and fyght of mynde did resist the fury of the woman and the crafty assaultes of the Deuyl he perceyued that the Deuyl went about fyrst to pollute him with sinne and so to plucke him from God to spyl and robbe him of the gift of ê“phecie to make him naked of al heuenly ornamentes and gyftes to rayse vp a sclander wherby the doctrine of Ioseph shulde be had in lesse estimation and regarde that God shulde be euil spoken by and finally that the true religion whiche was but newe spronge vp shulde be vtterly extinguished and putte out of memory ¶ SO great a ruine and decay shulde so lytle so small and so folysshe a pleasure haue broughte with it For the Deuyll doethe se a farre of workinge snares to oure distruction which be inextrycable and vnpossible that thou shuldest euer come forthe of them if thou doest ones fall into them As Dauyd many other vertuouse men haue had the experience therof Ioseph considering al this matter what wolde folowe didde stande vp strongly with Fayth against these entycementes and perilles vsinge this outwarde discipline and callinge for the helpe of God So our captayne the son of God by Ioseph did ouercome breke the purpose of the Deuyl Venyall synne ¶ ON this fashion when good and vertuouse men do striue against this infyrmitie the infirmitie is commonly called venyal sinne ¶ OTHER sinnes there be coÌ„mitted
against our conscience which we do coÌ„myt for the nones wyllyngly And Paull sayeth The workes of the fleshe are manifest that is when a man againste hys conscience willingly doth breake the coÌ„maundementes of God nat resistinge temptation but flatteringe with his owne vices and noughty desyres Pryuely as Saull hatinge Dauid or elles opeÌ„ly and outwardly in outward actes and deds As Dauid in taking away the wife of an other man They whiche offende on this maner do lese Grace they shake of the holy Ghost from theÌ„ They do cast away theyr Fayth from them in so muche that without they do repente turninge againe to Faythe departinge forth of this lyfe beinge in that miserable case they shal perishe for euer ¶ VVE nede nat in this place reason and dispute of predestination We wyll iudge and pronounce of our dedes and of the wyl and iudgement of God as the worde of God expressely doth teache If Dauyd had nat repented he had ben cast into euerlastinge tormente as Saull Mannes mynde is so ydle and negligent that it regardeth passeth for nothing Wherfore we must take good hede that we do nat flatter with that euyl which may be couered with many colours and clokes to make it appere to be good honest and vertuouse Let vs set before our eyes the word of God as he saieth The lanterne to my fete is the word of God The which word beareth wytnes that for such sinne committed grace is gone away and the holye Ghost cast of as to the Romaynes viii If ye lyue after the flesshe ye shall dye Example we haue in Mathewe .xii. The Deuyll returnynge backe agayne to them frome whom he was caste out doeth bringe .vii. spirites with him of a more mischeuous nature then himself and so entring in causeth the later parte of theyr lyfe to be muche worse than that which was past Mathewe also in the .xiii. chap. speaking of the sede which was suffocated and strangled with the enticementes of the world and Paul the fyrst Epistle and .vi. chap. to the Corinthians Go nat out of the way for whormongers Idolaters Theues c. shall nat possesse the kyngdom of God Where he wytnesseth that he precheth to them which before hadde receyued the benefites of Christe Than he warneth nat to lese those benefytes Also the fyrst Epistle to the CorinthiaÌ„s x. chapiter Be you nat ydolaters let nat vs be whormongers as some of them were and perysshed in one day .xxiii. thousand men And the .v. cap. to the Galathians They which so do shal nat attayne to the kingdom of God It foloweth He that soweth in flesshe shall repe distruction he that soweth in spirite shal repe euerlasting lyfe And the fyrste Epystle to Timothe .v. cap. He that taketh no care and charge for his owne familie doth deny hys fayth and is worse than an infydel To the Hebrewes .xiii Aduouterous persons and whoremongers the lorde shal iudge and the second Epystle of Peter and seconde chapiter If when they haue receyued the knowledge of God and of theyr sauiour Iesu Christ they haue ones escaped fledde from the fylthynes of this world and afterwarde agayne do suffer them selfe with the same vices to be entangled and ouercome theyr latter tyme is made much worse than the fyrst Mathewe .x. He that denieth me before men I wyll denye him before my father in Heauen Mathewe .xxiiii. He that continueth til the ende shal be saued Mathew .xxv. Go you from me ye cursed into fyer euerlastinge I hungred and you gaue me no meat c. and .i. Corinth xiii And I had al Fayth and nat Loue I were nothing Although that for our own vertues and workes we are nat iust that is to say accepted before God yet must we haue a newe obedience in vs though it be nat perfect as men which be ruled and led with the spirite of God as the sonnes and chyldren of God As the fyrst epistle of Iohn .iii. cap. In this are knowen the sonnes of God and the sonnes of the Deuyl He that doth nat iust is nat of God He that loueth nat his brother abideth in death My litle babes let no man deceyue you He that doth iustly is iuste be that worketh sinne is of the Deuyll The nature of man is so weake and redy to euyl that it doth alway extenuate and make smal the greatnes of theyr offences makinge them eyther to be none as they do flatter with them selfes or els if they be offences to be very small But marke what bytter threateninges these be What might be sayde more sore more terrible than these wordê He that worketh sinne is of the Deuyll that is to say he is bonde to the Deuil he is led and gouerned by the Deuyl being forsaken of the holy Ghost and out cast from God as the ende of him doth testyfy ¶ VVHAT a great heape of sinnes calamities and miseries did the on fall of Dauyd cause After that the noughty desyre and fylthy luste hadde ones got the vpper hande in him theÌ„ he toke an other mannes wife He commaunded her husbande to by kylled and with him many Citezins good godly and vertuouse meÌ„ were also destroyed The name of God susteynynge and sufferynge great blasphemy Then nat longe after the son moueth sedition agaynst his father He taketh vseth his fathers wyfe in whordome so consequently folowing a most lamentable and pyteous distruction of many thousandes of the Citezins To be short sedition is the mother of many euyls The ydolatry of Salomon By the ydolatry of Salomon what mischefe did insue and ryse ¶ THE kingdom of Israel was torne a sonder The fall of Adam they continued in perpetuall ydolatry and deadly warres The fal of Adam did it nat bringe great and many euyls into this worlde ¶ THIS is the mynde of the Deuyl to worke suche craftes for vs when he perceiueth that we make light of sinne flattering our owne affections giuinge to them the brydle and reyne at large wherby Fayth is extinguished For Faythe which asketh remission of sinne can nat be in them whiche haue theyr delyte in sinne nat being sory nor repenting theÌ„ selfes as witnesseth this saying Where shal God dwel In a contrite hert which fearethe my wordes They wyl nat be deliuered from sinne which wyllyngly delyteth therin The teachinge of Iohn warneth vs from whens sinne commeth howe great an enmy we haue declaring what is the entente and purpose of oure aduersary that we may learne to practice Fayth and that Christe in vs maye ouercome this great and cruel enmy ¶ Hytherto haue I declared to you the whole summe of the teachinges of the prophetes and the doctryne of the Gospell concerning iustification or Grace concerning our reconciliation concerning Faith and good Workes Wherfore for as much as this is playne and open hauing no darknes or perplexitie without Sophistical cauilations when it speaketh of the motions and stirringes which be knowen to vertuouse mindes in the church