away the mooste dampnable doctryne of the Monkyshe and Popyshe sort concernynge dubytation and merites committynge them selfe all togither to the comfortable promise of Chryste oure moost mercyfull Lorde ¶ But for what cause I praye you is thê word frely which is called in latyn gratis Frelye only added by Paul nat these wordes also by oure workes but for Chryste hys sake Aboute the whiche wordes nat onelye the consciences of men but also the Prophettes and Apostles haue spoken largely It doeth comprehende in it selfe .ii. thynges mooste hyghly to be noted It doeth exclude all merytynge of oure selfes and our owne deseruynges settynge as it were before oure eyes the deseruynges and merytes of Chryste In the which place specially aboue all other is to be obserued and marked the dradfull angre and wrath of God agaynste synne The greate wrathe of God in so muche that no kynde of oblatyon or sacrifice coulde pease and swage hys wrathe but the death onely of hys owne sonne The vnspeakable loue of God On that other syde the greatnesse of his loue towarde vs is declared in gyuynge his only begotten sonne for oure sake whiche was an excedynge loue farre passinge al other loues The whiche bothe as wel the wrathe of God as the loue of him togyther we must comprehende and hold fast what tyme our consciences beynge in the conflycte and battayle agaynste synne are moste sorowfully payned and greued To God must we lay for vs the merites of Christe what lawe muste we wage with God for whose sake we muste bothe aske and surely truste and loke for pardoÌ„ nat for our merites sake In this poynt consysteth the whole end of thys conflyct and battaile The mind beynge in greate feare of the wrathe of God doethe nat seke to knowe whether God wyll be mercyfull to them whiche haue sufficiently meryted and can shew many godlye dedes and other gaye vertues For that thynge the mynde knoweth wel ynoughe without any question that is to say that God is good and mercyfull to them that are worthye and without sinne for the knowledge of the lawe whiche we do brynge into the worlde to vs as sone as we are borne doethe teache vs that God is good and mercyfull to them whiche are good it is nat that thinge whiche the mynd and conscience seketh after but an other maner of tryng that is whether God wyl be mercyfull to the vnworthye and to the sinner ye or nay wherin this word freely doeth declare what difference is betwene the Gospel and the lawe For the lawe doeth teache that God is good and mercyfull The lawe requyâ—â—â—â—e our owne worthynesse but besyde that it doethe set forthe a condicion of our owne worthynesse and merytes sayenge that god is mercyful to them which are without sinne or whiche be leaste defyled therewith As for the Gospel it doth remoue and put away the condicion of our worthynesse and merytes bearynge witnes that God is recoÌ„ciled againe to vs frely for the merytes of Chryste his owne sake and nat for our merytynge consyderynge that thys faythe that is to saye the sure confidence of the mercy of God doeth leane and depende only on Christ and hys merytes We vse otherwyse in the Scripture in the steade and place of thys exclusyue frely we are iustified by faythe to speake after thys maner Freelye by faythe only by faythe / and by faith we are iustified is all one sayinge Onely by faythe we are iustyfyed The whiche worde onely doeth nat exclude all other kynde of vertues and good dedes that we shulde nat do them But it doeth remoue frome our mindes that dampnable opinion of hope and truste in our merytes and the condicion also of oure owne worthynesse excludynge it cleane and shuttynge it forthe from the cause of oure iustification or acceptation to God as here after I wil speake more largely And verely it is al one thyng to say By fayth we are made iust and by faith we are made iust frely And by onely faythe we are made iuste For it coulde nat be called faythe if our confydence were set in oure owne worthynes and merytes as the Papystes do dreame Fayth is clene banyshed away yf I shoulde thynke that God wyll be then mercifull to me On what thynge dependeth our faythe when I haue done workes ynough and meryted sufficient lye it foloweth therfore that faythe can depende on no thynge but onely on the promyse of God whiche promyse doeth shewe to vs Chryste for whose sake the father hathe promysed that he wyl with oure any fayle be mercyfull vnto vs. ¶ ALSO when Paull in reasonyng thys matter doethe demaunde whether by faythe or by workes we shulde be iustified The mercy of God and our woâ—thynesse are contrary he doethe meane by that worde faythe the perfect trust in the mercy promysed for Chryste sake the which truste of mercy he doeth laye agaynste and as cleane contrary vnto our worthynesse As thoughe he wolde saye to the these wordes folowynge Howe doeste thou thinke that thy sinnes are forgiuen the and that thou arte made the chylde of God for the dignitie and worthynesse of thyne owne workes vertues other good qualities or els by the moost tender mercy of God only for Christ sake Therefore trulye he doethe exclude the dignitie of our workes sayinge that by faythe we are iustified ⧠VVHERFORE without doubt thys sentence is exclusiue and barryng of all our worthynes when Paul saieth By fayth we are iustified that is to say nat for oure dignitie and deserte so that who that wyll truly iudge and deme on thys thynge maye easely perceyue that it is all one thynge to say By fayth we are iustified by faythe we are iustified frelye and by onely faythe we are iustified Thus muche haue I spoken that the phrase and maner of speakynge of these wordes myghte be perceyued and weyed diligently But howe so euer we do vse oure speakinge and wordes lette vs take hede and beware that the thing and matter it selfe be nat confounded and made darke but that thys sentence exclusyue of all worthynes may be kept in hys ryght sence farre from our free acceptation wherby we please God the father for Chryste hys sake For that makethe the difference betwene the lawe and the Gospell as I haue sayde Therfore I haue spoken of thys worde frely that the vertuous and Godly maye consyder Our merytes must be repelled frome oure free acceptacion all merites to be taken and cast awaye Nat to make vs to be the more ydle in well doynge absteynynge frome good woorkes But to make the promyse certayne whiche promyse shoulde be vncertayne if it shoulde depende on the condicion of our merites and to rendre to Chryst the honoure due onelye to hym besyde that it makethe vs se and vnderstande that all oure dedes be they neuer so glorious are neuer able to atteyne to the perfectnes of the lawe For faythe doeth spryng
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
and good workes from our lyfe Good workes as the Papystes and Hypocrytes do continuallye barke and blaspheme but excludynge them from the cause of our iustification The cause of our iustification whiche cause is only Christ and his merites These be those men which wolde fayne that Christ had hys ryghte and hys honour nat mynyshed these men wyll and teache him to be a whole sauioure nat scanteled mangeled peced and botched Of these sort of newe learned men was Iohn Baptyste Iohn Baâ—tyst whiche for all that he taught the people repentance and knowleginge of theyr sinne yet for al that he declared that all that wolde nat serue them dyd they neuer so muche shewing to the people with his fynger him whiche shulde be theyr sauiour which came downe for none other cause but to take awaye the sinne of man If there hadde bene any other thinge beside him wherin our saluation shulde consist he wold nat haue sayde beholde the Lambe of God whiche take the away the sinne of the worlde he wold haue ben wel ware of it he wolde nat haue spoken these wordes so playne to be any maner of occasion of heresye or diuision he wolde haue sayde loke yender is he whiche may do muche in thys cause he shal be a greate part of youre saluation but yet take good hede and truste nat to muche to hym Iohn fyrsâ— preached â—â—pentaunceâ— afterwarâ— the Gospeâ— trust to your workes also or els ye may be deceyued This or suche lyke oration wolde he haue made to his hearers But he was wel assured of the contrarye And therfore he shewed to them theyr synne that they myght se and abhorre theyr abhomination of lyfe theyr fylthynes of maners to the entent they myght be the more apte to receyue comforte of the Gospell whiche is the glad tidinges And so after he had rebuked them of theyr sinne with lyke counsell to repent and to forsake theyr vnhappy lewdnesse then he taught them the Gospell that â—hriste shulde take awaye the sinne nat of one or twayne or of a fewe in nombre but of all the whole world To this brasen walle he commaunded them to leane harde whiche is vnable to be broken If he hadde spoken these wordes within these fewe yeres in London Smithfeld â—ger sanâ—uinis I thynke nat the contrarye but Smythfelde wolde haue bene to whote for hym he shulde haue learned what it is to roste a faggot he shulde haue bene taught to knowe howe Iudicare came to Crede for hys true preachynge ¶ Thus the people beynge taught .iii. maner of sundry wayes euerye teacher hauynge his patron hys heade hys bearer hauynge and makynge the Scriptures for theyr purpose howe is it possible moste noble and Godlye disposed Lorde that the poore and simple people shuld be in an vnitie Diuersitie â—f preaâ—hynge cauâ—ethe dysâ—orde concord and loue Howe is it possible the carte shulde go forwarde when the horse drawers do plucke and drawe sundry wayes What tyme shal a shyppe be brought to her viage ende yf euerye maryner styrrethe a contrary course what tyme wolde it be or these foure persons shuld mete if the one goeth East another West the third Northe the fourthe Southe we muste all go one waye we must kepe the kyng his highe waye nat turnynge into by pathes and lanes for lesyng and goyng forth of the ryght way which is Christ We must kepe all one course to the port of saluation ¶ I do offer therfore exhibite to your grace the mynd iugement and sentence of that noble clarke and Godlye deuyne Phylyp Melanchton Phylypp Melanchton a man for his intollerable payns and sweat in settynge forthe the woorde of God susteyned by hym worthy to be hadde in most hyghe estymatyon touchynge the artycle of oure iustyfycatyon by me translated forthe of the Latyne into Englysshe by hym so playnly so openly set forthe his argumentes reasons examples and auctorities beynge so manye and so manyfest that euerye plowman whiche can fynde in hys herte to learne to knowe to whome he shal cleaue for his saluation may with no great payns ye in passing of his tyme come to the knowledge whereto he shal stande and stycke to for his saluation Whose doctryn in al matters and specially in thys iâ— so conformable and correspondent to the Scriptures bothe olde and newe nat writhen nor wrasted as shall appeare to the readers that I thinke there be no man which can be so peruerse and malicious that can fynde any faulte therewith Excepte he wyll denye vtterlye Christe to be Christe and the Gospel to be trewe If there be any suche as there hath ben in dede and I feare me there be many whiche louynge the Deuyll as well as the Gospell wyll put awaye theyr seruauntes yf they maye knowe that they do but ons smatter therof such I wold wyssh to be banyshed foor from al mens company suche wolde I desyre to be in lowe auctoritie rule that they might do lytell harme or none I wolde wisshe I saye that God of hys infinite mercye wolde open theyr eyes that they myghte se the lyghte of theyr saluation that theyr eyes shoulde be nomore bleared with the phantasies and auctorities of men ¶ Thys worke bycause the learned as well as the vnlearned myghte be full instructed and ledde as it were by a lyne to the perfecte knowledge and vnderstandynge of thys proposition Onely faythe iustyfyethe Therefore it is deuyded into foure partes ¶ The fyrste conteynethe the declaratyon of this vocable and word Iustice howe it is taken in the Phylosophers and howe with the Gospell and what they be bothe in effecte shewynge what the lawe of God doth requyre of vs and what we can perfourme of oure owne selfes And at the laste what remedy by what meanes is to be hadde for oure infyrmytye ¶ The seconde parte doethe teache the ryghte vnderstandynge of these vocables and wordes The lawe the Gospell Synne Iustification Grace and faythe howe and in what maner after the sincere doctryn of the Gospel euery one of these vocables must be taken The blyndnes and ignoraunce wherof hath broughte so greate darkenesse into the worlde that the cleare bryghtnesse of the Gospel coulde nat be perceyued but made darke clowdye and so mysty that men hadde no lyst to haue the worde of God in theyr handes as a thynge most asperous and bytter and fore frome all comforte The whiche thinge did cause the vngracious and peruerse maner of interpretacion of the sayde vocables and wordes contrary to the ryght sence and meanynge of them The ryghte vnderstandynge and meaninge therof perceyued and knowen that whiche semyd before darke and cloudye shall appeare nowe bryghte shynynge lyke the sonne as cleare as any Christall that whiche was harde and rogged shall be founde softe and tender and fynally which semyd to be as bitter as Gall shal be more swete then any Honye So great an all teratyon shall the worde of
forthe of the worde of God that is from the Gospell From wheÌ„â— commethe faythe whiche Gospell is the promise wherein the benefyte of Chryst is bothe promysed to vs and also exhibited For the wyt and reason of man by it selfe coulde neuer come to the knowledge of the remission of sinne yf God had nat opened his wil in a certayne worde or a certayne promyse to vs. ¶ VVE muste also be certaynlye assured that thys promysed of the Gospell is vniuersal The promyse of the Gospell to vniuersalâ— wherfore it is most necessary of all thynge that good and Godly men be infourmed therof and taught that it is so bycause that feble and fearefull myndes and weake consciences be alway with these .ii. questyons combered of worthynesse and of election as by example worthynesse ¶ FYRST they doubt whether that God wyll receyue to hys mercye those whiche be vnworthy Electyon or nay On that other syde in case that they be worthye they do mystruste and thynke that God hathe chosen certayne specyall freendes whome he fauoureth aboue other wyllyng to bestowe hys benefytes on them They do feare also lest that those benefytes do nat perteyne to them doubting that they be nat of the number of the elected And thus the reason of man hangethe as it were in a payre of balaunce wauerynge hyther and thither in doubt fulnesse and mystrust of the wil of God For the philosophers be of that opinion that God doth fauour and loue a few in noÌ„bre The blynde opinion of the Phylosophers â—onceruynge election of those which be noble men gouernyng and prosperyng theyr affaires in especyallye at ouâ— all other all other kynde of men neglected and nat regarded And thys is the minde of some men concerninge predestination as they cal it whiche folysshe and weake opinion of man the heauenly voyce of God reprehendeth In thys poynte dyfferethe the Gospell from the opinions of the Philosophers and from the lawe wherein doth the Gospell dyffer from the lawe declaring to vs after an other maner of fasshyon the wyll of God than the lawe doeth set forth to vs shewinge and teachyng that God wyllyngly doethe receyue to hym ye those whiche be vnworthy offerynge to all men hys spirite with thys condycion that they do beleue stedfastlye in the promyse ¶ VVHERFORE let al chrysteÌ„ meÌ„ learne to knowe that the promise is vniuersall perteynynge to all men as wytnesseth many sayenges in the Gospell as Come you to me all that laboure and are burdened And to the Romaynes the iii. cap. The iustice of God thorowe the faythe of Iesu Chryste in and on al men whiche do beleue And to the Romaines the .x cap. The selfe same Lorde of all men and ryche for all men Let vs therfore vnder thys generall and vnyuersal worde comprehende al and euery one of vs togyther iointly and seuerally beleuynge that no man is excluded from the promyse whiche perteynethe to all men indyfferently Predestinatyon ¶ VVHERFORE in our communication of iustification we haue nought to do with predestination We must begynne at the Gospell whiche fyrste rebukynge sinne doeth afterward extende and holde forth to vs the grace and pardon promysed for Chryste hys sake and that frely so it be receyued with fayth Loke we vp therfore al and euery one of vs on thys general worde taking good hede that we be nat with the speculations and reasonynge of predestination seperated and pluckt away from the promyse By what way is the wyl of God searched For the wyll of God maye nat by any mannes blynde reason but by hys owne worde onely be searched iudged and demed And lykewyse as the promyses be generall so do I vnderstand this sayenge God wylled al men to be saued the whiche saluation in hys promyses he doeth offer to al men But mannes folyshe wyl in those thynges which they wyl nat beleue doeth repoung and goth agaynste the promyses And contraryewyse those whiche do holde vp and vndersette them selfes with the promyses they do nat doubte but that the benefytes of Chryste doethe perteyne to them and be theyrs bycause they wyll nat make God a lyer So that when in receyuynge of the Gospell they do erecte and coragyously lyft vp them selfes coÌ„fortynge them therewith Then worketh the holy ghost effectuously in them thorowe the voyce of the Gospell accordynge to that sayenge Faythe is by hearynge And to the Galathyans .iii. cap that we maye receyue the promyse of Chryste by faythe And thus when the sycke feble and feareful myndes be comforted holpen and made strong by faith then do they receyue the holye Ghoste The whiche is the true conuersion beynge called in the Gospel the regeneration or newe byrthe conteynynge in it iii. thynges moost notable and for vs expedyente Remission of â—ane ouâ— iustificatioâ— and the giâ—â— of the holy Ghoste aâ—â— togyther 〈◊〉 our conuersyon Remission or forgyuenes of sinne Our iustification that is that we be accepted of God and imputed iuste Thyrdly the gift of the holy Ghost with lyfe euerlastyng I haue nowe spoken of the sharpe motions tormeÌ„tes terrors of the conscieÌ„ce and also of the comfort whiche we do receyue by faythe Where fore thys sentence of Paull is to be receyued of al men beynge nat entangled with foolysshe and ydle questions but playne open and agreable to al the preachynges and techinges of the prophetes and Gospels gyuynge vs knowledge of greate and weyghtye matters whiche good and Godly men in this lyfe by experience do fynde true The knowledge whereof is so necessarye to the churche that nothynge is more ¶ NOVVE therfore I entende with as fewe wordes as the matter wyl giue me leue to make playne and declare vnto you what these vocables and termes folowynge doo signifie The lawe Gospell Synne Iustification Grace and Faythe Lawe ¶ THE Lawe from the Gospell doeth dyffer no small thynge For the lawe is a doctryne by the whiche we are taught and commaunded of God what maner of men we oughte to be what thynges we are bounde to do and obserue and what the contrarye And albeit that the common weale of Moyses is vtterly extyncte and nowe nothynge at all yet the moral lawe abideth and remaineth styl beynge at all tymes one thynge that it was at the begynnyng The knowlege wherof we are nat so sone borne but we are endued with it The lawe of nature For God wold that some knowlege shuld remain in maÌ„ natuâ— to knowe and perceyue what is synne besyde that at all times the voyce of the lawe doethe rebuke sinne what tyme it preacheth repentaunce Whiche thyng Paull wel perceyuynge was induced to saye by the lawe is the knowledge of sinne Nat meanynge and speakyng only of the ceremonies but also of the morall lawes and of the commandementes accusynge alwaye at all tymes al maner of men We maye nat reason of the deuine lawe of God as we do when we do talke
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
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
An other argument Sophisticall Workes which be againste the lawe of God are sinne Ergo. Good workes are iustice ☞ This consequent must be true saye they for they be contraries bad workes and good workes And the knowlege of the one contrary Contrari oâ— eadem est disciplina is the knowledge and declaration of that other Wherefore it foloweth that by good workes men are iustified for as much as good workes be iustice ☞ This is very lyghte and easy to be answered It is true as they say if that good workes were a perfect obedience But bycause they be farre frome a perfect obedience you maye soone perceyue that the argument is nat good bycause they be nat right contrary For noughty workes are right nought in dede but our good workes are nat perfectly good workes for as much as they haue much fylthynes and corrupcion in them wher with they be corrupted As by example Pomponius Artycus was both modeste and iust to the Citezins But he douteth of the gouernance and prouision of god he is without the feare of God whiche marreth the rest of his vertues ¶ The whiche argumente may sone begyle and deceyue them whiche are nat warned and taughte the subtyltie therof Therefore the consequent of thys argument is false bicause they be nat clene and directly contrary Lyke answere shall you make to thys argumente that foloweth ☞ An other Ill workes do condempne vs. Ergo. Good workes do saue vs. ¶ I do deny your coÌ„sequent affyrminge that it is no ryghte contrarietie For yll woorkes are thorowly euyll oure good workes are nat thorowly good beynge bothe corrupte and vnperfect Example Dauyd hath many good workes and yet he hath many vicious affections as somtâ—me in doubting of the goodnes of God The which darknes a greate heape of vices doth accompany as to be without care of God to haue confidence in thyne owne wysdome and iustice to be without the feare and loue of God nat to be in Fayth so ardent as he ought to be I do knowe men whiche haue made theyr bost that with this argument they haue broken down the walles of thê opinioÌ„ of iustificatioÌ„ But how folish childish a thiÌ„g it is ther is none which hath eyther eyes to se or eares to heare but can perceyue and iudge this matter ¶ An other Synne is the hatred of God Ergo. Loue is the iustice of God ¶ With this argument Eccius thought to bynde Beares and to proue that by fayth only we are nat iustified The paruis â—f Oxforde and I thynke no boye of the paruis scholes is so folyshe and ignorant but that can put this blowe asyde without any daunger I do graunte that perfect loue is the iustyce which the lawe doeth requyre But as I haue sayde we are nat iuste by the law For it is vnpossible that loue shuld be before we are by faythe reconciled After the which reconciliation foloweth a begynnynge of a newe obedience and lyfe remaynyng styl in vs great infyrmitie and wekenes repugnant to the lawe of God which doeth disdayne and rage against the iudgement of God as the Psalme Be you angry but sinne nat Therfore we must haue an other maner of iustice which is the free acceptatyon of God ¶ An other Iustice is in our wyll But fayth is in vnderstandynge Ergo Fayth is nat iustice ¶ The fyrst part which is called the Maior is true concernyng the iustyce of the lawe which iustice doeth signifie oure owne qualities and vertues which are in our wyll But when that Paull doeth speake of the iustyce of fayth he dotth nat meane our vertues or qualities but our free acceptation imputatioÌ„ of iustice that is to say that we be made right wise by fayth which are in dede vnright wise For he teacheth that men are reputed iust that is accepted to God nat for our owne qualities but for an other thyng without vs and that is our mediator the sonne of God only by mercye The which mercy must be receyued by fayth The which faythe is nat onely a knowledge of the minde but it is also a consentment and agrement to the promise beleuing the promise to be true wherto is requyred the motion and styrryng of the wyl as lerned men doth knowe whiche motion is both to wyl and also to receiue the promise so to rest in it ¶ This fayth to conceyued when we do assent to the promise of the Gospell wherwith when the trobled conscience doth comfort it selfe in the selfe same moment the holy Ghost by the word moueth the hert to beleue ¶ Another By Fayth we are iust Fayth is a worke Ergo. By workes we are iust ¶ By fayth we are iustified nat bicause fayth is a worke qualitie inuert in vs but bicause it doth take holde of mercy cleauinge faste to Christe but to make it playne you must turne this sayinge by fayth we are iustified to his correllatiue that is to say By the mercy of God for Christ we are iust but yet by faythe we must certyfy our selfes that the same mercy perteyneth vnto vs. And to the seconde part of this argument called in latin the minor I grant it true For fayth is a worke as other vertues be workes as loue pacience chastitie and lykewise as al other vertues be vnperfect so faith also sometyme is weke and feble Wherfore we are nat iust for the worthynes of the vertue fayth as for a worke but bycause it doth apprehend and receyue the mercy of God It is necessary that there be some instrument and meane whereby the mercy of God must be trusted after wherby Christ must be loked on with the inwarde eyes wherby also we must certayne our selfes that Christ wil forgiue vs. Therfore we must aunswere to the minor that faith is a worke for the whiche worke sake being taken as a worke we are nat iust but bycause it doth take hold on the mercy of God Therfore it doth nat folowe that for our workes we are iustified It may also be aunswered that this argument is nat good bicause there is more concluded in the consequeÌ„t or conclusion than is conteyned in the premises For it maketh conclusion of iustification wherof is no meÌ„tion made neyther in the fyrst nor seconde parte of the argument that is neyther in the maior nor in the minor ¶ An other argument By Grace we are iust Grace is a loue poured into our mindê Ergo. By loue we are iust ¶ To the seconde part I answere that the ryght and chiefest signification of Grace is to be taken respectiuely signifieng the fauor or mercy or free acceptation for Christ with the which free acceptation is ioyned the gyft of the holy Ghost which is the moost propre and right interpretation of this vocable Grace And therfore they which expouÌ„de by Grace we are iust that is for the vertues which be in vs we are iust they make an exposition cleane contrary to Paul takinge away