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
Fayth in Iesu Christ iustifieth vs. 103. a Fayth apprehendeth ent righteousnes 109. b. 110. a. b Fayth without woorkes is a dead fayth 112. a Fayth that is liuely cannot be without good workes 112. a Fayth iustifieth because it apprehendeth our iustification 117. a Flesh is but a masse or lumpe of iniquitie 8. a Fruites of sinne 20. a G. GOD abhoryed man and refused him for his worke 6. b God cursed all the earth for mans offence 6. b God in his creation of man conditioned that he shoulde not breake his to 〈…〉 ment 12. 〈◊〉 God commaundeth vs to loue him and our neighbor 24. b God cōmaundeth nothing impossible proued false 30. a God him selfe freely procured mans redemption 31. a God is true of his promise 32. a. b God gaue the lawe to the children of Israell 33. a God sent his prophets to declare the promised seed 41. b God trayned man by his prophers to take hold of the promised seed 42. a God loued vs first 50. b God by his grace is the onely worker of mans health and saluation 51. a God and the deuill there is no middle estate betwene them 67. a God for the glory of his name doth freely saue and iustifie vs. 10. 4a b. 105. a. b. 106. a. b God is the worker of all good workes in his iustified children 119. a. b God must haue the whole honor of mans saluatiō 122. a God wroughte in loue in sending Christ to suffer death to redeeme man. 124. a. b God the father a worker in the same deed that Iudas wrought in 124. Gods vnspeakeable mercy declared to vs in Christ 2. b 20. b. 21. a Gods iustice 20. b Gods creatures euery of them vnder heauen inuiolably obserue the lawe of their creation saung man onely 22. a 23. b Good workes are the feuites of good fayth 82. a Good workes are to be done of the faythfull but not as the price of our redemption 82. b Good workes are witnesses to good sayth 83. a. b. 84. a Good workes for owe our iustification 89. b Good workes two thinges are required in them 90. a 91. a. b. 92. a Good workes require affectiō of the hart 92. a Good workes declare vs to be righteous 110. b Grace hath saued vs through fayth in Christ and not of our selues 46. a Grace defined by the Papistes 49. a Grace of God is geuē vs freely and not for merites sake 102. b H. HAbite defined 49. b Holy water nor purgatory can clense vs of our sinnes 19. a I IMage of Nature and Grace 1. a Image of God what it is 2. a Image of God in man. 2. a Infantes haue no actual sinne of their own cōmitting 14. a Inward workes 65. a Innocency of man clerely lost 5. a Iudas wrought in treason 124. a. b Iustification commeth by faith and not by workes 47. a 48. a. b Iustification how it is vnderstand in the scriptures 62. a Iustification taught by the Papistes 63. a. 64. a. b Iustificatiō foloweth not good workes but good workes folowe iustification 89. b Iustification is often pronounced vpon workes for faithes sake 96. b Iustificatiō why it is imputed to faith not to workes 122. a L LAberinth of errour maze of confusion 92. b Lawe declareth them to be vnrighteous that haue lost originall righteousnes 7. b Lawe of God is spirituall 8. b Lawe had two offices 33. b Lawe why it was geuen to man. 30. b. 31. b. 34. a Lawe is able to iustifie a man if man coulde performe the righteousnes of the law 34. a Lawe is vnpossible to man to be obserued his nature being now corrupted as it is 36. a. b. 37. a. b. 38. a. b. 39. a. b. Lawe of God geuen to man in most fearefull and terrible maner 40. b Lawe bringeth terrour feare 41. a Lawe of God is the absolute rule of righteousnes 43. a Lawe might saue vs if we could obserue the law 113. b Lawyer moueth a question to Christ 114. a Loue fulfilleth the lawe 118. a Loue is the fulfillyng of the commaundementes of God. 24. b. 25. a. 26. a. 27. a. 28. a. b M MAn placed in Paradise 1. b Man made soueraigne Lorde euer all earthly creatures 1. a Man created to the excellency of Gods Image 1. a. 2. a. 3. a Man ashamed to confesse hys sinne 5. b Man and all his issue corrupted 7. a. b Man a masse or lompe of iniquitie 8. a Man by nature is the child of wrath 8. a. b. 9. a. b. Man in his first creation was without sinne 10. b Man by hys rebellion and sinne brought forth frutes of his owne choyse 20. a Man made an apt subiect for the mercye and iustice of God. 20. b Man in wicked estate 20. d Man of his owne nature hath affection to rebellion 92. a Man is iustified by faith without workes 107. a Man cannot satisfie the lawe 29. a Man is not myndefull of hys duety towardes God. 32. a Mans originall iustice 1. a Mans glorious state ouerthrowen 5 a Mans workes are sinnefull 9 a Mans corrupt nature 29. a Mans duety towardes God. 31. a Mans nature proue to rebellion and sinne 43. a Mercy and not merites hath preuented our iustification 103. a b. 104. a N NAture of mā is proue and ready vnto sinne 28. a O OBiectiōs with aunsweres 12. a 13. a. 35. a. 118. a Opus operantis 67. b Originall righteousnes 3. a. b Originall sinne and our most heynous infection 6. a Originall sinne defined 7. a Originall sinne defiled the nature of man. 10. a. b Originall sinne defined by the Papistes 11. a. 14. b. 15. a. b Outward workes 65. a P PApistes Pelagians Anabaptistes 11. b Papistes their vnformed fayth 61. a. b Papistes their formed fayth 61. a Papistes errours aboute workes 66. a Papistes builde a labirinth of errour and a maze of confusion 92. b. 93. a. b. 94. a Papistes Argumēt of workes 95. a. b. 96. a. b Papisticall doctrine 18. b. 49. a Pelagiās Papistes and Anabaptistes 11. b Pelagius heresie 50. a. 51. a Penaunce an apt and mete instrument for the Papistes 68. b Perfection denyed 29. b Peter Lombard 108. a Preparyng workes what they are 66. b. 67. a Purgatory nor holy water can not take away sinnes 19. a R RAhabs fayth had frutes 113. a Reward is not properly so called when it is payd to a labourer for his trauell but rather a duety 101. b Righteous persons complayn and cry to God. 120. b Righteousnes commeth not by the law 41. a Righteousnes how it is vnderstand in the scriptures 62. a Righteousnes how it is impu ted vnto vs. 69. b Righteousnes and iustification are diuerstye taken in the scripture 85 a. b. 86. a. b. 87. a. b. 88. a. b. 89. a S SAint James meaning of workes 111. a. b. 113. b Satisfaction is the best officer that the papistes can retaine 68 b Scholemen how they handle fayth 58. a. b. 59 a. b. 60-a b Scholemen what they say of veniall sinne 18 a Scholemē agree in error 18 b Scriptures that seeme to promise reward to workes are expounded 94 b Sense of the Scripture is not in woordes but in the meaning of the same 108 b Serpents kind to be weake and tame in winter 14. a Sinne that is to say euerye sinne that deserueth death is a deadly sinne 17. a Sinne triumpheth ouer man and driueth him from hys glorious state a Sinne the fruits therof 7 a Sinne by the offence of one man entred vpon al mē 8. b Sinne wherin two things are to be considered 11. a Sinne deadly sinne veniall are in diuers respectes but one 18. a Sinne deadly sinne veniall what difference 18. a Sin of man was so grenens an offence as coulde net bee cured but by the death and bloudshedding of innocente Christ the onely Sonne of God. 45. a Sinnes to say there are but. 7. that be deadly is false 16. b Sinnes by fayth are forgeuen therfore called veniall 18. a V Deniall sinnes 17. b. 18. a W WIsedome of God in his creation of man. 1. a Workes good are a testimony of mans election 66. a Woorkes taught by papistes 66 a Workes which the papists cal preparing workes 66. b Worke of the worker 67. b Woorkes of supererogation 67. b. 68. a Workes no not the workes of iustified are able to iustifie before God. 69 a Workes of the law 84. b Workes of the faithfull 84. b Workes of the faithfull are insufficient to fulfill the lawe 85. a. Workes are not the cause of rewarde but God for his own glory accepteth them 96. b 97. a Workes must be done for t 〈…〉 glory of God and not for 〈◊〉 wardes sake 97. b Worke what value they are accompted of in the scriptures 98. a. b. 99. a. b Woorkes when we haue wrought all that we can say that we are vnprofitable seruantes 99. b Workes of supererogation are the popes marchandise and are most superstitious and wicked 99. b Workes how they were estemed of the fathers 100. a. b Workes can iustifie no man. 107. b Workes declare a righteous man. 109. b Workes declare what fayth hath apprehended 109. b Woorkes folowe iustification 109. a Workes may not be done for rewardes sake 123. a. b. FINIS Faultes escaped in Printinge Fol.  Lin.  3. a 14. wrieth read writeth 5. a 17. the read that 9. b  in the margine Luchirid read Enchirid. 15. b 3. perfection read imperfection 18. b 19. thy read they 20. a 10. diuiue nature read diuine nature 38. a 22. miserenitur read miserebitur 53. b 2. then read them 61. a  in the first note vnformed read formed    in the second note formed read vnformed 64. a 15. ay read as 76. b 22. am read tiam 77. b 3. iniquitaids read iniquitates 81. b 8. beway read bewray 97. b 1. shewed read sheweth 98. b  in the note Ier. 1. read Iere. 2. 100. a 12. iustitia read iustitiae 103 b 1 inferretur read inferreretur 104. b 1. of the punishemēt read of thee but punishment 106. a  in the note praesi read p 〈…〉 i. 107. a 〈◊〉 sayth read fayth Ibidem b 16. non medulla read in medulla 110. b 19. put out of 113. b 19. my commaund read the commaunde
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
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
fable Forsoothe not without prouident consideration because if that bee taken a waye farewell all the fruites of penance which is one of the most profitable engines that their church hath and principall bailife vnder shirife their high Stuard for the marie and pith of theyr penaunce standeth in theyr satisfaction which is the last and golden part thereof and hath prouided for the building of many an Abbey Wherefore aboue all thinges theyr woorkes of supererogation was to be deuised for els coulde theyr satisfaction haue bene woorthe nothing vnto them which by this politicke prouiso hath made kinges fellowes of such as wythout the same coulde neuer haue bene able to haue maintained two beggers in an hospitall for before any man be able to make satisfaction of the olde debt to hys creditor it is of necessitie that first he be able to satisfie the dutie of the tyme present with an ouerplus out of the which excesse must be raised a sufficient superplussage to discharge the former daunger The wicked horror of all which theyr deuise of workes shal besides that which hath bene sayd already be also iustlye ouerthrowen hereafter where it shall appeare that no workes no not the workes of the iustified be able to satisfie the commaundement any other way then vnder the shield of mercy by not hauyng their insufficientie imputed vnto them but contrarywyse hidden by Christes innocentie from the sight of Gods iustice Let thys both touching the description of good workes and also the counterfeit workes of the Papists suffice Hauyng thus euidently shewed what these wordes grace righteousnes or iustification fayth and workes doe meane in thys matter I will now returne to speake of the nature of thys new couenaunt which as was sayd before iustifieth man fréely by grace through faith in Christ the explication or plain meaning whereof is by these definitions cuident to be this The new couenant doth assure man that hys sinne◠are fréely forgeuen and that righteousnes is imputed vnto hym by the frée beneuolence of the will of God through the ful assurance of the truth of Gods promises in Christ which vnto hym is geuen of God by the inspiration of the holy Gost wherby hys hart is purified and ciensed vnto good workes which righteousnes is imputed vnto hym without all respecte of hys worthynes or workes onely for the prayse and glory of the grace or fauour of god Wherby it is playne that vnto the attainement therof on the behalse of man thys onely thyng is required that he constantly beleue both seuerally touching him selfe and generally touchyng all the elect that euen as God hath fréely promised to accept the satisfaction of hys sonne Jesus Christ in full recompence for all theyr sinnes so assuredly he will performe the same Who soeuer I say hath thys vndoubted fayth he hath the true apprehension of Christ in the promise so that by fayth onely as is proued before iustification is attayned in the promise which fayth is the onely meane which by beleuing God may assure man of the frée fauour of God in Christ without suspition of incroching vpon any part of the glory of the same Which God hath reserued to hym selfe as the onely end for which he hath bestowed vppon man so riche a benefite wherunto as to the appointed marke or end all the Scriptures are directed whereof these authorities for the further confirmation of thys truth may séeme not vnseasonably rehearsed Beginning first with the wordes of our Sauiour Christ hym selfe he sayth thus And as Moyses lift vp the Serpent in the wildernes euē so must the sonne of man be lifted vppe that none that beleue in him perishe but haue euerlasting life for god so loued the world that he hath geuē his onely begotten sonne that none that beleue in him should perishe but haue euerlasting life Againe in the same place He that beleueth in him shall not be condemned And agayne He that beleueth the sonne hath euerlasting life And in an other place The Capernaites said vnto him what shal we doe that we might worke the workes of God Iesus answered and sayd vnto them this is the worke of God that ye beleue on him whom he hath sent And againe in the same chapter This is the will of him that sent me that euery man which seeth the sonne and beleueth in him haue euerlasting life and I will raise hym vp at the last day Agayne in the same chapter Verely verely I say vnto you he that beleueth on me hath euerlasting life And in an other place I am the resurrection and the life he that beleueth on me yea though he were dead yet shal he liue and who soeuer liueth and beleueth in me shall neuer dye And in an other place I am come a light into the world that who soeuer beleueth on me should not bide in darkenes Agayne Peter in the Actes of the Apostles To hym also geue all the Prophets witnes that through his name all that beleue in him shall receaue remission of sinnes Agayne the Gayler sayd to Paule and Barnabas Syrs what must I do to be saued and they sayd beleue on the Lorde Iesus Christ and thou shalt be saued and thy housholde Againe Paule to the Romanes Therefore by the dedes of the law shall no flesh be iustified in his sight for by the law cōmeth the knowledge of sinne but nowe is the righteousnes of God declared without the law hauing witnes of the law the Prophets to wit the righteousnes of God by fayth of Iesus Christ vnto all vpō al that beleue for there is no difference for all haue sinned are destitute of the glory of God and are iustified freely by hys grace throughe the redemption that is in Christ Iesus whō God hath set forth to be a pacification through fayth in his bloud to declare hys righteousnes in that hee forgeueth the sinnes that be passed which God dyd suffer to shew at his tyme his righteousnes that he might bee counted iust and a iustifier of hym that beleueth one Iesus Where is then the boastyng it is excluded by what lawe of workes nay but by the law of faith Therfore we gather that man is iustified by fayth without the deedes of the law and a litle after For it is one GOD which shall iustifie Circūcision which is of fayth and vncircūcisiō through fayth Agayne in the next Chapter for if Abraham were iustified by dedes then hath he wherein to boast but not with GOD for what sayeth the scriptures Abraham beleued God that was coūted to him for righteousnes to him that worketh the reward is not reckened of fauor but of duty but to him that worketh not but beleueth on him that iustifieth the vngodly his faythe is counted for righteousnes Euen as Dauid describeth the blissefulnes of the mā vnto whom God ascribeth righteousnes without
vnderstanding of the errour of this definition it is needefull to marke thys that in euery sinne there are two thynges to be considered namely the offence it selfe which is as it were the matter or substaunce of the sinne and also the giltiship subiection or bonde to the penalty due to the same As here in originall sinne that which is as it were the matter or substaunce thereof is the corruption which is in nature Now for asmuch as death is the penaltie due vnto the same corruption therefore that bonde and subiection wherein man standeth tyed vnto this penaltie is called the giltiship Now these men in this definition frée and discharge mans nature from all the corruption which is as it were the matter and substaunce of the sinne affirming that originall sinne is now nothyng els in vs but a participation of the bonde or subiection wherin Adam stoode tyed to the penaltie and no participation of the corruption of hys nature The shamefull vntruthe whereof is by that whiche is sayde before more then manifest for as muche as it is there proued that Originall synne is not onelye accordyng to theyir saying an imputation of Adams giltishippe or bonde to the penaltie due to the offence but also a full corruption of hys whole nature Now forasmuch as the Papistes drawe so néere vnto the Pelagians and Anabaptistes as well aboute the nature of originall sinne as the propagation thereof therefore although aboue all thynges I labour to be briefe yet wyll I stay the ouervewyng of one or two of the principall argumentes vsed herein How can it be say they that thys corruption of nature shoulde so be from the fathers conueyed into the chyldren that theyr nature shoulde equally bée poysoned wyth the same infection Where vnto it is aunswered That althoughe Adam was created after the Image of God participatyng hys naturall goodnes and vertue as was shewed before all whiche séede of originall righteousnes shoulde by hym haue bene conueyed into hys posteritie yet were all those excellent qualities not so indiuisibly coherent to hys nature but that to the retayning of them there was a certayne condition annexed the breache whereof shoulde bée hys depriuation from all namely vnder the condition of hys obedience vnto god That séeyng God had crowned hym wyth so excellente giftes fréewill and power eyther to vse or abuse them that conditionally if he by disobedience abused them hée should lose the dignity of his estate and possession of them all Now these ornamentes beyng lost by his disobedience and hys nature wholy spoyled of originall rightâ—â—usnes and whâ—ly ladeÌ„ with corruption and vncleannes it followeth that all his children are by hym infected with the same neither could they by hym be generate in any other condition of nature then that whiche vnto hym was proper â–ª for very nature teacheth this that in all perfect generation that is where generation is betwene creatures of on kynde the lyke doth euer bryng â—orth the lyke neither can a sheepe bryng forth a wolfe nor a wolfe a sheep but one nature is euer common both to the bréeders and to the broode Wherefore Adam hauing hys nature vtterly corrupted through his fall must néedes conuey the same corruption into all hys ofspring accordyng to thys saying of Iob VVho can make hym cleane that is conceyued of vncleane seede And amongst men euen in ciuill iustice if a man that is borne free do by some great offence lose the fréedome of hys estate and become bond all his posteritie are borne in the same thraldom and so remayne likewise bond neyther can they make title vnto that fréedome which once their father possessed seing in hym they haue all iustly lost it But here agayne the aduersaries obiect that as by the fall of Adam nature receiued this foyle to the infection of all hys posteritie so by his iustification he beyng agayne made righteous it shoulde follow that he should conuey a iustified nature into all hys posteritie Unto thys obiection it is thus easily aunswered that in euery sinne as hath bene shewed before two thynges are to be considered namely the acte and the giltiship Now Adams iustification did not for the present state restore hys first originall purenes or clense hys nature from all her corruption but only this it did it assured him that the giltiship of hys corrupt nature was not imputed vnto hym and layd to hys charge so that hys iustification did not purge hys nature from sinne but it dyd frée and acquite hys person from the giltiship and obligation wherein he stoode tyed vnto the penaltie Wherefore Adam still possessed hys corrupt nature wherin all hys ofspryng by hym were generate wherby all theyr natures were laden wyth the same infection An other of the aduersaries obiections is thys that séeyng no acte is sinne vnlesse it bée willinglye done and that chyldren in theyr infancye haue no wyll therefore it shoulde follow that infantes haue no sinne For aunswer whereof it is easily graunted that as touchyng actuall sinne in themselues of theyr owne committyng they haue none but touchyng originall sinne theyr nature therwithall remayneth defiled seyng theyr nature can be of no other condition as is sayd before then the originall nature where of they be bred Should not a man séeyng the yong whelpe of a Wolfe or Tygre call them beastes of a rauenous or cruell nature because that their weakenesse thorough tendernes of age can not expresse in action those properties of nature Yes surely they wante but tyme and age to make them manifest Likewise the Serpent in the harte and colde of the wynter lyeth in hys shrowde so weake that he may be touched without daunger of hys bityng which happeneth by want of strength and not that he shoulde be iudged therfore to haue loste hys venimous nature for so soone as aunswerable tyme furnisheth hym of strengthe hée bewrayeth the same Euen so younge children thoughe they haue no actuall synne in them of theyr owne committyng whiche they call personall sinne yet are they vtterly defiled by the originall corruption of their whole nature and want onely tyme and age to expresse the fruites therof And hereby appeareth the grosenes of thys errour in that they reasonne from A specie to the generall woorde by a Negatiue then whiche kynde of argumente none is falser For this it is infants haue no actuall sinne Ergo they haue no sinne And where theyr argument was grounded hereon that vnlesse it were willingly done it were no sinne thereto it may be truly answered that euen this sinne whereof they are culpable was willingly committed though not in theyr owne persoÌ„s yet in their first father of whose corrupt séede they were bred Others there bée that doe more vehemently vrge the matter thus If say they there be originall sinne it must néedes be that the same cleaueth to the soule for the fleshe beyng of it self of
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
veniall for to bée veniall and remyssible is all one thing and therfore all sinnes which through fayth are forgeuen are veniall wherby the truth of the definition appeareth and hereby it is euident that no sinne can be called veniall in respect of his owne nature for so it is deadly but for that through mercy it is remitted so that one and the selfe same sinne is in diuers respectes both deadely and veniall for in him where sayth is it is veniall and where faith is not it is deadly Whereby it is also euident that vnto the wycked no synne is denyall so then the dyfference betwene veniall sinne and deadlye consisteth not in the nature of the sinne but in the wil of God which to the faythfull remitteth it and to the vnbeleuers reteineth it Now touching the opinion of the scholemen concerning veniall sinne it is a world to sée how they turmoyle them selues about it some of them thinke thē to be called veniall sinnes because they be light and easily remitted or els washt away with holy water as they terme it others thinke it so called because after death it should be remissible by the fire of Purgatorye ▪ others thynke them called remissible or venyall in respect of the sinne agaynst the holy Ghost which is called irremissible or vn forgeueable But the better learned amongst them accompt venyall synnes the dysposition or pronenesse towardes the thoughtes and affectyons whiche leade vnto deadly synne Herein is this one thyng worthy the notyng that howsoeuer they amongest them selues disagrée in diuersitie of opinions about the same yet in this one thyng they all agrée that none of them all taketh either counsell witnes or authoritye out of Gods worde concernyng the same The errour of all whiche can not be hidden from him that considereth what hath bene sayde before And vpon these false groundes thy inferre dyuers opinions of corrupt doctrine whereof I will rehearse one or two First they affirme that some synnes in the wicked be veniall synnes which is proued false Agayne that venyall synnes should be light synnes and not of their owne nature damnable Againe that they should bée washed away wyth holye water or clensed by the fire of Purgatory And yet Iohn Baptist sayd Beholde the Lambe of God that taketh away the sinnes of the world And againe the Angell sayd to Ioseph He shall saue his people from their sinnes Neither sayd Iohn nor the Angel coniured water or Purgatory shall take away the sinnes of the world or saue the people from their sinne These thinges suffice for a faste of their errors herein Now forasmuch as it doth plainly appeare both what originall and actuall sinne is it is therby gathered that the difference betwene them is onely this That in actuall sinne that which is as it were the matter or substance of the sinne remaineth not after it be committed but onely the giltiship or bonde to the penaltie As when a man committeth whoredome murther theft or any such like soe soone as the acte is done the sinne is ended so that the whoredome murther or theft is past and gone but the giltiship and bonde to the penaltie remaineth but in originall sinne both the substance and matter of the sinne and also the giltiship remaineth still for the corruption remaineth still whereby euery man féeleth in his nature repining against all goodnes and a gréedy lust to the contrary Thus by Adam sinne entred into the world death by the meanes of sinne and all naturally are become the children of wrath and all dead in sinne so that death and damnation raigne ouer euery man Thus hauing shewed the excellencie of mans creation and horror of his transgression whereby all his ofspring are naturally rebells vnto God and slaues vnto sinne and death it followeth Cap. 2. ¶ That that transgression made man an apt subiecte for the two properties of God namely mercy and iustice to worke vpon NOw man hauing thus throwne him selfe headlong into the dolorous dūgeon of deadly dispaire ouerwhelmed with swallowing surges of distroyng distres being now dedicate vnto the iust conceiued wrath of God as the coniured foe to his owne former felicitie Now lyeth his caitife conscience displayed before the offended Maiestie of his late louing Creator but now reuenging Lord so farre hath his rebellious outrage banished all grace and stampe of the diuiue nature that no print or image therof remaineth perfect within him In stede of all those glorious ornamentes he hath endued himselfe with peculiar beauties of his own choice namely ignorance enuie pride crueltie carnalitie and all other sinne and that so naturally that the same now lurketh not in him as an accident which may be remoued from his nature but all his whole corrupt nature is now nothing els but sinne it selfe The whole man body minde thought worde and déede vtterly peruerted into the same so that the whole endeuour and disposition of his nature through rauishing sway of insatiable luste vnto sinne trauelleth with vnquenchable thirst the execution of the fruite therof Whereby it appeareth that man is now become a most apt subiect and conuenient matter wherin the iustice of God hath to display the magnificence of his power For he being now nothing els but wickednes it selfe which the iustice of God vtterly abhorreth and hateth in due punishment of him all the creatures of God haue to testifie and magnifie the pure and vnspotted righteousnesse of God which with holy and iust power punisheth most duely the hatefull and rebellious monster sinne and wickednes But as his iustice hath here an apt subiect wherin to manifest to the whole world the holy fearfull and reuerent Maiestie therof so hath his other most victorious proprietie namely hys triumphant and superaboundaunt mercy such a subiect of the same man wherin to manifest the glorious conquest therof as the whole world by vewe of the same shal be enforced to testifie and confesse the infinite largenes of hys mercy farre to excede and surmount all the residue of his glorious workes Wherefore the diuine Maiestie being not onely louing and merciful but in déede loue and mercy it selfe willing yet of his infinite bountie incomprehensible goodnes to loue that which now by nature was most vnworthy hys loue pittying the vtter dissolution and deserued destruction of mankinde God I say vewing beholding with a blincke of vndeserued grace the miserable calamitie of this cursed and iustlye condemned caitife glaunsed by him with a certain dimme slent of comfort concerning his restitution and adoptiou againe into the glorious libertie of the sonnes of God in promising that by the séede of the woman the Serpentes head should be brused Thus being apparant that Adams transgression bringing in sinne and death made him and his ofspring rebells to God and consequently an apte subiecte for the mercy and iustice of God to worke vpon It follweth Cap. 3. ¶
scholemen haue handled the matter lurketh a great and venomous subtletye whyche is in that vertue is made the genus or generall woorde vnto fayth whereby fayth should séeme to bée contayned in the predicament of qualitie whiche before is shewed false and therefore he had affirmed before in the. 27. distinction of the seconde booke that no qualitye in the mynde can be a vertue vnlesse by charitie it be there formed for thus he writeth there Charitas est spiritus sanctus quae animae qualitates informat sanctificat vt eis anima informetur sanctificetur sine qua animae qua'it as non dicitur virtus Charitye is the holy Ghost whyche charytie doth forme and sanctifie the qualytyes of the minde that by them the minde may be formed and sanctified without which charitie no qualitie of the minde is called a vertue Here shineth the cause of his former foundation in that they make vertue the genus or generall worde vnto fayth namely because he woulde expresse fayth to be a qualitie by charitie formed in the mind And forasmuch as all qualities of the minde be actions or workes therefore in that he imagineth the same charitie to forme fayth he thinketh him selfe to haue geuen a substantiall cause why fayth in our iustification should be considered as it is a worke and not otherwise So that all his course herein is runne onely to this end namely to teach that iustification consisteth in workes and that fayth iustifieth in respecte that it is a worke and not otherwise And that this is his meaning it is plaine by that question out of the aunswere whereof his forenamed authoritie was alledged which is this Cur ergo dicitur fides mereri iustificationem vitam aeternam ex ea ratione dictum accipitur quia per actum fidei meretur illa VVhy sayth he is fayth said to deserue iustification and eternall life it is vnderstand to be said for this cause because by the acte of beleuing it deserueth those thinges Now doth it euidently appeare why vnto fayth he applied that definition out of the discourse about the subtiltie wherof this one thing is gathered worthy the noting namely the ouerthrow of the scholemens owne smoky distinction of formed and vnformed fayth wherewith so greatly they please them selues for by thys definition it is euident that there is no other fayth but onely forined fayth But to know what hereby is ment it is necessary to note that that qualitie of the minde which by charitable workes expresseth it selfe outwardly to beleue they call formed fayth And againe that qualitie of the minde which likewise beleuing though by charitable workes it declare it not they call vnformed fayth which by the doctrine of this deceauer is euident to be no fayth at all For if it be fayth by hys definition it must be a vertue and if it be a vertue it must by hys forenamed authoritie be formed in the minde by charitie or els he affirmeth it to be no vertue Wherfore seing thys their qualitie is vnformed therefore by hym it is no vertue and being no vertue by hys definition of fayth it is no fayth and that thys is that which out of hys owne doctrine is to be gathered it also appeareth by this question which he afterwardes in the 5. question of the 23. distinction of the 3. booke putteth An illa informis qualitas mentis quae in malo Christiano est fiat virtus cum sit bonus VVhether the same vnformed qualitie of the minde which is in an euill Christian be made a vertue when the man is a good Christian Here you plainly see that he flyeth the name of fayth and calleth it an vnformed qualitie and not vnformed fayth knowing that that vnto hys own definition had ben a flat antithesis Thus is it euident both how their doctrine is at warre within it selfe and also that as the same is vtterly strange frō the true doctrine of Christ so are they driuen to forge termes of arte accordingly for the same such as the Scripture can not acknowledge the cause whereof may séeme to haue bene thys that for asmuch as the matter of iustification of workes which is the prowler for all theyr prouision is by the whole course of the Scriptures ouerthrowen and the office therof attributed to fayth Therfore sought they such blynd definitions of fayth as in reteinyng the name of fayth for fashions sake myght neuerthelesse reserue vnto workes the soueraignitie still Which beyng imagined there remayned this one thing behynd that for asmuche as their ende was to seke a generall gayne of all men aswell of the bad as the good by this their deuised Religiō it was of necessitie that this their fayth beyng one of the pillers therof should conteyne in it some such plausible proprieties as with pleasaunt allurementes and shewes myght minister matter both to good and bad to feede thē selues with opinion of the possession of true fayth vnder the couloure thereof For the doyng wherof it was necessary that it should conteyne in it two diuers kynds proportionall to the condition of the two diuers subiectes which should possesse the same namely the good and the bad And hence semeth their subtile distinction of formed vnformed fayth to haue growen Their formed fayth was onely perculiar to theyr good men such as by theyr charitable workes had formed the same and geuen it the true nature and forme Namely by offeryng at pilgrimages buyldyng chauntreis bying of pardons and such other stuffe And their vnformed fayth is a medicine for all hell houndes and rake helles for none cā be so wicked but if he acknowledge theyr Churche they will thus far comfort him that he may persuade hym selfe that notwithstandyng all hys vilanies yet hath he in him all good and true fayth necessary vnto saluation Mary they say yet it is vnformed Surely it is lyke to that which hath bene fayned of the Beares whelpe namely that it should bee whelped a rude lumppe without shape which the dame with the lickyng of her toung doth perfectly forme So the possessours of this theyr vnformed fayth by the lickyng the same not with theyr tunges but with the charitable workes of theyr pursse taught in the rules of their holy Churche may forme it at their owne pleasure yea if they lyst after the best fashion the more cost the more perfection Truly this semeth to to haue bene the grounde of theyr doctrine herein for what soeuer they say of fayth they meane thereby no other thyng but that a superstitious humblenes and blynde obedience to the penny prowlyng doctrine of their counterfeyte Churche is true and Christian fayth though the possessor therereof know neither how GOD wil be worshypped in Christ nor how by hym he is made gratious and mercyfull vnto hym This is theyr fayth to beleue nothyng determinately nor with assuraunce of knowledge but alwayes vnder this condition if the iudgement of their Churche so allow
also admit another deuision For some of them be onely inward workes or workes of the mynde as to beleue to hope to feare to loue and such like And some other are from the mynde produced into external or outward acte to geue geue almes to succor to preach to teach and such lyke All which be called outwarde workes And workes in both these latter significations be those whereof in thys matter is spoken but for so much as some of them be good and some euill therefore that the difference may appeare good workes may thus be defined Good workes are onely such workes as in the commaundementes of God be required or in any other place of Scriptures for the further explication of them expressed which tend to the true worship of God and outward witnessing of mans election in Christ The truth of thys definition is thus proued for the firste parte Namely that all the workes be good whiche in the commaundementes or any other place of the Scriptures for theyr further explication be appointed It is euident for so muche as hereby we know them to be good workes for that by God the doyng of them is commaunded Secondly that they tende to the true worshippyng of GOD it is thus proued by Christ hymselfe where he sayth Let your lyght so shyne before men he telleth the ende wherefore it should shine namely that others seeing your good woorkes may glorifie your father which is in heauen Here is the ende of good workes namely the glory and worship of god And for asmuch as God is not worshipped vnles he be truely worshipped for he is worshipped in spirite and truth therefore they onely be good workes which tende to the true worship of God which secondly was to be proued Nowe touching the last part that they be a testimony of mans election in Christ it is euident by these wordes of Peter Brethren sayth he be more diligent by good woorkes to make your election sure whereby it appeareth that good works are a testimony of the assurance of his election in Christ whereby the truth of the definition appereth and by this definition it is plaine that all superstitious workes of mans inuention be no good woorkes forasmuch as they tende not to the true worship of god Here resteth againe somewhat to bee opened of the erroures of the papistes aboute woorkes whereof they haue for their purpose deuised diuers strange distinctions as theyr preparing workes of congruent merite their Opus operantis or worke of the woorker their Opus operatum or acte of outward execution and their vndue woorkes or woorkes of supererogation Wherefore first touching their preparing worke of congruent merite wherof somwhat hath bene sayd before in the discourse about iustification first what they feigne them it appeareth namely the fruites of that theyr preuenting grace which they imagine to reduce a man into such a traunce as they faygne him therin as a man might say neyther dead in sinne nor aliue in Christ whereby all morall or ciuill woorks wrought though of nature they be not absolutely worthy workes to merite full righteousnes yet by a certayne conueniency as they terme it in equity they deserue fauour and so prepare toward the full attaynment of iustification and these be all the morall workes which be wrought by such as be not regenerate The error of which drowsie dreame is more then palpable for the scripture of God can acknowledge no middle estate betwene God and the deuill He that is not against him is directly with him he that gathereth not together letteth not thinges lye vntouched but he scattereth abrode He that is not aliue in Christ is dead in sinne S. Paule could paynt out no meane estate betwéene both he consessed all eyther quicke in Christ or dead in sinne The rewarde saith he of sinne is death And again You hath he made aliue that were dead in trespasses and sinne And agayne to the Colossians And ye which were dead in sinne and in the vncircumcision of your flesh hath he quickened with him so that there is no meane estate Eyther the woorkers of theyr preparing woorkes be aliue in Christ or dead in sinne But a liue in Christ they cannot be by these woordes of Paule for all before regeneration are dead wherefore euen as a dead man hath in him selfe no power at al to prepare himselfe towardes life againe so al being before regeneration dead in sinne haue no power at all to woorke any worke that may prepare them vnto lyfe or regeneration And for that cause doth Paule call them dead in sinne that they might know themselues as vtterly vnable to helpe towardes their own regeneration as a dead carcas is to helpe it selfe to the attaynment of life agayne Whereby the vilenes of this presumptuous inuention of preparing woorkes appeareth Now touching their workes called Opus operantis or worke of the worker after theyr meaning it is thys namely the acte and holy purpose of the minde wherewith the worker goeth about any worke which they counte holy and theyr Opus operatum or acte executed is the outward execution of the same woork Now touching theyr vndue workes or workes of superogation it is necessary for playne vnderstanding what they meane to rehearse the inuention of the forged fable thereof For the grounde wherof they begin wyth a goodly and bewtifull shewe of aduauncemente of Gods vnspeakable sauour towardes vs God say they who might haue prescribed vs such straight and seuere precepts to haue bene obserued as had ben vtterly to vs impossible hath notwithstanding delt more fauourably with vs and commaunded vs nothing but that which if we list we be able to perform and a great deale more And yet notwithstanding he demaundeth no farther of vs but to performe the same by the doing whereof we shall deserue saluation though we do no more But if any be towardes God so liberally minded that he will of hys francke disposition do more neyther shall he lose the prayse nor reward of the same And this ouerplus aboue the fulfilling of the cōmaundementes is that they call theyr vndew workes or workes of supererogation superabhominatiō I should say Who euer heard a more presūptuous blasphemy Doth not the commaūdemēt require a full obediēce willing desire natural pronenes of the whole man as in the 4. chapter is euidently shewed Now then if the whole indeuour of all the parts of man be thus tyed by iust bond of dutie vnto the cōmaundement from whence then commeth theyr ouerplus of vndue woorkes Nay is it not both there and in the v. chapter euidently proued that man is vtterly vnable to fulfill the commaundement and that the Lawe was not by Moyses deliuered vnto man to the ende he should enable him selfe to the fulfilling thereof but contrariwise by vew of his insufficiency to driue him to Christ But will ye know why these men inuented this
of the faythful are such workes as proceede from a heart purified through fayth Now into the other Schole or ballaunce let vs lay the workes required in the law whose definition is thus gathered out of the iiij Chapter The workes required in the law are such as proceede from the full obedience willyng desire and naturall pronesse of the whole man vnto righteousnes Thus wayed in the ballaunce it is euident that euen the very good workes of the faythfull compared with the workes of righteousnes required in the law are founde farre to lyght to satisfie the same For asmuch as the law can alow none but such as procede from a full obedience willyng desire and naturall pronesse of the whole man That is to say the lawe can alowe no workes but such as should be wrought by naturall strength desire vnto righteousnes But the good workes of the faythfull bee not so but contrarywise they are wrought through the frée grace of GOD purifiyng the heart by fayth whereupon it foloweth that the good workes of the faythfull examined by the iustice of God are insufficient to satisfie the law and haue no strength but vnder the shilde of mercy So imperfect are the best and most purest workes of the iustified that being examined by the seueritie of the law they are vnable to abide the presence thereof Thus hauyng shewed the certayne tokens of that fayth whereunto righteousnes is imputed and the difference betwene the workes of the faithful and the workes required in the law it foloweth Cap. 10. ¶ To knowe what iustificatiō or righteousnes it is whiche the scripture attributeth to workes and also what fayth it is against whiche S. Iames speaketh and why Iustification is imputed to fayth and not to workes HOw diuerslie the worde righteousnes or iustification is taken in the Scriptures is by the viij chapter declared where it is euidently proued that iustification being taken for the frée imputation of righteousnes vnto mā wherby in the sight of God he is discharged of giltiship cōmeth onely through fayth in Christ without respect of mans worthines or workes by the frée beneuolence of the will of God to the prayse and glory of his grace And that the iustification or righteousnes of woorkes is nothing els but the declaration of the same righteousnes of fayth by the outwarde fruites thereof which aunswereth that which is first in this chapiter required Yet notwithstanding the ambitious pride of the aduersaries is neither ashamed nor afeard to hold plée as it were with God for a part of the glory of mans iustificatiō arrogantly challenging the same as a deserued duetie purchased by theyr workes The contrary wherof as in the viij chapter it is manifestly proued so is the feareful error thereof by the iiij chapter euidently disproued For it is there plaine that al the workes of corrupte nature are as direct contrary to the law as death vnto life darkenes vnto light or colde vnto heat And yet out of that hatefull hourd must they of force take their counterfeit store Séeing they wil néedes haue workes to iustifie for that enferreth that those workes must goe before iustification and so be wrought before the man be righteous which can be nothing but the fruites of a wicked man for vntill he be righteous he is wicked and by their doctrine he can not be righteous vntill the worke haue made him righteous therefore whilest he is wicked it must néedes be that he do the worke which shall make him righteous which is impossible as by the Scriptures doth euidently appeare Thus writeth Paul to the Phillippians That ye may be pure without offence vntill the day of Christ filled with the fruites of righteousnes which fruites are in you by Iesu Christ vnto the glory praise of God. Here in these wordes of Paul we may learne the efficient cause the formall cause the materiall cause and the final cause of good woorks by which causes it doth euidently appeare that before iustification no good workes can be wrought and that the ende of good woorkes is not to iustifie the doers of them but onely to the glory and prayse of god Wherefore let vs consider his woordes first in that he sayth that ye may be pure and without offence he sheweth what is the office of a christen man namely to labour for such pure and vnspotted conuersation as no offence may iustly be gathered by the same He sayth moreouer Vntill the day of Christ to shewe that the endeuour towardes goodnes must haue continuance through the whole course of the life Hauing thus shewed both the office of a christen man and the terme of his continuance in th execution thereof he goeth forward to shew what furniture is necessary in him to the performance of that office in saying Filled with the fruits of righteousnes Here he sheweth wherwith he must be filled that must be pure and without offence namely with the fruit of righteousnes that is with good workes And as he teacheth in these wordes that good workes are the furniture of a christen mā so doth hée also teache in the same woords both the formal cause the material cause of good woorkes for in that he sayeth wyth the fruites of righteousnes he sheweth that righteousnes or iustificatiō is the formal cause of them which as a good trée bryngeth forth her good fruite He also sheweth that the materyall cause of any good worke is that it is a fruite of ryghteousnes whereby it is clearer then the Sunne that there can be no fruite of ryghteousnesse vntill the brynger forth thereof be transformed into a trée of righteousnes neither can the material cause haue her being vntil first the formal cause bée generate for the trée must bée before the fruite And in thys place doth Paule open the wordes of Esay in the. 61. chapter where he sayeth they shall be called trees of ryghteousnesse whyche cause Paule doth insinuate by expressyng the effect in that hée sayeth filled wyth the fruites of ryghteousnesse which imployeth that the bryngers forth of those fruites must néedes bee tréees of ryghteousnesse whereby it is euydent that no woork is good but that which is brought forth by a righteous man seeyng that it is the fruite of righteousnesse but none is a righteous man vntill he be iustified therefore can none bring forth good workes but suche as bee alreadye iustyfied Wherupon it followeth that before iustificatiō no good woork can be wrought Paule goeth forwarde and sayth whiche fruites are in you by Iesus Chryst Here doth he euidentlye declare what is the efficient cause of good woorkes namely Iesus Chryst so that where before hee had taught iustification or righteousnes to bee the formall cause of good woorkes and the fruites thereof to be the materiall cause for that hée woulde leaue no doubt concernyng the effycyent cause therefore he addeth whiche fruites are in you by Iesu Chryst Where thys is also to be noted fully
agréeing with that which is sayd already namelye that no good woorke can bée wrought but by him in whom Iesus Christ doth raigne that is by that iustified for hereby it is playne that no good worke can be in man onles it be by Iesus Chryste but Iesus Chryst worketh onely in the iustified for his spirit doth certifie their spirites in whom hee dwelleth that they are the children of God there is no condemnation to them that are in Chryst Iesu And in this place doth Paule also go forward in prosecutyng the woorde of Esay for where Esaye calleth them trées of ryghteousnesse that is to say the bringers forth of the fruites of ryghteousnes he addeth a plantyng of the Lordes to shew that their ryghteousnesse is the Lordes worke and that doth Paule open here where hée sayeth that good workes or fruites of righteousnesse are in vs by Iesus Chryst as though he had sayd Iesus Chryste hath made you to bée trees of ryghteousnesse that you myght bring forth the fruites thereof namelye good workes and so declare your selues to be a plantyng of the Lordes Thys beyng taught Paule goeth forward in declaryng the finall cause of good workes in saying Vnto the glorye and prayse of God whereby it is playne out of these words of Paules that Chryst is the efficiēt cause of good workes and that none can bée wrought but by hym in whom the spirite of Chryste dwelleth that is none can be wrought but by the ryghteous or iustified in that he saith whyche fruites are in you by IESVS Chryst Whereby it is playne that wythout Iesus Chryste they can not bée in them Where also is declared the materiall cause of good woorkes Namely a fruite of ryghteousnesse so that vnlesse it bée brought forth by a ryghteous tree it can bée no good worke hee also declareth that the iustification or ryghteousnesse of the doer of them is the formall cause of them in that hée calleth them the fruite of ryghteousnesse for that declareth the doers of them to bée trées of ryghteousnesse as Esay termeth them wherby also appeareth that no good worke can bé done but by a man already iustyfied hee also telleth the finall cause of them in that hée sayeth Vnto the glory and prayse of God concludyng euen as Esay in the fore named place doth For after hée had sayde that they myght bée called trées of righteousnesse a planting of the Lordes hée addeth for hym to haue glorye in so that the ende of good woorkes is not to iustifie the doers but to glorifie God for vnles the doers had bene iustified before the woorkes were wrought they coulde haue bene no frute of righteousnesse So that thys place of Paule is an openyng of the forenamed place of Esay for where Esaye sayeth that they myght bee called trees of ryghteousnesse Paule expoundeth that to bée that they shoulde bryng foorth the fruites of righteousnesse and where Esaye calleth them a plantyng of the Lordes that doth Paule open when he telleth that the fruite of ryghteousnesse must be in them by Iesu Chryst And where Esay sayeth for hym to glorye in Paule sayeth to the glory and praise of God. Thus by comparyng together these woordes of Paule and Esay it is more then euident that good workes bée so farre from iustyfiyng the doers that before iustificatyon no good worke can bée wrought And Chryst himselfe affirmeth no lesse when he sayeth that the tree must bee good before it bryng foorthe good fruite Euerye good tree sayeth he bryngeth forth good fruite So that first hée acknowledgeth the trée to bée good before it bryngeth forth good fruite And if the tree be euill he affirmeth in the same place It bryngeth foorth euill fruite concludyng playnely that no euyll tree can bryng forth good fruite Whereby it is euident that the man muste by fayth bée made good that is to saye righteous and iustyfied before he can bring forth any good woorkes So then the woorke is acknowledged for good through mercy which couereth the blemishes thereof in respect that it is the worke of a man by fayth already iustified and clothed in the righteousnesse of Chryste and not in respecte of it selfe which compared with the iustice of God is wickednesse as in the 9. Chapter was proued for wee bee all by nature the chyldren of wrath as Paule beareth witnesse And thus writeth Augustine Sequuntur bona opera iust fi atum non praecedunt iustificandum Good woorkes folowe hym that is iustified they goe not before hym that is to bee iustyfied Agayne the same Augustine Quid enim est boni operis ante fidem cum dicat Apostolus quicquidsine fide fit peccatum est for what good woorke is there before sayth seyng the Apostle sayeth that whatsoeuer is not of fayth is synne And Christ hymselfe sayeth wythout mee you can do nothyng whereby it is euydent that vntyll they haue the spiryte of Chryst they can woorke no good worke but none haue the spirite of Chryst but suche as bée the children of God for the Scrypture sayth these bee the children of GOD that bee led by the spyrite of GOD and none are the children of GOD tyll they bée iustyfied for to bée the chyldren of God and to bée iustyfied is all one thyng therefore none can woorke good woorkes but suche as be already iustyfied Agayne to the workyng of euery good woorke there be two thynges specially required namely vnderstandyng and affection So that the worke that must please God muste both bée ioyned wyth the knowledge of the wyll of God and also bée done wyth affection pleasure and delight in the same Touchyng that it shoulde bee done wyth knowledge thus sayth God by the prophet God desireth in man more the knowledge of God then burnt offrynges And before in hys fourth chapter where he geueth a reason of the destructyon of hys people he alleageth onely lacke of knowledge my people sayeth he are destroyed for lacke of knowledge And Chryst himself sayth do yee not therefore erre because you vnderstand not the scryptures And Iob affirmeth that to depart from euill is vnderstandyng Whereby it is playne that wythout vnderstanding or knowledge of the wyll of God no man can depart from euill and do that which is good And therefore doth Dauid crye Geeue mee vnderstanding and I shall keepe thy lawe O geeue mee vnderstandyng that I maye learne thy commaundementes And that good woorkes are wrought through knowledge or vnderstanding it is by the scriptures euident Paul to the Phillippians writeth thus And thys I praye that your loue maye abound yet more and more in knowledge and vnderstanding that ye maye discerne things that differ one from an other that ye may be pure and without offence vntill the day of Christ Here doth Saint Paule not only pray that theyr loue might abound in knowledge but he also telleth the cause of hys prayer namely that they might be able to
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