A07407:36
The justification of man by faith onlyThe iustification of man by faith only
The justification of man by faith only: made and written by Philip Melanchthon. and translated out of the Latin in to this our mother tongue by Nicholas Less of London An apology or defence of the word of God, declaring what a necessary thing it is, to be in all mens hands, the want where of is the only cause of all ungodliness committed through the whole earth, made by the said Nicholas LessThe iustification of man by faith only: made and vvritten by Phylyp Melanchton. and translated out of the Latyn in to this oure mother tonge by Nicholas Lesse of London An apologie or defence of the worde of God, declaringe what a necessary thynge it is, to be in all mennes handes, the want wher of is the only cause of al vngodlienes committed thorowe the whole earth, made by the sayde Nicholas Lesse
Imprinted at London : In Fleet street at the sign of the George next to Saint Dunstones church by William Powell, in the year of our Lord God .M.CCCCC.XLVIII. the .XI. day of October 1548Imprinted at London : In Flete strete at the signe of the George next to Saynt Dunstones church by VVilliam Powell, in the yere of oure Lorde God .M.CCCCC.XLVIII. the .XI. daye of October 1548
Title page typeset from the transcription.
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
¶ But for what cause I pray you, is thꝭ word freely which is called in latin gratis,1 only added by Paul, & not these words also (by our works) but for Christ his sake. About the which words, not only the consciences of men, but also the Prophets and Apostles have spoken largely. It doeth comprehend in it self .ii. things most highly to be noted. It doeth exclude all meriting of our selves and our own deservings, setting as it were before our eyes the deservings and merits of Christ. In the which place specially above all other is to be observed and marked the dreadful anger and wrath of God against sin,2 in so much that no kind of oblation or sacrifice could pease and swage his wrath, but the ⟨p. xvii⟩death only of his own Son.3 On that other side the greatness of his love toward us is declared in giving his only begotten Son for our sake, which was an exceeding love far passing all other loves. The which both as well the wrath of God as the love of him (together) we must comprehend and hold fast: what time our consciences being in the conflict and battle against sin, are most sorrowfully pained and grieved. To God must we lay for us the merits of Christ,4 for whose sake we must both ask and surely trust, and look for pardon: not for our merits sake In this point consisteth the whole end of this conflict and battle. The mind being in great fear of the wrath of God doeth not seek to know whether God will be merciful to them which have sufficiently merited, and can show many godly deeds and other gay virtues. For that thing the mind knoweth well enough without any question that is to say, that God is good and merciful to them, that are worthy and without sin for the knowledge of the law, which we do bring into the world to us (as soon as we are borne) doeth teach us that God is good and merciful to them which are good, it ⟨image 18⟩is not that thing which the mind and conscience seeketh after, but an other manner of trying, that is: whether God will be merciful to the unworthy, and to the sinner, yea or nay: wherein this word freely, doeth declare what difference is between the Gospel and the law. For the law doeth teach that God is good and merciful: