speaking of the lord in his gospel sayeth thus He came among his owne his owne receaued him not But as many as receaued him to them gaue he power to be the sonnes of god euen them that beleued on his name Loe now what could more sensibly haue bene spoke As many as receaue Christ are gods children but thei that beleue receaue Christ therfore thorow beliefe become we vndoubtedlie the children of god iust and rightuous blessed and saued And in the gospell of Ihō saieth our lord Iesus Christ himselfe Verely verelie I saie vnto you He that heareth my word and beleueth on him that sent me hath euerlasting life and shal not come in to damnaciō but is escaped from death vnto life And agayne This is the will of him which sent me that who soeuer seyth the sonne and beleueth on him haue euerlasting life and I wil raise him vp at the last dai Herof commeth it also that this Apostle in his epistle saieth very euidētly yf we receaue the witnes of men the witnesse of god is greater For this is y e witnesse of god whiche he hath testified of his sonne Who so beleueth on the sonne of god hath gods witnesse in him But who so beleueth not hath made him a lyar because he hath not beleued the witnes which god hath testified in his sonne And this is y e testimonye that god hath geuen vs eternal life and this life is in his sonne Whoso hath the sonne of god hath life He that hath not y e sōne of god hath not life Here we se clearlie y t the sonne of god is had and possessed thorow faith and in the sonne assuredlye rightuousnesse all good things and eternal life Therfore must it nedes be true that we are iustified by faith Now saieth y e Apostel Paul also very distinctlie The rightuousnes of god is declared without the lawe for asmuch as it is allowed by y e testimonie of y e lawe of y e prophets The rightuousnes of God commeth by the faith of Iesus Christ vnto al and vpō al them y t beleue And in the tenth chapter Christe is y e end or fulfilling of y e lawe to iustifie al y t beleue Finally while Paul Silas laye at Philippis in prison for Christes name sake and the keper of the prison asked good syrs what must I do to be saued Thei answered him Beleue in the Lord Iesus Christ so shalt both y u and thy housholde be saued By this now I suppose it euidentlie ynough proued that we be iustified by faith Namely that vnto vs thorow faith is geuē rightuousnes with the merites of Christ Thes sayings we are iustified by the grace of god or by Christs merites or by fayth varie not The. 7. Chapter NEther can I thynke that eny man which is but a litle exercised in holie scripture wil stomble or be offended at such kynd and maner of speche We are iustified thorow the grace of god or horow the merites of Christ we are iustified by faith on the lorde Iesus as though thei eny where dyd not agree or ascrybed Iustificacion to vnlike thinges For thei are all one in effecte ascrybing iustificacion to the onelie mercie of god to whom onelye the prophetes and Apostles directed all their vnderstandinge meditacion These as oft as thei loked behind thē to the fountaine and well spring of iustificacion saide that men are iustified thorow the grace of god But whan thei had pondered considered the mercy pledge him by whō we are iustified thei sayd We ar made rightuous by Christ And whan thei called to remembraūce it wherby we become partakers of grace and of Christ thei saide that we are iustified by faith Nether were thei for all this careful that their sayenges shuld not agree together and serue the mater As some curious bodies do sharplie dispute Namelie whether faith be rightuousnes or an instrument and meane to becōe partakers of rightuousnes whether it be an instrument to receaue or a thing where thorow rightuousnes is poured in as thorow a tonnell Or whether it be the rightuousnes itselfe c. After this sorte is mans vnderstanding occupied but what auayleth it vnto true godlines The holie Apostles who alwaie studied simplicitie with playnesse they distinctly expresse and declare that god the grace of god Christ and faith iustifieth Itē that by grace by christ and by faith we ar iustified Which symplicitie I myndinge to folowe leaue such subtile curiositie vnto others By faith onely are we iustified which terme onely is not of mans braine inuented The 8. Chapter ANd where as I haue allready added there vnto We are iustified onelie by faith for Christes sake not for our workes the sāe haue I not lēt of myne own but taken it out of the holie scripture For the sonne of god Iesus Christ saieth in the gospell Excepte ye eate the flesh of y e sonne of man and drinke his bloude ye haue no life in you Lo the ōly eating of the flesh and drinking of the bloude of Christ maketh vs lyuinge nether is there eny thingels in y e whole world that geueth life Now what it is to eate the flesh of Christ he declareth immediatlie in y e same chap. sayeng Verelie verely I saie vnto you Who so beleueth on me hath euerlasting life Item He that cōmeth vnto me shal not hōger And he that beleueth on me shal neuer be a thirst Here shuld he haue saide He that drynketh me shal neuer thirste but in the place of this word drinke he hath set beleue Therfore to eate and drynke here is nothing els but to beleue So then yf we beleue not that the sonne of god was gyuen for vs vnto death we can neuer lyue Ergo faith it is that maketh lyuinge With this euangelist agreeth Paul also saiēg we know that a man is not iustified by the dedes of the lawe but by y e faith of Iesus Christ And we haue beleued on Iesus Christ y t we might be iustified by the fayth of Christ and not by the workes of the lawe For in that he saieth A man can not be iustified but by the faith of Christ what geueth he with this sayenge els to vnderstand but that a man must be iustified by the onelie faith of Christ or in Christ For in Gene. Ioseph saide vnto his brethren loke that ye se not my face except your yōgest brother be with you And in the boke of Numerus the people complayned whyninge against god and saienge Oure eyes se nothing but this Manna And in the same boke saieth Balaam Must not I kepe that and speake it which the lord hath put in my mouth In Deuteronomy saieth Moses also And now Israel what doth y e lorde thy god requyre of the but to feare the lord thy god and to walke in all his waies And Paul himselfe to the Romaynes vseth y
And euery one that hath this hope in him purifieth himselfe like as he also is pure Therfore euē this our purifiēg which is done by our care and diligēce hath also the name of sanctifieng not because of it selfe but for the fyrst purifieng sake that goeth before which yf it go not before then is our sanctifienge nothinge worth Againe yf the same go before then must this also folow after For right well trulie saieth S. Iames the Apostle Faith yf it haue no workes is deed in it selfe In it selfe or for it selfe I saie that is It alone and fruteful with no good woorkes For as the body w tout y e sprite is deed so faith also w tout works is deed Doubtles a lyuing body doeth worketh somewhat and serueth many likewise faith by deutie offices of loue must be profitable cōmodious vnto many Now yf faith do good to no man with godlie workes thē is it an emptie ymaginacion vayne name As also the sanctifieng of mā yf it do not breake forth shew it selfe in holy words and workes assuredly it is to be reputed false feyned and full of ypocrisie Besydes this all that belongeth vnto true holynes in y t our sāctifieng which appeareth in our workes must be referred to the sanctifiēg done by the bloud of christ to the which most properlye apperteyneth the honour of sāctificaciō Wherfore whan thou seist in holy scripture that rightuousnes is ascribed vnto our workes remēbre it is done for such causes as I hitherto haue shewed For the sprete of the Apostles cānot be against himself ¶ The. 2. sorts of mē that the Apostls had to do w t for iustificacion which make thē seme to varie in assignyng the cause of iustificacion with their reconciliacion The. 16. Chapter AND knowē it is that the Apostles of the lorde dyd stryue with two sortes of people the one sorte ascrybed rightuousnes and saluacion to their own good works which were done after the mesure and rule of gods lawe therfore they despyced Christ For while thei wēte about to stablish mainteyne and set vp their owne rightuousnes thei were not obedient to y e rightuousnes of god Against the vngodlie opyniō of these dyd the holie Apostles teach and specially S. Paul that rightuousnes and life is obteyned by faith in the lorde Iesus and not by our workes The same Paul saieth to the Galathians I refuse not the grace of god For yf rightuousnes come by the law then dyed christ in vayne And agayne Christ profiteth you nothing And ye are gone quyte from Christ and are fallen frō grace yf ye wil be iustified by the lawe Against such also was kepte at Hierusalem the Counsail that Luke maketh mencion of in the Actes of the Apostles There were agayne certayne other light euell disposed people that abused suche doctryne of the Apostles to the libertye and sensualitie of the flesh thinking it sufficient to saluacion whan they beasted themselues of faith although there were no good workes found in them Therfore against those as against the very pestilence and decaye of true Religion and gods seruice dyd the same Apostles also stryue and taught that the Christian fayth was not a vayne opyniō or frutelesse knowledge but a lyuelie stronge confidence most fruteful in good works For Paul writing against these saieth vnto Titus Thei saie thei knowe god but w t their dedes thei deny him seinge they are abominable and disobedient vnapte vnto euery good worke And Peter the Apostle rebuketh such dissemblers but som what more darkly whā he saieth Herevnto geue all diligence that in your faith ye mynistre vertue in vertue knowlege in knowlege tēperaūce in tēperaūce paciēce in paciēce godlynes in godlines brotherlye kyndnes in brotherly kindnes loue For yf these thinges be amonge you be plenteous thei wil make you y t ye nether shalbe ydle nor vnfrutefull in the knowledge of our lord Iesus christ But he y t lacketh these thinges is blind and gropeth for the waie with his hands and hath forgottē that he was pourged frō his olde synnes It is manifest also vnto euery man that Ihon and Iames y e holy Apostles of Christ wrote herof S. Iames most ernestlye defēding that Abrahā was not iustified by onelie faith that is by a vayne opynion but by workes vndoubtedlie euen by true faith And yet with those and such lyke exhortacions wold not the faithfull Apostles of Christ mynishe his grace and merites magnifie the merites of man but rather w tstand the filthynes of such as neuer rightly knew nor lerned the faithe of Christ made yet their boast ther of to the greate offence and hinderaunce of y e weake For yf thei trulie had knowne it they had vndoubtedliled a more sober life Therfore whan the Apostles are ernesti prouoking vnto good workes they prouoke vnto y e true faith in Christ which is mightie in operacion worketh by loue And yet neuertheles thei ascribe al thinges to the grace of God yea euen the same workes which they requyre of the faithfull And that I here teach the true vpright doctryne of faithe all they shall affirme that haue but a litle searched tried and red the scriptures of the Apostles Augustine also a true faithfull teacher of the Christian church shall testifie that I haue here inuented no new thing For in his boke of grace and fre will the seuenth chapter he wryteth thus Such as haue not vnderstand what the Apostle saieth we holde that a man is iustified by faith without the workes of y e law Haue thought him to affirme that faith is sufficiēt to a mā althoughe he lyue euyll and haue no workes which thing god forbyd the electe vessell shulde so meane who yet in another place whan he hath saide in Christ Iesu auayleth nether circūcision nor vncircūcision he addeth immediatlye therto But faith whiche worketh by loue Euen this is the same faith that separateth gods beleuers from vncleane deuels For thei also as the Apostle Iames saieth beleue and tremble but no good thinge do thei Therfore haue they not that faith out of the which y e iust lyueth namely which worketh by loue that god maye geue him lyfe acordinge to his workes But for asmuch as good dedes are of god of whō we haue not onelie faith but also loue therfore the same teacher of the heithen named eternall lyfe it selfe grace This haue I alledged out of Augustine hetherto haue I opened declared how the scripture ascribeth rightuousnes vnto good workes and that y e same doctryne is not against y e Apostles teaching and iudgmēt which ascribeth rightuousnes vnto faith in Christ Iesus But for asmuch as vpon this mater of y e rightuousnes of workes there hangeth the questiō concernyng y e merites of good workes I wil adde herevnto a lytle touching the rewarde and merite of good workes chefelie to the intēt that no
Chapter ☞ Who is the mediatour how he delyuereth vs. ☞ The. 4. Chapter ☞ That Christ taketh away our synnes and that so we are recōciled to god proued by the scripture ☞ The. 5. Chapter ☞ Christe beareth our synnes when his iustice is made oures which is don by faith on our side ☞ The. 6. Chapter ☞ That the maner of iustificacion is on our behalfe by faith ☞ The. 7. Chapter ☞ These sayenges we are iustifyed by the grace of god or by christes merites or by faith be all one ☞ The. 8. Chapter ☞ By fayth onelye are we iustified which terme onelye is not of mans braine inuented ☞ The. 9. Chapter ☞ Iustification is taken from al maner of works whether they be of the lawe or of grace ☞ The. 10. Chapter ☞ Faith iustifieth not in y t it is a worke but in that it trusteth to y t mercye of god through Christ ☞ The. 11. Chapter ☞ That no man is iustyfyed by works whether they go before or after iustificacion is proued by the nature of works ☞ The. 12. Chapter ☞ The nature of iustifycacyon argueth that faith and not works iustifie ☞ The. 13. Chapter ☞ Faith is not without workes but what place they haue in the churche and whence they spryng in vs. ☞ The. 14. Chapter ☞ That we doe not wel tyl god dwell in vs to worke good works in vs and how rightwysenes is ascribed to workes ☞ The. 15. Chapter ☞ How gods workes in vs are called ours but so y t we can challenge naught for them but for an other cause ☞ The. 16. Chapter ☞ The. 2. sortes of men that the Apostles had to do with which make them seme to varie in iustificacyon ☞ The. 17. Chapter ☞ The termes rewardes or merites examined by the scripture ☞ The. 18. Chapter ☞ The rule to measure good works that thei may be good indede and not of our good intent onelye ☞ The. 19. Chapter ☞ The exposition of the. 10. commaundementes which are the lymites of our good works ☞ The. 20. Chapter ☞ That y e lord requyreth naught els of vs but the workes of the. x. commaundementes ☞ The. 21. Chapter ☞ That the foresayd proprietes of good workes are requysite indede to workes is declared more playnlye by the scripture ☞ The. 22. Chapter ☞ The conclusion or peroration FINIS A godlye and learned treatise wherin is proued y e true iustificacion of a Christian manne to come frely of the mercy of god in Christ without the deseruyng of man by his merites and also how good workes oughte to bee done what be true good works in dede Wherunto is ioyned a cōference betwene the law and the gospel very profitable for al men to exercise themselues therein ☞ Esay xliii ☞ I euen I am he only who for myne owne selfes sake doe awaye thyne offēces and forget thy synnes so that I wyll neuer thynke vpon them The authors intent and purpose in thys matter of iustificacyon The. 1. Chapter PUrposing playnly brefely to speake of the true iustifying of a Christian mā and aswell of vpright true good workes as the maner and fourme therof I mynde not to tell what disputaciōs mē haue had of the same but what God who cannot lye hath vttered spoken therof in his worde This matter of iustificacion I thought to serue my turne First beecause that Iohn the Apostle and Euāgelist whom I now haue in hād doth in maner treate wholy therof Upon whom I was perswaded to make the better declaracion if I aforehande out of all the scripture set a short Summe of iustificacion and of good workes Secondly beecause that in oure fayth and religion there is nothyng wherof we may be ignorante with greater hurte or that with greater profit may be knowen perceaued and vnderstand then euen the maner of iustificacion and of good workes For iustificacion is the surest ground and establishment of our life wellfare Thirdly because this matter beyng els playne and euydent is now in our dayes thorow the many folde darke mystes ▪ of contencious men vtterly confused cleane tossed out of order For cōcerning iustificacion diuerse and sondrye men haue straunge and nyce opinions Some saye styl that the faythfull are iustifyed thorowe the onelye belefe in the Lorde Iesus Christ whiche is a trueth in dede Other there be that refuse condemne thys as an erroneous opynyon but with great arrogācye ascribe their iustificacyon vnto mens works Some referre iustificacion to faith and workes a lyke And some there be that vnto fayth ascrybe the begynnynge of iustificacion and the finishīge or perfourmaunce thereof vnto workes Yet haue I not recyted the myndes and opinions of all But forasmuche as there is such contencion among the learned the peoples consciences are therby vexed troubled and sore tēpted Wherefore to establishe the Christian verite and for an introduction into the holy and godlye gospell of Iohn I mynde to colleete gather together a shorte Summe of the iustificacion of a Christyan manne and concernyng good workes Nether will I here bring forth eny thinge at all which I do not declare and proue wyth sensible playne testimonies of gods scripture yea and as touchinge iustificacion and good workes I wil collecte conferre together nothing els but the most euident witnesses of the scripture So that without the order and homelie vnpainted oracion ther shalbe nothig mine nether wil I compte any thinge mine own but trye proue altogether by gods word And doutles in the most waightie maters of our Religion we ought euen so to vse our selfes ¶ Afore al things it shalbe nedefull to sette forth a sure description exposicion and significacion of this terme iustifieng The. 2. Chapter TO iustifie or this terme Iustifie is in the scripture taken sondrie waies For somtyme it signifieth to ascribe honour and right vnto god to yelde vnto him stowtlie boldly to confesse that he onelie is rightuous but we oure selues synners and vniust Thus is it red And all the people and the publicanes that heard him iustified god and were baptised the baptisine of Ihon. More ouer it signifieth asmuch as to defende and spare himself and to set forth himselfe for iust and ryghteous For so the Lorde vseth it whan he rebuketh y e Pharisees Luke 16. saying vnto thē Ye are they that iustifie youreselues beefore men but god knoweth your hartes Notwithstanding in this our present matter I vse thys terme Iustifie as the custome is in causes iudicial and belonging to the law And so doeth it betoken asmuche as to pronounce hym iust and righteous that is to discharge from punyshment and by sentence to cleare and quite him free whiche is accused and required to haue execucion Againe contrary vnto thys doth the scripture now set that whyche is called to pollute or stayne that is by sentence to pronounce one defiled vngodly vnrighteous and worthye to bee plaged and so to geue hym
e same maner of speche whan he saieth ther is no power but of god Item in y e first epistle to the Corinthiās Euen so knoweth no mā what is in god but the sprite of god And againe I shewed not my selfe forth amonge you that I knewe eny thing saue only Iesus christ that was crucified These and such like sentences innumerable in the scripture signifie nothing els then yf thou shuldest saie This onelie poynte shal open you the entraunce vnto me agayne yf ye bring your yongeste brother with you Oure eyes see but onlie Manna and nothing els Onelie that which y e lorde committeth vnto me maie I doe and speake This onelie requyreth the lorde of the y t thou loue him All power is onely of god Onelie gods sprite knoweth the thinges that are in god I haue compted my selfe to knowe onely Christ that was crucified Seynge thē it is thus vndoubtedlie and no man can denye it to be most euidently spoken also of Christ and Paul namely that no man is made lyuing iust or rightuous but by faith It is much to be wōdred that certayne famous men which will be reputed to be syngularly lerned braule chyde so vehemētlie against vs for that we saie we are iustified onelye by faith For Christ and Paul haue spoken so afore Why goe thei not to rebuke thē yf thei thinke them to haue failed therein We speake but as we haue learned out of thē the sense meaning of oure doctrine we finde in them For very childish is it y t thei obiecte Namely that this word onelie or alone is not added of them For this is euen one thing as yf a scholar wolde thinke the scholmaster had not geuen him leue to go forth whan he had asked him Syr geue ye me leue to go And he made him answere I geue And dyd not expreslie saie after the cōmen maner Yea. For either of both the saiēges geueth one vnderstāding Euen so whā thou saiest we knowe that no mā is iustified but by faith Or we knowe that a mā is iustified onelie by faith The saienges are all one meane one thing And whā it is saied that a man is iustified by faith not by workes is it not euen asmuch as to geue euident testimonye that a mā is iustified onelie by faith The Apostle saieth they are made rightuous frelie or for naught by his grace But howe can eny thinge be don frelie or for naught that is done for rewarde or worker Doubtles yf we be iustified frelie thorow the grace of Christ then is it not done by workes For in the xi chapter also saieth this Apostle Yf it be of grace thē is it not now of workes for els grace then is nomore grace but yf it be of workes then is it now no grace for els were deseruing then nomore deseruyng Therfore in the most assured trueth we knowledge be stedfastly persuaded that a Christian man is iustified by the helpe and mynistracion of onelie faith Faith standeth or leaueth vpon the grace of god and not vpon mans strength But vnto god it ascribeth altogether as I wil shortlie declare hereafter at large ¶ Iustificacion is taken not onelie from workes of the law but also from all maner of workes as frō faith in y t it is a work The. 9. Chapter IN y e fore recyted cap. cōcludth the holy Apostle the whole mater of iustificacion thus We holde therfore that a mā is iustified by faith without the workes of y e lawe And in y e fourth chapt he declareth euidently that rightuousnes is imputed vnto vs by faith not by workes meanynge not onlie the workes of the lawe but all maner of workes acordinge as he saieth also to the Ephesians By grace are ye saued thorow faith that not of youre selues It is the gift of god and commeth not of workes least eny man shulde boast himselfe For we are his workmanship created in Christ Iesu vnto good works which god ordeyned y t we shulde walke in them By grace saieth he are ye preserued or saued assuredly iustified thorow faith For faith apprehendeth laieth sure holde vpon grace And to the intēt that no body here shuld ascribe aught to the strength of man he addeth And that not of youre selues For nether grace nor faith commeth of you What then vpō y t he addeth immediatly It is the gift of god vndoubtedly that we are iustified and also that we beleue Yea he setteth yet one thing to it Not of works lest eny man shulde boast himselfe For in the prophet Ieremy also the lorde will not that eny man glory or reioyse saue onelie in his mercy Yet ther folowth a cause We ar his woorkemanship c. Why wold erth claye then lifte vp it selfe against the potter of whom he hath what he is hath And so this place doth euidently ascribe iustificacion vnto faith taketh it from workes ¶ Faith iustifieth not in y t it is a worke but in that it trusteth to the mercie of god thorow Christe The 10. Chapter ALl this shalbe yet more playn and more perfectly vnderstand and known whan I shall shewe that this iustifieng faith holdeth and beleueth y t we are accepted vnto the lord not for our selues or for our own works but for Christes sake That is faith trusteth not vnto workes or deseruinges but to the promes of god and to the merites of Christ our lord Therfore whan Paul saieth to the Romaines that Christ our lord is of god set forth vnto the world to be y e mercy seate or reconcyler thorow faith in his bloud he teacheth and declareth euidently y t faith trusteth vnto y e bloud that is vnto the death merites and redempcion of Iesus Christ And treating largelie and perfectly of this mater in the fourth chapter he wryteth thus Neuertheles it is not written onelie for him namelie Abraham that it was rekened vnto him for righteousnes But also for vs to whō it shalbe so cōpted yf we likewise beleue on him that raised vp Iesus our lorde from the dead which was delyuered vp for oure synnes raised againe for our iustificaciō With these wordes he sheweth vs two thinges The one that faith is compted vnto vs for rightuousnes The other that y e same faith leaneth and trusteth vpon the lorde Iesus Christ who dyed for vs and was raised vp agayne That is faithfull beleuers cōpte themselues rightuous and iustified because thei vnderstand by faith that Christ dyed for them to take a waie their synnes And that he was afterward raised vp agayne to make them lyuinge for whom he had payed the rawnsome and reconcyled them And in the tenth chapter of this epistle whan Paul holdeth and compareth the rightuousnes of the lawe and the rightuousnes of faith together the one against the other he declareth playnlie that the rightuousnes of the lawe trusteth vnto workes but y e rightuousnes of faith
iustified by the name of the lorde Iesus and by the sprete of god thei ascrybe their vertue rightuousnes vnto god and vnto gods sprete by whom thei knowe thei are sanctified and that they now maie do and perfourme holie and good workes And also thei fele in their sanctified flesh namelie in themselues there remayneth worketh thorow out their whole life so greate weaknes and feblenes that thei dare not ascrybe eny iustificacion not vnto the workes that ar done by faith in holynesse Herof might I bring forth many recordes Yet will I alledge onelie two First thē let Iob the most faithful seruaunt of god come forth For him hath the godlie sentence cōmended and praised vnto vs that he was a perfecte iust man such one as feared god and eschued euil and that there was none lyke him vpon erth And yet the same man being with so excellent a titell of rightuousnes commended vnto vs doth saie If I wil iustifie myselfe myne owne mouth shal condemne me Yf I will put forth myselfe for a perfecte mā he shal proue me a wicked doer And agayn Yf I haue done wickedly wo vnto me And though I haue dōe rightuouslie yet dare I not lifte vp my head Therfore is it certayne that this most holy and iust man dyd ascribe nothing to the frutes of his owne rightuousnes but trusted onely vpon y e mercy of god Now let the other witnes come forth euen Paul y e Apostel who saieth with sensible wordes I delyte in the lawe of god after the inwarde man But in my membre I se another law which rebellein against the law of my mynde and subdueth me to the lawe of synne which is in my membres The holie Apostle speaking of himselfe and of all such as be regenerate testifieth that in them abyde stil y t remnauntes of the fleshe by the nature power and force wherof it cōmeth to pas thorow out the wholle life of man that thei also do the thing which they thēselues wolde not And therfore are thei neuer able to attayne and come to true perfectnes so long as thei lyue vpon erth and in this flesh For asmuch then as it is so euery man seith wel that iustificacion is not to be imputed vnto the workes of faith or of such as be regenerate consydering that it must be athinge most pure and thorowly perfecte wherby god is pacified and pleased with vs. Yea the scripture geueth euident witnesse that euē Abraham the father of all faithfull beleuers was not iustified by the workes of faith Herof then maie we be bolde to conclude that we also by no workes of faith are iustified For thus Paul argueth yf Abrahā were iustified by workes thē hath he wherof to reioyce but not with god But what saieth y e scripture Abraham beleued god and it was compted vnto him for rightuousnes To him that goeth aboute with workes is the rewarde not rekened of grace but of duetie To him that goeth not aboute with workes but beleueth on him that iustifieth y e vngodly is his faith cōpted for rightuousnes Where as we now by the ensāple of Abrahā do cōclude y t we must be iustified in such like pure maner as he was we speke it not of our owne ymaginaciō but out of the wordes of S. Paul that saieth Neuertheles it is not written onelie for him that it was rekened vnto him for righteousnes but also for vs to whom it shalbe so compted yf we likewise beleue on him that raised vp Iesus oure lorde from the deed ¶ The nature of iustification argueth that faith not workes iustifie The. 12. Chapter NOw like as out of the nature propertie of faith and workes I haue shewed that faith and not works doth iustifie So wil I now declare and proue the same by y e nature of iustificacion The right propertie natural vertue and power of iustificaciō is to pacifie to stil and quiete the cōscience which heretofore by the remembring and considering of synne and damnacion was vexed and troubled For Paul saieth Because therfore that we be iustified made rightuous by faith we haue peace with god thorow oure lorde Iesus Christ As for mens workes thei are neuer able so to comforte and pacifie an vnquyete conscience For who hath at eny tyme persuaded himselfe y t he with his owne workes hath satisfied the lawe of god and is therfore absolued discharged of his synnes delyuered from damnacion and become rightuous vndefyled Specially seyēg that Salomō the wisest among al mē hath saide Who can saie My herte is cleane I am innocent frō synne Wherfore yf oure workes quiete not the conscience then do not thei in eny wise iustifie a mā But faith iustifieth and perfectly stilleth the conscience And therfore it iustifieth For the lord hath saide in the gospell Who so euer drynketh of this water wherby vndoubtedly he dyd meane outward thinges and al mans help shal thyrst againe But who soeuer drynketh of the water that I geue him shall neuer be more a thyrst but the water that I shal geue him shalbe in him a well of water springing vp in to euerlasting life And againe I am y e bred of life He that cōmeth to me shal not honger And he that beleueth on me shal neuer thyrst Here thou seist y t faith which preasseth on forth directly vpon y e lorde Iesus doth satisfie vs. For faith vnderstādeth y t Christ him selfe is the right fulnes plentiful sufficiēcie of heauēly goods and that euen he gaue himselfe whollye for vs and in all thinges became our owne so y t now from hence forth an oppressed afflicted cōscience maie rest vpon himfor in christ the sonne of god full of grace trueth there is nether blemishe nor weaknesse But in works yea of most holie mē ther is alwaie found feblenes and imperfection And yf we wold now beholde the propertie nature of him before whose iudgmēt seate we shal stande we shulde playnly fynd y t we are iustified by y e mynistraciō help of faith not of workes For vndoubtedly y e highest most rightuous of al hath respect ōly to such as are hūble of contrite hertes those assuredlie he iustifieth But such as are proud glorie ī their own merits those he condemneth and turneth himself from thē Here vnto serueth y e parable or symilitude out of the gospel concernyng the two that wente vp together in to the temple to praie Of whō the one boasted of his good workes told what thei were trusted vnto thē set out himself for a rightuous and good man As for the other he trusted in the onelye mercy of god nothing at all in his owne merites but cryed O god be mercyfull vnto me synner This man wente downe out of the temple iustified but y t other being wrapt and snared in synne failed of his hope Therfore in the
prophet Ieremye hath the lorde geuen vs a right good counsail saide Let not y e wise man reioyce in his wisdome nether the strong man in his strength nor the riche man in his riches but who so wilreioice let him reioyce in this that he vnderstandeth knoweth me For I am the lorde y t do mercy equitie and rightuousnes vpon earth This counsaill dyd the godlie Apostle Paul folowe saieng God forbyd that I shulde reioyce saue onelye in the crosse of our lorde Iesus Christ wherby the world is crucified vnto me and I vnto the world For in the gospell also the lorde said whan ye haue done all that is commaunded you saie we are vnprofitable seruauntes we haue not done that we ought to do Therfore the godlie praise y t grace of god not bragginge of their owne merites nether trusting eny thing at all vnto them but comforte them selues in the mercie of god Finally yf we now compare both the rightuousnesse namelie of faith and of workes the one against the other we maie easely perceaue that these beynge most vnlike maie not stand together For as concernyng the rightuousnes of workes the holie Apostle Paul hath spoken Thorow the workes of the lawe shall no fleshe be iustified before god But of y e rightuousnes of faith he saieth thus Al thei are iustified that beleue And in another place he saieth The rightuousnes of faith is imputed of grace or fauour but y e rightuousnes of works is not imputed of grace or fauour but of dewti And againe he saieth Israel which folowed y e law of rightuousnes coulde not attayne to y e law of rightuousnes But y e Heithen which folowed not rightuousnes haue ouertakeÌ„ rightuousnes euen the rightuousnes which coÌ„meth of faith And immediatly geueth he a reason of the fyrst pointe and addeth therto Wherefore Euen because thei sought it not by faith but as by the workes of the lawe for thei stombled at the stombling stone Therfore remayneth it stil true and certayne that the one rightuousnes ouerthroweth the other And therfore we that teach a manne to be iustified by faith in the lorde Iesus not by workes do not peruerte y e Christian faith as our aduersaries shamfully belye vs But thei rather do ouerthrowe it that by all meanes and waies mynishe y e honour of y e faith in Christ mainteinyng that the churche or congregacion of the faithfull ar by the workes merites of men absolued from synne delyuered from damnacion and obteyne the inheritauÌ„ce of eternall life Faith is not without works and what place works haue in the church and whence they spring in vs The. 13. Chapter WIth this disputation and talke concernyng Christ the lorde who iustifieth vs by faith not by works Or concernynge faith that iustifieth without workes Many w tout all doubte wil be sore offended thinking that I set nothing by good workes and that I leaue them no place of honour in the church For thei sai if good works helpe not a man to obtayne rightuousnes then are thei nothing worth nether necessary in the church And therfore is it in vayn that good workes are so oft and many tymes menciâ—â—â—d of in holie scripture The â—â—â—stles also of the lorde the holy prophetes lose but their labour in requiring vs to exercise and declare oure faith praisyng god our father in heauen with good workes Why is the holy Apostle Iames so ernest to teach that a man is iustified by workes and not by faith onely Yf faith onelye be sufficient to obteyne saluacion what els remayneth for vs to do but euen to eat and drynke and then to saie vnto god the iudge I haue beleued thy gospel therfore saue thy seruaunt Thus is banished all vertue good lyfe and Godlynes And thus men exercise and applie them selues nomore to innoceÌ„cie of life and good maners Thei that after this sorte take the mater so euell and coÌ„playne vnderstaÌ„d nether the strength of faith nor â—â—e true order of good workes Aâ—â— as for vs we do not hold that faith is without good workes whaÌ„ we saie after the Apostle that faith iustifieth with out good workes But we knowlege and confesse that faith iustifieth with his owne strength not with y e helpe additioÌ„ of works For Christ is mightie ynough of himselfe and of his owne power to iustifie the faithfull beleuers nether nedeth he enye supplie or filling vp of our workes Faith also is not without good workes nether are Christian meÌ„s works therfore in vaine or vnprofitable because thei do not iustifie For thei haue neuertheles a very honourable place and rowme in the holie church And whaÌ„ it is sayde in y e scripture as it is oft y t they iustifie it is so spokeÌ„ of them for speciall causes Which thing to y e intent it maie y e better more perfectly be vnderstaÌ„d I will make somwhat deper rehersall of good workes bringe theÌ„ forth out of their owne fountayne and original declaring their certayne and vndoubted boundes wherby all their nature propertie maie perfectly be knowne Vpon y e name or terme I do not much passe for as euery man knoweth there be euil and vnprofitable workes workes of iniquitie wickednes y e doers wherof are called the workers of wickednes The same workes also are called the workes of the fleshe and the workes of darknes Agayne there be good workes contrarie to the other which the scripture calleth the works of repeÌ„taunce the frutes of the sprete and of light such are the offices and dueties of frendship a loue which wer coÌ„meÌ„ded iÌ„ Tabitha of whom it is said that she was full of good workes Now whaÌ„ we descrybe them we saie thei be such as are done by those that ar borne a new or regenerate out of the good sprete of god by faith acording to gods word to the praise and honour of god to the honest bewtifulnes of life and finallie to the profite coÌ„moditie of y e neighbour These are shorte wordes and therefore peraduenture vnto some thei be y e darker and more hard to vnderstande But yf the grace of god shewe vs light thei shal by the declaracion folowinge be playnlie and easelie perceaued No other fountayne of good workes can I shewe then onelie god himselfe For the prophet saith All men are lyars onelie god is true And the lorde saieth in y e gospel There is no man good but onelie god Therfore is it necessary y t good workes springe not of man who is a lyar wicked and naught but of god himselfe of whom proceadeth all that good is Neuertheles it behoueth such men as by the sprete of god and faith in the lorde Iesus are regenerate that thei hence forth work not their owne namelie carnall workes but the workes of god For the works of those that be regenerate growe and spryng of gods good sprete dwelling with in them which
be of good comforte thou shalt be saued The lawe sayth make amendes for thy synnes The gospell sayth Christ hath made it for the. The lawe sayth the father of heuen is wroth with the. The gospel saith Christ hath pacifyed hym with his bloude The lawe saieth where is thy ryghtwysenesse goodnes and satisfaction The gospell sayeth Christ is thy ryghtwysenes thy goodnes and satisfaccion The lawe sayth thou art bounde and obliged to me to the deuel and to hell The gospel sayth christ hath delyuered the from them all ☞ Of faith FAyth is to beleue god lyke as Abraham beleued god and yt was imputed vnto him for ryghtwysenes ¶ He that beleueth God beleueth his word and who so beleueth it not beleueth not him also To beleue god is to beleue his worde and to recoūte it true that he sayeth He y t beleueth not goddes word he coūteth him false a lyer and beleueth not y t he maie will fulfill his worde and so he denyeth both the might of god and god hym selfe ¶ Fayth is the gyfte of god and not in our power Eeuery good thing is the gifte of god faith is good ergo fayth is the gifte of god The gyfte of god is not in our power fayth is the gyfte of god ergo faith is not in our power ¶ Without faith it is impossible to please God and that is done by fayth pleaseth him Al that commeth not of faith is synne for without fayth can no man please god Besydes that he that lacketh faith he trusteth not god he that trusteth not god trusteth not his worde he that trusteth not his word holdeth him false and a lyar he that holdeth him false and a lyar he beleueth not that he maye do that he promysed and so denyeth he that he is god And how can a man being of this facyon please hym No maner of way I suppose though he dyd al the dedes that euer dyd man or angell Ryght is the worde of god and al his works in fayth Lord thyne eyen loke to faith that is as moch to say as lord thou delyghtest in faith God loueth hym that beleueth in hym howe can they then displease him He that hath the faith is iust and good and a good tre bereth good frute ergo all y ◠is done in faith pleaseth GOD. Moreouer he that hath the faith beleueth god he that beleueth god beleueth his worde he that beleueth his worde woreth well that he is true and faythfull and maye not lye But knoweth that he both may and will fullfyl hys word How can he then displease him for thou cāst not do any greter honoure to god then to counte him true ¶ He that hath the fayth is certeyne that he pleaseth god For all that is done in fayth pleaseth god Fayth is a sure confidence of thinges which are hoped for and a certeinte of thinges whiche are not sene The sāe spirite certeneth our spirite y t we are y e children of god Moreouer he y e hath y e fayth wotteth well y t god wil fulfyl his worde ergo faith is a surenes A man is iustified by fayth Abraham beleued god and yt was imputed vnto hym for rghtwysenes we suppose therfore y e a man is iustified by faith without the dedes of the lawe He that worketh not but beleueth on hym that iustifieth y e vngodly his faith is counted to hym for rightwysenes The iust man lyueth by his faith We knowe that a man is not iustified by the dedes of the lawe but by the faith of Iesu Christ And we beleue in Iesu Christ that we may be iustifyed by the faith of Christ not by the dedes of the lawe Of the faith of Christ The faith of Christe is to beleue in him that is to beleue his worde and to beleue that he wyll helpe the in al thy nede and delyuer the from all euell Thou wilt aske me what worde I answere the gospell he y e beleueth ichrist shalbe saued He that beleueth the sone hath euerlastinge lyfe verely verely I saye to you he that beleueth in me hath euerlastyng life This I wryt vnto you that beleue on the name of the sonne of god y e ye may knowe how that ye haue eternal◠lyfe Thomas because thou hast sene me therefore beleueste thou happy are thei that haue not sene and yet haue beleued in me All the Propheres to hym beare wytnes that who so euer beeleueth in hym shall haue remissyon of theyr synnes What must I do y ◠I maie be saued the Apostles answered beleue in the Lorde Iesus Christe and thou shalt be saued If thou knowlege with thy mouth that Iesus is y e lorde And beleue with thyne harte that god raysed hym vp from death thou shalt be saued ¶ He that beleueth not in Christ shal bee condemned He that beleueth not shall be damned He that beleueth not the sōne shal neuer se lyfe but the ire of god abydeth hym The holy goost shall reproue the worlde of synne because they beleue not in me They that beleue in Iesu Christ are the sonnes of god Year al the sōnes of god because ye beleue in Ihesu Christ ¶ He that beleueth that Christ is the sōne of god is saued Peter sayde thou arte Christe the sonne of the lyuing god Ihesus answered and said vnto him happy art thou Symon the sonne of Ionas for flesh bloud hath not opened to the that but my father that is in heauen We haue beleued and knowe that thou arte Christ the sōne of the lyuing god I beleue that thou arte Christ the sōne of god which shulde come into the worlde These thynges are wrytten that ye might beleue y t Iesus is christ the sonne of God and that ye in belyuing mighte haue lyfe I beleue y t Iesus is the sonne of god He that beleueth God beleueth the Gospel He y t beleueth god beleueth his worde whiche is y e gospel ergo he that beleueth god beleueth y e gospel As Christ is y e sauiour of the world Christ is our sauiour Christ boughte vs w t his bloud Christ washed vs w t his bloud Christ offered hymselfe for vs. Christ bare our synnes on his owne back c. He that beleueth not the gospel beleueth not god He that beleueth not goddes word beleueth not himself for the gospel is goddes worde ergo he y t beleueth not y e gospell beleueth not god himself cōsetquēly thei that beleue not y e aboue wryttē such other beleue not god He y t beleueth the gospel shalbe saued Go ye in to al the world preche the gospel vnto euery creature he y t beleueth is baptysed shal be saued but he that beleueth not shall be condemned A comparison betwene faith vnfaithfulnes or incredulite Faythe is the rote of al good Incredulyte is the rote of all euyll
Fayth maketh God and mā good frendes Incredulite maketh thē foes Faith bringeth god mā together Incredulite sundreth thē Al that faith doth pleasyth god Al that incredulyte doth displeaseth god Faythe onely maketh a man good and ryghtwyse Incredulite only maketh hym vniust and euyl Faithe maketh a man a mēbre of Christ Incredulite maketh him a mēbre of y e deuyl Fayth maketh a mā y e inherytour of heuē Incredulite maketh him inheritour of hell Faith maketh a man the seruaunt of god Incredulite maketh hym the seruaunte of the deuyll Faith sheweth vs god to be a swete father Incredulite sheweth hym a terrible iudge Faith holdth stiffe by the worde of god Incredulite wauereth here and there Fayth counteth holdeth god to be true Incredulyte holdeth hym false a lyar Faith knoweth god Incredulite knoweth hym not Fayth loueth both god and here neyghboure Incredulite loueth nether nother Faith only saueth vs. Incredulite onelye condemneth vs. Faith extolleth god and his deds Incredulite extolleth herself and her owne dedes Of hope HOpe is a trustye lokinge after the thinge that is promysed vs to come as we hope after euerlasting ioy which christ hath promysed vnto all that beeleue in him We shulde put our hope and trust in god alonly It is good to trust in god and not in man He y t trusteth in his owne harte is a fole It is good to truste in god and not in prynces They shalbe lyke vnto the images they make all that truste in thē He y t trusteth i his own thoughts doth vngodly Cursed be he that trusteth in man Byd the rych mē of this world that they trust not in theyr vnstable ryches but that they trust in the lyuyng god It is harde for them that truste in money to entre in to the kingdome of heauen Moreouer we shulde trust in him onely that may help vs God only may helpe vs ergo we shuld truste in hym onely wel is them that trust in god and wo is them that trust not in him Wel is the man that trusteth in god for god shal be his truste He y t trusteth in hym shall vnder stonde the verytye They shall al reioyce that trust in god they shal euer be glade and he will defende them Of charite CHarite is the loue of thy neyghboure The rule of charite is this do as thou woldest be done to For charitie holdeth al a lyfe y e ryche and the poore the frende and the foe the thankefull vnthankefull the kynseman and straunger ¶ A comparison bitwene fayth hope and charite Fayth cometh of the worde of God hope cometh of faith charite spryngeth of them bothe Faythe beleueth the worde Hope trusteth after that is promysed by the word Charite doth good vnto her neyghbour thorow the loue that it hath to god Faith loketh to god his word Hope loketh vnto his gyfte reward Charite loketh on her neighboures profyte Faith receaueth god Hope receiueth his reward Charite loueth her neyghbour w t a glad harte that w tout any respecte of rewarde Fayth pertayneth to god onely hope to his reward charite to her neyghbour Of workes NO maner of works make vs rightwise we beleue y t a mā shall be iustifyed wythout workes No man is iustifyed by y e dedes of the law but by y e fayth of Iesu Christ and we beleue in Iesu Christ that we may be iustified by the faith of Christe not by the dedes of the lawe If rightwysenes came by the lawe then dyed Christ in vaine That no mā is iustified by the lawe it is manifest for a rightwise mā lyueth by his faythe but the lawe is not of faythe Moreouer syth Christe the maker of heuen and erth and all that is therin behoued to dye for vs we are compelled to graūt that we were so far drowned and sūke in sinne that nether our deds nor al the treasures that euer god made or mighte make might haue holpen vs out of them ergo no dedes nor woorkes maye make vs rightwyse No workes make no vnrightwise For yf am works made vs vnrightwise then the cōtrary workes shuld make vs rightwyse But it is proued that no workes can make vs ryghtwyse ergo no workes make vs vnrightwise ¶ Workes make vs neyther good nor euyll It is proued that no workes neyther make vs rightwyse nor vnrightwyse ergo no works make vs neyther good nor euyll For rightwise and good ar one thing vnrightwise euil likewise one ¶ Good workes make not a good man nor euel workes an euyl mā but a good man maketh good workes and an euyl man euyl workes Good frute maketh not the tre good nor euel frute the euell tre but a good tre bereth good frute an euell tre euill frute A good mā can not do euell workes nor an euel man good workes for a good tre can not bear euil frute nor an euel tre good frute A man is good ere he do good workes and euel ere he doe euill for tre y e is good er he beare good frute euill ere it bere euel frute ☞ Euery man is eyther good or euil and his workes like wyse Euery tree is eyther good or euel either make ye the tre good the frute good also or els mak the tre euel and the frute of it lykewise euyll For all frute trees are eyther good or euell Eyther make ye the tre good and the frute good also or els make y e tre euel and y e frute of it likewise euil A good man is knowen by his workes for a good man doth good works an euell euel workes ye shal knowe thē by their fruyte for a good tre bereth good frute an euel tre euel frute A man is lykened to the tre and his workes to the frute of y e tre Beware of the false prophets which cōe to you in shepes clothes but inwardelye they are rauenyng wolues ye shal knowe them by theyr frutes None of our workes nether saue vs nor condemne vs. It is proued that no workes make vs nother rightwyse nor vnrightwyse good nor euil but first we ar good ere we do good works and euell ere we do euell workes ergo no workes neyther saue vs nor cōdemne vs. Thou wilt say then maketh it no mater what we do I answer yes For if thou do euel it is a sure argument y t thou art euil and wantest the faith If thou do good it is an argumente that y u art good and hast y e faith for a good tre bereth good frute an euil tre euel frute yet good frute maketh not y e tre good nor euell frute the tre euyll so the mā is good ere he do good dedes euel ere he do euel dedes The man is the tre his workes are the frute faith maketh the good tre Incredulite the euel
of y e scriptures but now forgettinge thy selfe thou holdest the symple vp with bare ensampls Answer I am nothing at all ashamed to speake after the propertie of the eternall maiestie of god Now doth y t holy scripture yet set forth such sunilitudes and figures vnto vs. For it bringeth god in as a iudge before whose preseÌ„ce ther goeth forth a consumynge fyre and in whose sight the giltie is not excused Here vnto serueth it that Dauid wryteth For thou art the god that hath no pleasure in wickednes nether shal eny euell dwell with the. Such as be foolishe shall not stand in thy sight for thou hatest al them that worke vanitie Thou shalt destroie them that speake lesyngs the lorde will abhorre both the bloude thirstie and disceatfull man This same Dauid likewise remembryng the accusacyon and accused sayeth moreouer The lord loked down from heauen vpon the children of men to see if there wer any that would vnderstand and seke after God But they wer al gone out of the way they altogether became abominable there was none y e dyd good no not one And thys testymony of the Prophet Dauid is rehearsed againe of S. Paul in y e third chapter to the Romaynes Againe the same royal Prophete himselfe making mencioÌ„ of the iudge the iudgement and daÌ„nacyon sayeth thus Entre not into iudgement wyth thy seruaunt O lord for in thy syght shal no maÌ„ liuyng be iustified IteÌ„ if thou Lord wilt be extreme to marke what is done amysse O Lorde who maye abyde it Holy Iob also sayeth I knowe and am suer it is true that a maÌ„ compared vnto god cannot be iustified If he would argue with him he might not answere him vnto one amoÌ„g a thousande If I would iustifie my selfe myne owne mouth shoulde condemne me c. Thus in my forere cited ensample I haue broughte forth nothyng that is straunge or not coÌ„sonaunt to the scripture As concerning the mediatoure redemer our Lord Iesus Christ the maner also and measure of the Mediacyon and redempcion wherof I haue spoken somewhat afore the scripture expresseth altogether so playnly and perfectly y t doubtles whoso euer would denye the same muste nedes be such an one as hath neuer red the scripture But for asmuch as the ryghte sure point of our iustificacyon lyeth in this whiche I haue proponed out of the scripture that our Lorde Iesus Chryst beeyng the mediatour hath layed vpoÌ„ himselfe the giltines of all suche as were condemned makyng satysfactyon for them wyth hys own body vpon the tree of the crosse and washyng them awaye wyth hys bloude namelye in that he hath iustifid absolued and quite discharged vs which were damned vnto death And in that god receauynge vs vnto grace hath iudged and pronounced vs iuste and rightuous for hys sake Therfore minde I now to confirme y e same prouing and declaryng it wyth strong sure and euydente testimonies of holy scripture ¶ That Christe our mediatour hath taken vpon hym our synnes and that therefore god hath receaued vs into grace is proued oute of scrypture The. 4. Chapter ESay the chefe among the most holy witnesses in y e liii chapter alone geuethe vs eyght testimonyes The first is this he onely hath taken on him oure infirmites borne oure paynes And immediatly after whereas he yet was wounded for our offences and smitten for oure wickednes This is euen asmuche as if he said thus we thorow our synnes deserued stripes and woundes sicknesses and paynes But all these hath y e lord laide vpon him to discharge vs of those griefes The seconde testimonye For the punishment of our correction was layed vpon hym and wyth his strypes are we healed Lo y â— punishment that belonged vnto vs was layed vpon hym with his strypes are we made whole The third As for vs we al haue gone astraie like shepe euery one hath turned his owne waye but the lorde hath heaped together vpon hym the iniquitie of vs. That is to saye that Whereas no man might be saued by his own vertue the Lorde hauynge compassyon vpon the miserye of man hath of hys mere goodnes geuen hys own sonne that he takyng vpon hym the synnes of vs all paying our raunsome and satisfyeng for vs myght also make vs partakers of his rightwisnes The fourth He was cut of from the grounde of the liuing Which punyshment did goe vpon hym for the transgression of my people The Lorde was vngilty and therfore suffred he for our sinnes whyche he toke awaye The fifte Yet pleased it the lord thus to bruse hym with plages and to smite him with infirmite that whan he had made his soule or lyfe an offeryng for synne he myght see a longe lastyng sede The offeryng for synne hath he here taken for the sufficient recoÌ„ciliacion and obteyning of grace for all synnes The sixte for he shal beare away their synnes Herof doubtles is it thoughte that Iohn the Baptist toke thys hys excellente sentence beholde the lambe of god that beareth or taketh away the synne of the world Assuredli out of this place of the Prophete Esay dyd holy S. Peter speake in hys Epistle saying which his own selfe bare our synnes in his body on the tree The seuenth accordeth wyth the Sixte who yet shall take or beare away the synnes of many namely of the whole multitude doubtles euen of faythfull beleuers The eyght testimonye concludeth thys present matter and he made iÌ„tercessioÌ„ for the misdoers That is he setteth hymselfe betwene god and men in that he taking vpon him oure synnes satisfied y e â—ustice of god forthe same hath made vs partakers of his owne rightuousnes The second witnesse holie S. Paul y e electe vessel of god speaketh very playnly Who shal laye eny thinge to the charge of gods Chosen It is god that iustifieth Who is he that can condemne It is Christ which dyed yea rather which is risen agayn which is also on the right hand of god and maketh intercession for vs. Here thou hearest that we are iustified by the intercession and mediacion of our lorde Iesu S. Paul saieth moreouer For god was in Christ and made agremeÌ„t betwene y e worlde himselfe iÌ„puted not their synnes vnto theÌ„ And immediatlye after he sayeth For he made him to be synne for vs which knew no synne y t we by his meanes shuld be y â— rightuousnes which before god is allowed Doubtles euen y t we thorow him hauynge porcion and feloshippe in gods true rightuousnes might altogether be reputed compted rightuous before god Whervnto that also agreeth wherof y e same Paul maketh meÌ„cion with these wordes But are iustified frelie by his grace thorow y e Redempcion y t is in Christ Iesu whom god hath set forth to be the obteyner of mercy thorow faith in his bloud c. Lykewyse to y e Galathians Christ hath delyuered vs froÌ„ y e curse of
trusteth vnto Christ For faith saieth thus The worde is nere vnto the euen in thy mouth and in thine hart Then addeth he therto This is y e word of faith which we preach namelye yf thou confesse Iesus with thy mouth that he is the lorde and beleuest in thine hart that god raised him vp from the deed thou shalt be saued For to beleue with the hart iustifieth and to coÌ„fesse with the mouth saueth For y e scripture saieth Who soeuer beleueth on him shall not be confunded Therfore is it no maruaill that this Apostle wryting to y e PhilippiaÌ„s reputeth al thinges but losse for the excelleÌ„cy of y â— knowlege of Iesus Christ and iudgeth them but vyle desyringe to wynne Christ and to be fouÌ„d in him not to haue his owne rightuousnesse of the lawe but rather that rightuousnes which commeth by the faith of Iesus Christ Which thiÌ„ges afterwarde immediatlye he setteth in y e true knowledge of Christes death and resurrection Here vnto I suppose serueth specially the very playne argumente of this Apostle whan he saieth Yf the inheritaunce shuld come by the lawe theÌ„ were it not geuen by promes But god gaue it frelie vnto AbrahaÌ„ by promes The worde of promes is this In thy sede c. For the saluacion setteth he vpon one onelie and not in many Now yf the inheritauÌ„ce and blessinge were set in many then shuld it be geueÌ„ for y e workes sake But we all are blessed and saued in one and by one For as the curse by the synne of one reached ouer all men vnto condemnacion Euen so by the rightuousnes of one reacheth the gifte or blessing vpon al men to y e iustificacion of life For asmuch now as the blessing rightuousnes and redempcion is in the worde of trueth ascribed onlie vnto christ and seeinge our faith is directed straight vpon him euery faithful beleuer doth well vnderstande y e he is accepted vnto god thorow Christ not for his own self or for his workes sake For god dyd chose and ordeyne vs before because he wolde accepte vs for his owne children thorow Ihesus Christ in him selfe acording to y e good pleasure of him selfe to the praise of the 〈…〉 of his grace wherby he hath accepted vs in y e beloued in whom we haue redeÌ„pcion thorow his bloud namely y e forgeuenes of synnes oute of the riches of his grace which he hath poured vpon vs. Herevnto also belongeth it that the Apostle saieth fayth commeth by hearynge and hearyng coÌ„meth by the word of god For immediatlye therevpon doth the holy Apostle Paul adde out of the Psalme Verelye their sounde went out into all landes and their wordes vnto the endes of the world With all these most stronge testimonies of the scrypture I haue vndoutedly gotten the iustifying faith confidence trust that we are reconciled and accepted vnto god not by means of our selues or our own workes either of the lawâ—â— of grace but for Christ and â—â— merites sake For faith standing fast trusteth and leaneth vpon y e true promes of god euen vpon the lord christ and not vpon any of our workes Therfore is iustificacioÌ„ referred vnto faith because that what soeuer belongeth to saluacion and rightuousnes faith ascribeth it al to y e grace of god in Christe And thus by the nature of iustifyinge faith I haue shewed that onely fayth iustifieth now will I also declare out of the nature or propertie of mens workes that they doe not iustifie That no man is iustified by works is proued by the nature of works whether thei bee before or after iustificacion The. 11. Chapter WHat the workes of mans nature be namelie y e workes that are done by such as are not yet regenerate the lord him selfe in the gospell declareth saieth That whiche is borne of flesh is flesh Paul also speaking of the flesh saith To be fleshlie mynded or the mynde and wil of the fleshe is death enemitie against god for it naÌ„elie the fleshe and y e inclinacion of the fleshe is not obedient to y e lawe of god nether can be For we all by nature are children of wrath Now is euery one cursed that abydeth not in all thinges which are writteÌ„ in the boke of the lawe So farre therfore ar oure owne naturall woorkes froÌ„ iustifieng eny man that they rather condemne Moreouer of the workes of the lawe hath Paul the electe vessell spokeÌ„ thus we know that whatsoeuer the law saieth it saieth it vnto such as are vnder y e lawe that al mouthes maye be stopte and that al the wholle world maie be detter vnto god because that by the dedes of the lawe no fleshe is iustified in his sight He saieth also els where I refuse not the grace of god For yf rightuousnes come by the lawe then dyed Christ in vayne And yet more playnlie Yf there had bene mynistred a law which coulde haue geuen life then no doubte rightuousnes shuld come by the lawe But the scripture hath shut vp all vnder synne that by faith in Iesus Christ the promes might be geuen to those that beleue Now come we to the workes of faith or of grace which be called good works works of rightuousnes These saie thei these iustifie Answere Yf thei be good workes workes of rightuousnes then must thei nedes be wrought by good and rightuous people Wherout it foloweth that the workes go after rightuousnes and not before iustificacion for thei are done by those that be rightuous or iustified Whefore yf thei first folowe after then make thei no maÌ„ rightuous but faith it is that iustifieth And such as be rightuous theÌ„selues do worke rightuousnes or y t works of rightuousnes For it is written The rightuous shal liue by his faith And agayne who so applyeth himselfe vnto rightuousnes the same is rightuous iust Thus is faith the grouÌ„d and iust occasioÌ„ of vertue goeth before the workes of rightuousnes of faith and of grace nether is it first made out of workes Yf thou be not satisfied here with theÌ„ let vs set this coÌ„sideracion before vs not after y e things but after the personnes Thus Thei that work or do the dedes be either vngodly wicked people ypocrytes or els thei be godly rightuous and holie frendes of god No man by the grace of god will ascribe iustificacion to the workes of the vngodly and ypocrites for asmuch as it is written The lorde hateth the sacrifices of the vngodly And agayne The ypocryts hope shall come to naught his confidence shalbe destroyed his trust shal be a spyders webbe he shal leane vpoÌ„ his house but it shal not staÌ„d he shall hold him fast by it but yet shal it not endure And before him namelye beefore GOD maie no ypocryte stand As for y e godlie of whom it is written Ye are whasheÌ„ ye are sanctified ye are
scripture In Deuteronomye the lord commaūdeth euidētli with these words ye shal not do euery one that which he thinketh good What so euer I commaunde you that loke ye obserue to do therafter Adde nothinge thereto nether myny she aught there frō Moreouer in the storie of Samuel there standeth an ensample herof For Saul the king of Israel being cōmaunded to make a slayne offeringe of the Amalechites al their substaūce dyd of a good intent self chosen gods seruyce reserue the fatteste oxen for a sacrifice vnto god But the prophet Samuel saieth vnto him hath the lord as greate pleasure in brent sacryfices and offeringes as whan the voyce of the lorde is obeyed Behold to obeye is better then sacrifice to herkē is better thē the fatte of rammes For rebellyon is as the synne of witchcraft and stubburnes is as the wickednes of ydolatrie Here in these few wordes thou hast a godly cōmendacion of self chosen relygion or gods seruice and of workes that spring of our owne good meanynges and good intēntes They that despisynge refusing the lawe of god folowe their owne good intētes are of y e trueth called witches rebelles ydolatoures Although thei think them selues to be gods good seruauntes and feruent folowers of the tradicions of holye fathers bishoppes kynges and prynces yet god who can be no liar saieth euidently that the workes of such folkes doe nothyng dyffer from witchcraft rebellion and ydolatrie which are the most horrible thinges that cā be thought or deuysed The lorde therfore in the gospel out of the prophet Esay condemneth and refuseth all such self chosen works as proceade out of our owne good meanynges intentes whā he saieth in vayne serue thei me while thei teach the doctrynes preceptes of mē Euery plantyng which my heauēly father hath not planted shall be rooted out Let thē go blynd thei are y e leaders of y e blynd Here of came it no doubte y e G. Paule so boldly stowtly said y e the cōmaundmentes statutes of men are not ōly cōtrarie to the trueth but also very lyes In another place he saieth What so euer is not of faith is synne And agayn Faith cōmeth of hearyng hearing cōmeth by the word of god Wherby it maie wel be gathered y t the workes which are not done out y e worde thorow faith are so very naught y t thei be also called sinne To the Colossiās doth Paul most euidentlye reiecte the selfe pleasing gods seruice ethelothreschian which is expounded a supersticiō signifieth a self willed selfchosē religiō gods seruice Wherfore out of all this it is playne that we do not reiecte nor withstand vpright good workes whan we refuse the workes of monckes freres popish priests whiche proceade of the election and good intent of man without gods worde For now is it more certayne that they of a trueth are not good workes which we ymagen of our selues but onelye such as god hath commaunded vs. Which thing is yet more euident out of the wordes of S. Paul We are created saieth he thorow Ihesus Christ vnto good workes to the which god ordeyned vs before y t we shulde walke in thē Here setteth he two marks or euident tokēs of good workes The first we are created thorow Christ Iesus vnto good workes A good worke then must be done by such one as is created thorow Christ or graffed in Christ Iesu For yf the braunche abyd not in the vyne it can not bring frute By faith are we graffed in to christ the vyne The second Thei must not be euery nor al maner of workes but such as god ordeyned of olde that we shulde walke ther in What the same be he hath expressed in his law which is the wil of god Herof is it that the lorde in the gospel beyng deman̄ded concernyng eternall life and true vertues poynteth to the law and saieth What is written in y e law And yf thou wilt entre in to life kepe the commaundmentes The ten cōmaundmentes then are the most sure and most perfecte fourme of good workes Which thing to the intent it maie be perfectly vnderstand I will brefely declare it all as in a painted table The exposition of the. x. commaundmentes which ar the limites and precinctes of our good workes The. 19. Chapter TO the fyrst cōmaundmēt thou must referre the fear of god faith in god and fynally most sure hope in trouble aduersitie Itē sufferaūce vnmoueable vnshrinking stedfastnes To the second belōgeth the true to god acceptable vndefyled syncere worshipping likewise y e refusing denyal eschuyng of all supersticiō peruerted gods seruyce To the thirde y e reuerencyng of y e power maiestie of god also cōfession true inuocaciō of y e name of god sanctifieng of y t same In y e fourth is cōteyned the cōelie obseruaciō of the cerimonies and rytes of y e church y e preachīg of gods word the commē praier and al external mynistracions To the fifth maieste thou referre feare and loue towardes father and mother towardes thy natyue countre and kynsfolkes Item the right obediēce that we owe to magistrats and of al duties of a cyuile life conuersacion To the sixte thou shalt referre rightuousnes iudgment the defence of wedowes of the oppressed afflicted frendles Fatherles and Motherles children benefites and innocencye To the seuenth maye be referred matrymonyall plight and trothe the honest and godly bringynge vp of children diligence and exercise of clennesse sobernes and temperauncie To the eyght shalt thou referre equitye in bargaynyng liberalitie myldnesse and hospitalitie To the nyenth diligēt appliēg of trueth thorow out the whole life to kepe faithfulnes fydelitie in wordes and workes to vse such wordes as are sober honest and maye edifie To the tenth referre good and holy desyres and finally all holye and honest thoughtes This is now a very short sūme and fourme of good workes But yf thou desyre yet a shorter then harken vnto the Lorde himselfe sayeng in the gospell Thou shalt loue the lord thy god with all thy hert with all thy soule and with all thy mynde This is the chefe and greatest comman̄dment The second is lyke vnto it thou shalt loue thy neghbour as thyselfe Item what so euer ye wold men shulde do vnto you do you the lyke vnto them That the lord requyreth naught els of vs but the workes of the. x. commaundements is proued out of scripture The. 20. Chapter AL faithful beleuers which be desyrous to do good workes must directe theyr eyes hertes and myndes vnto these commaundmentes of the lorde And that with so much the more diligence and sted fastnes as they more euydently se y t god in the lawe and in the prophetes requireth nothing els yea none other workes of those that are his This maie I proue and maynteyne with most euydent testimonies of the most principal prophetes
forth and garnishe the same with right good workes Remembring the wordes of the lord Ihesus Christ who in his gospell saieth Not euerye one that saieth vnto me Lorde lorde shall entre in to the kyngdome of heauen but he that doth the will of my father which is in heauen Many shall saye to me in that daye Lorde lorde haue not we prophecied in thi name haue not we cast out deuels in thy name haue not we done manye mightye dedes in thy name And then wil I knowlege vnto them I neuer knew you departe froÌ„ me ye workers of iniquitie Therfore who so euer heareth of me these wordes and doth the same I wil lickeÌ„ him vnto a wise maÌ„ which buylte his house vpoÌ„ a rocke And a shower of rayne descended and the floudes came and the wyndes blew and beat vpon that house it fel not because it was grounded on the rock And euery one y t heareth of me these words and doth them not shalbe likened vnto a foolishe man which buylte his house vpon sand And a shower of rayne descended and the floudes caÌ„e the wyndes blew and beat vpon that house and it fell and greate was the fall of it Wherfore let vs applie all oure diligence with holie feruent praieâ— with true zeale and godlynes of oure mynde that we also as lyuinge stones beyng buylded vpoÌ„ Christ the sure rock of lyfe maye become a lyuinge house which maie endure fast in al assaultes of manifolde tentacions That we I saie beinge a spirituall habitacion and an holy priesthode maie bring and offre vp to our Redemer iustifier Iesu Christ spiritual acceptable sacrifices praise and thankes geuyng almes and oure own bodies yea oure selues fully wholly and all together Amen Amirrour or glasse wheryn al men may behold their own condemnacyon by the lawe of god With a remedy for the same The office of loue THe law is a doctrine that beddeth good and forbid deth euel as the commauÌ„demeÌ„tes specifie sayinge Loue thy Lorde god with all thyne hart with all thy soule and with all thy mynde This is the fyrst and great commaundment The second is lyke vnto that loue thy neyghboure as thy selfe In these two commaundementes hange al the lawe and the prophetes ¶ He that loueth god loueth his neyghbour If a man say I loue God and yet hateth his brother he is a liar He y t loueth not his brother whoÌ„ he hath sene how can he loue god whom he hath not sene He y t loueth his neighbour as him selfe kepeth al y e coÌ„maundementes of god what so euer ye wold that men should do to you euen so do you to theÌ„ For this is the lawe and y e Prophets He that loueth his neyghbour fulfylleth y t lawe All the lawe is fullfylled in one worde that is loue thy neyghboure as thy selfe ¶ He that loueth god kepeth all the commauÌ„dmentes He that loueth his neyghboure kepeth all the commaundmentes of god and he that loueth God loueth his neyghbour ergo he y t loueth God kepeth all his commaundmentes ¶ He that hath faith loueth god and kepeth the coÌ„maundmentes My father loueth you because ye loue me and beleue that I came from God He that hath the faith loueth god and he that loueth God kepeth all hys coÌ„mauÌ„demeÌ„ts ergo he that hathe the fayth kepeth all the commaundementes of God He that kepeth one commauÌ„dement of god kepeth all For without faith it is impossible to kepe any of the coÌ„mauÌ„demeÌ„tes of GOD and he that hath the fayth kepeth all the commaundemeÌ„tes of god ergo he that kepeth one coÌ„maundement of god kepeth them all He that kepeth one commandemente of God he kepeth all ergo he that kepeth not al the coÌ„maundmentes of god kepeth not one of them The office of the lawe ¶ It is not in our power to kepe any of the commaundementes of god which wer geuen to shewe vs our synnes and byd thinges impossible for vs. Without grace it is impossible to kepe any of the commaundementes of god and grace is not in our power ergo it is not in our power to kepe any of y e commauÌ„dementes of god By the law commeth the knowledge of synne I knew not what synne ment but thorow the lawe I had not knowen what lust â—â—d ment excepte the lawe had sayde thou shalt not lust without the lawe synne was deed that is it moued me not neyther wyst I that it was synne which not with standinge was synne and forbydden by the lawe ¶ The lawe byddeth vs do that thinge which is impossible for vs. It biddeth vs kepe the commaundementes of god yet is it not in our power to kepe any of theÌ„ ergo it biddeth vs do y t is impossible for vs. Thou wylt say where to doeth God byd vs do y t is impossible for as I answere to make the knowe that thou arte but euel that there is no remedi to saue y e in thyne own haÌ„d that thou mayst seke remedy at some other for the lawe doth naught but condemne the. ¶ Of the Gospell Like as the condemned man is ioyful to heare of pardon for hys fault EueÌ„ so shalt thou heare for thye delyuerans the ioyfull nues of the gospell THe gospell is as moch to say in our tonge as good tydynges lyke as one of these are Christe is y e sauiour of the worlde Christ is our sauiour Christ died for vs. Christ dyed for our sines Christ bought vs with his bloud Christ washed vs with his bloud Christ offered himselfe for vs. Christ bare our synnes on his backe Christ came into this worlde to saue synners Christ came in to this worlde to take away our synnes Christ was the price that was gyuen for vs our synnes Christe was made debt our for vs. Christ paied our debte for he dyed for vs. Christ hath made satysfaction for vs our synnes Christ is our rightwisenes Christ is our satisfaccioÌ„ Christ is our redempcion Christ is our goodnes Christe hath pacified the father of heauen Christe is oures and al his Christe hath deliuered vs froÌ„ the law from the deuel and from hel The father of heuen hath forgeuen vs our synnes for Christes sake Or suche lyke whereyn is declared vnto vs the mercy of god ¶ The nature of the lawe and the gospell The lawe sheweth vs our synne The Gospel sheweth vs remedie for it The lawe sheweth vs our coÌ„demnacion The gospel shewet vs oure redeÌ„pcyon The lawe is the lawe of Ire The gospell is the word of grace The lawe is the worde of despayre The Gospel is the worde of comfort The law is the worde of vnrest The Gospell is the worde of peace ¶ A disputacion betwene the lawe and the gospel The lawe saith paye thy debt The gospell sayth Christ hathe payd it The lawe sayeth thou art a synner despayre and thou shalt be damned The gospel sayth thy synnes are forgeuen the
the law in asmuche as he becāe a curse for vs that the blessinge of Abrahā might come among the Gentiles in Christ Iesu Now let the thirde witnesse come forth euen Ihon the sonne of thonder and dearlie beloued disciple of the Lord who in hys Epistle sayeth wyth expresse wordes after thys maner the bloud of Iesus Christ his sonne clenseth vs from all sinne And afterwarde he saieth and if any mā synne we haue an aduocate with god euen Iesus Chryst the righteous and he it is that obteineth grace for our sines not for oure onely but also for the synnes of the whole worlde If all trueth nowe shal stand in the mouth of two or three then wil no man I trust from hence forth denye that Iesus Chryste is our righteousnes that we are iustified by the bloud of Iesus Chryste that the death of y e lorde Iesus Chryst is it by meanes whereof synners are delyuered from death that our synnes are pardoned and forgeuen vs for Chrysts sake and that in him we are reconcyled with God the father who for the ryghtuousnesse sake of his anoynted whyche he hath geuen vs doeth compte vs ryghtuous beyng of oure selues voyde of all ryghtuousnes Vnto these very playne testymonyes commeth thys also that descended from the excellent glory out of heauen euen the sētence of god vpon the Lorde Iesus whan he went vp from the Baptyme wyth these wordes Thys is my deare sonne in whom I delyte and in whom I am pacyfyed And Paule to the Colossyans sayeth for it pleased the father y t in hym shoulde dwell al fulnes and by hym to reconcyle al thīgs vnto himselfe and to set at peace by hym thorow the bloud of his crosse both thynges in heauen and thynges in earth c. To this agreeth also that which he saith to the Ephesians with these wordes He namely the father of oure lorde Iesu Christ ordeyned vs before thorow Iesus Christ to be heires vnto himselfe acordinge to the good pleasure of his will to the praise of the glory of his grace wherwith he hath made vs accepted thorow the beloued By whom we haue redempcion thorow his bloud euen the forgyuenes of synnes acording to the riches of his grace c. Out of al this I conclude that a Christian man is iustified thorow Christ and reconcyled with god the father euen by him who with his bloud hath clensed vs from synne delyuered vs from y e power of the deuel of darknes restored vs vnto life with his owne death and made vs heires with him in eternall life And for al this now yet doth not the scripture speake against itself sayīg A Christian man is iustified by y e grace of god for Christ the anoynted of the lorde is the free gifte of god and the fulnesse of all grace for asmuche as Ihon saieth We al takynge out of the fulnes of Christ haue receaued grace for grace For the lawe was geuen by Moses but grace and trueth commeth by Iesus Christ who is full of grace and veritie Christ beareth our synnes and by his stripes we are healed when his iustice is made ours which is done by fayth on our side The. 5. Chapter THis hitherto haue I spoken in generall concernīg the maner of iustificaciō that is howe and after 〈…〉 what sort the sentence of damnacyon geuen of god vpō al mankynd is hyndered how thei that were condemned be delyuered and reconcyled agayne with god thorowe Chryste But yet haue I spoken nothīg of the lawe howe the righteousnes of Chryst is become oures or how we be partakers of this redempcyon For there be many whych vnderstanding Chryste to be a medyatour doe not yet beleue that he is also their mediatoure with god the father And so the strēgth and vertue of the Mediacyon doeth not profyte them Hereby maye we perceaue that the maner of iustyficacyon is not fullie fynished and perfourmed whā we haue gottē onelie some knowlege of the mediator and intercessor vnlesse we also knowe be suere thorow faith that Christ is our mediator yea in euery poynt ours all together y t therfore al his giftes goodes ar our owne Therfore hereafter haue I noted specially how the Reconciliacion and iustificaciō wrought by Iesus Christ is become ours And what it is y t maketh vs partakers of the redempcion or rightuousnes of Christ so that now the Lorde Iesus hath not onelie suffred death but dyed euen for vs washed awai our sinnes with his bloud iustified vs and made vs rightuous Yea so hath he iustified vs that we now beyng absolued from our sinnes and delyuered from damnacion are assuredlie become inheritours of al the goodes of Christ namelie of true rightuousnes and eternall life Her I speake openly playnlie and symplie We are become partakers of Christ by ōly faith that is by trust and belefe on y e lorde Iesus Christ And euen therfore is it that the prophetes and Apostles haue sayde so euidently that men are iustified by faith Item that Christ iustifieth thorow faith For such saienges expresse this meanynge and vnderstandyng namely that Christ geueth vnto vs his owne rightuousnes that is he forgeueth vs oure synnes he delyuereth vs frō damnacion and maketh vs partakers of eternall life Not for eny worke or deseruyng of vs but of his owne pure grace merite thorow faith In whō we holde beleue vs to be accepted not for ours elfes or for our owne works but for Christes sake Whom the father of al grace and mercy hath geuen vs for a pledge and assuraūce y t we shal lyue in his name That the maner of reconciliacion through christe is on oure syde by faith The 6. Chapter IT is not my desyre to be credited herin vnlesse I defende with very playne and euident scriptures y t which I haue taken in hand Now haue I sayed that Christ iustifieth vs by faith that is thorow stedfast belefe is the rightuousnes of Christ geuen vnto vs. This dyd the prophet Esaye establishe before w t sensible wordes sayēge my rightuous seruaunt namely Christ y e lorde shal with his knowlege or with the knowlege of him iustifie the multitude Beholde how he saieth my rightuous seruaunt shal iustifie the multitude church or congregacion and that thorow y e knowlege of him Now is it certayne and sure that the knowlege of him signifieth the knowlege of Christ euen y e science no doubte wherby true faith knoweth him cōfesseth him and poynteth vnto him This is therfore the prophet Esays doctryne or rather gods that Christ thorow faith iustifieth those that bee his After Esaye doth the prophet Abacuc speake sayīge The iust and rightuous shal lyue in his faith and beleffe Which sentence holie S. Paul vsed not onelye one tyme to proue by this testimonye as with it which is most euident y e all beleuers are iustified made lyuing by faith S. Ihon also