Even those that were called the ancient doctors, have perverted the kindly sense of the holy scripture, and were as utterly bewitched by Satan, and yet the wretched world hath bin so blind, that it could not perceive it. These kind of men have expounded this saying, that we be not justified by the deeds of the law, to import that we be not justified by the deeds of the law, to import that we be not justified by circumcision, or by abstaining from any certain kinds of meats, or by keeping such a holiday or such a feast, whereas notwithstanding S. Paul treateth of none of all those things. He matcheth Gods grace against all our works, and finally showeth that we cannot bring aught unto God, but that we must be fain to be admitted freely of him. That is S. Pauls drift. And if we should not set the same mark before our eyes, surely all the doctrine that is contained in this Epistle, would be but fond matter. Furthermore let us mark,1 that S. Paul doth oftentimes say simply and without addition, that we be justified without works: like as in the third Chapter too the Romans, he saith we have a clear and sure proof of our righteousness, namely that we be righteous before God through the remission of our sins, and not by our works. He saith not there, by the works of the law▪ ⟨image 103⟩but he setteth it down single [without addition,] to the end that all mouths should be stopped, and all starting holes be taken away▪ Yet is it not without cause that he speaketh of the works of the law, to bring to nothing all the services that men can allege too bind God withal, as though they were able to become righteous of themselves. For as we shall see hereafter, although we were as perfect as Angels, yet could not that bind God at all, if it were not for that he of his own good will hath made this promise in his law,2 he that doth these things shall live in them. Then if we go about to get favour at Gods hand for our own works sakes, we must not dispute philosopher-like, that God oweth us any wages or recompense for the seruis that we have done him: for we be his, and we cannot bind him by aught that we can do. How then may our works be recompensed as though they were available before God? Even because he hath promised so to do. It is the covenant which he hath made with us in saying, he that doth these things shall live in them.
Euen those that were called the auncient doctors, haue peruerted the kindly sense of the holy scripture, and were as vtterly bewitched by Satan, and yet the wretched world hath bin so blynde, that it could not perceyue it. These kinde of men haue expounded this saying, that wee bee not iustifyed by the deedes of the law, to import that wee bee not iustifyed by the deedes of the law, to import that we be not iustifyed by circumcision, or by absteyning from any certaine kynds of meates, or by keeping such a holyday or such a feast, whereas notwithstanding S. Paule treateth of none of all those things. He matcheth Gods grace against all our workes, and finally sheweth that we cannot bring aught vnto God, but that we must be faine to be admitted freely of him. That is S. Paules drift. And if we should not set the same marke before our eyes, surely all the doctrine that is conteined in this Epistle, would be but fond matter. Furthermore let vs marke,1 that S. Paule doth oftentimes say simply and without addition, that wee bee iustified without workes: like as in the thirde Chapter too the Romanes, he sayth we haue a cleere and sure proofe of our righteousnesse, namely that we bee rightuous before God through the remission of our sinnes, and not by our workes. Hee saythe not there, by the workes of the lawe▪ ⟨image 103⟩but he setteth it downe single [without addition,] to the ende that all mouthes should be stopped, and all startingholes be takē away▪ Yet is it not without cause that he speaketh of the workes of the law, to bring to nothing all the seruices that men can alledge too bind God withall, as though they were able to become righteouse of themselues. For as we shall see hereafter, although we were as perfect as Angells, yet could not that bind God at all, if it were not for that he of his owne good will hath made this promis in hys law,2 he that doth these thinges shall liue in them. Then if we go about to get fauour at Gods hand for our owne works sakes, we must not dispute philosopherlike, that God oweth vs any wages or recompence for the seruis that we haue done him: for we be his, and we cannot bind him by aught that we can do. How then may our works be recompenced as though they were auaylable before God? Euen bycause he hath promised so to do. It is the couenant whiche he hath made with vs in saying, he that doth these thynges shal liue in them.
- 1Rom. 3. d. 27
- 2Levi. 18. a. 5Leui. 18. a. 5
