but also a perfecte obedyence whereby it is easye to be perceyued that no man can be iust before God that is to saye accepted for the outward dyscyplyne as the sayde Paull wytnesseth playnly by the workes sayeth he of the lawe no flesshe shall be iustified The whiche sayenge doethe mynyshe nay plucke away cleane the commendatyon and prayse of iustyfycatyon nat onlye from ceremonyall workes but also from morall workes speakynge of the whole outwarde disciplyne And where as the Philosophers and lawes humayne do dyspute and reason of thys outwarde discipline whiche is the couered face of Moyses they do nat serch howe or which way a man may be iust that is to say accepted be for God Furthermore we may nat compare and set togyther as of lyke estimation the sentences and myndes of the Philosodhers with the holy learnyng and teachinges of Paull Lette thys carnall Iustyce haue his place What rule beareth this outewarde Iustyce of the Philosophers That is to saye lette the lewde wycked and carnall people be brideled and pluckt in with this outwarde discipline let the teachyngê of the Phylosophers be in the middes of the greate multitude of the people let them behold the face of Moyses couered nat ascendynge vp into the mounte vnto God Let Origenes and suche as be of hys secte continewe styll amonge the blinde people Origen nat beholdynge the cleare and open face of Moyses teachyng and prechyng none other but a carnal outward and fleshely Iustice For as much then as the naturall reason of man can nat se by what meanes nor howe we shuld be reputed iust before God the Gospel prechethe an other kynde of Iustice The Iustice of the Gospell nat knowen to mannes reason but reueled and made open to the fathers fyrste by God hym selfe and afterwarde by hys Prophetes more and more declared and laste of all by Christe him selfe and hys Apostles manifested to the whole world Therfore Iohn saide God no man did euer se but only the sonne of God whiche is in the bosom of the father he hath declared him to vs. As though he wold saye thys wyll of God that God wolde forgyue frely and giue lyfe euerlasting for his sonnes sake no creature no reâ—son humayne coulde attayne to vnderstande and perceyue but onelye by hys sonne manifested and declared Of the whiche moste merueylous and excellent benefyte Paul preacheth whose saying brefelye in the declaration of the Epystell I entende to expounde and declare ye and Christ hys selfe as it becommeth hym whiche is a cunnynge craftes mayster in fewe wordes comprehendynge the whole summe and discipline of the Gospell commaunded hys disciples to preache repentance and forgyuenesse of sinne in hys name The totall summe of the preach is of the Goâ—pell is repentaunce and foâ—gyuenes of sinne foâ— Christ sake onely By the whiche wordes you may perceyue that the ministery and office of the Gospell is fyrste to reprehend and rebuke sinne as witnesseth our mayster Chryste sayenge The holy Ghoste shal reproue you and rebuke the worlde for sinne c. And so the mynde and conscience of man recognisyng and knowlegynge of olde hys sinne and for that the dredefull angre and wrathe of God Repentance then is moued and styrred with no counterfete and fayned feare but with mooste heuye teares and sorowes that he quakethe agayne which with heuy and depe syghes beynge ones perceyued and felte the Gospell doeth laye and sette before him that thynge which is full of all comfort vtterynge and pronouncynge that voyce whiche is proper onely to the Gospell whiche is the promise of Christ his benefyte declarynge the sonne of God to be the mediator after that maner that Iohn dyd sette hym forthe and descrybed hym sayenge Beholde and se the Lambe of God hym I say which taketh awaye the sinne of the worlde He commaundeth you to be certaynlye assured and persuaded that for thys medyator hys sake whiche is the sonne of God oure Lorde Iesus Christe we do obteyne remission of our synnes beynge imputed iuste nat for any of our workes or merites but freely by faythe that is to say when we do beleue without any wauerynge that we do obteyne those greate benefites for Christe hys sake when do we obteyne remission of our sinne by whome and howe when we do lyft vp our selfes standynge vpryghte beynge vnderset with thys faythe lokyng on no thynge elles but on Christe then do we obteyne remission of our sinnes and are reputed iuste that is to saye God for his mercye sake doeth accepte vs and sendethe into vs the holy Ghost making vs the sonnes of God and heyres of lyfe euerlastynge Bearynge therto wytnesse Iohn 1. cap. He gaue to them the poure to be made the sonnes of God to them I saye which do beleue in hys name These thynge are playne and easy to be thorowly perceyued and moste fytteste for the vse of our consciences Dauyd as by dyuers examples may appere Dauyd beynge a kynge for hys abhomynable Adultery committed and murder beyng accused of the Prophet dyd fele in him selfe so greate torment and feare that he was nat able to stande vnder it but was borne downe to the ground the tormentes of his conscience were so heuy whome afterward the Prophete comfortynge with thys voyce of absolution dyd lyfte him vp as it were takynge and lyftynge hym from the grounde by the hande sayde The ryghtâ— maner of absolution The Lord hath taken away thy sinne Thou shalte nat dye At the whiche voyce Dauyd dyd beleue hys synne to be forgiuen nat for hys owne dignitie The faythe of Dauyd deseruynge or merites but freelye for the mercye of God hys sake And so he was thorowlye taught and lerned that the delyuerance frome sinne and deathe is promysed for the sauiour sake that was to come beleuynge stedfastlye that Christe shulde be the onely oblation and sacrifice for the sinne of man As the psalme bearynge wytnesse sayeth Thou arte the preeste euerlastynge c. with thys faythe Dauyd steyinge and bearynge hym selfe vp was made iuste that is accepted before God to euerlastynge lyfe what / and how is this worde iuste taken with the Scrypture Luke also 7. cap. The woman came wepynge to Christe knowledgynge her sinnes and herde of Christ go thy way in peace thy fayth hathe saued the. ☞ SO these two motions feare and fayth are set forth and described in our conuersion Feare and faythe are togyther in oure conuersion The whiche feare men vse to call contrition whiche beleue thou verelye can neuer merite remission of sinne Naye excepte thou be propte vp with faythe thy mynde beynge oppressed and ouerwhelmed with teares heuines feare thaÌ„ must nedes runne headlynge to euerlastynge deathe Euen so dyd Saull and Iudas peryshe for euer Saul Iudas nat coÌ„fortyng them selfes in the middes of theyr anguishe and sorow with faith and knowledge of the mercye of God And this is the sence of Paull his
of God conteynyng no maner of folyshe questions but settyng forth the glory of Christ and makynge open the great infyrmitie and weaknes of man being in al pointes agreable to the scripture both of the olde and newe Testament and for as muche I say as in all ages in the churche all godly disposed people do find by experience this consolation and comfort to be trewe most necessary and expedient I meruayle greatly that our aduersaries be so blynd that they can nat fynd in theyr hert to alowe it and muche more that they be full of furye and madnes that with toothe and nayle they do openly resist it But the Deuyll is in the cause whiche diuers wayes doth poure in errors into maÌ„nes mynde to the entent that the glory of Christ myght be obscured made darke ⧠LET godly men therefore praye that it wold please the Lord to preserue his owne worde and Gospel that he do nat suffer it to be forsaken and put oute of the waye that it wolde please hym to gouerne vs with his lyght and that in settynge and shewynge forth his truthe and veritie vnto al men the foule darke cloudes which the Deuyl hath brought in maye by the bryghte clearenes of his worde be vtterly expulsed Finally that the contagious and stinkynge myste of his traditions full of rotte and all infection with this brennynge heate may be dryed vp frome the face of the earth ⧠LET our industry and diligence prouoke and styrre vp Christ towarde vs. Let lerned men endeuor them selfes to set forth this great cause and matter plainly openly and diligently that our posteritie maye haue at oure handes without knottes or knorres withoute Sophisticall and deuelysshe elusions let them nat refuse neyther payne nor labour in lerning therof nor yet no kinde of punishment in professing and confessing therof For without lerninge thys matter can not be made playne And to beare the hatred and displesure of great heades and wordly wyse men which do resist the word some for one cause some for an other cause improuing and condempning this matter it is requisite to haue a manly herte and a good stomake Good and godly men must contende and fyght spiritually vnder the banner and standerd of the Gospel as Christ witnesseth In this my father heuenly is glorified if ye be my disciples bringing forth fruite bounteously Wherfore lette vs set forthe this doctryne faythfullye and truly with al simplicitie and plainnesse making our inuocation to the Lord that it wold please him to gyue to vs his holy spirite and graunt vs increase therof ¶ TO this matter we wyll adde and ioyne certayne argumentes and obiections wherwith the aduersaries of God doth impunge this our iudgemente and mynde ¶ THE fyrst principal of theyr obiections is borowed forth of the epistle of Iames nat takinge him as he mente but to make him for theyr dogged stubborne proude stomakes purposes and intentes ⧠NAT by Faith only but by workes c. Wherto it is very easy and lyght to make answere being no great difficultie to him which doeth vnderstande Iames aright The fyrst obiection of the papistes wheroâ— thei dâ—â—onâ—de theyr iustificaâ—â—â—n by workes Iames in thê place doth cal faith the hystorycal knowledge of Christ for he sayeth The Deuyl doth beleue But Paul speaketh of fayth in his other signification which is the certayne confydence and trust of mercy promised to vs for Christ sake Wherfore Iames doeth reprehend and rebuke the error of those which do suppose them selfes to be iust in that they do professe the knowlege of the hystory and lyfe of Christ which is a thinge very necessary in dede as all other good workes be but that is nat the truste and confidence whiche we haue wherby we do receyue remissioÌ„ of sinne as it is manifest And where he sayeth that Abraham was iustified by his workes you muste marke and obserue the maner of speakynge ⧠HE meaneth nat that Abraham for his workes is reconciled but that the workê of Abraham being by Fayth recoÌ„ciled to God ar after his reconciliation pleasant and acceptable to God For the workes are a certayne outwarde iustice of the Lawe and are acceptable in them which be reconcyled but they deserue nat remission of sinne or acceptation to eternal life Therfore he sayd that Abraham by his workes is iustified that is as much to say as the workes of Abraham are pronounced iuste the which is true in Abraham being iust and reconcyled and beleuing And truly it is necessary that workes do folowe in the whiche our Fayth may be lyuely and put in practyce Let vs go vpright in this matter and handle it in his owne kind with out Sophistical bablinge Iames doeth nat treat and medle with that argument that Paul speaketh of but of that fayth whiche is the belefe of the hystory of Christ whiche the Deuyll as wel as the faythful had Wherefore the wordes of Iames are nat contrary to the wordes of Paul nor yet to be alledged agaynste him or agaynste any other parte of the Scripture ¶ An other obiection â—he second â—biection ☞ IF thou wylt enter into lyfe kepe the commaundementes Ergo then for our workes is gyuen lyfe euerlastinge and nat frely to him which beleueth you must marke distinction betwene the wordes of the Lawe and the wordes of the Gospell ☞ THESE be wordes of the Lawe which must nedes be expounded by the Gospel for no man shulde be saued yf he shuld be iudged by the Lawe as by thys reason folowing appeareth The keper of the commaundemente shall enter into lyfe but no man kepeth the commaundement and Law being therfore nat with out sinne and so no man which is without sinne shal be saued bicause he caÌ„ nat kepe the commaundement as he oughte to do Solutyon ⧠Therfore you muste adde to those wordes yf you wyll enter into lyfe c. that is to say after the Gospell whiche promiseth forgiuenes of sinne and iustification or imputation of Iustice for Christe sake and so begynneth in vs a newe obedience which the Lorde doeth approue and allowe ye though it be vnperfect nat that it shulde be the pryce of lyfe euerlastinge And so it is necessary that the commaundement be kept and the Lawe taught that repentaunce and fayth may growe in vs. But the Lawe alone is nat to be taught without the promise which promise being taken away the Lawe is nothinge els but a minister of wrath bringinge death euerlastinge without ende It is playne that Christe is the ende of the Lawe Wherefore we may nat consyst and byde styl in the law But when we do heare the Lawe preached to vs trymblyng and quakyng therat we maye nat thynke that we be accused bicause we shuld perishe but bicause we shulde thereby haue occasion to seke our mediator the sonne of God whome let vs take to be gyueÌ„ to vs that by him we may be deliuered frome sinne frome the
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 ¶
⧠THE IVSTIFICATION OF MAN BY FAITH ONLY MADE AND VVRITTEN by Phylyp Melanchton and Translated out of the Latyn in to this oure mother tonge by Nicholas Lesse of London AN APOLOGIE OR DEfence of the worde of God declaringe what a necessâ—ry thynge it is to be in all mennes handes the want wherof is the only cause of al vngodlines committed thorowe the whole earthe made by the sayde Nicholas Lesse Augustinus in Psal 31. Si vis esse alienus a gratia iacta merita tua ⧠TO THE MYGHTIE AND VICTORIOVS PRINCE Edwarde by the grace of God duke of Somerset Lorde gouernoure mooste fortunate of the Kynge hys hyghnesse owne proper persone and Lorde Protector of the Realmes of Englande and Irelande with the rest of the Kyng his dominions on bothe syde the Seas Nicholas Lesse of London desyrethe good helth both of body and minde with long continuance therein to the plesure of the Lorde COnsidering and pondering with my selfe mooste noble Lorde and verye frende of God the greate diuersitie of opinions nat onely in thys Realme but in al other realmes and dominions rysen and spronge for lacke of the true knowledge of the worde of God concernynge the iustificacion of man besyde the greate variaunce and mortall hatred nat onely betwene man and man but also betwene Realme and Realme that almoste no countrye no region or place is voyde of thys and suche lyke kynde of controuersies to no small dystructyon of Christians the matter beynge in the time of Lent last past which was in the yeare of our lorde 1547. by the Kynge hys grace hys owne subiectes before his highnes in his Chappell moste clarkely and connyngly declared and made open that nothynge coulde be desyred more it semed to me a thynge very necessarye and expediente amonge many whiche haue written on this article accordynge to good and syncere doctryne to select and chose on 〈◊〉 doynge whose labour and payns shulde seme to me so fruytfull whose reasons so plâ—â—ne so mete for the capacitie of al men to be perceyued and vnderstanded that for the comon profite and lerninge of all men whiche are wyllynge to knowe and learne the truthe it shulde seme to me no laboure no payne but great pleasure and comfort to traÌ„slate it into this oure mother tonge That lyke wyse as they haue bene instructed and taught by the liuely voyce of godly and learned preachers so they maye beynge at home in theyr houses certifie and confyrme theyr owne conscience euery man as God wyl gyue him grace to receyue it ¶ OF the which article of Iustification for as muche as there be thre sundry opinions and myndes of men so diuers so contrary and different one from that other that almoste no blakâ—iâ—s more contrary to whyte beynge no lykenesse of similitude and agrement in them euery man for his perswasion with to the and nayle striuinnge and contendynge that almost the whole some of our belefe is nowe come to that case that it is nothynge els but a bare contention it is nedeful I say therefore that there be set abrode to al the kynge his moste louynge subiectes in wrytynge some perfect instruction all other phantasies and opinions sayde asyde wherein beynge lerned they may knowe certaynly wherto they may-stycke and confyrme theyr myndes ¶ There is one kynde of men whiche contende that by theyr owne workes and merites they ar iustified to whom theyr sauyoure and redemer is of none effecte and serueth for no purpose except it be to theyr condempnation bicause they do refuse so gentyll and louynge a sauyoure makynge and deuysynge to them selues euerye man after his owne phantasye a sundrye sauyoure and redemer some one thyngesome an other Papistes Iewes The whiche sorte of men are the foule and stynkynge Papystes and also the Iewes Of the whiche twayne the Iewes are least to be blamed for as muche as the Papystes professynge the name of Christ do vtterly denye Christe in byenge and sellynge the saluation of man none otherwise than Iudas dyd bye and sel his maister I feare me that lyke mischefe wyll happen to them as dyd to Iudas whiche for sorowe moost desperate wente a 〈◊〉 â—â—â—â—ed him selfe The Lorde gyue them gâ—â—â—â— to repente whyle they be in the waye And as for workes they do drowne mennes conscience in them so muche that withoute they do them as they be prescribed there shal remaine no hope of saluation more redy to dryue men headlynge into desperation than to any trust of the bloude of Christe The Iewes are no Iewes in comparation to these They haue the Scriptures to serue for theyr purpose at the leaste they do make them to do them seruyce as the Deuyll what tyme he tempted the Lorde If it wolde please God to open the eyes of the Iewes that they myght beholde and se the lyghte of the ryght Messias whiche is come all redy to vs whome they yet loke after they wolde deteste and abhorre these foule Cankres they wolde nat knowe them to be anye of the flocke of Christ but of Sathan to whom they do seruice of whom they shall be rewarded ¶ An other sorte there is to whome Christe is somewhat more beholdynge nat so openly malicious as they be but no lesse dangerous for as much as they do come more vnder coloure of vertue At whose handes Christe lesyth nat all hys laboure beynge allowed as yet for halfe a sauioure Our saluation beynge cutte of in the myddes that one halfe to Christe and that other to theyr owne workes ascrybed Hipocrites These be the holy Hipocrites which perceyuynge and seyng the lyght of the Gospell so shynynge abrode all the worlde that theyr abhominable traytery to God can no lenger be hydde do nowe at the last mitigate and swage some thynge that greate and foule errour wherein they made Christ to lese all his labour all his paynes all hys bloudshed as muche as lay in them They do sause it I saye with Sewgar they do myxe Hony with Poyson to begyle the poore soules the more craftely and subtyllye sayenge that with workes and faythe togyther they muste or iustified so that from our iustification in no case they wyl exclude workes for none other purpose but to maynteyne and holde vp the fylthye dignitie of those workes which they haue inuented by theyr owne brayns for lucre sake The worde of God The word of God is Triacle to the soule whiche is the most fyneste Triacle that maye be can nat chose but expell this deadelye Poyson from the herte of man ¶ Tâ— thyrde sorte knowledgyng and confessynge Christe in his owne kinde that he is the only sauiour the only redemer Trewe prechers our only mediatour and aduocate whiche shewethe to his father in oure cause hys bloudy payns which he hath suffered and passed for vs these men do teache that onely by faythe euery Chrystyan man is iustified in the bloude of the Lambe whiche is Christ Nat there by excludynge repentaunce
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
whome they beleue nat Iames also teacheth lette the man aske in fayth nat doubtynge And Mathew .xxi. what soeuer you aske in your prayer beleuynge you shal haue it Therfore the way to make thy seruyce to god and worshyppyng of him trewe perfect and pleasaunt and also acceptable is of necessitie to learne to knowe thys doctryne of faythe and mercy which is gyuen frely ¶ Faythe ABOVTE THYS VOcable and worde of faythe many do make much a do agynst vs whiche maketh vs to meruayle that there hath bene and is so greate darkenesse in the churche that the very naturall signification of thys worde which is in euery mannes mouthe that all mennes eares are full of it is so loste forgotten and vnknowen that fewe do vnderstande it aright The whiche losse of the ryghte meanynge of faythe beynge much to be lamented hathe associated to it another greater and more euyll that it is harde and almost vnpossible to plucke the enueterate and olde erronyous opinion out of mennes heades The which certayne raylers as Cocleus and certayne other which do shewe them selfe to be of a more sadde and demure sort do most styfly and stronglye defende and mayntayne with whom bycause they seke nat for the knowledge of the truth but how they may serue theyr owne apetyte and foolyshe blynde disease we entende nat for to brawle and scolde referrynge vs to the iudgement of vertuouse and learned men For the Prophettes and the Apostle do declare and shewe so plainly the verye true signification of faythe that of no man which hathe hys ryghte wyttes it can be denyed Fayth therfore is nat only a knowledge of the hystorye of Chryst but it is a stedfast trust also in the mercye of God promysed to vs for Chryst sake Grace And to beleue that lykewise grace which is the free mercye of God the gyft of the holy Ghost and lyfe euer lastyng is promysed to vs and that euen so it shall be perfourmed Thus to beleue and to be agreable to the promyse couetynge and desyrynge thys heuenly comfort and there in for to haue our repose and rest when we do heare that god wyll be mercyful to vs for Iesu Chryste sake it perteyneth to the inwarde parte of man the hert and mynde Wherefore when we do heare say that by faythe we are iustified we maye nat imagine and thinke that we are iustified bicause that faythe is a Godly and a worthy vertue But when we saye that by faythe we are iustified we must vnderstande this sayinge relatyuely hauyng respect to that thynge whiche I do receyue by faythe beinge the fre mercy promysed to vs for Christ sake by the whiche we are made iust pleasaunte and acceptable to God By thys fayth we apprehende receyue and knowledge the mercye of God makyng it fytte and mete for our necessary vse Faythe is a vocable relatyue For faith and confidence although I graunt them to be qualities yet they be as all other vocables and wordes of affections to be taken relatiuely that is to say to be referred hauynge respect to an other thynge beside it selfe As by thys example Thys worde loue is respectyuely taken to that thynge whiche is loued Feare hathe hys abiecte that thynge which is feared So the abiecte of faythe or confidence is that thynge which is trusted and hoped after Thys maner of dialecticall reasonynge and profe nat so muche as chyldren but do knowe it to be true The which that vnshame faste and foule mouthed personne Mensenger as bolde as Gawyn within tempest audacitie and oute of all season dyd reprehende But I do appeale to the whole iudgemente of them that be learned men whiche knowe that vocables relatyue are to be vnderstande respectiuely as it is sayde in latyne Secundum dici perceyuynge howe necessary is the vse of these smal and tryfelynge to seme to preceptes in matters whiche be of great import and weyght ⧠LYKEVVISE as these wordes folowinge are to be taken respectiuely The confidence of his treasure maketh the ryche man in tyme of deâ—th scarsty to be of a quyet mynd and stomake that is to say Thorow his treasure the riche man is quyet So when we saye that by faythe we are iustified streyghte waye thou doeste remembre the correllatyue beynge thorowe mercy for Christ sake promysed we are made iust I remembre that I haue bene sometyme demaunded and asked thys question Wherfore we must say By faythe we are made iust yf we wyl that man shal be iust by the mercye promised for Chryst Wherto I answere sayinge that these wordes ar correllatiue that one hauynge respecte to that other By faythe we are iust and by mercy we are iust There must nedes be mention made of faythe for as much as by some motion and meane we muste receyue thys gyft of mercy applienge it to oure commodities And when we do speake of faythe our mynde doethe loke streyght way on Chryst beholdynge the mercy which is frely promised for him beinge thorowly persuaded that we are made iust nat for our owne vertues and dedes but for some thynge elles whiche is without vs and nothinge of our self that is for Christ the mediator which sytteth on the ryght hande of the father callynge and intreatynge for vs. Thys fayth being in our mindes is nat a phantasy or an idel cogitacioÌ„ but it is a thing which stryueth and wrasteleth with the terrors and tormentes of our conscieÌ„ce with sinne with deathe and with the Deuyl whiche by huge and wonderous craftes doeth besege our sycke myndes to dryue them if he mighte into the contempt of God whiche contempte vtter and most to be wailed desperation doth folowe As Cayn Saull Iudas with a great many mo whiche rekenyng them selfes abiect from God did incontinent lye with all furyous and outragyous madnes begyn to hate and dispise God There be an other sort whiche passinge nat for God do thynke that there is no God at al lyuing lyke epicures as Pharao which when they be in the stormysh and troublous brontes and daungers do nat regarde naye they do dispise the worde of God and the heauenlye comfort nat aydinge them selfe with fayth but beynge as men broken and clene ouercome do gyue place to the Deuyll which sayeth to them there is no God whiche hathe any power and that the worlde with al the contentes thereof is not gouerned by God but that al thynges doeth liue and dye agayne come and go again naturally Contrary wise they which do gyue eare to the Gospel that to be cast downe into the extreame calamities and miseries as it were into the bottom of Hel and to be thence brought out and restored agayne are the verye workes and ordynance of God Those men do staye and comforte them selfes with faythe they haue theyr refuge vnto theyr captayne Christe Hym they knowe to be the conquerer which breaketh the heade of the Serpent whiche as is before sayde doeth distroye the workes of the Deuyl beyng and
to that doctrine of Paull in the exposition of thys Epystle to the Romaynes I wyl refute and take awai with so manifest argumentes and and profes that they theyr owne selfe shal se and also say that all togyther is a wrye and amysse We wyll byde by the wordes of Paull which sayeth that we be iustified by Faythe frely that is that we do obteine remission of our sinne beynge reputed iuste before God nat for any of our merites but by Fayth which is the trust of mercye promised to vs for Christ sake only We wil nat make Paul speakynge here in figures we do nat chaunge his wordes but we do lerne of him to take the true meanynge as the nature of the worde and the matter whiche the Apostle takethe in hande to dyspute doth requyre It is very profitable and necessary to al good men to haue certayne sure testimonies of the Scripture wiâ—h the confirmations of this proposition alway redy and at hande bothe to instructe other and also to styrre vp true Fayth and perfecte prayer The whiche vocables by vs declared and perceyued of you I trust in the Lorde that this proposition By Faith we are iustified is easy and lyght for euery man to vnderstande For the which cause at other tymes we haue gathered togyther forthe of Paull many places for this purpose Wherfore at this present it shal be sufficient to haue touched the principall In the ende of the thyrde chapiter to the Romaynes Paull mooste lyke a cunninge clerke propoundynge this proposition By Faythe we are iustified freely vseth weyghtye and clerkly confyrmations whiche moost of all are to be printed in mennes myndes to kyndle vp our Faith that in al our perylles and dangers they may be alway before our eyes ¶ THVS muche haue I spoken of Iustification and of Faythe workes Nowe wyll I declare some thyng concernyng the doctryne of good workes which are called the newe obedience Dure newe obedience whiche necessaryly foloweth Faith There be .iiii. thinges that we wyll speake of The fyrste what workes are to be done the second howe they maye be done Thyrdly howe they maye please God In the which thyrde part we wyl dyscusse whether we be iustified that is to say accepted of God to eternal felicitie for that newe obedience sake whiche be borne agayne in a newe kinde of life and whether we be without sinne and worthye euerlastinge lyfe for our owne purenesse Fourthlye we wyll treat of deadlye sinne whiche maketh vs voyd of Grace of Fayth and of the holy Ghost consequently declaryng what are called venyall sinnes and whiche they be â—hat worâ—es are to â—e done TO THE FIRST QVEstion what workes are to be done wherin it is right that we do lede the mindes of meÌ„ to the worde of God that they may know that al theyr life as wel concerninge the conflicte of conscience as their outwarde dedes must be gouerned and ruled by the worde of God as witnesseth the Prophete saienge The candle or lanterne to my fete is the worde of God I do aunswere therfore to thys question worde of God that those workes whiche are commanded to vs of God are to be kept and done and that by the manifest word of God As the ten commaundementes in maner and fourme as they be declared and also expouÌ„ded in the newe testament yea and also if there be any other preceptes or commaundementes perteynynge to the outwarde lyfe in the teachynges and lessons of Christe and hys Apostles This I do say bicause I wold nat that men shulde make and faine no newe worshippinges and workes with out the worde and commaundement of God As dyd the Monkes ChanoÌ„s and Fryers Nonnes Monkes with other Popysshe prelates and nowe of late the Anabaptistes whiche nat takinge the worde of God to councell did inuente and pike out for them selfes workes after theyr owne iudgemente and phantasies makinge men beleue afterward that they were styrred therto by the holy spirite The which may in no case be resisted or coÌ„traryed but obeyed by allawes right reson This was the cause of the dissolute and vnlawfull liuinge of the Anabaptistes Anabaptystes Wherfore here after it shal be declared to you what is to be vnderstaÌ„de and ment by this wordes to be deliuered from the Lawe purposyng nowe in fewe wordes to shewe that they whiche be regenerated and new borne by Faith as I haue sayde do receyue the holye Ghost that there may be begon in them a newe obedience or better maner of liuinge a newe lighte and life eternall whiche is a beginning and an entrance into the lawe of God ¶ THERFORE the Prophete sayeth I wyll gyue and put my lawe into theyr hertes Faythe of necessitie muste nedes go before this newe life the whiche life must also folow as necessarily Many sentences in the Scriptures bearynge therto witnes Example If thou wylt entre into heuen kepe the commandemeÌ„tes Also Excepte the iustice of you do abounde aboue c. Fornicators and adulterers shal nat possesse the kingdom of God And. The holye Ghoste doeth moue and styre the hertes of men by the worde of God to the which worde we muste gyue all our obedience As Paull witnesseth we are detters that we doo nat lyue after the fleshe For Fayth can nat stande in vs withoute repentaunce For by Faythe we muste receyue the remission of sinne And that man doth nat in dede aske and call for remission of sinne whiche agaynst his owne conscience deliteth in mischiefe It is nat the outwarde discipline only whiche is requyred of vs. But the beginninge of the inwarde obedience that is to saye the godly motions of our herte agreable to the lawe of God A man may se that the aduersaries of the truth when they doo crye and barke good workes they doo play as though they shulde teache chyldren how they shuld behaue them selfes in modest and honest wearinge of their garmentes in theyr eating drinking Nowe and then peraduenture they doo speke of almes dede But touchyng the workes commaunded in the fyrst table they do playe mum nat one worde for a good pounde beynge as dum as a fishe Wherfore is the but bicause they knowe nat the doctrine of Fayth therfore they can gyue no good instruction But God commaundethe and requyreth of vs the workes of both the tables ⧠HE wyllethe that we do feare and drede the angre and wrathe of God agaynst oure infyrmities innumerable offences He wylleth also that we being reconciled by the sonne of God do beleue that he hath receyued vs to hys fauour that he wyll saue vs that he wyll helpe vs. With this Faythe wyll he be called on He wyllethe that with thys Faythe we do bothe call and surelye to loke and trust after helpe as the psalme Call on me c. He wyllethe with this Fayth that we do depende and hang on him and nat to seke other aides helpes contrary to his worde and wyll
These are the secrete and moste propre workes of a christian man which we must nedes vnderstande The examples whereof are sene in those Godlye men whiche God hath sette before vs as maysters and teachers In Abraham Isaack Iacob Ioseph Samuâ—l Dauid Ieremy Danyel and such lyke He commaundeth vs also that we haue a whote and an ardent desyre both to knowe and also to set forth abrode to all men the Gospell This is the worshyppynge whiche he teacheth for the whiche we are al chefely ordeyned created regenerated and called As Peter writeth Being called from darknesse to shewe and sette forth to all men the benefites of God and the psalme .34 I wyl confesse to the c. and psalme .95 I wyl rendre and perfourme to the lord before all the people my vowes in the porches of the house of our god He willeth that in the profession of the gospel we be constant and in afflictions obedient callinge and trusting for helpe and succour from him He willeth vs to take hede that with our yll examples of lyfe we do gyue none occasion of sclaunder He commaundeth vs to refute hate and abhorre al wicked doctrines and nat to corry fauell with the instrumentes and membres of the Deuyl whiche do go aboute to obscure and darken the mooste clere pure and holsome doctrine of the Gospell I go nat about nowe to make none exposition of the commaundementes but yet I wolde councel all men always to loke earnestly on them and to considre howe many greate and harde matters they do comprehende ¶ Howe workes may be done TO the seconde question by what reason and howe maye so greate workes both the inward and the outwarde workes be perfourmed and done our weakenes being so great as it is Although that the outwarde workes by mannes power and diligence may be somewhaâ— likely and skant so so performed yet the inwarde discipline worke being in the spiritual motions agreing to the worde of God without the working of the holy Ghost can by no meanes be done as they ought to be Therefore when that with Fayth the hertes of meÌ„ are erected and lifte vp with comforte then is giuen the holye Ghost to kindle in the mindes of men godly motions respondent to thâ— lawe of God according to the sayinge of Paul that we may receyue the promise of the spirite by faith Zachary the .iiii. cap. I wyl poure oute vpon the dwellers of Ierusalem the spirite of my grace fauoure and pardone Very godly forsothe did this Prophete set forth and declare the office workes of the holye Ghoste in the hertes of the vertuouse and also the righte worshippinges that we oughte to do He doethe name the spirite of Grace bicause that when by Fayth we are lyfte vp then we are holpen of the holy Ghoste whereby we are persuaded that God is mercifull to vs and againe that we are acceptable to him ⧠FIRST therfore he doth declare and signifie to vs that Faythe is styrred vp in vs by the holy Ghost in the which motion and styrrynge the holye ghoste doth giue vs testimonie and witnes As Paul sayeth For as much saieth he as by faythe we do knowledge the mercye and presence of god we do thâ—n also cal on him we do submit our selfes to hym beginning al other true worshippinges which vnder the name of praâ—eâ— the prophete doeth comprehend For this is the chefe honour that can be done and exhibited to god It is therfore easy ynough to be perceyued that Fayth of the whiche we do speake is the beginninge of the inwarde obedience good purpose or intentes as men vse to call it Neyther can the fyrst precept which techeth of the wrath of God agaynst sinne and also of his free pardon haue any roote or beginninge in vs except thorowe the hearing of the worde of God whiche is the Gospel with a strong Fayth we doo certaine our selfes that for Christ sake we do obteyne remission of our sinne For Fayth doeth beholde the son of god in his kingdome knowinge perfectly that he is nat idle but alway giuing bat tayle to the Deuyl whiche continually ragynge ouer mankynde neuer ceasseth with his cautels and giles to illure and prouoke him to sinne and other misfortunes for none other cause but to draw him into desperatioÌ„ with diuers kindes of errors and other epicuris opinions whiche doo flatter and deceyue gentyll and soft wittes On that other side he styrreth vp tyrantes for to putte downe and to suppresse withal crueltie the name of Christe For as muche therfore that it is manifest that the nature of maÌ„ is so weake and feble that without the heuenly helpe it is nat able to vanquish and ouercome so cruel fierce an enmy whiche neuer slepeth Therfore Faith calleth to remembrance the kingdom of Christ beleuyng stedfastly that he hathe ben contynually with his faythful euen from the tyme of his fyrst promise whiche was The fyrste promise the sede of the woman shal trede to pouder and dust the head of the Serpent The which promise by Iohn is made playne sayinge Christ appered to distroy the workes of the deuyl The Lorde was at hand with Iacob and blessed him with the holy Ghost he was by Danyel and talked with him he doeth reygne so that he is alway preseÌ„t with his members confyrmynge them with the holy Ghost gydynge them agaynste the crafty gyles and deceytes of the Deuyl with all his assaultes What maner and howe glorious these victories be The examples of Dauyd Ezechias and Danyel do declare ye and Christ at the resurrection of the deade shal shewe those gorgious triumphes which the world doth make lyght at naye they do openly deride and laugh to skorne ☞ BVT to good men these battailes are well inoughe knowen which in the tymes of perylles and daungers muste practyse thys Fayth knowledging and callyng on Christ theyr captaine and so hauing confidence in him to fight with the Deuyl remembringe the wordes of Iohn Christ came downe among vs to distroy the workes of the Deuyli By thys men maye se that Faythe is nat an ydle speculation or phantasy but that it is a lyght which gouernethe all oure actes ye and al our perylles and daungers We may therfore by the helpe of the sonne of God which reygneth begyn this newe obedience which lyke a valiaunt captayne neuer forsaketh hys beloued puttynge into them his holye spirite We may nat thynke that Christ lyueth and reygneth in Heauen ydelly as the Poetes fayned Iupiter to banket and to make mery in Heauen nothinge regardinge what is done in earth Such darknes is in the mynd of men contemnynge and settynge lyght by God The which errors by the lyght of the Gospell and by Fayth must be redressed Of this practise and exercise of Fayth with true inuocation of God what can the aduersaries of god say and speke which in the steade of the Gospel and of Faith doeth inculcate and teache vs the Pirrhonious
Phylosophye of dubitation and mystrust ¶ Nowe foloweth the thyrde question which the olde writers haue nat spoken of so largely and playnly as they haue of that other twayne beynge no lesse nay more necessary ¶ Howe our workes may please God FOR as muche as in them which he regenerated remayneth yet greate imbecillitie and weaknes nat hauynge the feare which they oughte to haue of God nat brennynge in Faythe and loue seketh the helpe of man more than the worde of God permitteth beynge seducted with errors and neglygent in doynge theyr duetye and offyce beynge proude and puffed vp with immoderat affections of loue and hatred courtynge vnhonest and vnlawful pleasures and in theyr afflictioÌ„s troubles bendyng theyr browes agaynst the lord doubtynge or rather dispayryng of his mercy are inflamed with vniust desyre of vengeaunce doeth nat with herte declare them selfe to God gentyll and louyng nat thankyng him hertely for his great benefytes passyng nat much whether the Gospel doth go backewarde or forward nat bewaylyng the calamities and miserable state of the churche and of the common welth nat prayenge for the churche and for princes but beynge set a fyer with vniust desyre of gatheriÌ„g togither of richesse honours and of power hatynge them which do shyne in godly vertues and godlye gyftes or rather caysyng vp sclaunders on them as the contention of superioritie betwene the sister of Moyses and Aaron did cause stubburnesse ¶ FOR as much I say as these greate â—yces do yet reygne in them ye whiche are borne againe in a newe byrth vices I say much contrary and repugnante to the lawe of God worthy deathe euerlastinge spryngynge from the most pestyâ—ent well and fountayne of al mischefe I say Originall sinne that is the ignorance and want of the knowlege of god and frowarde turnynge thy selfe awaye from the wyl of God of the whiche vyces Paul speakinge discribeth no small deformite but a great and monstruouse euyll saying the sence felyng and pricking of the fleshe is mortall enemye to God it is manifest therfore that no maÌ„ can performe and satisfie the Lawe but only Christ and that in the newe borne by Fayth there doth remaine sinne contrary to the Lawe of god and worthy euerlastynge death without they be forgyuen Syth that this is true nat onely in the scholes but also in mens mindes thê questioÌ„ being resoned causeth no smaâ— perylles and contention within man resonyng with other yea and with theyr owne selfes whether they please God ye or nay secondly howe this impure and imperfect newe lyfe can please God beynge so full of vnclennesse ☞ IT is necessary therfore that men be taughte to vnderstande and perceyue both of these doubtes For the hypocritê so feble and weake is theyr nature dâ— stande muche in theyr owne conceyt regardynge and settynge muche by theyâ— owne vertues thynkyng that they bâ— strong ynough of them selfe makynge the naturall vicious inclination of the flesshe no sinne or very small do thynke them selfes without sinne that they be able of theyr owne strength to perform the lawe of God and worthy to obteine the lyfe euerlastyng for theyr owne desertes and merites This is the mynde nat only of Hipocrites but also of those which in theyr iudgementes do folowe theyr owne blynde reasons and phantasies Such was the reasonyng of Plato and of Tullye of the immortalitie of soules sayinge that those soules which departed forth of the bodies most purist hauing least part of the dregges and filthynesse of the bodies did flye vp to the ayre Contrary wise those soules whiche departynge were full of all fylthye lustes and foule desyres of the fleshly bodies did continue styll on the earth beynge about the sepulchres and graues where theyr bodies were layde and buryed Is nat al one matter that our religious fathers bosting and setting vn of theyr merites semeth for to do Do they any thynge els than Plato or Tully Although that the reason of man by his owne lyght and knowledge of him self can none otherwise iudge yet the word of God doth testify that no man can satisfy the lawe accusyng al men and settyng before vs our mediatur the only son of God It is necessary therfore that those proud arrogant and carkles stomakê of Hipocrites be rebuked as much as it is requisite that the fearful consciences and weake myndes are to be comforted with the true comfort nat to mystrust the mercy of God for that he hateth but to haue a stedfast Fayth and to learne howe the lyfe maners workes may please God Peter when he was in the bote beyng affrayde sayde go from me Lorde for I am a sinner Thoughe that Peter beyng in great feare did nat marke what he sayde his selfe yet as it doeth happen often tymes vnwares to a man being sodenly moued he did simpelly declare with his mouth what his hert thought For he fledde from God beholdyng and considering his owne vnworthynesse Lykewise all men beholdinge theyr owne vnworthynes do flye from God thynkyng that in so doing they do well to go from him bicause they do seme to theyr selfes vnworthy The whiche erroure beinge fyxed in mennes myndes the gospel doth reprehend commaundinge all men though they be vnworthy to come boldlye vnto hym trustyng stedfastly on the mediator which is the sonne of God ¶ AND although as I haue declared a new obedience which is the iustice in declaration of a good conscieÌ„ce is very necessary yet for al that they whiche be regenerated and newe borne agayne in Christ in a newe lyfe by Faythe and inspiration of the holy Ghost neyther do nor can fulfyll al that the lawe doth requyre For in them for al theyr newe byrth remayneth our fyrst and original disease nat to be set lyght by bredinge and causyng innumerable ill affections in vs. Considering then that these vices are worthye and deserue euerlastinge death ye those whiche be newe borne agayne are nat iust that is to say accepted or pleasaunt to god for theyr owne propre vertues but thorowe mercy and that frely by a ful trust in the mediator Christ Also they do nat merite eternall felicitie by theyr owne workes and vertues but they muste be of thys opinion that they be heyres of euerlastinge lyfe by Christ frely by Fayth although they haue the newe obedience or the good workes which consequeÌ„tly must folow this Fayth ¶ TO proue that none of al the godly and most vertuous men that euer were can nat perfourme the request of the lawe and that there doeth remayne in them sinne ye after theyr regeneratyon thys sentence folowinge doeth proue ¶ Psalme 143. Thou shalt nat enter in to iudgement with thy seruauntes for no liuing creature shall be iustified in thy syght The fyrst epistle of Iohn and fyrst cap. If we shulde say that we haue no sinne we do begyle our felfes and the truth is nat in vs. ¶ ALSO Romaynes 7. cap. I do se and fele another Lawe in my members striuing agaynst the
bicause the lord which doeth prolong and differ his punishmentes all men wyll be slogardes without care dispising the threteningê of god but at the last theyr sinne shal be layd forth and set abrode that it can nat be hyd There it shal nat rest but it shal bring to mannes mind euerlasting terror and feare with horrible and soore paynes ¶ TO make our newe obedience and good life acceptable to God what is requyred to make oure workes acceptable to God thre thynges are requyred Fyrst we must beleue that man frely for Christe sake is acceptable Seconde to knowledge our owne infyrmities and weaknesse to be verye sinne being sory and repentaÌ„t for those great vices Thyrdly to comforte oure selfes beleuing that those sinnes be for giuen vs for Christe sake after that by Fayth we are made the sonnes of God being certayne that our newe obedience and worke pleaseth the Lorde nat for theyr owne dignitie or worthines but for the mediator Christe Who beinge our Bisshop doth offer vp and carieth to his father our praiers worshippinges as Peter writeth Offre you spirituall sacrifice acceptable and pleasant to god by Iesu Christ ⧠THIS Apostle setteth forth good workes goodly calling them sacrifices that is to say Spirituall sacrifice the mouinges and affections styrred in oure hertes by the holye Ghost And yet for al that this kynde of worshippinge beinge so holye is none otherwise accepted nor pleasaunt to the Lorde but only for Iesu Christ sake our redemer and Bisshop which dayly doth sue to the father for vs. ¶ THVS must Christian hertes be instructed and styrred vp to good workes God made and created man to be as a felowshyppe and company togyther to the entente that he wolde be knowen amonge men and to teache one an other the doctryne and knowledge of god and of the sonne of God as wytnesseth Stigellius in his verse as foloweth Vtque alios alii de religione docerent Contiguas pietas iussit habere domos GOD also for man hathe ordeyned diuers kindes of degrees orders as some to be the heades and rulers of the churches some of vniuersities and scholes and so forth in al other kind of rulers and offices He ordeyned Matrimony for the bringing vp of chyldren The guvernaunce of the common welthes and the kinges to be the heades and chief rulers he hath ordeined wares and bying and selling betwene man and man He hath ordeyned the church to be subiect to great afflictioÌ„s and troubles For what intent was so great a diuersitie of thinges ordeyned but that oure Fayth might shine bright in al our dangers perilles ye and then to increase most and that we shulde beleue that we are nat made to be distroied but to be receyued of him and saued by Christ To cal on him to beleue that Christ is oure captaine which putteth away the brontes and assaultes of the Deuyl helping vs both in our priuate and publike busines He that is a Bysshop Bysshoppe parson or parishâ— preeste muste crye Lorde open thou my lyppes Scholemayster and my mouthe shall pronounce thy prayse The scholemaister shal consâ—der howe sore that Christe threateneth them which giueth sclaunderous occasion of lyfe to chyldren Houscholders prayinge that Christ wold vouchsafe to be in theyr studies to gouerne theyr maners Householders let them consider theyr charges likewise Good Princes also must sette theyr churches in a good and conforme vnitie Prynces and concorde punishing the epicurious persons liuing in all voluptuousnes of life passing neyther for God nor for the Deuill and to se good ordre and rule among the people chastenynge theues vnchast liuers and lyers to seâ— that the right be ministred euery man to haue his owne The Deuyll styrreth about labourynge to disquiete and disturbe the quietnesse and tranquillitie of the church the common welth arming tyrantes against the worde of god Wherefore let Princes be burnynge in Fayth beleuynge that Christe is theyr helper and distroyer of the worke of the Deuyl ¶ TO be short likewise as inuocation and prayer so muste Faythe glister and shine in al our workê dedes Although that the vertues and workes of good meÌ„ do nat deserue and merite eternal felicitie and remissioÌ„ of sinne being nat able to bye and to purchace euerlastinge life for no man can fulfyl the Lawe beinge contrary to al reason that the merytes of Christ shuld be referred to our workê and merites making the promise vncertayne if it shulde depende on the condicion of our worthines neuerthelesse a newe obedience otherwise called good workes must necessaryly folowe Fayth Fayth doth go before and good workê doeth folowe which obedience then and nat before hath the beginning when by Fayth we do receyue the holy Ghost which faith and holy ghost we do cast away from vs as often as we do lese this newe obedyence Fayth and mynd to dâ—yl are neueâ— togyther transgressing the commandementê of god against our conscience For these twayne Faythe and a wyll to do or to worke against conscience can in no case dwel togyther To this effecte perteyneth many sayinges of workes with hert we beleue to our iustificatioÌ„ with mouth we giue knowledge to our saluation All our whole obedience must be a knowledginge and a confession that is must be referred to the glory of Christ and furderance of the gospel For albeit by Christ we are made iust and heyres of lyfe euerlasting yet must we haue stil this obedience which is pleasaunt and acceptable as I haue said being nat possible that Faith can be without this obedience Paul bearynge therto wytnesse sayinge Let vs be cledde with an other garment leste we be founde naked For Christ his sake life euerlasting is giuen to none but to them which do beleue in the which Fayth beginneth euerlasting lyfe which begynning is the newe obedience and workes wherfore arâ—oure workes excluded from iustification Our workes be excluded that Christ maye haue his owne honor and prayse that the promise myght be certaine and that we may haue a sure comfort and consolation against desperation The thefe hanging on the crosse being conuerted had this new obedieÌ„ce repentyng and lamentynge his sinne The Thefe on the crosse A great lighte of Faythe did shine to vs in this abiect person the Lorde declaringe by this example to vs that he doeth preserue and restore the church when it semeth most destitute of helpe and lyke to be ouerthrowen he compareth and coÌ„ferâ—ethe the stedfaste Faythe of the thefe with the dâ—uotâ—umes of the Apostles The Apostles seinge and perceyuyng the great troubles and paynes that theyr maister was in doubted of him thinking that he was forsaken of God But this pore thefe was nat discomforted for all that he sawe Christe on the crosse but called on hym for helpe hearing him before saye Father forgyue them he hard of the workes of Christ and what he professed He marked the
natures of thinges hearing witnesse to that same the darknesse of the sonne and the erthquake Therfore with a strong hert he called on him sayinge Remembre me Lorde when thou doeste come into thy kingdome What a great matter of Fayth was thys that he wold knowledge him which suffered lyke punyshment with him whiche shulde dye with him to be the Messias the forgiuer of sinne the giuer of lyfe euerlastinge and that shulde death being ouercome reygne a kingdome after this lyfe The Apostles before the tyme did thynke that the Romains being expulsed he shuld be an erthly kyng but this thefe declared that he which there suffered death with him after death shuld reygne Whereto Christ giuing euidence saide that he hys selfe shulde reygne that he was the gyuer of lyfe eternal giuing to him absolution and the Gospell of euerlastinge lyfe to kindle and confyrme his Fayth sayinge This daye thou shalte be with me in Paradise Wherwith this poore thefe being made strong and confyrmed did knowledge and confesse that he had lyfe euerlastinge giuen to him nat for his owne merite and deseruing but for this Lorde sake declaring as sone as he hadde this Fayth and comfort the newe obedience towarde God Marke therefore I praye you and se howe that thys Apostle hanginge on the tree did teache nat only those which were there preseÌ„t but also the church which was to come ¶ What a good spectacle is sette before vs wherby we may lerne that by Fayth frely we are saued by Christ nat excludinge for al that repentaunce and other good workes what are to be noted iâ— the thefe ¶ In the which thefe is to be noted repentance fayth inuocation confession and the office of a preacher Which forsoth are the chiefe and principall good workes and kinde of worshippinge that we caÌ„ do to God There is also an other marueilous godly lesson to be obserued and iÌ„ especial necessary in that thê good thefe rebuked with sharpe wordes that other thefe his felow which there was hanged with him defending the glorye of God what is to be onderstand by that thys these rebuked hys felowe bicause he spake blasphemously of God giuing vs example howe to rebuke and reprehend the teachers of wicked lerning contrary to the word of god with tyrantes and al such other which are full of blasphemy persecutinge and speakinge yll of Christ in his members The which preacher may well be likened to them in these oure latter dayes Wherefore let vs heare him diligently both considering the example and also folowynge of that same ¶ FOR as much therfore as our newe obedience is pleasante and acceptable to God as I haue shewed you althoughe that the lyfe euerlasting is giuen freely for Christ his sake yet he doeth recompence our labours dedes Oure good dedes are rewarded and troubles susteyned for his sake as he doeth testifie pour reward is great in heuen And natwithstanding that of iust merite thei deserue nat lyfe euerlasting yet they deserue other rewardes both corporal and spirituall For the Lorde entendinge to mainteine and preserue his church doth liberally giue and distribute many corporall benefites as mainteininge life with liuing competent giuinge also a ciuyl peace and traÌ„quillitie with other thinges necessary and profitable for thê lyfe We haue also nede of spiritual benefites as wisdom learning strength good successe to euery maÌ„ in his calling Therfore Christ said first seke the kiÌ„gdome of god and then al thinge shall be throwen to you Paull saith also that pitifulnesse and charite hath her promyses bothe in this present life and in that other to come Marke the .10 chap. He shal receiue an hundredfold more in this life but not without persecution The fourth precept saith that thou maist liue long on the yerth And Christ saith giue you and you shal receiue againe Math x. He that gyueth but a cup of water to one of these for the doctryne he shall nat lese his rewarde Euerye where in the Prophettes promyses of corporall and spiritual benefytê are coÌ„teyned These are goodly rewardes as Esay 33. speakinge of the good and vertuouse sorte Breade shal be giuen to them and they shal se their king florishe they shal lacke no foode their comonwelth shal prosper and be quiet Fayth worke Rewarde The widow Sarepton receiued into her house the prophet Ely when there was great scarsite of vitayles In the which dede fyrst the faith of the woman secondly her worke and thyrde her greate rewarde are to be noted and marked The Prophete commaunded her to giue to him some meat if she had any left addinge therto a promise as the historye declareth The woman gaue to him for to eate when she had nomore in her house for her selfe This woman wolde nat haue extended to so great liberalitie if she had nat ben of a stronge Faythe thinking fyrst that God must be obeyed and the Prophete succoured and so did loke after the rewarde and benefite promised of God Therfore she receiued a reward of faith and charitie For her house was maynteyned and fed from heuen by the power of the Lorde tyl that vittayles were better chepe and waxed more plenty Her childe which was dead was restored to lyfe agayne by the which great miracle her Fayth was made strong and stedfast and the yonge man called vnto vertue Whom Epiphomius doeth write to be Ionas the Prophete Ionas which afterwarde preached to the king of Assirians in Niniue promoting and settyng forthe the worde of God Likewise at all tymes godly and vertuouse men haue receyued nat onely spirituall benefites but also many corporall to the preseruation of the church some this gift some that Paul as it pleaseth the Lorde to gyue The lord preserued Paul froÌ„ al daungers prouiding for him both house meate and al to her thinges necessary so longe as it pleased him that he shulde serue him in his ministery and office So Paull to the Corinthians writethe concerninge the plage of pestelence saying that god punished theÌ„ with that plage for theyr offences and if they wolde repente be sayde that then the plage wolde ceasse Suche lyke are the wordes of Zachary Be you conuerted to me and I wyll turne my face to you that is as much to say as I wyl swage and mitigate youre calamities and plages if you wyll repent nat meaning of one worke only to be done as though it were satisfactioÌ„ but of the true conuersion and fruite and declaring that same By these examples rehrrsed you maye perceyue after what fashion this newe obedience is acceptable to God and what kinde of rewardes it hath There be many thinges that may kindle a mannes herte to well doynge There is no greater â—lage then â—lyndnesse â—nd synne Fyrste the commaundement of God Secondly Faythe is cleane extinguished if you do neglect this newe obedience that is to say if newe workes folow nat this Fayth The thyrde is considering that
the lacke of this Faith and al other vices are punished with plages in this lyfe and with paynes to come Blyndnes and sinne are great plages to vs althoughe there were none other Furthermore it is nat only the promise which moueth vs to beleue and to be in a stedfast Fayth but also the commaundement of God which doth commaunde vs to giue credite and belefe to the son it doth courage vs to practice our fayth in good workes bicause that withoute suche exercise and practice oure Faythe doth nat grow and increace as it is declared by the talent Augustine saieth Loue deseruethe agayne to be increased with Loue speaking nat of our acceptacion but of giftes Gyftes do growe by vse of giuing and deserueth to be incresed The greatnesse of the mercy of God also doth encorage vs bicause it pleseth him to allowe this our miserable beggarly and sâ—lender obedience and nat only allowing it but also reputing and taking it to be high honour vnto him Many other thinges do corage vs therto as the rewardes necessary and expedient for this lyfe for the mayntenaunce of the church with rewardes offered to vs of the Lorde at tymes conuenient for our Fayth and the practice thereof as certayntie of meat and drinke peace good successe in al our callinges in our studies in the gouerning of the church and of the common welthe honeste and vertuouse chyldren c. These be greate rewardes but the blindnes of the world is so great that the commaundement of god and mention of eternal payns doth nat much moue and styrre theyr mindes They knowe nat howe necessary these corporal benefites are for vs and howe much it skylleth to vse them wel ¶ LET vs praye therefore vnto God for our lorde Iesu Christe sake whiche doeth pray for vs to styrre vp vertue in vs to teach and gouerne vs in his holy spirite euen as he promised to giue the holye Ghoste to them that wolde aske and call for it ¶ The fourth question AS concerninge the diuersitie of sinne when we say that the dregges of the olde sinne remayneth in vs after our newe byrth and Fayth also it is necessary that we make a distinction of sinne bycause that no man shall thinke that aduoutry and such other deuelyshe abhominations can be in place where Faith is In my boke of common places I haue written large as touchinge deadly and denial sinne Wherefore nowe brefely I wyl shewe teach the reder therof When we be ones iustified by Faythe then muste the iustice of our good conscience in good workes folowe and appeare of necessitie Thys thynge doth the teachinge and doctryne of Christe teache and commaunde often tymes openly and Paul the fyrst epistle and fyrste chapiter to Timothie The whole summe of the commaundemente is a perfect loue frome a pure herte and from a good coÌ„science and from a faith nat fayned It foloweth in the sayde chapiter se that thou doest fyghte a good fyght hauyng Fayth and a good conscience Also the seconde epistle to the Corinthians and the fyrste chapiter Thys is our glory and reioyce the witnes and testimonye of our conscience And the fyrst epistle of Iohn the .iii. chapiter If our hert doth nat coÌ„dempne vs we haue a good trust and confideÌ„ce to god warde Whereby we are taughte that they can nat call and make theyr inuocation on God which haue theyr intent to breake his commaundement against theyr conscience Also the fyrste Epistle of Peter and .iii. chapiter With al sobernes and feare hauing a good conscience And to the Galathians the .v. chapiter The workes of the fleshe are manifest aduoutry whore huntinge worshippinge of forbyd thiÌ„ges which is Idolatry They which so do shal nat enherite the kyngdome of heuen Therfore he calleth theÌ„ manifest bicause he condempnethe al the weting and with their knowlege do coÌ„mit any thing of these against theyr conscience Wherfore Paul to the Romaynes viii chapiter doethe make a distinction of sinne saying If you do lyue after the flesshe you shall perishe and dye If you mortifie the dedes of the fleshe with the spirite you shal lyue There be in godly men operations and dedes of the fleshe whiche are corrupt affections agaynste the which when we do fighte in spirite that is to say nat faynyng and in Hipocrisie but refreyninge them with the true feare of God and a perfecte Faythe we do abide styl in Grace hauinge styl in vs the holy Ghoste and Faythe whiche thinge can nat be withoute greate Fayth in the mynde so manifold are the enticementes and troubles of the world and soden motions of the flesshe ¶ THE Deuyl is alway seking occasions wherewith he maye entice oure mindes and drawe them to him Wherefore we hadde nede be alway watchynge contynuynge in Faythe and inuocation For the victory of thê battayle is Christ which doth ouercome the Deuyll in vs. ¶ BVT for all that our discipline and obedience must be present and redy callinge for helpe by Fayth As Peter sayeth Be you wakinge for the Deuyl goeth styl about lyke a raueninge Lion sekinge whome he maye deuoure And as touchinge our discipline it is sayd I do chasten my body bringinge it into bondage Let the feare of God continuallye resyst our desyres and temptations Let Fayth call for helpe and pardon of oure infyrmitie Let vs marke the examples which do declare the greatnes of sinne and the paynes both perpetuall and also present in this lyfe therefore As Ioseph being tempted and moued by the tentation of his Lady and maistres nat with out great battayle and fyght of mynde did resist the fury of the woman and the crafty assaultes of the Deuyl he perceyued that the Deuyl went about fyrst to pollute him with sinne and so to plucke him from God to spyl and robbe him of the gift of ê“phecie to make him naked of al heuenly ornamentes and gyftes to rayse vp a sclander wherby the doctrine of Ioseph shulde be had in lesse estimation and regarde that God shulde be euil spoken by and finally that the true religion whiche was but newe spronge vp shulde be vtterly extinguished and putte out of memory ¶ SO great a ruine and decay shulde so lytle so small and so folysshe a pleasure haue broughte with it For the Deuyll doethe se a farre of workinge snares to oure distruction which be inextrycable and vnpossible that thou shuldest euer come forthe of them if thou doest ones fall into them As Dauyd many other vertuouse men haue had the experience therof Ioseph considering al this matter what wolde folowe didde stande vp strongly with Fayth against these entycementes and perilles vsinge this outwarde discipline and callinge for the helpe of God So our captayne the son of God by Ioseph did ouercome breke the purpose of the Deuyl Venyall synne ¶ ON this fashion when good and vertuouse men do striue against this infyrmitie the infirmitie is commonly called venyal sinne ¶ OTHER sinnes there be coÌ„mitted
against our conscience which we do coÌ„myt for the nones wyllyngly And Paull sayeth The workes of the fleshe are manifest that is when a man againste hys conscience willingly doth breake the coÌ„maundementes of God nat resistinge temptation but flatteringe with his owne vices and noughty desyres Pryuely as Saull hatinge Dauid or elles opeÌ„ly and outwardly in outward actes and deds As Dauid in taking away the wife of an other man They whiche offende on this maner do lese Grace they shake of the holy Ghost from theÌ„ They do cast away theyr Fayth from them in so muche that without they do repente turninge againe to Faythe departinge forth of this lyfe beinge in that miserable case they shal perishe for euer ¶ VVE nede nat in this place reason and dispute of predestination We wyll iudge and pronounce of our dedes and of the wyl and iudgement of God as the worde of God expressely doth teache If Dauyd had nat repented he had ben cast into euerlastinge tormente as Saull Mannes mynde is so ydle and negligent that it regardeth passeth for nothing Wherfore we must take good hede that we do nat flatter with that euyl which may be couered with many colours and clokes to make it appere to be good honest and vertuouse Let vs set before our eyes the word of God as he saieth The lanterne to my fete is the word of God The which word beareth wytnes that for such sinne committed grace is gone away and the holye Ghost cast of as to the Romaynes viii If ye lyue after the flesshe ye shall dye Example we haue in Mathewe .xii. The Deuyll returnynge backe agayne to them frome whom he was caste out doeth bringe .vii. spirites with him of a more mischeuous nature then himself and so entring in causeth the later parte of theyr lyfe to be muche worse than that which was past Mathewe also in the .xiii. chap. speaking of the sede which was suffocated and strangled with the enticementes of the world and Paul the fyrst Epistle and .vi. chap. to the Corinthians Go nat out of the way for whormongers Idolaters Theues c. shall nat possesse the kyngdom of God Where he wytnesseth that he precheth to them which before hadde receyued the benefites of Christe Than he warneth nat to lese those benefytes Also the fyrst Epistle to the CorinthiaÌ„s x. chapiter Be you nat ydolaters let nat vs be whormongers as some of them were and perysshed in one day .xxiii. thousand men And the .v. cap. to the Galathians They which so do shal nat attayne to the kingdom of God It foloweth He that soweth in flesshe shall repe distruction he that soweth in spirite shal repe euerlasting lyfe And the fyrste Epystle to Timothe .v. cap. He that taketh no care and charge for his owne familie doth deny hys fayth and is worse than an infydel To the Hebrewes .xiii Aduouterous persons and whoremongers the lorde shal iudge and the second Epystle of Peter and seconde chapiter If when they haue receyued the knowledge of God and of theyr sauiour Iesu Christ they haue ones escaped fledde from the fylthynes of this world and afterwarde agayne do suffer them selfe with the same vices to be entangled and ouercome theyr latter tyme is made much worse than the fyrst Mathewe .x. He that denieth me before men I wyll denye him before my father in Heauen Mathewe .xxiiii. He that continueth til the ende shal be saued Mathew .xxv. Go you from me ye cursed into fyer euerlastinge I hungred and you gaue me no meat c. and .i. Corinth xiii And I had al Fayth and nat Loue I were nothing Although that for our own vertues and workes we are nat iust that is to say accepted before God yet must we haue a newe obedience in vs though it be nat perfect as men which be ruled and led with the spirite of God as the sonnes and chyldren of God As the fyrst epistle of Iohn .iii. cap. In this are knowen the sonnes of God and the sonnes of the Deuyl He that doth nat iust is nat of God He that loueth nat his brother abideth in death My litle babes let no man deceyue you He that doth iustly is iuste be that worketh sinne is of the Deuyll The nature of man is so weake and redy to euyl that it doth alway extenuate and make smal the greatnes of theyr offences makinge them eyther to be none as they do flatter with them selfes or els if they be offences to be very small But marke what bytter threateninges these be What might be sayde more sore more terrible than these wordê He that worketh sinne is of the Deuyll that is to say he is bonde to the Deuil he is led and gouerned by the Deuyl being forsaken of the holy Ghost and out cast from God as the ende of him doth testyfy ¶ VVHAT a great heape of sinnes calamities and miseries did the on fall of Dauyd cause After that the noughty desyre and fylthy luste hadde ones got the vpper hande in him theÌ„ he toke an other mannes wife He commaunded her husbande to by kylled and with him many Citezins good godly and vertuouse meÌ„ were also destroyed The name of God susteynynge and sufferynge great blasphemy Then nat longe after the son moueth sedition agaynst his father He taketh vseth his fathers wyfe in whordome so consequently folowing a most lamentable and pyteous distruction of many thousandes of the Citezins To be short sedition is the mother of many euyls The ydolatry of Salomon By the ydolatry of Salomon what mischefe did insue and ryse ¶ THE kingdom of Israel was torne a sonder The fall of Adam they continued in perpetuall ydolatry and deadly warres The fal of Adam did it nat bringe great and many euyls into this worlde ¶ THIS is the mynde of the Deuyl to worke suche craftes for vs when he perceiueth that we make light of sinne flattering our owne affections giuinge to them the brydle and reyne at large wherby Fayth is extinguished For Faythe which asketh remission of sinne can nat be in them whiche haue theyr delyte in sinne nat being sory nor repenting theÌ„ selfes as witnesseth this saying Where shal God dwel In a contrite hert which fearethe my wordes They wyl nat be deliuered from sinne which wyllyngly delyteth therin The teachinge of Iohn warneth vs from whens sinne commeth howe great an enmy we haue declaring what is the entente and purpose of oure aduersary that we may learne to practice Fayth and that Christe in vs maye ouercome this great and cruel enmy ¶ Hytherto haue I declared to you the whole summe of the teachinges of the prophetes and the doctryne of the Gospell concerning iustification or Grace concerning our reconciliation concerning Faith and good Workes Wherfore for as much as this is playne and open hauing no darknes or perplexitie without Sophistical cauilations when it speaketh of the motions and stirringes which be knowen to vertuouse mindes in the church
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
and good workes from our lyfe Good workes as the Papystes and Hypocrytes do continuallye barke and blaspheme but excludynge them from the cause of our iustification The cause of our iustification whiche cause is only Christ and his merites These be those men which wolde fayne that Christ had hys ryghte and hys honour nat mynyshed these men wyll and teache him to be a whole sauioure nat scanteled mangeled peced and botched Of these sort of newe learned men was Iohn Baptyste Iohn Baâ—tyst whiche for all that he taught the people repentance and knowleginge of theyr sinne yet for al that he declared that all that wolde nat serue them dyd they neuer so muche shewing to the people with his fynger him whiche shulde be theyr sauiour which came downe for none other cause but to take awaye the sinne of man If there hadde bene any other thinge beside him wherin our saluation shulde consist he wold nat haue sayde beholde the Lambe of God whiche take the away the sinne of the worlde he wold haue ben wel ware of it he wolde nat haue spoken these wordes so playne to be any maner of occasion of heresye or diuision he wolde haue sayde loke yender is he whiche may do muche in thys cause he shal be a greate part of youre saluation but yet take good hede and truste nat to muche to hym Iohn fyrsâ— preached â—â—pentaunceâ— afterwarâ— the Gospeâ— trust to your workes also or els ye may be deceyued This or suche lyke oration wolde he haue made to his hearers But he was wel assured of the contrarye And therfore he shewed to them theyr synne that they myght se and abhorre theyr abhomination of lyfe theyr fylthynes of maners to the entent they myght be the more apte to receyue comforte of the Gospell whiche is the glad tidinges And so after he had rebuked them of theyr sinne with lyke counsell to repent and to forsake theyr vnhappy lewdnesse then he taught them the Gospell that â—hriste shulde take awaye the sinne nat of one or twayne or of a fewe in nombre but of all the whole world To this brasen walle he commaunded them to leane harde whiche is vnable to be broken If he hadde spoken these wordes within these fewe yeres in London Smithfeld â—ger sanâ—uinis I thynke nat the contrarye but Smythfelde wolde haue bene to whote for hym he shulde haue learned what it is to roste a faggot he shulde haue bene taught to knowe howe Iudicare came to Crede for hys true preachynge ¶ Thus the people beynge taught .iii. maner of sundry wayes euerye teacher hauynge his patron hys heade hys bearer hauynge and makynge the Scriptures for theyr purpose howe is it possible moste noble and Godlye disposed Lorde that the poore and simple people shuld be in an vnitie Diuersitie â—f preaâ—hynge cauâ—ethe dysâ—orde concord and loue Howe is it possible the carte shulde go forwarde when the horse drawers do plucke and drawe sundry wayes What tyme shal a shyppe be brought to her viage ende yf euerye maryner styrrethe a contrary course what tyme wolde it be or these foure persons shuld mete if the one goeth East another West the third Northe the fourthe Southe we muste all go one waye we must kepe the kyng his highe waye nat turnynge into by pathes and lanes for lesyng and goyng forth of the ryght way which is Christ We must kepe all one course to the port of saluation ¶ I do offer therfore exhibite to your grace the mynd iugement and sentence of that noble clarke and Godlye deuyne Phylyp Melanchton Phylypp Melanchton a man for his intollerable payns and sweat in settynge forthe the woorde of God susteyned by hym worthy to be hadde in most hyghe estymatyon touchynge the artycle of oure iustyfycatyon by me translated forthe of the Latyne into Englysshe by hym so playnly so openly set forthe his argumentes reasons examples and auctorities beynge so manye and so manyfest that euerye plowman whiche can fynde in hys herte to learne to knowe to whome he shal cleaue for his saluation may with no great payns ye in passing of his tyme come to the knowledge whereto he shal stande and stycke to for his saluation Whose doctryn in al matters and specially in thys iâ— so conformable and correspondent to the Scriptures bothe olde and newe nat writhen nor wrasted as shall appeare to the readers that I thinke there be no man which can be so peruerse and malicious that can fynde any faulte therewith Excepte he wyll denye vtterlye Christe to be Christe and the Gospel to be trewe If there be any suche as there hath ben in dede and I feare me there be many whiche louynge the Deuyll as well as the Gospell wyll put awaye theyr seruauntes yf they maye knowe that they do but ons smatter therof such I wold wyssh to be banyshed foor from al mens company suche wolde I desyre to be in lowe auctoritie rule that they might do lytell harme or none I wolde wisshe I saye that God of hys infinite mercye wolde open theyr eyes that they myghte se the lyghte of theyr saluation that theyr eyes shoulde be nomore bleared with the phantasies and auctorities of men ¶ Thys worke bycause the learned as well as the vnlearned myghte be full instructed and ledde as it were by a lyne to the perfecte knowledge and vnderstandynge of thys proposition Onely faythe iustyfyethe Therefore it is deuyded into foure partes ¶ The fyrste conteynethe the declaratyon of this vocable and word Iustice howe it is taken in the Phylosophers and howe with the Gospell and what they be bothe in effecte shewynge what the lawe of God doth requyre of vs and what we can perfourme of oure owne selfes And at the laste what remedy by what meanes is to be hadde for oure infyrmytye ¶ The seconde parte doethe teache the ryghte vnderstandynge of these vocables and wordes The lawe the Gospell Synne Iustification Grace and faythe howe and in what maner after the sincere doctryn of the Gospel euery one of these vocables must be taken The blyndnes and ignoraunce wherof hath broughte so greate darkenesse into the worlde that the cleare bryghtnesse of the Gospel coulde nat be perceyued but made darke clowdye and so mysty that men hadde no lyst to haue the worde of God in theyr handes as a thynge most asperous and bytter and fore frome all comforte The whiche thinge did cause the vngracious and peruerse maner of interpretacion of the sayde vocables and wordes contrary to the ryght sence and meanynge of them The ryghte vnderstandynge and meaninge therof perceyued and knowen that whiche semyd before darke and cloudye shall appeare nowe bryghte shynynge lyke the sonne as cleare as any Christall that whiche was harde and rogged shall be founde softe and tender and fynally which semyd to be as bitter as Gall shal be more swete then any Honye So great an all teratyon shall the worde of