loue To thys exposition Augustine dyd fyrste open mee the waye bycause thou shouldest not thinke that it is without consent of some graue authoritie And though that Lordes purpose was to forbid vs all wrongfull coueting yet in rehersing that same he hath brought forth for example those things that most commonly doe deceyue vs wyth a false image of delyghte bycause hee woulde learne nothynge to concupiscence when he draweth yt from these thinges vpon the whyche yt moste of all rageth and triumpheth Loe here is the seconde Table of the lawe wherein we are taught sufficiently what we owe to men for Gods sake vpon consideration wherof hangeth the whole rule of charitie Wherefore you shall but vaynely call vpon those duetyes that are conteined in thys Table vnlesse your doctrine doe staye vpon the feare and reuerence of God as vpon her foundation As for them whyche seeke for twoo commaundementes in the prohibition of couetinge the wyse reader thoughe I saye nothing wyll iudge that by wronge diuision they teare in sunder that whyche was butte one And it maketh nothinge againste vs that this worde Thou shalt not couet is the seconde time repeted for after that he had fyrste sette the house then hee renteth the partes thereof beginninge at the wyfe whereby it playnely appeareth that as the Hebrues doe very well it ought to bee reade in one whole sentence and that God in effecte commaundeth that all that euery man possesseth shoulde remaine safe and vntouched not onely from wronge and lust to defraude them but also from the very leaste desyre that may moue oure myndes But now to what ende the whole lawe tendeth it shall not be hard to iudge that is to the fulfillinge of ryghteousnesse that yt myghte frame the lyfe of manne after the example of the purenesse of God For God hathe therein so painted oute hys owne nature as if a manne do perfourme in deedes that whiche is there commaunded hee shall in a manner expresse an image of God in hys lyfe Therefore when Moses meante to bring the summe thereof into the myndes of the Israelites hee saide And nowe Israel what dothe the Lorde thy God aske of thee butte that thou feare the Lorde and walke in hys wayes loue hym and serue hym in all thy hearte and in all thy soule and keepe his commaundementes And hee cessed not styll to synge the same songe againe vnto them so ofte as he purposed to shewe the ende of the lawe The doctrine of the lawe hathe suche respect herevnto that it ioyneth man or as Moses in an other place termeth it maketh manne to sticke faste to his God in holynesse of lyfe Nowe the perfection of that holynesse consisteth in the twoo principall pointes allready rehersed That we loue the Lorde God withall oure hearte all oure soule and all oure strengthe and oure neighboure as oure selues And the firste in deede is that oure soule bee in all partes fylled with the loue of God From that by and by of it selfe fourth floweth the loue of oure neighboure Whiche thinge the Apostle sheweth when he wryteth that the ende of the lawe is Loue out of a pure conscience and a farthe not fained You see howe as it were in the heade is set conscience and faith vnfained that is to saye in one worde true Godlynesse and that from thense ys charitie deceyued Therefore hee is deceyued whosoeuer thynketh that in the lawe are taughte onely certayne rudimentes and fyrste Introductions of ryghteousnesse wherewyth menne became to bee taughte theyr fyrste schoolynge butte not yet dyrected to the true marke of good woorkes whereas beyonde that sentence of Moses and thys of Paule youe canne desyre nothynge as wantynge of the hygheste perfection For howe farre I praye youe wyll hee proceede that wyll not bee contented wyth thys institution whereby manne ys instructed to the feare of God to spirituall worshypynge to obeinge of the commaundementes to folowe the vprightnesse of the waye of the Lorde finally to purenesse of conscience syncere faithe and loue Whereby is confirmed that exposition of the lawe whiche searcheth for and findeth out in the commaundementes therof all the dueties of Godlynesse and loue For thei that folow onely the drie and bare principles as if it taught but the one halfe of Gods will know not the ende thereof as the Apostle witnesseth But wheras in rehersing the summe of the law Christ the Apostle do somtime leaue out the first Table many are deceiued therin while thei wold faine draw their wordes to bothe the Tables Christ in Mathew calleth the chiefe pointes of the lawe Mercy Iudgement Faith vnder the worde Faith it is not doubtfull to mee but that he meaneth truth or faithfulnesse towarde men But some that the sentence might be extended to the whole lawe take it for religiousnesse towarde God But thei laboure in vaine For Christe speaketh of those workes wherwith man ought to proue him selfe righteous This reâ—son if we note we will also cesse to maruell why when a yonge man asked hym what be the commaundementes by kepinge wherof we enter into life he answered these thinges onely Thou shalte not kill Thou shalt not committe adulterie Thou shalte not steale Thou shalte beare no false witnesse Honoure thy Father and thy Mother Loue thy neighboure as thy selfe For the obeying of the firste Table consisted in manner all eyther in the affection of the hearte or in ceremonies the affection of the hearte appeared not and as for the ceremonies the hypocrites did continually vse But the workes of charitie are suche as by them we maye declare a perfect righteousnesse But this commeth eche where so ofte in the prophetes that it muste nedes be familiar to a reader but meanly exercised in them For in a manner alwaye when they echorte to repentaunce they leaue oute the firste Table and onely call vpon Faith Iudgment Mercie Equitie And thus thei do not ouerskippe the feare of God but thei require the earnest proofe thereof by the tokens of yt This is wel knowen that when thei speake of the keepinge of the law thei do for the moste parte rest vpon the seconde Table bicause therein the studie of righteousnesse and vprightnesse is most openly seen It ys needlesse to reherse the places bicause euery man will of himselfe easyly marke that whiche I saye But thou wilt say is it then more auailable to the perfection of righteousnesse to liue innocently among men than with true godlynesse to honore God No but bicause a man doth not easilye kepe charitie in all pointes vnlesse he earnestli feare God therfore it is therby proued that he hathe Godlinesse also Biside that for asmuch as the Lord well knoweth that no benifite can come from vs vnto him which thing he doth also testifie by the Prophet therfore he requireth not our dueties to him self but doth exercise vs in good workes toward our neighbour Therfore not wtout cause the
or whether it kepeth still any percell vnhurte from whense doo growe good desires They that do attribute to the First grace of God that we wil effectually seme on the other side to saye secretly that there is in the soule a power of it selfe to aspire to good but it is so weake that it can not growe to a perfecte affection or rayse vp any endeuour And there is no doubte that the Schoolemen haue commonly embraced this opinion or which was borowed of Origen and certaine of the olde wryters for so muche as they are wont to consider man in pure naturall thinges as they terme it suche a one as the Apostle describeth hym in these wordes I doe not the good that I would but the euell that I would not that I doe To will is present vnto me but to performe it I finde not But after this maner is the discourse that Paule there followeth altogether wrongfully peruerted For he entreateth of the Christian wrastling whiche he shortly toucheth to the Galatians whiche the faithfull continually fele within them selues in the battel of the flesh and the spirit But the spirit is not of nature but of regeneration And that the Apostle doeth there speake of the regenerate appeareth by this that wheÌ„ he had said that there dwelleth no goodnesse in him he addeth an exposition that he meaneth it of his fleshe And therfore he saith that it is not he that doeth the euill but sinne that dwelleth in him What meaneth this correction in me that is in my flesh Euen as muche as if he had sayd thus God dwelleth not in me of my selfe for there is no good to be founde in my fleshe HereupoÌ„ foloweth that maner of excuse I my self do not the euil â–ª but sinne that dwelleth in me Whiche excuse belongeth only to the regenerate whiche do with the chiefe part of their soule tende vnto good Nowe the conclusion that is adioyned after declareth all this matter euidently I am delited saith he with the lawe according to the inward man But I see an other lawe in my membres fighting against the lawe of my minde Who hath suche a stryuing in him selfe but he that being regenerate by the spirite of God carieth the leauinges of his flesh about with him Therfore Augustine wheras ones he had thought that that had ben spoken of the nature of man reuoked his expositioÌ„ as false and ill agreyng together And truelie if we allowe this that menne without grace haue some motions to good though thei be but small what shall we aunswere to the Apostle whiche sayeth that we are not sufficient so muche as to thinke any thyng What shall wee aunswere to the Lorde that pronounceth by Moses that euery inuention of mans hearte is only euell Wherefore sithe they haue stombled by false takyng of one place there is no cause why we shuld staye vpon their iudgement Let rather this sayeng of Christe preuayle He that doeth sinne is the seruaunt of sinne We are all sinners by nature therefore we be all holden vnder the yoke of sinne Nowe yf whole manne be subiect to the dominioÌ„ of sinne then must it needes be that the will it selfe which is the chiefe seate thereof â–ª be bounde faste wyth moste streight bondes For otherwise that sayeng of Paule wold not stande together that it is God whyche worketh will in vs if any will did goe before the grace of the holy ghost Awaye therefore with all that many haue triftingly spoken concernyng preparation For although sometime the faithfull doe praye to haue their heart formed to the obedience of the lawe as Dauid doth in many places yet it is to be noted that euen that desire of prayeng is from God Whiche we may gather of his wordes for when he wisheth to haue a cleane heart created within him surely he taketh not on him selfe the beginnyng of creation Therefore let rather this sayeng of Augustine haue place with vs God will preuent thee in all thinges And sometime preuent thou his wrath Howe Confesse that thou haste all these thinges of God that what so euer good thou haste is of him what soeuer euell it is of thy selfe And a little after Nothing is oures but sinne The third Chapter ¶ That out of the corrupt nature of man procedeth nothing but damnable BUt manne can not be any waye better knowen in eyther parte of his soule than yf he come forth with his titles wherewith the Scripture doth set him out If he bee paynted whole in these woordes of Christe That whiche is borne of fleshe is fleshe as it is easy to proue then is he proued to bee a very miserable creature For the affection of the fleshe as the Apostle witnesseth is death for asmuche as it is enimitie agaynste God and so is not subiecte nor can be subiecte to the lawe of God Is fleshe so peruerse that with al her affection she continually vseth enmitie agaynste God that she can not agree with the rightousnesse of the lawe of God Finally that she can bryng forth nothing but matter of death Nowe graunt that in the nature of manne is nothyâ—yge but fleshe and gather any good out of it yf thou canste But they saye the name of fleshe belongeth onely to the sensuall and not the hyer parâ—e of the soule But that is sufficiently confuted by the woordes of Chryste and of the Apostle It is the Lordes argumente that manne muste bee borne agayne bycause he is fleshe He commaundeth not to bee borne agayne accordynge to the bodye But in mynde he is not borne agayne yf a parte of it bee amended but when it is all renewed And that doth the comparison sette in bothe places confirme For the spirite is so compared agaynste the fleshe that there is lefte no meane thynge betwene them Therefore whatsoeuer is not spirituall in maÌ„ is after the same reason called fleshly But we haue nothynge of the Spirite but by regeneration It is therefore fleshe whatsoeuer we haue of nature But of that matter if otherwise we coulde haue any doubte that is taken awaye from vs by Paule where after we had described the ouldâ—man whom he had saide to be corrupt with concupâ—scences of erroure he biddeth vs to be renewed in the spirite of oure minde you see he doth not place vnlawefull and euell lustes onely in the sensitiue part but also in the very minde and therefore requyreth a renuinge of it And truly a lyttle before he had painted oute suche an image of mans nature as did shewe that there was no part wherein we were not corrupted and peruerted for whereas he writeth that al nations do walke in the vanitie of their minde are darkened in vnderstaÌ„ding estraÌ„ged from the life of God by reason of the ignoraunce that is in them and the blindenesse of their hearte it is no doubt that this is spoken of all them whom the Lorde hathe not reformed
tus which wheÌ„ he goeth about or at least faineth that he goeth about to extoll the greatnesse of the grace of Christ vtterly abolissheth the promises as if they were ended together with the lawe He layeth for him that by the fayth of the Gospell there is brought vnto vs the accomplishment of all the promises as though there were no difference betwene vs and Christ. I did in deede euen nowe declare that Christ left nothyng vnperformed of the whole summe of our saluatioÌ„ but it is wrongfully gathered thereupon that we do alredy enioye the benefites purchaced by him as though that sayeng of Paule were false that our saluation is hidde in hope I graunt in deede that we by beleuyng in Christ do also passe froÌ„ death to life But in the meane season we muste holde this sayeng of Iohn that although we knowe we be the children of God yet it hath not as yet appered till we shal be like vnto him that is till we shall see him suche as he is Therefore although Christ offer vnto vs in his Gospell present fulnesse of spirituall good thinges yet the enioyeng thereof lieth still hidde vnder the kepyng of hope till beyng vnclothed of the corruptible fleshe we be transfigured into the glorie of him that goeth before vs. In the meane time the holy ghoste biddeth vs to reste vpon the promises whose authoritie ought with vs to put to sileÌ„ce all the barkinges of that filthy dogge For as Paule witnesseth godlynesse hath a promise as well of the life to come as of the life present For which reason he boasteth that he is an Apostle of Christ accordynge to the promise of life that is in him And in an other place he putteth vs in minde that we haue the same promises whiche in the olde time were geuen to the holy men Finally he setteth this for the summe of felicitie that we are sealed vp with the holy spirit of promise but yet we do no otherwise enioye Christe but so farre as we embrace him clothed with his promises Whereby it cometh to passe that he in dede dwelleth in our heartes and yet we wander in yourney abrode from him bicause we walke by fayth and not by sight And these two thinges do not ill agree together that we possesse in Christ all that perteineth to the perfection of the heauenly life and yet that faith is a beholdyng of good thinges that are not seene Only there is a difference to be noted in the nature or qualitie of the promises bicause the Gospell sheweth with her finger that thing which the lawe did shadow vnder figures And hereby also is their errour conuinced whiche do neuer otherwise compare the lawe with the Gospell but as they compare the merites of workes with the free imputation of righteousnesse Although in deede this comparison of contraries be not to be reiected bycause Paule doth oftentimes vnderstand by the name of the lawe a rule to liue righteously wherin God requireth of vs that whiche is his not geuing vs any hope of life vnlesse we in al pointes obeye it on the other side adding a curse if we do neuer so litle swarme froÌ„ it that is in such places as he disputeth that we do freely please God are by pardon reckened righteous bicause the obseruation of the law wherunto the reward is promised is no where found Therfore Paule doth fitly make the righteousnesse of the law of the gospel contrarie the one to the other But the gospell did not so succede in place of that whole lawe that it shoulde brynge any diuerse meane of saluation but rather to confirme and proue to be of force what so euer the law had promised and to ioyne the body to the shadowes For when Christ sayth that the lawe and the Prophetes were vntill Iohn he maketh not the fathers subiect to the curse whiche the bound seruantes of the lawe can not escape but rather only that they were instructed with certayne â—udimentes so as they stayed a great way beneath the heygheth of the doctrine of the Gospell Therefore Paule callyng the Gospell the power of God to saluation to euery beleuer by and by addeth that it hath witnesse of the lawe and the Prophetes But in the ende of the same Epistle although he shew that the litle of praise of Iesus Christ is the reuelation of the misterie kepte secret in euerlastyng times yet he doth qualifye that sayeng with adding an expositioÌ„ teachyng that he is openly shewed by the writynges of the Prophetes Wherupon we gather that when we are to entreate of the whole lawe the Gospell differeth from the lawe only in respecte of the playne disclosyng thereof But yet for the inestimable flowyng store of grace whiche hath ben layed open for vs in Christ it is not without cause sayde that at his commyng the heauenly kingdome of God was erected in earth Nowe betwene the lawe and the Gospell came Iohn whiche had an osfice that was meane and of affinitie to them bothe For though when he called Christ the lambe of God and the sacrifice for the cleansyng of sinnes he shewed forth the summe of the Gospell yet bicause he dyd not expresse that same incomparable streÌ„gth and glorie which at length appered in his resurrection therefore Christ sayeth that he was not egal to the Apostles For so do those wordes of his meane yâ— though Iohn excell amonge the sonnes of womeÌ„ yet he that is least in the kingdome of heauen is greater than he Bicause he doeth not there commend the persones of men but after he had preferred Iohn before all the Prophetes he auaunceth the preachyng of the Gospell to the hiest degree whiche preachyng we see in an other place signified by the kyngdome of heauen But whereas Iohn himselfe dothe answere that he is but a voice as though he were inferiour to the prophetes he dothe not that for fayned humilities sake but meaneth to teache that the propre office of the Embassadour was not committed to him but that he only executeth the office of an apparitor as it was forespoken by Malachie Beholde I sende Elias the prophet before that the great and terrible daye of the Lorde doe come And truely he dyd nothing els in the whole course of his ministerie but endeuour to get disciples to Christ as also Esaye proueth that this was enioyned hym from God And in this sense Christ is called a candell burnyng and shinyng bycause the broade daye had not yet appered And yet this is no let but that he maye be reckened among the publishers of the Gospell like as he vsed the same Baptisme whiche was afterwarde deliuered to the Apostles But that whyche he beganne was not fulfilled but by the Apostles with free procedynge after that Christ was taken vp from them into the heauenly glorie The. x. Chapter ¶ Of the likenesse of the olde and newe Testamenâ— BY the thinges aforesaide it may now appere euideÌ„tly that all
When the Lord meant to cut of all hope of Pardon from so haynous wickednesse he thought it not enough to saye that it should neuer be forgeuen but the more to amplifie it he vsed a diuision wherein he comprehended bothe the iudgement that euery mans conscience feleth in this life and the last iudgement that shal be openly pronounced at the resurrection as though he shold haue sayd Beware ye of malicious rebellioÌ„ as of moste present dampnation For he that of set purpose shall endeuour to quenche the light of the holy Ghost shall not obteine pardon neither in this life whiche is geuen to sinners for their conuersion nor in the last daye when the lambes shal be seuered by the angels of God froÌ„ the goates and the kingdome of heauen shal be cleansed from all offenses Then they brynge fourth that parable out of Mathewe Agree with thine aduersarie least he deliuer thee to the Iudge the iudge to the Sargeant and the Sargeant to the pryson from whence thou shalt not get out vntil thou hast payed the uttermoste farthing If in this place the Iudge do signifie God and the aduersarie plentife the Deuil the Sargeant the Angell and the pryson Purgatorie I wyll gladlye yelde vnto them But if it be euident to all men that Christe meant there to showe into howe many daungers and mischeues they caste them selues that had rather obstinatly pursue the extremitie of the lawe than deale according to equitie and good ryght to the ende to exhorte hys disciples the more earnestly to agreement with equitie where then I praye you shall Purgatorie be founde They fetche an argument out of the saying of Paul where he affirmeth that the knees of thynges in heauen earthe and helles shall bowe to Christ. For they take it as confessed that helles can not there be meant of those that are adiudged to eternal damnation Therfore it remayneth that it must be the soules lying in peine in Purgatorie They did not reason very euyll if the Apostle did by knelynge meane the true Godly worshippyng But sithe he teacheth only that there is a dominion geuen to Christ wherby all creatures are to bee subdued what profe is there to the contrary but that we may by helles vnderstande the Deuels that shal be brought before the iudgement of God to acknowledge hym their iudge with feare and tremblyng Lyke as Paul hym selfe expoundeth the same prophecie in an other place All sayeth he shal be brought before the iudgement seate of Christ. For it is wrytten So truly as I lyue euery knee shal bowe to me c. But we maye not so expounde that whiche is in the Reuelation I haue heard all creatures bothe these thynges that are in heauen and those that are vpon the earth and these that are vnder the earth and those that are in the sea and all those that are in them I haue hearde them all saye to hym that sytteth on the Throne and to the Lambe Blessinge and honor and glorie and power for euer and euer That I doe in deede easely graunte but what creatures doe they thynke to be heare rehearsed For it is moste certaine that there are conteined creatures both without reason and without sense Whereby is affirmed nothing els but that all the partes of the world from the hyest toppe of the heauens to the very mydle point of the earth doe in their manner declare the glorie of their creator As for that whiche they alledge out of the historie of the Machabees I will not vouchesaue to answer it least I should seme to recken that worke in the nombre of the holye bookes But Augustine receyued it for Canonicall But first of what sure credit did he receiue it The Iewes sayeth he esteme not the wryting of the Machabees as they doe the lawe the Prophetes and the Psalmes of whiche the Lorde hym selfe hath witnessed as of his witnesses saying It was necessary that all thynges should be fulfylled that are wrytten in the lawe and the Psalmes and Prophetes concerninge me But it hathe bene receiued of the Churche not vnprofitably if it be soberly red or heard And Hierome teacheth without any doubtinge that the authoriâ—ie therof is of no force to prouing of doctrines And it euidently appeareth by that olde booke whiche is entituled vnder the name of Cypriane concerning the exposition of the Crede that it had no place at all in the olde Churche But why doe I here stryue without cause As though the author hym selfe doeth not sufficiently shew how muche he is to be credited when in the ende he craueth pardon 〈◊〉 he haue spoken any thyng not well Truely he that confesseth his writynges to nede pardon sayeth plainly that they are not the oracles of the holy Ghost Besyde that the godlynesse of Iudas is praysed for none other cause but for that he had an assured hope of the last resurrection when he sent an offrynge for the dead to Hierusalem Neither dothe the wryter of that historie referre that whiche Iudas did to be a pryce of redemption but that they myght be partakers of the eternall lyfe with the other faithfull that had died for their contrie and relgioÌ„ This doyng was in dede not without superstition and preposterous zele but they are more than foles that drawe a sacrifice of the lawe so farre as vnto vs for as muche as we knowe that thynges doe cesse by the comming of Christ that then were in vse But they haue an inuincible bulwarke in Paul whiche can not so easely be battered If any man saith he buylde vpon this foundation gold syluer precious stones tynber heye stubble the Lorde shal shewe euery mans worke what it is because it shall be reueled in fier and the fier shall trie euery mans worke what it is If any mans woorke doe burne it shall suffer losse but he shal be safe but as through the fier What fier saye they can that be but the fier of Purgatorie by which the filthinesses of synne are cleansed away that we may enter pure in to the kyngdome of God But the moste parte of the olde wryters thought it to be an other fier that is to saye Trouble or the crosse by whiche the Lorde tryeth them that be his that they should not rest in the filthinesse of the fleshe and that is muche more probable than in fainyng Purgatorie All be it I doe neyther agree with these men because I thynke I haue attained a certaine and muche plainer vnderstandyng of that place But before that I vtter it I wold haue them aunsweare me whether the Apostles and all the sainctes must haue gone through this fier of Purgatorie I knowe they wyll saye nay For it were to muche inconuenient that they must haue neded to be purged whose merites they dreame to ouerflowe aboue measure to all the meÌ„bres of the churche But the Apostle affirmeth it For he dothe not saye that the worke of some
which felyng the sinner commeth into possession of his saluatioÌ„ when he acknowlegeth by the doctrine of the Gospel that he is reconciled to God that obteyning forgeuenesse of sinnes by meanes of the righteousnesse of Christ â—e is iustified and although he be regenerate by the Spirit of God he thinketh vpon continuall righteousnesse layed vp for him not in the good workes to which he applieth himself but in yâ— only righteousnesse of Christ. When these thinges shal be euery one particularly weyed they shal geue a perfect declaratioÌ„ of our senteÌ„ce Albeit thei might be better disposed in an other order than they are set forth But it maketh litle mater so that they hang together in such sort that we may haue the whole mater truely declared surely proued Here it is good to remember the relation that we haue before sayd to be betwene faith and the Gospell bycause it is sayd for this cause that faith iustifieth for that it recemeth embraceth the righteousnesse offred in the gospel And whereas it is sayd to be offred by the gospel therby al coÌ„sideratioÌ„ of workes is excluded Which thing Paule declareth many times els where but most plainly in two places For to the Romanes comparing the lawe and the gospell together he sayth the righteousnesse that is by the law is thus the man that doth these thinges shal liue in them But the righteousnesse that is of faith offreth saluation if thou beleue in thy heart and confesse with thy mouth the Lord Iesus and that the father hath raysed him vp from the dead See you not how he maketh this the difference of the law and the Gospel that the lawe geueth righteousnesse to workes and the Gospel geueth tree righteousnesse without helpe of workes It is a notable place and that maye deliuer vs out of many harde doubtes yf we vnderstande that the same righteousnesse that is geuen vs by the Gospell is free from all conditions of the lawe This is the reason why he doth more than ones with great seming of contrarietie set the promise by way of opposition against the law as it the inheritance be of the law then is it not of the promise all the rest in the same chapter to the same effect Truely the lawe it selfe hath also her promises Therefore there must needes be in the promises of the gospel somthing different diuerse froÌ„ the promises of the lawe vnlesse we will confesse that the comparison is very sond But what diuersitie shall this bee vnlesse it be that they are freely geuen and vpholden by the only mercie of God whereas the promises of the lawe hange vpon the condition of workes Neyther let any manne here carp agaynst me and saye that in this place the righteousnesse is reiected whiche menne of their owne force and freewill would compell God to receiue for asmuch as Paule without exception teacheth that the law in coÌ„maunding profiteth nothing bicause there is none not only of the coÌ„mon multitude but also of the perfectest that fulfilleth it Loue vndoubtedly is the chefe point of the law when the Spirit of God frameth vs vnto it why is it not to vs a cause of righteousnesse but for that euen in the holy ones it is vnperfect and therefore of it self deserueth no reward The second place is this It is manifest that no man is iustified by the lawe before God Bicause the righteous man shall liue by fayth But the law is not of faith but the man that doth these thynges shall liue in them Howe coulde this argument otherwise stande together vnlesse we agree vpon this point that workes come not into the accompt of faith but are vtterly to be seuered from it The lawe sayth he differeth from fayth Why so bicause workes are required to the righteousnesse thereof Therefore it foloweth that workes are not required to the righteousnesse of faith By this relation it appereth that they which are iustified by faith are iustified byside the deseruing of workes yea without the deseruyng of workes bycause faith receyueth that righteousnesse which the Gospel geueth And the gospel differeth from the law in this point that it bindeth not righteousnesse to workes but setteth it in the only mercy of God Like herunto is that whiche he affirmeth to the Romanes that Abraham had nothyng to glorie vpon bycause fayth was imputed to him vnto righteousnesse he addeth a confirmation bycause then there is place for the righteousnesse of faith when there are no workes to whiche a rewarde is due Where bee workes sayth he due rewarde is rendred vnto them that whiche is geuen to faith is freely geuen For the very meanyng of the wordes that he vseth in that place serue to proue the same Wheras he adioyneth within a litle after that therefore we obteyne the inheritance by fayth as accordynge to grace hereupon he gathereth that the inheritance is of free gift bicause it is receyued by fayth and how commeth that but bicause fayth without any help of workes leaneth wholy vpon the mercie of God And in the same meanyng without dout he teacheth in an other place that the righteousnesse of God was openly shewed without the law although it haue witnesse borne of it by the law the Prophetes bicause excludyng the lawe he sayth that it is not holpen by workes and that we obteyne it not by workyng but come empty that we maye receyue it By this time the reader perceiueth with what equitie the Sophisters do at this daye cauill at our Doctrine when we saye that man is iustified by faith only They dare not denie that man is iustified by faith bicause it is so often fouÌ„d in Scripture but bicause this word Only is neuer expressed they can not abide to haue such an addition made Is it so But what will they answer to these wordes of Paule where he affirmeth that righteousnesse is not of fayth except it be freely geuen Howe can free gift agree with workes And with what cauillations will they mocke out that whiche he sayth in an other place that the righteousnesse of God is manifestly shewed in the Gospell If righteousnesse be manifestly shewed in the Gospell surely therein is conteyned not a torne or halfe righteousnesse but full and perfect Therefore the lawe hath no place therein And they stande vpon not only a false but also a foolish shifte about this exclusine word Only Doth not he perfectly enough geue al things to only faith that taketh al thinges from workes What I praye you meane these sayenges that righteousnesse was manifestly shewed without the law that maÌ„ is iustified freely and without the workes of the law Here they haue a witty shifte to escape withall whiche although they deuised it not themselues but borowed it of Origene certaine of the old writers yet is very foolish They prate that the ceremoniall workes of the law not the moral are excluded They profit so with
mark to leade vs to the knowlege of God And we know God in this life none otherwise but by hope faith Therfore when I name faithe and hope I comprehend al these things together And so ther remain these three Hope Faith Charitie that is to say how great diuersitie of gifts so euer ther be thei ar al referred to these Among these the chefe is charitie â–ª c. Out of the third place thei gather If Charitie be the bond of perfection then it is also the bond of righteousnesse which is nothing els but perfection First to speake nothing howe Paul ther calleth perfection when the membres of the Churche wel set in ordre do cleaue together to graunt that we are by charitie made perfecte before God yet what newe thing bring thei forth For I will alwaie on the contrarie side take exceptioÌ„ sai that we neuer come to this perfectioÌ„ vnlesse we fulfil al the parts of charity therupoÌ„ I wil gather that sith all meÌ„ ar most farr froÌ„ the fulfilling of charitie therfore al hope of perfection is cutt of from them I wil not go through al the testimonies which at this day the folish Sorbonistes rashly snatch out of the scriptures as thei first come to hande do throw them against vs. For some of theÌ„ are so worthi to be laughed at that I my selfe also can not rehearse them vnlesse I wold worthily be compted fond Therfore I wil make an end when I shal haue declared the saieng of Christ wherw t thei maruelously please theÌ„selues For to the lawyer which asked him what was necessarie to saluatioÌ„ he answered if that wilt entre into life kepe the coÌ„maundemeÌ„ts What wold we more sai thei when we are coÌ„maunded by the author of grace himself to get the kingdom of God by the keping of his coÌ„maundemeÌ„ts As though forsoth it were not certain that Christe teÌ„pered his answeres to theÌ„ with whom he saw that he had to do Here a doctor of the law asketh of the meane to obteine blessednes not the onely but with doing of what thing men maye atteine vnto it Bothe the person of him that spake the question it self led the Lord so to answer The lawyer being filled with the persuasioÌ„ of the righteousnes of the law was blinde in conscience of works Againe he sought nothing els but what wer that works of righteousnes by which saluatioÌ„ is gotteÌ„ Therfore he is worthily seÌ„t to the law in which ther is a perfect mirrore of righteousnes We also do with a loude voice pronounce that the commauÌ„demeÌ„ts must be kept if life be sought in works And this doctrin is necessary to be knoweÌ„ of ChristiaÌ„s For how shold thei flee to Christ if thei did not acknowledg yâ— thei ar falleÌ„ froÌ„ the way of life into the hedloÌ„ge downefal of death But how shold thei vnderstand how far they haue straied froÌ„ the way of life vnlesse thei first vnderstande what is that way of life For theÌ„ thei are taughte that the sanctuarie to recouer saluacion is in Christ wheÌ„ thei see how great difference there is betwene their life yâ— righteousnesse of God whiche is conteined in the keping of the law The summe is this that if saluation be sought in workes we muste kepe the coÌ„maundements by whiche we are instructed to perfect righteousnes But we must not stick fast her vnlesse we wil faint in our midde course for none of vs is able to kepe the coÌ„maundemeÌ„tes Sith therfore we are excluded froÌ„ the righteousnesse of the law we must of necessity resort to an other helpe namly to the faith of Christ. Wherfore as here the lord calleth back the doctor of the law whom he knew to swel with vaine confidence of works to the lawe wherby he may learne that he is a sinner subiect to the dreadful iudgement of eternal death so in other places wtout making mention of the law he coÌ„forteth other that are already humbled with suche knowledge with promise of grace as Come to mee all ye that laboure are loden I wil refresh you ye shal finde rest for your soules At the laste when thei are weary with wresting the Scripture thei fal to suttleties sophisticall argumentes Thei cauil vpon this that faith is in some places called a worke therupon thei gather that we do wronfully set faith as contrarie to workes As thoughe forsothe faithe in that it is an obeying of the will of God dothe with her own deseruing procure vnto vs ryghteousnesse and not rather bycause by embracing the mercie of God it sealeth in oure heartes the righteousnesse of Christe offred to vs of it in the preaching of the Gospell The readers shal pardoÌ„ me if I do not tarry vpon confuting of suche follies for thei themselues withoâ—t any assaulte of other are sufficiently ouerthrowen with theyr owne feeblenesse But I will by the way confute one obiection whyche seemeth to haue some shewe of reason least it shold troble some that ar not so well practised Sith coÌ„mon reason teacheth that of contraries is all one rule and all particular sinnes are imputed to vs for vnrighteousnesse thei say it is meete that to al particular good workes be geueÌ„ the praise of righteousnesse Thei do not satisfie me which answer that the damnation of men proprely proceedeth from only vnbelefe not froÌ„ particular sinnes I do in dede agree to them that vnbelefe is the fouÌ„taine roote of all euels For it is the firste departinge from God after which do folow the particular trespassinges against the law But wheras they seeme to set one selfe same reason of good and euell workes in weieng of righteousnesse or vnrighteousnesse therein I am compelled to disagree from them For the righteousnes of workes is the perfecte obedience of the lawe Therfore thou canst not be righteous vi works vnlesse thou do folow it as a streight line in the whole coÌ„tinuall course of thy life From it so sone as thou haste swarued thou arte fallen into vnrighteousnesse Hereby appeareth that righteousnesse commeth not of one or a fewe works but of an vnswaruing and vnweried obseruing of the wil of god But the rule of iudging vnrighteousnesse is most coÌ„trarâ— For he that hath coÌ„mitted fornicatioÌ„ or hath stolen is by one offence gylty of death bicause he hath offended against the maiestie of God Therefore these our suttle arguers do stumble for that thei mark not this saieng of Iames that he which sinneth in one is made gylty of al bicause he that hath forbidden to kil hath also forbidden to steale c. Therfore it ought to seeme no absurditie when we saie that death is the iuste rewarde of euery sinne bicause thei are euery one worthy of the iuste dyspleasure and vengeance of God But thou shalt reason foolishly if on the contrarie side thou gather that by one good worke man may be reconciled to God whiche with many sinnes deserueth his