The Justification of Man by Faith Only, Title page – Dedication
❧ THE IVSTIFICATION OF MAN BY FAITH ONLY: MADE AND VVRITTEN by Phylyp Melanchton. and Tranſlated out of the Latyn in to this oure mother tonge by Nicholas Leſſe of London
AN APOLOGIE OR DEfence of the worde of God, declaringe what a neceſſ…ry thynge it is, to be in all mennes handes, the want wherof is the only cauſe of al vngodlines committed thorowe the whole earthe, made by the ſayde Nicholas Leſſe.
Auguſtinus in Pſal. 31.
Si vis eſſe alienus a gratia iacta merita tua.
❧ TO THE MYGHTIE AND VICTORIOVS PRINCE Edwarde by the grace of God duke of Somerſet, Lorde gouernoure mooſte fortunate of the Kynge hys hyghneſſe owne proper perſone, and Lorde Protector of the Realmes of Englande and Irelande, with the reſt of the Kyng his dominions on bothe ſyde the Seas. Nicholas Leſſe of London deſyrethe good helth both of body and minde with long continuance therein to the pleſure of the Lorde.
COnſidering and pondering with my ſelfe (mooſte noble Lorde and verye frende of God) the greate diuerſitie of opinions nat onelyonly in thys Realme but in al other realmes and dominions, ryſen and ſpronge for lacke of the true knowledge of the worde of God, concernynge the iuſtificacion of man, beſyde the greate variaunce and mortall hatred, nat onelyonly betwene man and man but alſo betwene Realme and Realme that almoſte no countrye, no region, or place, is voyde of thys and ſuche lyke kynde of controuerſies, to no ſmall dyſtructyon of Chriſtians: the matter beynge in the time of Lent laſt paſt (which was in the yeare of our lorde. 1547. by the Kynge hys grace hys owne ſubiectes before his highnes in his Chappell moſte clarkely and connyngly declared and made open that nothynge coulde be deſyred more: it ſemed to me a thynge very neceſſarye and expediente: amonge many, whiche hauehave written on this article: accordynge to good and ſyncere doctryne, to ſelect and choſe on … doynge: whoſe labour and payns ſhulde ſeme to me ſo fruytfull: whoſe reaſons ſo pl…ne, ſo mete for the capacitie of al men to be perceyued and vnderſtanded: that for the comon profite and lerninge of all men (whiche are wyllynge to knowe and learne the truthe): it ſhulde ſeme to me no laboure, no payne, but great pleaſure and comfort, to trāſlate it into this oure mother tonge. That lyke wyſe as they hauehave bene inſtructed and taught by the liuely voyce of godly and learned preachers: ſo they maye beynge at home in theyr houſes, certifie and confyrme theyr owne conſcience, eueryevery man as God wyl gyue him grace to receyue it.
¶ OF the which article of Iuſtification: for as muche as there be thre ſundry opinions and myndes of men, ſo diuers ſo contrary and different one from that other that almoſte no blak…i…s more contrary to whyte, beynge no lykeneſſe of ſimilitude and agrement in them eueryevery man for his perſwaſion with to the and nayle ſtriuinnge and contendynge: that almoſt the whole ſome of our belefe is nowe come to that caſe that it is nothynge els but a bare contention, it is nedeful (I ſay) therefore that there be ſet abrode to al the kynge his moſte louynge ſubiectes in wrytynge ſome perfect inſtruction (all other phantaſies and opinions ſayde aſyde (wherein beynge lerned they may knowe certaynly wherto they may-ſtycke and confyrme theyr myndes.
¶ There is one kynde of men whiche contende that by theyr owne workes and merites, they ar iuſtified, to whom theyr ſauyoure and redemer is of none effecte and ſerueth for no purpoſe except it be to theyr condempnation, bicauſe they do refuſe ſo gentyll and louynge a ſauyoure, makynge and deuyſynge to them ſelues, euerye man after his owne phantaſye a ſundrye ſauyoure and redemer, ſome one thyngeſome an other.Papiſtes, Iewes. The whiche ſorte of men are the foule and ſtynkynge Papyſtes, and alſo the Iewes. Of the whiche twayne the Iewes are leaſt to be blamed: for as muche as the Papyſtes profeſſynge the name of Chriſt do vtterly denye Chriſte in byenge and ſellynge the ſaluation of man: none otherwiſe than Iudas dyd bye and ſel his maiſter. I feare me, that lyke miſchefe wyll happen to them, as dyd to Iudas, whiche for ſorowe mooſt deſperate, wente a … …ed him ſelfe. The Lorde gyue them g… to repente whyle they be in the waye. And as for workes they do drowne mennes conſcience in them ſo muche, that withoute they do them as they be preſcribed there ſhal remaine no hope of ſaluation: more redy to dryue men headlynge into deſperation, than to any truſt of the bloude of Chriſte. The Iewes are no Iewes in comparation to theſe. They hauehave the Scriptures to ſerue for theyr purpoſe at the leaſte they do make them to do them ſeruyce as the Deuyll, what tyme he tempted the Lorde. If it wolde pleaſe God to open the eyes of the Iewes, that they myght beholde and ſe the lyghte of the ryght Meſſias, whiche is come all redy to vsus: whome they yet loke after, they wolde deteſte and abhorre theſe foule Cankres they wolde nat knowe them to be anye of the flocke of Chriſt: but of Sathan: to whom they do ſeruice of whom they ſhall be rewarded.
¶ An other ſorte there is, to whome Chriſte is ſomewhat more beholdynge nat ſo openly malicious as they be: but no leſſe dangerous, for as much as they do come more vnderunder coloure of vertue. At whoſe handes Chriſte leſyth nat all hys laboure, beynge allowed as yet for halfe a ſauioure. Our ſaluation beynge cutte of in the myddes: that one halfe to Chriſte: and that other to theyr owne workes aſcrybed.Hipocrites Theſe be the holy Hipocrites which perceyuynge and ſeyng the lyght of the Goſpell ſo ſhynynge abrode all the worlde, that theyr abhominable traytery to God can no lenger be hydde, do nowe at the laſt mitigate and ſwage ſome thynge that greate and foule errour, wherein they made Chriſt to leſe all his labour, all his paynes, all hys bloudſhed as muche as lay in them. They do ſauſe it (I ſaye) with Sewgar: they do myxe Hony with Poyſon to begyle the poore ſoules the more craftely and ſubtyllye, ſayenge that with workes and faythe togyther they muſte or iuſtified, ſo that from our iuſtification in no caſe they wyl exclude workes: for none other purpoſe, but to maynteyne and holde vp the fylthye dignitie of thoſe workes which they hauehave inuented by theyr owne brayns for lucre ſake The worde of God,The word of God is Triacle to the ſoule. whiche is the moſt fyneſte Triacle that maye be: can nat choſe but expell this deadelye Poyſon from the herte of man.
¶ T… thyrde ſorte knowledgyng and confeſſynge Chriſte in his owne kinde: that he is the only ſauiour, the only redemer,Trewe prechers. our only mediatour and aduocate, whiche ſhewethe to his father in oure cauſe hys bloudy payns, which he hath ſuffered and paſſed for vsus theſe men do teache that onelyonly by faythe eueryevery Chryſtyan man is iuſtified in the bloude of the Lambe, whiche is Chriſt. Nat there by excludynge repentaunce 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 Ba… 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 hauehave ſayde, beholde the Lambe of God whiche take the away the ſinne of the worlde, he wold hauehave ben wel ware of it: he wolde nat hauehave ſpoken theſe wordes ſo playne to be any maner of occaſion of hereſye or diuiſion, he wolde hauehave ſayde: loke, yender is he, whiche may do muche in thys cauſe: he ſhalbe a greate part of youre ſaluation: but yet take good hede and truſte nat to muche to hym:Iohn fyrſ… preached … pentaunce… afterwar… the Goſpe… truſt to your workes alſo or els ye may be deceyued. This or ſuche lyke oration wolde he hauehave 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 …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 …ger ſan…uinis. I thynke nat the contrarye but Smythfelde wolde hauehave bene to whote for hym: he ſhulde hauehave learned, what it is to roſte a faggot, he ſhulde hauehave 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 …f prea…hynge cau…ethe dyſ…orde. concord, and louelove. 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, i… 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. OnelyOnly 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 vsus: 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 eueryevery 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 hauehave 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, ſhalbe more ſwete then any Honye. So great an all teratyon ſhall the worde of God brynge with it.
❧ And bycauſe that the Papyſtes do beat into the heades of the ſimple plain and vnlearned people to ſtyrre them to the hatred of the worde of God, ſayeng and beatynge theyr handes that theſe newe felowes they do teache no good workes: they bydde you do no more but beleue, and you ſhall be ſaued, lyue you neuer ſo licenſiouſly, ſo lewdly. To cō uince them therfore of theyr moſt deuelyſhe malice and open ſclaunder in the thyrde parte he ſpeaketh and teachethe good workes, what workes, and howe they muſte be done, howe they ſhalbe pleaſaunt and acceptable to God. The whiche workes he callethe a Chriſtian mannes obedience,A chriſtian mannes obedience. which commeth neceſſary after faythe. In the which parte he ſhewethe howe venyall ſinne is to be taken, and what ſinnes they be whiche makethe vsus deſtytute of grace and the holye Ghooſte.
¶ In the fourthe and laſte parte, lyke a mooſt diligent Scholemayſter, be ſettethe forthe one after an other all theyr Sophiſtical cauillations and croked argumentes, where with they myght deceyue and begyle a ryghte good clerke that bothe you maye knowe what they be, and howe they are to be diſſolued and put awaye, whiche thynge ſhall be very neceſſary to be marked, that when men do heare them in theyr reaſonynge wryenge and wraſtynge the woorde of god, thei may ſtop theyr mouthes with the ryghte vnderſtandynge of it, that at the laſte they ſhalbe aſhamed to brynge anye more ſuche durte before men. At thys poynt this Godly clerke finiſheth his worke very profytable and neceſſarye for all men. The whiche woorke I wolde exhorte all men to rede earneſtly and to marke the auctorities of the ſcriptures, by hys Godly laboure gethered togyther for the vſe of other men. that they may hauehave them at all tymes in a redynes, to ferche them forthe of theyr breſtes as it were ſhaftes oute of a quyuer to ſerue theyr purpoſe to the mayntenaunce of the trewe worde and glorye of God agaynſt the whole rabble of the Papyſtrie.
¶ In conſideration therfore of the moſt propenſed and redye good wyll and fauoure, whiche youre grace alwaye hath borne, and doeth beare ſtyll to the moſt heauenlye worde of God, and to the furderars thereof. I coulde deuyſing with my ſelfe fynde no man more fytte, to whome thys treatyſe ſhulde be dedicate and gyuen better than to youre grace. Whoſe naturall inclynatyon to al goodneſſe to be very Godly, the mooſte lucky and proſperous ſucceſſes of all your affayres (the Lorde declarynge his eſpecyall fauoure and louelove to youre grace warde, that agayne in hys defence you ſhoulde hauehave a ſtronge ſtretched oute arme agaynſte hys enemyes) do giuegive ſo trewe and manyfeſte euydence and teſtyfycatyon, that all Chryſtendome ſpeakethe moſte honourable thereof.
❧ To the whiche worke of Iuſtyfycatyon I hauehave annexed and ſette to, a lyttell matter: nat vnfruytefull, I truſte, called an Apologye or Defence of the worde of God, declaryng and prouynge howe nedeful it is that the word of God be in the handes of all men and common for al perſones, ſhewynge alſo what great inconuenyence commeth by the lacke thereof, beynge the only cauſe of al the deteſtable enormities and vices whiche are wroughte and commytted thorowe all the worlde. Wherewith as with an apple of myne owne tree mooſt lowly with all reuerence I ſubmitting my ſelfe vntounto youre grace do preſente and gyue, truſtynge in the Lorde that accordyng to your olde accuſtomable gentylneſſe, you wyll with no leſſe good wyll receyue and accepte thys myne enterpryſe, than it was with a moſt pure and louynge herte offered vp. Whereby I am ſurely certayned of .ii. commodytyes thereby receyued. Fyrſte that the pureneſſe and ſinceritie of my herte to your grace ward is hereby declared and alſo accepted. Secondelye that all they whiche ſhall receyue any profyt of this tranſlation, ſhall moſt thankefully next to God aſcrybe the occaſyon thereof to your grace, whome I beſeche the Lorde long to preſerue to the ſafe tuition and good gouernaunce of oure ſoueraygne Lorde and vyrgyn Kynge, and to the comforte of all the realme, and dyſcomforte of al thoſe whiche are Goddes and his grace his enemyes, and ſpecyally to the furderaunce of the worde of God. Whoſe excellente Maieſtie I pray God manye yeares to contynewe with increaſe of all hys Godlye gyftes, that his grace may ſprynge and growe of a lyltell ſwete tender plante to be a ſtrong olde tree with many goodly and comfortable braunches.
❧ AMEN.
☞ THE IVDGEMENTE OF PHILIP MELANCHTON concernynge the artycle of the iuſtyfycatyon of man which is by fayth only.
IN MY BOKE ENtytuled the common places of the ſcripture, my mynde and entente was to declare and make open with all ſimplicitie and plainneſſe, as nighe as God wolde gyue me leaue, all that the Prophettes, and Apoſtles hauehave written and taughte, concernynge the artycle of iuſtification, entendynge nowe the ſelfe ſame thynge bycauſe that that kynde of matter is mooſte peculyer and proper vntounto the Epyſtle of Paull vntounto the Romains purpoſynge in ſome places thereof to ſpeke more playnly.
THE Phyloſophers do call, Iuſtyce, a certayne Obedyence vniuerſal, as touchyng to al vertues, (that is to ſaye) an outwarde honeſte dyſcyplyne, the whiche a man by hys owne ſtrength may and can perfourme. The whiche Iuſtyce,Iuſtyce of workes. Paull doeth call the Iuſtice of the lawe, and the Iuſtice of workes. We hauehave often tymes declared to you that God wyllethe and commaundethe that all men ſhalbe bounde and as it were tyed faſte with an outewarde honeſt dyſcyplyne, as Paull witneſſe the ſayinge. The lawe is made for the vniuſte, and the Lorde doethe punyſhe thoſe which be offenders and brekers of this dyſcipline, as be thoſe, whiche are ſwearers, periurous perſonnes, blaſphemers of the Lorde, ſeditious, manquellers, horemongers, thefes, and lyers. It is true that Aryſtotle ſayethe. Neyther Heſperus, nor yet Lucifer, the nyghte and the daye ſtarre are nat more beautifull and goodly, thā Iuſtice, that is to ſay honeſt diſcipline. It is forſoth a good ornamēt of man beyng no thyng in the world that thys weak nature of man can or maye perfourme more excellente than thys. But yet for all that, we muſte be certaynly aſſured, that this dyſcyplyne can nat by any meanes ſatyſfy, and perfourme all that the lawe doethe requyre,Oure outewarde workes are nat perfect. as the very lawe, but that thys diſcipline, is nothīg els but as it were a ſmal ſhadowe of the lawe bearynge thereto witneſſe excellently Paull, the 2.what is to behold moyſes vnderunder a vayle. Corinth. 3. Cap. ſayeng theſe wordes. The Iewes do beholde and loke vpo… Moyſes with a couered face, vnde… vayl, that is to ſay, nat hauing the very lawe ſhynynge in them, I do meane the knowledge of God, and a perfect obedyence, ſuche I ſaye as can be no more requyred, but onlye a fewe outewarde workes. The lawe of God doethe aſke at our handes,No man for hi… workes is iuſt before God. nat only externe and outwarde workes, but alſo a perfecte obedyence, whereby it is eaſye to be perceyued that no man can be iuſt before God, that is to ſaye accepted for the outward dyſcyplyne, as the ſayde Paull wytneſſeth playnly, by the workes (ſayeth he) of the lawe, no fleſſhe ſhall be iuſtified. The whiche ſayenge doethe mynyſhe, nay plucke away cleane, the commendatyon and prayſe of iuſtyfycatyon nat onlye from ceremonyall workes, but alſo from morall workes, ſpeakynge of the whole outwarde diſciplyne. And where as the Philoſophers and lawes humayne, do dyſpute and reaſon of thys outwarde diſcipline, whiche is the couered face of Moyſes, they do nat ſerch howe, or which way a man may be iuſt, that is to ſay accepted be for God. Furthermore we may nat compare, and ſet togyther, as of lyke eſtimation, the ſentences and myndes of the Philoſodhers with the holy learnyng and teachinges of Paull. Lette thys carnall Iuſtyce hauehave his place.What rule beareth this outewarde Iuſtyce of the Philoſophers. That is to ſaye, lette the lewde wycked and carnall people be brideled and pluckt in with this outwarde diſcipline. let the teachyngꝭ of the Phyloſophers be in the middes of the greate multitude of the people, let them behold the face of Moyſes couered nat aſcendynge vp into the mounte vntounto God Let Origenes and ſuche as be of hys ſecte continewe ſtyll amonge the blinde people,Origen. nat beholdynge the cleare and open face of Moyſes, teachyng and prechyng none other but a carnal outward and fleſhely Iuſtice. For as much then as the naturall reaſon of man can nat ſe by what meanes, nor howe, we ſhuld be reputed iuſt before God, the Goſpel prechethe an other kynde of Iuſtice,The Iuſtice of the Goſpell. nat knowen to mannes reaſon, but reueled and made open to the fathers, fyrſte by God hym ſelfe, and afterwarde by hys Prophetes more and more declared, and laſte of all by Chriſte him ſelfe and hys Apoſtles manifeſted to the whole world Therfore Iohn ſaide: God no man did euer ſe but only the ſonne of God whiche is in the boſom of the father, he hath declared him to vsus. As though he wold ſaye, thys wyll of God that God wolde forgyue frely, and giuegive lyfe euerlaſting for his ſonnes ſake, no creature, no re… ſon humayne coulde attayne to vnderſtande and perceyue, but onelye by hys ſonne manifeſted and declared. Of the whiche moſte merueylous and excellent benefyte, Paul preacheth, whoſe ſaying brefelye in the declaration of the Epyſtell I entende to expounde and declare, ye and Chriſt hys ſelfe, as it becommeth hym, whiche is a cunnynge craftes mayſter, in fewe wordes comprehendynge the whole ſumme and diſcipline of the Goſpell, commaunded hys diſciples to preache repentance and forgyueneſſe of ſinne in hys name.The totall ſumme of the preach is of the Go… pell is repentaunce and fo…gyuenes of ſinne fo… Chriſt ſake onelyonly. By the whiche wordes you may perceyue that the miniſtery and office of the Goſpell is fyrſte to reprehend and rebuke ſinne as witneſſeth our mayſter Chryſte ſayenge. The holy Ghoſte ſhal reproue you and rebuke the worlde for ſinne. &c. And ſo the mynde and conſcience of man, recogniſyng and knowlegynge of olde hys ſinne, and for that, the dredefull angre and wrathe of God,Repentance then is moued and ſtyrred with no counterfete and fayned feare, but with mooſte heuye teares and ſorowes (that he quakethe agayne) which with heuy and depe ſyghes, beynge ones perceyued and felte, the Goſpell doeth laye and ſette before him that thynge which is full of all comfort vtterynge and pronouncynge that voyce whiche is proper onelyonly to the Goſpell, whiche is the promiſe of Chriſt his benefyte, declarynge the ſonne of God to be the mediator, after that maner that Iohn dyd ſette hym forthe and deſcrybed hym, ſayenge. Beholde and ſe the Lambe of God, hym I ſay which taketh awaye the ſinne of the worlde. He commaundeth you to be certaynlye aſſured and perſuaded that for thys medyator hys ſake, whiche is the ſonne of God oure Lorde Ieſus Chriſte we do obteyne remiſſion of our ſynnes: beynge imputed iuſte nat for any of our workes or merites but freely by faythe, that is to ſay, when we do beleue without any wauerynge that we do obteyne thoſe greate benefites for Chriſte hys ſake,when do we obteyne remiſſion of our ſinne by whome and howe. when we do lyft vp our ſelfes ſtandynge vpryghte, beynge vnderſet with thys faythe, lokyng on no thynge elles but on Chriſte, then do we obteyne remiſſion of our ſinnes, and are reputed iuſte, that is to ſaye. God for his mercye ſake doeth accepte vsus, and ſendethe into vsus the holy Ghoſt making vsus the ſonnes of God, and heyres of lyfe euerlaſtynge. Bearynge therto wytneſſe Iohn. 1. cap. He gaue to them the poure to be made the ſonnes of God, to them I ſaye which do beleue in hys name. Theſe thynge are playne and eaſy to be thorowly perceyued, and moſte fytteſte for the vſe of our conſciences,Dauyd. as by dyuers examples may appere. Dauyd beynge a kynge for hys abhomynable Adultery committed and murder, beyng accuſed of the Prophet: dyd fele in him ſelfe ſo greate torment and feare, that he was nat able to ſtande vnderunder it, but was borne downe to the ground, the tormentes of his conſcience were ſo heuy, whome afterward the Prophete comfortynge, with thys voyce of abſolution, dyd lyfte him vp as it were takynge and lyftynge hym from the grounde by the hande, ſayde.The ryght… maner of abſolution. The Lord hath taken away thy ſinne. Thou ſhalte nat dye. At the whiche voyce Dauyd dyd beleue hys ſynne to be forgiuen nat for hys owne dignitie,The faythe of Dauyd. deſeruynge or merites, but freelye for the mercye of God hys ſake. And ſo he was thorowlye taught and lerned, that the delyuerance frome ſinne and deathe is promyſed for the ſauiour ſake, that was to come, beleuynge ſtedfaſtlye, that Chriſte ſhulde be the onelyonly oblation and ſacrifice for the ſinne of man. As the pſalme bearynge wytneſſe ſayeth. Thou arte the preeſte euerlaſtynge. &c. with thys faythe Dauyd ſteyinge and bearynge hym ſelfe vp was made iuſte: that is accepted before God to euerlaſtynge lyfe.what / and how is this worde iuſte, taken with the Scrypture. Luke alſo. 7. cap. The woman came wepynge to Chriſte knowledgynge her ſinnes, and herde of Chriſt: go thy way in peace, thy fayth hathe ſaued the.
☞ SO theſe two motions feare and fayth are ſet forth and deſcribed in our conuerſion.Feare and faythe are togyther in oure conuerſion. The whiche feare, men vſe to call contrition: whiche, (beleue thou verelye). can neuer merite remiſſion of ſinne. Naye excepte thou be propte vp with faythe, thy mynde beynge oppreſſed and ouerwhelmed with teares, heuines, & feare: thā muſt nedes runne headlynge to euerlaſtynge deathe. Euen ſo dyd Saull and Iudas peryſhe for euer:Saul. Iudas. nat cōfortyng them ſelfes in the middes of theyr anguiſhe and ſorow: with faith and knowledge of the mercye of God. And this is the ſence of Paull his ſayinge. The law cauſeth angre and wrath that is to ſaye the lawe driueth into thy ſtomake and herte, horrible terrors and feare: ſuche as the pſalmyſt deſcrybeth. And Ezechias alſo: ſayenge. Lyke as a Lyon hathe cruſſhed togyther and broken all to pouder my bones. Theſe tormentes excepte that faythe doeth comforte, and gentylly lyft vp the mindes of men, lokinge and beholdynge onelyonly the promiſes of Chriſt: and ſo (as it were) holdethe Chriſt faſt ſhulde brynge them into vtter dyſtruction and euerlaſtynge death. Theſe battayles.Co…trition or ſorowfulnes without faythe dryueth into deſperatyo… howe huge and greate they be: we maye learne in the pſalmes: beholdynge howe great a battayle Dauyd ſtroke with him ſelf when he cryed. Lorde do thou nat correct me: nor rebuke thou me in thy furye. HaueHave mercye and compaſſion on me. There is no man among the deade creatures that can remembre the, nor yet in Hell anye that can prayſe thy name. Caſte me nat amonge the dampned creatures, whiche do burne in horrible and euerlaſtynge hatred of the: and curſe yt. Let me nat be throwen into the company of thyne enemyes. And alſo pſalme. 41. O my ſoule why art thou ſadde and heuy: why doeſt thou thus trouble me. Truſt and putte thy confidence in the Lorde: for yet I wyll laude and prayſe hym.
❧ OF ſuche kynde of fyght and battayle Paull doeth ſpeake,The lawe doeth feare the conſcience. nat of ſwines fleſſhe onelyonly and ſuche other lyke rytes and obſeruations. He cryeth out aloude ſayinge. All men are vnderunder ſinne In the whiche wordes he preacheth feare vntounto vsus. But afterward he doth ſhew Chriſt ſayenge that we are iuſtified freelye by faythe. And that we maye perceyue and vnderſtande, that he ſpeakethe nat of an ydle thought or cogitation of the mind but of a ſtronge fayth,Faythe. which doth fyght with the fearefull tormentes of our conſcience, he doeth ſaye furthermore. Beynge iuſtified by faythe we hauehave peace, and attōment: and fre paſſage vntounto god.
¶ For as muche then as thys ſentence of Paull doethe agree ſo well with the teachynges and preachynges of the Prophetes. What frowardnes is it, to gyue to Paull an other cleane contrarye vnderſtandynge or ſence?
❧ Furthermore I do ſaye that for as muche as thys ſentence by me reherſed concernynge the conuerſion or renewynge of man: and of our iuſtification is ſo playne and manyfeſt (the vſe whereof is here in thys worlde, while we be in thys lyfe) beynge the fyrme, ſtedfaſt, and immutable ſentence and mynde of the Goſpell declared and made open to oure fathers: I can nat tel wel whether the great blīdnes of Chryſt his aduerſaryes is more to be bewayled and lamented: than the frowarde, croked, and way warde ſtobborneſſe of them is to be moſt beynyouſlye of all men deteſted and abhorred in that they do reprehende: naye vtterlye condempne thys good: trewe, and ryght interpretation.
¶ AND here I do moſt hertely deſire and praye all vertuous and charytable men diligentlye to expende and marke, what on bothe partes may be ſayde and alledged. Our aduerſaryes do confeſſe, that there muſt nedes be terrors and tormentes of the minde: but as concerning faythe they be of a contrarye opinion. They be contente alſo, and confeſſe the hyſtorycall knowledge of Chryſte: but as touchynge the remyſſyon of ſinne,An obiectyon of the aduerſaries. they do bydde and commaund: that men ſhuld nat hauehave to much confidence: but rather to doubte. And yf perchaunce a man doth obteyn the remiſſion of ſinne (ſaye they) it is nat for faythe ſake, but for thy merites. By the whiche wordes they do vtterlye extyncte and abolyſſhe the lyghte and comforte of the Goſpell, whiche teacheth vsus that for Chriſte the benefyte of remyſſion of ſinne, is obteyned. Being therto (to make vsus the more certayne and ſure) added a promyſe, where God commaundethe vsus bothe to giuegive truſt, and alſo to cleane ſtedfaſtlye therto: as men thorowly perſuaded, that that ſame promiſe doeth perteine to vsus. That this is the true, and ſincere meanynge thorowe out all the Goſpel: wyl we, or nyll we, we muſt nedes graunte. For Paull hys ſelfe doeth refute and reproue that foule & erronyouſe opinion of dubytatyon or doubtynge whether thy ſinne be forgiuen the ye or nay,¶ The promyſe muſte be receyued by faythe. ſaying: that the promiſe is none other way to be receyued but by faythe: Rom̄. iiii. cap. And therfore by faythe frely (ſaieth he) that the promiſe may be made fyrme and out of all doubt. He commaundeth alſo that we ſhulde gyue and aſcrybe to God only the praiſe and commendation of all …eritie and truthe. Lykewiſe as Abraham dyd nat doubte with any myſtruſt, and Iohn 1. the .5. cap. Who that doethe beleue in the ſonne of God, bearethe wytneſſe in hym ſelfe: who that doeth nat beleue God, he maketh God a lyer. &c Ergo, when we do ſaye, that by faythe the benefytes of Chryſt are obteined, we muſt nedes vnderſtande that we hauehave them for Chriſte hys ſake. To the whiche promyſe of God there is no remedy but we muſt gyue oure whole aſſent and conſent and ful belefe, that god for his ſonnes ſake wyll perfourme all that he hath promiſed. Wherfore fayth doeth nat ſignifie onelyonly the knowledge of Chryſte hyſtorycally: that is to ſaye, that Chryſte was borne of a vyrgyn immaculate, that he lyued here in earthe moſte poorely: that he preached: that he faſted and prayed: that he was betrayed to the preeſtes of the Iewes: that he ſuffered moſt ſharpe and bytter paſſion and death: that he did riſe agayne the thirde daye from deathe to lyfe: and ſuch other lyke thynges as are conteyned in the hiſtory. But faythe doeth ſignifie alſo a ſtrong and ſtedfaſt confydence and truſt in the mercy of God promiſed to vsus for Chryſte hys owne ſake, to vsus (I ſa…) conſentinge and agreinge to the promiſe of God. Such a fayth Paull doeth require of vsus as beleueth with herte and mynde all the articles of the Crede whiche is oure belefe that they be true, that is to ſay: that for the ſonne of God hys owne ſake, whiche dyd ſuffer and ryſe agayne for oure ſakes: we hauehave the remiſſion of oure ſinne gyuen to vsus frelye. For vntounto thys artycle all other artycles which by ordre are ſet before in the Crede,The fynall cauſe of our belefe. are to be referred, as vntounto the fynall cauſe of oure belefe.
¶ Wherfore the contrary parte reherſynge in their dayly deuotyon and prayers thys artycle of oure belefe (I do beleue the remiſſion of ſinne) doeth ſhewe and declare: howe theyr owne ſelfes doeth nat conſent and allowe that thing whiche they do pronounce and ſpeake with theyr owne tonges in theyr prayers. In that they commaunde to doubte of the remiſſion of ſinne, theyr owne lyppes declaringe the contrary: that we ſhulde nat doubt but that we hauehave remiſſion of oure ſinne. I do knowe diuers men, whiche by the comfort only, which they hauehave receyued of thys artycle conteyned in our Crede, hauehave clene caſte 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 thꝭ 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 hauehave 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 onelyonly of hys owne ſonne.The vnſpeakable louelove of God. On that other ſyde the greatneſſe of his louelove towarde vsus is declared in gyuynge his only begotten ſonne for oure ſake, whiche was an excedynge louelove farre paſſinge al other loues. The whiche bothe as wel the wrathe of God as the louelove 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 vsus the merites of Chriſte,what lawe muſte we wage with God. for whoſe ſake we muſte bothe aſke and ſurely truſte, and loke for pardō: 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 hauehave 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 vsus (as ſone as we are borne) doethe teache vsus 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 requy…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 recōciled againe to vsus 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. OnelyOnly by faythe we are iuſtyfyed. The whiche worde, onelyonly, 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 onelyonly 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 hauehave done workes ynough, and meryted ſufficient lye, it foloweth therfore that faythe can depende on no thynge, but onelyonly on the promyſe of God, whiche promyſe doeth ſhewe to vsus Chryſte, for whoſe ſake the father hathe promyſed that he wyl with oure any fayle be mercyfull vntounto vsus.
¶ 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 wo…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 vntounto 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 onelyonly faythe we are iuſtified. Thus muche hauehave 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 vsus 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 hauehave ſayde. Therfore I hauehave 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 vsus 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 vsus 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 forthe of the worde of God: that is from the Goſpell:From whē … commethe faythe. whiche Goſpell is the promiſe: wherein the benefyte of Chryſt is bothe promyſed to vsus 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 vsus.
¶ VVE muſte alſo be certaynlye aſſured that thys promyſed of the Goſpell is vniuerſal:The promyſe of the Goſpell to vniuerſal…. 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 louelove a few in nōbre,The blynde opinion of the Phyloſophers …onceruynge election. of thoſe which be noble men, gouernyng and proſperyng theyr affaires in eſpecyallye at ou… 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 vsus after an other maner of faſſhyon: the wyll of God, than the lawe doeth ſet forth to vsus, 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 chryſtē mē 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 vsus therfore vnderunder thys generall and vnyuerſal worde comprehende al and eueryevery one of vsus 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 hauehave nought to do with predeſtination. We muſt begynne at the Goſpell: whiche fyrſte rebukynge ſinne doeth afterward extende and holde forth to vsus, the grace and pardon promyſed for Chryſte hys ſake: and that frely: ſo it be receyued with fayth. Loke we vp therfore al and eueryevery one of vsus, 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 onelyonly 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, cō 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 vsus expedyente.Remiſſion of …ane ou… iuſtificatio… and the gi… of the holy Ghoſte a… 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 hauehave nowe ſpoken of the ſharpe motions, tormētes & terrors of the conſciēce, 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 vsus 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 giuegive me leue, to make playne and declare vntounto 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 mā natu… 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 of a moral lawe, and of the maners of a cyuyl lyfe.
¶ FOR the cyuyll lyfe doeth require but an externe and an outewarde dyſcyplyne onelyonly that we myght outwardlye appeare honeſte and iuſte.Ciuyll lyfe what doeth the lawe o… god requir…But the lawe of God doeth requyre a perfect obedyence, bothe an inwarde and an outward as wel a ſpirituall obedience to appeare iuſte before God: as a corporall in the outward obedience of the lawes, where to beareth witnes the commaundement. Thou ſhalte louelove the Lorde thy God with al thy hert. And ſo Chryſt his ſelfe in Mathewe .v. cap. doethe expounde the lawe.
¶ FOR as muche therefore as the nature of man beynge infected and corrupted by the naturall corruption and dyſeaſe of ſinne, whiche dyd ſprynge from Adam, can nat poſſyble perfourme a perfecte obedience, the lawe declarethe the wrathe of God againſt ſynne accuſinge and condempnynge al men (Chryſte only excepte) whiche hathe delyuered vsus frome the malediction and curſe of the lawe. He hathe delyuered nat onelyonly the Iewes and al other whiche lyued after the lawe was gyuen forthe, but alſo the fathers, whiche were before Moyſes. Wherfore it doeth folowe that theſe fathers,The fathers before Moyſes were ſaued by theyr truſte to the promyſe. which were before Moyſes were vnderunder a lawe And ſo beyng accuſed and brought into greate feare, hadde vtterly peryſhed, yf they hadde nat ſtyckt and clouen faſte to the promyſes of Chryſte. For whoſe ſake they knewe well they ſhuld be deliuered from ſinne and death. Theſe wordly, politike, and cyuyl wiſe men, peraduenture wyl deride and make a mocke at that we do ſay, that the law of God doeth requyre a perfecte and an abſolute obedience: and that we do ſaye that no man can ſatiſfie and perfourme al that the lawe doeth requyre of vsus bycauſe that naturally the greate blyndeneſſe, ignoraunce, and contempt of God is ſo roted in vsus, whiche doeth ſeme and appere to the Philoſophers and to them whiche do vſe theyr iudgementes after the wordlye faſhyon nothynge els but foly and madnes. But howe ſo euer they do take it, I do aſſure you yt the Prophettes and Apoſtles mente none otherwyſe than I hauehave declared to you, Therfore the Prophettes wyl, that men do know the greatneſſe of ſinne: bycauſe they do nat knowe God in dede as they oughte to do, no nor glorifie him as witneſſeth Paul. This ignoraunce and contempte of God is the ſinne which the Prophettes and Apoſtles do ſhewe and teache to be the cauſe of al our calamities and miſeries,The ignoraunce of God is the roote of all miſchiefe. wherewith thys weake and feble nature is opreſſed they do teach (I ſay) that we ſhulde ſeke the true iuſtyce and delyuerance from ſinne and death frely gyuen by Chryſte. As touchyng al other thinges of the lawe that I might nowe ſpeake of: I do referre and ſend al them whiche are ſtudious and deſyrous to knowe them, vntounto the boke of common places of the ſcripture whiche I dydde wryte and gather togyther. Wherfore nowe I wyll ſpeake of thys vocable Goſpell.