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
brought in sinne and death 2. That that transgression made man an apt subiect for the two properties of God namely iustice and mercy to worke vpon 3. That for the manifestyng of maÌ„s subiection to both those properties the declaration of the law was nedefull wherein the condition of his estate might appeare 4. That the nature of the lawe is to be knowen and what is requisite to the fulfilling thereof and the contrarietie betwene the same the corrupt nature of man. 5. To what end the lawe should be geueÌ„ vnto man he hauing no power to satisfie any part of the same 6. How man regarded the lawe how in Christ the promised seede the couenaunt concerning mans restitution was consummate 7. How the obedience and death of Christ was a full satisfaction for the disobedience and deserued death purchased to al mankinde by AdaÌ„ 8. To enquire the nature of the new couenaunt what on the behalfe of maÌ„ is required to the atteinment of righteousnes in the same 9. To know the certaine tokens of that faith wherunto iustification is imputed the differeÌ„ce betwen the workes of the faithfull the workes required in the lawe 10. To know what iustificatioÌ„ or righteousnes it is which the scriptures attribute to works also what fayth it is against which S. Iames speaketh why iustificatioÌ„ is imputed to fayth and not to workes THE IMAGE of Nature and Grace ¶ That Adams wilfull transgression made him and his ofspring rebels to God and brought in sinne and death Cap. 1. THe eternal wisdome of God hauyng created Adam our first father after the excelleÌ„cie of his owne Image adorned naturally with iustice holines and all perfection to be vnto hym as it were the beauty and glory of all hys workes so aduaunced him by his creation aboue the rest of all his earthlye creatures that vnto him alone he gaue the rule and preheminence in nature to be their Lord and ruler That is to whome all they should obey and serue for the first taste of the which excellent dignitie and prerogatiue he placed theÌ„ all before him as before their soueraign Lord from his mouth to receiue seuerally their titles and proper names according to the whiche they all were called Then geuing Eua vnto hym for his helper he placed him in the garden of Eden the possession of all earthly delightes appointing vnto him the kéeping therof with frée libertie for hys reliefe and comfort to taste eate of all the excellent fruites therein the onely trée of knowledge of good and euill excepted of the whiche he forbade hym to eate affirmyng that what houre soeuer he tasted therof he shoulde dye the death Now forasmuch as the matters here spoken of namely the Image of God in man and mans originall iustice and perfection do iustly chalenge some explication therof as well that the excellency of Gods first benefites towardes man might after a certayne maner bée séene and the glorious estate of his former dignitie more gréedily thristed for agayne and also the outrage of his ingratitude with greater detestation abhorred and the filthines and foule corruption of his nature and miserye of his presente estate by vewe of his former perfection more perfectly paynted out And finally that the triumphe of Gods vnspeakeable mercy in Christe which notwithstanding so huge transgression hath not onely pardoned him but also adopted hym into the fellowship and libertie of his owne sonne that all these I say might be made the more apparaunt those wordes do iustly chalenge some explicatioÌ„ Wherfore where it is sayd that man was created after the image of God it is to bée vnderstand that he was created the most excellent earthly creature being made partener of the naturall goodnes and vertue of God namely holy wise iust pure good true immortall c. hauyng both power perfectly to know God also power and fréewil constantly to beleue him to serue him to obey him to loue him to feare him and to be shorte to perfourme such workes as aunswered to the image of so excellent a Paterne And therefore doth Tertullian writing agaynst Marcion moste excellently and briefly define the Image of of God thus Haec ergo imago censenda est dei in homine quod eosdem motus sensus habeat humanus animus quos deus heet non tales quâ—les deus pro substantia enim status exitus distant Therefore is this to be accouÌ„ted the image of God in man that the mynde of man must haue the same mouinges felings which god hath although not euen suche as God hath for as touching substance of state and ende they differ That is to say that is the image of God which naturally loueth that which god loueth hateth that which god hateth which of very nature iudgeth of all things according to the iudgemeÌ„t of God All which thinges were necessary to the duety of mans office for seyng God had made and created hym as it were his liuetenaunt or vicegerent ouer all his earthly creatures it was necessary that to their gouernement hys nature should participate of the excellent properties of God that thereby in the whole execution of his office hée might haue power not to swerue from his duty and obedience required in the same And hereby appeareth what originall righteousnes was in maÌ„ namely holines knowledge wisedome iustice purenes goodnes truth immortalitie loue temperance chastitie vnlust fréedome from sinne naturall and willing obedience to God hauing power to do good not to sinne not to dye c. and that he in respect of this excellente and glorious condicion of this original nature is called the image of god It is thus out of the Scriptures of God easily gathered Thus writeth Paul to the Ephesians Lay from you the olde maÌ„ which is corrupt through the deceiuable lustes and be ye renued in the spirit of your mynde and put on the new man which after God is shapen in righteousnes and true holines And again the same Paul to the Colos sayth Lye not one to another seyng ye haue put of the olde man with his workes and haue put on the newe which is renewed in knowledge after the Image of him that made him Now what the putting on of this new willingly forgetfull of his creator from whome he had not onely receyued hys beyng but also the prerogatiue of so excellent dignity He I say missed by deceitfull perswation neglecting the glorye of his creator rather gaue credite to the light perswasion of his wife then to the reuerend and dreadfull maiesty For his wife being deceiued by the serpent supposed the commaundemeÌ„t to haue bene geuen rather of subteltie to hinder their dignitye and as it were a scarcrowe to fray them from the tast of that fruite whereby their excellency might increase or as though God had rather not vouchsafed them that further good happe which by taste thereof was
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
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
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