him Thys coÌ„tempt doth marre al theyr good workes for god iudgeth the harte Finally this is very vnaduysedly wrytten of our aduersaryes that men gyltye of eternall punyshement deserue remyssyon of synnes by the acte of loue sythe it is not possyble to loue god onles we fyrste purchase forgiuenes of sinnes by fayth for it is ympossyble for an harte whiche in dede felethe the ire of god to loue god before he perceyue hym pacyfyed I saye so longe as god feareth vs and semeth to cast vs froÌ„ hym into eternall dethe mans nature can not lyfte vp it selfe to loue the angrye iuge punysher It is easye for euyll persons to fayne these dreames of loue that a mortall synner maye loue god aboue all thynges for they fele not what is the ire or iudgemente of god But in the trouble of conscyence and in the very conflycte there the conscyence proue howe false theyr phylosophycal conclusyons be Paule saythe ☞ The lawe workethe anger ☜ he saythe not that by the lawe men deserue remyssyon of synnes for the lawe alwaye accuseth the conscyence and put it in feare Ergo it iustifyeth not for the coÌ„science terrified by the lawe fleeth the iudgement of god wherefore they erre that truste to wynne remyssyon of synnes be the workes of the lawe Thys suffyseth of the iustyce of reasoÌ„ or lawe which the aduersaries teache for here after when we shall shewe our mynde of the iustyce of fayth â–ª the matter it selfe shal constrayne vs to bryng out more recordes whiche maye also helpe to destroye the erroures of our aduersaryes here to fore aledged Bycause therfore that men can not by theyr owne powers do the lawe of god and bycause all be vnder synne and condemned to euerlastynge dethe for thys cause we can not be delyuered from syn by the lawe nor be iustyfyed but the promyse of remissyon of synnes and of iustyfycatyon is geuen for Chryst who is geuen for vs to satysfy for the synnes of the worlde and is set vp as a medyator and a pourger of sinnes This promyse hathe no condycyon annexed of our merites but freely offereth forgyuenes of synnes and iustyfycatyon as Paule sayth ☞ Yf by workes Ergo it is no grace ☜ And in an other plase ☞ The iustyce of god is nowe declared without the lawe ☜ that is remyssyon of synnes shulde hange on our merytes and the reconciliation shuld be by the lawe so it were vnprofytable for we can not do the lawe it shulde also ensue that the promyse of reconcilement shuld neuer chaunce vnto vs. Thus reasoneth Paule Rom. 4. ☞ Yf our enherytaunce shuld cum by the lawe voyde were our fayth and the promyse were of none effecte For yf the promyse shulde requyre a condycyon annexed of our merytes and of the lawe syth we neuer fulfyll the lawe it shulde folowe that the promyse were vnprofytable But syth it is so â–ª that iustyfycatyon chaungeth by free promyse it foloweth that we can not iustyfye our selues For otherwyse what neded god to promise And where as the promyse caÌ„ not be taken without fayth the gospell which is properly the promyse of remyssyon of synnes and of iustyfycatyon for Chryst teacheth the iustyce of fayth which the lawe doth not Nor it is not the iustyce of the lawe For the lawe requyreth of vs our workes and our perfection but the promyse offereth vnto vs whiche be oppressed with synne and deathe frelye reconciliacyon for Chryste which reconciliatyon is receyued not by workes but by onely fayth This fayth bryngeth not with it a trust of the owne workes but onely the trust of promyse or of the promysed mercye in Chryste wherfore thys specyall fayth by which we beleue that our synnes be forgyuen for Chryste and that god is pacyfyed and mercyfull for Chryste obteyneth remyssyon of synnes and iustifyeth vs and by cause in repentaunce that is in the trouble of conscyence it comforteth and plucketh vp our hartes and regenerateth vs and bryngeth vnto vs the holye spirite so that from thenseforth â—e maye do the lawe of god that is loue God feare God thynke that god heareth vs obey god in all afflyctyons it mortyfyeth the coÌ„cupiscence c. Thus fayth whiche freely receyueth remyssyon of sinnes bycause it pleadeth Chryst in estopell agaynst the ire of god as a mediator and mercy stocke pleadeth not in barr our owne merytes or our owne loue which fayth is the true knowledge of Chryste and vseth the benyfytes of Chryst and regenerateth our hartes and goeth before the fulfyllynge of the lawe Of thys fayth ye shall not fynde one syllable in the doctrine of our aduersaryes wherfore we reproue the aduersaryes bycause they only teach the iustyce of the lawe and teach not the iustyce of the Euaungell which preacheth vnto vs the iustyce of faythe in Chryste ⧠What is the iustyfyenge faythe THe aduersaries only fayne that fayth is a knowledge of the hystorye and therfore they teache that it may stonde with mortall syn They speake therfore nothiÌ„ge of fayth by which Paule so oft tymes saythe that men be iustyfyed for they whiche be reputed iust before god walke nat in mortal synne But that fayth whiche iustyfyeth is nat only a knoweledge of the hystorye but it is to assent to the promyse of God in whiche frelye for Chryste is offered remyssyon of synnes iustificacyon And lest a man shulde suspecte that it is only a knowledge we wyl adde more ouer that it is to wyll and to receyue the offered promyse of remyssyon of synnes and of iustification And a man maye easely se the diuersytye betwyxte this fayth and betwyxt the iustyce of the lawe Fayth is a seruice which receiueth of god the offered benifites The iustyce of the lawe is a seruyce which offereth vnto god our merites with fayth on thê fashyon wyll god be serued that we maye receyue of hym the thynges whiche he promyseth and offereth Nowe that fayth sygnifieth not only the knowledge of the hystorye but rather a trust which assenteth to the promise Paule clerely wytnesseth when he sayth Iustyce therfore is by fayth to thentente the promyse shulde be ferme and stable For he meaneth that the promyse caÌ„ not be receyued but by fayth wherfore he compareth and knytteth together as correlatiues promyse and fayth Howe be it it is sone iudged what faythe is yf we consyder the Crede where this artycle is put Remission of synnes wherefore it is not ynoughe to beleue that Chryste was borne dyd suffer and ryse agayne oneles we adde also thys artycle Remyssyon of synnes whiche is the fynal cause of the hystorye To thys artycle we muste refere the reste as that for Chryste and nat for our owne merites we be pardoned of our synnes For what neded Chryste to begyuen for our synnes if our owne merytes maye satysfye for our synnes ⧠wherfore so ofte as we speake of the iustyfyenge faythe it is to be knowen that these .3 obiectes muste mete together
fecerit eaÌ„ viuet in illa vt cum quisque infirmitatem suam cognouerit non per suas vires neque per literam ipsius legis quod fieri non potest sed per fidem concilians iustificatorem perueniat et faciat et viuat in eam Opus rectum quod qui fecerit viuit in eo non fit nisi in iustificato Iustificatio autem ex fide impetratur i. For therfore is the iustyce of the lawe propowned that who dothe it shall lyue in it so that when euery man shal knowe hys owne infyrmity he may attayne it and do it and lyue in it not by hys owne powers neyther by the letter of the lawe which can nat be done but reconcylyng the iustyfier by fayth A ryght worke whiche who dothe shal lyue in it is not done but in a iustifyed person And iustificacyon is purchased by faythe Here he saythe clerely that the iustifyer is reconcyled by faythe and iustifycacyon is purchased by faythe And a lytle furder he sayth Ex lege timemus deum ex fide speramus in deum sed timentibus penam absconditur gratia sub quo timore anima Laborans c. per fidem confugiat ad misericordiam dei vt det quod iubet That is to saye By the lawe we feare god by fayth we truste in god but from theÌ„ that feare payne grace is hyd With whiche feare the soule oppressed must fle by fayth to the mercy of god that he maye gyue the thynge that he commaundeth Here Saynt Austine teacheth that by the lawe the hartes be made aferde but by fayth they receyue coÌ„solatyon And he teacheth that fyrste by faythe we muste purchase mercy or we go about to do the lawe we wyll recyte a lytle after other thinges also Truely it is a wonderfull thynge that the aduersaryes be nothinge moued with so many places of scrypture whiche openly gyue iustyficacyon to faythe and take it from workes Thynke they that the same thynge is so ofte repeted in vayne Or suppose they that the thynge so ofte repeted eschaped out of theyr mouthe inspired with the holy goste vnaduysedly But these idle workers haue inuented a proper cauillation to defete this matter They saye that Paule muste be vnderstonded be side formata so that they wyll not attrybute iustificacyon vnto faythe but by reason of loue nay vtterly they wyll not attrybute iustyfycacyon to faythe but only to loue For they dreame that faythe maye stande with mortall synne To what purpose belonge thys but that they wyll agayne dysanul the promyse and returne to the lawe If faythe receyueth remyssyon of synnes for loue remissyon of synnes shal be alwayes vncertayne for we neuer loue so moch as we owe yea we loue not onles our hartes be assured that our synnes be perdoned so the aduersaryes whyles in remyssyon of synnes and in iustyfycacyon they requyre a trustynge of theyr owe loue they vtterly disanull the Euangell of free remyssyon of synnes where as yet they nether performe that loue nor vnderstande it onles they beleue that remyssyon of synnes is frely receyued We also say that loue ought to folowe fayth as Paule also teacheth saynge In Chryste Iesu neyther cyrcumcysyon is any thyng worth nor vncircumcision but faythe workynge by loue And yet we maye not for al thys thynke that we shal be pardoned our synnes or be reconciled because of thys loue as we receyue not remyssyon of synnes for other workes folowynge but only by faythe in the proper sygnifycatyon we receyue remyssyon of synnes For the promyse can nat be taken but by faythe But fayth in the proper sence is thassentynge to goddes promyse For of thys faythe speketh scrypture And because it receyueth remyssyon of synnes and reconcyleth vs to god we be fyrst accompted ryghtwyse by faythe oâ— we loue do the lawe notwithstandynge loue ensueth And yet thys is nat an idle knowledge nor it can nat stande with synne but it is the worke of the holy goste wherby we be delyuered froÌ„ deathe and the myndes whiche tofore were affrayed erecte and viuifyed And because thê faythe receyueth onely remyssyon of synnes and maketh vs acceptable to god and quiet of conscyence it myght better be called gracia gratum faciens â— a grace makynge a maÌ„ acceptable then loue may whiche is theffecte ensuynge Hethervnto we haue very copiously shewed aswele by authorities of scrypture as by reasons deryued out of scrypture that by onely faythe is graunted remyssyon of synnes and that only faythe iustyfyeth that is maketh of iniust iust and regenerate It is easely iudged howe necessary the knowledge of thys faythe is For in this onely is espyed thoffyce of Chryst by this only we receyue the benefites of Chryst this only bryngeth vnto godly myndes a sure and ferme consolacyon And it is a necessarye thynge that some doctryne be publyshed in the churche by which men may conceiue a sure hope of helth For thaduersaries gyue vnhappy couÌ„sel vnto men which byd them doute whether they haue obtayned remyssyon or no. Howe shall these felowes bere vp them selues in deathe whiche haue harde nothiÌ„g of this faith which thinke that they owe to doute whether they haue obteyned remyssyon of synnes or no furthermore the Euaungell of Chryste must nedes be reteyned in the churche that is to say the promyse that synnes be frely remitted for Christ thys Euaungell they vtterly dysanull whiche teach nothynge of this fayth But the schole men of thys faythe speake nat one worde And our aduersaryes all to gether folowe them and do dysalowe thys faythe Nor they see nat that they defete the hole promyse of the fre remyssyon of synnes and of the iustyce of Chryst where as they dysproue thys faythe ¶ Of loue and fulfyllynge of the lawe HEre thaduersaryes obiecte Si vis ad vitam ingredi serua mandata That is to saye If thou wylte entre into lyfe kepe the commaundemeÌ„tes Also The doers of the law be iustified and many other lyke senteÌ„cies of the law to whiche before we make answere we wyll shewe our opinion of loue and of the fulfyllynge of the lawe It is wrytten in the prohete I wyll gyue my lawe in theyr hartes And Paule sayth that the lawe is establyshed and nat abrogate by fayth And Christ sayth If thou wylt enter into lyfe kepe the coÌ„maundementes Also If I haue not loue I am nothyng These and suche lyke sentencyes testifye that the lawe must begynne in vs although nat absolutely in an hyghe perfectyon and oweth to to encrease as moche as may be more more We speake not of the ceremonyes but of that law which is made of the motions of the hart I meane the Decalogye And bycause faythe bringeth with it the holy gost and engeÌ„dereth a newe lyfe in the hartes it muste of necessitie also engeÌ„der spiritual motions in the hartes And which be tho mocyons the prophete sheweth when he saythe I wyll gyue my loue into
their hartes wherfore after that by faith we be iustified and renewed we begyn to feare god to loue god to craue loke after socoure of god to gyue thankes vnto hym to preache hym and to obeye him in afflictions we begyn also to loue our neybours because our hartes haue spiritual and holy mocions These thinges can not be done onles after that we be iustified by fayth and regenerate we receyue the holye goste fyrste because the lawe can not be done without christe also the lawe can nat be done without the holye goste But the holye goste is receyued by faythe accordinge to the saynge of Paule That we may receyue the promyse of the spirite by faythe Also howe can mans harte loue god so longe as he feleth hym greuously dyspleased with vs and to oppresse vs with temporall and perpetuall calamities but the lawe alwayes accuseth vs alwayes sheweth that god is angry God therfore is not loued vntyl we haue receyued mercy by fayth So at laste is made an amiable obiect Althoughe therfore cyuyle workes that is to saye thexterne workes of the lawe without Chryste and with out the holy gost may be in some parte done â–ª yet it appereth by that which we haue sayde that the thinges which be properlye apperteynynge to the diuyne lawe I meane thaffectyons of the harte towarde god whiche be commaunded in the fyrste table can nat be done without the holye goste But our aduersaryes be plesaunt diuynes They beholde the seconde table and the polityke workes but the fyrst table they nothinge regarde as though it pertayned nothynge to the purpose or at lest waye they requyre only externe workes That eternall lawe and farre put aboue the sence and vnderstandynge of al creatures whiche is Thou shalte loue thy lorde God with all thy harte they vtterly not consyder But Chryste was for thys ende gyuen vnto vs that for him remission of synnes the holy gost shulde be graunted vs which myght create in vs a newe and euerlastynge lyfe and an euerlastynge ryghtwysnes which myght fyrste of al shewe vnto vs Chryst as it is wrytten He shall notirize me for of myne he shal take and shewe it vnto you And after brynge also other giftes as loue inuocation thankes gyuynge chastitye pacyence cÌ„ wherfore the lawe can not be truely perfourmed onles we fyrste receyue the holy goste by faythe Therfore Paule saythe that by faythe the lawe is establyshed and not abrogate or auoyded For then or els neuer is the lawe fulfylled when the holy gost is in that man And Paule teacheth that the vayle with whiche the face of Moyses was muffled can nat be take awaye but by fayth in Chryste by which is receyued the holy gost For thus he sayth But vntyll thys daye when Moyses is red the vayle is put ouer theyr hartes But when they shal be conuerted to God the vayle shall be take awaye The lorde is a spirite and where the spirite of the lorde is there is lybertye By the vayle vnderstaÌ„deth Paule an humane opinion of the hole lawe of the Decalogie and ceremonyes that is to saye that hypocrites do thynke that externe and ciuile workes do satysfye the lawe of god and that sacryficies and ceremonies euen of them selfe do iustyfye before god But then thys vayle is plucked from vs that is to say this errour is taken away when god sheweth to our hartes our vncleÌ„nes and greatnes of synne There fyrst we se our selues to be farre from the fulfyllynge of the lawe There we acknoweledge howe that the fleshe beinge idle and careles feareth not god not thynketh verely that god regardeth vs but that we be casually borne and vanyshe away lyke brute bestes There we fynde thexperyence that we beleue not that god forgyueth vs and heareth vs but when we hearynge thevangell and forgyuenes of synnes begynne to lyfte vp our selues by faythe we conceyue the holy goste so that nowe we may thinke ryghtly of god and dreade god and beleue hym cÌ„ By this appereth that without Chryste and without the holy gooste the lawe can not be done wherfore we professe that we muste neades inchoate or begynne to fulfyll vnto our powers the lawe and euer more attempte to do it more and more And we compryse here bothe two aswell the spirituall mocyons as the outwarde good workes wherfore the aduersaryes do falsly calumnyate vs in reportynge that we teache not good workes sythe we nat only requyre them but also shewe howe they maye be done The very proufe of the thyng doth condeÌ„pne and bewraye the ypocrites whiche attempt by theyr owne powers to do the lawe that they can nat perfourme the thyng that they attempt For the nature of man is farre to weke of the owne powers to resyst the deuyll who hath al in his holde as captiues prisoners which be nat delyuered by fayth The powers of Christ is requisite agaynst the deuyll and therfore because we knowe that for Christe we be herde receyue a promyse it is requisyt that we pray that the holy ghoste may gouerne vs and protect vs lest we fortune to erre deceyuyng our selues and leaste by wycked impulsion we take vpon vs any thyng agaynste the wyll of god As the Psalme teacheth He led captiuitie a captiue he gaue gyftes to men For Christ hath veynquyshed the deuyl and hathe gyuen vnto vs a promyse and the holy ghoste to the ende that we may also vaynquyshe by yâ— socoure of god And IohaÌ„ sayeth To this intent appered the son of god that he myght losen the workes of the deuyll Furthermore we teache nat only how the law may be done but also howe the thynge that is done may please god which is nat because we satisfy the lawe but because we be iÌ„ Christe as it shal be sayde a lytle here after So it is euideÌ„t that we requyre good workes yea we adde also that it is impossible to seuere the loue of god though it be lytle from faythe For by Christe we approche to the father and after the receite of remissioÌ„ of synnes we be assured that we haue god that is to say that we be regarded of god we make inuocacion we gyue thankes we feare we loue as Iohan teacheth in the fyrst epystle we loue hym quod he because he fyrst loued vs meanyng because he gaue for vs his son and remitted our synnes Thus he signifyeth that fayth goeth before and loue foloweth Also the fayth of whiche we speake â—s declared in penaunce .i. it is conceyued in â—eares of the coÌ„scieÌ„ce which feleth the wrath of god kyndled against our synnes and seketh remission of synnes and a gayle deliuery from synne And in suche feares and other afflictions this fayth oweth to encreace and be confirmed wherfore it can nat be in them whiche lyue after theyr fleshe whiche delyte in theyr lustes and obey them Therfore Paule sayeth There is no condempnacion nowe to these whiche be in Christe Iesu
acknowledge yâ— our harte naturally is voyde of loue of feare of trust towardê god Therfore saieth the prophete After that the haste shewed it vnto me I strake my thyghe Also I sayde in my traunce euery man is a lyar that is to saye an vntrewe thynker of god ⧠⧠Here the aduersaries do also reproue Luther because he wrote that originall synne remayneth after baptime They adde that this artycle was ryghtly coÌ„deÌ„pned by Leo the tenthe But the emperours maiestie shal espye here a manifest be spoken of ciuyle iudgement nat of the iudgement of god They sowe vnto them euen as wysely this sentence Nature is nat euyl this spoken in place is nat repreueable but it maye nat be wrested to the diminishyng of originall synne and yet these sentencies be red amonge scholemen whiche out of due season do mengle philosophie with the gospell Nor these were nat disputed only in scholes but froÌ„ the scholes they were brought to the people And those persuasions raygned and nourished the affiauÌ„ce of humane powers and oppressed the knowledge of the grace of Christe wherfore Luther wyllyng to declare the magnitude of original synne of humane infirmitie taught that the resydues or dregges of originall sine be of the owne nature in man nat indifferent thynges but that we nede the grace of god that they maye nat be imputed and the holy ghoste that it maye be mortified Albeit the scholemen do make lesse bothe the synne and the payne teachynge that man of hys owne power may do the commaundementes of god In Genesis is otherwyse described the payne due for originall synne For there nat only to deathe and other corporall punyshementes mans nature is made subiecte but also to the kyngdome of the deuyll For there is gyuen this horrible sentence I wyl put enmities betwexte the and the woman and betwexte thy sede and her sede Defaute and concupysceÌ„ce be punyshementes and also synnes Deathe other corporall euyls and the tyrannye of the deuyll be properly punyshementes For mans nature is gyuen into boÌ„dage and holden captiue of the deuyl whiche infecteth it with wycked opinions and errours and impelleth it to al kyndes of synne But as the deuyll can naâ— be vaynquyshed without the ayde of Christe â–ª so can nat we by our owne powers redeme our selues out of this bondage The very historie of the worlde sheweth vs howe greate is the power of the deuyls kyngdome The worlde is full of blasphemies agaynste god of wycked opinions and with these bondes the deuyl hath in captiuite the wyse and ryghtwyse men in the face of the worlde In other sume appere more grosse vices But when Christe is gyuen vnto vs whiche taketh awaye these synnes these punyshmentes and destroyeth the kyngdome of the deuyll synne and death the benefytes of Christe can nat be knowen onles we vnderstande our owne euyls Therfore of these thynges our preachers do diligently teache and they teache nat any newe thing but the holy scripture and sentences of holy fathers This we truste wyll satysfye the Emperours maiestie as touching yâ— chyldyshe and colde cauillacions by whiche the aduersaries haue sclaundered our article For we knowe that we beleue ryghtly and with the catholyk churche of Christe But if the aduersaries wyl renewe this contencyon there shal nat lacke lerned men amonge vs that shall make them answere and defende the truthe For the aduersaries in this cause vnderstande nat for the moste parte what they speake OfteÌ„tymes they speake thynges repugnant and they neyther expresse ryghtly dialectically the formall cause of originall synne nor the defaultê as they call them But we wolde nat in thys place ouer subtylly discusse theyr vayne and sophistical argumentê we thought it ynough to recyte the mynde of the holy fathers whoÌ„ we do folowe with commune knoweÌ„ wordê The thyrde article the aduersaries allowe in whiche we confesse two natures in Christe that is to wyte the nature humane assumpt of the worde into the vnitie of hys persone And that the selfe same Christe suffered and dyed to the entent to reconcyle vnto vs the father and rose agayne to the entent to reygne to iustifie and to sanctifie the beleuers cÌ„ accordyng to the Symbole of the apostles and the Symbole of Nicene ⧠⧠Of Iustificacyon ⧠IN the fourthe fythe syxte and also in the twenty article they condempne vs because we teache that men obtayne remission of synnes nat for theyr owne merites but frely for Christe by faythe in Christ. For they daÌ„ne bothe two poyntes fyrste that we denye that men for theyr owne merites do obtayne remission of synnes and secoÌ„darily that we affyrme that by faythe is obteyned remissioÌ„ of synnes and that men be iustified by faythe in Christe But sythe it is so that in this case or controuersie the pryncypall poynte of our religion is debated whiche ryghtly vnderstaÌ„de setteth forthe the honour of Christe and bryngeth a necessarie and plenteous consolacyon to the godly conscyence we desyre that the emperours maiestie wyll heare vs benyngly of these so greate maters For the aduersaries where as they neyther vnderstaÌ„de what is remission of synnes neyther what faythe â–ª neyther what grace nor what iustyce is pytyfully do defyle this poynt obscuryng the glorie and benefytes of Christe and bereue fronâ— the godly consciencies yâ— propouned coÌ„solacioÌ„s in Christe And to the ende we may maynteyne our coÌ„fessyon and assoyle the obiections of our aduersaries we shall fyrste premitte certayne thynges to the ende that the fountaynes of bothe our doctrines aswell ours as the aduersaries may be knowen The hole scripture ought to be distributed iÌ„to these pryncipal places law and promyses For otherwhyles it sheweth the lawe otherwhyles the promyse of Christ as when it promyseth Christ to cum and promiseth for hym remission of synnes iustificacyon and lyfe eternall or where in the Euangell Christ after he ones appered promyseth remission of synnes iustificacyoÌ„ and lyfe eternall we call the lawe in thys disputacyon the preceptes of the Decalogie in what place so euer they be red in scripture Of the ceremonies iudiciall lawes of Moses at thys tyme we speake nothyng Out of these the aduersaries take the lawe because mans reason after a fashyoÌ„ dothe naturally vnderstaÌ„de the lawe For it hathe styl the same iudgement wrytten by god iÌ„ the mynde and by the lawe they seke remission of synnes and iustificacion But the Decalogie requyreth nat only outward ciuile workes whiche reason can after a fashyon fulfyll but also it requyreth other thynges ferre aboue reason as truly to feare god truly to loue god truly to call on god truly to beleue that god heareth vs and to loke for the ayde of god in deathe and all afflictions fynally it requyreth obedieÌ„ce towarde god in afflictioÌ„s and in deathe that we escheue them nat nor grudge nat at them whan god lay them on vs. Here the scholemen folowynge the phylosophiers only do teache the iustice of
promyse that free and the merytes of Chryst as a raunsom and redeÌ„ption Promyse is receiued by fayth this worde fre excludeth our merites signyfyeth that only by mercye is offered the benefyte of Chryst the merytes be the rauÌ„som for there must be some certaine redeÌ„pcion for our siÌ„nes The scripture oft times cryeth for mercy And the holy fathers many tymes say that we be saued by mercy So oft then as mencioÌ„ is made of mercy it is to be knoweÌ„ that fayth is ther requyred which receiueth the ê“mise of mercy And agayn so oft as we speke of faith we wyll that the obiecte be vnderstaÌ„de that is to say the promised mercy For faith doth not therfore iustify or saue because it is of it selfe a worthy worke but only because it receyueth the mercy promysed And thê seruice thêlatria is most highly coÌ„mended in prophetes psalmes wher as the law teacheth not fre remissioÌ„ of sinnes But the fathers knowe the promyse made of Christ that God for Christ wolde remyt synnes wherfore when they vnderstode that Chryst shuld be a pryce and raunsome for our synnes they knewe that our workes were not a raunsome of so great a thyng Therfore they receiued by fayth fre mercy and remissyoÌ„ of siÌ„nes lyke as the holy fathers of the newe testament do Here vnto belong tho oft repetycyons of mercye and faythe in the psalmes and prophetes as here Si iniquitates obseruaueris domine c. Yf thou markest iniquities o lorde lorde who shall susteyne Here he coÌ„fesseth hys synnes and yet he alledgeth not hê merytes He addeth For with the is mercyfulnes Here he lyfteth vp him selfe with the truste of the mercye of God And cytethe the promyse Sustinuit anima mea in verbo eius sperauit anima mea in domino My soule is susteyned in hys worde my soule hathe trusted in the lorde that is to saye because thou haste promysed remyssyon of synnes by thys thy promyse I am susteyned And Paule cyteth the hystorye of Abraham Abraham beleued God and it was recompted vnto hym for ryghtwysnes That is to wytte Abraham perceyued that God was vnto hym mercyful only for hys promyse sake He assented to the promyse of God nor suffered not hym selfe to be plucked away frome it all thoughe he sawe hym selfe vnclene and vnworthye He perceyued that God performeth hys promyse for hê owne truthe and not for our workes or merytes Trulye the affrayed hartes can haue no rest if they shulde thynke that for theyr owne workes or owne loue or fulfylliÌ„ge of the lawe they shulde please God for in the fleshe stycketh synne whiche alwaye accuseth vs. But then the hartes haue rest wheÌ„ in such affrayes they assure them selues that we therfore please God be cause he hathe promysed and that God perfourmeth hys promyse for hys owne truthe and not for our worthynes Thus Abraham herde thys saynge Feare thou not for â–ª I am thy protector Here he raysed vp him selfe and felte God mercyful vnto him not for hys owne deseruynge but because the promyse of god must nedes be iuged true this faythe therfore is imputed to hym for ryghtwysnes that is because he assenteth to the promyse and taketh the offered reconsilement he is nowe truelye iuste and accepted vnto God not for hys owne workes but bycause he taketh the free promyse of god Thys auctoryte of Genyses pleased Paule not without cause we se howe he layth on howe ernestlye he taryeth vpon that poynte because he sawe that the nature of fayth myght in that poynt be easaly espyed He sawe that the recorde of the imputacyon of iustice was added not with out a greate skyll He sawe that the lawde of desernynge iustyfycacyon and of pacyfyenge the conscyence was taken away from workes â–ª when Abraham is therfore pronounced ryght wyse because he assenteth to the promyse and taketh the offered reconcilement he pleadeth not in barre of goddes ire hys owne merytes or workes wherfore thys place dylygently consydered may plenteouslye instructe godlye myndes in thys matter whiche shall so be vnderstonde yf the affrayed myndes haue it before them and assure theÌ„ selue that they ought to assente to the free promyse For otherwyse they can not be quyete onles they presuppose that they haue god theyr good lorde because he hath so promysed and not bycause our nature lyfe and workes be worthye Therfore also the fathers were iustifyed not by the law but by the promyse and fayth And it is a wonderfull thynge that the aduersaryes do make so lytle of faythe syth they se it throughe out al scrypture praysed for the moste hyghe seruyce as in the .49 Psal. Call on me in tyme of trybulacyon and I shal delyuer the. Thus wyll god be knowen thus he wyll be worshyped by receyuynge benefytes of hym and receyuynge them for hys mercyes sake and not for our owne demerytes Thys is the moste ample consolacyon in all afflyctyons And such consolacyons our aduersaryes go about to destroye and putte out of vre in that they make faythe so lytle a seruyce and onlye â—eache men to contende with god by our owne workes and merytes ¶ That the only faythe in Chryst iustyfyeth FYrste leste a man wolde thynke that we speake of the ydle knowledge of the Hystorye we wyll shewe howe faythe cummeth After we wyl shewe that it iustyfyeth and howe thys must be vnderstande then we wyll assoyle thobiections of the aduersaryes Chryste in the last of Luke coÌ„maundeth his dyscyples to preache repentaunce in hys name and remyssyon of synnes For the gospell argueth euery man to be vnder synne and to be gyltye of eternal ire and deth and offereth for Chryst remissyon of sinnes iustificacion which is receyued by fayth Preaching of penauÌ„ce which reproueth vs dothe fray the conscyence with true ernest afrayes In these the hartê ought agayne to conceyue consolacyon which shal be yf they trust to the promyse of Chryst that for hym we haue remyssyon of synnes Thys faythe erectyng and comfortynge vs in those affrayes takethe remyssyon of synnes iustyfyeth and viuifyeth For that consolacion is a newe and a spiritual lyfe These be plaine and open and the godlye maye vnderstande them also the churche haue recorded the same The aduersaryes neuer shewe truly howe the holye gost is gyuen They fayne that the sacramentes gyue the holye gooste ex opere operato sine bono motu accipientis euen of the verye worke it selfe without any good motyon of the receyuer as thoughe the geuynge of the holy goste were an idle thynge But where as we speake of suche faythe whiche is not an idle thought but which deliuereth from dethe and createth a newe lyfe in our hartes and nedeth the holy gost it standeth not with mortall synne but so longe as it is present it bryngeth forthe good frures as we shall say here after what can be spoken of the conuertynge of the vngodly or of the maner of regeneratynge more sympely and more
and the body of the deuell who driueth them and hath them captiues and thralles vnto hiÌ„ These thingê be clerer then the light at none daye whiche yet yf our aduersaries wyll procede to desprayse and calumniate it shall nat greue vs to make answere more largely Our aduersaryes do condempne also this ê‘te of the seuenth artycle where we sayde that it sufficed to the true vnite of the churche to agre in the doctryne of the gospell and in the administratyon of the sacramentes and that it is not necessarie that in all places there be lyke humayne â—raditions rytes and ceremonies instituted by men Here they make a distinction betwixt the vnyuersall and partycular rites and they do allowe our article yf it be vnderstonded of the partyculer rites but if it be vnderstanded of the vniuersal rites they do nat receyue nor allowe it In feythe we do nat well perceyue what our aduersaryes do meane We speake of the true that is to say of the spirituall vnite without whiche there can be no faythe in the harte or ryghtuousnes of the harte in the syght of god To thys vnite we saye that the lykenes and conformitie of humayne rytes whether they be vniuersall or particuler is nothynge necessarye For the iustyce of fayth is nat a iustice which is bouÌ„d vnto certayne traditions as the iustice of the lawe was bounde to the ceremonies commauÌ„ded by Moyses for the ryghtuousnes of the harte is a thynge quyckenynge hartes To this viuifycation or quickenynge maÌ„nes traditions helpe nothynge at all whether they be vniuersall or particuler Neyther be they effectes and warkes of the holy goste so as be chastyte patience the dreade of god the loue of the neyghboure and the warkes of loue And they were no lyght causes whiche induced vs to put this artycle For it is euâ—â—eÌ„tly knowen that many folishe opinions concernynge tradityons be crept into the churche Some men haue thought that humayne traditions be necessary honours and sacrifyces to deserue iustifycatioÌ„ And afterwardes they disputed howe it might be that god coulde be worshypped with so greate varietie as who shulde saye that those obseruaunces were diuine honours and nat rather outwarde and polyticall ordenaunces nothynge appertaynynge to the iustyce of the harte or to the honourynge of god Which do varye sometymes by chaunce sometimes for reasonable causes Also dyuerse churches haue excomunicated one an other for suche tradytions as for the kepyng of Easter for images or pictures and such other lyke thiÌ„ges By the reason wherof vnlerned men haue thought that fayth or iustyce of the harte in the syght of god can not stande without these obseruaunces for ther be concernynge this busynes many folyshe wrytynges of summistes other but in lyke wyse as the vnlyke spaces of dayes and nightes do not hurte the vnite of the churche so we do thinke that the true vnite of the church is nat hurte with vnlyke rites instituted by meÌ„ howe be it it lyketh vs wel that the vniuersall rites and obseruauÌ„ces be kept for the mayntenauÌ„ce of the comon tranquilitie lyke wyse as we in our churches do with good wyll kepe the order of the masse the Sonday and other highe feastes And with a verie glade mynde we obserue and kepe the profytable and olde ordenaunces namely when they conteyne suche disciplyne and instruction by whiche the people maye be allured and also accustomed vnto vertuous occupations But we do nat nowe dispute whether it be profitable for the comeÌ„ tranquilitie or corporal vtilite to obserue and kepe theÌ„ We haue nowe another mater iÌ„ haÌ„de for we do dispute whether the obseruatioÌ„s of humaine traditioÌ„s be seruices necessary to iustice iÌ„ the syght of god This is the principal poynt to be iudged in this controuersy which ones determined it may be iudged afterwardê whether it be necessarye to the true vnite of the church that there be lyke humayne traditions in al places For if humaine traditioÌ„s be nat honours or seruices necessary to iustice in the syght of god it foloweth that men may be ryghtuouse the sonnes of god although they haue nat some traditioÌ„s whiche be receiued in other places As if the fourme and fascioÌ„ of the Douche apparaile be nat an honouryng of god necessary to iustice in the syght of god it foloweth that there may be ryghtuous men and the chyldren of god the churche of Christe although some men do nat vse the Douche maner of apparell but the Frenshe fashyon of apparell Thys dothe Paule playnely teache to the Colossians â–ª when he sayeth let no man iudge you in meate and drynke or in parte of the holyday or of the newe mone or of the sabbot dayes Whiche be but shadowes of thynges to come but the body is Christ also if ye be deade with Christe from the elementes of the worlde why as if ye â— ere lynynge to the worlde do ye make decrees Touche nat taste nat haÌ„dle nat Which thynges euery one do peryshe beyng coÌ„sumed by vse â–ª and they be preceptes and doctrines of men hauyng the semblance of wysdome in superstition and humilite For thys is the mynde of Paule In asmuche as the ryghtousnes of the harte is a spiritual thyng quickenynge hartes â–ª and that it is certayne that humane traditions do nat quicken the hartes neyther be the effectê and workes of the holy ghoste as is loue of the neyghbour chastite cÌ„ nor be any instrumeÌ„tê by which god dothe moue styrre hartes to beleue as by the word and the sacramentes gyuen by god but be exercises of thynges nothyng perteining to the harte and whiche do peryshe by vse it is nat to be thought that they be necessary to iustice in the syght of god And accordyngly to the same sentence he sayeth The kyngdome of god is neyther meate nor drynke but ryghtuousnes and peace and ioy in the holy ghoste But it is no nede to alledge many testimonies forasmuche as the scripture runneth full of them And we also haue gathered a greate sorte together iÌ„ our confession in the latter articles And the principall poynte of this coÌ„trouersy shal be rehersed agayne a lytle herafter that is to wyte whether traditions of men be honours or seruices necessary to ryghtuousnes in the syght of god where we shall dispute more largely of thys matter Our aduersaries do say that vniuersall tradicions be therfore to be kepte because they be thought to haue ben taught by the apostelles Oh religious and deuout men They wyll that the rites ceremonies taken of the apostelles be kepe and maynteined but they wyl nat that the doctrine of the apostles be reserued and kepte It is so to be iudged of those rytes as the apostles theÌ„ selues do iuge in theyr wrytynges For the apostelles wolde nat that we shulde thynke ourselues iustifyed by suche rites or that suche rites and ceremonies be necessary to iustice in the syghht of god The apostles wolde nat lay