father and in respect of which wée are beloued of the father is also called grace for Iohn sayth we haue receaued grace for grace that is we are receaued into the grace of God the father for that grace or fauour whiche he beareth vnto Christ his sonne And this is the thyrd and last signification of grace which being shewed it séemeth not inconuenyent to note somwhat agayne of the pestilent doctryne of your abusing deceauers concernyng grace séeing their errour about the same is the mother and nursse of that presumptuous traytor and ambitious rebell I meane the doctrine â—fiustification of woorkes whiche to fill the pursses of the wicked spoyleth the Maiestie of God of the finall end of hys labour namelye of the triumph and glory of hys free and bountifull fauour and maketh the treasure of the death of Chryst of vyle and contemned price Wherefore to the hatchyng of their hainous errours about the effectes thereof necessytie constrayned them to deuise false and counterfayte matter or substaunce or the ground of the same accordyng whereunto they thus define it Gratia est habitus a deo in animam infusus bonitatis et charitatis eius similis quo illum habens gratus deo redditur et facit opera illigrata et meritoria Grace is an habyte lyke vnto the goodnesse and loue of God by hym infused into the miride wherewyth hee that doth possesse it is made acceptable to God and woorketh workes both merytorious and acceptable vnto hym For the vnderstandyng of the whiche definytion it is necessary first to shew what they meane by thys woorde habyte wherefore any propertye or qualytye whyche by infusion education exercise custome or any other way is perfectly attayned is called habyte whereby this definition euen at the first taste sauoureth of the soyle that bred it for in the whole Scriptures of God there remayneth not so muche as the cooloure of proofe hereof that the genus or generall woorde vnto that grace wherby wée are saued should be an habite of the mynde that is to say a qualitye by education exercyse or infusion made perfect in mynde Thys diuinitie is pycked out of Aristotles Ethickes where it is taught that the habilityes powers of the mynde are strengthened by habit that is to say by a perfection therein attayned through exercise made easye and ready to be performed whyche wythout the same were very difficulte or not to be done Whiche beyng considered I thynke it not amysse somewhat to note the treacherye of thys their heythenesse definityon wyth shewes beautified to the sale beyng in déede nothyng els but a paynted sepulchre conteyning onely a stynckyng caryon of Pelagius filthy and corrupt heresie thoughe aboue all thynges they must séeme to dissent from hym and hys doctrine And therefore at the first in that they affirme grace to be an habite infused into the mynde they thereby thinke with a pleasaunt profer in the begynnyng to dasell the eyes of the worlde from suspition of their ioynyng handes with hym the substaunce of whose heresye beyng well weyed is neuerthelesse one and the same wyth this doctrine wherefore great connyng was to be vsed in this matter seing hys hatefull errour remayned with great detestatyon condemned of the fathers and therfore they must seme at the least in some superficiall tryfle as stout enemies to dissent from hym Wherefore where his cunning was by Saint Augustine detected that though hée vsed the name of grace yet hée ment nothyng therby but onely nature Now these meÌ„ to auoide this open vew of vnitie wyth his condemned heresie At the first gate or entrie séeke such colerable passage as dissenting from the shew of his woordes maye neuerthelesse embrace the substaunce of hys heresie wherefore not to seme that they accoumpt grace to be nature they terme it an infused habite thinkyng thereby to make it apparaunt that they meane not any naturall power or habilitye And yet agayne in that they affirme it to bée lyke vnto the goodnesse and loue of God they thynke themselues to haue géeuen a substauntyall shew why all they that be therewyth adorned shoulde be acceptable vnto God Namely by reason of that lykenes and similitude to the goodnesse loue of god And this forsooth they terme Gratia gratum faciens That is grace whyche maketh man acceptable by whiche reason it must folow that the loue wherewyth God accepteth vs must come after thys grace and come in respect thereof And yet S. Iohn sayth hée loued vs first And Saint Paul affirmeth that our acceptatioÌ„ with God commeth in respect of his owne mercy And this is here to be noted that in man hym selfe they place this theyr grace wherby he is made acceptable vnto God makyng hym therby a cause of his owne saluation which errour Pelagius held the falshode wher of appeareth partely by that whiche is sayd before in the profe of the first part of the true definition of grace where it is euident that that grace whereby we be iustified is a frée beneuolence of the will of god Wherby it is manifest how falsly it is sayd the we are iustified by any habit powred into our myndes seyng it is by the fauour or grace whiche is in God and not in our selues wherby he receiueth vs into his mercy But this definition of theirs is as I sayd before grounded vppon Aristotles Diuinitie Now for further profe of their ioynyng with Pelagius in the substaunce of hys heresie herein it is nedefull to compare the conclusion of both the doctrines together in this point Pelagius affirmed that the begynnyng of all good workes proceded from our selues namely from the frée will and election of man and that grace dyd onely helpe the possibilitie of nature that these workes might more easely be performed Now the Papists and Scholemen bycause as I sayd before they must seme to dissent from him in somethyng affirme that the begynnyng of good workes procedeth not froÌ„ nature as he affirmed but from grace Mary this soueraigntie they attributed to nature that in the will consisteth frée power choyse eitther by geuyng place vnto grace to bryng forth good workes or els by resistyng the same to omit theÌ„ And I praye you from wheÌ„ce commeth this will seing they cal it frée could they haue erred more if they had with Pelagius affirmed the firste cause of good workes to come from nature no assuredly for they place the principall cause in frée wil whiche they place in nature and vnto grace though in wordes they geue it the first place yet alowe they it no further power but onelye to offer it vnto the mynde leauyng the whole soueraignty vnto nature Namely fre wil and choyse to admit or not admitte the same so that in this matter they differre from Pelagius onely herein in that hee affirmeth the first cause of good workes to consiste in nature and the Papistes affirme it to consiste in grace But yet vnto that grace they
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
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 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
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
That for the manifesting of mans subiection to both those properties the declaration of the lawe was needefull wherin the condition of his estate myght appeare THe infinite mercy of God hauyng thus geuen to Adam a touche or saie of the foundation of this new worke concerning mans restitution séemeth as it were for a tyme to forget man in leauing hym neither rule nor law manifested by his worde wherby to gouerne hymselfe to proue whether he any thyng stirred as yet by hys swéete promise would hunte and séeke after hys God to the finding of whom he coulde want no store of guides séeyng all the other creatures of god were indices or pointels to shew him who he was For the harmony and whole consent of all other creatures in their seueral kyndes conspired as it were together to lead vnthankefull man to the knowledge admiration of his mighty and meruelous creator by the contemplation of their obedience and thanckefulnes in their kyndes for his glorious workes bestowed vpon them wherby he might be drawne both to reuerence and glorifie God and beholde hys owne miserable condition which amongest all the rest was founde the onely iarring and discordant stringe from the swéete consent of that harmony By vewe wherof he might also be pricked forward to shame hys lacke and séeke recouery of hys loste obedience For castyng hys eyes vp to heauen there he myght sée the inuiolable law of their creation most reuerently obserued The rowling sky with his rauishing sway measuryng vnto vs the due tymes both of labour rest cariing about with vntyred motion in the space of one naturall day all the rest of the heauenly hoste paynteth out the glory of god The Sunne as a glorious bridegrome expresseth the magnificence of God holding his yearely circuit aboute the limites of his stately palace at whose approching all things growing on the earth apparelling thēselues in the beautifull ornamentes of theyr nature yelde in their kynde glorye vnto God for the cheerefull presence of that comfortable creature The chaungeable Moone that by her hasty iorneys in eche monthly trauell dispatcheth one whole viage in repairyng her oft decayed light sheweth her obedience to her Creator thereby yelding hym glory vpon whose motion not onely small moystures and humours but also the waste and swallowing seas séeme to attend All the residue of the starres both wandring and fixed obseruing inuiolably their motions tymes and circuites declare the great and wonderfull power glory of god Then drawyng his eyes néerer home considering the ayre there also séeth he nothing but the praise and glory of god be holding there the continuall trauell of nature in filling her storehouses with plenty of munition to execute the will and commaundement of their gloryous God namelye lightening thunder hayle snow rayne wynde and all other creatures of the place Thē drawing hys eyes home to hys feete and beholdyng the earth there also séeth hée openlye dysplayed the magnyficence of god For the earth her self in bryngyng forth and nourishing her children bewrayeth the same Beastes Fishes and foules in crauyng of God their foode acknowledge hys soueraygntye The birdes in yeldyng hym well tuned thankes in their melodious harmonye declare their reuerence to god Al trees plantes and herbes by their smylyng grace and glorious ornamentes of their beautie paynte vnto man the magnyficence of their creator And to bée shorte euen from the heygth of heauen vnto the centre of the earth hath he in all hys creatures as it were wrytten or ingraued the glorious Maiestie and magnyficence of hys incomprehensible myght wisdome bountie and eternitie But what needed thys farre trauell to séeke a thyng so néere at hande had man but looked into hymselfe hee coulde not but sée that all hys owne lyfe increase and conseruation was nothyng els but the vertue and power of God dwelling in hym whereby the truth of these sayings of Saint Paule doth well appeare namelye That the inuincible thinges of God that is to saye his eternall power and Godhed are vnderstande and seene by the thynges made from the creation of the worlde to the intent that they shoulde bee without excuse because that when they knew God they gloryfied hym not as God neither were thankefull And agayne the Lorde left not him selfe wythout testimonye euen towardes them to whom hée sente no knowledge of hys woorde Surely although these rules and guides might haue trained man to the séekyng of God yet God too géeue a more euident vew of hys infinite goodnes and mercy myndefull of his promise concerning mans restitution first made to Adam but more clearely afterwardes to Abraham in promising that in hys séede all the nations of the earth should be blessed God I say myndefull of this promise chose oute a peculiar people namely the children of Israell indewing them with the name of hys people callyng hymselfe the God of Israell as though hée had béene peculyar to them onely vnto whom he manifestly opened hymselfe both by woorde and miracle vnto whom hée also declared the condytions whereupon he would receyue man to fauor agayne And writing the same in tables of Stone delyuered them to Moyses their ruler as a glasse wherein to vew their miserable fall and corruption The somme whereof was contained in these two commaundementes namely Thou shalt loue the Lorde thy God wyth all thy hearte wyth all thy soule wyth all thy mynde and wyth all thy strength The seconde Thou shalt loue thy neyghboure as thy selfe And although thys briefe somme was at the delyueraunce deuided into diuers and sondry braunches yet all those are from hence deriued as from their fountayne and hed Nowe hauyng shewed that mans transgression bryngyng in sinne and death made hym and all hys séede rebels to God and thereby an apte subiect for the iustyce and mercy of God to worke on and that also for the manyfestyng of mans subiection to both those propertyes a law was needefull wherein the condition of hys estate mighte appeare it followeth Cap. 4. ¶ That the nature of the lawe is to be knowne and what is requisite to the fulfillyng therof and the contrarietie betwene the same and the corrupt nature of man. AS the wysedome of God being of it selfe vnsearcheable offereth vnto vs contynuall cause to haue the same in admiration so in my iudgement it hath not here offered vnto vs the lest in adding to his puissaunt and imperiall commaundement lawe this worde Loue In saying thou shalt loue the Lorde thy God why not rather thou shalt honour worshyp serue or obey the Lord thy god All which woordes séeme at the first sight to argue in the law maker greater impery superioritie prerogatiue then this word Loue whiche séemeth to import too much familiaritie and equalitie surely the wisedome of God hauyng to deale with the ouerthwart nature of man sawe it conuenient to vse that worde of the vnderstanding
desire of the whole mā vnto righteousnes I sée no cause to tary about the lawe of the second table which concerneth onely mans dutie towardes his neighbour euen as the first concerneth his duetie towardes god The lawe is this Thou shalt loue thy neighbour as thy selfe vnto the vnderstanding whereof that which is already said concerning loue hath so opened the way that onely this briefe explication therof may suffice namely thou shalt with willing desire and naturall pronenes of all the powers of the whole man couet thy neighbours felicitie both in body and soule as much as thine owne Hauing now sufficiently shewed the nature of the law and what is required to the fulfilling thereof it is necessary to compare with the same the corrupt nature of man expressed in the first and second chapters For the playne vnderstanding wherof it is expedient to vse some definitiōs of thē both The law may thus be defined The law is the absolute rule of righteousnes which chalengeth to the fulfilling therof the full obedience willing desire and naturall pronenesse of the whole man Contrariwise the corrupt nature of man gathered out of the second chapter is a corrupt disposition infecting the whole man with full obedience willing desire and lustfull pronenesse vnto sinne and rebellion whiche by these wordes of Paule to the Rom. is euident It is not obedient to the law of God nether it can be And to the Corinthes The natural man perceiueth not the thinges that be of God for they are but folishnes vnto hym neither can he perceiue them because they are spiritually examined Thus thorough the comparison of these two together it euidently appeareth that in the whole corrupt nature of man there is no iote of abilitie to satisfie the law in any one poynte theyr natures being as direct contrary as fire and water heate and cold light and darkenes And here I cānot omit seing the place doth vrge me the fearefull shift which in this cause some aduersaries séeke in hunting for degrées of perfection to establishe their blinde righteousnesse of workes as though the law chalenged not of man the absolute performaunce thereof but a certaine degrée of perfection proportionall to the condition of his habilitie in saying there is perfection in children perfection in men perfection in Angelles and perfection in God concluding thereby such a perfection onely to be required in man as is proportionall to the condition of his habilitie as though in the lawe of God there were at the least a certayne wincking at wickednesse alowing such perfection as man can attaine and wincking at the rest of his wantes Surely as this doctrine is vntrue so is it daungerous fearefull The vntruth wherof is hereby manifest both in that the law was geuen vnto man and also it doth expressely exact the full and entire obedience of all the principall partes of man For what creature besides man hath hart soule and mynde The daungerousnes and fearefulnes of this doctrine doth hereby appeare for no man can be so wicked but vnder the lée therof he may finde safe harborough to defend the deserued storme of iust reproofe and punishment for being reproued for sinne may he not by this doctrine safely say to hys reprouer Sir glory you in the measure of your own perfection I for my parte expresse the perfection answerable to my habilitie whiche is as much as the lawe requireth the lesse I can performe the more is my good hap seeyng the law aloweth the sufficiencie of my small habilitie for that thereby I haue the more libertye to féede my nature wyth her daintie delightes Surely I sée not how this doctrine can haue other meanyng séeyng they séeme to inferre this sense in that they affirme that God commaundeth vs nothing impossible which by their owne degrées of perfection must néedes haue thys meanyng that where our habilitie is not able to strayne it self to the absolute perfection of the lawe there the law slacketh it selfe to the weake perfection of our habilitie Truly if this be not their meanyng it were expedient that some of them made a glose vpon the text that the reader myght better vnderstand it Surely if they were not to déepely learned in errour they woulde otherwise consider the nature and end of the law and acknowledge mans imperfection whole insufficientie to the fulfillyng thereof and so séeke for that whiche nowe followeth here to bée required namely Cap. 5. ¶ To what ende the lawe shoulde be geuen to man he hauyng no power to satisfie any parte of the same THe glorious and reuerende maiesty of God beholdyng euen from Adams fall the miserable captiuitie of mans estate and mynding hys promised deliuerance that therby the victorious triumph of hys mercy might be sounded throughout the worlde to the iuste aduauncement of hys glory God I say myndefull hereof as the wisest builder beganne the foundation of this newe woorke concernyng mans restitution vpon the rocke whiche was immoueable throughout all eternitie that in suche sorte that the whole glory thereof as of right appertained might iustly redound to hymselfe beyng the begynner continuer and finisher of the same namely vpon the immutable determination of hys owne purpose fréely offered by promyse first to Adam in promising that by the séede of the woman the serpentes head should be brused whiche promyse once past hym thereby was strayght way offred to careles man iust cause of two principall dueties First and chieflye with thankfull heart to haue layde holde of the promyse of God that is constantly to haue beleued that as God had promised so he was both able and willyng to performe the same Secondlye with continuall admiration to gaze at the incomprehensible wisedome of God in the maruelous continuation of that woorke Which thing if we now do diligently marke vnto whom from the beginning to the finishing thereof the whole course and order is playnely shewed in the scryptures Then shall we easely finde that which in thys chapter is required namely the ende and cause why God gaue the lawe to man though man had no iot of habilitie to performe any part of the same Where-fore considering wel the ordinary course of Gods doynges in that cause we shall sée how he as it were by degrées trayned dull man to the vnderstādyng of his gloryous purpose First forasmuch as Adam and the yong worlde immedyatly succéeding him was both so neare the familiaritie as it were of God and the tyme of the gyfte of the promise and also for that the full measure of wickednesse which with the age of the worlde continually taketh increase was not yet in mans possessiō therfore vnto him as then it might surely haue beene sufficient euen by the instinct of the lawe engrafted in nature and by the contemplation of the obedyēce of all other creatures in their kinds to haue vewed and considered the great lacke in hys owne nature towardes the performaunce of righteousnesse
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