A godlye and learned treatise wherin is proued the true iustificacion of a Christian manne to come frely of the mercy of god in Christ without the deseruyng of man by his merites and also how good workes oughte to bee done what be true good works in dede Wherunto is ioyned a cōference betwene the law and the gospel very profitable for al men to exercise themselues therin ☞ Esay xliii ☞ I euen I am he only who for myn owne selfes sake doe awaye thyne offēces and forget thy synnes so that I wil neuer thynke vpon them ✚ To the reader IT was trulye and wiselie saied of the poete that one witnes whiche hathe seen the thinge with his eyes is more to be set bye then tene of reporte For in dede in thinges y e be subiect to senses as euerie sēse hathe certeine of thē peculiar to him and by some bye meanes cōmen with other so eche of them in things properly apperteyning to them performe their functions more suerly As most certeynlye iudgeth the smel of odors the eye of colors and the eare of voices thogh the eare also can iudge of colors by relation of others and the eye can perceaue the differēce of voices set out in geometrycall proportions or of musicians by wryting expressed For clearer is the water at the springe then farther of in the ryuer but wherunto serueth this Herunto gentle reader We see in these owre dayes in which after longe and horrible darknes of gods true knowledge which lighteneth euerye mā that commeth in to the worlde y e lyke to haue chaunced amonge vs betwene the worldlyngs and messengers of god whiche because they were not of the world could not be fauored in the worlde as dyd happen among y e Israelites when so euer god of his infinite mercye raised vnto them any prophete good prince or other promotor of hys glory For as then y e worlde lacked not that spoured forward on ther syde bothe emōg the commons thorow simplicitie and of the learned sorte by malice blinded so led god in his aray against the worlde learned for learned and simple againste y e simple man For by Christ they sayed y t the ruder sorte folowed him and not the princes and learned and yet we knowe that Nicodeme a price of y e pharisies resorted to hī and Gamaliel doctor of the lawe and Pauls schoole master drewe some what nye to him Ioseph the Centurion and y e Eunuche of Candia cloue to him and wer euerye one of them for their talētes setters oute of that fayth y t was preached in his name But in them we perceaue this difference as in y e seruaūtes of god at these days that amonge those that embrace the trueth some only knowe that theyr enemyes part is false some know y e trueth but not so throughly that thei se the foundation and groūd thereof which is graūted yet vnto sōe other Wherfore me semeth they maye not vnaptly be called the fyrst two hearing witnesses thother seinge For as they are seuerall giftes to perceaue y t error to holde the truthe and to knowe yt so maie the one be with owte the other as other distincte gyfts of god be But to my purpose where as the indeuors of them all tending to the instruction of others are thankfully to be accepted and the spirite to be extincted in none so what y e latter sort doeth to the same end diligently me semeth yt is worthye not to cōme owte to the hādes of manie but with some special note vnto the reader to make hym for his farther commoditie the more attent in reding it For though the saylable wyne nede no yue bough because it wil in tyme gett cheymen and well abyde theyre slowe commynge so yet seynge the late knowinge of the spiritual workes hinder most the reader and not itselfe as abydinge still good in ytselfe where as contrary wyse the seller and not the byer is hurt in euil wine thorow lacke of the yue bough me thinketh this prouerbe shold nothing feare me frō cōmending this boke vnto the except y t wheras y e only cause why I print it is y e increase of thy godly knowledge I cold in the same mynd be lothe of thy most profyte Wherfore as I hope thou knowest the doctrine wher of it is intyteled to be y e chefe pointe and in maner the whole some of oure relygion vtterly ransacking the kingdōe of y e deuil So yf I can iudge any thing therin yt is handled in such exacte sorte as to do the lyke fewe men wolde and fewer colde So that me semeth yt maye worthely be sayed diuers lerned men haue hetherto to oure greate comfort shot at this mark and some came nye y e wight but this hath hit the pricke I meane for clear vtteryng of the matter to our more perfite vnder standing and to the plaine and brefe dissoluing which both are geuen but vnto few of al such scruples as well that rise to the symple Christian in wayeng this doctrine as also that are otherwayes by the malycious suggestion and craft of the truthes subtil enemyes inuented and forged to be short he hath done the whol so distinctlie referringe al things to their peculier places by theyr difference playnely separated y t in him if in any man againe appeareth that rare vertue of which the wise man Socrates as his diuyne scholer plato sheweth set such store that when he met with such an one he wold make of him as of halfe a god I meane to distinct thinges which gifte he truly sayed was the principal waye to come in questyons to the fynding oute of truth In which vertu this autor not only passeth the olde wryters touching this mater which wrotte not so clearly as oure age of certeine articles because they were not so sore darkened as a lytle before oure tyme y t they shold so much nede to laboure in them but also surmoūteth the most part that hath learnedly wrytten at this dayes therof so that I maye in maner saye of him and them as a learned man sayed in comparing the two worthy philosophers Plato and Aristotel together that is to wit y t the one set forth of his profoūd knoweledge but lytle in manye elegant wordes the other much in fewe Wherfore gentyl reader if thou woldest gladly knowe the booke for the doctrynes sake double thy diligēce in reading yt attentli playeng as the good iudge wolde in matters criminall who if he gaue halfe an eare to an eare witnes would geue the whole to an eye witnes For as thou coldst not but profyte much thereby yf yt were but a meane woorke so must thou much more profit yt beinge as it is seyng a thing ons well don is twise done VALE The contentes of the boke ☞ The. 1. Chapter ☞ The autors intent in iustificacion ☞ The. 2. Chapter ☞ The significations description of the terme iustifieng ☞ The. 3.
Chapter ☞ Who is the mediatour how he delyuereth vs. ☞ The. 4. Chapter ☞ That Christ taketh away our synnes and that so we are recōciled to god proued by the scripture ☞ The. 5. Chapter ☞ Christe beareth our synnes when his iustice is made oures which is don by faith on our side ☞ The. 6. Chapter ☞ That the maner of iustificacion is on our behalfe by faith ☞ The. 7. Chapter ☞ These sayenges we are iustifyed by the grace of god or by christes merites or by faith be all one ☞ The. 8. Chapter ☞ By fayth onelye are we iustified which terme onelye is not of mans braine inuented ☞ The. 9. Chapter ☞ Iustification is taken from al maner of works whether they be of the lawe or of grace ☞ The. 10. Chapter ☞ Faith iustifieth not in y t it is a worke but in that it trusteth to y t mercye of god through Christ ☞ The. 11. Chapter ☞ That no man is iustyfyed by works whether they go before or after iustificacion is proued by the nature of works ☞ The. 12. Chapter ☞ The nature of iustifycacyon argueth that faith and not works iustifie ☞ The. 13. Chapter ☞ Faith is not without workes but what place they haue in the churche and whence they spryng in vs. ☞ The. 14. Chapter ☞ That we doe not wel tyl god dwell in vs to worke good works in vs and how rightwysenes is ascribed to workes ☞ The. 15. Chapter ☞ How gods workes in vs are called ours but so y t we can challenge naught for them but for an other cause ☞ The. 16. Chapter ☞ The. 2. sortes of men that the Apostles had to do with which make them seme to varie in iustificacyon ☞ The. 17. Chapter ☞ The termes rewardes or merites examined by the scripture ☞ The. 18. Chapter ☞ The rule to measure good works that thei may be good indede and not of our good intent onelye ☞ The. 19. Chapter ☞ The exposition of the. 10. commaundementes which are the lymites of our good works ☞ The. 20. Chapter ☞ That y e lord requyreth naught els of vs but the workes of the. x. commaundementes ☞ The. 21. Chapter ☞ That the foresayd proprietes of good workes are requysite indede to workes is declared more playnlye by the scripture ☞ The. 22. Chapter ☞ The conclusion or peroration FINIS A godlye and learned treatise wherin is proued y e true iustificacion of a Christian manne to come frely of the mercy of god in Christ without the deseruyng of man by his merites and also how good workes oughte to bee done what be true good works in dede Wherunto is ioyned a cōference betwene the law and the gospel very profitable for al men to exercise themselues therein ☞ Esay xliii ☞ I euen I am he only who for myne owne selfes sake doe awaye thyne offēces and forget thy synnes so that I wyll neuer thynke vpon them The authors intent and purpose in thys matter of iustificacyon The. 1. Chapter PUrposing playnly brefely to speake of the true iustifying of a Christian mā and aswell of vpright true good workes as the maner and fourme therof I mynde not to tell what disputaciōs mē haue had of the same but what God who cannot lye hath vttered spoken therof in his worde This matter of iustificacion I thought to serue my turne First beecause that Iohn the Apostle and Euāgelist whom I now haue in hād doth in maner treate wholy therof Upon whom I was perswaded to make the better declaracion if I aforehande out of all the scripture set a short Summe of iustificacion and of good workes Secondly beecause that in oure fayth and religion there is nothyng wherof we may be ignorante with greater hurte or that with greater profit may be knowen perceaued and vnderstand then euen the maner of iustificacion and of good workes For iustificacion is the surest ground and establishment of our life wellfare Thirdly because this matter beyng els playne and euydent is now in our dayes thorow the many folde darke mystes ▪ of contencious men vtterly confused cleane tossed out of order For cōcerning iustificacion diuerse and sondrye men haue straunge and nyce opinions Some saye styl that the faythfull are iustifyed thorowe the onelye belefe in the Lorde Iesus Christ whiche is a trueth in dede Other there be that refuse condemne thys as an erroneous opynyon but with great arrogācye ascribe their iustificacyon vnto mens works Some referre iustificacion to faith and workes a lyke And some there be that vnto fayth ascrybe the begynnynge of iustificacion and the finishīge or perfourmaunce thereof vnto workes Yet haue I not recyted the myndes and opinions of all But forasmuche as there is such contencion among the learned the peoples consciences are therby vexed troubled and sore tēpted Wherefore to establishe the Christian verite and for an introduction into the holy and godlye gospell of Iohn I mynde to colleete gather together a shorte Summe of the iustificacion of a Christyan manne and concernyng good workes Nether will I here bring forth eny thinge at all which I do not declare and proue wyth sensible playne testimonies of gods scripture yea and as touchinge iustificacion and good workes I wil collecte conferre together nothing els but the most euident witnesses of the scripture So that without the order and homelie vnpainted oracion ther shalbe nothig mine nether wil I compte any thinge mine own but trye proue altogether by gods word And doutles in the most waightie maters of our Religion we ought euen so to vse our selfes ¶ Afore al things it shalbe nedefull to sette forth a sure description exposicion and significacion of this terme iustifieng The. 2. Chapter TO iustifie or this terme Iustifie is in the scripture taken sondrie waies For somtyme it signifieth to ascribe honour and right vnto god to yelde vnto him stowtlie boldly to confesse that he onelie is rightuous but we oure selues synners and vniust Thus is it red And all the people and the publicanes that heard him iustified god and were baptised the baptisine of Ihon. More ouer it signifieth asmuch as to defende and spare himself and to set forth himselfe for iust and ryghteous For so the Lorde vseth it whan he rebuketh y e Pharisees Luke 16. saying vnto thē Ye are they that iustifie youreselues beefore men but god knoweth your hartes Notwithstanding in this our present matter I vse thys terme Iustifie as the custome is in causes iudicial and belonging to the law And so doeth it betoken asmuche as to pronounce hym iust and righteous that is to discharge from punyshment and by sentence to cleare and quite him free whiche is accused and required to haue execucion Againe contrary vnto thys doth the scripture now set that whyche is called to pollute or stayne that is by sentence to pronounce one defiled vngodly vnrighteous and worthye to bee plaged and so to geue hym
forth and garnishe the same with right good workes Remembring the wordes of the lord Ihesus Christ who in his gospell saieth Not euerye one that saieth vnto me Lorde lorde shall entre in to the kyngdome of heauen but he that doth the will of my father which is in heauen Many shall saye to me in that daye Lorde lorde haue not we prophecied in thi name haue not we cast out deuels in thy name haue not we done manye mightye dedes in thy name And then wil I knowlege vnto them I neuer knew you departe froÌ„ me ye workers of iniquitie Therfore who so euer heareth of me these wordes and doth the same I wil lickeÌ„ him vnto a wise maÌ„ which buylte his house vpoÌ„ a rocke And a shower of rayne descended and the floudes came and the wyndes blew and beat vpon that house it fel not because it was grounded on the rock And euery one y t heareth of me these words and doth them not shalbe likened vnto a foolishe man which buylte his house vpon sand And a shower of rayne descended and the floudes caÌ„e the wyndes blew and beat vpon that house and it fell and greate was the fall of it Wherfore let vs applie all oure diligence with holie feruent praieâ— with true zeale and godlynes of oure mynde that we also as lyuinge stones beyng buylded vpoÌ„ Christ the sure rock of lyfe maye become a lyuinge house which maie endure fast in al assaultes of manifolde tentacions That we I saie beinge a spirituall habitacion and an holy priesthode maie bring and offre vp to our Redemer iustifier Iesu Christ spiritual acceptable sacrifices praise and thankes geuyng almes and oure own bodies yea oure selues fully wholly and all together Amen Amirrour or glasse wheryn al men may behold their own condemnacyon by the lawe of god With a remedy for the same The office of loue THe law is a doctrine that beddeth good and forbid deth euel as the commauÌ„demeÌ„tes specifie sayinge Loue thy Lorde god with all thyne hart with all thy soule and with all thy mynde This is the fyrst and great commaundment The second is lyke vnto that loue thy neyghboure as thy selfe In these two commaundementes hange al the lawe and the prophetes ¶ He that loueth god loueth his neyghbour If a man say I loue God and yet hateth his brother he is a liar He y t loueth not his brother whoÌ„ he hath sene how can he loue god whom he hath not sene He y t loueth his neighbour as him selfe kepeth al y e coÌ„maundementes of god what so euer ye wold that men should do to you euen so do you to theÌ„ For this is the lawe and y e Prophets He that loueth his neyghbour fulfylleth y t lawe All the lawe is fullfylled in one worde that is loue thy neyghboure as thy selfe ¶ He that loueth god kepeth all the commauÌ„dmentes He that loueth his neyghboure kepeth all the commaundmentes of god and he that loueth God loueth his neyghbour ergo he y t loueth God kepeth all his commaundmentes ¶ He that hath faith loueth god and kepeth the coÌ„maundmentes My father loueth you because ye loue me and beleue that I came from God He that hath the faith loueth god and he that loueth God kepeth all hys coÌ„mauÌ„demeÌ„ts ergo he that hathe the fayth kepeth all the commaundementes of God He that kepeth one commauÌ„dement of god kepeth all For without faith it is impossible to kepe any of the coÌ„mauÌ„demeÌ„tes of GOD and he that hath the fayth kepeth all the commaundemeÌ„tes of god ergo he that kepeth one coÌ„maundement of god kepeth them all He that kepeth one commandemente of God he kepeth all ergo he that kepeth not al the coÌ„maundmentes of god kepeth not one of them The office of the lawe ¶ It is not in our power to kepe any of the commaundementes of god which wer geuen to shewe vs our synnes and byd thinges impossible for vs. Without grace it is impossible to kepe any of the commaundementes of god and grace is not in our power ergo it is not in our power to kepe any of y e commauÌ„dementes of god By the law commeth the knowledge of synne I knew not what synne ment but thorow the lawe I had not knowen what lust â—â—d ment excepte the lawe had sayde thou shalt not lust without the lawe synne was deed that is it moued me not neyther wyst I that it was synne which not with standinge was synne and forbydden by the lawe ¶ The lawe byddeth vs do that thinge which is impossible for vs. It biddeth vs kepe the commaundementes of god yet is it not in our power to kepe any of theÌ„ ergo it biddeth vs do y t is impossible for vs. Thou wylt say where to doeth God byd vs do y t is impossible for as I answere to make the knowe that thou arte but euel that there is no remedi to saue y e in thyne own haÌ„d that thou mayst seke remedy at some other for the lawe doth naught but condemne the. ¶ Of the Gospell Like as the condemned man is ioyful to heare of pardon for hys fault EueÌ„ so shalt thou heare for thye delyuerans the ioyfull nues of the gospell THe gospell is as moch to say in our tonge as good tydynges lyke as one of these are Christe is y e sauiour of the worlde Christ is our sauiour Christ died for vs. Christ dyed for our sines Christ bought vs with his bloud Christ washed vs with his bloud Christ offered himselfe for vs. Christ bare our synnes on his backe Christ came into this worlde to saue synners Christ came in to this worlde to take away our synnes Christ was the price that was gyuen for vs our synnes Christe was made debt our for vs. Christ paied our debte for he dyed for vs. Christ hath made satysfaction for vs our synnes Christ is our rightwisenes Christ is our satisfaccioÌ„ Christ is our redempcion Christ is our goodnes Christe hath pacified the father of heauen Christe is oures and al his Christe hath deliuered vs froÌ„ the law from the deuel and from hel The father of heuen hath forgeuen vs our synnes for Christes sake Or suche lyke whereyn is declared vnto vs the mercy of god ¶ The nature of the lawe and the gospell The lawe sheweth vs our synne The Gospel sheweth vs remedie for it The lawe sheweth vs our coÌ„demnacion The gospel shewet vs oure redeÌ„pcyon The lawe is the lawe of Ire The gospell is the word of grace The lawe is the worde of despayre The Gospel is the worde of comfort The law is the worde of vnrest The Gospell is the worde of peace ¶ A disputacion betwene the lawe and the gospel The lawe saith paye thy debt The gospell sayth Christ hathe payd it The lawe sayeth thou art a synner despayre and thou shalt be damned The gospel sayth thy synnes are forgeuen the
be of good comforte thou shalt be saued The lawe sayth make amendes for thy synnes The gospell sayth Christ hath made it for the. The lawe sayth the father of heuen is wroth with the. The gospel saith Christ hath pacifyed hym with his bloude The lawe saieth where is thy ryghtwysenesse goodnes and satisfaction The gospell sayeth Christ is thy ryghtwysenes thy goodnes and satisfaccion The lawe sayth thou art bounde and obliged to me to the deuel and to hell The gospel sayth christ hath delyuered the from them all ☞ Of faith FAyth is to beleue god lyke as Abraham beleued god and yt was imputed vnto him for ryghtwysenes ¶ He that beleueth God beleueth his word and who so beleueth it not beleueth not him also To beleue god is to beleue his worde and to recoūte it true that he sayeth He y t beleueth not goddes word he coūteth him false a lyer and beleueth not y t he maie will fulfill his worde and so he denyeth both the might of god and god hym selfe ¶ Fayth is the gyfte of god and not in our power Eeuery good thing is the gifte of god faith is good ergo fayth is the gifte of god The gyfte of god is not in our power fayth is the gyfte of god ergo faith is not in our power ¶ Without faith it is impossible to please God and that is done by fayth pleaseth him Al that commeth not of faith is synne for without fayth can no man please god Besydes that he that lacketh faith he trusteth not god he that trusteth not god trusteth not his worde he that trusteth not his word holdeth him false and a lyar he that holdeth him false and a lyar he beleueth not that he maye do that he promysed and so denyeth he that he is god And how can a man being of this facyon please hym No maner of way I suppose though he dyd al the dedes that euer dyd man or angell Ryght is the worde of god and al his works in fayth Lord thyne eyen loke to faith that is as moch to say as lord thou delyghtest in faith God loueth hym that beleueth in hym howe can they then displease him He that hath the faith is iust and good and a good tre bereth good frute ergo all y ◠is done in faith pleaseth GOD. Moreouer he that hath the faith beleueth god he that beleueth god beleueth his worde he that beleueth his worde woreth well that he is true and faythfull and maye not lye But knoweth that he both may and will fullfyl hys word How can he then displease him for thou cāst not do any greter honoure to god then to counte him true ¶ He that hath the fayth is certeyne that he pleaseth god For all that is done in fayth pleaseth god Fayth is a sure confidence of thinges which are hoped for and a certeinte of thinges whiche are not sene The sāe spirite certeneth our spirite y t we are y e children of god Moreouer he y e hath y e fayth wotteth well y t god wil fulfyl his worde ergo faith is a surenes A man is iustified by fayth Abraham beleued god and yt was imputed vnto hym for rghtwysenes we suppose therfore y e a man is iustified by faith without the dedes of the lawe He that worketh not but beleueth on hym that iustifieth y e vngodly his faith is counted to hym for rightwysenes The iust man lyueth by his faith We knowe that a man is not iustified by the dedes of the lawe but by the faith of Iesu Christ And we beleue in Iesu Christ that we may be iustifyed by the faith of Christ not by the dedes of the lawe Of the faith of Christ The faith of Christe is to beleue in him that is to beleue his worde and to beleue that he wyll helpe the in al thy nede and delyuer the from all euell Thou wilt aske me what worde I answere the gospell he y e beleueth ichrist shalbe saued He that beleueth the sone hath euerlastinge lyfe verely verely I saye to you he that beleueth in me hath euerlastyng life This I wryt vnto you that beleue on the name of the sonne of god y e ye may knowe how that ye haue eternal◠lyfe Thomas because thou hast sene me therefore beleueste thou happy are thei that haue not sene and yet haue beleued in me All the Propheres to hym beare wytnes that who so euer beeleueth in hym shall haue remissyon of theyr synnes What must I do y ◠I maie be saued the Apostles answered beleue in the Lorde Iesus Christe and thou shalt be saued If thou knowlege with thy mouth that Iesus is y e lorde And beleue with thyne harte that god raysed hym vp from death thou shalt be saued ¶ He that beleueth not in Christ shal bee condemned He that beleueth not shall be damned He that beleueth not the sōne shal neuer se lyfe but the ire of god abydeth hym The holy goost shall reproue the worlde of synne because they beleue not in me They that beleue in Iesu Christ are the sonnes of god Year al the sōnes of god because ye beleue in Ihesu Christ ¶ He that beleueth that Christ is the sōne of god is saued Peter sayde thou arte Christe the sonne of the lyuing god Ihesus answered and said vnto him happy art thou Symon the sonne of Ionas for flesh bloud hath not opened to the that but my father that is in heauen We haue beleued and knowe that thou arte Christ the sōne of the lyuing god I beleue that thou arte Christ the sōne of god which shulde come into the worlde These thynges are wrytten that ye might beleue y t Iesus is christ the sonne of God and that ye in belyuing mighte haue lyfe I beleue y t Iesus is the sonne of god He that beleueth God beleueth the Gospel He y t beleueth god beleueth his worde whiche is y e gospel ergo he that beleueth god beleueth y e gospel As Christ is y e sauiour of the world Christ is our sauiour Christ boughte vs w t his bloud Christ washed vs w t his bloud Christ offered hymselfe for vs. Christ bare our synnes on his owne back c. He that beleueth not the gospel beleueth not god He that beleueth not goddes word beleueth not himself for the gospel is goddes worde ergo he y t beleueth not y e gospell beleueth not god himself cōsetquēly thei that beleue not y e aboue wryttē such other beleue not god He y t beleueth the gospel shalbe saued Go ye in to al the world preche the gospel vnto euery creature he y t beleueth is baptysed shal be saued but he that beleueth not shall be condemned A comparison betwene faith vnfaithfulnes or incredulite Faythe is the rote of al good Incredulyte is the rote of all euyll
so it remayned here styl tyll Moses the prophetes dyd leaue it in outewarde wrytynge to the peoples further erudicion For as saynt Paule saith Al they eate froÌ„ the fyrste beginnynge of one spiritual meate and draÌ„ke of one spiritual drinke the harde Rocke folowing theÌ„ which was Iesus Christ And this is an euydent token that one Gospell hath reygned among the people of God syns the worldes begynnynge Wil. But nowe tell me what shal become of them which haue not of all this longe season in the true feare of god regarded his holsome and swete promises Gylles As they haue in theyr vnthankfulnes here beÌ„ left to them selues to worke all vngodlynes haue departed hence with a desperate conscience so shal they at the later day bee condemned vnto eternall fyre with the deuyl al his aungels Wil Our mercyful redemer defend vs from that maledicâ—ion But what shal most spedeli bring me to the Gospel of helth Gil. The meke knowledge of thy selfe that thou art of nature the synful sone of Adam iustlye condemned in his transgression beesydes thine owne wicked doinges so loste for euer were not the resurrectioÌ„ which thou hast in Iesus christ Willi. Shew me by what meane I may come to that knowlege Gile Seke first vnto the law which the lord Iesus taught by Moyses Willi. What is the lawer Gil. The lawe is a godly Myrrour or glasse giuen vnto vs synners that we therin shuld se know our synnes what we are what imperfection is in vs. WiliaÌ„ Doth the law then make vs rightuouse and good Gilles No more thaÌ„ the glasse makth him faire that lokth therin For the Lawe demaundeth of vs rightuousnes but it gyueth vs no power to do that whych yt commaundeth William What helpeth than the knowledge of y e Lawe am I than therby made free from my synne Gilles No yt maketh no man quyte of his synne but it gyueth an occasioÌ„ to ronne and call for helpe of Iesus Christ our lord that he wold do that thynge which is impossyble to the lawe y t is to make vs pure and cleane The glasse doth nether washe nor make fayre any mannes face but it gyueth occasion eyther to seke for water or els some other thynge that maye make it fayre and cleane Thus our sores once knowne by y e lawe and the daungers perylles of the same considered we are dryuen of necessite to seke remedy in the gospel Willi. What is the Gospel Gil. It is the power of god whiche saueth al men that beleue in it It promiseth vs a mercyfull god it declareth vnto vs forgyuenes of our synnes and lyfe euerlastyng through Iesus christ our sauiour Willi. Doth the Gospel make vs rightuous Gil. Yea for it promyseth vs that Iesus Christ is our owne that he dyed for our synnes and dyd ryse againe for our ryghtuousnes Yf we haue Christ than haue we forgeuenes of our sines euerlastynge lyfe Willi. Doth the gospel than teache none other saluacion but that which is in Christ Gilles No surely He alone is the LaÌ„be that taketh awaye the lynnes of y e worlde The false worshippers seke him in outwarde thynges neuer fynde hym but seke thou hym in sprete and veritie thou shalte haue hym presente WilliaÌ„ By this your hole protestacion it shulde seme vnto me that I am ordeyned of god to this ende fyrste to a knowledge my selfe a wicked sinner than to aryse froÌ„ it through true repentaunce and so to leade a newe lyfe after the Gospel tyll such tyme as my eternall Father shal with saue to cal me from this corruptible maÌ„sioÌ„ this foreÌ„ laÌ„d this vale of misery thys castel of synne this habitacion of death into y â— eternal heritage of his soÌ„ne Iesus Christ To whom with the holy gost be euerlasting praise honoure and glorye worlde wythoute ende Amen Luke 7. Luke 16. Deu. 25. Esay 5. Pro. 17. Math. 12. Iustificacion Iustificacion is remission redeÌ„pcion Actes 13. Roma 4. Psal 32. Esay 53. The forme fashioÌ„ and maner of y e mediacyon and iustificacion Before god is no man iustified Psal 5. Psa 14. 53. Roma 3. Psal 143. Psal 130. Iob. 9. Esa 53. Iohn 1. 1. Peter 2. Roma 8. 2. Cor. 9. Roma 3. Gal. 3. Iohn 1. Iohn 2 Math. 3. Colos 1. Ephe. 1. Iohn 1. Howe we be made partakers of the rightuousnes of Chryst By faith are we iustified not by bare knowledge but by sted fast belefe in Christe Esa 53. Abac. 2. Tim. 1. Gala. 3. Hebr. 10 Iohn 1. Iohn 5. Iohn 6. 1. Iohn 5. Roma 3. Roma 10. Acte 16. Sharpe disputacions of this mater Iohn 6. Gala. 2. Gene. 43. Num. 11. Nume 23. Deut. 10. Roma 13. 1. Cor. 2. Roma 3. Roma 3. Ephe. 2. Iere. 9. Esa 65. Roma 3. Roma 10. Esai 28. Philip. 3. Gala. 3. Roma 5. Ephe. 1. Rom. 10. Psal 19. Iohn 1. Roma 8. Ephe. 2. Deu. 27. Gala. 3. Roma 2. Gala. 2. Gala. 3. Workes of fayth and grace Abac. 2. Rom. 1. Hebr. 10 a. 3. The vngodly and ipocrites Pro. 15. 21 Iob. 8. 1. Cor. 6. The holy regenerate Iob. 1. Iob. 9. Iob. 10. Roma 7. Abraham Roma 4. Roma 4 Roma 5. Pro. 20. Iohn 4 Iohn 6. Holy men do not glory in works but in the mercy of y e Lorde Luke 18. Ieremi 9. Gala. 6. Luke 17. The righte ousnes of fayth and workes agree not to gether Roma 3. Gala. 2. Roma 4. Rom. 9. Iacob 2. Answere Good workes Psal 116. Math. 19. Iohn 15. â—hac 2. Ephe. 3. Gala. 2. Deu. 30. Isa 26. Iohn 3. Iohn 15. Phil. 1. Phil. 2. Iacob 1. 1. Pet. 5. 2. Cor. 3. Augustinus Roma 11. 1. Cor. 4. Ciprian Augustinus Roma 5. 1 Pet 1 Heb 10 1 Iohn 1 Iohn 17. 1. Pete 1 1 Thes 4 Titu 1. 2. Pete 1 â–ª Augustinus De gra et lib. arbi cap. 7. 1. Reg. 15. Eph. 2. Zach. 7. Zach. 8. Mat 13 â— Cor. 10. Deut. 6. Mat. 22. 1 Iohn 4. Let euery man examyne hys conscience by this rule Math. 7. Rom. 13. Gala. 5. Ro. 13. Gal 5. 1. Ioh. 4. Iohn 16. Heb. 11. Rom. 3. Rom. 7. The law is a scholemaster to brig vs to christ Iohn 4. Luke 2. Rom. 5. Rom. 4. 1. Pet. 1. Apoca. 1. He. 7. 9. 1. Pet. 2. 1. Tim. 1. Gala. 5 1. Ioh. 2 1. Tim. 2. Gene. 5. Thes 5. 1. Cor. 1. Gene. 15. 1 Iohn 5. Iaco. 1. Rom. 14. Heb. 11. Heb. 11. Rom. 8. Gene. 15. Roma 3 Rom. 4. Aba 10. Gal. 2. 1 Iohn 4. Iohn 20. Act. 10. Act. 16. Rom. 10 Mar. 16 Iohn 2. Gala. 3. Mark 16 Iohn 6 Iohn 11 Iohn 1 Acte 8. Iohn 4 Apo. 1. He. 7. 8. 1. Pet. 2 Mar. 16. Psal 117 Psal 113 Hiere 17 Mar 10 Hiere 17 Sapi 3. Psal 5 Gala 2 Gala 3 Nota. Mat 7 By the fruite the tree is knowen Iohn 3. Heb. 11. Gala 4 Apo. 14. Rom. 1. Iohn 14. Gene. 3. Gene. 22. Psal 131 1. Pet. 1 Luke 1. Mat. 22. Luke 4. Ge. iiii Gene 21 Exo. â— 2. Reg. 13 3. Re. 18 Math. 10. Act. 8. Rom. 1. Roma 1. 2. Cor. 12. Apo. 14. Iohn 1. 1. Cor. 10. Roma 1. Mat. 22 Luke 3. The. 3. 1. Cor. 15. Iohn 2.
of y e scriptures but now forgettinge thy selfe thou holdest the symple vp with bare ensampls Answer I am nothing at all ashamed to speake after the propertie of the eternall maiestie of god Now doth y t holy scripture yet set forth such sunilitudes and figures vnto vs. For it bringeth god in as a iudge before whose preseÌ„ce ther goeth forth a consumynge fyre and in whose sight the giltie is not excused Here vnto serueth it that Dauid wryteth For thou art the god that hath no pleasure in wickednes nether shal eny euell dwell with the. Such as be foolishe shall not stand in thy sight for thou hatest al them that worke vanitie Thou shalt destroie them that speake lesyngs the lorde will abhorre both the bloude thirstie and disceatfull man This same Dauid likewise remembryng the accusacyon and accused sayeth moreouer The lord loked down from heauen vpon the children of men to see if there wer any that would vnderstand and seke after God But they wer al gone out of the way they altogether became abominable there was none y e dyd good no not one And thys testymony of the Prophet Dauid is rehearsed againe of S. Paul in y e third chapter to the Romaynes Againe the same royal Prophete himselfe making mencioÌ„ of the iudge the iudgement and daÌ„nacyon sayeth thus Entre not into iudgement wyth thy seruaunt O lord for in thy syght shal no maÌ„ liuyng be iustified IteÌ„ if thou Lord wilt be extreme to marke what is done amysse O Lorde who maye abyde it Holy Iob also sayeth I knowe and am suer it is true that a maÌ„ compared vnto god cannot be iustified If he would argue with him he might not answere him vnto one amoÌ„g a thousande If I would iustifie my selfe myne owne mouth shoulde condemne me c. Thus in my forere cited ensample I haue broughte forth nothyng that is straunge or not coÌ„sonaunt to the scripture As concerning the mediatoure redemer our Lord Iesus Christ the maner also and measure of the Mediacyon and redempcion wherof I haue spoken somewhat afore the scripture expresseth altogether so playnly and perfectly y t doubtles whoso euer would denye the same muste nedes be such an one as hath neuer red the scripture But for asmuch as the ryghte sure point of our iustificacyon lyeth in this whiche I haue proponed out of the scripture that our Lorde Iesus Chryst beeyng the mediatour hath layed vpoÌ„ himselfe the giltines of all suche as were condemned makyng satysfactyon for them wyth hys own body vpon the tree of the crosse and washyng them awaye wyth hys bloude namelye in that he hath iustifid absolued and quite discharged vs which were damned vnto death And in that god receauynge vs vnto grace hath iudged and pronounced vs iuste and rightuous for hys sake Therfore minde I now to confirme y e same prouing and declaryng it wyth strong sure and euydente testimonies of holy scripture ¶ That Christe our mediatour hath taken vpon hym our synnes and that therefore god hath receaued vs into grace is proued oute of scrypture The. 4. Chapter ESay the chefe among the most holy witnesses in y e liii chapter alone geuethe vs eyght testimonyes The first is this he onely hath taken on him oure infirmites borne oure paynes And immediatly after whereas he yet was wounded for our offences and smitten for oure wickednes This is euen asmuche as if he said thus we thorow our synnes deserued stripes and woundes sicknesses and paynes But all these hath y e lord laide vpon him to discharge vs of those griefes The seconde testimonye For the punishment of our correction was layed vpon hym and wyth his strypes are we healed Lo y â— punishment that belonged vnto vs was layed vpon hym with his strypes are we made whole The third As for vs we al haue gone astraie like shepe euery one hath turned his owne waye but the lorde hath heaped together vpon hym the iniquitie of vs. That is to saye that Whereas no man might be saued by his own vertue the Lorde hauynge compassyon vpon the miserye of man hath of hys mere goodnes geuen hys own sonne that he takyng vpon hym the synnes of vs all paying our raunsome and satisfyeng for vs myght also make vs partakers of his rightwisnes The fourth He was cut of from the grounde of the liuing Which punyshment did goe vpon hym for the transgression of my people The Lorde was vngilty and therfore suffred he for our sinnes whyche he toke awaye The fifte Yet pleased it the lord thus to bruse hym with plages and to smite him with infirmite that whan he had made his soule or lyfe an offeryng for synne he myght see a longe lastyng sede The offeryng for synne hath he here taken for the sufficient recoÌ„ciliacion and obteyning of grace for all synnes The sixte for he shal beare away their synnes Herof doubtles is it thoughte that Iohn the Baptist toke thys hys excellente sentence beholde the lambe of god that beareth or taketh away the synne of the world Assuredli out of this place of the Prophete Esay dyd holy S. Peter speake in hys Epistle saying which his own selfe bare our synnes in his body on the tree The seuenth accordeth wyth the Sixte who yet shall take or beare away the synnes of many namely of the whole multitude doubtles euen of faythfull beleuers The eyght testimonye concludeth thys present matter and he made iÌ„tercessioÌ„ for the misdoers That is he setteth hymselfe betwene god and men in that he taking vpon him oure synnes satisfied y e â—ustice of god forthe same hath made vs partakers of his owne rightuousnes The second witnesse holie S. Paul y e electe vessel of god speaketh very playnly Who shal laye eny thinge to the charge of gods Chosen It is god that iustifieth Who is he that can condemne It is Christ which dyed yea rather which is risen agayn which is also on the right hand of god and maketh intercession for vs. Here thou hearest that we are iustified by the intercession and mediacion of our lorde Iesu S. Paul saieth moreouer For god was in Christ and made agremeÌ„t betwene y e worlde himselfe iÌ„puted not their synnes vnto theÌ„ And immediatlye after he sayeth For he made him to be synne for vs which knew no synne y t we by his meanes shuld be y â— rightuousnes which before god is allowed Doubtles euen y t we thorow him hauynge porcion and feloshippe in gods true rightuousnes might altogether be reputed compted rightuous before god Whervnto that also agreeth wherof y e same Paul maketh meÌ„cion with these wordes But are iustified frelie by his grace thorow y e Redempcion y t is in Christ Iesu whom god hath set forth to be the obteyner of mercy thorow faith in his bloud c. Lykewyse to y e Galathians Christ hath delyuered vs froÌ„ y e curse of
the law in asmuche as he becāe a curse for vs that the blessinge of Abrahā might come among the Gentiles in Christ Iesu Now let the thirde witnesse come forth euen Ihon the sonne of thonder and dearlie beloued disciple of the Lord who in hys Epistle sayeth wyth expresse wordes after thys maner the bloud of Iesus Christ his sonne clenseth vs from all sinne And afterwarde he saieth and if any mā synne we haue an aduocate with god euen Iesus Chryst the righteous and he it is that obteineth grace for our sines not for oure onely but also for the synnes of the whole worlde If all trueth nowe shal stand in the mouth of two or three then wil no man I trust from hence forth denye that Iesus Chryste is our righteousnes that we are iustified by the bloud of Iesus Chryste that the death of y e lorde Iesus Chryst is it by meanes whereof synners are delyuered from death that our synnes are pardoned and forgeuen vs for Chrysts sake and that in him we are reconcyled with God the father who for the ryghtuousnesse sake of his anoynted whyche he hath geuen vs doeth compte vs ryghtuous beyng of oure selues voyde of all ryghtuousnes Vnto these very playne testymonyes commeth thys also that descended from the excellent glory out of heauen euen the sētence of god vpon the Lorde Iesus whan he went vp from the Baptyme wyth these wordes Thys is my deare sonne in whom I delyte and in whom I am pacyfyed And Paule to the Colossyans sayeth for it pleased the father y t in hym shoulde dwell al fulnes and by hym to reconcyle al thīgs vnto himselfe and to set at peace by hym thorow the bloud of his crosse both thynges in heauen and thynges in earth c. To this agreeth also that which he saith to the Ephesians with these wordes He namely the father of oure lorde Iesu Christ ordeyned vs before thorow Iesus Christ to be heires vnto himselfe acordinge to the good pleasure of his will to the praise of the glory of his grace wherwith he hath made vs accepted thorow the beloued By whom we haue redempcion thorow his bloud euen the forgyuenes of synnes acording to the riches of his grace c. Out of al this I conclude that a Christian man is iustified thorow Christ and reconcyled with god the father euen by him who with his bloud hath clensed vs from synne delyuered vs from y e power of the deuel of darknes restored vs vnto life with his owne death and made vs heires with him in eternall life And for al this now yet doth not the scripture speake against itself sayīg A Christian man is iustified by y e grace of god for Christ the anoynted of the lorde is the free gifte of god and the fulnesse of all grace for asmuche as Ihon saieth We al takynge out of the fulnes of Christ haue receaued grace for grace For the lawe was geuen by Moses but grace and trueth commeth by Iesus Christ who is full of grace and veritie Christ beareth our synnes and by his stripes we are healed when his iustice is made ours which is done by fayth on our side The. 5. Chapter THis hitherto haue I spoken in generall concernīg the maner of iustificaciō that is howe and after 〈…〉 what sort the sentence of damnacyon geuen of god vpō al mankynd is hyndered how thei that were condemned be delyuered and reconcyled agayne with god thorowe Chryste But yet haue I spoken nothīg of the lawe howe the righteousnes of Chryst is become oures or how we be partakers of this redempcyon For there be many whych vnderstanding Chryste to be a medyatour doe not yet beleue that he is also their mediatoure with god the father And so the strēgth and vertue of the Mediacyon doeth not profyte them Hereby maye we perceaue that the maner of iustyficacyon is not fullie fynished and perfourmed whā we haue gottē onelie some knowlege of the mediator and intercessor vnlesse we also knowe be suere thorow faith that Christ is our mediator yea in euery poynt ours all together y t therfore al his giftes goodes ar our owne Therfore hereafter haue I noted specially how the Reconciliacion and iustificaciō wrought by Iesus Christ is become ours And what it is y t maketh vs partakers of the redempcion or rightuousnes of Christ so that now the Lorde Iesus hath not onelie suffred death but dyed euen for vs washed awai our sinnes with his bloud iustified vs and made vs rightuous Yea so hath he iustified vs that we now beyng absolued from our sinnes and delyuered from damnacion are assuredlie become inheritours of al the goodes of Christ namelie of true rightuousnes and eternall life Her I speake openly playnlie and symplie We are become partakers of Christ by ōly faith that is by trust and belefe on y e lorde Iesus Christ And euen therfore is it that the prophetes and Apostles haue sayde so euidently that men are iustified by faith Item that Christ iustifieth thorow faith For such saienges expresse this meanynge and vnderstandyng namely that Christ geueth vnto vs his owne rightuousnes that is he forgeueth vs oure synnes he delyuereth vs frō damnacion and maketh vs partakers of eternall life Not for eny worke or deseruyng of vs but of his owne pure grace merite thorow faith In whō we holde beleue vs to be accepted not for ours elfes or for our owne works but for Christes sake Whom the father of al grace and mercy hath geuen vs for a pledge and assuraūce y t we shal lyue in his name That the maner of reconciliacion through christe is on oure syde by faith The 6. Chapter IT is not my desyre to be credited herin vnlesse I defende with very playne and euident scriptures y t which I haue taken in hand Now haue I sayed that Christ iustifieth vs by faith that is thorow stedfast belefe is the rightuousnes of Christ geuen vnto vs. This dyd the prophet Esaye establishe before w t sensible wordes sayēge my rightuous seruaunt namely Christ y e lorde shal with his knowlege or with the knowlege of him iustifie the multitude Beholde how he saieth my rightuous seruaunt shal iustifie the multitude church or congregacion and that thorow y e knowlege of him Now is it certayne and sure that the knowlege of him signifieth the knowlege of Christ euen y e science no doubte wherby true faith knoweth him cōfesseth him and poynteth vnto him This is therfore the prophet Esays doctryne or rather gods that Christ thorow faith iustifieth those that bee his After Esaye doth the prophet Abacuc speake sayīge The iust and rightuous shal lyue in his faith and beleffe Which sentence holie S. Paul vsed not onelye one tyme to proue by this testimonye as with it which is most euident y e all beleuers are iustified made lyuing by faith S. Ihon also
trusteth vnto Christ For faith saieth thus The worde is nere vnto the euen in thy mouth and in thine hart Then addeth he therto This is y e word of faith which we preach namelye yf thou confesse Iesus with thy mouth that he is the lorde and beleuest in thine hart that god raised him vp from the deed thou shalt be saued For to beleue with the hart iustifieth and to coÌ„fesse with the mouth saueth For y e scripture saieth Who soeuer beleueth on him shall not be confunded Therfore is it no maruaill that this Apostle wryting to y e PhilippiaÌ„s reputeth al thinges but losse for the excelleÌ„cy of y â— knowlege of Iesus Christ and iudgeth them but vyle desyringe to wynne Christ and to be fouÌ„d in him not to haue his owne rightuousnesse of the lawe but rather that rightuousnes which commeth by the faith of Iesus Christ Which thiÌ„ges afterwarde immediatlye he setteth in y e true knowledge of Christes death and resurrection Here vnto I suppose serueth specially the very playne argumente of this Apostle whan he saieth Yf the inheritaunce shuld come by the lawe theÌ„ were it not geuen by promes But god gaue it frelie vnto AbrahaÌ„ by promes The worde of promes is this In thy sede c. For the saluacion setteth he vpon one onelie and not in many Now yf the inheritauÌ„ce and blessinge were set in many then shuld it be geueÌ„ for y e workes sake But we all are blessed and saued in one and by one For as the curse by the synne of one reached ouer all men vnto condemnacion Euen so by the rightuousnes of one reacheth the gifte or blessing vpon al men to y e iustificacion of life For asmuch now as the blessing rightuousnes and redempcion is in the worde of trueth ascribed onlie vnto christ and seeinge our faith is directed straight vpon him euery faithful beleuer doth well vnderstande y e he is accepted vnto god thorow Christ not for his own self or for his workes sake For god dyd chose and ordeyne vs before because he wolde accepte vs for his owne children thorow Ihesus Christ in him selfe acording to y e good pleasure of him selfe to the praise of the 〈…〉 of his grace wherby he hath accepted vs in y e beloued in whom we haue redeÌ„pcion thorow his bloud namely y e forgeuenes of synnes oute of the riches of his grace which he hath poured vpon vs. Herevnto also belongeth it that the Apostle saieth fayth commeth by hearynge and hearyng coÌ„meth by the word of god For immediatlye therevpon doth the holy Apostle Paul adde out of the Psalme Verelye their sounde went out into all landes and their wordes vnto the endes of the world With all these most stronge testimonies of the scrypture I haue vndoutedly gotten the iustifying faith confidence trust that we are reconciled and accepted vnto god not by means of our selues or our own workes either of the lawâ—â— of grace but for Christ and â—â— merites sake For faith standing fast trusteth and leaneth vpon y e true promes of god euen vpon the lord christ and not vpon any of our workes Therfore is iustificacioÌ„ referred vnto faith because that what soeuer belongeth to saluacion and rightuousnes faith ascribeth it al to y e grace of god in Christe And thus by the nature of iustifyinge faith I haue shewed that onely fayth iustifieth now will I also declare out of the nature or propertie of mens workes that they doe not iustifie That no man is iustified by works is proued by the nature of works whether thei bee before or after iustificacion The. 11. Chapter WHat the workes of mans nature be namelie y e workes that are done by such as are not yet regenerate the lord him selfe in the gospell declareth saieth That whiche is borne of flesh is flesh Paul also speaking of the flesh saith To be fleshlie mynded or the mynde and wil of the fleshe is death enemitie against god for it naÌ„elie the fleshe and y e inclinacion of the fleshe is not obedient to y e lawe of god nether can be For we all by nature are children of wrath Now is euery one cursed that abydeth not in all thinges which are writteÌ„ in the boke of the lawe So farre therfore ar oure owne naturall woorkes froÌ„ iustifieng eny man that they rather condemne Moreouer of the workes of the lawe hath Paul the electe vessell spokeÌ„ thus we know that whatsoeuer the law saieth it saieth it vnto such as are vnder y e lawe that al mouthes maye be stopte and that al the wholle world maie be detter vnto god because that by the dedes of the lawe no fleshe is iustified in his sight He saieth also els where I refuse not the grace of god For yf rightuousnes come by the lawe then dyed Christ in vayne And yet more playnlie Yf there had bene mynistred a law which coulde haue geuen life then no doubte rightuousnes shuld come by the lawe But the scripture hath shut vp all vnder synne that by faith in Iesus Christ the promes might be geuen to those that beleue Now come we to the workes of faith or of grace which be called good works works of rightuousnes These saie thei these iustifie Answere Yf thei be good workes workes of rightuousnes then must thei nedes be wrought by good and rightuous people Wherout it foloweth that the workes go after rightuousnes and not before iustificacion for thei are done by those that be rightuous or iustified Whefore yf thei first folowe after then make thei no maÌ„ rightuous but faith it is that iustifieth And such as be rightuous theÌ„selues do worke rightuousnes or y t works of rightuousnes For it is written The rightuous shal liue by his faith And agayne who so applyeth himselfe vnto rightuousnes the same is rightuous iust Thus is faith the grouÌ„d and iust occasioÌ„ of vertue goeth before the workes of rightuousnes of faith and of grace nether is it first made out of workes Yf thou be not satisfied here with theÌ„ let vs set this coÌ„sideracion before vs not after y e things but after the personnes Thus Thei that work or do the dedes be either vngodly wicked people ypocrytes or els thei be godly rightuous and holie frendes of god No man by the grace of god will ascribe iustificacion to the workes of the vngodly and ypocrites for asmuch as it is written The lorde hateth the sacrifices of the vngodly And agayne The ypocryts hope shall come to naught his confidence shalbe destroyed his trust shal be a spyders webbe he shal leane vpoÌ„ his house but it shal not staÌ„d he shall hold him fast by it but yet shal it not endure And before him namelye beefore GOD maie no ypocryte stand As for y e godlie of whom it is written Ye are whasheÌ„ ye are sanctified ye are
iustified by the name of the lorde Iesus and by the sprete of god thei ascrybe their vertue rightuousnes vnto god and vnto gods sprete by whom thei knowe thei are sanctified and that they now maie do and perfourme holie and good workes And also thei fele in their sanctified flesh namelie in themselues there remayneth worketh thorow out their whole life so greate weaknes and feblenes that thei dare not ascrybe eny iustificacion not vnto the workes that ar done by faith in holynesse Herof might I bring forth many recordes Yet will I alledge onelie two First thē let Iob the most faithful seruaunt of god come forth For him hath the godlie sentence cōmended and praised vnto vs that he was a perfecte iust man such one as feared god and eschued euil and that there was none lyke him vpon erth And yet the same man being with so excellent a titell of rightuousnes commended vnto vs doth saie If I wil iustifie myselfe myne owne mouth shal condemne me Yf I will put forth myselfe for a perfecte mā he shal proue me a wicked doer And agayn Yf I haue done wickedly wo vnto me And though I haue dōe rightuouslie yet dare I not lifte vp my head Therfore is it certayne that this most holy and iust man dyd ascribe nothing to the frutes of his owne rightuousnes but trusted onely vpon y e mercy of god Now let the other witnes come forth euen Paul y e Apostel who saieth with sensible wordes I delyte in the lawe of god after the inwarde man But in my membre I se another law which rebellein against the law of my mynde and subdueth me to the lawe of synne which is in my membres The holie Apostle speaking of himselfe and of all such as be regenerate testifieth that in them abyde stil y t remnauntes of the fleshe by the nature power and force wherof it cōmeth to pas thorow out the wholle life of man that thei also do the thing which they thēselues wolde not And therfore are thei neuer able to attayne and come to true perfectnes so long as thei lyue vpon erth and in this flesh For asmuch then as it is so euery man seith wel that iustificacion is not to be imputed vnto the workes of faith or of such as be regenerate consydering that it must be athinge most pure and thorowly perfecte wherby god is pacified and pleased with vs. Yea the scripture geueth euident witnesse that euē Abraham the father of all faithfull beleuers was not iustified by the workes of faith Herof then maie we be bolde to conclude that we also by no workes of faith are iustified For thus Paul argueth yf Abrahā were iustified by workes thē hath he wherof to reioyce but not with god But what saieth y e scripture Abraham beleued god and it was compted vnto him for rightuousnes To him that goeth aboute with workes is the rewarde not rekened of grace but of duetie To him that goeth not aboute with workes but beleueth on him that iustifieth y e vngodly is his faith cōpted for rightuousnes Where as we now by the ensāple of Abrahā do cōclude y t we must be iustified in such like pure maner as he was we speke it not of our owne ymaginaciō but out of the wordes of S. Paul that saieth Neuertheles it is not written onelie for him that it was rekened vnto him for righteousnes but also for vs to whom it shalbe so compted yf we likewise beleue on him that raised vp Iesus oure lorde from the deed ¶ The nature of iustification argueth that faith not workes iustifie The. 12. Chapter NOw like as out of the nature propertie of faith and workes I haue shewed that faith and not works doth iustifie So wil I now declare and proue the same by y e nature of iustificacion The right propertie natural vertue and power of iustificaciō is to pacifie to stil and quiete the cōscience which heretofore by the remembring and considering of synne and damnacion was vexed and troubled For Paul saieth Because therfore that we be iustified made rightuous by faith we haue peace with god thorow oure lorde Iesus Christ As for mens workes thei are neuer able so to comforte and pacifie an vnquyete conscience For who hath at eny tyme persuaded himselfe y t he with his owne workes hath satisfied the lawe of god and is therfore absolued discharged of his synnes delyuered from damnacion and become rightuous vndefyled Specially seyēg that Salomō the wisest among al mē hath saide Who can saie My herte is cleane I am innocent frō synne Wherfore yf oure workes quiete not the conscience then do not thei in eny wise iustifie a mā But faith iustifieth and perfectly stilleth the conscience And therfore it iustifieth For the lord hath saide in the gospell Who so euer drynketh of this water wherby vndoubtedly he dyd meane outward thinges and al mans help shal thyrst againe But who soeuer drynketh of the water that I geue him shall neuer be more a thyrst but the water that I shal geue him shalbe in him a well of water springing vp in to euerlasting life And againe I am y e bred of life He that cōmeth to me shal not honger And he that beleueth on me shal neuer thyrst Here thou seist y t faith which preasseth on forth directly vpon y e lorde Iesus doth satisfie vs. For faith vnderstādeth y t Christ him selfe is the right fulnes plentiful sufficiēcie of heauēly goods and that euen he gaue himselfe whollye for vs and in all thinges became our owne so y t now from hence forth an oppressed afflicted cōscience maie rest vpon himfor in christ the sonne of god full of grace trueth there is nether blemishe nor weaknesse But in works yea of most holie mē ther is alwaie found feblenes and imperfection And yf we wold now beholde the propertie nature of him before whose iudgmēt seate we shal stande we shulde playnly fynd y t we are iustified by y e mynistraciō help of faith not of workes For vndoubtedly y e highest most rightuous of al hath respect ōly to such as are hūble of contrite hertes those assuredlie he iustifieth But such as are proud glorie ī their own merits those he condemneth and turneth himself from thē Here vnto serueth y e parable or symilitude out of the gospel concernyng the two that wente vp together in to the temple to praie Of whō the one boasted of his good workes told what thei were trusted vnto thē set out himself for a rightuous and good man As for the other he trusted in the onelye mercy of god nothing at all in his owne merites but cryed O god be mercyfull vnto me synner This man wente downe out of the temple iustified but y t other being wrapt and snared in synne failed of his hope Therfore in the
tre such a tre such frute such a mā such works For all that is done in fayth pleaseth god are good workes And al that is done w tout faith dispeaseth god and are euyll workes Who so euer beleueth or thynketh to be saued by his works denieth that Christe is his sauiour For how is he thy sauioure if y u myghtest saue thyselfe by thy workes or wherto shuld he dye for the if any workes might haue saued the Verely thou shuldest haue dyed perpetually yf Christ to delyuer the had not dyed for y e and chaūged thy perpetual death in to his owne deth For thou madest the faute and he suffered the payne that for the loue he had to the or euer y u wast borne when thou haddest done nether good nor euel Nowe syth he hath paid thy debte y u nedest not no thou canste not but shuldest be damned if his bloude were not But syth he was punished for y e thou shalt not be punished if thou trust in him Fynallye he hath delyuered the from thy condemnacion and al euel and desyreth naught els of the but y t thou wilt aknowledge what he hath done for the and beare it in minde and y t thou woldest helpe other for his sake bothe in worde and dede euen as he hath holpen the for naughte and without rewarde O how redy wolde we be to helpe other if we knewe his goodnes and gentelnes towardes vs. He is good a gentle lord for he geueth vs frely Let vs besech you y t ar Christians to folowe his fotesteppes whōal the world ought to prayse and worship Amen ¶ He that thynketh to bee saued by his workes calleth him selfe Christe For he calleth him selfe his sauioure which pertayneth to christ only What is a sauiour but he y t saueth he sayth I saue my self which is as moch to say as I am Christ for Christ only is the sauyoure of the worlde We shulde do no good workes for y e entent to get the inheritaūce of heuen or remissyon of synne For who so euer beleueth to get the enheritaunce of heuen or remission of synne thorowe works he beleueth not to get y t for Christes sake And thei that beleue not that theyr synnes ar forgeuen thē and y t they shal be saued for Christes sake they beleue not the gospel For the Gospell sayth you shalbe saued for Christes sake synnes are forgyuen for Christes sake He y t beleueth not y e gospel beleueth not god So it foloweth that thei which beleue to be saued by their workes or to get remissiō of their synnes by their owne dedes beleue not god but recount him as a lyer and so vtterly deny hym to be god Thou wilt saye shall we then do no good dedes I saye not so but I say we shulde do no good workes for the entent to gette the inheritaunce of heuen or remissyon of synne For if we beleue to gette vs heuen thorow good workes thē we beleue not to get it thorowe the promise of god if we thynke to get remissyon of our sinne so the we beleue not that they are forgeuen vs for Christe and so we counte God a lyar For god sayth you shal haue the inheritaunce of heuen for my sonnes sake thy synnes are forgeuen the for my sonnes sake you say it is not so but I wyl wynne it thorow my workes So I condemne not good dedes But I cōdemne y e false truste in any works For al the works that a mā putteth confidence in are ther with povsoned and become euyll ¶ To god onely geue the glorye A dialogue wherin is brefely declared the longe continuaunce of y e Gospel taught as well to the vngodly as to the godly The cause of the destruction of the wicked And also the office of the lawe and the gospel William ¶ For asmuche as God hath constituted me a creature resonable and endued me w t an vnderstanding I am naturallye desyrous to knowe what end I am created to Gyles Thā shal it be necessarie for you to haue faith For he that shal haue to do with God or with godlynes muste fyrste of al beleue after y e holy scriptures William Than tel me what faith is by those holy scriptures Giles After y e saienge of saincte Paule it is a sure certaynie of godly thinges which we trust vnto a grounded euydence in the spirite of heauenlye causes that neuer were sene w t the eye Wil. What suppose ye most necessari to direct me into this faith Gi. The eternal Testament or gospel of Iesu Christe For that is the power of God vnto saluacion to al them that beleue Wil. Whan was this gospell fyrste taught Gil. Soone after the worldes begyunynge whan Adam had once offended leste that he shuld haue fallen in vtter despaire so haue bene loste for euer more Will. And hath the Gospel contynued euer syns to the cōforte of man Gil. Yea trulie and oft sins that time hath ben confirmed by more earneste promises from age to age tyll the meke Lambe came which tok awaye the synnes of the worlde through the shedyng of his most innocent bloud For the scripture saith that his mercye was plentuous from kyndred to kiudred to them that feared the Lorde Wil. Hath all men ben called to grace by that gospell of saluacion Gil. Yea doubtles haue thei yet haue thei not all thankfully receyued it So wel was it tought of our fyrst father Adam to Cayn as to Abel Sowel dyd Noe preache it to Cham as vnto Sem and Iaphet So well dyd Abraham shewe yt to Ismael as vnto Isaac So well Moyses to Pharao as to y e people of Israel Dauid to Ammon and Absolon as to Salomon Nathan Helyas to Achab and Iesabel as to the moste faithfull beleuers No lesse dyd Christe open therof to Iudas then to Peter Iames and Ihon. And so forth to the other Apostles and true preachers to this present daye So that none can excuse thē selfes Wyl Howe commeth it than to passe that so many are lost and styll yet dothe dalye perishe through their conuersacion and lycencious lyuyng Gyl No faute can be ascribed to the gospel but to their vnthankful receiuing of the fruites therof so frelye offred them The disdaynfull spurnyng asyde of that necessary health in christ is cause of their decaye and not the set ordynaunce of god which willeth all men to be saued Wil. If Adā thus receyued this Gospel and so taught it to his posterite it hath cōtinued much longer than I supposed Gil. The Gospel is as the lord is euerlasting For as witnesseth the apostle saint Iohn In the beginning was the worde the worde was with god and god was the worde Wil. Than was not Mathew with the other Euangelistes the fyrste wryter therof Gil. No god did wryte it firste in the natural herte of man and