Therefore here be two principal parts (that is to say) contrition, and faith. And in the first chapter of Mark Christ saith: Do ye repentance and believe the gospel. 1where in the first part he rebuketh since, and in the latter part he doth comfort us, and showeth remission of since. For to believe the gospel is not that general faith, which devils also have: but it is properly ⟨image 109⟩to believe that remission of sins is freely given for Christs sake. For this is disclosed and showed in the gospel. Ye see here also two parts to be joined together, I mean contrition, when sins be rebuked. And faith when it is said, Believe ye the gospel. If any any man will say, that Christ doth comprise here also the fruits of repentance, or the hole change of life, we will not disagree to him. For this is sufficient to us, that these principal parts be named, contrition and faith. Paul commonly every where, when he describeth the conversion or renovation, maketh these two parts, mortification, and vivification, as in the second chapter to the Colossians.2 In whom ye be circumcised with circumcision not done with hand that is to wit, by laying of or putting away the body of the since of the flesh. And afterwards, In whom ye be also resuscitate by faith of the efficacy and might of god. Here be two parts. The one is ca••ing of or putting away the body of since. The other is resuscitation by faith. And these words, mortification, vivification, casting of or putting away the body of sins, & resuscitation ought not to be understand Platonically of a feigned mutation: but mortification signifieth true terrors, such as be of men which be dying. which terrors nature could not sustain, if it were not holden up and comforted by faith. So like wise casting of the body of since, he calleth that, which we commonly call contrition. For in those sorrows natural concupiscence is purged and rid out. And vivification ought, to be understanded, not a Platonical imagination, but the consolation ⟨image 110⟩which truly maintaineth life, fleeing away in contrition. There be therefore here two parts contrition and faith. For sith it is so, that the conscience can not be set at peace and rest but by faith: therefore faith only doth quicken, according to that saying. A righteous man shall live by faith.
Therfore here be two principall partes (that is to say) contrition, and fayth. And in the fyrst chaptre of Marke Christe saythe: Do ye repentaunce and beleue the gospell. 1where in the fyrste parte he rebukethe synnes, and in the latter parte he dothe conforte vs, and sheweth remission of synnes. For to beleue the gospell is not that generall fayth, whiche deuyls also haue: but it is proprely ⟨image 109⟩to beleue that remission of sinnes is frelye gyuen for Christes sake. For this is disclosed and shewed in the gospell. Ye see here also two ꝑtes to be ioyned together, I meane cōtrition, whan sinnes be re•uked. And fayth whan it is sayde, Beleue ye the gospell. If any any man wyll say, that Christe doth comprise here also the frutes of repentance, or the hole chaunge of lyfe, we wyll not disagree to hym. For this is sufficient to vs, that these principall partes be named, contrition and faythe. Paule cōmonly euery where, whan he describethe the conuersion or renouation, makethe these two partes, mortification, and viuification, as in the seconde chapitre to the Collossianes.2 In whom ye be circuncised with circuncision not done with hande that is to witte, by layeng of or puttynge away the body of the synnes of the flesshe. And afterwardes, In whom ye be also resuscitate by faythe of the efficacie and myght of god. Here be two partes. The one is ca••īg of or puttyng away the body of synnes. The other is resuscitation by fayth. And these wordes, mortification, viuification, castyng of or puttynge away the body of sinnes, & resuscitation ought not to be vnderstande Platonically of a fayned mutation: but mortification signifiethe true terrours, suche as be of men which be dyenge. whiche terrours nature coulde not susteyne, if it were not holden vp and conforted by faythe. So lyke wyse castyngof the body of synnes, he calleth that, whiche we cōmenly call cōtrition. For in those sorowes naturall concupiscence is purged and rydde out. And viuification oughte, to be vnderstanded, not a Platonicall imagination, but the consolation ⟨image 110⟩whiche truely mayntaineth lyfe, fleynge away in cōtrition. There be therfore here two ꝑtes contrition and faythe. For sythe it is so, that the conscience can not be set at peace and rest but by fayth: therfore fayth only doth quicken, accordynge to that sayenge. A ryghtuous man shall lyue by faythe.
- 1A general faith and a special faithA general fayth and a special fayth
- 2Col. 2.
