beare witnesse As ye are nat vnder the lawe but vnder grace perceyuynge that the iuste man thoughe he be nat cleane and pure from all synne yet is nat accused bycause he is vnder grace that is to saye accepted and pleasaunte to God for Christe sake For he wyll nat that man shall thynke hym selfe accepted and pleasant to God for hys owne vertues and good qualyties but only for Christe his sake As Paull RomÌ„ iiii cap Therfore by faith and thorowe grace that the promise myght be made fyrme certaine stable Oure owne qualities and vertues can nat make oure conscience certayne of remission of synne but only for the fre mercy promised for Christ Wherefore for this place the glose of the Popyshe secte teachynge that grace doethe signifie our owne vertues is farre vnmete and nothynge agreable The .v. cap. to the Romaynes witnessethe the selfe same sayenge Where as sinne was most aboundant there was grace moste plenteous that is the fre mercy of God dyd then shyne moste cleare when the greatnesse of oure sinne is most perceyued and sene We also then do fele that for none of our owne merites we do obteyne pardon and remission of sinne but for Christ And to the Ephes i. cap. Predestenynge vs thorowe Iesus Chryste after the plesure of hys wyl to the praysynge of the glorye of hys grace meanynge none other thynge by these wordes than that the free mercy of God nat our vertues oute to be commended and praysed And to the Galathians .ii. cap. I do nat contemne and dysprayse the grace of God for if so be that our iustice is of the lawe then Christ hath suffered in vayne He sayeth nat I do commende and bost my selfe of my vertues and perfectnes but I am prowde sayeth he of the mercy of God Wherby I do beleue thorowe the deathe of Iesu Christe that God is mercyfull to me And the seconde Epistle to the Thessalonians .ii. cap He gaue vs good hope in grace He biddeth vs nat hope and trust in our vertues but in the fre mercy of God promised for Christ sake And to the Hebrewes the .iiii. cap. Lette vs drawe nere with a sure trust and confidence vnto the thron of grace that is of the mercy whiche is promised It is euidente by thys to se that by grace is nat ment our owne vertues To be short what this word grace after the Hebrewe phrase doeth signify al learned men doeth know Which maner of speakynge obserued it is easye to knowe the signification of the vocable There is no man also so ignoraunt and blinde but that knoweth that Paul for none other cause dyd incolcate and beat into oure heades this vocable Grace than that we shulde be surelye perswaded that we are acceptable to God for Christ sake and nat for oure owne vertues Whiche sence and meanynge by theyr durty gloses and wrastynges is cleane inuerted teachynge that we are iustified by grace that is to say by our own vertues It is also to be noted that in thys word Grace doethe lye hydde a partycull exclusyue whiche as I haue sayde muste be diligently obserued For these wordes gratis propter Chriust that is frely for Christe doeth make the difference betwene the lawe and the Gospell And albeit that I do speake thus muche of thys worde exclusiue I do nat meane that repentaunce for our sinnes with other vertues shulde be excluded but onelye the condicion of the dignitie and worthynesse of oure merites that the fearful conscience may haue a firme and stronge comfort in Christe For all oure promises of remission of sinne c. withoute we do adde and include thys worde frelye they be vnsauery and nothinge pleasant All men which do make theyr inuocation and call on the name of God shall be saued To the whiche wordes if I shulde ioyne these wordes yf they be worthy theyr myndes shulde be thereat astonned and made affrayed Wherfore the Gospell doeth crye out aloude thys worde frely The vnworthy muste call on Christ that thou maist call on hym ye though thou art vnworthy For thorowe Chryst all they which call on the Lorde shal be saued More ouer the psalmyst sayeth With the lord is mercy If I shulde say towarde them whiche be worthy in what case wolde the pore conscience stand it wold ronne away for feare if it coulde tell whither Fynally the Gospel wylleth that by thê word Grace shuld be vnderstand the fre mercy of God promised for Christe As though he wolde say flye nat away but drawe nere vnto the Lorde and receyue with faythe the gyfte offered vnto the. For God wyll frely for Christe forgyue vs which decree is certayne and immutable if there be anye whiche do doubte in that what soeuer they be they do great iniury and despyte to the sonne of God whiche is the onely pledge of this promyse whiche promyse by fayth must be receyued ¶ THESE wordes haue I rehersed the oftner bycause it maketh muche for the purpose that thys exclusyue be knowen of all men whereby they learne to knowe wel what difference is betwene the Lawe and the Gospell And that vertuouse myndes and faythful hertes may thynke berelye that they haue a sure and substancyal comforte offered vnto them that they maye ryse vp theyr selfes vnto fayth and inuocation in the tyme of all theyr harde busynesse and daungers ¶ FOR in oure daylye troubles thys faythe must be practysed and put in vse Neyther the Gospell without these exercyses can nat be vnderstande no nor yet true prayer can nat be made without thys fayth As Christ hym selfe wytnesseth sayinge What soeuer you shal aske the father in my name that is with a sure trust and confydence of my name I wyl perfourme it Here may you se how farre the chrystian inuocatioÌ„ and praier doeth dyffer and passe the prayer of the Ethnyckes Our prayer must be with out mistrust ¶ FOR they prayenge be in doubte whether God regardethe the prayer of man whether God be moued and hathe compassion on mannes calamities yea or nay On this maner to pray to make thyne inuocation thou doeste nothynge elles but dishonour and displease God And yet for all that thus contumelious and spytefull are the inuocations of the wycked beynge taughte and learned of the Monkyshe and Romyshe hipocrites to make theyr prayers with dubytacion and mystruste whiche is a thynge moste desperate Agaynst the which most wicked opinion we must ponder and lay the sentences of Paul RomÌ„ v. cap. By hym meaninge Christ we haue free passage and way in faythe And to the EphesiaÌ„s v. cap. Thorowe whom we maye boldlye by fayth in hym to come nye And to the RomÌ„ viii whiche syttynge on the ryght hande of God doethe continually pray for vs. Therfore no man can come to God but thorowe this mediator and Bysshop whiche beareth our prayers to him without any stoppe or let of any other As to the RomÌ„ x. cap. Howe can they call on him on
to kepe and holde God faste It doeth folowe afterward in the self same chapyter Faythe and mystrust are ii conâ—aries where Paull doeth conferre fayth and dubytacyon togyther as layinge .ii. contraries one against an other sayinge He doubted nat on mistrust or els he was nat feble in fayth where he speketh of fayth which wrasteleth with dubitation or mystrust in ceceyuynge of the promise The seuenthe testimonye Marke the .ix. chap. I do beleue Lorde Marke ix.vii. helpe thou myne vnbelefe In the whiche place the Euangelyste speakethe nat of the hystorycall knowledge but of the perfecte and sure confidence and truste whiche doeth aske call loke and hoope stedfastly after the benefites of Chryste As the hystory of the woman of Canany Mathewe .xv. The faythe of the woman of Canany cap. whiche beynge putte twyse from Christ ye and with rebuke did nat for al that ceasse to cal and make her petition with a meruailous discrete wisdome and sobrenes refutynge the sayinge of Christe confessynge her selfe to be in dede vnworthy of the benefites of Christ yet for the goodnes of the lord she trusted stedfastly after hys benefyte The fayth of the which Ethnycke woman Christ with his owne mouthe dyd extol prayse and commende hyghly an swerynge to her O woman thy faith is greate so be it to the as thou doeste desire Wherfore shuld we nat only in thê place but in many other suche lyke histories of the Gospel nat doubt but be certaynly persuaded that fayth doeth signifie a confidence which both doeth aske and also trustethe after the benefites of Christ Which feyth sithe that it ought to shine and be as most principall in all our inuocations and prayers it is necessary that al meÌ„ be instructed the right way of it But coÌ„trary wise the enmies of goddes worde biddeth vs to loke on the life of Christe they counsell vs to doubte to be in mistrust whether god will be mercifull vnto vs and here out peticioÌ„s ye or nay The which doctrine is cleane contrary and repugnant vnto this most godly exaumple of the woman of Canany and such other like vtterly abolishynge the true worshippinge and right inuocation of god H. brâ— .xi. viii The description of Fayth to the Hebrewes .xi. capi doth teache vs that Fayth doth signifie a confidence and trust with these wordes Feythe is a certayne expectation of thinges loked and trusted after This is an exposition of this worde fayth after the bare grammer rule as al lerned men doethe knowe If it be an expectacion then it is a true confydence or truste of a promise to be perfourmed Also Acâ— xv ix the Actes .xv. By faith purifieng the hertes of them By this it is euident and playn that the hertes are nat purified made cleane by the hystorical knowlege For it foloweth afterwarde as it were an exposition of that same with these wordê Neyther our fathers nor yet any man hadde euer theyr hertes cleane thorowe the iustyce of the lawe But cleane contrary he sayethe that theyr hertes are clensed and made pure yf they be made cleane thorowe the fauour of our Lorde Iesu Christ wytnessynge that by fayth is signified a certayn confydence dependynge on the mercye of God promysed for Chryst sake ¶ Romaynes .x. cap. Rom x.x. All they whiche do beleue in hym shal nat be confounded or made frustrate and boyde of theyr belefe Here Paul doeth seperate the benefyte of the Gospell from the lawe speakynge nat of the knowledge hystoricall only but of suche a confydence whiche maketh vs certayne that God is mercyfull to vs for Christ his sake and nat for the lawe Which sentence is often tyme repeted in the Prophettes as psalmÌ„ .ii. kysse you the sonne Blessed be all they which trust in the sonne By these wordes the confydence and trust in the son must nedes be vnderstande We are commaunded to knowledge and take him to be the sonne of God On the which lord we are commaunded to put and sette all our confidence ⧠FOR as much as the condicion of the lawe maye nat be added thereto for Faythe can nat be parte on Christe and part on the Lawe we must of necessitie take Fayth to be a confydence wherby we acâ— persuaded that thorowe the son of God we are deliuered frome sinne and tyranny of the Deuyll ii Para. xx xi ☞ THE seconde of the Paralip and xx cap. Truste you to your Lorde God and you shall nat fayle but be safe The army was commaunded to call and to trust certaynly for helpe from the Lorde In the which place there is no speking of the historical knowledge but we are commaunded to haue confidence which doeth both cal and also loke for helpe of God These testimonies I thynke do sufficiently declare that Faythe doethe signifie confidence or trust in the mercye of God And many mo exaumples they which wyl rede may fynd There is no testimonâ— of the scriptur so plaiâ— but it maye be pâ—ruâ—teâ— I know verye well that the Deuyll with all hys babes can deuise cautels and craftes ynough with cauillatione wherby they wolde go about to â—elude peruâ—rce and inuert and corrupte the ryghte sence of these testimonies ⧠SVCHE is the wanton ydlenes nowe a dayes of wittes that some ambiciouslye in hope of prayse and honoure and gapynge for promotion some maliciously for euyl wyl and some for mere hatred agaynst the truth wyl after theyr corrupt malieiouse and enuiouse iugementes â—eprehende and falsefye these and all other testimonies of the Scripture be they neuer so manyfeste But one 's agayne for Christe sake I desyre and pray al gentyl and good reders that they wolde ponder and wey with all diligence this interpretacion and to coÌ„sider what great inconuenyence and danger wold insue and folow to our soules yf we shulde admytte the contrarye and wrong sence therof that therby al hope and comfort is clene taken from our coÌ„sciences al true inuocation clene abolyshed and Christ his most profytable benefite nat darkned only but also pluckt away Wherefore we muste wipe and with moste sharpe pikes put of frome al our lyfe in specyally from the church all Sophisticall delusions and cauylations and nat to suffre euery man nay no man to phantasye otherwise of this vocable Fayth than we haue declared as they do now at theyr owne libertie and pleasure lyke to paynters with theyr colours some thys waye some that waye Lette the simple and playn veritie most necessary for the church be maynteyned and delyuered interly whole and pure to our posteritie Thys duety doth God requyre and demaunde of al men but in specyallye of them whiche be the welles and heades of learninge and gouernors of the common welth most due of right to the church of God Beyng certaynly assured that there is no seruyce or worshyppynge more pleasaunte and acceptable to God than is this For after this maner are the sentences of Paull
to be vnderstande Abraham dyd gyue confydence to the Lord his promyse and therfore he was reputed iust As who shulde say Abraham knowledged that he was nat iust for the lawe sake or his owne vertues consyderynge his owne naturall infirmities which is the mother of many vices that is to say of mistrust of Goddes promyse of many wanderynge and wauerynge desyres and lustes He remembred the offences commytted by hym when he was amonge the Calde is defylynge hym selfe with most vngodly worshyppinges But after that he herde of the sede that was promysed the lorde sayinge to hym I wyl be thy protector and defender then he beleued that thorowe the fauour and mercy promised of God he shuld obteine remissioÌ„ of sinnes and to haue God a mercyfull defender and sauyour By that meanes was Abraham pronounced iust by Faythe that is by the confydence and trust in the mercye of God althoughe he perceyued hys nature to be corrupt weake noughtye and vicious Fayth also doeth nat onely pertayne to remission of sinne and free acceptation of God but also sometyme it hathe his outwarde obiectes beynge about externe thinges Fayth some tyme is about outewaâ—de thynges As was the Faith of Dauyd about the fyghte and battayle with Golyathe The whiche examples do serue also for thys our purpose For thys Fayth whiche lokethe after corporall ayde must nedes be after that other Fayth which goeth before which receyueth remission of sinne For the mind of man can nat be persuaded in hym selfe that he shal obteyn helpe and succour of God before he be surely certayned that God is and wyll be mercyfull to hym The which rule doth shewe and declare that Paul doeth alledge the testimonies and scriptures of Fayth aryght giuing vs instruction how we shal behaue our selfes in our inuocation and prayer Augustine ⧠VNTO the testimonies of the scriptures I wyl adde and ioyne the mindes and iudgementê of the olde writers Augustyne doeth say The Lawe make the vs to feare God but Faythe causeth vs to flye to hys mercy wherin Augustyne declareth verye well that Faythe is nat the historycal knowledge only Chrysostom ¶ CHRISOSTOM also in his coÌ„mentarye whiche he dydde wryte on the Epystle to the Romaynes the thyrd chapyter By Faythe sayeth he we do nat onely loue God but also we do beleue that we are beloued of hym be we neuer so gyltie and that our sinnes be forgiueÌ„ by hym for hys sonne sake There is no kynde of worshyppynge more excellente than thys No though thou shuldest absteyne from theft and murdre that same dede can nat be more pleasant and acceptable to God Hytherto the wordes of Chrysostome which though he do some tyme erre and go out of the way yet for thys poynt he deserueth no smal prayse and commendation For he hathe sette forthe and paynted thys worde and vocable Fayth in his owne colours so liuely and so manifest in that he sayeth that we muste beleue that we are beloued of God ye though we be fawty and full of fylthynes and that we through oure belefe do receyue remission of sinne that no man can more The faythful man reioyseth and is proude nat only bycause he louethe God but also bycause he fyndeth at hys hand agayne great loue and profyte For lykewyse as he loued God gyuynge and puttynge great confidence in hym beynge a token of a great loue so lykewise God loued hym beynge a great sinner nat only nat punyshyng as the sinne deserueth but for hys stedfast confidence and trust in hys mercye makynge hym iust and ryghtwyse ¶ Bernarde also is no lesse worthye of commendation Bernarde for that he writeth concernyng feythe whose wordes are these folowing written in his sarmon of the AnnunciatioÌ„ It is necessari saith he fyrst of all to beleue that thou maist and shalt obteyne remission of thy syn none other way than by the pardon and moste ientill fauour of god Thou muste also adde this vnto thy belefe and trust of remission of sinne that for Christ sake thiâ— sinnes ar forgiuen the. This is the testimonie and witnesse that the holy ghoste beareth in thy barte saiyng to the thy sinnes are forgiuen the. After this maner did the apostle deme and iudge that a man frely by feith is made iuste This far gothe the wordes of Barnard whiche hath many suche like sentences beyng but of late not very many yeares past a writer not ignorant nor voyde of these spirituall exercises and motions wherby he dyd perceiue that the conscience could not be satisfied and set at rest without the trust of the mercy of god by feyth whiche feyth he called as we do the confidence or trust of mercy I haue said before that we do comprehende vnder this vocable of feith the historicall knowledge also of the life of Christ with all the circumstances therof and all the articles of our feith so that when feith doth conceiue and comprehende this article of remission of synne then doo we streyght way gyue trust and confydence without doubt that we shal receiue this benefite Where as other which going no further than the bare hystorycal knowledge of Christ at thys poynt makynge theyr stay do nat beleue of the remission of synne accordynge as they do teache and preach that is that men shal doubt whether theyr sinnes be forgyuen them ye or nay ¶ I HAVE spoken sufficiently I thynke of thys worde Fayth which to them that be louers of the truthe were sufficiente Therefore nowe I entende some thynge to touche the Sophisticall clusion of Origen and many other whiche do thynke that thys saying and proposition by Fayth we are iustified is spoken figuratiuely by a figure whiche is called Synechdoche meanynge that we be by the knowledge of the hystorye of Christ iustified Thus they do vnderstande Fayth thynking that Paul doth only commende our profession that we be called Christians bicause that the name of our profession whiche is common to the euil persons as wel as good causeth as they thinke oure vertues to be plesaunt and acceptable to God whiche vertues in the Turkes and Infidels shulde nat be pleasaunt nor acceptable Thus this figure doth transforme and transpose the Gospel into the Lawe turnynge the glorye and prayse of Christe into our vertues and that thinge which is the comfort of our conscience to our greate discomforte and sorowfulnesse lere abolyshynge the doctryne of Faith which is the trust or confydence of mercye And wherfore do they doubt in this article of remission of sinne bycause they do perceaue and fele that our nature is weke feble and ful of all doubtfulnesse and mistrust of the wyl of God Therefore they do confyrme thys doctryne of dubytation bicause they do persuade them selfes that the blindnes and darknes which we do brynge naturally from Adam with vs into the worlde to be no vice nor sinne As the Academical questioners Philosophers which other haue done The which figure beinge all togyther contrarye
Phylosophye of dubitation and mystrust ¶ Nowe foloweth the thyrde question which the olde writers haue nat spoken of so largely and playnly as they haue of that other twayne beynge no lesse nay more necessary ¶ Howe our workes may please God FOR as muche as in them which he regenerated remayneth yet greate imbecillitie and weaknes nat hauynge the feare which they oughte to haue of God nat brennynge in Faythe and loue seketh the helpe of man more than the worde of God permitteth beynge seducted with errors and neglygent in doynge theyr duetye and offyce beynge proude and puffed vp with immoderat affections of loue and hatred courtynge vnhonest and vnlawful pleasures and in theyr afflictioÌ„s troubles bendyng theyr browes agaynst the lord doubtynge or rather dispayryng of his mercy are inflamed with vniust desyre of vengeaunce doeth nat with herte declare them selfe to God gentyll and louyng nat thankyng him hertely for his great benefytes passyng nat much whether the Gospel doth go backewarde or forward nat bewaylyng the calamities and miserable state of the churche and of the common welth nat prayenge for the churche and for princes but beynge set a fyer with vniust desyre of gatheriÌ„g togither of richesse honours and of power hatynge them which do shyne in godly vertues and godlye gyftes or rather caysyng vp sclaunders on them as the contention of superioritie betwene the sister of Moyses and Aaron did cause stubburnesse ¶ FOR as much I say as these greate â—yces do yet reygne in them ye whiche are borne againe in a newe byrth vices I say much contrary and repugnante to the lawe of God worthy deathe euerlastinge spryngynge from the most pestyâ—ent well and fountayne of al mischefe I say Originall sinne that is the ignorance and want of the knowlege of god and frowarde turnynge thy selfe awaye from the wyl of God of the whiche vyces Paul speakinge discribeth no small deformite but a great and monstruouse euyll saying the sence felyng and pricking of the fleshe is mortall enemye to God it is manifest therfore that no maÌ„ can performe and satisfie the Lawe but only Christ and that in the newe borne by Fayth there doth remaine sinne contrary to the Lawe of god and worthy euerlastynge death without they be forgyuen Syth that this is true nat onely in the scholes but also in mens mindes thê questioÌ„ being resoned causeth no smaâ— perylles and contention within man resonyng with other yea and with theyr owne selfes whether they please God ye or nay secondly howe this impure and imperfect newe lyfe can please God beynge so full of vnclennesse ☞ IT is necessary therfore that men be taughte to vnderstande and perceyue both of these doubtes For the hypocritê so feble and weake is theyr nature dâ— stande muche in theyr owne conceyt regardynge and settynge muche by theyâ— owne vertues thynkyng that they bâ— strong ynough of them selfe makynge the naturall vicious inclination of the flesshe no sinne or very small do thynke them selfes without sinne that they be able of theyr owne strength to perform the lawe of God and worthy to obteine the lyfe euerlastyng for theyr owne desertes and merites This is the mynde nat only of Hipocrites but also of those which in theyr iudgementes do folowe theyr owne blynde reasons and phantasies Such was the reasonyng of Plato and of Tullye of the immortalitie of soules sayinge that those soules which departed forth of the bodies most purist hauing least part of the dregges and filthynesse of the bodies did flye vp to the ayre Contrary wise those soules whiche departynge were full of all fylthye lustes and foule desyres of the fleshly bodies did continue styll on the earth beynge about the sepulchres and graues where theyr bodies were layde and buryed Is nat al one matter that our religious fathers bosting and setting vn of theyr merites semeth for to do Do they any thynge els than Plato or Tully Although that the reason of man by his owne lyght and knowledge of him self can none otherwise iudge yet the word of God doth testify that no man can satisfy the lawe accusyng al men and settyng before vs our mediatur the only son of God It is necessary therfore that those proud arrogant and carkles stomakê of Hipocrites be rebuked as much as it is requisite that the fearful consciences and weake myndes are to be comforted with the true comfort nat to mystrust the mercy of God for that he hateth but to haue a stedfast Fayth and to learne howe the lyfe maners workes may please God Peter when he was in the bote beyng affrayde sayde go from me Lorde for I am a sinner Thoughe that Peter beyng in great feare did nat marke what he sayde his selfe yet as it doeth happen often tymes vnwares to a man being sodenly moued he did simpelly declare with his mouth what his hert thought For he fledde from God beholdyng and considering his owne vnworthynesse Lykewise all men beholdinge theyr owne vnworthynes do flye from God thynkyng that in so doing they do well to go from him bicause they do seme to theyr selfes vnworthy The whiche erroure beinge fyxed in mennes myndes the gospel doth reprehend commaundinge all men though they be vnworthy to come boldlye vnto hym trustyng stedfastly on the mediator which is the sonne of God ¶ AND although as I haue declared a new obedience which is the iustice in declaration of a good conscieÌ„ce is very necessary yet for al that they whiche be regenerated and newe borne agayne in Christ in a newe lyfe by Faythe and inspiration of the holy Ghost neyther do nor can fulfyll al that the lawe doth requyre For in them for al theyr newe byrth remayneth our fyrst and original disease nat to be set lyght by bredinge and causyng innumerable ill affections in vs. Considering then that these vices are worthye and deserue euerlastinge death ye those whiche be newe borne agayne are nat iust that is to say accepted or pleasaunt to god for theyr owne propre vertues but thorowe mercy and that frely by a ful trust in the mediator Christ Also they do nat merite eternall felicitie by theyr owne workes and vertues but they muste be of thys opinion that they be heyres of euerlastinge lyfe by Christ frely by Fayth although they haue the newe obedience or the good workes which consequeÌ„tly must folow this Fayth ¶ TO proue that none of al the godly and most vertuous men that euer were can nat perfourme the request of the lawe and that there doeth remayne in them sinne ye after theyr regeneratyon thys sentence folowinge doeth proue ¶ Psalme 143. Thou shalt nat enter in to iudgement with thy seruauntes for no liuing creature shall be iustified in thy syght The fyrst epistle of Iohn and fyrst cap. If we shulde say that we haue no sinne we do begyle our felfes and the truth is nat in vs. ¶ ALSO Romaynes 7. cap. I do se and fele another Lawe in my members striuing agaynst the
tyme the sonne of God was constituted and ordeyned to be a keper a gouernour and a sauyour of the churche Then beganne the sonne of God to giue battayle to the Deuyll That lykewyse as the Deuyll most cruelly doth rage ouer al mankind in the dispyte and hatred of God to deface and put out of al remembrance his most holy and blessed churche fastening his moste venemouse tethe in oure hels and flesshe So on that other syde the sonne of God is stronge and myghty in them which beleueth treadynge downe vnder hys fete the furye of the Deuyll restorynge and delyuerynge the faythful from the tyranny of hys enmy The worlde hathe nat the grace to consyder and se this battayle but the great falles of many with the most heuye and tragycall calamities and miseries and againe afterwarde the moste gloryous and tryumphant delyueraunce example of Dauyd and of many other do manyfestlye declare and shewe what maner a kynde of fyght and battayle this is ¶ THESE wordes also whiche are written in the Genesis The sede of a woman shall treade downe the heade of the Serpent hath none other meaninge than those wordes which Iohn did pronounce sayenge For thys purpose the sonne of God is exhibited vnto vs to distroye and breake the workes of the Deuyll Thus dyd Adam take and vnderstand the promyse So did al the fathers after him beleue that for thys sede sake which was promised they shuld obteyn remission of theyr sinnes with deliueraunce from sinne and deathe By thys faythe they were made iuste nat by fulfyllynge of the lawe This beynge that same faythe wherby in al theyr perilles and terrors they were comforted and holde vp For they knewe wel that thys Lorde was alway at theyr hand to helpe them as Iacob most lyuely dyd expresse the .xlviii. of Genesis sayeng The Angell whiche delyuered me from all euyl blesse these children In the which wordes he declared that same Lord by whoÌ„ he was deliuered from al euils desiring and prayenge to blesse and kepe hys posteritie Al those wordes can be of none other than of the sonne of God meaned As wytnesseth Paull The son of God was in the tentes of the people of Israel where soeuer they went And Iohn also By thys sonne of God al thing was made by whom lyght dyd shyne in darknesse All tryumphe and victories gotte and won agaynste and ouer the deuyll was by none other than by thys sonne Noe was reserued Abraham was defended Ioseph was wakened vp The people was delyuered forth of Egypt and Daniel also dyd speake with hym After thys fasshion the preachynges of the Apostles do teach of Chryst wytnessing that he is the sacrifice the deliuerer and sauiour counsellynge and commanding vs to set our whole trust and confidence in this captayne The which thyng many places in the prophetes doth testyfy as the second psalme kysse you the sonne Blessed be al they that trust in him with out the whiche faythe otherwyse called the certayne confydence of the trust and mercy of God promysed for Chryst sake all the prayers in the worlde seme they neuer so holy neuer so longe al the worshypfull worshyppynge that ye can do are in effect as muche as nothinge For thys is the same Bysshop by whose meanes we muste come to the father as it is written in many places The blyndnes therfore of them which do imagin and dreame that the Gospel is a lawe conteinynge certayne preceptes of amitie or mutuall loue whiche requyre the faythe that is to saye a bare and naked knowledge of the lyfe of Chryste hystorycally and that men shoulde take God as a teacher of good preceptes as they dyd vse to take Socrates and Phocillides I say agayne the depe and profounde blyndenesse of them is to be detested execrated and of all creatures abhorred Suche lyke is theyr blyndnesse in phantasyeng that men are made iuste for theyr owne good deseruynges beynge for al that in doubte whether God doeth forgyue vs oure sinnes whether he doeth heare vs or whether he wyll haue any thynge to do with vs ye or nay as one whiche nothynge regardeth what doeth or shal become of vs. Thus the greate gorbelyd Monkes and nowe our great supercyliouse proud popishe Philosophers do transforme The doctrin of the Popishe clerkes translate and make the Gospell which is the most pure and sincere worde of God to be a Phylosophy Academical dysputynge and reasonynge of good workes commaundynge men to doubt in the promyses of God But of faythe whiche leanneth on Chryste and the promises made for his sake nat ones for a thousande pound they wyl neither thynke nor speake herein they be as domme as stones and as drie as a stocke fyshe Therfore I pray and desyre with all my hert al gentyl readers that they wolde weye and consyder the difference of the lawe and the Gospel of Moyses and of Chryst And to marke diligently what is the glorye of God what was the ryght honour seruyce and worship done to hym by our olde fathers Adam Iacob the Prophetes and the Apostles Of these men let vs learne that Chryste is alway the valyant Captayne the only gouernour delyuerer sauyour protector an dedfeÌ„der of hys church against the Deuyll with al his members Let â—s learne I say that by fayth we must perceiue and receiue the benefites of Christ Let vs haue in remembrance and nat for gette that the gospell is a swete voyce which promyseth and sheweth to vs as it were puttynge into our bosoms these great benefites Paul bearynge thereta wytnesse sayenge The gospell is the power of god to saluatyon to hym that doeth beleue That is as muche to saye as the gospell doethe offer vnto vs pardon of our sinnes and lyfe euerlastynge frely for Christ his sake and nat for the law By thys gospel god worketh in vs effectuously gyuyng to vs his holy spirite he beginneth in vs a newe life and gyueth vs lyfe euerlastynge ¶ Synne THYS VOCABLE AND word Syn doth nat signify noughty corrupt viciouse maners only Vnder thys worde synne is comprehended our Originall synne as the Phylosophers do take it but it coÌ„prehendeth vnder the same vocable also the great feblenes and weaknes whiche is brought into this world with vs and in vs beyng called original sinne The which sinne though carkles men do nat muche passe for regardyng and settyng it lyght as though it were a very small tryfle or rather no sinne at all as the Philosophers do iudge it yet we maye nat so mystake it but must make an other maner of rekenynge therof For the darke blyndnes with â—ubitation and ignoraunce of God beynge vncertayne whether God doethe passe and regarde mortall men ye or nay whether he doth punishe offenders or nat whether he norisheth fedeth and helpeth or herkeneth to men and theyr inuocations and cryes ye or naye to be withoute the feare and drede and loue of God to set muche by oure selfes and our paynted shethes
continuing alway from the begynnyng with hys faythfull louers For they which be holpen of the sonne of God are they which do vanquisshe and ouercome the Deuyl nat forsakynge the Lorde And thys is the thynge for the which the Deuyll doethe make all thys styrrynge and great romble striuing with vs to make vs to deny the Lorde our fayth stedfastly withstanding and commaundyng vs to stycke and to cleue fast to him which is our captayne teachynge vs also that there is a Lorde which though he doth punyshe sometyme yet be gyuethe also a fre promise of mercy for hys sonne sake whom he hathe gyuen to vs to be oure helper and promisinge to hys beloued euerlastinge lyfe and felicitie God therfore is both sene and knowen in and by hys words wheron mannes mynde stedfastly with a perfect fayth fyred doethe nat forsake God but knowledgyng hys mercy doeth cal on hym lokyng for deliuerance submyttyng hym selfe all togyther to the wyl of God Who hath the prayse of the victory but onely Christe which saieth without me you can do nothyng Those men which haue proued thys by experieÌ„ce in theyr owne lyuing and inuocation maye vnderstande thys doctryne of faythe and also iudge that we are iuste that is to saye accepted for Christ sake only Fayth must be kyndelâ—d with the knowlege of God The which fayth must be kyndled in vs with the true knowlege of God whiche faythe I saye can nat be kept and defended withoute greate battayle and fyght ⧠NOVVE wyll I declare to you bryngynge forthe the testimonie of the Scriptures testifieng and teachyng vs that faythe doeth nat signifie onely the knowledge of Christe hystorycally but also a sure and stedfast confideÌ„ce of mercye whiche doeth striue continually agaynste desperation and contempte of God Rom. iiii i Paull to the Romaynes the .iiii. cap. doeth conferre togither the promise and fayth as correllatiues that one respondynge to that other teachynge that the promise of necessitie muste be receyuyd by fayth Ergo Fayth doth signifie a confidence which dependeth onely on the mercy of God The which testimony is so cleare and playne that the Deuyll of Hell can nat withstande it Therfore sayeth he by faythe and thorow grace and fauour that the promyse may be certayne that is I do requyre fayth where by the promise of oure reconciliation may dereceyued Eph. iii.ii. To the Ephesians .iii cap. By whom we haue boldnes and corage with fre entraunce by the confydence which is by faythe in him What testimony can a man haue more excelleÌ„t I haue nat nowe to do with iesters and raylers but with vertuouse and gentyll redars whome I do exhorte and desyre for the verye glorye of Christ that they wolde weye diligently the testimonyes and witnessynges of the Scripture Paul in thys place doeth excellently declare the nature of fayth with .iii. goodly vocables By faythe he sayethe that we haue boldnes we haue entrance we haue confydence The which vocables do nat pertayne to the historycal knowledge which shulde discomfort vs if we shulde thinke that then we shal come to Christ when we shal be founde worthy It foloweth that faythe is to be vnderstanded the trust of mercy thoughe Cocleus wolde burst for angre with al his cauilations If fayth sayeth he and coÌ„fidence or trust in mercy be al one wherfore shoulde Melanchton ioyne vnto faythe confidence or trust of mercye as effectes of foythe Wysely forsothe and full of lyuely wytte As though that one motyon of the herte can nat be expressed and declared with sundry and diuers vocables And for as muche as faythe is a motion of the hert wherby we haue entrance to the Lorde it can nat be taken onelye for the hystorycall knowledge of Christ which as I haue sayde wolde rather discomfort the myndes and consciences of men which are weake then to comforte them and make them stronge as to the Romaynes .v. Thorow whom we haue entrance by faythe Rom v. ii The third testimony to the Romaynes .v. cap. We beynge iustified by fayth haue peace c Nowe the hystorycall knowledge of Christ doeth nat sette the conscience of man at reste and quietnes nor at peace with Christ but rather doeth augmente and increase terrors and feare in vs so longe as we do holde and kepe the opinion of the lawe For what signe or token more terrible of the wrathe of God can we haue than to coÌ„sider that he neither coulde nor wolde be pleased with no kynde of sacrifice but only with the bloude and death of his sonne ☞ THVS for to thynke that the merites of Christ perteineth to none but to them whiche of them selfe haue sufficiently merited doeth nat minishe the terrors of our conscience but increasethe them Ergo Fayth doth comfort the sycke conscâ—ences then it foloweth that yf fayth doeth worke this Godly feat and dede of comfort in lyftynge vp and comfortynge of the diseased and sycke conscience why shulde nat we then cal this faith to be and to signifie the confideÌ„ce and trust of mercy And for as muche as Paull his selfe doeth shewe and declare that he doth speake of that fayth which doth fight and striue with the feare and tormentes of the mynde howe can oure aduersaries say that by thys fayth is vnderstande the knowledge hystorycall of Christe The fourth testimonye To the Colosenses In whom you are also risen again thorow faith which is wrought by the operation of God He doeth saye that we are sanctified thorowe faythe that is as much to say that God thorow a sure and stedfast confidence in his mercye is effectuously in vs. Iohn v.v. Iohn also the v. cap. Who that beleue the nat in the Lorde his promise makethe hym a lyer bycause he beleuethe nat the testimonye and witnesse of God that God hath gyuen vs euerlastynge lyfe and eternal felicitie Wherin he doeth remytte and referre faythe to the promise requyrynge vs to giue faith and trust to the promise which who that beleueth nat makethe God a lyer As thoughe the lorde wolde nat perfourme that which he hath promysed what is to beleue the promyse Rom. iiii vi To agree to the promise is nothynge elles but to haue confidence and trust of mercy for Christ sake The syxt testimonye And to the Romaynes .iiii. Which agaynst al hope where nothing was to hope beleued vpon hope I pray the most gentyll reder can in thys place thys worde faythe and belefe be otherwyse expounded than of the confidence and trust of mercy by the promise We nede nat go farre about to seke the signification of the worde Abraham is commended bicause he beleued that God wold perfourme his promise Abraham hiâ— faythe although to hym naturallye it semed vnpossible On thys maner must the good and Godly christians be instructed and taught in theyr fayth that when we be most destitute of mans helpe we may loke moost surest after the helpe and ayde of God and so
Lawe of my mynde makynge me bonde vnder the Lawe of sinne And often times Paul doth repete the worde of sinne signifieng to vs that it striueth in vs alway against the Lawe of God Synne deseruing eternal death except by Fayth our pardon be obteyned meaning by that worde sinne nat onely the smal motions styrringes and prickingê of the flesshe but also the sharpe motioÌ„s of the minde that is to say the mistruste of the wyl of God abhorring the crosse nat beyng lift vp and erected with trust and gladnes in the Lord as we be when we do fynd ease and helpe of our bodely diseases and sicknes From the whiche diffidence and mistrust riseth many euil and noughty myndes Therfore the Apostle vseth .ii. vocables in the same text to the Romaynes very propre and mete for this purpose The fyrst is this worde striuing or fighting against signifieng therby that like a most cruell enemy in an open feelde it doeth fyght against vs and seketh al meanes craftes to wouÌ„de our mynd with mistrust in the mercy of God with terrors and great feare with pride with trust vnto our owne wytte and rightwisnes of our self putting vs out of al care of God and kindelingin vs the flame of all noughty lustes and fylthy desyres The seconde vocable is this going about to make me captiue the which is so sayde bicause thou shuldest take the better hede of him whose study is to haue vs in bondage oppressyng the weake mindes and at the laste takinge vs prisoners thoughe we be agayn deliuered by Christ As when Moyses was snared and taken at the rocke he douted and mistrusted Dauyd also was taken when he commaunded to nombre his people eyther deceyued by error or els by vainglory that he had augmented and increased his kingdom so mightely or for some such like cause We shal nat nede to bring forth many exaÌ„ples euery vertuous man hath ynough of suche examples within his owne dores by their owne experience feling and seing howe diligent and busy our enmy is to seduce and oppresse our minde with oure owne opinions and phantasies For the deuyl doth neuer cease to besege the vertuous and faythful men in specially ⧠PAVL to the Corinthes the fyrst Epystle 4. i. Corin. i cap. I knowe nothing in my selfe wherof I am gyltye but I am nat for that iustified which is as muche to say though I haue good workes whiche is the outward iustice and witnesse of a good conscience yet for all that I am nat therfore made iust that is acceptable and pleasaunt to God to eternall blysse But onelye by Faythe in Iesu Chryste ⧠CHRIST also biddeth his holye ones to cal for remission of sinne with these wordes and forgiue vs our dettes c. commaunding them also to say We be vnprofitable seruantes Also the 129 psalmÌ„ If thou woldest marke obserue our iniquities good Lord Lord what man shulde be able to withstande them he knowledged that he was burdened with sinne yet for all that he persuaded him self that he was pleasant and acceptable to God by mercy and so did truste and loke after helpe and helth sayinge these wordes My soule hath stande fast and continued in his worde that is to say by the heuenly promise I do susteyn and hold vp my selfe I do go to no creature but to him I loke for helth of none but of him I do rest altogither in hym trustinge in his goodnes that he wyll saue me Also Psalme 18. Who doethe knowe mine offences and faultes from my secret and priuie hid filthines make me cleane It doeth appeare nat only by this place of the Scripture but also by many other places of the said prophete that he spake nat these woordes in hys owne person only but in the name of al sayntes faythful and Godly men Naye those meÌ„ theyr own selfê whoÌ„ he calleth the seruauntes of God sanctified by the holy Ghost replenished with excellent giftes continuyng in exercise of Fayth hauing gouernance and rule ouer great matters As Abraham Ioseph Moyses Samuel Dauid Esay al togyther with one voyce they do crye I saye these wordes What man doth knowe all our offences from our secrete and priuie vices make vs pure and cleane good lord Wherfore the arrogant and proud boldnesse of the hipocrites is much to be detested whiche do boste and cracke that they do deserue eternal felicitie by their owne merites and workes and as they do say both worthyly and of duety ¶ Psalme 31. I haue sayde I wyl confesse and knowledge againste my selfe Lorde mine iniquitie and vnrightwisnes and thou shalt remitte and forgiue my sin For this shal all men make theyr inuocation and praier they shal cal and crye for remission of theyr sinne vnto the in tyme conuenient Which wordes witnesseth that al men of what perfectnes soeuer they be must call for pardon of theyr vices and offences Iob. 4. cap. sayeth I mistrusted and feared all my workes Exodê° 33. The innocent before the is nat innocente that is to say Although by mannes reason he hath nat deserued to be accused yet thou mayste accuse him ¶ TO the Lorde be al rightwisnes to vs perteyneth coÌ„fusioÌ„ and vtter shame that we are nat able to shewe abrode our faces which is as much to say I knowledge that we haue sinned and that we are iustly punished of the it folowethe Confusion to vs is proper to the truely beloÌ„geth mercy and pitie that is to say I knowledge that we are sinners but thou for thy mercy sake whiche is promised here ones agayne to our praier and deliuer vs. The which sentence the Prophete afterwarde repeting sayeth We pray the nat for oure rightwisnesse sake but for thy great mercy These maner of teachynges and preachinges are repeted to vs with one consent of al the olde fathers in the scriptures Our wekenes is alway accused we are commaunded by Fayth to flye to mercy thorowe the sonne of God promised whiche is our mediator Likewise Paul doeth nat accuse one certayne kinde and sorte of men but without any exception he affyrmeth al men to be gylty of sinne only Christ excepted before god sayinge these wordes that all mennes mouthes may be stopt and al the whole world giltie before God He concluded al men to be vnder sinne to the entent that al men shulde knowe them selfe nedy of mercy Also Paul sayeth He that is proud and reioyseth let him be proud in the lorde These and such other lyke sentences set good men set before them that they may learne to knowe theyr infyrmyties to be sinne without doubte and that they may feare the wrath of God whiche is against sinne and so let repeÌ„tance grow in vs. It is sayde in the Genesis concerning the latter iudgement Sinne shal be at rest tyll it be reueled and made open Wherin the carklesnes of mankinde is described which doth neither feare nor regard the iudgement of god He saieth sinne shal be at rest that
of God conteynyng no maner of folyshe questions but settyng forth the glory of Christ and makynge open the great infyrmitie and weaknes of man being in al pointes agreable to the scripture both of the olde and newe Testament and for as muche I say as in all ages in the churche all godly disposed people do find by experience this consolation and comfort to be trewe most necessary and expedient I meruayle greatly that our aduersaries be so blynd that they can nat fynd in theyr hert to alowe it and muche more that they be full of furye and madnes that with toothe and nayle they do openly resist it But the Deuyll is in the cause whiche diuers wayes doth poure in errors into maÌ„nes mynde to the entent that the glory of Christ myght be obscured made darke ⧠LET godly men therefore praye that it wold please the Lord to preserue his owne worde and Gospel that he do nat suffer it to be forsaken and put oute of the waye that it wolde please hym to gouerne vs with his lyght and that in settynge and shewynge forth his truthe and veritie vnto al men the foule darke cloudes which the Deuyl hath brought in maye by the bryghte clearenes of his worde be vtterly expulsed Finally that the contagious and stinkynge myste of his traditions full of rotte and all infection with this brennynge heate may be dryed vp frome the face of the earth ⧠LET our industry and diligence prouoke and styrre vp Christ towarde vs. Let lerned men endeuor them selfes to set forth this great cause and matter plainly openly and diligently that our posteritie maye haue at oure handes without knottes or knorres withoute Sophisticall and deuelysshe elusions let them nat refuse neyther payne nor labour in lerning therof nor yet no kinde of punishment in professing and confessing therof For without lerninge thys matter can not be made playne And to beare the hatred and displesure of great heades and wordly wyse men which do resist the word some for one cause some for an other cause improuing and condempning this matter it is requisite to haue a manly herte and a good stomake Good and godly men must contende and fyght spiritually vnder the banner and standerd of the Gospel as Christ witnesseth In this my father heuenly is glorified if ye be my disciples bringing forth fruite bounteously Wherfore lette vs set forthe this doctryne faythfullye and truly with al simplicitie and plainnesse making our inuocation to the Lord that it wold please him to gyue to vs his holy spirite and graunt vs increase therof ¶ TO this matter we wyll adde and ioyne certayne argumentes and obiections wherwith the aduersaries of God doth impunge this our iudgemente and mynde ¶ THE fyrst principal of theyr obiections is borowed forth of the epistle of Iames nat takinge him as he mente but to make him for theyr dogged stubborne proude stomakes purposes and intentes ⧠NAT by Faith only but by workes c. Wherto it is very easy and lyght to make answere being no great difficultie to him which doeth vnderstande Iames aright The fyrst obiection of the papistes wheroâ— thei dâ—â—onâ—de theyr iustificaâ—â—â—n by workes Iames in thê place doth cal faith the hystorycal knowledge of Christ for he sayeth The Deuyl doth beleue But Paul speaketh of fayth in his other signification which is the certayne confydence and trust of mercy promised to vs for Christ sake Wherfore Iames doeth reprehend and rebuke the error of those which do suppose them selfes to be iust in that they do professe the knowlege of the hystory and lyfe of Christ which is a thinge very necessary in dede as all other good workes be but that is nat the truste and confidence whiche we haue wherby we do receyue remissioÌ„ of sinne as it is manifest And where he sayeth that Abraham was iustified by his workes you muste marke and obserue the maner of speakynge ⧠HE meaneth nat that Abraham for his workes is reconciled but that the workê of Abraham being by Fayth recoÌ„ciled to God ar after his reconciliation pleasant and acceptable to God For the workes are a certayne outwarde iustice of the Lawe and are acceptable in them which be reconcyled but they deserue nat remission of sinne or acceptation to eternal life Therfore he sayd that Abraham by his workes is iustified that is as much to say as the workes of Abraham are pronounced iuste the which is true in Abraham being iust and reconcyled and beleuing And truly it is necessary that workes do folowe in the whiche our Fayth may be lyuely and put in practyce Let vs go vpright in this matter and handle it in his owne kind with out Sophistical bablinge Iames doeth nat treat and medle with that argument that Paul speaketh of but of that fayth whiche is the belefe of the hystory of Christ whiche the Deuyll as wel as the faythful had Wherefore the wordes of Iames are nat contrary to the wordes of Paul nor yet to be alledged agaynste him or agaynste any other parte of the Scripture ¶ An other obiection â—he second â—biection ☞ IF thou wylt enter into lyfe kepe the commaundementes Ergo then for our workes is gyuen lyfe euerlastinge and nat frely to him which beleueth you must marke distinction betwene the wordes of the Lawe and the wordes of the Gospell ☞ THESE be wordes of the Lawe which must nedes be expounded by the Gospel for no man shulde be saued yf he shuld be iudged by the Lawe as by thys reason folowing appeareth The keper of the commaundemente shall enter into lyfe but no man kepeth the commaundement and Law being therfore nat with out sinne and so no man which is without sinne shal be saued bicause he caÌ„ nat kepe the commaundement as he oughte to do Solutyon ⧠Therfore you muste adde to those wordes yf you wyll enter into lyfe c. that is to say after the Gospell whiche promiseth forgiuenes of sinne and iustification or imputation of Iustice for Christe sake and so begynneth in vs a newe obedience which the Lorde doeth approue and allowe ye though it be vnperfect nat that it shulde be the pryce of lyfe euerlastinge And so it is necessary that the commaundement be kept and the Lawe taught that repentaunce and fayth may growe in vs. But the Lawe alone is nat to be taught without the promise which promise being taken away the Lawe is nothinge els but a minister of wrath bringinge death euerlastinge without ende It is playne that Christe is the ende of the Lawe Wherefore we may nat consyst and byde styl in the law But when we do heare the Lawe preached to vs trymblyng and quakyng therat we maye nat thynke that we be accused bicause we shuld perishe but bicause we shulde thereby haue occasion to seke our mediator the sonne of God whome let vs take to be gyueÌ„ to vs that by him we may be deliuered frome sinne frome the