scholemen haue handled the matter lurketh a great and venomous subtletye whyche is in that vertue is made the genus or generall woorde vnto fayth whereby fayth should séeme to bée contayned in the predicament of qualitie whiche before is shewed false and therefore he had affirmed before in the. 27. distinction of the seconde booke that no qualitye in the mynde can be a vertue vnlesse by charitie it be there formed for thus he writeth there Charitas est spiritus sanctus quae animae qualitates informat sanctificat vt eis anima informetur sanctificetur sine qua animae qua'it as non dicitur virtus Charitye is the holy Ghost whyche charytie doth forme and sanctifie the qualytyes of the minde that by them the minde may be formed and sanctified without which charitie no qualitie of the minde is called a vertue Here shineth the cause of his former foundation in that they make vertue the genus or generall worde vnto fayth namely because he woulde expresse fayth to be a qualitie by charitie formed in the mind And forasmuch as all qualities of the minde be actions or workes therefore in that he imagineth the same charitie to forme fayth he thinketh him selfe to haue geuen a substantiall cause why fayth in our iustification should be considered as it is a worke and not otherwise So that all his course herein is runne onely to this end namely to teach that iustification consisteth in workes and that fayth iustifieth in respecte that it is a worke and not otherwise And that this is his meaning it is plaine by that question out of the aunswere whereof his forenamed authoritie was alledged which is this Cur ergo dicitur fides mereri iustificationem vitam aeternam ex ea ratione dictum accipitur quia per actum fidei meretur illa VVhy sayth he is fayth said to deserue iustification and eternall life it is vnderstand to be said for this cause because by the acte of beleuing it deserueth those thinges Now doth it euidently appeare why vnto fayth he applied that definition out of the discourse about the subtiltie wherof this one thing is gathered worthy the noting namely the ouerthrow of the scholemens owne smoky distinction of formed and vnformed fayth wherewith so greatly they please them selues for by thys definition it is euident that there is no other fayth but onely forined fayth But to know what hereby is ment it is necessary to note that that qualitie of the minde which by charitable workes expresseth it selfe outwardly to beleue they call formed fayth And againe that qualitie of the minde which likewise beleuing though by charitable workes it declare it not they call vnformed fayth which by the doctrine of this deceauer is euident to be no fayth at all For if it be fayth by hys definition it must be a vertue and if it be a vertue it must by hys forenamed authoritie be formed in the minde by charitie or els he affirmeth it to be no vertue Wherfore seing thys their qualitie is vnformed therefore by hym it is no vertue and being no vertue by hys definition of fayth it is no fayth and that thys is that which out of hys owne doctrine is to be gathered it also appeareth by this question which he afterwardes in the 5. question of the 23. distinction of the 3. booke putteth An illa informis qualitas mentis quae in malo Christiano est fiat virtus cum sit bonus VVhether the same vnformed qualitie of the minde which is in an euill Christian be made a vertue when the man is a good Christian Here you plainly see that he flyeth the name of fayth and calleth it an vnformed qualitie and not vnformed fayth knowing that that vnto hys own definition had ben a flat antithesis Thus is it euident both how their doctrine is at warre within it selfe and also that as the same is vtterly strange frō the true doctrine of Christ so are they driuen to forge termes of arte accordingly for the same such as the Scripture can not acknowledge the cause whereof may séeme to haue bene thys that for asmuch as the matter of iustification of workes which is the prowler for all theyr prouision is by the whole course of the Scriptures ouerthrowen and the office therof attributed to fayth Therfore sought they such blynd definitions of fayth as in reteinyng the name of fayth for fashions sake myght neuerthelesse reserue vnto workes the soueraignitie still Which beyng imagined there remayned this one thing behynd that for asmuche as their ende was to seke a generall gayne of all men aswell of the bad as the good by this their deuised Religiō it was of necessitie that this their fayth beyng one of the pillers therof should conteyne in it some such plausible proprieties as with pleasaunt allurementes and shewes myght minister matter both to good and bad to feede thē selues with opinion of the possession of true fayth vnder the couloure thereof For the doyng wherof it was necessary that it should conteyne in it two diuers kynds proportionall to the condition of the two diuers subiectes which should possesse the same namely the good and the bad And hence semeth their subtile distinction of formed vnformed fayth to haue growen Their formed fayth was onely perculiar to theyr good men such as by theyr charitable workes had formed the same and geuen it the true nature and forme Namely by offeryng at pilgrimages buyldyng chauntreis bying of pardons and such other stuffe And their vnformed fayth is a medicine for all hell houndes and rake helles for none cā be so wicked but if he acknowledge theyr Churche they will thus far comfort him that he may persuade hym selfe that notwithstandyng all hys vilanies yet hath he in him all good and true fayth necessary vnto saluation Mary they say yet it is vnformed Surely it is lyke to that which hath bene fayned of the Beares whelpe namely that it should bee whelped a rude lumppe without shape which the dame with the lickyng of her toung doth perfectly forme So the possessours of this theyr vnformed fayth by the lickyng the same not with theyr tunges but with the charitable workes of theyr pursse taught in the rules of their holy Churche may forme it at their owne pleasure yea if they lyst after the best fashion the more cost the more perfection Truly this semeth to to haue bene the grounde of theyr doctrine herein for what soeuer they say of fayth they meane thereby no other thyng but that a superstitious humblenes and blynde obedience to the penny prowlyng doctrine of their counterfeyte Churche is true and Christian fayth though the possessor therereof know neither how GOD wil be worshypped in Christ nor how by hym he is made gratious and mercyfull vnto hym This is theyr fayth to beleue nothyng determinately nor with assuraunce of knowledge but alwayes vnder this condition if the iudgement of their Churche so allow
discerne thynges that differ to iudge betwene good works and counterfeite workes betwene true religion hipocrisie that so through that knowledge they might haue iudgement how to lead a pure and Christian life which without the knowledge of the wyll of God is vnpossible And agayne the same Paule to Philemon See that the fellowship sayth he that thou hast in the fayth be fruitfull through knowledge of all good things which are in you by Iesus Christ Hereby it appeareth that without vnderstanding of the will of God no good workes can be wrought But Paul playnely affirmeth that all thei that be not already iustified in Christ haue no vnderstanding The naturall man sayth he perceaueth not the thinges that belong to the spirit of God for they are but folishnes vnto hym Then if he perceaue not nor vnderstand the thynges that please god It appeareth by that is sayd before that he can by no meanes do the worke that shall please god Hereby it both playnely appeareth that the knowledge of the wyll of God is required to good workes and also that none that is not iustified hath that knowledge Now touching that vnto good works there is also required in the doer affection delight towardes the same that is euident by the definition of good workes expressed in the 8. chapter where it appeareth that they be nothyng but an execution of the commaundementes whereunto the whole affection of man both body and soule is required as in the. 4. chapter appeareth which also is confirmed by the example of those of whose good workes the scripture beareth witnes Thus sayth Dauid If my delight were not in thy law I should haue perished in my trouble And agayne my delight was in thy commaundementes And agayne thy testimonies haue I claymed as mine heritage for euer and why they are the very ioy of my hart And agayne Lord what loue haue I vnto thy law al the day long is my studie therein And agayne my delight shal be euer in thy statutes And agayne for I loue thy commaundementes aboue golde precious stone Thys affection of the hart is required to the performaunce of good workes whereof how greatly they be short that be onely possessed of the naturall man and not iustified in Christ it is more then euident by the playne wordes of God hymselfe In Genesis he sayth thus my spirite shall not alwayes striue in man because he is fleshe And a litle after The Lord sawe that the wickednes of man was great in the earth and all the imaginations of the thoughtes of his harte were onely euill continually And agayne in the 8. chapter the imaginations of mans hart is euill euen from hys youth Here appeareth that the affection of the naturall man is onely this affection to rebellion desire so contempt and lust to disobedience Thus it is euident that in all those which be not already iustified in Christ their is neither vnderstanding how to please God nor affection thereunto And so consequently no good worke seing it is proued that no worke cā be good but where both they be ioyned together which also is euident by that which is sayde in the fifth chapter Surely if these men had bene as carefull searchers of truth herein out of Gods holy worde as they haue bene of mistes and clowdes out of Aristotles schole to darcken shadow the brightnes thereof they woulde neuer haue sought with so many subtil distinctions and false definitions without al ground of Gods worde to haue builded themselues the labirinth of errour maze of their owne confusion But woulde contrariwise haue humbled themselues vnto the spirite of God and haue considered the ende of hys purpose in mans saluation But they not considering that to be the prayse and glory of hys owne grace and enforcing the rigor of the outward sounde of some wordes in the scripture haue gathered workes to be the cause of mās iustification where if they more narrowly cōsidered they should see that faith is the onely meane by which workes are indued wyth the title of goodnes forasmuch as no good worke can be wrought but by a man alredy by faith iustified and appareled wyth the righteousnes of Christ by meanes whereof the blemishes and imperfections thereof are through mercy couered which otherwise if the same workes were wrought by an vnbeleuyng man they woulde appeare in the sight of God most filthy for of mercy it commeth in respecte of Christ that the most perfecte workes are not layde to mans charge for sinne Out of this ground gathered from God truth this rule of Christian religion is concluded that where soeuer righteousnes or iustification is in the Scripture imputed to workes it is not imputed to them as though they were the cause of righteousnes that is to sayas though they going before iustification did procure or purchase the same but farre otherwyse it is imputed vnto them as vnto the fruit of the righteousnes of fayth which after iustification doth witnes and declare that the doer is iustified by fayth by apprehending of Christ in respecte of whom mercy couereth the spottes of that worke from the sight of Gods iustice so that sinne is not imputed to man for the same Hic murus ahaeneus esto Let this to a Christian conscience be a wall of brasse Now this foundation layde let vs séeke by thys rule to vnderstand those Scriptures which the aduersaryes for theyr filpursse doctrine of iustification of workes haue forced into open combat both agaynst theyr owne naturall sense and agaynst the ende and scope of Gods purpose declared in the Scriptures touching mans iustification wherein to séeke to answere to all theyr subtill and shameles wranglings were more tedious then profitable And touching the multitude of wordes more paynefull then possible Though touching matter Gods truth being iudge inough hath bene sayd already where-fore to auoyde all extremities and kéepe my selfe within my power touching wordes and yet not to passe the reste with silence I will ouerlooke a fewe of their principall ragges which they call reasons wherein theyr errour being opened the smaller of them selues will drop a sunder vntouched Wherefore firste of all that playnnes might be ioyned with the breuitie for which I labor let the Scriptures which they make challengers in thys fraye be gathered together into these sortes In the first sort placyng those which promising reward to workes procure men to labour for the same In the second sort such as by the sound of wordes séeme to take iustification from fayth or geueth the same to workes And in the last sorte those Scriptures wherin the righteous thallenge at Gods handes reward of theyr innocency righteousnes Wherfore by examples of euery of these sorts let vs séeke truely to vnderstand them by theyr agréement with thē selues and the rest of the Scriptures that as of God there is but one spirite and one truth so the same truth by the consent
so by hys abondant mercy he rayseth vs vp agayne The mercy of God farre excedeth hys other works Iohn 4. Rom. 8. Gen. 3. All creatures vnder heauen reuerence God in their kindes sauing onely man. The Sunne The Moone Starres The Ayre Lightning Thunder Hayle Snow Rayne Wynde The earth declareth the magnificence of god Beastes Fishes Foules Birdes in the ayre Trees Plantes A glasse wherein man may beholde himselfe Rom. â— Act. 14. Gen. 3. Gene. 22 Psal 135. Esay 19. Exod. 6. Leuit. 29. Deut. 6 Leuit. 19 God commaundeth vs to loue him God commaundeth vs to loue hym Definition of loue What it is to loue the Lord our God. Rom. 13 Deut. 6 Math. 5 Deut. 6. Leuit. 19. Definitien of the law Mans corrupt nature Man can not satisfy the law A false and corrupt doctrine God freelyâ— and of hys purpose procured mans redemption Gene. 3 As God is true so did he bind him self to perform mans deliuerance God renued his promyse for the resto ring of mankinde Gene. 22. Gene. 28. Gene. 3 Gene. 22. To the children of Israell God first gaue the law Two offices of the law The outward office of the law The spirituall office of the law 1. Cor. 15 Rom. 3 2. Cor. 3 Rom. 7 Rom. 4 Rom. 5 Gal. 3. Rom. 7 Gal. 3. An obiection of the papistes An answer Rom. 8. Cor. 2. De spiritu lite Cap. 36. Lib. de bono mortis Cap. 3. Super cantica ser 50. Lib 3 contra duas epist. Pelag. cap. 2. De lit et spi ad Marcellinum cap. 17. Asollico epist. 200. Expo quarundam epist. ad Rom .x. In lib. exposit epist. Paulâ— ad Galatas Super Ioan. tracta 3 cap. 1. The law doth shew 〈…〉 nne but not take away sinne The geuing of the law was horrible fearefull Exo. 34 Gal. 3. Esa. 7. Mich. 5 Gen. 49. Daniel 9. Esa. 53. Zac. 9. Esay 62. Zac. 9. Christ is the full raunsome and reconcilement â—or mans trangression 1. Cor. 15. Adam the first man made vs bond to 〈◊〉 And Christ the second man hath made vs free from sinne Ozee 13. Col. 2. Christ is our Aduocate to the father Esa. 53. Eph. 2. By Grace we are saued thorough faith and not of our selues Only fayth apprehendeth the promises of god Sola fides Grace Fayth Iustification Righteousnesse workes Definition of grace 2. Tim. 1. Eph. 1. Rom. 3. Titus 3 Eph. 2. Grace defined by the papistes Definition of habit Pelagians hereby 3 Reg. 18. Lament 5. Ezech. 11. Psa 51. Ioh. 6. Fayth diuersly taken in the scriptures Math. 13 The definition of faith Ebr. 10. 〈◊〉 Ioh. 5 In Mat. 5. De spirit et litera cap. 3 Act. 15. The opinion of the Schoiemen and Papistes of Fayth Sent lib. 3 distinct 23. Cap 1 The vnformed fayth of the Papistes The formed fayth of the Papistes Righteousnes how it is taken in the Scriptures and also Iustification Definition of iustification Rom. 4. Iustification taught by the Papistes Definition of workes Inward workes Outward workes Definition of good workes Math. 5. Works are a testimony of mans election 2. Peter 1. The errors of the Pa 〈…〉 s abo 〈…〉 workes Preparing worke of congruent merite There is no middle estate betwene God and the Deuill Eph. 2. Coll. 2. The work of the worker workes of Supererogation Blasphemy to Christes death and passioÌ„ Penaunce Christ Satisfaction Rightcousnes is un 〈◊〉 unto vs by the f 〈…〉 〈…〉 o sence and good will of God. Onely fayth attey neth 〈…〉 cation Ioh. 4. Only fayth John. 6. Fayth Fayth Fayth Ioh. 11. Fayth Ioh. 12. Fayth Act. 10. Only fayth Act. 16. Fayth Rom. 3. Fayth iustifieth without the vewes of the law Rom. 4. Fayth Fayth Fayth iustefieth Fayth iustefyeth without workes of the law Faith saueth Fayth iustiuÌ„eth Rom. 11. Gala. 2. Gal. 3. Abac. 2 Gal. 3 Gal. 5. Fayth and not workes iustiuÌ„eth vs Titus 3. Augustide tempore serm 61 Solafides Faith alone Exclusa est gloriatio Solafides Rom. 3. Only fayth Sola fides Fayth noly Sermon 7. Sola fides Fayth only Serm. 8. Sola fides Chrisostom in priore ad Timoth. Cap. 1. Homel 4 Sola fides Fayth only Sola fides Fayth only Serm de fide et lege Sola fide Basilius homilia de humilitate Ambrosuâ— Roma 4. Sola fides Fayth only Sola fides Fayth only Rom 4. Sola fides Only fayth Rom. 9. Sola fides Only fayth Rom. 11. Solaf ides Only fayth Fayth only 1. Cap. 1. epi ad Corinth Sola fides Fayth only Sola fides Fayth is not the efficient cause of our iustification but God only Newnes of life Rom. 6 Rom. 6. Col. 3. Eph. 4 Col. 3 Eph. 4 1. Cor. 6. Titus 2. Col. 1 Eph. 2. Mar. 12. Luke 11. Gre. lib. 24 cap. 12. moralium The deuill is a great enemy to a vertuous good life Rom. 7 True fayth is knowen by good workes Tit. 3. Good workes are the fruites of good fayth Ephes 1. True fayth must be witnessed by deedes De vocatione gentium lib. 1. Cap. 8 Good workes Rom. 8 Good workes De 12. abusionibus Cap. 7 Definition of faythfull workes The good workes of the law The good workes of the faithfull Good workes follow iustification not iustification worke Eph. 2. Libro de fide et operibus cap. 14. In euangel Ioh. trac 86. Two thinges required to euery good worke Ose 6. Ose 4. Mat. 12. Iob. 23. Psal 119 we cannot leade a pure christian life without the knowledge of the will of god Phil. 1. 1. Cor. 2. Psal 119. Affection of the hart is required to the performaunce of good workes Man of his owne nature hath affection to rebession and Iust to all wickednes The Papistes haue builded a labirinth of error and a maâ—e for their owne confusion Such scriptures as promising reward to workes procure men to laboure for the same are aunswered and expounded An answer to the argument of the papistes Eph. 2. Esay 53 Esay 60. Esa. 61 Esa. 60. 61. Eph. 1. What price and value our workes is accompted of in the scriptures Gen. 8. Iob. 4. Iob. 25. Pro. 20 Psal 143. Iere. 1 Esa. 64. Iob. 15 3. Esor 4. Rom. 7. Rom. 3. Cardinall Caietan If no man can do that he ought I pray you what place leaueth this Cardinall to vndue workes or workes of sunetero gation Thus can God vse his enemies to make them sometimes confesse the truth agaist them selues Morah lib. cap. 28. The opinion of y fa. thes concerning merits Origenes Rom. 4. Augustin in Psal 30 We haue no fayth that can deserue grace for it is freely geuen vs of God. There goeth no merites of man before the grace of God. Dutie or debt hath two senses He that laboureth is worthy of his hire A debt that groweth of loue not of duetie Where this worde debt or duetie is truely vnstand there no desert is looked for De natura gratia Cvp 4.
The grace of Christ commeth freely and not for merues sake August de câ—uitate dei lib. 14. cap. 1 August de spiritu et litera cap. 18 Ibidem Cap. 13. By fayth to Iesus Christ we are iustified IbideÌ„ in Psal 31. No merits but mercy preueâ—ed out iustification August in expositione 2. Psal 31. IbideÌ„ in Psal 18. We are frely iustified in the bloud of Christ God of hys owne mercy hath saued vs. IdeÌ„ in Psal 5. IdeÌ„ in Psal 142. God for the glory of hys names ake doth freelye sane vs by his grace and mercy Idem de teÌ„pore sermone 49. Ambro. de vocatio gent. libro 1. cap. 5. Ad valent epist. 46 Idem lib. 2. homiliarum homilia 14 Augustine calleth such heretikes as ascribe grace to merite August Sexto epist. 105. Aug. Valentino et fratribus epist. 46 Contra duas epist. pelagionorum Lib. 1 IdeÌ„ ad Sextum Rom. praesi epist. 105. Idem libro 3. contra pelag hipognast cap. 37. De compuâ—tions cordis The reasoning of the aduersarirs Man is iustified thorow fayth wythout workes Rom. 3. Gal. 2. 25y works no man liuing shal be iustified Peter Lom bard Hilla lib. 4. de trinitate Hier. in epist. ad Gal. Cap. 1. The 〈…〉 e of the scripture consisteth not in the wordes but in the meaning of the same Workes folow iustification Fayth apprehendeth righteousnes and workes declare the apprehension Good workes declare vs to bee righteous Fayth apprehendeth Christ by whom we are made righteous The meaning of S. Iames wordes Note here the maner of speaking of S. Iames. Fayth with out workes is a dead fayth True fayth cannot be without good fruites Abrahams fayth had fruites S. Iames enueigheth not agaynst a true fayth but against a fayned false fayth Math. 19 The keping of the commaundementes of God were hable to iustify vs if we were hable to obserue them Leuit. 18 No man hath nor can keepe the lawes as God requireth them to be kept A questyon moued by a lawyer vnto Christ Christes aunswer to the lawiers question Luk. 5. This is a hard speeche to the louers of the worlde An other argument of the Papistes The Papistes accompte Christ to be very weake that beyng able to iustif 〈…〉 a man before he was conuerted were not also able to restore him if he fell after he was regenerate Hebr. 6. Hebr. 10 Luk. 12. 1. Iho. 2 Christ is our iustification both before Baptisme and after An other obiection The aunswere Rom. 4. Fayth doth iustify because it apprehendeth Christes iustification 1. Cor. 13. Fayth hope and loue Obiection Aunswere Loue fulfilleth the law Fayth is the instrument wherby we receaue our iustification by Christ An other obiection Aunswere Our iustification is done by Christ before our workes God worketh to saluation only in his children that is in the iustified God by his owne working and not be ours maketh vs his children All good workes are wrought by God in them that are iustified by fayth Psal 7. Psal 18 The righteous being vnder the mercilesse persecution lament and 〈…〉 e. The righteous cry out that they are no such offendours as the wicked report them to be The righteous offer the innocency of their causes to the iudge ment seat of god Dauid reioiceth that he held hys hand and hart from committing of wickednes against Saul 1. Sam. 20. The innoceÌ„cy of Dauid in respect of Saules crueltie Psal 51. Psal 38. 130. Psal 19. Psal 32. God must haue the whole honor of maÌ„s saluation IustificatioÌ„ why it is imputed to fayth and not to workes Eph. 2. No worke may be don vpon hope of reward 1. Cor. 11. August in epist. 1. IohaÌ„ nis tract Aduersus Iudaeos erat one The Table wherein note these two letters a. b. a. signifieth the first side of the leafe and b. the second A. ABrahams faith had frutes 112. b Adam created 1. a Adam deceaued by Eue hys wife 4. b Adam accuseth his wife 6. a Adam the firste man made vs bond and thrall vnto sinne 44. a Adams disobedience hath corrupted all mankynd 12. a. b Anavaptistes Pelagians and Papistes 11. b Argumentes made by the Papistes of good workes aunswered 95. a. b. 107. a. 115. a. 116. a. b. 117. a B BLasphemye to Christes death and passion 68. a C CHrist onely taketh away the sinnes of the world 19. a Christe the sonne of God was made man and borne of the virgine Mary 42. a Christ was perfect God perfect man. 43. b Christe is very righteousnes it selfe 43. a Christ is our Aduocate to the father 44. b Christe is our iustification both before Baptisme and after 116. b Christe the seconde man hath made vs free froÌ„ sinns 44. a Christe became accursed to make vs blessed 44. b Christ had payd the full taunsome of mannes transgression 44. a Christe iustifieth vs before we worke 119. a Conflictes attende continually vpon true fayth 81. b Corrupte doctrine of the Papistes 29. b D DAuid reioysed in hys innocency 121. a. b Death hath power ouer the vnrighteous 7. b Death hath power ouer the whole nature of man. 7. b Death is dew to all sinne 17. a Death and damnatioÌ„ reigneth ouer euery man. 19. b Deadly sinne excludeth fayth 17. a Deadly sinne veniall sinne what difference 18. a DefinitioÌ„ of actuall sinne 16. a Definition of veniall sinne 16. b Definition of loue 25. b. 26. a Definition of the law 29. a Degrees of perfection 29. b Definition of habite 49 b DefinitioÌ„ of fayth 56. b. 57. a. b Definition of workes 65. a. b. DefinitioÌ„ of iustification 62. b Definition of woorkes of the faythfull 84. b Difference betwene originall and actuall sinne 19. a Deuill is the enemy of mans felicitie 4. a Deuill and God there is no middle estate betwene them 67. a Deuill an enmie to vertuous lyfe 81. a Duetie or debt hath two senses or meanynges 101. a E. EDen the garden wherein man was placed at his first creation 1. a Errors of Papistes about workes 66. b Eue the woman was goueÌ„ vnto man to be his helper 1. b Eue deceiued by the deuil 4. b Exposition of this place of Iohn we haue receued grace for grace 48. b F. FAyth and deadly sinne can not stand together 17. b Fayth onely apprehendeth the promises of God. 47. a Fayth diuerslye taken in the Scriptures 55. b. 56. a Fayth what the scholemen thinke of it 56. a Fayth onely attayneth instification 70. a Fayth onely iustifieth proued by the Scriptures and anâ— cient fathers 70. b. 71. a. b 72. a. b. 73. a. b. 74. a. b. 75. a. b 76. a. b. 77. a. b. 78. a. b Fayth is not the efficient cause of our iustification but God onely 78. b. 79. a Fayth is aceompanied wyth newnes of life 79. b. 80. a. b 81. a Faythe is made knowne by good workes 82. a Fayth hope and loue 118. a Fayth is the instrument wherby we receyue iustification 118. b
et in lege possit deleri hoc decreuit vt solam fidem poneret per quam onmium peccata aboleret vt quia nulla spes per legem omnibus hominibus erat dei misericordia saluarentur Because sin began to be increased by the craft of the aduersary that man through the restraint mought bee found more giltie God of hys mercifull goodnes alwayes carefull for man that that which without law was transgressed might in the lawe be blotted out decreed this Namely to appoint fayth onely to be the meane whereby he would extinguish the sinne of all men that seing no hope was left to any man in the lawe they might by the mercy of God be saued Agayne the same Ambrose In Christo Iesu data est gratia quia hoc constitutum est vt qui credit in Christum saluus sit sine opere sola fide gratîs accipiens remissionem peccatorum In Christ Iesu is grace geuen forasmuch as this with God is decreed that who so beleueth in Christ is saued by fayth only without worke receauing freely forgeuenes of sinnes Agayne Hillarius vpon the 8. of Mathew hath these wordes Sola fides iustisicat onely fayth doth iustifie Notwithstandyng these authorities of Scriptures and fathers yet do the aduersaries kéepe styll theyr brasen faces and stoutly sweare it stare it out that none but heretickes and schismatickes affirme that onely faith iustifieth Truely gentle reader if thou béest not setled in error thou cāst not but see their wicked and shameles facing in crying out that we corrupt the scriptures and that none of the fathers gathered out any such sense or meanyng of them concerning which matter thou hast heard diuers of them tell theyr owne tales Now it is here principally to be noted that wher mans iustification is a free remission of sinnes and imputation of righteousnes vnto hym through fayth in Christ it may be that because the phrase of the Scriptures of these aucthorityes attribute the same so many tymes to fayth that therefore some myght gather thereby that fayth is the efficiēt cause of mans iustification which is not so for the efficient cause is onely God euē as sinful mā destitute of Gods grace is the materiall cause and as the declaratiō of Gods iustice righteousnesse in performaunce of hys free promyse to the encrease of the glory of hys grace is the finall cause And forasmuch as vnto this worke two instrumentes were requisite the one to be vsed by God whiche was Chryst of whom hée made the sacrifice and offeryng the other to be vsed by man whiche is fayth Therefore that fayth beyng as I saide the instrument whiche taketh holde of the promyse hath relation vnto the obiecte of fayth Namely vnto Chryst and the promyse and so hath the title of iustification imputed vnto it for so sayth the Scripture Abraham beleeued God and God imputed that to him for righteousnesse Whyche Paule dyuers tymes rehearseth to shewe that fayth is not the efficient cause of iustificatyon but the obiecte of fayth Namelye Chryst and the promyse And that fayth receyueth the tytle thereof onelye by imputation and not by proprietie of nature Namely because it is that wherewith man taketh holde of Christ and the promise whiche I thought worthy the notyng Thus hauyng shewed the nature of the newe couenaunt touchyng mans iustification and that fayth is the onely meane required in man to the attaynement thereof it followeth Cap. 9. ¶ To know the certayne tokens of that fayth wherunto iustification is imputed and the difference betwene the workes of the faythfull the works required in the law FAyth beyng the gift of God as Paule to the Phillippians affirmeth for vnto you sayth he it is geuen not onelye to beleue in Christ but also to suffer for hym fayth I say beyng the gyft of God is accompanyed wyth newnesse of lyfe which possesseth suche beautyes of Gods grace as forthwyth kyndle the soule or mynde wyth desire of true obedyence vnto God by ingraftyng hym both into the similitude of the death of Christ whereby he dyeth vnto sinne and also into the similitude of hys resurrection whereby hée ryseth vnto a newe lyfe beyng sure that the olde man of synne is crucified that henceforth hée shoulde no more be seruaunt to sinne So that now she trayneth hys affection towardes the thynges aboue from the thynges on the earth in that hée is dead to synne his life béeing hydden in Chryst wyth God whereby hée laboureth to mortifye the affectiōs of the earthly members as hauing put of the olde man with hys workes and put on the new whiche is renued in knowledge after the Image of God shapen vnto righteousnesse and true holines laboring not to greue the spirite of God by whom he is sealed vnto the daye of redemption but knowing himselfe the temple of the holy ghost laboreth to clense and purifie the same Whiche desire is not now kindled in hym as in respecte of merite but as proper and peculiar vnto the faith which through grace hath takē the possession of the mind wherby he is trāsformed into the similitude of Chryst so that where before he yelded himselfe seruant vnto all the workes of the fleshe now contrarywise he laboureth to pursue all the woorkes proper vnto the spirite Beyng certayne that the grace of God whyche bringeth saluation vnto all men hath appeared and teacheth hym that hée shoulde denye vngodlinesse and worldly lust◠and that he should liue soberly righteously and godly in this present lyfe Séeyng Chryst gaue him selfe for him to redéeme him from all vnrighteousnesse to purge hym peculiar vnto him selfe feruently geuen to good workes that so he might walke worthy of the Lorde in all thinges that please being fruitfull in all good woorkes and increasing to the knowledge of God because hée is hys workemanshyp created in Chryst Iesus vnto good woorkes whiche God ordayned that he shoulde walke in them Now forasmuch as these be the proprieties or fruites belongyng to regeneration whyche entreth wyth true fayth Therefore presentlye where soeuer she taketh place shée maketh her selfe knowne by these effectes and forthwith vpon her arriuall begynneth fight with the olde man of sinne and déedes of the same And whereas before whilèst the strong armed man namely the deuill kept the pallace that is possessed the soule or mynde all thinges were in peace that is man slumbred in security féelyng no fight in conscience Now so soone as a stronger commeth in place namelye the holy ghost furnishyng the minde with true faith whereupon newnes of lyfe and true godlinesse atténde Then foorthwyth entreth man into the christian fight for presently all the forenamed graces are encountred by the deuyll and the corruptyon of hys sinfull and rebellious nature according to these sayinges Hostis noster adhuc in hac vita nos positos quanto magis nos sibi rebellare
of the faythful are such workes as proceede from a heart purified through fayth Now into the other Schole or ballaunce let vs lay the workes required in the law whose definition is thus gathered out of the iiij Chapter The workes required in the law are such as proceede from the full obedience willyng desire and naturall pronesse of the whole man vnto righteousnes Thus wayed in the ballaunce it is euident that euen the very good workes of the faythfull compared with the workes of righteousnes required in the law are founde farre to lyght to satisfie the same For asmuch as the law can alow none but such as procede from a full obedience willyng desire and naturall pronesse of the whole man That is to say the lawe can alowe no workes but such as should be wrought by naturall strength desire vnto righteousnes But the good workes of the faythfull bee not so but contrarywise they are wrought through the frée grace of GOD purifiyng the heart by fayth whereupon it foloweth that the good workes of the faythfull examined by the iustice of God are insufficient to satisfie the law and haue no strength but vnder the shilde of mercy So imperfect are the best and most purest workes of the iustified that being examined by the seueritie of the law they are vnable to abide the presence thereof Thus hauyng shewed the certayne tokens of that fayth whereunto righteousnes is imputed and the difference betwene the workes of the faithful and the workes required in the law it foloweth Cap. 10. ¶ To knowe what iustificatiō or righteousnes it is whiche the scripture attributeth to workes and also what fayth it is against whiche S. Iames speaketh and why Iustification is imputed to fayth and not to workes HOw diuerslie the worde righteousnes or iustification is taken in the Scriptures is by the viij chapter declared where it is euidently proued that iustification being taken for the frée imputation of righteousnes vnto mā wherby in the sight of God he is discharged of giltiship cōmeth onely through fayth in Christ without respect of mans worthines or workes by the frée beneuolence of the will of God to the prayse and glory of his grace And that the iustification or righteousnes of woorkes is nothing els but the declaration of the same righteousnes of fayth by the outwarde fruites thereof which aunswereth that which is first in this chapiter required Yet notwithstanding the ambitious pride of the aduersaries is neither ashamed nor afeard to hold plée as it were with God for a part of the glory of mans iustificatiō arrogantly challenging the same as a deserued duetie purchased by theyr workes The contrary wherof as in the viij chapter it is manifestly proued so is the feareful error thereof by the iiij chapter euidently disproued For it is there plaine that al the workes of corrupte nature are as direct contrary to the law as death vnto life darkenes vnto light or colde vnto heat And yet out of that hatefull hourd must they of force take their counterfeit store Séeing they wil néedes haue workes to iustifie for that enferreth that those workes must goe before iustification and so be wrought before the man be righteous which can be nothing but the fruites of a wicked man for vntill he be righteous he is wicked and by their doctrine he can not be righteous vntill the worke haue made him righteous therefore whilest he is wicked it must néedes be that he do the worke which shall make him righteous which is impossible as by the Scriptures doth euidently appeare Thus writeth Paul to the Phillippians That ye may be pure without offence vntill the day of Christ filled with the fruites of righteousnes which fruites are in you by Iesu Christ vnto the glory praise of God. Here in these wordes of Paul we may learne the efficient cause the formall cause the materiall cause and the final cause of good woorks by which causes it doth euidently appeare that before iustification no good workes can be wrought and that the ende of good woorkes is not to iustifie the doers of them but onely to the glory and prayse of god Wherefore let vs consider his woordes first in that he sayth that ye may be pure and without offence he sheweth what is the office of a christen man namely to labour for such pure and vnspotted conuersation as no offence may iustly be gathered by the same He sayth moreouer Vntill the day of Christ to shewe that the endeuour towardes goodnes must haue continuance through the whole course of the life Hauing thus shewed both the office of a christen man and the terme of his continuance in th execution thereof he goeth forward to shew what furniture is necessary in him to the performance of that office in saying Filled with the fruits of righteousnes Here he sheweth wherwith he must be filled that must be pure and without offence namely with the fruit of righteousnes that is with good workes And as he teacheth in these wordes that good workes are the furniture of a christen mā so doth hée also teache in the same woords both the formal cause the material cause of good woorkes for in that he sayeth wyth the fruites of righteousnes he sheweth that righteousnes or iustificatiō is the formal cause of them which as a good trée bryngeth forth her good fruite He also sheweth that the materyall cause of any good worke is that it is a fruite of ryghteousnes whereby it is clearer then the Sunne that there can be no fruite of ryghteousnesse vntill the brynger forth thereof be transformed into a trée of righteousnes neither can the material cause haue her being vntil first the formal cause bée generate for the trée must bée before the fruite And in thys place doth Paule open the wordes of Esay in the. 61. chapter where he sayeth they shall be called trees of ryghteousnesse whyche cause Paule doth insinuate by expressyng the effect in that hée sayeth filled wyth the fruites of ryghteousnesse which imployeth that the bryngers forth of those fruites must néedes bee tréees of ryghteousnesse whereby it is euydent that no woork is good but that which is brought forth by a righteous man seeyng that it is the fruite of righteousnesse but none is a righteous man vntill he be iustified therefore can none bring forth good workes but suche as bee alreadye iustyfied Wherupon it followeth that before iustificatiō no good woork can be wrought Paule goeth forwarde and sayth whiche fruites are in you by Iesus Chryst Here doth he euidentlye declare what is the efficient cause of good woorkes namely Iesus Chryst so that where before hee had taught iustification or righteousnes to bee the formall cause of good woorkes and the fruites thereof to be the materiall cause for that hée woulde leaue no doubt concernyng the effycyent cause therefore he addeth whiche fruites are in you by Iesu Chryst Where thys is also to be noted fully
agréeing with that which is sayd already namelye that no good woorke can bée wrought but by him in whom Iesus Christ doth raigne that is by that iustified for hereby it is playne that no good worke can be in man onles it be by Iesus Chryste but Iesus Chryst worketh onely in the iustified for his spirit doth certifie their spirites in whom hee dwelleth that they are the children of God there is no condemnation to them that are in Chryst Iesu And in this place doth Paule also go forward in prosecutyng the woorde of Esay for where Esaye calleth them trées of ryghteousnesse that is to say the bringers forth of the fruites of ryghteousnes he addeth a plantyng of the Lordes to shew that their ryghteousnesse is the Lordes worke and that doth Paule open here where hée sayeth that good workes or fruites of righteousnesse are in vs by Iesus Chryst as though he had sayd Iesus Chryste hath made you to bée trees of ryghteousnesse that you myght bring forth the fruites thereof namelye good workes and so declare your selues to be a plantyng of the Lordes Thys beyng taught Paule goeth forward in declaryng the finall cause of good workes in saying Vnto the glorye and prayse of God whereby it is playne out of these words of Paules that Chryst is the efficiēt cause of good workes and that none can bée wrought but by hym in whom the spirite of Chryste dwelleth that is none can be wrought but by the ryghteous or iustified in that he saith whyche fruites are in you by IESVS Chryst Whereby it is playne that wythout Iesus Chryste they can not bée in them Where also is declared the materiall cause of good woorkes Namely a fruite of ryghteousnesse so that vnlesse it bée brought forth by a ryghteous tree it can bée no good worke hee also declareth that the iustification or ryghteousnesse of the doer of them is the formall cause of them in that hée calleth them the fruite of ryghteousnesse for that declareth the doers of them to bée trées of ryghteousnesse as Esay termeth them wherby also appeareth that no good worke can bé done but by a man already iustyfied hee also telleth the finall cause of them in that hée sayeth Vnto the glory and prayse of God concludyng euen as Esay in the fore named place doth For after hée had sayde that they myght bée called trées of righteousnesse a planting of the Lordes hée addeth for hym to haue glorye in so that the ende of good woorkes is not to iustifie the doers but to glorifie God for vnles the doers had bene iustified before the woorkes were wrought they coulde haue bene no frute of righteousnesse So that thys place of Paule is an openyng of the forenamed place of Esay for where Esaye sayeth that they myght bee called trees of ryghteousnesse Paule expoundeth that to bée that they shoulde bryng foorth the fruites of righteousnesse and where Esaye calleth them a plantyng of the Lordes that doth Paule open when he telleth that the fruite of ryghteousnesse must be in them by Iesu Chryst And where Esay sayeth for hym to glorye in Paule sayeth to the glory and praise of God. Thus by comparyng together these woordes of Paule and Esay it is more then euident that good workes bée so farre from iustyfiyng the doers that before iustificatyon no good worke can bée wrought And Chryst himselfe affirmeth no lesse when he sayeth that the tree must bee good before it bryng foorthe good fruite Euerye good tree sayeth he bryngeth forth good fruite So that first hée acknowledgeth the trée to bée good before it bryngeth forth good fruite And if the tree be euill he affirmeth in the same place It bryngeth foorth euill fruite concludyng playnely that no euyll tree can bryng forth good fruite Whereby it is euident that the man muste by fayth bée made good that is to saye righteous and iustyfied before he can bring forth any good woorkes So then the woorke is acknowledged for good through mercy which couereth the blemishes thereof in respect that it is the worke of a man by fayth already iustified and clothed in the righteousnesse of Chryste and not in respecte of it selfe which compared with the iustice of God is wickednesse as in the 9. Chapter was proued for wee bee all by nature the chyldren of wrath as Paule beareth witnesse And thus writeth Augustine Sequuntur bona opera iust fi atum non praecedunt iustificandum Good woorkes folowe hym that is iustified they goe not before hym that is to bee iustyfied Agayne the same Augustine Quid enim est boni operis ante fidem cum dicat Apostolus quicquidsine fide fit peccatum est for what good woorke is there before sayth seyng the Apostle sayeth that whatsoeuer is not of fayth is synne And Christ hymselfe sayeth wythout mee you can do nothyng whereby it is euydent that vntyll they haue the spiryte of Chryst they can woorke no good worke but none haue the spirite of Chryst but suche as bée the children of God for the Scrypture sayth these bee the children of GOD that bee led by the spyrite of GOD and none are the children of GOD tyll they bée iustyfied for to bée the chyldren of God and to bée iustyfied is all one thyng therefore none can woorke good woorkes but suche as be already iustyfied Agayne to the workyng of euery good woorke there be two thynges specially required namely vnderstandyng and affection So that the worke that must please God muste both bée ioyned wyth the knowledge of the wyll of God and also bée done wyth affection pleasure and delight in the same Touchyng that it shoulde bee done wyth knowledge thus sayth God by the prophet God desireth in man more the knowledge of God then burnt offrynges And before in hys fourth chapter where he geueth a reason of the destructyon of hys people he alleageth onely lacke of knowledge my people sayeth he are destroyed for lacke of knowledge And Chryst himself sayth do yee not therefore erre because you vnderstand not the scryptures And Iob affirmeth that to depart from euill is vnderstandyng Whereby it is playne that wythout vnderstanding or knowledge of the wyll of God no man can depart from euill and do that which is good And therefore doth Dauid crye Geeue mee vnderstanding and I shall keepe thy lawe O geeue mee vnderstandyng that I maye learne thy commaundementes And that good woorkes are wrought through knowledge or vnderstanding it is by the scriptures euident Paul to the Phillippians writeth thus And thys I praye that your loue maye abound yet more and more in knowledge and vnderstanding that ye maye discerne things that differ one from an other that ye may be pure and without offence vntill the day of Christ Here doth Saint Paule not only pray that theyr loue might abound in knowledge but he also telleth the cause of hys prayer namely that they might be able to
righteousnes vnto workes haue not we our iustification of fayth and workes and not yours of faith onely It is sayde of Phinées in the 106. Psal that his acte was imputed to him for righteousnes And likewise in Deutronomy of hym that deliuered his neighbors pledge that it shal be righteousnes vnto him before the Lord his god And likewise S. Iames saith was not Abraham our father iustified by workes in offering his sonne Isaac vpon the aulter Whereupon they conclude that as man is not iustified by workes so is he not iustified by faith without workes flatly agaynste S. Paule who concludeth playnely that man is iustified of fauour through fayth without workes where he telleth both the finall cause of that liberall gifte namely the prayse and glory of the grace or fauor of God and also he telleth the reason why he so vehemently excludeth workes namely least any man shoulde beast that is through blinde presumption should challenge any part of the glory of that worke which God hath reserued to himselfe for his speciall triumph Now if the aduersaries will néedes vrge that the worde righteousnes or iustification hath the same signification in these places by thē alleged that it hath in Paule Doe they not teare in sunder the spirite of truth and set him at warre with hymselfe forasmuch as by the rigor of wordes they be contrary Paule sayth fiatly and affirmeth it by manye discourses that faith without worke iustifieth and that by workes no man liuing shall be iustifyed but these aucthorities affirme the contrary that these men by workes were iustifyed Now if they will néedes affirme that both in Paul and in these places which they alledge the worde righteousnes or iustifycation hath one sense is not this a doctrine that eyther must accuse Paule of ignorance of the sense of the auncient scriptures or of error in his owne and robbe God of his finall triumph namely of his glorie and vtter spoylinge man of the assuraunce of Gods fauour in Christ for if his assuraunce therof bee once ioyned with the condition of hys owne desert or workes surely he falleth by and by into one of our Phisitions new found Agewes A triple tertian quotidian he can neuer know when he is without a fitte Surely it were to hard for Peter Lumbard him selfe with both his foundations of hope to spy out a time to finde him selfe cleare from a fitte if for one masse whyle on the Sunday his imagination coulde mocke him that he were créeping to godward The true testimony of his conscience might assure him that all the rest of the wéeke after he were gallopping to the deuilward The Lord hath blessed hys elect from such assuraunce Wherefore let vs now reuerently with Paule haue respect vnto the finall ende of Gods woorke in this cause Namely to hym onely to yelde all the glorie and to man assuraunce and vndoubted possession of his fauour in Christ And we shall easely sée in these places no contrarictie but most swéete consent Let vs follow the rule of the auncient fathers in serching the truth of doubtfull sentences Thus sayth Hillarius Intelligentia dictorum ex causis est assumenda dicendi quia non sermoni res sed reiest sermo subiectus The meaning of wordes is to be gathered by the causes of the speaking for the matter is not subiecte to the worde but the worde to the matter Agayne Ierome vppon the Epistile to the Galathians saith thus Nec putemus in verbis Scripturarum esse Euangelium sed in sensu non in superficie sed non medulla non in fermonum folus sed in radice rationis Neither let vs thincke that the gospel consisteth in the wordes of the Scripture but in the meaning not in the barck but in the pith not in the leaues of wordes but in the roote of the meanyng Wherfore let vs in folowing the Coūfell of these auncient fathers séeke such meanynges and sense of these Scriptures as may expresse their consent with the rest of the Scriptures And haue respect vnto the finall cause of Gods purpose Namely as I haue often said that vnto hys fauour and grace for this so frée a benifite all prayse and glory may redoūde That al workes wrought by man before iustification be nothing els but the euill fruite of an euill tree it is before euidently proued And so vtterly vnable to abide the presence of gods iustice Wherby it foloweth of necessitie that the woorkes alleged in these their authorities were not there meant for works going before iustification as causes therof but in déede for such workes as folowyng the same declared manefestly the righteousnesse which to the doers of them was offrée fauour through fayth imputed For that the workes of a man by fayth already iustified be in the sight of God allowed for ryghteous by not hauing sinne imputed vnto them it is not onely not denyed but most constantly affirmed For how can it be otherwise but that God in beholdyng in them hys owne moste glorious Image wherewith throughe grace in respect of fayth they be clothed He muste both acknowledge it and delight therin But that their spottes and blemishes are nowe couered wyth the righteousnes of Christe this commeth not to them either by them selues or in respect of them selues but onely by grace or fauour through fayth as is shewed before For they beinge the workes of a man already by fayth iustified and clothed in the righteousnes of Christ Therfore they thereby clothed in the same righteousnes hauing theyr spottes and blemishes through mercye therewith couered are acknowledged for righteous They are accepted for good fruite because they were brought forth by a good frée So that fayth by apprehendyng of Christ and his righteousnes in the promise through grace and fauour attayneth mans iustification So the workes or fruites of the righteousnes of the same faith do manyfestly declare and witnes the doer of them to be righteous That is as fayth apprehēdeth righteousnes in the frée promise for man so the workes or fruites of that righteousnes of fayth doe declare and testifie that hee is iustifyed Wherefore whersoeuer in the Scriptures man is sayd to be iustifyed by workes the meaning is that he is by workes declared and knowen to bée a righteous man And not that the workes were the cause of his righteousnes This being thus considered ther appeareth betwene Paule and the aucthorities by them alledged no strife but most swéete agréement For as Paule telleth the meanes howe a man is iustifyed so the other shew and declare howe man is openly knowne to bee righteous or iustifyed Now marke gentle reader how this doctrine tendeth fully to that end where unto Saint Paule directeth hys course Namely that the whole glorie may redound to GOD alone and that man may haue a sure possession of Gods fauour in Christ Firste in that by iustifycation of workes this onely is to be vnderstand that man
agayne in the. 18. Psalme God hath rewarded mee accordyng to my innocency and according to the cleanenesse of my handes hath he recompenced mee for I obserued the commaundements of the Lord and was not wicked against my God but I had al his lawes before me neither cast I his commaundements from me I was pure before him abstained mine owne wickednes therefore God hath rewarded me according to my innoceÌ„cy and according to the cleanenes of my handes in hys sight Who so considereth in the Scriptures the cause and the manner of the exclamatyon of the righteous in theire lameÌ„table calamitie vnder the cruell vniuste and mercilesse persecutions and afflictions of the wicked tyrannous oppressors shall foorthwith see the solution of these arguments namely that the righteous therein iustifie not themselues neyther auouche their innocencie in respecte of the iustyce of God but in respecte of the false vniuste and tyrannous wickednesse of the oppressor in respecte of theire most horryble iniurye and crueltye they maye wel auouch their righteousnesse and innocencye and therefore they flye for succour vnto the iustice of God who knoweth howe giltlesse they are touchyng the false accusation of theire bloud thirstye enemyes requirynge of God in that cause to be defended froÌ„ their enemies euen as he who knoweth theire conscyence could testify that they had not committed those euils for the whiche theire enemyes most cruelly pursued them as here in the. 7. Psal Dauid being falsely accused by Chus one of Saules kynsmen challengeth the iustice of God for the defence of hys innocencye in that case toward Saul desiring of God hys deliuerance according as he knew hym giltlesse toward Saul seing hys conscience could accuse him of no conspiracie or treason towardes hym In thys sort do the righteous somtymes in the scriptures offer the innoceÌ„cy of their causes before the iudgement seate of God not alledging innocency in respect of Gods iustice but in respecte of the false and wicked vntruthes wherwith theyr enemyes charged them Wherefore in the 18. Psalme Dauid being by the mercy of God setled in the seate of hys Kyngdome geueth thankes vnto God for that euen according to the innocency of his hart cleanenes of hys hands towards Saul he had rewarded hym in deliueryng hym from the daÌ„ger of so mighty and cruell an enemye reioysing in that â—he hauyng the lawe of God before hys eyes had withholden his hart handes from committing wickednes agaynst hys annointed Lord and king For such was hys innocency and righteousnes â—n respect of Saules wickednes that he â—ould nothing accuse hym self towardes Saule For in makyng hys mone to Ionathas Saules sonne thus he auoucheth hys innocencye What haue I done sayth he wherein am I faultie what is the sinne that I haue committed agaynst thy father that he seketh my life And anone after he sayth vnto hym If there be in me any trespasse theÌ„ slay me thy selfe Hereby ye may see the innocency and righteousnes which Dauid aueucheth in hymselfe was in respecte of Saules wicked and vniust crueltie and not in respecte of the iustice of god For where soeuer he handleth the cause betwene the iustice of God and hym selfe there he singeth another songe Then cryeth he Be mercifull vnto me O Lord be mercifull vnto me accordyng to thy great mercyes and according to the multitude of thy mercies doe away mine offences Then cryeth he Lorde reâ— proue me not in thine anger neitheâ— chastise me in thy heauie displeasure If thou Lord wilt watch what is donâ— amisse Lorde who shall be able to 〈◊〉 bide it Lord clense me from my 〈◊〉 crete sinnes and such lyke Then neither talketh he of hys owne innocencye or righteousnes he beasteth then of no righteousnes but of mercy Blessed are they sayth he whose wickednes are forgeuen and whose sinnes are couered Blessed is the man to whom the Lord imputeth no sinne Here is all the righteousneshe knoweth of hym 〈…〉 when he hath to deale with the iustice of god Thus hauing briefly shewed by a fewe examples the true aunsweres of the principall obiections of the enemye of iustification of fayth and the sweete agreement thereby of the Scriptures in geuing to God the whole honour of mans saluation and vnto man a sure possession of Gods fauour in Christ I will now shewe why iustification is imputed to fayth and not to workes and so make an end Touching thys question there appeare two iuste causes thereof first for that fayth is the onely meane betwene maÌ„ and the promise and that which apprehendeth righteousnes and worl 〈…〉 are nothyng els but as it were an effect or fruit of the righteousnes of the same fayth Therfore iustification is to be imputed to that which apprehended the righteousnes and not to the fruit thereof Secondly and principally that forasmuch as the end of all Gods works is to purchase to hym selfe as of right is due all prayse honour and glory in the performance of his promise as hath often bene sayd as the greatest prerogatiue he challengeth froÌ„ his creatures Therfore it is of necessitie that no part of mans iustification should be imputed to workes as vnto any part of the cause thereof For that ambitious maÌ„ should haue no colour of title to any proportional part of the glory of the worke that no fleshe might boast in hys presence And thys is the cause which Paule him selfe sheweth to the Ephesians concerning the same For by grace sayth he ye are saued through fayth and not of your selues it is the gift of God and not of workes lest any man shoulde boast him that all the glory might redounde to God alone who as he saueth vs for hys owne sake so by him selfe onely hath he begonne continued and ended the whole worke concerning our saluation To whom through Iesus Christ our only and omnisufficient Sauiour be therfore all glory honour and maiestie kingdome power and dominion through all eternitie Amen ¶ A Correlary It is hereby manifest that forasmuch as the onely ende of Good workes is to shew mans obedience to God that God thereby may be glorified and to witnes and declare the possession of that true fayth whereby onely righteousnes is proper to the elect of God that by them maÌ„ may yelde a full testimony of his calling and election through Christ into the fauour or loue of god Forasmuch I say as thys is the onely ende of good workes therefore he that eyther teacheth or doth any worke hauing apparance of holines to any other end theÌ„ this namely in hope of any reward for the worthines thereof that worke what shew soeuer it hath of godlines is wicked and detestable in the sight of God in that it offereth a filthy price for that by the free gift whereof God séeketh honour That the price offered is filthy it is hereby apparant in that all workes not being of fayth are sinne
THE IMAGE OF NATVRE AND GRACE conteynyng the whole course and condition of mans estate written by Richard Caundishe ¶ Sub laudibus naturae latent inimici gratia The enemies of Grace do lurke vnder the prayse of Nature AVGVSTINE ¶ Seene and allowed AT LONDON Printed by Iohn Daye dwellyng ouer Aldersgate ¶ Cum gratia Priuilegio Regiae Maiestatis ⧠To all that throughe simplicitie of conscience and lacke of true knowledge embrace the doctrine of the Papistes Richard Caundishe wisheth the spirite of true vnderstandyng SEyng the dignitie excellency of euerye knowledge standeth in the woorthynes of the subiect or matter whereof it entreateth therfore is this know ledge worthy all reuerēce which betwen your vnfrendly abusers and vs your vncredited frends is so diuerslie handled with contrary iudgemente because the subiect or matter thereof is our iustification reconciliation into the fauour of God agayn But alas thoughe the knowledge be sure and can not be changed seyng there can be but one truth yet to the searche of the same our wayes doe so differre that the one beyng settled the other is subdued Whereof briefly to examine the principall passages can not be vnworthy of diligent trauell The matter is weighty for therein consisteth the glorye of God and saluatiō of our selues Enquire of your teachers from whence they would haue you to seeke for the truth if they say frō them selues you are not so simple to thinke them sufficiēt to direct your fayth you will looke at theyr handes for some further authorities if they say from the fathers yet try or you trust thē for feare they deceyue you The fathers are many theyr reasons are diuers they felt theyr infirmities their writynges do smell of it wherfore vpon theyr opinions onely to repose the iudgement of the truth it can not bee possible to great is the diuersitie of theyr seuerall assertions though great were theyr giftes and they worthy reuerence yet ech felt hys lacke whiche sometymes appeared in dissentyng from hym selfe by latter reuokynges of former opinions by earnest reprouynges of other their fellowes Hierome writyng vpon this place of the 23. of Mathew where Christ charged the Scribes and Pharisies with that innocent bloud that was shed from Abell vnto Zacharye the sonne of Barachye affirmeth that some of the Fathers dyd thinke it was Zacharye the father of Iohn Baptist Touching the credite of whose opinion hee thus writeth Hoc quia ex sacris literis authoritatem nō habet eadem facilitate refellitur qua probatur Seyng this sayth hee hath no authoritie oute of the Scriptures it maye as easely be denyed as affirmed Here by it appeareth what authoritie this father hym selfe attributed to the fathers where they bryng any thing not warranted by the Scriptures of God touchyng the authority of the fathers thus writeth Augustine Noli ergo frater cōtra diuina tam multa tam clara tam indubitata testimonia colligere velle calumnias ex Episcoporum scriptis siue nostrorum siue Hilarij primò quia hoc genus literarum ab authoritate canonis distinguendum est Nō enim fic leguntur tanquam ita ex eis testimonium proferatur vt contrà sentire non liceat sic vbi fortè aliter senserint quà m veritas postulat c. Broother seeke not agaynst so many so clere and so assured testimonies of the scriptures to gather wrāglyng matters out of the Bishops writynges whether it bee out of myne or out of Hilaries first because this kind of writyngs is to be deuided from the authoritie of the Canon for they are not so read as thogh itwer not lawful to thinke cōtrary to the testimonies gathered out of them where they happe to meane otherwise thē the truth requireth Thus you see within what limites or boundes the good fathers enclosed the authoritie of theyr owne writynges submittyng them selues alwayes to the iudgement of the Scriptures Agayne the same Augustine disputyng with Hierome aboute Paules reprouyng of Peter mentioned in the seconde to the Galathians doth appeale from the authoritie of the fathers which Hierome alledged vnto the Scriptures Thus you see the fathers condēned all doctrine not confirmed by the Scriptures And I dare boldly affirme it that your teachers them selues on whom ye repose you if they be well awaked will not so aduaunce the fathers that in them alone you should repose the directiō of your fayth if that be theyr meanyng they do but decayue you deale nothyng playnely The fathers dissented howe should they then direct you some held open errours whiche they must nedes cōdemne will they haue you beleue with Origene that onely the father knoweth hym selfe and that the sonne knoweth not the father neither the holy ghost the sonne neither the angels the holy ghost with whiche errour they well know that Origene is charged wil they haue you with that good father beleu that al men shal be saued and leaue no subiect matter for the triumph of Gods iustice They dare not so teache you will they haue you with Irenaeus Victorius Papias Lactantius Methodius and many other of the excellent learned fathers subscribe to the heresie of the Millinaries I know they will deny it Will they haue you with Augustin diffinitiuely iudge all infātes dying without baptisme to be dāned that the Sacrament should be ministred to infantes They wil neuer alow both Wil they haue you with Cyprian new christen all such heretickes as were baptised out of the Churche if afterwardes they be conuerted They do not so teach you Will they haue you with Hierome condemne all seconde mariages for whoredom What soeuer they thincke they dare not affirm it Wil they haue you with Denice at the buriall of the dead to annoynt the corses with oyle Them selues do not vse it Wil they haue you to follow the example of Benet who commaunded the Sacrament to be put into the mouthe of a dead Nunne They will not confesse it And to conclude because the Fathers many times say true they abuse theyr names to lead you to error Your leaders themselues in substaunce of truth dissent from the Fathers and lead you to mischiefe with some of theyr errors You see howe the greatest had faultes full of dainger which must nedes make you feare to hange your faythe vppon them That grounde is to sclender for so weighty a cause you see howe they erred yee ought to be carefull seing therby you haue cause to knowe they were but men If you tell this to your leaders and require at theyr handes a moe certayne ground to builde on your fayth they will sende you to the Councelles for they can not erre the pope is theyr warrante because they affirme it they would haue you beleue it but be not to hastie to wage them with credite Take these for exāples that Councels may erre The Councell of Aremine consented to the heresie of the Arrians The secōd Councell of Ephesus did leane
brute sēseles nature is not capable thereof and the soule we receyue not of our parentes but of god How then commeth it that from our parentes we shoulde receyue this corruption The which is thus by some learned fathers answered that the soule is not by hys creation sinfull but forasmuch as mans disobedience hath vtterly spoyled hys whole nature of original righteousnesse and forasmuch as the soule is in the creation knit vnto a body subiect vnto that losse and made a part of the accursed man Therfore it is forthwith both depriued of the original grace and vertue wherwith by creatiō it was indued and wherewith it should haue gouerned the body And also it hath no meanes to vse it selfe but by the instrumentes or organes of the body whiche through the curse are naturally indewed with nothing but filthines and vtterly vnapte to all spirituall woorkes wherby it stubburnlye resisteth and impugneth the spirit who beyng now depryued of many of those vertues wherwith it was by creation indued is vnable to encounter the corruption of the fleshe and specially in her owne organs or instrumentes and therefore yeldeth vnto the inclinations thereof so that where it shoulde haue raygned ouer the bodye now contrarywise the body raygneth ouer it and suppresseth it and carieth it away captiue vnto the lusts aunswerable to the body And euen naturall Philosophy teacheth this that betwéene the soule and the body there is a certaine sympathy or knitting of affection for who seeth not that in melancholy bodyes the mynde is heauy and solitary in sanguine bodies mery and lyght c. whereby it appeareth that the mynde beyng thus inclosed in thys house of corruption is greatly blinded and drowned in the perfection thereof and so caryed away vnto the delight thereof Surelye thys curious searche of the propagation of originall sinne as it is very hard and difficulte so it is more then vaine and vnto saluation nothyng at all necessary Wherefore the aduersaryes ought rather in following the counsell of Saint Augustine in thys matter to labour and study to finde the way howe they must be drawen out of the danger of this originall filth corruption then curiously to stand questioning how they fell into it he rehearseth a pretye story how a certayne man chauncyng to fall into a déepe pitte lying there shouting crying an other hearing him came to the pitte and began very diligently to ēquire of him how hée fell in I pray thée saith he neuer aske me how I fell in but study diligentlye how thou mayst helpe me out Hauing thus briefly spoken of originall sinne I thinke it not conuenyent because thys deuysion is receaued to speake now of actuall sinne whiche in déede is nothyng els but a fruite or effect of the other Wherefore it may bée thus defined actuall synne is euery thought woorde and déede or whatsoeuer is contrary to the lawe and wyll of God and what soeuer is not of fayth The truth of this definition is thus gathered forasmuch as it is already proued that the whole nature of man is by original sinne vtterly corrupted Therefore the same synne triumphyng in his nature as a cause continually woorkyng can not but bring forth her effectes or fruites And by the woordes of Christ the fruite must bée aunswerable to the trée therefore all thoughtes woordes déedes what soeuer procedeth frō that corrupt nature is corrupt vncleane so actuall sinne and that thoughtes be herein cōprehended it is playne for that they bée the effectes of the originall corruption For Christ himselfe sayeth Out of the heart goeth euill thoughtes and if any acte beside be not comprehended vnder these woordes thought woorde or déede the same is comprehended vnder these generall wordes of Paule whatsoeuer is not of fayth is sinne Whereby it appeareth that not onely euyll thoughtes wordes and déedes be actuall sinne but also those thoughtes wordes déedes which otherwise morally of their owne nature be honest and good yf they bée done out of fayth that is to say if they be done by enuy not through fayth acceptable vnto God in Christ euen those thoughtes wordes déedes séeme they neuer so holy bée sinne Now forasmuch as there is a deuision of actuall synne which hath bene of long tyme receyued it is expedient that somewhat bée sayde concerning the same The deuision is thys into deadly sinne and into veniall sinne About both which partes not only how triflingly but also how wickedly the scoolemen do holde shal partly be shewed Wherfore first touching deadly sinne in that they bynd them to a certayne number affirming onely seuen sinnes to be deadly they doe not onely geue vnto man securitie in that hys enemy hath but seuen wayes to assaulte hym vnto death from which if hée can imagine hym free he thinketh hymselfe in any other offence not to synne deadly whereby all other synnes are extenuate and all wicked inclinations affections and thoughtes excluded from the number of deadly sinnes And yet sinnes be called deadly for no other cause but because death is due vnto them And therefore vnto what sinne soeuer death is due that sinne is consequentlye deadlye but death is due to all synne For Paule sayth generally the rewarde of sinne is death and therefore all synne is in respecte of hys owne nature deadly And though there bée synnes whyche God imputeth not to man yet that commeth not through the smalnes and lyghtnes of the synne but through the mercye of god And where agayne they affirme that deadly sinne doth not exclude fayth but that they maye both stande together they no lesse deceaue you as hereby appeareth for S. Paule sayth they that walke after the flesh can not please God wherefore who so pleaseth God walketh not after the fleshe but whosoeuer walketh in fayth pleaseth god Therefore whosoeuer walketh in fayth walketh not after the fleshe but to walke after the fleshe is to walke in deadly sinne Therefore they that walke in fayth walke not in deadly sinne whereby it followeth that faith and deadly sinne cā not stande together Agayne whosoeuer is dead hath no lyfe in hym but whosoeuer hath no life in hym hath no fayth in hym For the iuste do liue by fayth Therefore whosoeuer is dead hath no fayth in him but they are dead in whom deadly synne raygneth For hee that synneth is the seruaunt vnto synne Therefore they in whō there is deadly synne haue no fayth in thē Let thys for a touch or say of their errours concernyng deadly sinne suffice Now touching veniall or remissible sinnes they may thus be defined Ueniall synnes are all those synnes whiche through fayth are forgéeuen The truth of thys definityon is euident by these woordes of Peter in the .x. of the Actes To hym geeue all the prophets witnes that through hys name all that beleeue in hym shall receaue remyssyon of synnes but whatsoeuer is remytted is
of it This call they a fayth sufficiēt vnto saluation is not this a pestilent and wicked doctrine that such as haue no touch of godly feare nor any féelyng of true godlynes should be sayd to possesse all true faith necessary to saluatiō where it is proued before in the proffe of the true definition of fayth that one of the properties of true fayth is to purifie the hartes of all thē that possesse it Let this both touchyng the description of true fayth and the counterfaite faith of the Papistes suffice and let vs procede to shew in what sense the righteousnes or iustification is to be taken which fayth by grace apprehendeth For the doyng whereof it is necessary to shew how diuersly the word righteousnes is vsed Sometyme it is vsed for that common righteousnes whiche naturally cleaueth vnto man wherby euen in the heathen the opposition of generall vertues and generall vices was vnderstand and the contrary estimation of both therby generat And this righteousnes is common to all men In another sense it is vsed for that outward righteousnes which by the good fruites or workes of suche as bee already iustified is apparaunt in the eyes of men Therefore in neither of these senses is the worde righteousnes or iustification taken in this place wherfore that which here is ment may thus be defined Iustification is a frée remission of sinne imputation of righteousnes vnto man through fayth in Christ The truth of this definition is proued by these words of Paul Abraham beleued God and that was imputed to hym for righteousnes To him that worketh the reward is not counted of fauor but of duty but to hym that worketh not but beleueth on hym that iustifieth the vngodly hys faith is counted to him for righteousnes euen as Dauid describeth the blessefulnes of the man vnto whom God ascribeth ryghteousnes without deedes saying Blessed are they whose vnrighteousnes are forgeuen and whose sins are couered Blessed is the man to whom the Lord imputeth no sinne by these wordes of Paul it is plaine that God iustifieth the vngodly whiche beleueth by forgeuyng hys vnrighteousnes and couering his sins and imputation of righteousnes vnto hym without deedes and that it is fréely done Saint Paule also declareth for all sayth hée haue synned and are destitute of the glory of GOD and are iustyfied freely by hys grace therefore is iustyfication ryghtly saide to bée a frée remyssyon of sinnes and imputation of ryghteousnesse vnto man through faith in Chryst Thus hauing declared what iustification or ryghteousnesse is truely gathered out of the scryptures of God I wyll also briefly note what the Papistes and Scholemen accompt it to be wherein you shall perceaue the building thereof to be wholy raysed from their deuysed grace whereof is sufficyentlye spoken Thus wryteth the mayster of the sentences Mors ergo Christi nos iustificat dum per eam charitas excitatur in cordibus nostris For the death of Chryst doth iustifie vs when as by it charitye is stirred vp in our heartes By whiche woordes it appeareth that hée affirmeth the death of Chryst no otherwyse to iustifie vs but by excitation or styrring of the mynde vnto good woorkes by them to bée iustyfied so that in déede they accompt iustificatyon to signifie nothing else but a certayne qualitie or vertue or infusion of a certayne habit into the mynde inclyning or mouyng the same to goodnes that by the workes thereby produced righteousnes may be attayned Whyche assertion of theirs affirmeth ryghteousnesse to come of oure selues through our owne woorkes onelye addyng thys exception that first through the merite of Chryst a certaine habyt or preuentyng grace doth inclyne the minde to the execution of those workes whereby iustification is attayned whiche is both by the true definytion of iustification false and also by the manifest woordes of Saynt Paule whiche so many tymes affirmeth iustification to consist in the free imputation of righteousnesse vnto man through faith Abraham sayeth he beleued God and that was imputed vnto him for ryghteousnesse It appeareth that these men accompt the generall power or vertue of God whereby hée produceth and conserueth hys creatures and whereby euen in the heathen certaine morall or ciuill good woorkes are wrought to further the doers thereof vnto iustificatyon Thus are some of them not ashamed to dreame that suche as bée not regenerate may do suche good woorkes as maye merite the first grace as they call it whereby the mynde beyng styrred hath by their doctryne frée wyll to admit the same whichebeyng once admitted certayne woorkes of suche perfection are thereby produced as in a sort bée acceptable to God and do meryte the fauour of Chryst and in a sort do iustyfie though not by full and exact worthinesse yet by a certayne conuenyencye or congruencye ay they call it accordyng whereunto they name these woorkes congruent merites That is to say suche merites as in equitie deserue fauour though they satisfie not the extremitie of the lawe And these first works they call preparing workes meanyng that suche prepare the doers vnto regeneratyon Thys their diuinitie séemeth to bée gathered oute of thys sentence in the ciuyll law Summum ius Summa iniuria extreme ryght is extreme wrong And therfore they wyll scan wyth God the equitie of the lawe inferryng thereupon that by the power of nature man is able to fulfill the commaundement in asmuch as appertayneth to the substaunce of the worke required therein though not fully in suche sort as the intent of the commaunder requireth that is though the doyng thereof procéedeth not from loue and the spiryte they bée able to satisfie the equitie as it were of the commaundemēt though not the rigor or extremitie thereof and hereby appeareth howe fully agayne they haue wallowed themselues from euill to worsse till at length they be perfectly tumbled agayne into a Pellagian heresie for by what soeuer good worke nature hath power and frée wyll before iustificatyon to meryte the first grace wythall seeyng by that first grace once obtayned iustification doth by their congruence follow it is of necessity that that first meritorious work is the cause of thys their iustificatyon and so nature hath of it selfe in equitie power to iustifye The horrible error of which doctrine is more then euident by that whiche hath bene shewed before aswell by the true definition of iustification as by the fourth and fifth chapters where the filthynes of corrupt nature is euidently declared Let thys touching the true signification of righteousnes or iustification and the errors of the Papistes about the meaning therof suffice Now resteth somwhat to be said concerning workes Wherefore in one signification workes are those thynges which by practice of arte are done and apparantly remayne as all thyngs wrought by any handy craft are called the workes of the doer In another signification workes are the actions of men produced by the willyng motion of the mind which
of the whole Scripture together may bee acknowledged For we may not wrest such sense out of the Scripture by vrging the outward barke of some particular places therein as shall set them at strife with all the reste of the body of the Scripture and so imagine the spirite of truth at warre with hym selfe Wherefore for the first sorte let these authorites serue Euery man shall enioye good according to the fruites of his mouth and after the workes of his handes shall he bee rewarded Agayne The sonne of man shall come in the glory of hys father with his angels and shall reward euery man according to his deedes And agayne God is not vnrighteous that he should forget your worke and labour that proceedeth of loue which loue ye shewed towardes his name in that ye haue ministred vnto the Sainctes and yet minister These examples may serue for their argument of thys sort Well say they seing that mans rewarde is accordyng to hys workes it appeareth that in workes there is merite and that to mans iustyfication woorkes are requyred Here I myght briefly aunswere that all these woordes are spoken of woorkes comming after iustyfication whyche is not the matter in questyon betwene vs for the question is about woorkes goyng before iustification for the purchase thereof But for their great ouerthrow Let it bée imagined that these promyses are made to woorkes goyng before iustification and yet get they nothyng thereby for we answere they reason from a generall to a species which in an affirmatiue concludeth fasly as for example If one seyng a liuyng creature shoulde reason thus yonder is a liuyng creator therefore it is a man For as of liuyng creatures there be diuers kindes wherof mā is but one so of rewardes there bée dyuers kyndes whereof merite or desert is but one For some rewardes are frely geuē of loue or fauor some through hope of further benefite and some of merite desert or duetie c. So that as vntruely thys is concluded that because it is reward therfore it is merite or duety as the other namely because it is a liuing creature therefore it is a man for in déede this rewarde is of grace or fauour and not of merites or woorkes As by these oft rehearsed wordes of Paule is euydent For of fauour sayeth he yee are saued thorough fayth and not of your selues it is the gift of God and not of woorkes least anye man shoulde boast hym And although thys well considered wyth the definytion of iustyfication in the. 8. chapter doth fullye expresse what sense in these authorities maye well bee allowed yet shall the same in more larger forme of wordes bee declared thus Forasmuche as mans iustificatyon is a free remission of sinne and imputatiō of righteousnesse vnto man thorough fayth in Chryst therfore that the ryghteousnesse of the iustyfied by this free grace might be declared and the bountifull liberalitye of Gods mercye made manyfest to the prayse and glorye of hys grace for thys cause is the rewarde declared vppon the outwarde worke as vppon the outwarde wytnesse of the inward righteousnesse of fayth to the open declaration of the truth of Gods promyses concernyng the womans séede namely Christ By the Prophet Esay hée sayth thus Hee shall iustifie the multitude for hee shall beare awaye their synnes And agayne the people shall bee all ryghteous and possesse the lande for euer The flower of my plantyng the woorkes of my handes whereof I wyll reioyce And agayne that they myght bee called trees of ryghteousnesse A plantyng of the Lordes for hym to reioyce in Wherefore for thys cause namely that the chosen myght bée declared to be ryghteous in the eyes of all the worlde and the triumph of Gods grace or fauour thereby celebrated by the open performaunce of these hys promisses that hée might be iustified in his sayinges and ouercome when he is iudged In consideration hereof I saye he openly pronounceth the fauourable rewarde accordyng to the open manifest works or fruites of the righteousnesse of fayth induyng them with the rewarde of righteousnesse whiche rewarde is of fauour in respect of Chryst apprehēded by fayth and yet pronounced vppon the woorkes as vppon that outwarde fruite whereby the inwarde righteousnesse of fayth is declared whiche hée doth to thys ende that the elect maye bee declared to be iustyfied and the performaunce of his promyses in Chryst made apparaunt so that for thys cause namelye to iustyfie Gods promyse concernyng thys free and mercifull deliueraunce in the sighte of all men to the encrease of the glory of hys grace that as all men heard the promise so all maye witnesse the performaunce thereof For thys cause I say is the fauourable rewarde pronounced according to the outwarde workes or fruites of the ryghteousnesse of fayth wheras if it had beene pronounced accordyng to the fayth no man coulde haue witnessed the true performaunce of the promyse And thys is the cause why the fauourable rewarde is declared vppon the woorkes And not that the workes are the cause of the rewarde For the only end of Gods actiou herein is as Paule testifieth the prayse of the glorye of hys grace whiche is also euydent by this saying of the Phrophet Ezechyell And ye shall know that I am the Lord when I shall doe good to you for myne owne names sake and not accordyng to your most wycked offences By whyche wordes it appeareth that God wyll not onely be ryghteous in the performance of hys frée mercifull promise but hée wyll haue all the worlde both sée and wytnesse the same for hée sayeth in thys promyse you shall knowe that I am the Lorde c. So that hereby God hath promysed to declare hys frée fauour in suche an outwarde subiect as man may bée able to sée and wytnes the fulfilling therof in that he sayeth ye shal know and yet therewyth all he geeueth a determinate caueat that that subiecte wherein hys goodnesse shall be declared shall not be the cause of his goodnesse expressyng playnely what shal be the cause thereof namely hys owne glory Affirming that it shall be for his owne names sake Not onely exceptyng workes from being the cause but also to expresse their great néede of mercye to couer their spottes shewed them touchyng their owne nature howe foule they bée in saying And not accordyng to your most wycked offences And in both the other places before rehearsed out of Esay where he promiseth to make all hys people ryghteous and that they should be called trees of ryghteousnesse This is specially to be noted that in both those places he affirmeth their righteousnesse shall bée the flower of hys plantyng the woorkes of hys handes and not of their owne addyng thereto the cause thereof namely for hym to reioyce in That is accordyng to Saynt Paules woordes For the prayse and glorye of hys grace And to thys ende are all the woorkes of GOD done that hee may
reioyce and haue glorye in them Whereby it appeareth that hys glory and not mans works is the cause of the rewarde And that workes doe nothyng else but declare that that man vppon whom the frée rewarde and performaunce of the mercifull promyse is bestowed is righteous and hath by fayth attayned the promyse The rewarde is declared vppon workes as vppon that onely subiecte whiche was able to manifest the righteousnesse of fayth And to make the performaunce of Gods mercifull and frée promyse apparaunt to all men that hee myght be iustified in his saying and ouercome when hee is iudged Hauyng nowe shewed in what sort al places of the scrypture which attribute rewardes vnto woorkes are to be vnderstand excludyng vtterly mans merite or desert according to the true nature of grace and fayth expressed in the. 8. Chapter and also agreable vnto the ende of Gods purpose expressed both by these places before rehearsed oute of the prophets and also by Paul namely reseruyng vnto hys free fauour grace the whole prayse glory of thys woorke as the final cause thereof hauing shewed thys I wyll returne to shew what price mans woorkes are of by the scriptures and how the ancient fathers accompted of them First it is sayde in Genesis the imagination of mans heart is euill euen from hys youth And it is sayde in Iob. beholde hee founde vntruth in hys seruauntes and in hys Angelles there was follye howe muche more in those that dwell in houses of clay and whose foundatyon is but duste And agayne How may a man compared vnto GOD bee iustyfied or how can hee bee cleane that is borne of a woman beholde the Moone shyneth not in comparyson of hym and the Starres are vncleane in hys sight then howe muche more man that is but corruption and the sonne of man that is but a woorme And agayne VVho can say my heart is cleane I am pure from sinne And agayne Enter not into iudgement with thy seruaunt for in thy sight shall no man liuyng bee iustyfied And agayne Though thou washe thee wyth Nitrus and take thee muche Sope yet thyne iniquitie is marked before mee sayeth the Lorde GOD. Agayne VVe are all as an vncleane thyng all our righteousnesse are as menstruous clothes Agayne All men are liers Agayne The hart of man is wycked vnsearcheable Agayne VVhat is man that he should be cleane and he that is borne of a woman that he shoulde be ruste beholde he found no stedfastnes in hys Sainctes yea the heauens are not cleane in his sight how much more is man abhominable filthy which drinketh iniquitie like water Agayn All the children of men are vnrighteous yea all their workes are vnrighteous and there is no truth in them Agayne In my fleshe dwelleth no good thinges And agayne All haue gone out of the way all haue bene made vnprofitable Agayne There is none righteous no not one they are all become abhominable there is none that doth good no not one And Christ hym selfe sayth VVhē you haue done all that is commaunded you say you be vnprofitable seruauntes Upon the which wordes of Christ it shall not be amisse to note what one of the Popes owne Cardinals Thomas de Vio writeth Neta parabolam pro memoria et conclusionem pro documento si seruando onmia praecepta sunnis inutiles nec habemus vnde superbiamus quid sentiendum de nobisipsis est qui non omnia seruamus qui multorum rei sumus sed quid de nobis dico quum nullus dicere possit quod debeham feci nisi qui exemptus est a dicendo dimitte nobis debita nostra Quod ergo dicitur quum fecer t is omnia non dicitur quòd facturi essent omnia sed quòd si etiam facerent omnia sed quòd quum merita habuerint facientium omnia praecepta recognoscant se seruos inutiles vt a fortiori recognoscant se minus quà m inutiles hoc est debiteres reos multorum quae debebant seu debent facere Note the parable for remembrance the conclusion for your learning if in keeping all the commaundementes we be vnprofitable and haue nothing to be proud of what shall we thinke of our selues which do not keepe all which be giltie in manie of them what I say shall we thinke of our selues when none of vs all can say I haue done that I ought vnlesse any be priuiledged from saying forgeue vs our trespasses VVherfore where it is sayd when ye haue done all thinges it is not therefore sayd as though they could do all things but for this cause that though they could do all thinges and though they could haue the merites of such as performe all the cōmaundements they must acknowledge them selues vnprofitable seruantes that by a much stronger argument they might acknowledge thē selues lesse then vnprofitable that is detters and giltie of many thinges which they ought and are bound to do Which thinges Gregorye well vnderstood when he sayd Humana iustitia diuinae iustitia comparata iniustitia est quia lucerna in tenebris fulgere cernitur sed in Solis radiis posita tenebratur Mans righteousnes compared with the iustice of God is wickednes for euen a candle is seen to shine in the darke but being set in the beames of the Sunne it is darkned Hauing now shewed by these authorities what is the worthines of mans workes it plainly appeareth what merite is in them namely the merite of damnation And touching the opinion of the fathers concerning merites Thus writeth Origen Sicut hoc quod subsistimus non potest intelligi quia ex operis nostri mercede subsistimus sed euidenter dei munus est quod simus gratia conditoris qui nos esse voluit ita et si haereditatem promissonum dei capiamus diuina gratia est non alicuius debiti aut operis merces As it can not be vnderstand that we be that which we now be for the hire of our owne worke but that we be is euidently the gift of God and the fauour of the creator which would haue vs to be euen so although we may receaue the inheritance of the promise of God it commeth of the fauour of God not being the hire of any dutie or worke And thus saith S. Augustine writing vpon these wordes of the 30. Psal Deliuer me in thy righteousnes Quis inquam est qui scruatur gratis is in quo non inuenit seruator quod coronet sed quod damnet non inuenit merita bonorum sed inuenit merita suppliciorum VVho is he I say that is saued frely Euen he in whom the Sauiour findeth nothing to crowne but to condemne no merite of good thinges but desert of punishment Againe the same Augustine in his epistle to Pauline Operibus debitum redditur gratia gratis datur vnde nuncupatur si quis autem