The Justification of Man by Faith Only, Part 4
¶ Grace.
GRACE DOETH SIGnifie the fre acceptation and mercy of God, promyſed to vsus for Chriſt ſake, wherwith is ioyned the gyft of the holye Ghoſt, as witneſſeth Paul Rom̄. v. cap, howe muche more the grace of God and the gyft in grace, by the which grace is vnderſtanded the free reconciliation and by the gyfte in grace is mente the gyft of the holy Ghoſt, with the renewynge and begynnyng of a newe and eternall lyfe. For in the forgiuenes of ſinne as I hauehave ſayde is conteyned the gyft of the holy Ghoſt. It is the prophane and vngodly Philoſophy of Pelagian to be deteſted, whiche holdeth opinion,Pelagians doctryne. that without the operation of the holy ghoſt men are made the ſonnes of God and heyres of lyfe eternal. Oftentymes therfore vnderunder the vocable of grace, is ſignified the helpe and woorke of the holye Ghoſt.Grace. But the pryncypal ſignification of grace is free acceptacion, as is ſayde. Paul by Grace obteyned remiſſion of ſinne, beynge as muche to ſay as Paull for Chryſt ſake obteyned forgyuenes of ſynne. Wherfore the Monkiſhe and Popyſhe expoſition is cleane to be refuſed,Grace after the papiſtes doctrin doth ſignifie vertues and good qualyties whiche are in a ma… as when we ſaye he is a gracious man whiche is full of good dedes whiche inuentynge and deuiſinge a declaration cleane contrary to the mynde of Paul ſaying that by grace we do purchaſe remiſſion of ſinne, whiche is as they ſay, for our own vertues.
¶ AND that grace doeth ſignifie the reconciliation and fre acceptacion promiſed for Chryſt ſake, many ſayinges of the Scriptures do beare witneſſe. As, ye are nat vnderunder the lawe, but vnderunder grace, perceyuynge that the iuſte man, thoughe he be nat cleane and pure from all ſynne, yet is nat accuſed, bycauſe he is vnderunder 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 Rom̄. 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 vsus 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 vsus good hope in grace. He biddeth vsus 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 vsus drawe nere with a ſure truſt and confidence vntounto 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 hauehave 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 hauehave 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 ſhalbe 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 thꝭ word Grace, ſhuld be vnderſtand the fre mercy of God promiſed for Chriſte. As though he wolde ſay, flye nat away, but drawe nere vntounto the Lorde, and receyue with faythe the gyfte offered vntounto the. For God wyll frely for Chriſte forgyue vsus, 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 onelyonly pledge of this promyſe, whiche promyſe by fayth muſt be receyued.
¶ THESE wordes hauehave 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 hauehave a ſure and ſubſtancyal comforte offered vntounto them that they maye ryſe vp theyr ſelfes vntounto 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 inuocatiō 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 Rom̄. v. cap. By hym (meaninge Chriſt) we hauehave free paſſage and way in faythe. And to the Epheſiās v. cap. Thorowe whom we maye boldlye by fayth in hym to come nye. And to the Rom̄. viii. whiche ſyttynge on the ryght hande of God doethe continually pray for vsus. 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 Rom̄. x. cap. Howe can they call on him on whome they beleue nat. Iames alſo teacheth, lette the man aſke in fayth nat doubtynge. And Mathew .xxi. what ſoeuer you aſke in your prayer beleuynge you ſhal hauehave it. Therfore the way to make thy ſeruyce to god and worſhyppyng of him trewe, perfect and pleaſaunt, and alſo acceptable, is of neceſſitie to learne to knowe thys doctryne of faythe, and mercy which is gyuen frely.