tyme the sonne of God was constituted and ordeyned to be a keper a gouernour and a sauyour of the churche Then beganne the sonne of God to giue battayle to the Deuyll That lykewyse as the Deuyll most cruelly doth rage ouer al mankind in the dispyte and hatred of God to deface and put out of al remembrance his most holy and blessed churche fastening his moste venemouse tethe in oure hels and flesshe So on that other syde the sonne of God is stronge and myghty in them which beleueth treadynge downe vnder hys fete the furye of the Deuyll restorynge and delyuerynge the faythful from the tyranny of hys enmy The worlde hathe nat the grace to consyder and se this battayle but the great falles of many with the most heuye and tragycall calamities and miseries and againe afterwarde the moste gloryous and tryumphant delyueraunce example of Dauyd and of many other do manyfestlye declare and shewe what maner a kynde of fyght and battayle this is ¶ THESE wordes also whiche are written in the Genesis The sede of a woman shall treade downe the heade of the Serpent hath none other meaninge than those wordes which Iohn did pronounce sayenge For thys purpose the sonne of God is exhibited vnto vs to distroye and breake the workes of the Deuyll Thus dyd Adam take and vnderstand the promyse So did al the fathers after him beleue that for thys sede sake which was promised they shuld obteyn remission of theyr sinnes with deliueraunce from sinne and deathe By thys faythe they were made iuste nat by fulfyllynge of the lawe This beynge that same faythe wherby in al theyr perilles and terrors they were comforted and holde vp For they knewe wel that thys Lorde was alway at theyr hand to helpe them as Iacob most lyuely dyd expresse the .xlviii. of Genesis sayeng The Angell whiche delyuered me from all euyl blesse these children In the which wordes he declared that same Lord by whoÌ„ he was deliuered from al euils desiring and prayenge to blesse and kepe hys posteritie Al those wordes can be of none other than of the sonne of God meaned As wytnesseth Paull The son of God was in the tentes of the people of Israel where soeuer they went And Iohn also By thys sonne of God al thing was made by whom lyght dyd shyne in darknesse All tryumphe and victories gotte and won agaynste and ouer the deuyll was by none other than by thys sonne Noe was reserued Abraham was defended Ioseph was wakened vp The people was delyuered forth of Egypt and Daniel also dyd speake with hym After thys fasshion the preachynges of the Apostles do teach of Chryst wytnessing that he is the sacrifice the deliuerer and sauiour counsellynge and commanding vs to set our whole trust and confidence in this captayne The which thyng many places in the prophetes doth testyfy as the second psalme kysse you the sonne Blessed be al they that trust in him with out the whiche faythe otherwyse called the certayne confydence of the trust and mercy of God promysed for Chryst sake all the prayers in the worlde seme they neuer so holy neuer so longe al the worshypfull worshyppynge that ye can do are in effect as muche as nothinge For thys is the same Bysshop by whose meanes we muste come to the father as it is written in many places The blyndnes therfore of them which do imagin and dreame that the Gospel is a lawe conteinynge certayne preceptes of amitie or mutuall loue whiche requyre the faythe that is to saye a bare and naked knowledge of the lyfe of Chryste hystorycally and that men shoulde take God as a teacher of good preceptes as they dyd vse to take Socrates and Phocillides I say agayne the depe and profounde blyndenesse of them is to be detested execrated and of all creatures abhorred Suche lyke is theyr blyndnesse in phantasyeng that men are made iuste for theyr owne good deseruynges beynge for al that in doubte whether God doeth forgyue vs oure sinnes whether he doeth heare vs or whether he wyll haue any thynge to do with vs ye or nay as one whiche nothynge regardeth what doeth or shal become of vs. Thus the greate gorbelyd Monkes and nowe our great supercyliouse proud popishe Philosophers do transforme The doctrin of the Popishe clerkes translate and make the Gospell which is the most pure and sincere worde of God to be a Phylosophy Academical dysputynge and reasonynge of good workes commaundynge men to doubt in the promyses of God But of faythe whiche leanneth on Chryste and the promises made for his sake nat ones for a thousande pound they wyl neither thynke nor speake herein they be as domme as stones and as drie as a stocke fyshe Therfore I pray and desyre with all my hert al gentyl readers that they wolde weye and consyder the difference of the lawe and the Gospel of Moyses and of Chryst And to marke diligently what is the glorye of God what was the ryght honour seruyce and worship done to hym by our olde fathers Adam Iacob the Prophetes and the Apostles Of these men let vs learne that Chryste is alway the valyant Captayne the only gouernour delyuerer sauyour protector an dedfeÌ„der of hys church against the Deuyll with al his members Let â—s learne I say that by fayth we must perceiue and receiue the benefites of Christ Let vs haue in remembrance and nat for gette that the gospell is a swete voyce which promyseth and sheweth to vs as it were puttynge into our bosoms these great benefites Paul bearynge thereta wytnesse sayenge The gospell is the power of god to saluatyon to hym that doeth beleue That is as muche to saye as the gospell doethe offer vnto vs pardon of our sinnes and lyfe euerlastynge frely for Christ his sake and nat for the law By thys gospel god worketh in vs effectuously gyuyng to vs his holy spirite he beginneth in vs a newe life and gyueth vs lyfe euerlastynge ¶ Synne THYS VOCABLE AND word Syn doth nat signify noughty corrupt viciouse maners only Vnder thys worde synne is comprehended our Originall synne as the Phylosophers do take it but it coÌ„prehendeth vnder the same vocable also the great feblenes and weaknes whiche is brought into this world with vs and in vs beyng called original sinne The which sinne though carkles men do nat muche passe for regardyng and settyng it lyght as though it were a very small tryfle or rather no sinne at all as the Philosophers do iudge it yet we maye nat so mystake it but must make an other maner of rekenynge therof For the darke blyndnes with â—ubitation and ignoraunce of God beynge vncertayne whether God doethe passe and regarde mortall men ye or nay whether he doth punishe offenders or nat whether he norisheth fedeth and helpeth or herkeneth to men and theyr inuocations and cryes ye or naye to be withoute the feare and drede and loue of God to set muche by oure selfes and our paynted shethes
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
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
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
lay for them this word and vocable Rewarde sayinge The lyfe euerlasting is called a rewarde Ergo The syxte obiection good workes do deserue lyfe euerlasting I wil nat seke any crafty interpretation of this vocable rewarde but the thing and matter it selfe must be substicially mayed and pondered ¶ The psalmist sayeth Enter nat into iudgement with thy seruant for in thy sight no liuing creature shal be iustified Also what man doth knowe and vnder stand our offences which declareth that by our vertues we canne nat merite lyfe euerlasting making them to be the price and rewarde of the same lyfe Before I gathered togyther many testimonyes whiche do teache vs that in those men whiche be regenerated a newe by the spirite of God there doeth remayne synne which testimonies in this place we must lay before our eyes And let euery man examine his owne conscience whether he had rather that lyfe eternal shulde be giuen to him for Christe sake or to be payed to him as a rewarde for his merites Thou wolde peraduenture say to me ¶ If so be that lyfe eternal shulde be giueÌ„ to him for Christ sake theÌ„ men wold nat care muche howe lytle good dedes they did Wherto I answere That contrarywise desperation doth cause greate negligence in doinge well And verely they must nedes dispayre which do ymagin that lyfe euerlastinge is giuen after our deseruynge ¶ The which daungerous peryl our fathers were wel ware of Therfore Augustine and Bernarde agreinge to the Apostle his wrytyng sayde that frely for Christ sake is giuen lyfe euerlasting to him that beleueth and as Paul forther more doth testyfy with these wordes The gyft of God is lyfe euerlastinge thorowe Christ Iesu our Lorde Thys is no vncertayne gyfte the Lorde commaundinge that we do beleue and that we shall receyue lyfe euerlastinge for Christ sake alone as Iohn the .vi. chap. This is the wyll of the father that all men which beleueth in the son shal haue lyfe euerlasting This Fayth doeth nat consist without repentance but it doth consyder and beholde both partes of the sayinge of Christe whiche is I lyue I wyl nat the death of a sinner but I wyl that he repenteth and haue lyfe But by which way by the sonne as he sayethe this is the wyl of the father that al men that beleueth in the sonne shal be saued and haue lyfe euerlastinge ¶ Wherfore natwithstanding that repentaunce is requyred at our hande we maye nat thynke that the condicion of oure worthynes is to be admitted ⧠But clene contrary repentance and trust of our owne merites are repugnaÌ„t and of contrary effectes and ende as it is written He that reioyseth let hym reioyse in the Lorde Thou wylt say to me agayne Wherfore is it called a rewarde I say that although that lyfe euerlasting is gyuen frely for Christ sake yea after that it is gyuen it doth recompence our labours and troubles I wyl make the to vnderstande it more playnly This is the maner of speakyng of the Lawe He shall gyue to euery man after his workes Also theyr rewarde shal be plentiful in Heuen The scripture speketh after the maner of the Lawe concerning iustice as though it shulde be of our worthynes and likewise of Faith as though it were our vertues saying the rewarde is gyuen to our vertues But for all that the Gospel teacheth vs that we are nat iust for our worthynes but by free acceptation and that by fayth the benefytes of Christ are to be receiued nat for the worthynes of fayth bycause it is a vertue but bycause it doth depende of an other which is Christ This is the most ryght and playne aunswere that can be made without any Sophisticall cauilation ¶ I wyll to these obiections of our aduersaries adde and ioyne certayne of theyr croked and sophistical argumeÌ„tes whiche beinge opened and made playne shal gyue much lyght to this disputatioÌ„ and matter that we haue in hande ¶ The fyrst argument of the Sophisters Iustice is an obedience to the hole law Oure good workes be obedience to the whole lawe Ergo. By good workes we be iustified Oure good workes are no perfecte obedience ¶ The seconde part of this argumente called the minor is to be denyed for our good workes are nat a perfect obedieÌ„ce vnto the law for as much as the nature of man is repugnant to the lawe of god As to the fyrst parte called the Maior I say that is true if we speake of iustice of the lawe For the iustice of the lawe is obedience to the hole lawe But bicause we can nat perfourme this perfect obedience and iustice to the whole lawe therfore the Gospel doth offer to vs free iustice ascribinge to vs frely of his goodnes that which we can nat perfourme of our selfe As Paul doeth declare by thys worde and vocable imputation The which obiectioÌ„ is very profitable shewynge the difference of the iustice which is of the lawe and of that iustice which is of the Gospel It doth teache vs also that this word iustice is taken somtyme one way sometyme an other ¶ Wherin the maysters of the sentence haue ben so foule begiled which lerniÌ„ge in Aristotle that iustice doth signifie an vniuersal obedience The iustyce of Aristotle do dream that it is alwaye to be taken in that signification in the writinges of the Prophettes and Apostles which is false as it is written in the Psalme In thy iustice they shall reioise and be glad nat meaning the vertues which Aristotle did wryte of but respectiuely saying Thy iustice that is to say The iustice which thou doest impute to them nat of theyr deseruing but for thy mercy making them iust and accepted The iustice of the lawe doth signifie obedience as thus I haue done iudgement and rightwisnes But the iustice wherof the Gospell speaketh properly doth signifie respectiuely The iustyce of the gospell the imputation or giuing of iustice to vs whiche we haue nat of our selfe a free acceptation and receyuing to lyfe euerlasting wherto is ioyned the free gift of the holy Ghost So when thou doest heare thê sayinge to be iustified remember the maner of speakinge of the Hebrewes wherby is signified that thou art reputed pronounced iust or els made quite of thine accusation and vnrightwisnes A iust man doth signifie that man which is accepted of god to lyfe eternal A iust man As the seconde Epistle to the Corinthians .v. chap. He made him which knewe no sin to be sin that by him we might be made the iustice of God which is as much to say that Christ was made gyltie for our sakes that we might be acceptable and pleasant for his sake This is grammatycally after the meanyng of the bare wordes For this worde iustice is sometyme taken for the obedience of the law sometyme it is taken for imputatioÌ„ of iustice being very expedient and necessary that euery man shulde marke well the difference therof ¶
sercheth with the instrument of his spirite the very reynes of our backes ye the depest thoughtes and cogitations of our hertê declared the cause the very principall cause and cause efficient of all our malydes with these wordes Quia non cognouerunt me neque patrem meum bicause they knew neyther me nor yet my father It foloweth therfore that if we knowe him and his father we wolde both loue and feare both him and his father And contrary wise bicause we know neither we loue and feare neyther nay we hate and persecute both The ignorance then of God being the cause that we be voide of all feare and loue of the lorde what maruayle is it if we do runne headling into all kinde of mischefe if we sette nought neyther by God nor by the world if we regarde nat his precept his fruyt full teachinges and most beneficial promises Nay truly Sathan the father of ignorance is nat so contented to leâ— hys disciples rest at that point of lytle regardinge of the lorde his goodnes but he doth styrre them to high treason against his maiestie to open contempte and manifest blasphemy to the defiance of his godhed proclayming warre against his infinite power with trompettes and heraldes of armes of his owne begettinge and sendinge dishonouring him minishing of his godly and imperiall tytles those I say which do belonge of ryght by his own purchase and great coÌ„quest to the heuenly crowne I do meane the titles of our creation of our redemptioÌ„ of our iustification and free acceptatioÌ„ they giuing honor vnto the creatures in the stede of the creator with lyke detestable most dampnable and hereticall persuasion and opinion in ascribinge part of our saluation ye sometyme altogyther to our own worthy deseruingê and merites the prayse whereof he hys owne selfe lyke a most valiant captayne with no feyned sweate of his owne body with no counterfeyted bloude with no mocking death for he was a right naturall man and no man dyd euer offer so much as he dyd obteyne and wyn ¶ What meruayle is it though such as they be are traytors against theyr prynces here in erth if they do worke in huggar muggar theyr most pitiful and lameÌ„table distruction to the ouerthrowe of whole realmes to the vtter castinge away and decay of common welthes to the impouerishinge of al the worlde to the mayntenans of theues murtherers of theÌ„ that are voyde of al pytye against theyr fathers and mothers of whormongers aduouterous persons rauishers of vyrgins breakers and dispysers of the most holy state sacrament of wedlocke and finally the very roted sede of al kind of mischiefe ¶ If therfore the knowledge of god causeth the loue of god so that without we knowe him we can nat haue neyther him nor none of his benefites in estimation and valour of a good strawe it foloweth consequently of necessitie that the lacke of the knowledge of him causethe the hatred and lytle good affection towarde him or any of his workes So that it foloweth that the cause that we loue him nat is the cause we know him nat Nat as Iudas knewe hym whiche alway was present in coÌ„pany with hym familier with hiÌ„ at borde table with him which kyssynge his blessed mouthe and knowinge him corporally betrayed him Nat as the Iewes knewe him whiche scourging and beating of his blessed body commytted al kynde of vilany nayled his body to the crosse and so forth as the hystory maketh most godly ghostly mention For that corporal knowledge howe lytle it profiteth nay howe much it hurteth if you do rest there and go no further the mayster of al heuenly knowledge Christ declareth with verye playne wordes speakinge of his owne flesshe and bloude saying the flesshe profiteth nothing at al it is the spirite that gyueth lyfe and quickeneth The lorde dyd speake playnly nat meaninge any other thing then he did with his mouthe speake and declare To mannes iudgement what thing coulde be more heuenly more blessed as it is in dede than to haue the body of our sauiour forty wekes within our owne bodies as the vyrgin Mary had But if that she had nat knowen him in her spirite a lytle more perfectly than her corporal knowlege might haue gyuen informatioÌ„ forsoth it shuld haue profited her very lytle or nothinge she had ben no mete vessel habitacle or mansion place for that sacred body But gyuinge credyte at the last forsakinge her owne reason and iugement wherby she coulde nat attayne to the knowledge of God his wyl plesure being of her selfe counseled to the contrary by natural reason as by these wordes appeared Quoniam virum non cognosco I neuer had flesshely knowledge and company with man I knowe nat what it meaneth I can nat tell whiche way it shulde be so most lyke a playne simple and vertuous mayden felinge her spirites moued and newe altered in her selfe for the holye Ghost wrought merueylously in her and strongly nature gaue place reason quaked fayth relyued so that to the wordes pronounced by the Aungell Thou shalt conceyue c. she made no more a do but yeldinge herselfe vp cleane as one hauing no power of her selfe answered these wordes here I am the handmayde of the lorde let the lorde do with me as it shal please him This worde whereto Mary gaue credit and belefe did get her with chylde this word was made flessh this worde came into the worlde naturally sinne excepted To this worde before any thinge was nothinge did gyue place to be made some thing and of nothing al thing To this worde if Adam had gyuen credit and belefe by the whiche worde he was made and created he had nat fallen nor many more after him This worde the holy fathers froÌ„ Adam to Moises had nat writen but declated and pronounced by the mouthe of God wherby they knewe God and beleued God to be God and the Messias to come To this worde Moyses gaue credyte which was gyuen to him in the mounte in the tables of stone written with the fynger of God that he shulde gyue them to the people that they might be his people a people that shuld feare and loue the lorde This word Moyses dyd wryte in the boke called the Deuteronomium This worde the lorde commaunded to be in the handes of his people and neuer to be left out of theyr handes to be alway with them in al places at al tymes at theyr eatinge and drinkinge ye and at theyr slepinge hauing it for a pyllow to lay theyr hedes on and in theyr iurneys to be theyr companion to comfort them to be theyr staffe to staye them and holde theÌ„ vp And finally in al theyr pastimes to be theyr reioyse delyte This worde was harde of the people in the mounte wherby they knewe God by the whiche he wolde be knowen and nat by any out ward vision bicause partly oure flesshe and corrupt carnall nature can nat aryse vp into the mount to