thorowe faithe in his bloud c. Râ—â— Then agen obiecteth y â— Iewes as nowe dothe the ChristeÌ„ in the beginnige of the 4. ca What theÌ„ shal we suye to AbrahaÌ„ our father after y â— fâ—essâ—â— what gote he bi his workes Was he not iustified bi them If Abraham saith Paul were iustified by his workes so hath he wherof to reioyse but not before God And euen here is Iames question soluted Iaco 2. sayng Abraham our father â–ª was he not iustified by his dedes when he wolde haue offred his sonne Isaaâ—â—yes verely â–ª as here saith Paule he had to reioyse before men but not before God that is to saye he had that dede which iustified him aÌ„d declared him iuste vtwardly before men with the rightwisnes of y â— lawe for his obedience but as concerninge the rightwisnes of faith before God saith Paule AbrahaÌ„ beleued in god and it was rekened him for rightwisnes This is Paules firste argument to proue his prin cipal proposicion which argument he taketh of y â— example of Abraham father of the people of God In whom the forme of rightwismakinge was firste declared and set forthe for our example These â—onde argumente Paule deduceth of the diffinicioÌ„ of this worde Was Rekened whiche standeth in the sayd autorite of Genesis 15 and it signifieth a rekeninge a fre forgeuenes of a dutye which the dettoâ—r is not able to paye sainge To hi that wor keth is the rewarde not rekened of fauoure but of dutye And to him that worketh not but belâ— â–ª neth on hiÌ„ that iustifieth the vngodly Faith is rekened for rightwisnes faith sayth he aÌ„d not wor kes euen as Dauid sayth Blessed is that man to whome the lorde rekeneth not his sinnâ— he sayd not blessed is he that worketh but he to whoÌ„ God rekeneth not synnie that is to say althoughe he be a sinner and not able to come oute of dette yet wil not God of his mercy reken it vnto hym â—e laye it to his charge for that the penitent sinner beleueth that Christe made satisfaction for him payd the â—aunsome for it with his preciouse bloude And vpon this fre forgeuenes be sealed him a quitaâ—nce with the seale of circumcâ—sion which was a tokeÌ„ to hiÌ„ that he was iustified by his faith But we ha ue nowe a more suer aÌ„d liuelyer â—oken of our right wismakinge by faithe for god hath confirmed vs in Christe he hath anoynted vs he hath coÌ„segned vs vnto him and geuen vs his holy gost for an erneste of his promise to be iustified by faith 2. Cor 1 and Ephe. 1 thus sayng After that you harde the Gospel which is the worde of truth wherin ye beleued ye were sealed with the holy spirit whiche is to vs as an ernest peny to be assurede of our pro mysed heretage whych is purchesed vs by redemp cion into the prayse of the glorye of God Mo argumentes Paule maketh in the same â–ª 4. cap. to the Romans for the probation of hys sentence espye them oute yf you can and desyer God to geue you vnderstandynge Also ye shall knowe that Chryste came not as a lawyer lyke Moses but he was the very redemer and recoÌ„ciler of the beleuers thorow hys bloude into hys fathers fauoure grace The lawe was geuen by Moises but remissyon of synnes and the holy goost is geuen by Chryste Iohan 1. ye and that vnto all vpon all that beleue Ro. 1 Oh what consolation is in this one place set forth for feared and troubled consciences surely no â—on ge can expresse it for althoughe we wante good workes as we wante all for there is not one that doth good for we are all synners yet let vs beleue that for Chrystes sake we are receyued frely into our fathers grace Thys ryghtwysnes is set forth of hys mercy for vs wythoute the workes of the law wherfore surely it were great blasphemye against Christ and no lesse defiling of his mercy seate not to receyue the merites of hys passion that is to say the ryghtwysnes by fayth but to turne it into our synfull workes If any man be he neuer so holy shulde be iustifyed by his workes then had Christ â—ayth Paule to the Gala. in the secoÌ„d chapter dyed in vayne for that same man let vs therefore receyue Christes rightwisnes now offered vs let vs truste to hys ryghtwisnes and merites not to our own nor yet to any others for al our rightwysnes sayth I saye in the. 64. chapter are as the spotted and foule clothes of a meÌ„strouse It is verely a great blasphemie to refuse thys sure and fre forgeuenes in Chrystes bloude ye a dampnable thyng to repute it as heresye and to seke for workes of our owne inuencion vpon this hope and be lyefe to deserue heuen and to be iustifyed by them For thys article to be knowen Paule swet so sore in his pistles and laboured in hys preachyng But yet let not blynd carnal reason make this obyectioÌ„ agaynst hym sayng If fayth wythout workes iustifieth then nede we not to do any good workes Not so syr for by faith therfore are we iustified to â—hentente we shulde do good workes neuer cease and therfore Paule after that he had suffycyently proued hys conclusyon dyd set to in the. 12. Chapter to the Romans mo good workes theÌ„ euer we are able to do settynge workes in theyr place and fayth in hyr place for yf the workes ar not â—one of fayth then are they synne Roma 14. ¶ Now master priour because you ar not greatly acqueynted with Paules doctryne although he be your patrone and paynted at your gates because his argumeÌ„tes ar to hyghe for them that neuer felt fayth nor yet tasted the fealynge of the spiryte of fayth in the schole of the crosse I wyl desceÌ„d with you in a more sensyble demonstratyon to proue Paules saiÌ„ges trew to daÌ„pne your opinioÌ„ Paul as he was goyng to persecute christes church was smiten downe a murtherer and rose againe a iustified maÌ„ which yet had done no good workes but only beleued in Iesu Christ that smyt hym downe and spake vnto hym ergo faith only iustified The yonge innocent nowe Chrystened and departed I thynke you wyll grauÌ„te is iustifyed but not by his workes ergo The these that hanged by Chryste was iustified vpoÌ„ the crosse but not for any workes y â— he ther dyd ergo for hys fayth only Whersore syr me thynke ye were to hastye to iudge me a Lutherane and an heretique for affyrminge or holdyng any saing of holy scripture whych I knowe wel you vnderstand not to impute vnto me that whyche I neuer sayd and so preuely to accuse me where vpon to auoyde the cruell tyrannye of my lorde your reuerent spirituall father with his adherentes that yet fyght agaynst the Lorde and hys anoynted â–ª I was coÌ„strayned to lese all that I had and to flee Syr stande you to your glysterynge good workes and gloryouse
nowe perceaue al was to hoÌ„te out somwhat of me wherby you myghte thus Ind â—ily betraye me and so do your spiritual father and other such a secrete sacrifice Surely I had ne uer beleued although it was tolde me of many that you had thê° accused me had I not sene your own hand whych letters I wold haue wynited at as I do yet at other mennâ—s false reportes on me yf I had ben but gyltye al thinges as I am not which you do impute vnto me then I wold haue let your letters lye styll in darkenes after your desyer Or if they had ben but only harmfull vnto my boby name which I am bounde to defende yet I wold haue suffred sâ—fâ—e sileÌ„ce â— pacyeno to haue ben my patrones defeÌ„ders before god neuer to haue answerd you coÌ„fortig my selfe in my god the God of al coÌ„fort now expulset my natiue laÌ„de thorow your letters lesing my poore liuing forsakiÌ„g al my kiÌ„ne and freÌ„des being in great pouertye and kare in the which al you haue sette me for that I wold auoyd the cruel tyraÌ„ny of your spiritual father of other incenste by your letters I wold I saye haue conforted my selfe and do daily as god geueth me grace wyth this one coÌ„fortable saying of my sauyour Mat. 5. Blessed are you when meÌ„ cast rebukes and sclaunderouse reuilinges vpoÌ„ you persecuting you and reporte al maner of euell agaynst you belying you for my sake Reioyse and be glade for great is your reward in heaueÌ„ This one senteÌ„ce is ynough to answer for me â— to coÌ„forte me against al slaunders and false reportes and euen against your letters as touchyng my persone fame But in that your letters opinioÌ„s are sclaunderouse blasphe mouse against god and his truth I may not suffer them to be hedde in darkenes as you desyred your moost reuerend father to kepe them Wherefore I shall by goddes grace auenge delyuer hys truthe from your false opinions that by hys true word that yet if thus it wold please god to open your eyes shew you hys truthe call you to repeÌ„taunce ¶ Fyrst you say that one opinion was that I helde that as great as large power to bynd to lose was geuen of god to a symple preyst as to a byshop or to the byshope of Rome whyche is more Whych enteÌ„t opinion you say I proued by these wordes of Chryst saing Go your ways in to the world and preach the Gospel c. For as my father hath sente me so sende I you c. Syr fyrst ye shall knowe that what so euer the scrypture affyrmeth I holde it for no opinion but I beleue it to be true for there ie great dyfference betwene faith opinioÌ„ And as for these textes whych you saye that I alledged to proue my entent loke you whether they make for your opinion of byndinge and losing in secrete confession after your vnderstanding or rather to pertayne to the open preaching of the â— orde of God And turne to Mark in the. 19 chap. and loke whether this your texte Quia sicut misit me pater c. foloweth as you alleg it â—te in mundum vniuersum wyth a coniunction causale as you falsely bryng it in to shewe the cause of the senteÌ„â—e be fore But turne to Iohan cap. 20. there shall you se it stande wythoute a Quia as a propositioÌ„ fyrst propounded of Christ in a coÌ„parison or similitude and afterward there disposed the coÌ„parison declared both in the geuinge of the holy gost power to forgyue to holde synnes Nether dyd â— allege these textes as you do at rouers so confusely confoun dynge one Euangelyste wyth another to confute your false opinyon not yet added I any scâ—liret in plurali numero for Salomon warneth Prouerbi orum 30. that we adde nothynge to goddes worde lest we be reproued founde lyers And Christ spake his vordes in the plural noÌ„ber at the geuyng of hys keyes to all his apostles as ye may se Ioh. 20 withoute any scilâ—cet yf you knowe a verbe of the plural noumber from the singulare But I passe ouer your ignoraÌ„ce and shall prepare me to confirme the truthe into the coÌ„futation of your false opinions of the which The fyrste is that a bishope or the byshope of Rome by whoÌ„ you vnderstande the Pope hath a greater larger powr to binde to lose geuen them of god then a simple preiste That the truthe of goddes worde might be deliuered froÌ„ your false opinions and losed frome your vyolente wrestynge of holy scripture and that it appereth verily by your opinion that you knowe not what Christe ment by the keyes of the kingdome of heauen nether yet what is vnderstaÌ„de by binning and losyng ye shall knowe that when Christ asked hys disciples Mat. 16. WhoÌ„ say you that I am peter as the mouth of theÌ„ al answered that thing whiche they all beleued eueÌ„ thus Thou arte Christ the sonne of the liuyng god That they al beleued thus as Peter openly confessed the terte folowinge declareth For euâ— incontenently he warned not only Peter but all them whoÌ„ he asked the question that they shuld not tell any maÌ„ that he was Iesus christ Thys Iohan declareth in the. 6. chapter Where Christe asked hys disciples And wyl you go away to Peter answered as the mouthe for them all Lorde to whom shall we go thou haste the wordis of euerlastige life we beleue he sayd not I beleue alone knowe that thou arte Christe the sonne of the liuynge god Here Peter answerd for theÌ„ al the same thing that he coÌ„fessed Mat. 16. vpoÌ„ this therfore so faythfull a knowlege beliefe senâ— in theÌ„ al he promised theÌ„ Mat. 16. the keyes of the kigdom of heuen for wher he sawe like a fayth there wold he geue lyke office And as Bede saith in the Homelte of the same texte WheÌ„ all were asked in ge nerall Peter alone for all answerd so that the same thynge that Christe answerd Peter answered to them all in Peter sayng Blessed arte thou Simon bariona c And to the shal I geue the keyes of the king doÌ„e of heaueÌ„ that what so euer thou shalt lose in the erth it shalbe losed in heauen And what so euer thou shalt bynde in earth iâ— shalbe bounde in heuen That he promised theÌ„ all these keyes it is manifeste in the performinge of them Iohn 20. â—a Where it is tolde when these keyes here promysed were geuen to whoÌ„ they were geuen and what he ment by them mark in the. 16. Luk in the 24 â–ª both to telling the same storie They were geuen the same day that Chryste rose from death at the eauenyng the discyples gathered togyther in an house for feare the dores shyt to theÌ„ vnto whom Chryste entred in salutyng them sayng Peace be wyth you But fyrst let vs se what Christ meÌ„t by these keyes your
to trust in God only to loue hym wyth all our hartes soule mâ—de aboue al thinges Here the law shewed vs our synnes of what sinful nature we are that caÌ„ not fulfyl these coÌ„mauÌ„dementes here it worketh wrathe it feareth so vexeth our coÌ„scieÌ„ces at the knowleg of our sinnes that we begin nâ— to be angry wyth gods iugemeÌ„t wrykyng in vs such is the weakenes of our sinful nature ye and we in a maner despeyer thus the law working hyr power and office in vs synne is encreased and we are led captyue and bounde vnder the law of synne whych is in our members â–ª Roma vii For the law is the power of synne i. Corin. xv At these offyces and vse of the law preached or redde a synfull conscieÌ„ces felith her selfe bounden and holdeÌ„ vnder the power of synne and karyed towarde dampnation as Paule declareth in his pistle to y â— Romans there he expressynge the nature streÌ„ght of the law as euery synner touched of God maye feale verely in his own hart at his conuersion But wâ—eÌ„ the gospell cometh which is that ioyful tidiÌ„ges that christ came to call and to saue synners that grace forgeueâ—es of synnes is geueÌ„ thorow hys death to as many as beleue this coÌ„fortable ê“mise theÌ„ the synner heariÌ„g these tidiÌ„ges beleuing theÌ„ perfitly fealeth his hart eased conforted losed But yf he beleueth it not theÌ„ is he yet holdeÌ„ stil bouÌ„deÌ„ in to daÌ„p natioÌ„ this is the byndyng losyng of the keyes of gods word This expressed he bretely in Mark say inge He that beleueth is baptysed shalbe saued he that beleueth not shalbe daÌ„â—ned â–ª IohaÌ„ on thys maner said whose sinnes you shal forgeue they ar forgeueÌ„ theÌ„ whose you shal holde they are holdeÌ„ â–ª Also another maner of bindig and losyng by these keyes the scripture remâ—breth in the. 18. ca. of Mat whych place sheweth vs how the vertue of excoÌ„mu nication or seperating of obstinate impenâ—tent and open synners out of the coÌ„gregaâ—yon shuld be vsed Fyrste the synner ought to be rebuked of hys brother whâ— he had offeÌ„ded then if he wil not heare him to â—e monished before one or two witnesses yet yf he hear them not to be coÌ„plained of vnto the holy congregatiâ— WhoÌ„ yf he yet wyl not hear thâ— to be separated fromâ— the feloshyp of the faythfull This coÌ„municatioÌ„ oâ— putting out of the coÌ„gregation Christ called in the sayde place of Mathew a bynding and the reconsiling of the same person if â—â— be penitent after thys is there called a â—osynge Wâ—er â—ppâ— he sayd vnto his disciples on this ma â—â—â— Yf this obstinat man wyl not hear the congre gation 〈◊〉 〈◊〉 be to you as an heithen and publica â—â— that â—â— to saye as an infydele excluded oute of 〈…〉 s company For verely I saye vnto you 〈◊〉 so euer ye bynd vpon the erth they shalbe 〈◊〉 â—â— heauen and what so euer you lose on the â—râ—â— they shalbe losed in heauen that ie to say whom so euer you put out of the congregatyon he re aftâ—r thys forme prescrybed you the â—ame thynge is confyrmed in heauen and whom you receyue agaâ—â—g as penytent sorye for his offences the same is recâ—â—ued in heuen Thys maner of byndyng and losyng Paul put in executioÌ„ once vpoÌ„ the opeÌ„ sinners as â—e may reade in the. v. â—ap of the fyrst to the Corin. there bynding and holding in him in his synne as an obstynat opâ—n vnshametaced synner now put out of the holy coÌ„panye after his great heuynes and repentaunce losed him againe recoÌ„cyled and restored vnto the coÌ„gregation as it is writen in the. ii Corin â–ª cap. ii Now coÌ„pare the forme cause of Paules execuâ—yng of thys maner of excoÌ„municatioÌ„ absoluyng agayne vnto oure bishops lighteninges thondringes of their excoÌ„municatyons hursynges lokâ— how they agre wyth Christes word Paules forme in all circumstances ¶ But as for the keyes whych are the law Gospell preached or reade for that the one bindeth and the other losethe the beleuers from synne and condempnatioÌ„ it nedeth not to dispute whether the po pe hath more power to lose wyth prechyng therof then a byshop or a bishoppe greater then a symple preist For the Popes hygh holines may not desceÌ„de to so vyle a law an office although he were learned and theÌ„ byshoppes busynes maye not attende to excute thoffyce power of edyfyyng they are so ful occupied in destroing the simple sir IahaÌ„ is not now lerned and yet yf he were lerned he muste haue theyr autorite which is harde to be obtained yf he wyll preache the truth Peter Paule were but pore simple prestes in coÌ„parison to our holy father the Pope to the moste reuerende Cardinales graces and to our lordes the byshoppes yeâ— I thynke they had as great as large as you say power to lose to bind with prechinge the worde of God as hathe Pope cardinal bishope abbote or pâ—â—our And as for the scripture it putteth no such differeÌ„ce of lordely poâ—â—rs nether knoweth â—â— such lordely and â—â—ought names but sayth to theÌ„ though the heathen play the Lordes yet shall not you be so it â—ayth not you shall be so but vos autâ— non siâ— But set men to loke whether it be truly translated into Englyshe that while they are in coÌ„fâ—â—â—yng on texte wyth another lokyng na 〈…〉 e for faâ—tes in the translatyoÌ„ where noÌ„ was 〈…〉 aâ—tes and abhominatioÌ„ might be balked or y â— lesse espyed but had they lefte hontynge for errours in the translatyon and conferryng texte to texte and compared your lyuynge â—o the gospell they had sene them agree to gyther as darkenes wyth lyght and the deuel with wyth Christ. More ouer the scrypture knoweth no suche dyfference as you suppose betwene Pope bishop and preist but calleth a preâ—h a bishop and a â—yshop a prest yf ye englishe these two wordes pres byter Episcopus after the comen Englishe as ye may â—ede Act. 20. and. i. ad Titum And as for thys name Pope or the ouermost byshop I fynde them not but that there were certayne called the chefe or principall of the preistes vnto whom Iudas weÌ„te saing what wyl you geue me I shall betraye him and deliuer him into your haÌ„des as you had weÌ„te to haue deliuered me by your secret false lettters of the which chefe prestes it is written also Math. 27 that they called a counsell erly wyth the elders of the people agaynst Iesus to delyuer to put hi to deth Now I trust â— priour you se how y â— law preached bindeth the gospell loseth howe christ put the keyes of hys gospell in to the hates of hys dysciples ouce locked vp in vnbeliefe and ignorauÌ„ce and howe happely he turned them opennynge theyr hartes into the knowlege of hym now rysen by the power of his spirit preachynge interpretin
coÌ„stante and fast persuasion in our hartes assured vs by the holy gost certifyeng vs of the goodnes of God and of his promises towardâ— vs by the which persuasion we beleue verely hys wordes and ar assured in our hartes the holy gost testifyeng it in vs that he is oure God our father to vs an almyghty helper and delyuerer and that we are receyued in to hys fauour by the deth and merites of hys sonne Iesus Christ our sauyour vpon the whych belyefe and assured persuasioÌ„ we loue hym so ernestly agayne that we cease not the occasyon and tyme offred to fulfyll hys pleasures in doyng the worker of loue or charite to our neighbours Of thys lyuely faith Paul speaketh alwayes which by loue is mighty in ope ration ad Gala 5. and mente no more deade fayth in this his sentence A man is iustified by faith theÌ„ he mente of a deade man wheÌ„ he alledged the prophete Abakuc saing the rightwyse shall liue of his fayth for dede fayth geueth no lyfe ¶ To be iustyfyed or to be made ryghtwyse bfore God by thys fayth is nothyng els but to be absol ued from synne of God to be forgeuen or to haue no synne imputed vnto hym of God ¶ The rightwisenes which is allowed before god that cometh of faith is sometymes in scripture cal led hys mercye or fauour toward vs in vs wher by he is moued for Christes bloudes sake to promise vs forgeuenes And sometimes it is taken fo hys truth faythfulnes in the performyng of hys ê“mise of this is he called iust or ryghtwise faith full and true Wherfore the scripture comenly ioyneth these two wordes mercy and truthe or fayth fulnes togyther especially in the psalmes as I no ted in the argument of the 89. Psalme and as Da uid prayeth god in the. 31. psalm to deliuer hym for his ryghtwysnes sake that is for his mercies sake or for his truthes sake and in the. 5 â–ª Psal lord lede me forthe for thy ryghtwysnes sake The mercye wherby god is moued to ê“mise vs his benefytes goeth before and hys truthe in performynge foloweth nowe the maner of the scryptures is to vse the one for the tother as the kyngdom of heueÌ„ for the gospell whych goth before and is the knowleg of the way to the kyngdom and because of hearin ge the worde cometh faith Ro. 10 therfore to heare in scripture is sometymes takeÌ„ for to beleue as Iohn in the. 6. Euery man that hath harde and is learned of my father cometh to me that is to say euery maÌ„ that beleueth on the father c and in the same ca. He that cometh to me shal not hoÌ„ger whi che saing the sentence folowyng expoundeth thus He that beleueth in me shal neuer thyrste or shalbe euer satysfied here to come to Chryst which foloueth fayth in him is takeÌ„ for â—o beleue in hym and sometyme that at gothe before is taken for that at foloweth as maye apeare wel to them that are excercised in reading of holy scripture as the keye of knowledg and the gospell are all one for that one cometh of the tother Forthermore Paule in the. â— 19. ca. to the Ro. in the. 3 to the Phyâ—â— declareth two maner of ryghtwysenes one he calleth the rightwisenes of the law or our owne rightwisnes the tother the rightwisnes of god or of faith The rightwisnes of the law is that at is gotteÌ„ by workes of the lawe the ryghtwysnes of fayth is that wherby God of hys mercye rekeneth vs ryghtwise for our fayhtes sake Outward workes shewe vs rightwyse before the worlde but faythe iustifyeth vs before God Abrahams vtwarde dede in obein ge God and goyng forth to offer his sonne Isaac Gene. 22. and Iames. 2. was a testymonye of hys faith and declared hym rightwyse before men after the rightwisnes of the law but hys fayth iustified him before god â—oÌ„ge before yeâ— Isaac was bor ne Gene. 15. Also we are iustified before God only in that we are chosen in Chryst before the worlde was created Eph. 1. Of the which election and iustification our faith when god geueth it vs certyfyeth our hartes afterwarde wheÌ„ our fayth breketh forth in to good workes for trve faith caÌ„ not be ydel theÌ„ are our workes a testimony before meÌ„ of oure foyth so that our fayth is a secrete and a suere persuasion to our selfe of our election before God and oure workes that procede of faith are a testimony of our fayth to the worlde of the which outward workes the worlde iugeth vs rightwyse after the rightwisnes of the lawe But here let mâ— take hede lest they despise the rightwisnes of faith as heresie staÌ„de to the righwysnes of their owne workes Ot whoÌ„ thus speaketh paul â—o 10. They are ignoraÌ„t of the rightwisnes whyche is alowed before god go about to stableshe their own right wisnes wherfore they are not vnder the ryghwisnes of God There Paule as I poynted you to be fore bringeth in Moyses Leuiti 18. in Deutero 30. describing these two rightwisnes as one coÌ„tra rie to the tother of the which descriptioÌ„ I wyl not here tarye rede the places and Paules pistle to the Ro. to the Gala. vnderstaÌ„d it if god wyl geue it you Thys is therfore Paules sentence to the Romans in the thyrde chapter We suppose that a man is iustified by fayth wythoute the workes of the lawe vnderstanding it of iustification and of that ryghtwisnes that is of lyuely sayth alowed before God as I haue declared it before And for the probatioÌ„ of thys sentence the Prophetes christ hys owne felâ—e and hys Apostles spente all theyr labours and lyues especially Paule labourynge aboue all other to coÌ„fyrme it as it appereth in hys pistles and especially in his pistle to the Romans Wherin he layed thys sentence of the iustyfyinge by fayth at the begynninge as hys principall proposition and chefe fouÌ„dation grouÌ„ded of the testimonie of Abakuc the prophete Against the whych proposition the Iewe which sought for the rightwisnes of workes as nowe do the false Christen a non obiected saing as you do now If faith only iustifieth wherfore then is the lawe wyth so many good workes coÌ„maunded vs to fulfyl it Paul answereth By the lawe come men into the knowled ge of theyr syunes And because ye shulde vnderstand by the law he mente the morall law not the â—eremonial He gaue exâ—ple in the 7. ca. of y â— moral law saing I had not knoweÌ„ y â— coÌ„cupisceÌ„se had bâ— sinne except the law had saide Thou shalt not lust And nowe therfore saith he Rom 3 the rightwisnes of God is made manifeste with oute the lawe by y â— Gospel from faith to faithe which rightwis nes was sometime preached of the Propheâ—es and proued by the testimony of the lawe And now are men iustified frely by Goddie mercy and by the re dempâ—ion that is â—â— Iesu Christ