A07407:64
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.
¶ AND that grace doeth signify the reconciliation and free acceptation promised for Christ sake, many sayings of the Scriptures do bear witness. As, ye are not under the law, but under grace, perceiving that the just man, though he be not clean and pure from all sin, yet is not accused, because he is under grace, that is to say, accepted and pleasant to God for Christ sake. For he will not that man shall think him self accepted and pleasant to God for his own virtues and good qualities: but only for Christ his sake. As Paul Rom̄. iiii. cap Therefore by faith and through grace that the promise might be made firm, certain, & stable. Our own qualities and virtues can not make our conscience certain of remission of sin, but only for the free mercy promised for Christ. Wherefore: for this place, the gloss of the Popish sect, teaching that grace doeth signify our own virtues, is far unmeet and nothing agreeable. The .v. ⟨p. xxxi⟩cap. to the Romans, witnesseth the self same saying. Where as sin was most abundant: there was grace most plenteous, that is the free mercy of God did then shine most clear, when the greatness of our sin is most perceived and seen. We also then do feel that for none of our own merits, we do obtain pardon and remission of sin but for Christ. And to the Ephes. i. cap. Predestinating us through Jesus Christ: after the pleasure of his will, to the praising of the glory of his grace: meaning none other thing by these words, than that the free mercy of God, not our virtues out to be commended and praised. And to the Galatians .ii. cap. I do not contemn and dispraise the grace of God, for if so be that our justice is of the law, then Christ hath suffered in vain. He sayeth not, I do commend and boast my self of my virtues and perfectness: but I am proud (sayeth he) of the mercy of God: Whereby I do believe through the death of Jesus Christ that God is merciful to me. And the second Epistle to the Thessalonians .ii. cap He gave us good hope in grace. He biddeth us not hope and trust in our virtues, but in the free mercy of God, promised for Christ sake. And to the Hebrews ⟨image 32⟩the .iiii. cap. Let us draw near with a sure trust and confidence unto the throne of grace, that is of the mercy which is promised. It is evident by this to see that by grace is not meant our own virtues.