away the mooste dampnable doctryne of the Monkyshe and Popyshe sort concernynge dubytation and merites committynge them selfe all togither to the comfortable promise of Chryste oure moost mercyfull Lorde ¶ But for what cause I praye you is thê word frely which is called in latyn gratis Frelye only added by Paul nat these wordes also by oure workes but for Chryste hys sake Aboute the whiche wordes nat onelye the consciences of men but also the Prophettes and Apostles haue spoken largely It doeth comprehende in it selfe .ii. thynges mooste hyghly to be noted It doeth exclude all merytynge of oure selfes and our owne deseruynges settynge as it were before oure eyes the deseruynges and merytes of Chryste In the which place specially aboue all other is to be obserued and marked the dradfull angre and wrath of God agaynste synne The greate wrathe of God in so muche that no kynde of oblatyon or sacrifice coulde pease and swage hys wrathe but the death onely of hys owne sonne The vnspeakable loue of God On that other syde the greatnesse of his loue towarde vs is declared in gyuynge his only begotten sonne for oure sake whiche was an excedynge loue farre passinge al other loues The whiche bothe as wel the wrathe of God as the loue of him togyther we must comprehende and hold fast what tyme our consciences beynge in the conflycte and battayle agaynste synne are moste sorowfully payned and greued To God must we lay for vs the merites of Christe what lawe muste we wage with God for whose sake we muste bothe aske and surely truste and loke for pardoÌ„ nat for our merites sake In this poynt consysteth the whole end of thys conflyct and battaile The mind beynge in greate feare of the wrathe of God doethe nat seke to knowe whether God wyll be mercyfull to them whiche haue sufficiently meryted and can shew many godlye dedes and other gaye vertues For that thynge the mynde knoweth wel ynoughe without any question that is to say that God is good and mercyfull to them that are worthye and without sinne for the knowledge of the lawe whiche we do brynge into the worlde to vs as sone as we are borne doethe teache vs that God is good and mercyfull to them whiche are good it is nat that thinge whiche the mynd and conscience seketh after but an other maner of tryng that is whether God wyl be mercyfull to the vnworthye and to the sinner ye or nay wherin this word freely doeth declare what difference is betwene the Gospel and the lawe For the lawe doeth teache that God is good and mercyfull The lawe requyâ—â—â—â—e our owne worthynesse but besyde that it doethe set forthe a condicion of our owne worthynesse and merytes sayenge that god is mercyful to them which are without sinne or whiche be leaste defyled therewith As for the Gospel it doth remoue and put away the condicion of our worthynesse and merytes bearynge witnes that God is recoÌ„ciled againe to vs frely for the merytes of Chryste his owne sake and nat for our merytynge consyderynge that thys faythe that is to saye the sure confidence of the mercy of God doeth leane and depende only on Christ and hys merytes We vse otherwyse in the Scripture in the steade and place of thys exclusyue frely we are iustified by faythe to speake after thys maner Freelye by faythe only by faythe / and by faith we are iustified is all one sayinge Onely by faythe we are iustyfyed The whiche worde onely doeth nat exclude all other kynde of vertues and good dedes that we shulde nat do them But it doeth remoue frome our mindes that dampnable opinion of hope and truste in our merytes and the condicion also of oure owne worthynesse excludynge it cleane and shuttynge it forthe from the cause of oure iustification or acceptation to God as here after I wil speake more largely And verely it is al one thyng to say By fayth we are made iust and by faith we are made iust frely And by onely faythe we are made iuste For it coulde nat be called faythe if our confydence were set in oure owne worthynes and merytes as the Papystes do dreame Fayth is clene banyshed away yf I shoulde thynke that God wyll be then mercifull to me On what thynge dependeth our faythe when I haue done workes ynough and meryted sufficient lye it foloweth therfore that faythe can depende on no thynge but onely on the promyse of God whiche promyse doeth shewe to vs Chryste for whose sake the father hathe promysed that he wyl with oure any fayle be mercyfull vnto vs. ¶ ALSO when Paull in reasonyng thys matter doethe demaunde whether by faythe or by workes we shulde be iustified The mercy of God and our woâ—thynesse are contrary he doethe meane by that worde faythe the perfect trust in the mercy promysed for Chryste sake the which truste of mercy he doeth laye agaynste and as cleane contrary vnto our worthynesse As thoughe he wolde saye to the these wordes folowynge Howe doeste thou thinke that thy sinnes are forgiuen the and that thou arte made the chylde of God for the dignitie and worthynesse of thyne owne workes vertues other good qualities or els by the moost tender mercy of God only for Christ sake Therefore trulye he doethe exclude the dignitie of our workes sayinge that by faythe we are iustified ⧠VVHERFORE without doubt thys sentence is exclusiue and barryng of all our worthynes when Paul saieth By fayth we are iustified that is to say nat for oure dignitie and deserte so that who that wyll truly iudge and deme on thys thynge maye easely perceyue that it is all one thynge to say By fayth we are iustified by faythe we are iustified frelye and by onely faythe we are iustified Thus muche haue I spoken that the phrase and maner of speakynge of these wordes myghte be perceyued and weyed diligently But howe so euer we do vse oure speakinge and wordes lette vs take hede and beware that the thing and matter it selfe be nat confounded and made darke but that thys sentence exclusyue of all worthynes may be kept in hys ryght sence farre from our free acceptation wherby we please God the father for Chryste hys sake For that makethe the difference betwene the lawe and the Gospell as I haue sayde Therfore I haue spoken of thys worde frely that the vertuous and Godly maye consyder Our merytes must be repelled frome oure free acceptacion all merites to be taken and cast awaye Nat to make vs to be the more ydle in well doynge absteynynge frome good woorkes But to make the promyse certayne whiche promyse shoulde be vncertayne if it shoulde depende on the condicion of our merites and to rendre to Chryst the honoure due onelye to hym besyde that it makethe vs se and vnderstande that all oure dedes be they neuer so glorious are neuer able to atteyne to the perfectnes of the lawe For faythe doeth spryng
the lacke of this Faith and al other vices are punished with plages in this lyfe and with paynes to come Blyndnes and sinne are great plages to vs althoughe there were none other Furthermore it is nat only the promise which moueth vs to beleue and to be in a stedfast Fayth but also the commaundement of God which doth commaunde vs to giue credite and belefe to the son it doth courage vs to practice our fayth in good workes bicause that withoute suche exercise and practice oure Faythe doth nat grow and increace as it is declared by the talent Augustine saieth Loue deseruethe agayne to be increased with Loue speaking nat of our acceptacion but of giftes Gyftes do growe by vse of giuing and deserueth to be incresed The greatnesse of the mercy of God also doth encorage vs bicause it pleseth him to allowe this our miserable beggarly and sâ—lender obedience and nat only allowing it but also reputing and taking it to be high honour vnto him Many other thinges do corage vs therto as the rewardes necessary and expedient for this lyfe for the mayntenaunce of the church with rewardes offered to vs of the Lorde at tymes conuenient for our Fayth and the practice thereof as certayntie of meat and drinke peace good successe in al our callinges in our studies in the gouerning of the church and of the common welthe honeste and vertuouse chyldren c. These be greate rewardes but the blindnes of the world is so great that the commaundement of god and mention of eternal payns doth nat much moue and styrre theyr mindes They knowe nat howe necessary these corporal benefites are for vs and howe much it skylleth to vse them wel ¶ LET vs praye therefore vnto God for our lorde Iesu Christe sake whiche doeth pray for vs to styrre vp vertue in vs to teach and gouerne vs in his holy spirite euen as he promised to giue the holye Ghoste to them that wolde aske and call for it ¶ The fourth question AS concerninge the diuersitie of sinne when we say that the dregges of the olde sinne remayneth in vs after our newe byrth and Fayth also it is necessary that we make a distinction of sinne bycause that no man shall thinke that aduoutry and such other deuelyshe abhominations can be in place where Faith is In my boke of common places I haue written large as touchinge deadly and denial sinne Wherefore nowe brefely I wyl shewe teach the reder therof When we be ones iustified by Faythe then muste the iustice of our good conscience in good workes folowe and appeare of necessitie Thys thynge doth the teachinge and doctryne of Christe teache and commaunde often tymes openly and Paul the fyrst epistle and fyrste chapiter to Timothie The whole summe of the commaundemente is a perfect loue frome a pure herte and from a good coÌ„science and from a faith nat fayned It foloweth in the sayde chapiter se that thou doest fyghte a good fyght hauyng Fayth and a good conscience Also the seconde epistle to the Corinthians and the fyrste chapiter Thys is our glory and reioyce the witnes and testimonye of our conscience And the fyrst epistle of Iohn the .iii. chapiter If our hert doth nat coÌ„dempne vs we haue a good trust and confideÌ„ce to god warde Whereby we are taughte that they can nat call and make theyr inuocation on God which haue theyr intent to breake his commaundement against theyr conscience Also the fyrste Epistle of Peter and .iii. chapiter With al sobernes and feare hauing a good conscience And to the Galathians the .v. chapiter The workes of the fleshe are manifest aduoutry whore huntinge worshippinge of forbyd thiÌ„ges which is Idolatry They which so do shal nat enherite the kyngdome of heuen Therfore he calleth theÌ„ manifest bicause he condempnethe al the weting and with their knowlege do coÌ„mit any thing of these against theyr conscience Wherfore Paul to the Romaynes viii chapiter doethe make a distinction of sinne saying If you do lyue after the flesshe you shall perishe and dye If you mortifie the dedes of the fleshe with the spirite you shal lyue There be in godly men operations and dedes of the fleshe whiche are corrupt affections agaynste the which when we do fighte in spirite that is to say nat faynyng and in Hipocrisie but refreyninge them with the true feare of God and a perfecte Faythe we do abide styl in Grace hauinge styl in vs the holy Ghoste and Faythe whiche thinge can nat be withoute greate Fayth in the mynde so manifold are the enticementes and troubles of the world and soden motions of the flesshe ¶ THE Deuyl is alway seking occasions wherewith he maye entice oure mindes and drawe them to him Wherefore we hadde nede be alway watchynge contynuynge in Faythe and inuocation For the victory of thê battayle is Christ which doth ouercome the Deuyll in vs. ¶ BVT for all that our discipline and obedience must be present and redy callinge for helpe by Fayth As Peter sayeth Be you wakinge for the Deuyl goeth styl about lyke a raueninge Lion sekinge whome he maye deuoure And as touchinge our discipline it is sayd I do chasten my body bringinge it into bondage Let the feare of God continuallye resyst our desyres and temptations Let Fayth call for helpe and pardon of oure infyrmitie Let vs marke the examples which do declare the greatnes of sinne and the paynes both perpetuall and also present in this lyfe therefore As Ioseph being tempted and moued by the tentation of his Lady and maistres nat with out great battayle and fyght of mynde did resist the fury of the woman and the crafty assaultes of the Deuyl he perceyued that the Deuyl went about fyrst to pollute him with sinne and so to plucke him from God to spyl and robbe him of the gift of ê“phecie to make him naked of al heuenly ornamentes and gyftes to rayse vp a sclander wherby the doctrine of Ioseph shulde be had in lesse estimation and regarde that God shulde be euil spoken by and finally that the true religion whiche was but newe spronge vp shulde be vtterly extinguished and putte out of memory ¶ SO great a ruine and decay shulde so lytle so small and so folysshe a pleasure haue broughte with it For the Deuyll doethe se a farre of workinge snares to oure distruction which be inextrycable and vnpossible that thou shuldest euer come forthe of them if thou doest ones fall into them As Dauyd many other vertuouse men haue had the experience therof Ioseph considering al this matter what wolde folowe didde stande vp strongly with Fayth against these entycementes and perilles vsinge this outwarde discipline and callinge for the helpe of God So our captayne the son of God by Ioseph did ouercome breke the purpose of the Deuyl Venyall synne ¶ ON this fashion when good and vertuouse men do striue against this infyrmitie the infirmitie is commonly called venyal sinne ¶ OTHER sinnes there be coÌ„mitted
of God conteynyng no maner of folyshe questions but settyng forth the glory of Christ and makynge open the great infyrmitie and weaknes of man being in al pointes agreable to the scripture both of the olde and newe Testament and for as muche I say as in all ages in the churche all godly disposed people do find by experience this consolation and comfort to be trewe most necessary and expedient I meruayle greatly that our aduersaries be so blynd that they can nat fynd in theyr hert to alowe it and muche more that they be full of furye and madnes that with toothe and nayle they do openly resist it But the Deuyll is in the cause whiche diuers wayes doth poure in errors into maÌ„nes mynde to the entent that the glory of Christ myght be obscured made darke ⧠LET godly men therefore praye that it wold please the Lord to preserue his owne worde and Gospel that he do nat suffer it to be forsaken and put oute of the waye that it wolde please hym to gouerne vs with his lyght and that in settynge and shewynge forth his truthe and veritie vnto al men the foule darke cloudes which the Deuyl hath brought in maye by the bryghte clearenes of his worde be vtterly expulsed Finally that the contagious and stinkynge myste of his traditions full of rotte and all infection with this brennynge heate may be dryed vp frome the face of the earth ⧠LET our industry and diligence prouoke and styrre vp Christ towarde vs. Let lerned men endeuor them selfes to set forth this great cause and matter plainly openly and diligently that our posteritie maye haue at oure handes without knottes or knorres withoute Sophisticall and deuelysshe elusions let them nat refuse neyther payne nor labour in lerning therof nor yet no kinde of punishment in professing and confessing therof For without lerninge thys matter can not be made playne And to beare the hatred and displesure of great heades and wordly wyse men which do resist the word some for one cause some for an other cause improuing and condempning this matter it is requisite to haue a manly herte and a good stomake Good and godly men must contende and fyght spiritually vnder the banner and standerd of the Gospel as Christ witnesseth In this my father heuenly is glorified if ye be my disciples bringing forth fruite bounteously Wherfore lette vs set forthe this doctryne faythfullye and truly with al simplicitie and plainnesse making our inuocation to the Lord that it wold please him to gyue to vs his holy spirite and graunt vs increase therof ¶ TO this matter we wyll adde and ioyne certayne argumentes and obiections wherwith the aduersaries of God doth impunge this our iudgemente and mynde ¶ THE fyrst principal of theyr obiections is borowed forth of the epistle of Iames nat takinge him as he mente but to make him for theyr dogged stubborne proude stomakes purposes and intentes ⧠NAT by Faith only but by workes c. Wherto it is very easy and lyght to make answere being no great difficultie to him which doeth vnderstande Iames aright The fyrst obiection of the papistes wheroâ— thei dâ—â—onâ—de theyr iustificaâ—â—â—n by workes Iames in thê place doth cal faith the hystorycal knowledge of Christ for he sayeth The Deuyl doth beleue But Paul speaketh of fayth in his other signification which is the certayne confydence and trust of mercy promised to vs for Christ sake Wherfore Iames doeth reprehend and rebuke the error of those which do suppose them selfes to be iust in that they do professe the knowlege of the hystory and lyfe of Christ which is a thinge very necessary in dede as all other good workes be but that is nat the truste and confidence whiche we haue wherby we do receyue remissioÌ„ of sinne as it is manifest And where he sayeth that Abraham was iustified by his workes you muste marke and obserue the maner of speakynge ⧠HE meaneth nat that Abraham for his workes is reconciled but that the workê of Abraham being by Fayth recoÌ„ciled to God ar after his reconciliation pleasant and acceptable to God For the workes are a certayne outwarde iustice of the Lawe and are acceptable in them which be reconcyled but they deserue nat remission of sinne or acceptation to eternal life Therfore he sayd that Abraham by his workes is iustified that is as much to say as the workes of Abraham are pronounced iuste the which is true in Abraham being iust and reconcyled and beleuing And truly it is necessary that workes do folowe in the whiche our Fayth may be lyuely and put in practyce Let vs go vpright in this matter and handle it in his owne kind with out Sophistical bablinge Iames doeth nat treat and medle with that argument that Paul speaketh of but of that fayth whiche is the belefe of the hystory of Christ whiche the Deuyll as wel as the faythful had Wherefore the wordes of Iames are nat contrary to the wordes of Paul nor yet to be alledged agaynste him or agaynste any other parte of the Scripture ¶ An other obiection â—he second â—biection ☞ IF thou wylt enter into lyfe kepe the commaundementes Ergo then for our workes is gyuen lyfe euerlastinge and nat frely to him which beleueth you must marke distinction betwene the wordes of the Lawe and the wordes of the Gospell ☞ THESE be wordes of the Lawe which must nedes be expounded by the Gospel for no man shulde be saued yf he shuld be iudged by the Lawe as by thys reason folowing appeareth The keper of the commaundemente shall enter into lyfe but no man kepeth the commaundement and Law being therfore nat with out sinne and so no man which is without sinne shal be saued bicause he caÌ„ nat kepe the commaundement as he oughte to do Solutyon ⧠Therfore you muste adde to those wordes yf you wyll enter into lyfe c. that is to say after the Gospell whiche promiseth forgiuenes of sinne and iustification or imputation of Iustice for Christe sake and so begynneth in vs a newe obedience which the Lorde doeth approue and allowe ye though it be vnperfect nat that it shulde be the pryce of lyfe euerlastinge And so it is necessary that the commaundement be kept and the Lawe taught that repentaunce and fayth may growe in vs. But the Lawe alone is nat to be taught without the promise which promise being taken away the Lawe is nothinge els but a minister of wrath bringinge death euerlastinge without ende It is playne that Christe is the ende of the Lawe Wherefore we may nat consyst and byde styl in the law But when we do heare the Lawe preached to vs trymblyng and quakyng therat we maye nat thynke that we be accused bicause we shuld perishe but bicause we shulde thereby haue occasion to seke our mediator the sonne of God whome let vs take to be gyueÌ„ to vs that by him we may be deliuered frome sinne frome the
God brynge with it ⧠And bycause that the Papystes do beat into the heades of the simple plain and vnlearned people to styrre them to the hatred of the worde of God sayeng and beatynge theyr handes that these newe felowes they do teache no good workes they bydde you do no more but beleue and you shall be saued lyue you neuer so licensiously so lewdly To coÌ„uince them therfore of theyr most deuelyshe malice and open sclaunder in the thyrde parte he speaketh and teachethe good workes what workes and howe they muste be done howe they shal be pleasaunt and acceptable to God The whiche workes he callethe a Christian mannes obedience A christian mannes obedience which commeth necessary after faythe In the which parte he shewethe howe venyall sinne is to be taken and what sinnes they be whiche makethe vs destytute of grace and the holye Ghooste ¶ In the fourthe and laste parte lyke a moost diligent Scholemayster be settethe forthe one after an other all theyr Sophistical cauillations and croked argumentes where with they myght deceyue and begyle a ryghte good clerke that bothe you maye knowe what they be and howe they are to be dissolued and put awaye whiche thynge shall be very necessary to be marked that when men do heare them in theyr reasonynge wryenge and wrastynge the woorde of god thei may stop theyr mouthes with the ryghte vnderstandynge of it that at the laste they shal be ashamed to brynge anye more suche durte before men At thys poynt this Godly clerke finisheth his worke very profytable and necessarye for all men The whiche woorke I wolde exhorte all men to rede earnestly and to marke the auctorities of the scriptures by hys Godly laboure gethered togyther for the vse of other men that they may haue them at all tymes in a redynes to ferche them forthe of theyr brestes as it were shaftes oute of a quyuer to serue theyr purpose to the mayntenaunce of the trewe worde and glorye of God agaynst the whole rabble of the Papystrie ¶ In consideration therfore of the most propensed and redye good wyll and fauoure whiche youre grace alwaye hath borne and doeth beare styll to the most heauenlye worde of God and to the furderars thereof I coulde deuysing with my selfe fynde no man more fytte to whome thys treatyse shulde be dedicate and gyuen better than to youre grace Whose naturall inclynatyon to al goodnesse to be very Godly the mooste lucky and prosperous successes of all your affayres the Lorde declarynge his especyall fauoure and loue to youre grace warde that agayne in hys defence you shoulde haue a stronge stretched oute arme agaynste hys enemyes do giue so trewe and manyfeste euydence and testyfycatyon that all Chrystendome speakethe moste honourable thereof ⧠To the whiche worke of Iustyfycatyon I haue annexed and sette to a lyttell matter nat vnfruytefull I truste called an Apologye or Defence of the worde of God declaryng and prouynge howe nedeful it is that the word of God be in the handes of all men and common for al persones shewynge also what great inconuenyence commeth by the lacke thereof beynge the only cause of al the detestable enormities and vices whiche are wroughte and commytted thorowe all the worlde Wherewith as with an apple of myne owne tree moost lowly with all reuerence I submitting my selfe vnto youre grace do presente and gyue trustynge in the Lorde that accordyng to your olde accustomable gentylnesse you wyll with no lesse good wyll receyue and accepte thys myne enterpryse than it was with a most pure and louynge herte offered vp Whereby I am surely certayned of .ii. commodytyes thereby receyued Fyrste that the purenesse and sinceritie of my herte to your grace ward is hereby declared and also accepted Secondelye that all they whiche shall receyue any profyt of this translation shall most thankefully next to God ascrybe the occasyon thereof to your grace whome I beseche the Lorde long to preserue to the safe tuition and good gouernaunce of oure soueraygne Lorde and vyrgyn Kynge and to the comforte of all the realme and dyscomforte of al those whiche are Goddes and his grace his enemyes and specyally to the furderaunce of the worde of God Whose excellente Maiestie I pray God manye yeares to contynewe with increase of all hys Godlye gyftes that his grace may sprynge and growe of a lyltell swete tender plante to be a strong olde tree with many goodly and comfortable braunches ⧠AMEN ☞ THE IVDGEMENTE OF PHILIP MELANCHTON concernynge the artycle of the iustyfycatyon of man which is by fayth only IN MY BOKE ENtytuled the common places of the scripture my mynde and entente was to declare and make open with all simplicitie and plainnesse as nighe as God wolde gyue me leaue all that the Prophettes and Apostles haue written and taughte concernynge the artycle of iustification entendynge nowe the selfe same thynge bycause that that kynde of matter is mooste peculyer and proper vnto the Epystle of Paull vnto the Romains purposynge in some places thereof to speke more playnly THE Phylosophers do call Iustyce a certayne Obedyence vniuersal as touchyng to al vertues that is to saye an outwarde honeste dyscyplyne the whiche a man by hys owne strength may and can perfourme The whiche Iustyce Iustyce of workes Paull doeth call the Iustice of the lawe and the Iustice of workes We haue often tymes declared to you that God wyllethe and commaundethe that all men shal be bounde and as it were tyed faste with an outewarde honest dyscyplyne as Paull witnesse the sayinge The lawe is made for the vniuste and the Lorde doethe punyshe those which be offenders and brekers of this dyscipline as be those whiche are swearers periurous personnes blasphemers of the Lorde seditious manquellers horemongers thefes and lyers It is true that Arystotle sayethe Neyther Hesperus nor yet Lucifer the nyghte and the daye starre are nat more beautifull and goodly thaÌ„ Iustice that is to say honest discipline It is forsoth a good ornameÌ„t of man beyng no thyng in the world that thys weak nature of man can or maye perfourme more excellente than thys But yet for all that we muste be certaynly assured that this dyscyplyne can nat by any meanes satysfy and perfourme all that the lawe doethe requyre Oure outewarde workes are nat perfect as the very lawe but that thys discipline is nothiÌ„g els but as it were a smal shadowe of the lawe bearynge thereto witnesse excellently Paull the 2. what is to behold moyses vnder a vayle Corinth 3. Cap. sayeng these wordes The Iewes do beholde and loke vpoâ— Moyses with a couered face vndeâ—vayl that is to say nat hauing the very lawe shynynge in them I do meane the knowledge of God and a perfect obedyence suche I saye as can be no more requyred but onlye a fewe outewarde workes The lawe of God doethe aske at our handes No man for hiâ— workes is iust before God nat only externe and outwarde workes
to make muche of our owne wyttes nat regardyng the Lorde mockynge and dalyenge with thys opinion and that opinion of God as the supersticyous holy hipocrites and the deintly fedde epicures vseth to do dayly to haue dyuers and sodein motions and styrringes in vs clene contrary to God and hys lawe These I tel you playnly be no small euyls and vyces Nay that they be great and sore vyces the bytter and sharpe paynes ordeined by God and prepared for the coÌ„mytters and offenders doeth sufficiently declare to vs. For these abhominable vyces God dyd make man subiecte and thrawl to deathe punishynge and chastenynge him straytly with many and marueylous kindes of calamities and miseries Consyderynge therfore that the wrathe of God for these offences might by no maner of sacrifice be peased and pleased but by the death of his owne son onely it doeth folowe of necessitie that that vyce is a greate vyce which requyreth so greate a raunsome to be redemed with It is a marueylous thynge to se that the dulnesse of man is so great that he can nat perceiue and se this his owne disease beinge so great Wherfore sithe that man is so blynde that he canne nat nor wyll nat se and knowledge it God hys selfe with hys owne voyce and doctryne hathe made it open to the eyes of al men Lette vs heare hym and beleue hys worde settyng at lyght al Sophistical cauillations whiche with theyr mockyng and mowyng do make of originall sinne but a trifle and a thyng smal to be regarded and taken hede of nat muche settyng by nay vtterly refusynge and dispisinge our sacrifice whiche is Chyst From the whiche most pernycyous doctryne let vs both with the inwarde and outwarde eares with hert and mynde abhorre and flie from as the most dangerous pestileÌ„ce of maÌ„s soule ¶ Iustification NOVVE TO COME TO iustification and to declare that thys worde to iustifie after the Hebrue Phrase is vsed commonly for to pronounce or to repute iuste As if a manne wolde say after the maner of speakynge of the Hebrewes The Romaynes dyd iustifie Scipio whiche was accused of the tribuns whiche is as muche to say as the Romaynes dyd quite Scipio pronouncynge hym iuste and wrongfullye accused After the selfe same maner in Paul hys reasonynge muste we vnderstande iustification to signifie remissioÌ„ of synnes and free receyuyng or acceptacion vnto lyfe euerlastynge as it is manifest the .iiii. cap. to the Romaynes In the whiche place he doeth defyne iustification to be the remission and forgyuenes of sinne So that this sentence by faythe we are iustified is as much to saye as we are reputed of God iuste for Chryste sake when we do beleue And thys worde iustyce doeth nat meane in thys place the iustyce of the lawe or the obedience vniuersal and our owne qualities Iustyce when we do say by faythe iustice is gyuen But it doeth signifie the imputacion of iustyce and acceptacion of God that is to say though we be nat of our owne worthynes cleane and iuste yet it doeth please God for Chryst sake to take iÌ„ good worth our vnworthines callynge and makynge vs iuste if we do beleue and so accepteth our good wyll A iust man makynge hys iustyce our iustyce hys worthynes our worthynes So that by thys vnderstandyng a iust man is taken respectiuely for hym that is accepted of God to lyfe euerlastinge We must note also that as sone as we do obteine remission of synne we haue also gyuen to vs the holy Ghost when with faythe we do comfort vs after our fall So that to our iustification is annexed and ioyned the gyft of the holy Ghost which doethe nat begyn to worke in vs one vertue only but also al other vertues as the feare and loue of God the loue to the truthe purenesse of lyfe pacyence ryghte dealynge with our neyghboure as here after I wyll declare more when I do speake of workes wherfore 〈◊〉 we nat iust for oure veâ—tues The whiche vertues do nat meryte remission of synne nor yet are our iustyce or iustification for the whiche a man is accepted and pleaseth God bycause those vertues be nat thorowly perfect and good ¶ FVRTHERMORE when oure conscyence is full of anguysshe and tormente for synne and doeth seke wherefore we are iustified it doth nat inquire what vertues we haue and what good dedes but it doeth seke howe we may attayne to remission of sinne and reconcilyatyon with God Oure conscyence is vexed and troubled aboute the wyll of God nat beholdinge what we our selfe haue done that is good or what vertues we haue in vs. But in case we haue any vertues whiche be of any estymatyon yet oure conscyence doethe nat laye and compare them with the iudgement of God ¶ THEREFORE they whiche do interpretate thys worde Iustyfycatyon to be an infusion of vertues they do nat attende and marke that in thys case we reason of the remission of synne onlye of the peace of conscience and reconciliation with God For we do seke howe we may be iustified whiche is howe we maye haue remission of synne makynge one necessarye conclusion that God is mercyfull to vs. IustificatioÌ„ It folowethe therfore necessaryly that iustifcation is to be taken for the remission and forgiuenes of sinne for the fre acceptation of god and for imputation of iustice ¶ Grace GRACE DOETH SIGnifie the fre acceptation and mercy of God promysed to vs for Christ sake wherwith is ioyned the gyft of the holye Ghost as witnesseth Paul RomÌ„ v. cap howe muche more the grace of God and the gyft in grace by the which grace is vnderstanded the free reconciliation and by the gyfte in grace is mente the gyft of the holy Ghost with the renewynge and begynnyng of a newe and eternall lyfe For in the forgiuenes of sinne as I haue sayde is conteyned the gyft of the holy Ghost It is the prophane and vngodly Philosophy of Pelagian to be detested whiche holdeth opinion Pelagians doctryne that without the operation of the holy ghost men are made the sonnes of God and heyres of lyfe eternal Oftentymes therfore vnder the vocable of grace is signified the helpe and woorke of the holye Ghost Grace But the pryncypal signification of grace is free acceptacion as is sayde Paul by Grace obteyned remission of sinne beynge as muche to say as Paull for Chryst sake obteyned forgyuenes of synne Wherfore the Monkishe and Popyshe exposition is cleane to be refused Grace after the papistes doctrin doth signifie vertues and good qualyties whiche are in a maâ— as when we saye he is a gracious man whiche is full of good dedes whiche inuentynge and deuisinge a declaration cleane contrary to the mynde of Paul saying that by grace we do purchase remission of sinne whiche is as they say for our own vertues ¶ AND that grace doeth signifie the reconciliation and fre acceptacion promised for Chryst sake many sayinges of the Scriptures do
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
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 ¶
An other argument Sophisticall Workes which be againste the lawe of God are sinne Ergo. Good workes are iustice ☞ This consequent must be true saye they for they be contraries bad workes and good workes And the knowlege of the one contrary Contrari oâ— eadem est disciplina is the knowledge and declaration of that other Wherefore it foloweth that by good workes men are iustified for as much as good workes be iustice ☞ This is very lyghte and easy to be answered It is true as they say if that good workes were a perfect obedience But bycause they be farre frome a perfect obedience you maye soone perceyue that the argument is nat good bycause they be nat right contrary For noughty workes are right nought in dede but our good workes are nat perfectly good workes for as much as they haue much fylthynes and corrupcion in them wher with they be corrupted As by example Pomponius Artycus was both modeste and iust to the Citezins But he douteth of the gouernance and prouision of god he is without the feare of God whiche marreth the rest of his vertues ¶ The whiche argumente may sone begyle and deceyue them whiche are nat warned and taughte the subtyltie therof Therefore the consequent of thys argument is false bicause they be nat clene and directly contrary Lyke answere shall you make to thys argumente that foloweth ☞ An other Ill workes do condempne vs. Ergo. Good workes do saue vs. ¶ I do deny your coÌ„sequent affyrminge that it is no ryghte contrarietie For yll woorkes are thorowly euyll oure good workes are nat thorowly good beynge bothe corrupte and vnperfect Example Dauyd hath many good workes and yet he hath many vicious affections as somtâ—me in doubting of the goodnes of God The which darknes a greate heape of vices doth accompany as to be without care of God to haue confidence in thyne owne wysdome and iustice to be without the feare and loue of God nat to be in Fayth so ardent as he ought to be I do knowe men whiche haue made theyr bost that with this argument they haue broken down the walles of thê opinioÌ„ of iustificatioÌ„ But how folish childish a thiÌ„g it is ther is none which hath eyther eyes to se or eares to heare but can perceyue and iudge this matter ¶ An other Synne is the hatred of God Ergo. Loue is the iustice of God ¶ With this argument Eccius thought to bynde Beares and to proue that by fayth only we are nat iustified The paruis â—f Oxforde and I thynke no boye of the paruis scholes is so folyshe and ignorant but that can put this blowe asyde without any daunger I do graunte that perfect loue is the iustyce which the lawe doeth requyre But as I haue sayde we are nat iuste by the law For it is vnpossible that loue shuld be before we are by faythe reconciled After the which reconciliation foloweth a begynnynge of a newe obedience and lyfe remaynyng styl in vs great infyrmitie and wekenes repugnant to the lawe of God which doeth disdayne and rage against the iudgement of God as the Psalme Be you angry but sinne nat Therfore we must haue an other maner of iustice which is the free acceptatyon of God ¶ An other Iustice is in our wyll But fayth is in vnderstandynge Ergo Fayth is nat iustice ¶ The fyrst part which is called the Maior is true concernyng the iustyce of the lawe which iustice doeth signifie oure owne qualities and vertues which are in our wyll But when that Paull doeth speake of the iustyce of fayth he dotth nat meane our vertues or qualities but our free acceptation imputatioÌ„ of iustice that is to say that we be made right wise by fayth which are in dede vnright wise For he teacheth that men are reputed iust that is accepted to God nat for our owne qualities but for an other thyng without vs and that is our mediator the sonne of God only by mercye The which mercy must be receyued by fayth The which faythe is nat onely a knowledge of the minde but it is also a consentment and agrement to the promise beleuing the promise to be true wherto is requyred the motion and styrryng of the wyl as lerned men doth knowe whiche motion is both to wyl and also to receiue the promise so to rest in it ¶ This fayth to conceyued when we do assent to the promise of the Gospell wherwith when the trobled conscience doth comfort it selfe in the selfe same moment the holy Ghost by the word moueth the hert to beleue ¶ Another By Fayth we are iust Fayth is a worke Ergo. By workes we are iust ¶ By fayth we are iustified nat bicause fayth is a worke qualitie inuert in vs but bicause it doth take holde of mercy cleauinge faste to Christe but to make it playne you must turne this sayinge by fayth we are iustified to his correllatiue that is to say By the mercy of God for Christ we are iust but yet by faythe we must certyfy our selfes that the same mercy perteyneth vnto vs. And to the seconde part of this argument called in latin the minor I grant it true For fayth is a worke as other vertues be workes as loue pacience chastitie and lykewise as al other vertues be vnperfect so faith also sometyme is weke and feble Wherfore we are nat iust for the worthynes of the vertue fayth as for a worke but bycause it doth apprehend and receyue the mercy of God It is necessary that there be some instrument and meane whereby the mercy of God must be trusted after wherby Christ must be loked on with the inwarde eyes wherby also we must certayne our selfes that Christ wil forgiue vs. Therfore we must aunswere to the minor that faith is a worke for the whiche worke sake being taken as a worke we are nat iust but bycause it doth take hold on the mercy of God Therfore it doth nat folowe that for our workes we are iustified It may also be aunswered that this argument is nat good bicause there is more concluded in the consequeÌ„t or conclusion than is conteyned in the premises For it maketh conclusion of iustification wherof is no meÌ„tion made neyther in the fyrst nor seconde parte of the argument that is neyther in the maior nor in the minor ¶ An other argument By Grace we are iust Grace is a loue poured into our mindê Ergo. By loue we are iust ¶ To the seconde part I answere that the ryght and chiefest signification of Grace is to be taken respectiuely signifieng the fauor or mercy or free acceptation for Christ with the which free acceptation is ioyned the gyft of the holy Ghost which is the moost propre and right interpretation of this vocable Grace And therfore they which expouÌ„de by Grace we are iust that is for the vertues which be in vs we are iust they make an exposition cleane contrary to Paul takinge away