Who as is only holy who only as hath power of life and death and of al authoritie in heauen and earth so is he onely alone able to beâ—â—ow his graces vpon whom he will being tyed to none nor holden bound to any law Nowe therefore sith by his glorious Gospel as by the antentique seale of his euerlasting wil he hath deliuered vnto vs so manifest and determinate a demonstration of his vnchangeable will witnessing thereby That whosoeuer beleâ—ueth in him shal of his gift enioy euerlasting life and the glory of his kinâ—dome what may godly ministers doe in discharge of theyr function more duetifully but by faithfull proclaiming theyr commission to put in executioÌ„ the charge committed vnto them by their Lorde and Maister What and wil the Pope of Rome with his councell of Trident require vs to renounce the Gospel of Christ and to post ouer vpon their pelting war raâ—mâ— the crowne of glory to the lawe of workes which Christe hath already warranted too faith yea will they haue vs so saucie as to challendge them as a duetie which Christe assured to all of free gift or do these holy fathers thinke it to bee reasonable that we shoulde hearken vnto them rather then vnto Christe Christe doeth very plainly and expresly set downe in the Gospell Thy faith hath made thee whole And shal we say on the contrary part Thy workes hath made thee whole Christ saith Beleeue onlyâ— al things are possible to him that beleeueth And shal we turning the cart before the horse yeelding chiefe preheminence to works promise al things to become possible to them that worke and not to them that beleeue only I beseech you what notable peece of worke wrought they towards the curing of their maladies which were commaunded but to lift vp their eies only and too looke earnestly vpon the brasen Serpent Finally where the holsome doctrine of the gladsome Gospel seemeth to enterlace heere and there many graue and weightie councels to the embracing of most absolute integritie to prescribe many â—ules to allure to liue wel If a man would discend into the due consideration of the end scope of the Euangelicall exhortatioÌ„s he shal find nothing y t doth more nearely resemble the meaning purpose of Christ our Sauior that doth approch more neerely to the direct end of al his speaches actions myracles then this one thing chiefly aboue al other namely to draw all men to faith the knowledge of Christ as who did very wel know that all our safetie righteousnesse doth depende wholy vpon this only faith in him Paul likewise treating vpon nothing else almost throughout al his Epistles how learnedly how industrioâ—sly doth he vrge al his force of skil to acquaint vs throughly with this doctrine that the whole substance of our saluation strongest piller of our righteousnes was grouÌ„ded not vpon the saâ—des of y e law not propt vp w t the slimie morter of works not raised vp w t any our sweating or moyling but promysed by the free mercy of god accomplished by the only workmaÌ„ship of Christ geuen receiued through our only faith and beliefe in him and yet not excluding meane whiles the works of the law so as they might not be alwaies attendaunt vppon the man that is iustified as fruites and effects of faith but that they shuld in no wise be taken for the original cause of iustification and againe neither making this cause of iustificatioÌ„ to depeÌ„d so wholy vpoÌ„ faith as that we might therfore slacke any part of our dutie in doing good al the rest of our life But to the end we shuld not be carried away with vaine confidence of works nor grounde our righteousnesse which wee receiue only at Christes handes else where in the only faith in Iesus Christe And for this cause Of faith saith S. Paule that the promise might be made sure by grace which otherwyse woulde bee alwaies whirled aboute in vnstable vncertaintie if it rested wholy vppon perfection of workes and by the same meanes woulde it come too passe withal that the promise should be thrust cleane out of credite For if we bee adopted into inheritance by the law then is faith become void the promise is of none effect â— which the Apostle doth with like phrase of speache vrge againe in his Epistle to Titus For iâ— inheritaunce come by the law sayth he then not of promise nowe And againe to the Romanes to the same effect If of grace then not of workes now otherwise grace shuld not be graceâ— And why so I pray you is it because the law is so manifestly repugnaÌ„t against the promise or that grace is so dirâ—ctly contrary to good works as that they cannot come togegether vnder one roofe but the one wyll stiffle vp the other Let vs heare the answere of the Apostle God forbid that any man shal thus think with himselfe that there is any such mortal enmitie betwixt grace good works as that who so cleaueth to grace must foorthwith become a deadly foe to good works or as though who so take holde of the promises of God the same may in no wise walk in the coÌ„mauÌ„dements of the law For what can be more familiar together theÌ„ the grace of god the fruits of good works Who was stronger in faith then AbrahaÌ„ who more excellent then he in all maner of vertues Grace and good works therfore doth not simply differ ech froÌ„ other but acording to the diuersity of the obiect wherunto they be referred Wherfore the state of the question must be aduisedly coÌ„sideratly noted For the question in this place doth not tend heereunto whether the person that is alredy inuested in the inheritance of grace ought to liue welâ— but how the possessioÌ„ of this inheritance may be woÌ„ne namely whether it come of free gift to the vnworthie or to theÌ„ that deserue it by force of the lawe or by promise for any respect of works or of the speciall and onely benefite of faith without workes Here loe the shamelesse sacriledge of the Popes iuggling bewrayeth it self which directly against the authoritie of Gods worde would vnder a very sâ—ye and suttle but most pernicious pretâ—nce of magnifying and establishing the commaundementes of God restreigne against al equitie right al whatsoeuer Christ his Apostles and the most euident meaning of the holy Ghost vouchsafed to endue poore forlorne man with all of very free and franke liberalitie for the incredible comfort and coâ—solation of the godly to the slippery state of miserable workes From out which one platfourme very ill fauouredly framed it is incredible to be spoken what rotten ruinâ—s haue ensued what monstruous superstitâ—on what beggerly and patched religion and howe troublesome a confusion of doctrine hath heretofore too to long preuailed against Gods church yea euen to this day doth holde captiue miserably entangle the coÌ„sciences of
be found which being famous raysed aloft as a citie builded vpon an high hill may bee seene of al people a farre of and ought to bee credited of all the Nations of the earth And bicause this shape of a Church can not be seene any where at this present but amongst that people and nation onely ouer whom the Bishop of Rome must be acknowledged for chief head hereof must it follow of necessitie That there is no true and glorious Church of Christ except this onely Romish Church and that al other Churches besides be foreiners infamous and no Churches at al as the which being not able to deriue any certenâ—ie of their discent and antiquity ought not in any respect beare the name of Christian Churches but must be accounted rather for dennes and conuenticles of heretiques And thus much nowe by the way touching the Church the treatie whereof God willing shall bee sette forth with larger discourse in other bokes hereafter This lesson in the meane â—pace will not bee amisse to bee foretolde That if it bee true that Christ himselfe did plainly pronounce that his kingdome was not of this worlde and this also as true which hee doth else where affirme that the things which doe seeme mightie and glorious to the iudgement of men are accounted for vile drosse and abhomination in the sight of God finally if the estate of the most holy Apostles and Martyrs of Christ was alwayes such as it became rather odious to the worlde then accepted or of any estimation that such as applied neerest to Christ were alwayes despised most and that the Disciple cannot bee greater than his maister certes it can not possibly bee that this Churche of the Pope so mightie and glorious in the worlde so renowmed and famous in worldly pompe and excâ—sse so magnified and fawned vpon with the wel likings and alliances of Princes should haue any affâ—nitie or alliance at all with Christ the onely head of the Church or any fellowship with the Apostles I come nowe to other partes of the Romish doctrine in the which the Papists do seeme no lesse Iewish then in the shaping and fashioning of their Church as I sayd before For if the doctrine of Paule bee most true where discoursing of the reiection of the Iewes that sought their iustification by the lawe he rendered a reason wherefore they could not attaine thereto Bycause sayth he they sought to be come righâ—eous not by faith but by workes Lâ—t vs see I pray you what else doth the Romish religion proclaime at this day then that wee oughâ— to make our way passable to heaueÌ„ by industrious works precepts of good life reposing the whole shoote anker of assured affiance trust in the same not bycause we beleue on him that doth iustifie the sinner but in doing workes of this life which do exclude all impietie How shall we say that the great Clearkes and Doctours which teach this such like doctrine do differ from naturall Iewishnesse If the Iewes seeking to be iustiâ—ied by woorkes were for this only cause cleane cut of from true rightuousnesse according to the testimonie of Paule what hope may they conceyâ—e at the length to attaine true rightuousnesse which thrusting faith into a corner do raise vppe the whole building of their iustification vpon that tickle and sandle foundation of workes But thou wilt say these men doe not so altogether abrogate fayth but that they couple her together with works by a necessarie and an inseparable coniunction I do know indeede that fayth is peraduenture in some estimation amongst them yet such an estimation this is as that they will in no wise yeeld vnto her her true dignitie and due place of estate For whereas no one thing is resiant in vs nor giueÌ„ vnto vs miserable wretches fâ—oÌ„ aboue that may make vs acceptable vnto God may obteine his fauour may cure our diseases may deliuer from the fetters and chaines of sinne may turne away wrath and vengeance may ouercome the worlde may crush in peeces the horrible tyrannie of death and the deuill may stande boldely and vnuanquishable in the face â—f hell gates finally which may ouerspreade vs poore forlorne caâ—â—iues drowned in the doung and durt of the earth with the gladsome sunneshine of heauenly life and vnspeakeable glorie of immortalitie besides this onely inestimable Iewel namely fayth in Christ in the which all our hope and riches togither with all the promises of God are fast locked vp as it were in a certaine Arke of couenant when as also the selfe same fayth linked and vnited togither with other vertues doth not onely farre surmount al those vertues in her singular excellencie and power but also of her owne force onely and alone satisfie and accomplish all the partes of our redemption yea and so accomplishe the same as that where she leadeth alwaies whole troups of most excellent vertues with her needeth not neuerthelesse any their helpe at al towards the procuring of Gods fauour I beseech you for the loue you beare to Christ what peruerse peuishnâ—sse and I know not whether more malicious or shamelesse impudencie of men is this I say of the false docâ—ors of Rome which being addicted to the Romish ragges seeme by a certaine destinie as it were borne of purpose for the vtter ouerthrowe of Christes Church so to embase this same faith in Christ euen vnder al other vertues as a very naked bare fruitlesse thing of it selfe as that they scarcely can finde in their heartes to graunt her any commendation in heauen or any place of acceptance in earth For what else doe these wordes of theirs import wherewith they tearme this fayth onely onely rashnesse yea and no fayth at al but impudencie temeritie and arrogancie Where they affirme the Gospel whereof we make mention to be sediâ—ious full of fraude and deceyte Moreouer where in all their bookes and writings they doe so vtterly suppresse this fayth of Christ as that they dare presume to say that there is no passable way to heauen but that which is purchased with holy workes and most excellent integritie of life I will couple herewith though not out of the foresayd Authour but out of the publike instrument and decree of the late Tridentine Councell In which Councell whereas those gay iolly gallants did most filthily erre in many thinges yet played they not the Philosophers in any one decree more perilously then where they vttered their Stoicall opinion in the doctrine of Iustification by Christ. Which being proclaymed vnto vs throughout the whole tenour of the Scriptures to bee freely giuen without all mediation of any other thing besides the onely promise of God through fayth in Iesus Christ our Lorde contrariwise those gracious fathers do so iumble and wrappe vp this grace of God full of sauing health and freely offered wholy replenished with most comfortable consolation and safety in one hotchpot mingled as it were with
the godly But you will say perhappes out of this free and vnpunishâ—d libertie of doctrine what wil you bring to passe els but make an open roade to sinne but withdrawe honest and well bent dispositions of the godly from ensuing vertue and discourage them altogether from godly industrie too retchelesnesse and carelesse securitie and by the same vtterly rootâ— out withall the preceptes â—ules of all godly lawes all honour and renowme of iustice and ciuill societie and all force and vygor of Christian discipline For who is ignorant that hope of escape from punishement as one hath written is the greatest bayte and prouocation to sinne To answere hereto at a word this their obiection may in some respect carry a shewe of some substance if in proclaiming this faith in Christe whereof we speake we were so wholy affected thereunto as that we should not withall apply worthy serious exhortations too the practise of most vertuous life and the necessary duties of Christian societie When we can not neither ought we be vnmindful of the wordes of the Apostle which saith That for such thinges commeth the wrath of God vpon the children of disobedience Wherefore when we do so much aduaunce those euerlasting riches of Christe the high magnificence of the diuine grace by the prescript rule of the Gospel do spreade the same abroade so discernable to the viewe of the worlde as that we abridge no iotte of our dutie and obsequious obedieÌ„ce to be busily employed in that other part of the lawe what cause of iust quarell haue our aduersaries to expostulate with vs except they will exact this at our handes that in proclaiming the Gospell of grace we should so enforce the promise of euerlasting life to be dewe vnto workes as they saye that in the meane time no mentioÌ„ at all be made of faith of Christ of grace or of free promise For this seemeth the very butte wherat these delicate fine doctors do shoote so busily For proofe whereof beholde the whole fourme of the doâ—trine which they do professe and all the preachinges of their monkes and you shall finde that not onely the doctrine but their life whole course of their proceedings make no mention at all of faith For wâ—at els emporte their purging satisfactions their masse sacrifices their generall martes of pardons so many and soo tedious pilgrimages vndertaken into farre nations so many and manifolde byhangers procured for prayers and intercessions Munkishe vowes purgatorie markets so many orders of Regulers clogges of religions innumerable and intollerable burdens of mens constitutions and traditions monasteries buylded for the redemption of â—oules for so they affirme Rosaries Diriges for the dead nightwatâ—hinges and other wâ—orkes of supererogation partly dewe partly purchased with the peny and enterpryses of all sortes vndertaken in hope rewarde In good felloweship who would euer haue entered into the order of Frauncis Bâ—nedict Bruno or Brigitte who euer heretofore or at this present would be crowded vnder cowle if he grounded the chiefe shooteanker of his saluation in Christe onely and not in mens meritâ—s What one of al that crewe would haue suffered him selfe too haue beene pent vp in such a loathsome continuance of monkishe austeritie or haue tyed him self to an euerlasting restrainâ— from meaâ—es and mariage after the maner of the Nazarites if reposing his only affiance vpon Christe hee did not determine vpon some other hope of attaining saluation Finally who would not with all his heart abhorte and deâ—est the vnmeasurable â—rumperies and tedious traditions of men if hee did firmely beleâ—ue that hee câ—ulde not otherwise stande assured before the seaâ—e of maiestie but by onely faith which is in Christe Iesu Whereupon that deepe diuine whosoeuer he be seemeth not to haue sayde altogether nothing to the matter who in his bookes entitâ—led de Iustitia debateth of righteousnes on this wyse If faith onely saith he do suffice and so all the actions that we vndertake bee vnprofitable and defâ—led then is it a plaine consâ—quent that all whosoeuer doe embrace this counâ—erfaict fayth doe vtterly shake of all endeuour to worke well c. Truely I confesse this to be most truely spoken Wheresoeuer saluation is preached to proceade freely from faith onâ—ly It can not otherwise be but that the whoâ—e desire of workes will waxe somewhat colde But what â—orkes I praye you forsooth such workes as the Romishe Sinagogue â—oth broache vnto vs. But if the question coâ—cerne thâ—se workes which are prescribed by the most holy lawe of God it is so farre of that faith onely may make to relent any iotâ—e of such good endeuour as that it will worke in them a greater cherefulnesse too doe their dueties Too make this more euident let this suffise for proofe For if our heauenly father haue made vs inheritours of eternall liâ—e of his owne proper gracious mercy so that the possession of heauen become none otherwise ours then as the state of inheritance is due vnto the sonne directly from the father by the lawe ciuill as saint Paul witnesseth who doth boldely pronounce that we be al the sonnes of God through fayth in Christe and heyres according the promise Nowe then let this notable Philosopher of righteousnes aunswere mee hereunto Whether the naturall sonne standing assured of his inheritable estate will be more negligent to doe the will of his father or some other straunge hyreling waged for money or enforced through feare of the eudgell Goe too let vs compare nowe the lyues and maners of these holy fathers al whose preachinges sounde nothing els almost beate nothing els into the eares of the people but the onely woorkes of the lawe what kynde of workes doe they busie them selues about at the length what vndefiled chastitie is in their lyâ—es what holinesse in their conuersation what humilitie deuoyde of all hawtinesse is in their heartes what modestie acquainted with no kynde of ambition what mildenesse insuffering iniuries howe earnest a zeale to preferre the glorie of Christe howe whoâ—â—e a loue haue they to their neighbours But it is well sithence their demeanour such as it is appeareth manifestly enough and is knowen of the whole worlde For their open patcheries be not so closely paâ—t vp in the budget of their confession but that they be apparanâ— nowe and waxe ridiculous aâ—d odious to all men â—ertes they can neither deceiue the eyes of the Lorde nor escape his iudgement except the onely faith in Christ pleade better for them then any their gaye woâ—kes Yet I make not here so great reckâ—ning of their manners My whole discourse at this present is vndertaken against them for their erronious doctrine and peruerse frowardnes of corrupt religion Whereof what others iudge I knowe not for mine owne part when I doe consideratly beholde and prye into those thicke and blacke clowdes of darkenesse into the trashe chaffe and contagion of their errors into the grossenesse of their