The Justification of Man by Faith Only, Part 5

The Justification of Man by Faith Only · Part 5

¶ Faythe.

ABOVTE THYS VOcable and worde of faythe: many do make much a do agynſt vsus, whiche maketh vsus to meruayle that there hath bene and is ſo greate darkeneſſe in the churche, that the very naturall ſignification of thys worde, which is in eueryevery mannes mouthe, that all mennes eares are full of it, is ſo loſte, forgotten, and vnknowen, that fewe do vnderſtande it aright. The whiche loſſe of the ryghte meanynge of faythe beynge much to be lamented: hathe aſſociated to it another greater and more euyll: that it is harde and almoſt vnpoſſible, to plucke the enueterate and olde erronyous opinion out of mennes heades. The which certayne raylers, as Cocleus and certayne other (which do ſhewe them ſelfe to be p. xxxiiiiof a more ſadde and demure ſort) do moſt ſtyfly and ſtronglye defende and mayntayne, with whom bycauſe they ſeke nat for the knowledge of the truth, but how they may ſerue theyr owne apetyte and foolyſhe blynde diſeaſe: we entende nat for to brawle and ſcolde: referrynge vsus to the iudgement of vertuouſe and learned men. For the Prophettes and the Apoſtle do declare and ſhewe ſo plainly the verye true ſignification of faythe, that of no man which hathe hys ryghte wyttes it can be denyed. Fayth therfore is nat only a knowledge of the hyſtorye of Chryſt: but it is a ſtedfaſt truſt alſo in the mercye of God promyſed to vsus for Chryſt ſake.Grace. And to beleue that lykewiſe grace which is the free mercye of God: the gyft of the holy Ghoſt, and lyfe euer laſtyng is promyſed to vsus and that euen ſo it ſhall be perfourmed. Thus to beleue and to be agreable to the promyſe couetynge and deſyrynge thys heuenly comfort, and there in for to hauehave our repoſe and reſt: when we do heare that god wyll be mercyful to vsus for Ieſu Chryſte ſake, it perteyneth to the inwarde parte of man the hert and mynde. Wherefore when we do heare ſay that by faythe we are iuſtified, we maye nat imagine and thinke that we are iuſtified bicauſe that faythe is a Godly and a worthy vertue. But when we ſaye that by faythe we are iuſtified, we muſt vnderſtande this ſayinge relatyuely, hauyng reſpect to that thynge whiche I do receyue by faythe, beinge the fre mercy promyſed to vsus for Chriſt ſake, by the whiche we are made iuſt, pleaſaunte, and acceptable to God. By thys fayth we apprehende, receyue, and knowledge the mercye of God makyng it fytte and mete for our neceſſary vſe.Faythe is a vocable relatyue. For faith, and confidence, although I graunt them to be qualities: yet they be as all other vocables and wordes of affections to be taken relatiuely, that is to ſay, to be referred hauynge reſpect to an other thynge beſide it ſelfe. As by thys example. Thys worde louelove, is reſpectyuely taken to that thynge whiche is loued. Feare hathe hys abiecte that thynge which is feared. So the abiecte of faythe or confidence is that thynge which is truſted and hoped after. Thys maner of dialecticall reaſonynge and profe, nat ſo muche as chyldren but do knowe it to be true. The which that vnſhame faſte and foule mouthed perſonne Menſenger as bolde as Gawyn within tempeſt audacitie and oute of all ſeaſon dyd reprehende. But I do appeale to the whole iudgemente of them that be learned p. xxxvmen whiche knowe that vocables. relatyue, are to be vnderſtande reſpectiuely, as it is ſayde in latyne. Secundum dici, perceyuynge howe neceſſary is the vſe of theſe ſmal and tryfelynge (to ſeme to) preceptes in matters whiche be of great import and weyght.

❧ LYKEVVISE as theſe wordes folowinge are to be taken reſpectiuely. The confidence of his treaſure, maketh the ryche man in tyme of de…th & ſcarſty to be of a quyet mynd, and ſtomake, that is to ſay. Thorow his treaſure the riche man is quyet. So when we ſaye that by faythe we are iuſtified, ſtreyghte waye thou doeſte remembre the correllatyue, beynge thorowe mercy for Chriſt ſake promyſed we are made iuſt. I remembre that I hauehave bene ſometyme demaunded and aſked thys queſtion: Wherfore we muſt ſay. By faythe we are made iuſt, yf we wyl that man ſhalbe iuſt by the mercye promiſed for Chryſt. Wherto I anſwere ſayinge, that theſe wordes ar correllatiue that one hauynge reſpecte to that other. By faythe we are iuſt, and by mercy we are iuſt. There muſt nedes be mention made of faythe, for as much as by ſome motion and meane we muſte receyue thys gyft of mercy applienge it to oure commodities. And when we do ſpeake of faythe, our mynde doethe loke ſtreyght way on Chryſt, beholdynge the mercy which is frely promiſed for him, beinge thorowly perſuaded that we are made iuſt, nat for our owne vertues and dedes: but for ſome thynge elles whiche is without vsus and nothinge of our ſelf: that is for Chriſt, the mediator, which ſytteth on the ryght hande of the father callynge and intreatynge for vsus. Thys fayth being in our mindes is nat a phantaſy or an idel cogitaciō, but it is a thing which ſtryueth and wraſteleth with the terrors and tormentes of our conſciēce, with ſinne, with deathe, and with the Deuyl, whiche by huge and wonderous craftes doeth beſege our ſycke myndes: to dryue them if he mighte into the contempt of God, whiche contempte, vtter and moſt to be wailed, deſperation doth folowe. As Cayn, Saull, Iudas, with a great many mo, whiche rekenyng them ſelfes abiect from God: did incontinent lye with all furyous and outragyous madnes begyn to hate and diſpiſe God. There be an other ſort whiche paſſinge nat for God do thynke that there is no God at al, lyuing lyke epicures as Pharao, which when they be in the ſtormyſh and troublous brontes and daungers, do nat regarde, naye they do diſpiſe the p. xxxviworde of God, and the heauenlye comfort, nat aydinge them ſelfe with fayth, but beynge as men broken and clene ouercome, do gyue place to the Deuyll, which ſayeth to them, there is no God whiche hathe any power, and that the worlde with al the contentes thereof is not gouerned by God, but that al thynges doeth liue and dye agayne, come and go again naturally. Contrary wiſe they which do gyue eare to the Goſpel, that, to be caſt downe into the extreame calamities and miſeries, as it were into the bottom of Hel, and to be thence brought out and reſtored agayne, are the verye workes and ordynance of God. Thoſe men do ſtaye and comforte them ſelfes with faythe, they hauehave theyr refuge vntounto theyr captayne Chriſte. Hym they knowe to be the conquerer: which breaketh the heade of the Serpent, whiche (as is before ſayde) doeth diſtroye the workes of the Deuyl, beyng and continuing alway from the begynnyng with hys faythfull louers. For they which be holpen of the ſonne of God, are they which do vanquiſſhe and ouercome the Deuyl, nat forſakynge the Lorde. And thys is the thynge, for the which the Deuyll doethe make all thys ſtyrrynge and great romble, ſtriuing with vsus to make vsus to deny the Lorde, our fayth ſtedfaſtly withſtanding, and commaundyng vsus to ſtycke and to cleue faſt to him, which is our captayne, teachynge vsus alſo that there is a Lorde, which though he doth punyſhe ſometyme, yet be gyuethe alſo a fre promiſe of mercy for hys ſonne ſake whom he hathe gyuen to vsus to be oure helper, and promiſinge to hys beloued euerlaſtinge lyfe and felicitie. God therfore is both ſene and knowen in and by hys words: wheron mannes mynde ſtedfaſtly with a perfect fayth fyred, doethe nat forſake God but knowledgyng hys mercy, doeth cal on hym lokyng for deliuerance, ſubmyttyng hym ſelfe all togyther to the wyl of God. Who hath the prayſe of the victory but onelyonly Chriſte, which ſaieth without me you can do nothyng. Thoſe men which hauehave proued thys by experiēce in theyr owne lyuing and inuocation maye vnderſtande thys doctryne of faythe, and alſo iudge that we are iuſte, that is to ſaye accepted for Chriſt ſake only.Fayth muſt be kyndel…d with the knowlege of God. The which fayth muſt be kyndled in vsus with y^e true knowlege of God, whiche faythe I ſaye can nat be kept and defended withoute greate battayle and fyght.

❧ NOVVE wyll I declare to you bryngynge forthe the teſtimonie of the p. xxxviiScriptures, teſtifieng and teachyng vsus that faythe doeth nat ſignifie onelyonly the knowledge of Chriſte hyſtorycally, but alſo a ſure and ſtedfaſt confidēce of mercye, whiche doeth ſtriue continually agaynſte deſperation and contempte of God.Rom. iiii.i.Rom 4 Paull to the Romaynes the .iiii. cap. doeth conferre togither the promiſe and fayth as correllatiues, that one reſpondynge to that other, teachynge that the promiſe of neceſſitie muſte be receyuyd by fayth. Ergo, Fayth doth ſignifie a confidence which dependeth onelyonly on the mercy of God. The which teſtimony is ſo cleare and playne, that the Deuyll of Hell can nat withſtande it. Therfore (ſayeth he) by faythe and thorow grace and fauour that the promyſe may be certayne, that is: I do requyre fayth where by the promiſe of oure reconciliation may dereceyued.Eph. iii.ii.Eph 3 To the Epheſians .iii cap. By whom we hauehave boldnes and corage with fre entraunce by the confydence, which is by faythe in him. What teſtimony can a man hauehave more excellēt I hauehave nat nowe to do with ieſters and raylers, but with vertuouſe and gentyll redars, whome I do exhorte and deſyre for the verye glorye of Chriſt, that they wolde weye diligently the teſtimonyes and witneſſynges of the Scripture. Paul in thys place doeth excellently declare the nature of fayth with .iii. goodly vocables. By faythe (he ſayethe) that we hauehave boldnes, we hauehave entrance, we hauehave confydence. The which vocables do nat pertayne to the hiſtorycal knowledge, which ſhulde diſcomfort vsus if we ſhulde thinke, that then we ſhal come to Chriſt, when we ſhalbe founde worthy. It foloweth that faythe is to be vnderſtanded, the truſt of mercy, thoughe Cocleus wolde burſt for angre, with al his cauilations. If fayth (ſayeth he) and cō fidence, or truſt in mercy be al one, wherfore ſhoulde Melanchton ioyne vntounto faythe, confidence or truſt of mercye, as effectes of foythe. Wyſely forſothe and full of lyuely wytte. As though that one motyon of the herte can nat be expreſſed and declared with ſundry and diuers vocables. And for as muche as faythe is a motion of the hert, wherby we hauehave entrance to the Lorde, it can nat be taken onelye for the hyſtorycall knowledge of Chriſt, which as I hauehave ſayde wolde rather diſcomfort the myndes and conſciences of men which are weake, then to comforte them and make them ſtronge, as to the Romaynes .v. Thorow whom we hauehave entrance by faythe.Rom v.ii.Rom 5 The third teſtimony, to the Romaynes .v. cap. We p. xxxviiibeynge iuſtified by fayth, hauehave peace. &c Nowe the hyſtorycall knowledge of Chriſt doeth nat ſette the conſcience of man at reſte and quietnes, nor at peace with Chriſt, but rather doeth augmente and increaſe terrors and feare in vsus, ſo longe as we do holde and kepe the opinion of the lawe. For what ſigne or token more terrible of the wrathe of God can we hauehave, than to cōſider that he neither coulde nor wolde be pleaſed with no kynde of ſacrifice, but only with the bloude and death of his ſonne.

☞ THVS for to thynke that the merites of Chriſt perteineth to none but to them, whiche of them ſelfe hauehave ſufficiently merited, doeth nat miniſhe the terrors of our conſcience, but increaſethe them. Ergo,Fayth doth comfort the ſycke conſc… ences. then it foloweth that yf fayth doeth worke this Godly feat and dede of comfort in lyftynge vp and comfortynge of the diſeaſed and ſycke conſcience, why ſhulde nat we then cal this faith to be, and to ſignifie the confidēce and truſt of mercy. And for as muche as Paull his ſelfe doeth ſhewe and declare that he doth ſpeake of that fayth which doth fight and ſtriue with the feare and tormentes of the mynde: howe can oure aduerſaries ſay that by thys fayth is vnderſtande the knowledge hyſtorycall of Chriſte. The fourth teſtimonye. To the Coloſenſes. In whom you are alſo riſen again thorow faith, which is wrought by the operation of God. He doeth ſaye that we are ſanctified thorowe faythe, that is as much to ſay, that God thorow a ſure and ſtedfaſt confidence in his mercye is effectuouſly in vsus.Iohn. v.v.John 5 Iohn alſo the v. cap. Who that beleue the nat in the Lorde his promiſe makethe hym a lyer bycauſe he beleuethe nat the teſtimonye and witneſſe of God, that God hath gyuen vsus euerlaſtynge lyfe, and eternal felicitie. Wherin he doeth remytte and referre faythe to the promiſe, requyrynge vsus to giuegive faith and truſt to the promiſe which who that beleueth nat makethe God a lyer. As thoughe the lorde wolde nat perfourme that which he hath promyſed.what is to beleue the promyſe. Rom. iiii.vi.Rom 4 To agree to the promiſe is nothynge elles but to hauehave confidence and truſt of mercy for Chriſt ſake. The ſyxt teſtimonye. And to the Romaynes .iiii. Which agaynſt al hope, where nothing was to hope, beleued vponupon hope. I pray the moſt gentyll reder, can in thys place thys worde faythe and belefe be otherwyſe expounded, than of the confidence and truſt of mercy by the promiſe. We nede nat go farre about to ſeke the ſignification of the worde. Abraham is commended p. xxxixbicauſe he beleued that God wold perfourme his promiſe,Abraham hi… faythe although to hym naturallye it ſemed vnpoſſible. On thys maner muſt the good and Godly chriſtians be inſtructed and taught in theyr fayth, that when we be moſt deſtitute of mans helpe, we may loke mooſt ſureſt after the helpe and ayde of God, and ſo to kepe and holde God faſte. It doeth folowe afterward in the ſelf ſame chapyter,Faythe and myſtruſt are ii. con…aries where Paull doeth conferre fayth and dubytacyon togyther: as layinge .ii. contraries one againſt an other ſayinge. He doubted nat on miſtruſt, or els, he was nat feble in fayth: where he ſpeketh of fayth, which wraſteleth with dubitation or myſtruſt in ceceyuynge of the promiſe. The ſeuenthe teſtimonye. Marke the .ix. chap. I do beleue Lorde:Marke. ix.vii.Mark 9 helpe thou myne vnbelefe. In the whiche place the Euangelyſte ſpeakethe nat of the hyſtorycall knowledge, but of the perfecte and ſure confidence and truſte, whiche doeth aſke, call, loke, and hoope ſtedfaſtly after the benefites of Chryſte. As the hyſtory of the woman of Canany Mathewe .xv.The faythe of the woman of Canany. cap. whiche beynge putte twyſe from Chriſt: ye and with rebuke: did nat for al that ceaſſe to cal and make her petition with a meruailous diſcrete wiſdome and ſobrenes, refutynge the ſayinge of Chriſte, confeſſynge her ſelfe to be in dede vnworthy of the benefites of Chriſt: yet for the goodnes of the lord ſhe truſted ſtedfaſtly after hys benefyte. The fayth of the which Ethnycke woman: Chriſt with his owne mouthe dyd extol, prayſe, and commende hyghly, an ſwerynge to her O woman thy faith is greate, ſo be it to the as thou doeſte deſire Wherfore ſhuld we nat only in thꝭ place: but in many other ſuche lyke hiſtories of the Goſpel nat doubt, but be certaynly perſuaded that fayth doeth ſignifie a confidence which both doeth aſke and alſo truſtethe after the benefites of Chriſt. Which feyth, ſithe that it ought to ſhine and be as moſt principall in all our inuocations and prayers: it is neceſſary that al mē be inſtructed the right way of it. But cōtrary wiſe the enmies of goddes worde biddeth vsus to loke on the life of Chriſte: they counſell vsus to doubte & to be in miſtruſt, whether god will be mercifull vntounto vsus, and here out peticiōs ye or nay. The which doctrine is cleane contrary and repugnant vntounto this moſt godly exaumple of the woman of Canany, and ſuch other like, vtterly aboliſhynge the true worſhippinge and right inuocation of god.H. br… .xi. viii. The deſcription of Fayth to the Hebrewes .xi. capi. p. xldoth teache vsus that Fayth doth ſignifie a confidence and truſt, with theſe wordes. Feythe is a certayne expectation of thinges loked and truſted after. This is an expoſition of this worde fayth after the bare grammer rule, as al lerned men doethe knowe. If it be an expectacion: then it is a true confydence, or truſte of a promiſe to be perfourmed. Alſo,Ac…. xv, ix. the Actes .xv. By faith purifieng the hertes of them. By this it is euident and playn that the hertes are nat purified & made cleane by the hyſtorical knowlege. For it foloweth afterwarde as it were an expoſition of that ſame, with theſe wordꝭ Neyther our fathers, nor yet any man hadde euer theyr hertes cleane thorowe the iuſtyce of the lawe. But cleane contrary he ſayethe, that theyr hertes are clenſed and made pure: yf they be made cleane thorowe the fauour of our Lorde Ieſu Chriſt: wytneſſynge, that by fayth is ſignified a certayn confydence dependynge on the mercye of God promyſed for Chryſt ſake.

¶ Romaynes .x. cap.Rom x.x.Rom 10 All they whiche do beleue in hym ſhal nat be confounded or made fruſtrate and boyde of theyr belefe. Here Paul doeth ſeperate the benefyte of the Goſpell from the lawe, ſpeakynge nat of the knowledge hyſtoricall only, but of ſuche a confydence whiche maketh vsus certayne that God is mercyfull to vsus for Chriſt his ſake, and nat for the lawe. Which ſentence is often tyme repeted in the Prophettes, as pſalm̄ .ii. kyſſe you the ſonne. Bleſſed be all they which truſt in the ſonne. By theſe wordes, the confydence and truſt in the ſon muſt nedes be vnderſtande. We are commaunded to knowledge and take him to be the ſonne of God. On the which lord we are commaunded to put and ſette all our confidence.

❧ FOR as much as the condicion of the lawe maye nat be added thereto (for Faythe can nat be parte on Chriſte, and part on the Lawe) we muſt of neceſſitie take Fayth to be a confydence, wherby we ac… perſuaded that thorowe the ſon of God we are deliuered frome ſinne and tyranny of the Deuyll.ii. Para. xx.xi.

☞ THE ſeconde of the Paralip. and xx. cap. Truſte you to your Lorde God, and you ſhall nat fayle but be ſafe. The army was commaunded to call and to truſt certaynly for helpe from the Lorde In the which place there is no ſpeking of the hiſtorical knowledge: but we are commaunded to hauehave confidence, which doeth both cal and alſo loke for helpe of God. Theſe teſtimonies I thynke do p. xliſufficiently declare that Faythe doethe ſignifie confidence or truſt in the mercye of God. And many mo exaumples, they which wyl rede may fynd.There is no teſtimon… of the ſcriptur ſo plai… but it maye be p…ru…te… I know verye well that the Deuyll with all hys babes can deuiſe cautels and craftes ynough with cauillatione, wherby they wolde go about to …elude, peru…rce, and inuert, and corrupte the ryghte ſence of theſe teſtimonies.

❧ SVCHE is the wanton ydlenes nowe a dayes of wittes, that ſome ambiciouſlye in hope of prayſe and honoure, and gapynge for promotion, ſome maliciouſly for euyl wyl, and ſome for mere hatred agaynſt the truth wyl after theyr corrupt, malieiouſe, and enuiouſe iugementes, …eprehende and falſefye theſe and all other teſtimonies of the Scripture, be they neuer ſo manyfeſte. But ones agayne, for Chriſte ſake: I deſyre and pray al gentyl and good reders that they wolde ponder and wey with all diligence this interpretacion: and to cōſider what great inconuenyence and danger wold inſue and folow to our ſoules yf we ſhulde admytte the contrarye, and wrong ſence therof: that therby al hope and comfort is clene taken from our cō ſciences: al true inuocation clene abolyſhed: and Chriſt his moſt profytable benefite, nat darkned only: but alſo pluckt away. Wherefore we muſte wipe and with moſte ſharpe pikes put of frome al our lyfe, & in ſpecyally from the church all Sophiſticall deluſions and cauylations, and nat to ſuffre eueryevery man: nay no man to phantaſye otherwiſe of this vocable Fayth than we hauehave declared, as they do now at theyr owne libertie and pleaſure, lyke to paynters with theyr colours, ſome thys waye, ſome that waye. Lette the ſimple and playn veritie moſt neceſſary for the church be maynteyned and delyuered interly, whole, and pure, to our poſteritie. Thys duety doth God requyre and demaunde of al men: but in ſpecyallye of them whiche be the welles and heades of learninge and gouernors of the common welth: moſt due of right to the church of God. Beyng certaynly aſſured that there is no ſeruyce or worſhyppynge more pleaſaunte and acceptable to God: than is this. For after this maner are the ſentences of Paull to be vnderſtande. Abraham dyd gyue confydence to the Lord his promyſe, and therfore he was reputed iuſt. As who ſhulde ſay, Abraham knowledged that he was nat iuſt for the lawe ſake, or his owne vertues, conſyderynge his owne naturall infirmities, which is the mother of p. xliimany vices, that is to ſay, of miſtruſt of Goddes promyſe, of many wanderynge and wauerynge deſyres and luſtes. He remembred the offences commytted by hym, when he was amonge the Calde is defylynge hym ſelfe with moſt vngodly worſhyppinges. But after that he herde of the ſede that was promyſed (the lorde ſayinge to hym) I wyl be thy protector and defender: then he beleued that thorowe the fauour and mercy promiſed of God he ſhuld obteine remiſſiō of ſinnes and to hauehave God a mercyfull defender and ſauyour. By that meanes was Abraham pronounced iuſt by Faythe, that is by the confydence and truſt in the mercye of God, althoughe he perceyued hys nature, to be corrupt, weake, noughtye, and vicious. Fayth alſo doeth nat onelyonly pertayne to remiſſion of ſinne, and free acceptation of God: but alſo ſometyme it hathe his outwarde obiectes, beynge about externe thinges.Fayth ſome tyme is about outewa…de thynges. As was the Faith of Dauyd about the fyghte and battayle with Golyathe. The whiche examples do ſerue alſo for thys our purpoſe. For thys Fayth whiche lokethe after corporall ayde, muſt nedes be after that other Fayth, which goeth before, which receyueth remiſſion of ſinne. For the mind of man: can nat be perſuaded in hym ſelfe that he ſhal obteyn helpe and ſuccour of God, before he be ſurely certayned that God is and wyll be mercyfull to hym. The which rule doth ſhewe and declare that Paul doeth alledge the teſtimonies and ſcriptures of Fayth aryght, giuing vsus inſtruction, how we ſhal behaue our ſelfes in our inuocation and prayer.

Auguſtine.❧ VNTOUNTO the teſtimonies of the ſcriptures I wyl adde and ioyne the mindes and iudgementꝭ of the olde writers. Auguſtyne, doeth ſay. The Lawe make the vsus to feare God, but Faythe cauſeth vsus to flye to hys mercy: wherin Auguſtyne declareth verye well that Faythe is nat the hiſtorycal knowledge only.

Chryſoſtom¶ CHRISOSTOM alſo in his cō mentarye whiche he dydde wryte on the Epyſtle to the Romaynes the thyrd chapyter. By Faythe (ſayeth he) we do nat onelyonly louelove God, but alſo we do beleue that we are beloued of hym, be we neuer ſo gyltie, and that our ſinnes be forgiuē by hym for hys ſonne ſake. There is no kynde of worſhyppynge more excellente than thys. No though thou ſhuldeſt abſteyne from theft and murdre: that ſame dede can nat be more pleaſant and acceptable to God. Hytherto the wordes of Chryſoſtome, which though he do ſome tyme erre and go out of the way, yet for p. xliiithys poynt he deſerueth no ſmal prayſe and commendation. For he hathe ſette forthe and paynted thys worde and vocable Fayth in his owne colours ſo liuely and ſo manifeſt (in that he ſayeth that we muſte beleue that we are beloued of God, ye though we be fawty and full of fylthynes, and that we through oure belefe do receyue remiſſion of ſinne) that no man can more. The faythful man reioyſeth and is proude, nat only bycauſe he louethe God, but alſo bycauſe he fyndeth at hys hand agayne great louelove and profyte. For lykewyſe as he loued God gyuynge and puttynge great confidence in hym, beynge a token of a great louelove, ſo lykewiſe God loued hym beynge a great ſinner nat only nat punyſhyng as the ſinne deſerueth: but for hys ſtedfaſt confidence and truſt in hys mercye makynge hym iuſt and ryghtwyſe.

¶Bernarde alſo is no leſſe worthye of commendation:Bernarde. for that he writeth concernyng feythe, whoſe wordes are theſe folowing, written in his ſarmon of the Annunciatiō. It is neceſſari (ſaith he) fyrſt of all to beleue that thou maiſt and ſhalt obteyne remiſſion of thy ſyn: none other way than by the pardon and moſte ientill fauour of god. Thou muſte alſo adde this vntounto thy belefe and truſt of remiſſion of ſinne: that for Chriſt ſake thi… ſinnes ar forgiuen the. This is the teſtimonie and witneſſe that the holy ghoſte beareth in thy barte, ſaiyng to the: thy ſinnes are forgiuen the. After this maner did the apoſtle deme and iudge, that a man frely by feith is made iuſte. This far gothe the wordes of Barnard, whiche hath many ſuche like ſentences: beyng but of late, & not very many yeares paſt a writer, not ignorant nor voyde of theſe ſpirituall exerciſes and motions, wherby he dyd perceiue that the conſcience could not be ſatiſfied and ſet at reſt without the truſt of the mercy of god by feyth, whiche feyth he called as we do, the confidence or truſt of mercy. I hauehave ſaid before, that we do comprehende vnderunder this vocable of feith, the hiſtoricall knowledge alſo of y^e life of Chriſt, with all the circumſtances therof: and all the articles of our feith: ſo that when feith doth conceiue and comprehende this article of remiſſion of ſynne, then doo we ſtreyght way gyue truſt and confydence without doubt that we ſhal receiue this benefite. Where as other, which going no further than y^e bare hyſtorycal knowledge of Chriſt: at thys poynt makynge theyr ſtay, do nat beleue of the remiſſion of ſynne, (accordynge as they do teache p. xliiiiand preach) that is: that men ſhal doubt whether theyr ſinnes be forgyuen them ye or nay.

¶ I HAVE ſpoken ſufficiently (I thynke) of thys worde Fayth, which to them that be louers of the truthe were ſufficiente, Therefore nowe I entende ſome thynge to touche the Sophiſticall cluſion of Origen, and many other, whiche do thynke that thys ſaying and propoſition (by Fayth we are iuſtified) is ſpoken figuratiuely by a figure whiche is called Synechdoche, meanynge that we be by the knowledge of the hyſtorye of Chriſt iuſtified Thus they do vnderſtande Fayth, thynking that Paul doth only commende our profeſſion (that we be called Chriſtians) bicauſe that the name of our profeſſion (whiche is common to the euil perſons as wel as good) cauſeth (as they thinke) oure vertues to be pleſaunt and acceptable to God, whiche vertues in the Turkes and Infidels ſhulde nat be pleaſaunt nor acceptable. Thus this figure doth tranſforme and tranſpoſe the Goſpel into the Lawe, turnynge the glorye and prayſe of Chriſte into our vertues and that thinge which is the comfort of our conſcience: to our greate diſcomforte and ſorowfulneſſe, lere abolyſhynge the doctryne of Faith which is the truſt or confydence of mercye. And wherfore do they doubt in this article of remiſſion of ſinne? bycauſe they do perceaue and fele that our nature is weke, feble, and ful of all doubtfulneſſe and miſtruſt of the wyl of God. Therefore they do confyrme thys doctryne of dubytation, bicauſe they do perſuade them ſelfes, that the blindnes and darknes which we do brynge naturally from Adam with vsus into the worlde: to be no vice nor ſinne. As the Academical queſtioners: Philoſophers which other hauehave done. The which figure beinge all togyther contrarye to that doctrine of Paull in the expoſition of thys Epyſtle to the Romaynes. I wyl refute and take awai: with ſo manifeſt argumentes and and profes: that they theyr owne ſelfe ſhal ſe and alſo ſay that all togyther is a wrye and amyſſe. We wyll byde by the wordes of Paull, which ſayeth that we be iuſtified by Faythe frely, that is that we do obteine remiſſion of our ſinne, beynge reputed iuſte before God nat for any of our merites, but by Fayth, which is the truſt of mercye promiſed to vsus for Chriſt ſake only. We wil nat make Paul ſpeakynge here in figures: we do nat chaunge his wordes, but we do lerne of him to take the true meanynge, as the p. xlvnature of the worde, and the matter whiche the Apoſtle takethe in hande to dyſpute, doth requyre. It is very profitable and neceſſary to al good men to hauehave certayne ſure teſtimonies of the Scripture wi…h the confirmations of this propoſition, alway redy and at hande: bothe to inſtructe other and alſo to ſtyrre vp true Fayth and perfecte prayer The whiche vocables by vsus declared and perceyued of you. I truſt in the Lorde that this propoſition. (By Faith we are iuſtified) is eaſy and lyght for eueryevery man to vnderſtande. For the which cauſe at other tymes we hauehave gathered togyther forthe of Paull many places for this purpoſe. Wherfore at this preſent it ſhalbe ſufficient to hauehave touched the principall. In the ende of the thyrde chapiter to the Romaynes. Paull mooſte lyke a cunninge clerke, propoundynge this propoſition: By Faythe we are iuſtified freely: vſeth weyghtye and clerkly confyrmations, whiche mooſt of all are to be printed in mennes myndes to kyndle vp our Faith that in al our perylles and dangers they may be alway before our eyes.

¶ THVS muche hauehave I ſpoken of Iuſtification and of Faythe.workes. Nowe wyll I declare ſome thyng concernyng the doctryne of good workes, which are called the newe obedience:Dure newe obedience. whiche neceſſaryly foloweth Faith. There be .iiii. thinges that we wyll ſpeake of. The fyrſte what workes are to be done, the ſecond: howe they maye be done. Thyrdly, howe they maye pleaſe God. In the which thyrde part we wyl dyſcuſſe whether we be iuſtified, that is to ſay accepted of God to eternal felicitie for that newe obedience ſake, whiche be borne agayne in a newe kinde of life, and whether we be without ſinne and worthye euerlaſtinge lyfe for our owne pureneſſe. Fourthlye we wyll treat of deadlye ſinne whiche maketh vsus voyd of Grace, of Fayth, and of the holy Ghoſt: conſequently declaryng what are called venyall ſinnes, and whiche they be.

…hat wor…es are to …e done.TO THE FIRST QVEſtion, what workes are to be done, wherin it is right that we do lede the mindes of mē to the worde of God, that they may know that al theyr life as wel concerninge the conflicte of conſcience as their outwarde dedes muſt be gouerned and ruled by the worde of God, as witneſſeth the Prophete, ſaienge. The candle or lanterne to my fete is y^e worde of God. I do aunſwere therfore to thys p. xlviqueſtion,worde of God. that thoſe workes whiche are commanded to vsus of God are to be kept and done: and that by the manifeſt word of God. As the ten commaundementes in maner and fourme as they be declared and alſo expoūded in the newe teſtament: yea and alſo if there be any other preceptes or commaundementes perteynynge to the outwarde lyfe: in the teachynges and leſſons of Chriſte and hys Apoſtles. This I do ſay bicauſe I wold nat that men ſhulde make and faine no newe worſhippinges and workes with out the worde and commaundement of God. As dyd the Monkes, Chanōs and Fryers, Nonnes,Monkes. with other Popyſſhe prelates, and nowe of late the Anabaptiſtes, whiche nat takinge the worde of God to councell, did inuente and pike out for them ſelfes, workes after theyr owne iudgemente and phantaſies, makinge men beleue afterward. that they were ſtyrred therto by the holy ſpirite. The which may in no caſe be reſiſted or cōtraryed, but obeyed by allawes, right & reſon. This was the cauſe of the diſſolute and vnlawfull liuinge of the Anabaptiſtes.Anabaptyſtes Wherfore here after it ſhalbe declared to you: what is to be vnderſtāde and ment by this wordes (to be deliuered from the Lawe) purpoſyng nowe in fewe wordes to ſhewe, that they whiche be regenerated and new borne by Faith as I hauehave ſayde, do receyue the holye Ghoſt, that there may be begon in them a newe obedience or better maner of liuinge, a newe lighte, and life eternall, whiche is a beginning and an entrance into the lawe of God.

¶ THERFORE the Prophete ſayeth. I wyll gyue and put my lawe into theyr hertes. Faythe of neceſſitie muſte nedes go before this newe life, the whiche life muſt alſo folow as neceſſarily. Many ſentences in the Scriptures bearynge therto witnes. Example. If thou wylt entre into heuen kepe the commandemētes Alſo. Excepte the iuſtice of you do abounde aboue. &c. Fornicators and adulterers ſhal nat poſſeſſe the kingdom of God. And. The holye Ghoſte doeth moue and ſtyre the hertes of men by the worde of God: to the which worde we muſte gyue all our obedience. As Paull witneſſeth, we are detters, that we doo nat lyue after the fleſhe. For Fayth can nat ſtande in vsus withoute repentaunce. For by Faythe we muſte receyue the remiſſion of ſinne. And that man doth nat in dede aſke and call for remiſſion of ſinne, whiche agaynſt his owne conſcience deliteth in miſchiefe. It is nat the p. xlviioutwarde diſcipline only whiche is requyred of vsus. But the beginninge of the inwarde obedience, that is to ſaye, the godly motions of our herte agreable to the lawe of God. A man may ſe that the aduerſaries of the truth, when they doo crye and barke good workes: they doo play as though they ſhulde teache chyldren how they ſhuld behaue them ſelfes in modeſt and honeſt wearinge of their garmentes, in theyr eating & drinking. Nowe and then peraduenture they doo ſpeke of almes dede. But touchyng the workes commaunded in the fyrſt table: they do playe mum: nat one worde for a good pounde: beynge as dum as a fiſhe. Wherfore is y^e: but bicauſe they knowe nat the doctrine of Fayth: therfore they can gyue no good inſtruction. But God commaundethe and requyreth of vsus the workes of both the tables.

❧ HE wyllethe that we do feare and drede the angre and wrathe of God agaynſt oure infyrmities & innumerable offences. He wylleth alſo that we being reconciled by the ſonne of God do beleue that he hath receyued vsus to hys fauour, that he wyll ſaue vsus, that he wyll helpe vsus. With this Faythe wyll he be called on. He wyllethe that with thys Faythe we do bothe call and ſurelye to loke and truſt after helpe, as the pſalme. Call on me. &c. He wyllethe with this Fayth, that we do depende and hang on him, and nat to ſeke other aides & helpes contrary to his worde and wyll. Theſe are the ſecrete and moſte propre workes of a chriſtian man which we muſt nedes vnderſtande. The examples whereof are ſene in thoſe Godlye men whiche God hath ſette before vsus as mayſters and teachers. In Abraham, Iſaack, Iacob, Ioſeph, Samu…l. Dauid, Ieremy, Danyel, and ſuch lyke. He commaundeth vsus alſo that we hauehave a whote and an ardent deſyre: both to knowe and alſo to ſet forth abrode to all men the Goſpell. This is the worſhyppynge whiche he teacheth: for the whiche we are al chefely ordeyned, created, regenerated and called. As Peter writeth. Being called from darkneſſe, to ſhewe and ſette forth to all men the benefites of God, and the pſalme .34 I wyl confeſſe to the &c. and pſalme .95 I wyl rendre and perfourme to the lord before all the people my vowes: in the porches of the houſe of our god. He willeth, that in the profeſſion of the goſpel we be conſtant, and in afflictions obedient, callinge and truſting for helpe and ſuccour from him. He willeth vsus to take hede, that with our yll examples of lyfe p. xlviiiwe do gyue none occaſion of ſclaunder. He commaundeth vsus to refute, hate and abhorre al wicked doctrines: and nat to corry fauell with the inſtrumentes and membres of the Deuyl: whiche do go aboute to obſcure and darken the mooſte clere, pure, and holſome doctrine of the Goſpell. I go nat about nowe to make none expoſition of the commaundementes: but yet I wolde councel all men always, to loke earneſtly on them, and to conſidre howe many, greate, and harde matters they do comprehende.

¶Howe workes may be done.

TO the ſeconde queſtion: by what reaſon and howe maye ſo greate workes: both the inward and the outwarde workes be perfourmed and done, our weakenes being ſo great as it is. Although that the outwarde workes by mannes power and diligence may be ſomewha… likely, and ſkant ſo ſo performed, yet the inwarde diſcipline & worke being in the ſpiritual motions agreing to the worde of God: without the working of y^e holy Ghoſt can by no meanes be done as they ought to be. Therefore when that with Fayth the hertes of mē are erected and lifte vp with comforte, then is giuen the holye Ghoſt to kindle in the mindes of men godly motions reſpondent to th… lawe of God, according to the ſayinge of Paul, that we may receyue the promiſe of the ſpirite by faith Zachary the .iiii. cap. I wyl poure oute vponupon the dwellers of Ieruſalem the ſpirite of my grace, fauoure, and pardone. Very godly forſothe did this Prophete ſet forth and declare, the office & workes of the holye Ghoſte in the hertes of the vertuouſe, and alſo the righte worſhippinges that we oughte to do. He doethe name the ſpirite of Grace bicauſe that when by Fayth we are lyfte vp: then we are holpen of the holy Ghoſte, whereby we are perſuaded that God is mercifull to vsus, and againe that we are acceptable to him.

❧ FIRST therfore he doth declare and ſignifie to vsus that Faythe is ſtyrred vp in vsus by the holy Ghoſt, in the which motion and ſtyrrynge the holye ghoſte doth giuegive vsus teſtimonie and witnes. As Paul ſayeth. For as much (ſaieth he) as by faythe we do knowledge the mercye and preſence of god, we do th…n alſo cal on him, we do ſubmit our ſelfes to hym beginning al other true worſhippinges which vnderunder the name of pra…e… the prophete doeth comprehend. For this is the p. xlixchefe honour that can be done and exhibited to god. It is therfore eaſy ynough to be perceyued, that Fayth of the whiche we do ſpeake, is the beginninge of the inwarde obedience, good purpoſe or intentes, (as men vſe to call it). Neyther can the fyrſt precept which techeth of the wrath of God agaynſt ſinne, and alſo of his free pardon, hauehave any roote or beginninge in vsus, except thorowe the hearing of the worde of God, whiche is the Goſpel with a ſtrong Fayth we doo certaine our ſelfes that for Chriſt ſake. we do obteyne remiſſion of our ſinne. For Fayth doeth beholde the ſon of god in his kingdome, knowinge perfectly that he is nat idle: but alway giuing bat tayle to the Deuyl, whiche continually ragynge ouer mankynde: neuer ceaſſeth with his cautels and giles to illure and prouoke him to ſinne, and other miſfortunes, for none other cauſe but to draw him into deſperatiō, with diuers kindes of errors and other epicuris opinions, whiche doo flatter and deceyue gentyll and ſoft wittes. On that other ſide he ſtyrreth vp tyrantes for to putte downe and to ſuppreſſe withal crueltie the name of Chriſte. For as muche therfore that it is manifeſt that the nature of mā is ſo weake and feble, that without the heuenly helpe it is nat able to vanquiſh and ouercome ſo cruel & fierce an enmy, whiche neuer ſlepeth. Therfore Faith calleth to remembrance the kingdom of Chriſt, beleuyng ſtedfaſtly that he hathe ben contynually with his faythful euen from the tyme of his fyrſt promiſe, whiche was,The fyrſte promiſe. the ſede of the woman ſhal trede to pouder and duſt the head of the Serpent. The which promiſe by Iohn is made playne, ſayinge. Chriſt appered to diſtroy the workes of the deuyl. The Lorde was at hand with Iacob and bleſſed him with the holy Ghoſt: he was by Danyel, and talked with him: he doeth reygne ſo, that he is alway preſēt with his members confyrmynge them with the holy Ghoſt, gydynge them agaynſte the crafty gyles and deceytes of the Deuyl with all his aſſaultes. What maner and howe glorious theſe victories be: The examples of Dauyd, Ezechias and Danyel do declare, ye and Chriſt at the reſurrection of y^e deade ſhal ſhewe thoſe gorgious triumphes, which the world doth make lyght at: naye they do openly deride and laugh to ſkorne.

☞ BVT to good men theſe battailes are well inoughe knowen: which in the tymes of perylles and daungers muſte practyſe thys Fayth: knowledging and p. lcallyng on Chriſt theyr captaine: and ſo hauing confidence in him to fight with the Deuyl, remembringe the wordes of Iohn. Chriſt came downe among vsus to diſtroy the workes of the Deuyli. By thys, men maye ſe that Faythe is nat an ydle ſpeculation or phantaſy, but that it is a lyght which gouernethe all oure actes, ye and al our perylles and daungers. We may therfore by the helpe of the ſonne of God, which reygneth, begyn this newe obedience, which lyke a valiaunt captayne neuer forſaketh hys beloued, puttynge into them his holye ſpirite. We may nat thynke that Chriſt lyueth and reygneth in Heauen ydelly, as the Poetes fayned Iupiter to banket and to make mery in Heauen, nothinge regardinge what is done in earth. Such darknes is in the mynd of men, contemnynge and ſettynge lyght by God. The which errors by the lyght of the Goſpell and by Fayth muſt be redreſſed. Of this practiſe and exerciſe of Fayth with true inuocation of God: what can the aduerſaries of god ſay, and ſpeke, which in the ſteade of the Goſpel and of Faith doeth inculcate and teache vsus the Pirrhonious Phyloſophye of dubitation and myſtruſt.

¶ Nowe foloweth the thyrde queſtion which the olde writers hauehave nat ſpoken of, ſo largely and playnly as they hauehave 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 hauehave) of God: nat brennynge in Faythe and louelove, 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 louelove and hatred, courtynge vnhoneſt and vnlawful pleaſures: and in theyr afflictiōs & 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 p. lithe churche, and for princes: but beynge ſet a fyer with vniuſt deſyre of gatherīg 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 …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 peſty…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 mā 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 onelyonly in the ſcholes, but alſo in mens mindes thꝭ queſtiō being reſoned cauſeth no ſma… 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 hypocritꝭ (ſo feble and weake is theyr nature) d… ſtande muche in theyr owne conceyt regardynge and ſettynge muche by they… owne vertues, thynkyng that they b… 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 p. liiof 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 vsus our mediatur, the only ſon of God. It is neceſſary therfore that thoſe proud, arrogant, and carkles ſtomakꝭ 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 hauehave 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 vntounto hym, truſtyng ſtedfaſtly on the mediator, which is the ſonne of God.

¶ AND although as I hauehave declared a new obedience, (which is the iuſtice, in declaration of a good conſciēce) 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 vsus. Conſidering then that theſe vices are worthye and deſerue euerlaſtinge death, ye thoſe whiche be newe borne p. liiiagayne 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 hauehave the newe obedience, or the good workes which conſequētly 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 y^e 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 ii.thy ſyght. The fyrſt epiſtle of Iohn, and fyrſt cap. If we ſhulde ſay that we hauehave no ſinne, we do begyle our felfes, and the truth is nat in vsus.

¶ ALSO Romaynes. 7. cap. I do ſe iii.and fele another Lawe in my members ſtriuing agaynſt the Lawe of my mynde makynge me bonde vnderunder the Lawe of ſinne. And often times Paul doth repete the worde of ſinne, ſignifieng to vsus that it ſtriueth in vsus alway againſt the Lawe of God,Synne. deſeruing eternal death: except by Fayth, our pardon be obteyned, meaning by that worde ſinne, nat onelyonly the ſmal motions, ſtyrringes and prickingꝭ of the fleſſhe, but alſo the ſharpe motiōs 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 vsus and ſeketh al meanes & craftes to woūde our mynd with miſtruſt in the mercy of God, with terrors and great feare, with pride, with truſt vntounto our owne wytte, and rightwiſnes of our ſelf, putting vsus out of al care of God, and kindelingin vsus 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 p. liiiiſtudy is to hauehave vsus in bondage, oppreſſyng the weake mindes, and at the laſte takinge vsus 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 exāples: eueryevery 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. i1 Cor 1 cap. I knowe nothing in my iiii:ſelfe wherof I am gyltye: but I am nat for that iuſtified, which is as muche to ſay, though I hauehave 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.

v.❧ CHRIST alſo biddeth his holye ones to cal for remiſſion of ſinne with theſe wordes, and forgiue vsus our dettes &c. commaunding them alſo to ſay: We vi.be vnprofitable ſeruantes. Alſo the 129 pſalm̄. 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 vii.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 mē theyr own ſelfꝭ whō he calleth the ſeruauntes of God, ſanctified by the p. lvholy 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 vsus 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 hauehave ſayde. I wyl confeſſe and knowledge againſte my ſelfe viii.(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) vntounto 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 ix.workes. Exodꝰ 33. The innocent before the is nat innocente, that is to ſay. Although x.by mannes reaſon he hath nat deſerued to be accuſed, yet thou mayſte accuſe him.

¶ TO the Lorde be al rightwiſnes: to xi.vsus perteyneth cōfuſiō and vtter ſhame, that we are nat able to ſhewe abrode our faces, which is as much to ſay. I knowledge that we hauehave ſinned, and that we are iuſtly puniſhed of the: it folowethe. Confuſion to vsus is proper, to the truely belōgeth 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 vsus. 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 vsus with one conſent of al the olde fathers in y^e 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 vnderunder ſinne, to the entent that al men p. lviſhulde 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 repētance grow in vsus. It is ſayde in the Geneſis concerning the latter iudgement. Sinne ſhalbe 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 ſhalbe at reſt, that bicauſe the lord which doeth prolong and differ his puniſhmentes: all men wyll be ſlogardes without care: diſpiſing the threteningꝭ of god, but at the laſt theyr ſinne ſhalbe layd forth and ſet abrode that it can nat be hyd. There it ſhal nat reſt, but it ſhal bring to mannes mind euerlaſting terror and feare with horrible and ſoore paynes.

¶ TO make our newe obedience and good life acceptable to God,what is requyred to make oure workes acceptable to God. thre thynges are requyred. Fyrſt we muſt beleue that man frely for Chriſte ſake is acceptable. Seconde to knowledge our owne infyrmities and weakneſſe to be verye ſinne, being ſory and repentāt for thoſe great vices. Thyrdly to comforte oure ſelfes, beleuing that thoſe ſinnes be for giuen vsus for Chriſte ſake, after that by Fayth we are made the ſonnes of God, being certayne that our newe obedience and worke pleaſeth the Lorde, nat for theyr owne dignitie or worthines, but for the mediator Chriſte. Who beinge our Biſſhop doth offer vp and carieth to his father our praiers & worſhippinges as Peter writeth. Offre you ſpirituall ſacrifice acceptable and pleaſant to god by Ieſu Chriſt.

❧ THIS Apoſtle ſetteth forth good workes goodly calling them ſacrifices that is to ſay,Spirituall ſacrifice. the mouinges and affections ſtyrred in oure hertes by the holye Ghoſt. And yet for al that, this kynde of worſhippinge beinge ſo holye: is none otherwiſe accepted nor pleaſaunt to the Lorde, but only for Ieſu Chriſt ſake our redemer and Biſſhop, which dayly doth ſue to the father for vsus.

¶ THVS muſt Chriſtian hertes be inſtructed and ſtyrred vp to good workes God made and created man to be as a felowſhyppe and company togyther, to the entente that he wolde be knowen amonge men, and to teache one an other the doctryne and knowledge of god and p. lviiof the ſonne of God, as wytneſſeth Stigellius in his verſe as foloweth.

Vt que alios alii, de religione docerent

Contiguas pietas, iuſsit habere domos.

GOD alſo for man hathe ordeyned diuers kindes of degrees & orders as ſome to be the heades and rulers of the churches, ſome of vniuerſities and ſcholes, and ſo forth in al other kind of rulers and offices. He ordeyned Matrimony for the bringing vp of chyldren. The guvernaunce of the common welthes, and the kinges to be the heades and chief rulers: he hath ordeined wares and bying and ſelling betwene man and man. He hath ordeyned the church to be ſubiect to great afflictiōs and troubles. For what intent was ſo great a diuerſitie of thinges ordeyned, but that oure Fayth might ſhine bright in al our dangers & perilles, ye and then to increaſe moſt, and that we ſhulde beleue that we are nat made to be diſtroied, but to be receyued of him and ſaued by Chriſt. To cal on him: to beleue that Chriſt is oure captaine, which putteth away y^e brontes and aſſaultes of the Deuyl, helping vsus, both in our priuate and publike buſines He that is a Byſſhop,Byſſhoppe. parſon, or pariſh… preeſte muſte crye: Lorde open thou my lyppes,Scholemayſter. and my mouthe ſhall pronounce thy prayſe. The ſcholemaiſter ſhal conſ… der howe ſore that Chriſte threateneth them which giueth ſclaunderous occaſion of lyfe to chyldren,Houſcholders. prayinge that Chriſt wold vouchſafe to be in theyr ſtudies & to gouerne theyr maners. Houſeholders: let them conſider theyr charges likewiſe. Good Princes alſo muſt ſette theyr churches in a good and conforme vnitie,Prynces. and concorde, puniſhing the epicurious perſons, liuing in all voluptuouſnes of life, paſſing neyther for God: nor for the Deuill, and to ſe good ordre and rule among the people: chaſtenynge theues, vnchaſt liuers, and lyers: to ſe… that the right be miniſtred, eueryevery man to hauehave his owne. The Deuyll ſtyrreth about labourynge to diſquiete and diſturbe the quietneſſe and tranquillitie of the church, the common welth: arming tyrantes againſt the worde of god Wherefore let Princes be burnynge in Fayth: beleuynge that Chriſte is theyr helper and diſtroyer of the worke of the Deuyl.

¶ TO be ſhort likewiſe as inuocation and prayer: ſo muſte Faythe gliſter and ſhine in al our workꝭ & dedes. Although p. lviiithat the vertues and workes of good mē do nat deſerue and merite eternal felicitie, and remiſſiō of ſinne, being nat able to bye and to purchace euerlaſtinge life (for no man can fulfyl the Lawe, beinge contrary to al reaſon, that the merytes of Chriſt ſhuld be referred to our workꝭ and merites, making the promiſe vncertayne if it ſhulde depende on the condicion of our worthines) neuertheleſſe a newe obedience otherwiſe called good workes muſt neceſſaryly folowe Fayth,Fayth doth go before and good workꝭ doeth folowe. which obedience then, and nat before hath the beginning: when by Fayth we do receyue the holy Ghoſt, which faith and holy ghoſt we do caſt away from vsus as often as we do leſe this newe obedyence,Fayth and mynd to d… yl are neue… togyther. tranſgreſſing the commandementꝭ of god againſt our conſcience. For theſe twayne, Faythe, and a wyll to do or to worke againſt conſcience, can in no caſe dwel togyther. To this effecte perteyneth many ſayinges of workes, with hert we beleue to our iuſtificatiō, with mouth we giuegive knowledge to our ſaluation. All our whole obedience muſt be a knowledginge and a confeſſion, that is muſt be referred to the glory of Chriſt, and furderance of the goſpel. For albeit by Chriſt we are made iuſt, and heyres of lyfe euerlaſting: yet muſt we hauehave ſtil this obedience, which is pleaſaunt and acceptable as I hauehave ſaid, being nat poſſible that Faith can be without this obedience. Paul bearynge therto wytneſſe ſayinge Let vsus be cledde with an other garment: leſte we be founde naked. For Chriſt his ſake, life euerlaſting is giuen to none but to them which do beleue, in the which Fayth beginneth euerlaſting lyfe, which begynning is the newe obedience and workes.wherfore ar…oure workes excluded from iuſtification. Our workes be excluded that Chriſt maye hauehave his owne honor and prayſe, that y^e promiſe myght be certaine, and that we may hauehave a ſure comfort and conſolation againſt deſperation. The thefe hanging on the croſſe being conuerted had this new obediēce repentyng and lamentynge his ſinne.The Thefe on the croſſe A great lighte of Faythe did ſhine to vsus in this abiect perſon, the Lorde declaringe by this example to vsus, that he doeth preſerue and reſtore the church when it ſemeth moſt deſtitute of helpe, and lyke to be ouerthrowen.he compareth and cō fer…ethe the ſtedfaſte Faythe of the thefe with the d…uot…umes of the Apoſtles. The Apoſtles ſeinge and perceyuyng the great troubles and paynes that theyr maiſter was in, doubted of him: thinking that he was forſaken of God. But this pore thefe was nat diſcomforted, for all that he ſawe Chriſte on the croſſe, but called on hym for helpe, hearing him before ſaye. Father p. lixforgyue them: he hard of y^e workes of Chriſt: and what he profeſſed. He marked the natures of thinges, hearing witneſſe to that ſame, the darkneſſe of the ſonne and the erthquake. Therfore with a ſtrong hert he called on him, ſayinge. Remembre me Lorde when thou doeſte come into thy kingdome. What a great matter of Fayth was thys, that he wold knowledge him which ſuffered lyke punyſhment with him: whiche ſhulde dye with him, to be the Meſſias the forgiuer of ſinne: the giuer of lyfe euerlaſtinge: and that ſhulde (death being ouercome) reygne a kingdome after this lyfe. The Apoſtles before y^e tyme did thynke that the Romains being expulſed, he ſhuld be an erthly kyng: but this thefe declared, that he which there ſuffered death with him: after death ſhuld reygne. Whereto Chriſt giuing euidence ſaide that he hys ſelfe ſhulde reygne, that he was the gyuer of lyfe eternal, giuing to him abſolution, and the Goſpell of euerlaſtinge lyfe, to kindle and confyrme his Fayth, ſayinge. This daye thou ſhalte be with me in Paradiſe. Wherwith this poore thefe being made ſtrong and confyrmed did knowledge and confeſſe that he had lyfe euerlaſtinge giuen to him, nat for his owne merite and deſeruing, but for this Lorde ſake declaring as ſone as he hadde this Fayth and comfort the newe obedience towarde God. Marke therefore I praye you and ſe howe that thys Apoſtle hanginge on the tree did teache nat only thoſe which were there preſēt, but alſo the church which was to come. ¶ What a good ſpectacle is ſette before vsus, wherby we may lerne that by Fayth frely we are ſaued by Chriſt, nat excludinge for al that repentaunce and other good workes.

what are to be noted i… the thefe.¶ In the which thefe is to be noted, repentance, fayth, inuocation, confeſſion, and the office of a preacher. Which forſoth are the chiefe and principall good workes and kinde of worſhippinge that we cā do to God. There is alſo an other marueilous godly leſſon to be obſerued and ī eſpecial neceſſary, in that thꝭ good thefe rebuked with ſharpe wordes, that other thefe his felow, which there was hanged with him: defending the glorye of God:what is to be onderſtand by that thys theſe rebuked hys felowe bicauſe he ſpake blaſphemouſly of God, giuing vsus example howe to rebuke and reprehend the teachers of wicked lerning contrary to the word of god with tyrantes and al ſuch other which are full of blaſphemy perſecutinge and ſpeakinge yll of Chriſt in his members. The which preacher may well be likened p. lxto them in theſe oure latter dayes. Wherefore let vsus heare him diligently both conſidering the example and alſo folowynge of that ſame.

¶ FOR as much therfore as our newe obedience is pleaſante and acceptable to God as I hauehave ſhewed you: althoughe that the lyfe euerlaſting is giuen freely for Chriſt his ſake, yet he doeth recompence our labours, dedes,Oure good dedes are rewarded and troubles ſuſteyned for his ſake, as he doeth teſtifie, pour reward is great in heuen. And natwithſtanding that of iuſt merite thei deſerue nat lyfe euerlaſting, yet they deſerue other rewardes both corporal and ſpirituall. For the Lorde entendinge to mainteine and preſerue his church doth liberally giuegive and diſtribute many corporall benefites, as mainteininge life with liuing competent, giuinge alſo a ciuyl peace and trāquillitie, with other thinges neceſſary and profitable for thꝭ lyfe. We hauehave alſo nede of ſpiritual benefites, as wiſdom, learning, ſtrength, good ſucceſſe to eueryevery mā in his calling Therfore Chriſt ſaid, firſt ſeke the kīgdome of god, and then al thinge ſhall be throwen to you. Paull ſaith alſo, that pitifulneſſe and charite hath her promyſes bothe in this preſent life and in that other to come. Marke the .10. chap. He ſhal receiue an hundredfold more in this life, but not without perſecution. The fourth precept ſaith that thou maiſt liue long on the yerth. And Chriſt ſaith, giuegive you and you ſhal receiue againe. Math x. He that gyueth but a cup of water to one of theſe for the doctryne, he ſhall nat leſe his rewarde. Euerye where in the Prophettes promyſes of corporall and ſpiritual benefytꝭ are cōteyned,Theſe are goodly rewardes. as Eſay 33. ſpeakinge of the good and vertuouſe ſorte. Breade ſhalbe giuen to them, and they ſhal ſe their king floriſhe: they ſhal lacke no foode, their comonwelth ſhal proſper and be quiet:Fayth. worke. Rewarde. The widow Sarepton receiued into her houſe the prophet Ely, when there was great ſcarſite of vitayles. In the which dede, fyrſt the faith of the woman, ſecondly her worke and thyrde her greate rewarde are to be noted and marked. The Prophete commaunded her to giuegive to him ſome meat, if ſhe had any left, addinge therto a promiſe as the hiſtorye declareth. The woman gaue to him for to eate, when ſhe had nomore in her houſe for her ſelfe. This woman wolde nat hauehave extended to ſo great liberalitie, if ſhe had nat ben of a ſtronge Faythe, thinking fyrſt that God muſt be obeyed, and the Prophete ſuccoured, and ſo did loke after the rewarde p. lxiand benefite promiſed of God. Therfore ſhe receiued a reward of faith and charitie. For her houſe was maynteyned, and fed from heuen by y^e power of the Lorde tyl that vittayles were better chepe, and waxed more plenty. Her childe which was dead, was reſtored to lyfe agayne: by the which great miracle her Fayth was made ſtrong and ſtedfaſt and the yonge man called vntounto vertue. Whom Epiphomius doeth write to be Ionas the Prophete,Ionas. which afterwarde preached to the king of Aſſirians in Niniue, promoting and ſettyng forthe the worde of God. Likewiſe at all tymes godly and vertuouſe men hauehave receyued nat onelyonly ſpirituall benefites, but alſo many corporall, to the preſeruation of the church, ſome this gift, ſome that,Paul. as it pleaſeth the Lorde to gyue, The lord preſerued Paul frō al daungers, prouiding for him both houſe & meate, and al to her thinges neceſſary, ſo longe as it pleaſed him that he ſhulde ſerue him in his miniſtery and office. So Paull to the Corinthians writethe concerninge the plage of peſtelence, ſaying, that god puniſhed thē with that plage for theyr offences, and if they wolde repente be ſayde, that then the plage wolde ceaſſe, Suche lyke are the wordes of Zachary. Be you conuerted to me, and I wyll turne my face to you, that is as much to ſay, as I wyl ſwage and mitigate youre calamities and plages, if you wyll repent, nat meaning of one worke only to be done, (as though it were ſatiſfactiō) but of the true conuerſion and fruite, and declaring that ſame. By theſe examples rehrrſed, you maye perceyue after what faſhion this newe obedience is acceptable to God, and what kinde of rewardes it hath. There be many thinges that may kindle a mannes herte to well doynge.There is no greater …lage then …lyndneſſe …nd ſynne. Fyrſte the commaundement of God. Secondly, Faythe is cleane extinguiſhed if you do neglect this newe obedience, that is to ſay, if newe workes folow nat this Fayth. The thyrde is, conſidering that the lacke of this Faith, and al other vices are puniſhed with plages in this lyfe, and with paynes to come. Blyndnes, and ſinne are great plages to vsus: althoughe there were none other. Furthermore it is nat only the promiſe which moueth vsus to beleue and to be in a ſtedfaſt Fayth, but alſo the commaundement of God, which doth commaunde vsus to giuegive credite and belefe to the ſon: it doth courage vsus to practice our fayth in good workes, bicauſe that withoute ſuche exerciſe and practice oure Faythe p. lxiidoth nat grow and increace, as it is declared, by the talent. Auguſtine ſaieth. LoueLove deſeruethe agayne to be increaſed with LoueLove, ſpeaking nat of our acceptacion but of giftes. Gyftes do growe by vſe of giuing, and deſerueth to be increſed. The greatneſſe of the mercy of God alſo doth encorage vsus, bicauſe it pleſeth him to allowe this our miſerable beggarly, and ſ…lender obedience, and nat only allowing it, but alſo reputing and taking it to be high honour vntounto him. Many other thinges do corage vsus therto as the rewardes neceſſary and expedient for this lyfe, for the mayntenaunce of the church, with rewardes offered to vsus of the Lorde at tymes conuenient for our Fayth, and the practice thereof, as certayntie of meat and drinke: peace good ſucceſſe in al our callinges, in our ſtudies, in the gouerning of the church and of the common welthe, honeſte and vertuouſe chyldren. &c. Theſe be greate rewardes: but the blindnes of the world is ſo great, that the commaundement of god, and mention of eternal payns doth nat much moue and ſtyrre theyr mindes. They knowe nat howe neceſſary theſe corporal benefites are for vsus and howe much it ſkylleth to vſe them wel.

¶ LET vsus praye therefore vntounto God for our lorde Ieſu Chriſte ſake, whiche doeth pray for vsus, to ſtyrre vp vertue in vsus, to teach and gouerne vsus in his holy ſpirite, euen as he promiſed to giuegive the holye Ghoſte to them that wolde aſke and call for it.

¶ The fourth queſtion.

AS concerninge the diuerſitie of ſinne: when we ſay y^t the dregges of the olde ſinne remayneth in vsus after our newe byrth, and Fayth alſo, it is neceſſary that we make a diſtinction of ſinne, bycauſe that no man ſhall thinke that aduoutry and ſuch other deuelyſhe abhominations can be in place where Faith is. In my boke of common places I hauehave written large, as touchinge deadly and denial ſinne. Wherefore nowe brefely I wyl ſhewe & teach the reder therof. When we be ones iuſtified by Faythe: then muſte the iuſtice of our good conſcience in good workes folowe and appeare of neceſſitie. Thys thynge doth the teachinge and doctryne of Chriſte teache and commaunde often tymes openly, and Paul the fyrſt epiſtle and fyrſte chapiter to Timothie. The whole ſumme of the commaundemente is a perfect louelove frome a pure herte, and p. lxiiifrom a good cōſcience, and from a faith nat fayned. It foloweth in the ſayde chapiter, ſe that thou doeſt fyghte a good fyght, hauyng Fayth and a good conſcience. Alſo the ſeconde epiſtle to the Corinthians and the fyrſte chapiter. Thys is our glory and reioyce the witnes and teſtimonye of our conſcience. And the fyrſt epiſtle of Iohn the .iii. chapiter. If our hert doth nat cōdempne vsus, we hauehave a good truſt and confidēce to god warde Whereby we are taughte that they can nat call and make theyr inuocation on God, which hauehave theyr intent to breake his commaundement againſt theyr conſcience. Alſo the fyrſte Epiſtle of Peter and .iii. chapiter. With al ſobernes and feare, hauing a good conſcience. And to the Galathians the .v. chapiter. The workes of the fleſhe are manifeſt, aduoutry, whore huntinge, worſhippinge of forbyd thīges, which is Idolatry. They which ſo do ſhal nat enherite the kyngdome of heuen. Therfore he calleth thē manifeſt, bicauſe he condempnethe al y^e weting and w^t their knowlege do cōmit any thing of theſe againſt theyr conſcience. Wherfore Paul to the Romaynes viii. chapiter doethe make a diſtinction of ſinne ſaying. If you do lyue after the fleſſhe you ſhall periſhe and dye. If you mortifie the dedes of the fleſhe with the ſpirite you ſhal lyue. There be in godly men operations and dedes of the fleſhe whiche are corrupt affections agaynſte the which when we do fighte in ſpirite that is to ſay, nat faynyng and in Hipocriſie, but refreyninge them with the true feare of God, and a perfecte Faythe we do abide ſtyl in Grace, hauinge ſtyl in vsus the holy Ghoſte and Faythe, whiche thinge can nat be withoute greate Fayth in the mynde, ſo manifold are the enticementes and troubles of the world and ſoden motions of the fleſſhe.

¶ THE Deuyl is alway ſeking occaſions, wherewith he maye entice oure mindes and drawe them to him. Wherefore we hadde nede be alway watchynge contynuynge in Faythe and inuocation For the victory of thꝭ battayle is Chriſt which doth ouercome the Deuyll in vsus.

¶ BVT for all that our diſcipline and obedience muſt be preſent and redy callinge for helpe by Fayth. As Peter ſayeth. Be you wakinge for the Deuyl goeth ſtyl about lyke a raueninge Lion ſekinge whome he maye deuoure. And as touchinge our diſcipline it is ſayd. I do chaſten my body bringinge it into bondage. Let the feare of God continuallye reſyſt our deſyres and temptations. Let p. lxiiiiFayth call for helpe and pardon of oure infyrmitie. Let vsus marke the examples which do declare the greatnes of ſinne. and the paynes both perpetuall and alſo preſent in this lyfe therefore. As Ioſeph being tempted and moued by the tentation of his Lady and maiſtres: nat with out great battayle and fyght of mynde did reſiſt the fury of the woman and the crafty aſſaultes of the Deuyl, he perceyued that the Deuyl went about fyrſt to pollute him with ſinne, and ſo to plucke him from God: to ſpyl and robbe him of the gift of ꝓphecie, to make him naked of al heuenly ornamentes and gyftes to rayſe vp a ſclander wherby the doctrine of Ioſeph ſhulde be had in leſſe eſtimation and regarde, that God ſhulde be euil ſpoken by, and finally that the true religion, whiche was but newe ſpronge vp ſhulde be vtterly extinguiſhed and putte out of memory.

¶ SO great a ruine and decay ſhulde ſo lytle, ſo ſmall, and ſo folyſſhe a pleaſure hauehave broughte with it. For the Deuyll doethe ſe a farre of, workinge ſnares to oure diſtruction, which be inextrycable and vnpoſſible that thou ſhuldeſt euer come forthe of them, if thou doeſt ones fall into them. As Dauyd & many other vertuouſe men hauehave had the experience therof. Ioſeph conſidering al this matter what wolde folowe, didde ſtande vp ſtrongly with Fayth againſt theſe entycementes and perilles vſinge this outwarde diſcipline, and callinge for the helpe of God. So our captayne the ſon of God by Ioſeph did ouercome & breke the purpoſe of the Deuyl.

Venyall ſynne.¶ ON this faſhion when good and vertuouſe men do ſtriue againſt this infyrmitie, the infirmitie is commonly called venyal ſinne.

¶ OTHER ſinnes there be cōmitted againſt our conſcience, which we do cō myt for the nones wyllyngly. And Paull ſayeth. The workes of the fleſhe are manifeſt, that is when a man againſte hys conſcience willingly doth breake the cō maundementes of God: nat reſiſtinge temptation, but flatteringe with his owne vices and noughty deſyres. Pryuely, as Saull hatinge Dauid, or elles opēly and outwardly in outward actes and deds. As Dauid in taking away the wife of an other man. They whiche offende on this maner do leſe Grace, they ſhake of the holy Ghoſt from thē. They do caſt away theyr Fayth from them, in ſo muche that without they do repente, turninge againe to Faythe, departinge forth of this lyfe beinge in that miſerable p. lxvcaſe, they ſhal periſhe for euer.

¶ VVE nede nat in this place reaſon and diſpute of predeſtination, We wyll iudge and pronounce of our dedes, and of the wyl and iudgement of God, as the worde of God expreſſely doth teache. If Dauyd had nat repented he had ben caſt into euerlaſtinge tormente, as Saull. Mannes mynde is ſo ydle and negligent that it regardeth & paſſeth for nothing. Wherfore we muſt take good hede that we do nat flatter with that euyl, which may be couered with many colours and clokes, to make it appere to be good, honeſt and vertuouſe. Let vsus ſet before our eyes the word of God, as he ſaieth. The lanterne to my fete is the word of God. The which word beareth wytnes, that for ſuch ſinne committed: grace is gone away, and the holye Ghoſt caſt of, as to the Romaynes viii. If ye lyue after the fleſſhe ye ſhall dye. Example we hauehave in Mathewe .xii. The Deuyll returnynge backe agayne to them frome whom he was caſte out. doeth bringe .vii. ſpirites with him of a more miſcheuous nature then himſelf, and ſo entring in, cauſeth the later parte of theyr lyfe to be muche worſe than that which was paſt. Mathewe alſo in the .xiii. chap. ſpeaking of the ſede which was ſuffocated and ſtrangled with the enticementes of y^e world and Paul the fyrſt Epiſtle and .vi. chap. to the Corinthians. Go nat out of the way, for whormongers, Idolaters, Theues. &c. ſhall nat poſſeſſe the kyngdom of God. Where he wytneſſeth that he precheth to them, which before hadde receyued the benefites of Chriſte. Than he warneth nat to leſe thoſe benefytes. Alſo the fyrſt Epiſtle to the Corinthiās. x. chapiter. Be you nat ydolaters, let nat vsus be whormongers, as ſome of them were, and peryſſhed in one day .xxiii. thouſand men. And the .v. cap. to the Galathians. They which ſo do ſhal nat attayne to the kingdom of God. It foloweth. He that ſoweth in fleſſhe, ſhall repe diſtruction, he that ſoweth in ſpirite ſhal repe euerlaſting lyfe. And the fyrſte Epyſtle to Timothe .v. cap. He that taketh no care and charge for his owne familie, doth deny hys fayth and is worſe than an infydel. To the Hebrewes .xiii Aduouterous perſons, and whoremongers the lorde ſhal iudge, and the ſecond Epyſtle of Peter and ſeconde chapiter. If, when they hauehave receyued the knowledge of God, and of theyr ſauiour Ieſu Chriſt, they hauehave ones eſcaped & fledde from the fylthynes of this world, and afterwarde agayne do ſuffer them ſelfe p. lxviwith the ſame vices to be entangled and ouercome, theyr latter tyme is made much worſe than the fyrſt. Mathewe .x. He that denieth me before men. I wyll denye him before my father in Heauen, Mathewe .xxiiii. He that continueth til the ende ſhalbe ſaued. Mathew .xxv. Go you from me ye curſed into fyer euerlaſtinge. I hungred and you gaue me no meat. &c. and .i. Corinth. xiii. And I had al Fayth and nat LoueLove, I were nothing Although that for our own vertues and workes we are nat iuſt, that is to ſay accepted before God, yet muſt we hauehave a newe obedience in vsus (though it be nat perfect) as men which be ruled and led with the ſpirite of God, as the ſonnes and chyldren of God. As the fyrſt epiſtle of Iohn .iii. cap. In this are knowen the ſonnes of God, and the ſonnes of the Deuyl. He that doth nat iuſt is nat of God. He that loueth nat his brother abideth in death. My litle babes, let no man deceyue you: He that doth iuſtly, is iuſte: be that worketh ſinne is of the Deuyll. The nature of man is ſo weake and redy to euyl, that it doth alway extenuate and make ſmal the greatnes of theyr offences, makinge them eyther to be none (as they do flatter with them ſelfes) or els if they be offences, to be very ſmall. But marke what bytter threateninges theſe be. What might be ſayde more ſore more terrible than theſe wordꝭ. He that worketh ſinne, is of the Deuyll, that is to ſay, he is bonde to the Deuil: he is led and gouerned by the Deuyl: being forſaken of the holy Ghoſt, and out caſt from God: as the ende of him doth teſtyfy.

¶ VVHAT a great heape of ſinnes, calamities and miſeries did the on fall of Dauyd cauſe. After that the noughty deſyre and fylthy luſte hadde ones got the vpper hande in him, thē he toke an other mannes wife. He commaunded her huſbande to by kylled, and with him many Citezins good, godly, and vertuouſe mē were alſo deſtroyed. The name of God ſuſteynynge and ſufferynge great blaſphemy. Then nat longe after the ſon moueth ſedition agaynſt his father. He taketh & vſeth his fathers wyfe in whordome: ſo conſequently folowing a moſt lamentable and pyteous diſtruction of many thouſandes of the Citezins. To be ſhort, ſedition is the mother of many euyls.The ydolatry of Salomon. By the ydolatry of Salomon what miſchefe did inſue and ryſe.

¶ THE kingdom of Iſrael was torne a ſonder,The fall of Adam. they continued in perpetuall ydolatry and deadly warres. The fal of Adam, did it nat bringe great and many p. lxviieuyls into this worlde.

¶ THIS is the mynde of the Deuyl to worke ſuche craftes for vsus when he perceiueth that we make light of ſinne, flattering our owne affections, giuinge to them the brydle and reyne at large, wherby Fayth is extinguiſhed. For Faythe which aſketh remiſſion of ſinne can nat be in them whiche hauehave theyr delyte in ſinne, nat being ſory, nor repenting thē ſelfes as witneſſeth this ſaying. Where ſhal God dwel. In a contrite hert which fearethe my wordes. They wyl nat be deliuered from ſinne, which wyllyngly delyteth therin. The teachinge of Iohn warneth vsus from whens ſinne commeth howe great an enmy we hauehave, declaring what is the entente and purpoſe of oure aduerſary: that we may learne to practice Fayth, and that Chriſte, in vsus maye ouercome this great and cruel enmy.

¶ Hytherto hauehave I declared to you the whole ſumme of the teachinges of y^e prophetes, and the doctryne of the Goſpell, concerning iuſtification or Grace, concerning our reconciliation, concerning Faith and good Workes. Wherfore for as much as this is playne and open, hauing no darknes or perplexitie, without Sophiſtical cauilations, when it ſpeaketh of y^e motions and ſtirringes which be knowen to vertuouſe mindes in the church 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 mānes 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 vsus with his lyght, and that in ſettynge and ſhewynge forth his truthe and veritie vntounto al men, the foule darke cloudes which the Deuyl hath brought in, maye by the bryghte clearenes of his p. lxviiiworde 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 vsus. Let lerned men endeuor them ſelfes to ſet forth this great cauſe and matter, plainly, openly, and diligently, that our poſteritie maye hauehave 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 hauehave a manly herte and a good ſtomake. Good and godly men muſt contende and fyght ſpiritually vnderunder 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 vsus 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 vsus his holy ſpirite and graunt vsus 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 whero… thei d… …on…de theyr iuſtifica…n by workes. Iames in thꝭ 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 vsus 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 p. lxixa thinge very neceſſary in dede as all other good workes be, but that is nat the truſte and confidence whiche we hauehave wherby we do receyue remiſſiō of ſinne as it is manifeſt. And where he ſayeth, y^t 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 workꝭ of Abraham being by Fayth recō 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 vsus 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.…he ſecond …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 ſhalbe ſaued) bicauſe he cā 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 p. lxxChriſte ſake, and ſo begynneth in vsus 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 vsus. 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 vsus trymblyng and quakyng therat, we maye nat thynke that we be accuſed bicauſe we ſhuld periſhe, but bicauſe we ſhulde thereby hauehave occaſion to ſeke our mediator the ſonne of God, whome let vsus take to be gyuē to vsus, that by him we may be deliuered frome ſinne, frome the tyranny of the Deuyll, and extreame death. Therfore when that lyfe euerlaſtinſt is begon in vsus, then we do obaye the Lawe, and kepe the commaundementes, as it is wrytten. I wyl poure forthe on the houſe of. Dauid the ſpirite of Grace and of prayer.

¶ IF I hadde in me all Fayth,The thy: t… obiectyon▪ and nat louelove, I am nothinge. Which is thus to be anſwered, as before is ſayd. I cōfeſſe that louelove is neceſſary, but the louelove of God can nat be, nor be acceptable, except fyrſt by Fayth we do receyue remiſſyon of ſinne, & imputation of iuſtice. EueryEvery man maye inuente and deuyſe of theyr owne braine a louelove of God, but the very louelove of god, which is a perfect louelove muſt be referred to the wraſteling of y^e minde and to the true motions in our inuocations and perylles. Some men there be whiche do doubte whether God doethe paſſe or regarde mannes neceſſitie and cauſes, whether that eyther proſperitie or aduerſitie doeth chaunce and happen by fortune, withoute any prouiſion and gouernance of God, or nay. Some men feling and perceyuyng in them ſelfe the angre and wrath of God, doeth in theyr afflictiōs & trobles fal down diſpairīge & rayling againſt the iugement of God. Of theſe great ſtormes and bytter ſhures of the mynde, preacheth the heauenly voyce, comforting the mindes of mē in the middes of the great waues & ſourges of theyr troubles with the promiſe of the Goſpel. When the mynde of man doth comfort and lyft vp him ſelfe with this Fayth kowledginge the mercye of god, then foldweth louelove. It is neceſſary p. lxxitherfore that Faythe doethe go before whiche aſkethe remyſſyon of ſynne. The whiche feyth dothe not leane and depende of our worthyneſſe or deſeruinges. Therfore thoughe that louelove dothe folowe, it is not conſequente: that for that louelove we be iuſtified, but for Chriſt ſake only. Men commonly do expounde this word louelove of the louelove of god and of our neyghbour, therfore I hauehave anſwered as touchynge the louelove of god. But Paule in this place ſpeaketh not of the louelove of god but of the louelove of our neighbour, which much leſſe can meryte remiſſion of ſinne: Forgiue and thou ſhalt be forgiuen. Ergo.The fourt obiection. By our forgiueneſſe & remiſſion to other, we merite to vsus our iuſtification. Theſe wordes be exhortynge to repentaunce, as be many ſuche lyke in the prophettꝭ, as Eſai the .i. Cap. Ceaſe and leaue you of from doyng euil and lerne to doo good. Then ſhall your ſynnes be wyped from you. The fyrſte part of this is a precepte of repentance. The ſecond part conteyneth a promiſe.Precept. Chriſt doth not ſay you ſhal obtein pardon for your pardon, but he commaundeth only that we do pardon and forgiue our neighbour.Promiſe. Afterward he doth giuegive vsus knowledge of a promyſe, which promyſe is dependinge of an other thynge, than of the worthyneſſe of our workes, what a trouble and vexacion wold it be to our conſciences: if we ſhuld thyncke that the pardon of god ſhoulde depende on the purenes and worthy dignitee of our forgiueneſſe & pardon to other whiche hauehave offended vsus: For be they neuer ſo well made frendes, thoſe which were at variaunce, yet remayneth ſome ſcarre & grudge of y^e old diſpleaſure. Therfore it is neceſſary ſome other cauſe & waye of remiſſion of our ſin to be ſought, and ſo to kepe the true ſence and mynde of y^e Goſpel concerning the free forgiuenes of ſinne. There is alſo ſuch an other ſaienge in Daniel. The fyrſt part whereof perteynethe to pennance or repentance, as this. LoueLove and enbrace iuſtyce, helpe the miſerable wrōgfully oppreſſed, and defend the church againſt tyrantes and perſecutours. The ſeconde part conteyneth the promiſe, as this. And thy ſinnes ſhalbe forgiuen, thou ſhalt be heled and made whole of thy infyrmities. Repentaunce muſt nedes be, and yet our forgiuenes and pardon muſt be frely giuen and receyued by Faythe. For if the promiſe ſhulde be none otherwiſe a promiſe than we are worthy depending on oure worthynes, then it ſhulde be made voide and no promiſe, as Rom. viii.

p. lxxii¶ LoueLove is the pryncipall and chifeſt of all vertuſe. Ergo.The fyft obiectyon. for louelove we are reputed iuſte. I doo denie plainly the conſequent, the reaſon is manifeſt for it wold folowe muche better if you wolde ſaye, LoueLove is the chefeſt and godlieſt of al vertuſe. Ergo. Bycauſe we canne not perfourme that louelove as we ought to do, we are nothing iuſtified for that vertue. If we had the vertues whiche the lawe of god doth require, and were without ſyn then we might be ſayde well, to be iuſte for louelove & other vertues: but bycauſe of our wekeneſſe and gret infirmite is far from that parfection of the law, not begynnyng in louelove as we ought to do, therfore the goſpel ſetteth forth an other iuſtice teaching vsus not for our owne vertuſe but for ſome other thyng that is not in vsus: that is for our mediatours ſake, the ſonne of god: to be reputed iuſt, but vnderunder a condition: that by feithe we do aſſure our ſelfe, that god is merciful to vsus for his ſonne ſake. It foloweth that we be by imputation, that is to ſaye, bycauſe it pleaſeth hym to impute it to vsus, of his only goodnes and fauour, beinge made iuſte, nat for oure owne vertues, though we ſeme to hauehave ſome beginnīg of them in vsus. But if a man wyll demaund and knowe the difference, of vertues, marke well.Fayth. Hope. Faythe receyuethe in this life remiſſion of ſinne. Hope is a lokinge and a truſting in dede after that thinge whiche is promiſed, that is oure cleane deliuerance, whiche is to come. Fayth is a conſent, wherwith the wyll of man wylleth and receyueth the promiſe, ſo beinge made quiet and at reſt, wel ſetteled in his minde, for the mediator the ſonne of God his ſake. And when the wyl is ſo contented, then the hert is at reſt and wel pleaſed, receyuyng comfort and gladnes, which is the beginnīg of a newe life. Theſe motions foloweth Hope and LoueLove.

¶ Bycauſe that Faythe doeth make vsus certayne that God is merciful to vsus we do call and loke for the other benefytes promiſed to vsus.LoueLove. And ſo louelove doth ryſe bicauſe we do knowledge that God is nat ydle, as the folyſhe reaſon of man doeth feyne, and that he is our frende, and no enmye to vsus, as the Lawe doeth declare, And that he is a merciful father, taking pitie of our great affliction & calamitie coueting to deliuer vsus. Bearing thereto his ſelfe witnes by an other ſayinge. I do liue and wil nat the death of a ſinner By this way we knowledginge that we are receyued into Grace, and our inuocations harde, and granted to vsus of god. p. lxxiiiWe do ſubmit our ſelfes vntounto him, and ſo is kyndeled in vsus a certayne reuerent louelove and deſyre to him ward, preferring God before all other thinges. Whiche louelove in this lyfe is nat brenninge as it ought to be, but very weake and colde.

¶ They do lay for them this word and vocable (Rewarde), ſayinge. The lyfe euerlaſting is called a rewarde. Ergo,The ſyxte obiection. good workes do deſerue lyfe euerlaſting. I wil nat ſeke any crafty interpretation of this vocable rewarde, but the thing and matter it ſelfe muſt be ſubſticially mayed and pondered.

¶ The pſalmiſt ſayeth: Enter nat into iudgement with thy ſeruant, for in thy ſight, no liuing creature ſhal be iuſtified Alſo what man doth knowe and vnderunder ſtand our offences, which declareth that by our vertues we canne nat merite lyfe euerlaſting, making them to be the price and rewarde of the ſame lyfe. Before I gathered togyther many teſtimonyes whiche do teache vsus that in thoſe men whiche be regenerated a newe by the ſpirite of God there doeth remayne ſynne. which teſtimonies in this place we muſt lay before our eyes. And let eueryevery man examine his owne conſcience, whether he had rather that lyfe eternal ſhulde be giuen to him for Chriſte ſake, or to be payed to him as a rewarde for his merites. Thou wolde peraduenture ſay to me.

¶ If ſo be that lyfe eternal ſhulde be giuē to him for Chriſt ſake, thē men wold nat care muche howe lytle good dedes they did. Wherto I anſwere. That contrarywiſe deſperation doth cauſe greate negligence in doinge well. And verely they muſt nedes diſpayre, which do ymagin that lyfe euerlaſtinge is giuen after our deſeruynge.

¶ The which daungerous peryl our fathers were wel ware of. Therfore Auguſtine and Bernarde agreinge to the Apoſtle his wrytyng, ſayde that frely for Chriſt ſake is giuen lyfe euerlaſting to him that beleueth, and as Paul forther more doth teſtyfy with theſe wordes. The gyft of God, is lyfe euerlaſtinge thorowe Chriſt Ieſu our Lorde. Thys is no vncertayne gyfte, the Lorde commaundinge that we do beleue, and that we ſhall receyue lyfe euerlaſtinge for Chriſt ſake alone, as Iohn the .vi. chap. This is the wyll of the father: that all men which beleueth in the ſon ſhal hauehave lyfe euerlaſting. This Fayth doeth nat conſiſt without repentance, but it doth conſyder and beholde both partes of the ſayinge of Chriſte, whiche is. I lyue, I p. lxxiiiiwyl nat the death of a ſinner, but I wyl that he repenteth and hauehave lyfe. But by which way? by the ſonne, as he ſayethe: this is the wyl of the father, that al men that beleueth in the ſonne ſhalbe ſaued, and hauehave lyfe euerlaſtinge.

¶ Wherfore natwithſtanding that repentaunce is requyred at our hande, we maye nat thynke that the condicion of oure worthynes is to be admitted.

❧ But clene contrary, repentance and truſt of our owne merites, are repugnāt and of contrary effectes, and ende, as it is written. He that reioyſeth, let hym reioyſe in the Lorde. Thou wylt ſay to me agayne. Wherfore is it called a rewarde I ſay that although that lyfe euerlaſting is gyuen frely for Chriſt ſake: yea after that it is gyuen, it doth recompence our labours and troubles. I wyl make the to vnderſtande it more playnly. This is the maner of ſpeakyng of the Lawe. He ſhall gyue to eueryevery man after his workes. Alſo theyr rewarde ſhalbe plentiful in Heuen. The ſcripture ſpeketh after the maner of the Lawe, concerning iuſtice, as though it ſhulde be of our worthynes, and likewiſe of Faith as though it were our vertues, ſaying the rewarde is gyuen to our vertues. But for all that, the Goſpel teacheth vsus, that we are nat iuſt for our worthynes: but by free acceptation, and that by fayth the benefytes of Chriſt are to be receiued, nat for the worthynes of fayth, bycauſe it is a vertue: but bycauſe it doth depende of an other which is Chriſt. This is the moſt ryght and playne aunſwere, that can be made, without any Sophiſticall cauilation.

¶ I wyll to theſe obiections of our aduerſaries, adde and ioyne certayne of theyr croked and ſophiſtical argumētes whiche beinge opened and made playne ſhal gyue much lyght to this diſputatiō and matter that we hauehave in hande.

¶ The fyrſt argument of y^e Sophiſters. Iuſtice is an obedience to the hole law Oure good workes be obedience to the whole lawe. Ergo.

By good workes we be iuſtified.

Oure good workes are no perfecte obedience.¶ The ſeconde part of this argumente called the minor, is to be denyed, for our good workes are nat a perfect obediēce vntounto the law, for as much as the nature of man is repugnant to the lawe of god. As to the fyrſt parte called the Maior. I ſay that is true, if we ſpeake of iuſtice of the lawe. For the iuſtice of the lawe is obedience to the hole lawe. But bicauſe we can nat perfourme this perfect obedience and iuſtice to the whole lawe, therfore the Goſpel doth offer to vsus free iuſtice, p. lxxvaſcribinge to vsus frely of his goodnes that, which we can nat perfourme of our ſelfe. As Paul doeth declare by thys worde and vocable imputation. The which obiectiō is very profitable, ſhewynge the difference of the iuſtice, which is of the lawe, and of that iuſtice which is of the Goſpel. It doth teache vsus alſo that this word iuſtice is taken ſomtyme one way, ſometyme an other.

¶ Wherin the mayſters of the ſentence hauehave ben ſo foule begiled, which lernīge in Ariſtotle that iuſtice doth ſignifie an vniuerſal obedience,The iuſtyce of Ariſtotle do dream that it is alwaye to be taken in that ſignification in the writinges of the Prophettes and Apoſtles, which is falſe, as it is written in the Pſalme. In thy iuſtice they ſhall reioiſe and be glad, nat meaning the vertues which Ariſtotle did wryte of: but reſpectiuely ſaying. Thy iuſtice, that is to ſay. The iuſtice which thou doeſt impute to them, nat of theyr deſeruing, but for thy mercy, making them iuſt and accepted. The iuſtice of the lawe doth ſignifie obedience, as thus. I hauehave done iudgement and rightwiſnes. But the iuſtice wherof the Goſpell ſpeaketh properly doth ſignifie reſpectiuely,The iuſtyce of the goſpell. the imputation or giuing of iuſtice to vsus whiche we hauehave nat of our ſelfe, a free acceptation and receyuing to lyfe euerlaſting wherto is ioyned the free gift of the holy Ghoſt. So when thou doeſt heare thꝭ ſayinge (to be iuſtified), remember the maner of ſpeakinge of the Hebrewes, wherby is ſignified that thou art reputed & pronounced iuſt, or els made quite of thine accuſation and vnrightwiſnes A iuſt man doth ſignifie that man which is accepted of god to lyfe eternal.A iuſt man. As the ſeconde Epiſtle to the Corinthians .v. chap. He made him, which knewe no ſin to be ſin, that by him we might be made the iuſtice of God, which is as much to ſay, that Chriſt was made gyltie for our ſakes, that we might be acceptable and pleaſant for his ſake. This is grammatycally after the meanyng of the bare wordes, For this worde iuſtice is ſometyme taken for the obedience of the law, ſometyme it is taken for imputatiō of iuſtice being very expedient and neceſſary that eueryevery man ſhulde marke well the difference therof.

¶ 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 p. lxxvithe one contrary,Contrari o… 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 hauehave 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 vsus.

Ergo. Good workes do ſaue vsus.

¶ I do deny your cōſequent, 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 ſomt…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 hauehave confidence in thyne owne wyſdome and iuſtice, to be without the feare and louelove of God: nat to be in Fayth ſo ardent as he ought to be. I do knowe men whiche hauehave made theyr boſt, that with this argument they hauehave broken down the walles of thꝭ opiniō of iuſtificatiō. But how foliſh & childiſh a thīg 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. LoueLove 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 …f Oxforde. and I thynke no boye of the paruiſ ſcholes, is p. lxxviiſo folyſhe and ignorant, but that can put this blowe aſyde without any daunger. I do graunte that perfect louelove is the iuſtyce which the lawe doeth requyre. But as I hauehave ſayde we are nat iuſte by the law. For it is vnpoſſible that louelove ſhuld be before we are by faythe reconciled. After the which reconciliation, foloweth a begynnynge of a newe obedience and lyfe, remaynyng ſtyl in vsus 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 hauehave 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 & imputatiō 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, y^t is accepted to God, nat for our owne qualities, but for an other thyng without vsus, 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 onelyonly 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 vsus, 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 p. lxxviiifor Chriſt we are iuſt, but yet by faythe we muſt certyfy our ſelfes that the ſame mercy perteyneth vntounto vsus. 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 louelove, 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 w^t the inwarde eyes, wherby alſo we muſt certayne our ſelfes, that Chriſt wil forgiue vsus. 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 conſequēt or concluſion than is conteyned in the premiſes. For it maketh concluſion of iuſtification, wherof is no mētion 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 louelove poured into our mindꝭ

Ergo. By louelove 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 expoūde by Grace we are iuſt, that is, for the vertues which be in vsus we are iuſt, they make an expoſition cleane contrary to Paul, takinge away from our ſyght the true comfort and conſolation of our ſycke mynde… …d conſciences. If when we do make our inuocation and prayer: we do beholde our owne ſelfe, thinking that the …we ſhall come to God: when we are f…ll of godly vertues, we muſte nat loke for the kingdome of Heuen before we do ſe theſe great vertues and perfectnes in vsus. Truly our myndes wolde abhorre our impurytie and fylthyneſſe, and diſpayre of the helpe of God. And the more that our myndes are vexed and p. lxxixtroubled,Thoughe thou be vnworthy lett nat to com… boldlye to Chriſte, the more they do ponder and conſyder theyr owne vnclennes & wekenes of nature. Paul therfore bycauſe he doth perceyue that we can nat bring me rites worthy ſaluation vntounto God: therefore he doth ſet forth Grace, that is free pardon and acceptation for Chriſt ſake. Therfore, although thou canſt nat bring worthines, and come worthily to Chriſt let nat for al that to come boldly in with a ſure confidence in our mediator Chriſt hauinge him therefore as Paull ſayeth our Biſſhoppe: let vsus drawe nere to the throne and mercyful ſeate of his Grace.

¶ Theſe refutations I hauehave nowe ioyned to the matter of iuſtification, that they which do reaſon and diſpute of the propre ſignification and meaning of this propoſition (by fayth we are iuſtified) may hereby be ſufficiently inſtructed. For I entende alway (God is my recorde) nothinge more than to ſpeake and declare that thynge which is both true and ryght, voydynge al maner of ſubtyl reaſonynge, to inſtruct them whiche be learners howe they maye the better put away theſe crafty cauilations, whiche they do vſe in the ſcholes.

¶ Therfore I wyſſhe and deſyre, that theſe examples may be profitable to many, both that the matter which we hauehave handeled and ſpoken of, may be the playner, and that they whiche be ſtudious of knowledge, may with the better wyl gyue them ſelfe, and theyr whole mindꝭ therto. For theſe refutacions do declare that thoſe men which ſhulde open theſe controuerſies, beinge ſo intrycate and doubtful, had nede both to be lerned, and alſo wel exerciſed in ſuche matters.

¶Let nat thoſe men which do take on them the office of true opening and ſettinge forthe of the doctryne of Chriſte, thynke that they hauehave taken a ſmal matter in hande. Therfore I pray God that it wolde pleaſe him to gouerne the ſtudyes of the vertuoſly dyſpoſed, and nat to ſuffre in his church the true knowledge of Chriſt and the lyght of his Goſpel to be obſcured and made darke, to the glory and prayſe of him for euer.

¶ AMEN.