the shiftes which these busie hunters to robbe God of his honoure haue found out is this fayth say they doth iustifye but fayth is a worke therefore woorkes do iustifye To whome wee aunswere that faith in respect that it is our worke expressed by our will or vnderstanding iustifyeth not because it is feeble and weake for no man beléeueth so assuredly as hee is bounde nor doth so earnestly assent vnto the truth of Gods promises as he ought to do Wherefore whersoeuer fayth is sayde to iustifye fayth is there taken for the obiecte of faythe Namely for Christ and the mercye of God in the promise And for asmuche as it is the instrument which taketh holde thereof therefore is iustifycation imputed vnto it According to Saynt Paules sayinge Abraham beleeued God and that was imputed vnto him for ryghteousnesse so that fayth is sayde to iustify because it taketh holde of Chryst in the promise who doth iustifye and not in respect that fayth is a woorke of ours Wherefore examining thys argument of the aduersaries you shall sée how finely at the first they foist in a fallax called of the logitians fallacia accidentis That is the deceipt of the accident Inferring that in the conclusion wherunto that worde whereuppon it is inferred did not stretch it selfe in the second proposition for where it is sayde faith is a worke to be a worke of ours is but an accident vnto faith in respect of iustification for iustification commeth not because fayth is a worke of ours but because the mercie of God doth in the promise fréely geue it to al beleuers So that faith in the first proposition is referred and hath relation vnto the obiect of faith namely Christ and the mercy of God in the promise And in the second proposition fayth is there otherwise taken namely as it is a worke of ours Wherefore fayth not béeing one in bothe propositions the conclusion is falselye inferred Or more briefely it is aunswered thus Faith in the firste proposition is a relatiue in the predicament of relation as in the 8. chapter is declared and in the seconde proposition where it is considered as a worke it falleth in the predicament of qualitie wherby the argument hauing fower termes the conclusion must needes bée false An other of the aduersaries argumentes is thys Saint Paule affirmeth that of fayth hope and loue loue is the greatest or most excellent and in that the fulfillyng of the lawe consisteth and therefore iustification is rather to be imputed to the more excellent then to the inferior That loue is most excellent of the three it is euydent for fayth and hope haue only continuaunce vntill the thinges that bée beléeued and hoped for bée fully in mannes possessyon At whyche tyme they both shall ende but loue doth continue and florishe through all eternity and that it is the fulfilling of the law is in the. 4. chapter euydent For who so loued God and his neighbour so muche as he ought to doe shoulde surely fulfill the lawe But now touching their argument that because it is more excellēt therfore it must iustify that is more then childishe The eare is a farre more excellent instrument or organ of the bodye then is eyther the hand or mouth for thereby we receaue the glad promyses of God touchyng our whole felycytie Shoulde wee therefore inferre because the eare is the more excellent Organ or instrument that therefore we shoulde receaue oure meate wyth oure eares and not rather with the hand and mouth whiche though they be meaner yet are they instrumentes appoynted to that vse And so fayth though it bee the meaner yet is it the instrumēt appointed to that vse An other of the aduersaries shifts is this works say they iustified not in respect that they be our workes but in respect that they be the workes of God in vs Here is the shew of a goodlye substaunce but launch it a litle and you shall finde it nothing else but an emptye bladder puffed with wind onlye Marke whose be the woorkes whiche here they alledge are they not the workes of God in vs Doe they not imagine God to worke in vs but as hath bene before euidently shewed God woorketh vnto saluation in none but in those that bée hys children that is to say iustified for they that are led by the spirite of God they are the children of God that is iustified Why if they be his children alreadye the questyon is ended for those workes that come after they be his children can not be the purchaser of that estate whereof the doer was possessed before they were wrought wherefore those woorkes doe not iustifie him that was iustified before euer hee wrought them for he was the childe of God before he wrought them for they confesse God to dwell in hym and woorke in hym but God dwelleth and worketh in none vnto saluation but in hys children that is in the iustifyed as it is sayde before Wherefore gentle reader that thou mayest bee hable to vnfolde all the subtyll shyftes of the deceytfull aduersaryes intricate snares of thys kynde kéepe thys for a generall and sure rule whiche can neuer fayle thee Marke diligently whether in that worke wherby they wil haue iustification obtayned they auouche God to be anye worker or no. If they auouche hym to be no worker then by the. 4. and 5. chapters thou euidently séest that the work is abhominable vnto him If they auouch him to bée a woorker as in thys argument which I am sure they must néedes do thē say vnto them séeing God woorketh in them to saluation they are before hand the childrē of God that is iustified already for the Scripture affirmeth that they that are led by the spirite of God are the children of God but none bée hys children tyll they be iustified and therefore these workes whiche they auouch are the woorkes of such as be alredyiustified which is not in question for those woorkes can bée no helpe to obtayne hym that estate whereof hée was possessed before they were wrought and wythout the possessyon whereof they coulde neuer haue béene wrought Wherefore if they will haue woorkes to iustifie they must alledge such woorkes as God is no woorker in for God worketh in none vnto saluatyon but in such as be already iustified for whosoeuer is led by the spirite of God he is already iustified for he is the childe of God as I sayd before Nowe touchyng these Scriptures whiche I put in the last sort namelye where the righteous challēge and craue of god the reward of their innocencye and righteousnesse and as it were offer the same to be examined before hys iustice of whiche examples there be principally in the Psalmes whereof I will rehearse one or two Fyrst Dauyd in the. 7. Psalme Iudge me O Lord accordyng to my innocency and according to the cleanenes of my handes in thy sight And
and although the people to whom the lawe was geuen namely the Iewes fantised vnto them selues a certayne foolishe satisfaction by outwarde shewe of holynes which grew through their negligence in not serching diligently the spirituall nature of the law which requireth as is shewed the entire inclination and naturall obedience of the whole man Although the Iewes I say fantised by thys occasion such a satisfaction yet that nothyng hindered the purpose of God who saw their blynde presumption from establishyng thys new couenaunt which for hys truth sake he promysed shoulde be a perfecte reconcilement betwene hym man The which couenaunt in déede is nothyng els but the accomplishment or ende of 〈…〉 ld couenaunt and yet called new in respect of the olde promise and for that the same is now deliuered a new and consummat by the mediatot hymselfe To the which couenaunt he séeketh no other conditions then that which from all eternity he had appoynted And that whereunto the whole drift of all hys trauell both before the lawe and in the lawe and new vnder grace had the onely respecte as vnto the appoynted ende that the glory as of ryght apperteyned myght be onely hys namely vppon the condition of hys owne truth that is to say that as God is true so can he not but accept the satisfaction of Christ the promised séede for the full and omnisufficient raunsome of all them that take holde of the same vnto whom of his free fauour he had bound hymselfe by promise concernyng the same in promising that he should iustifie the multitude and beare away theyr sins And Paule declaryng the order of the performaunce of that promyse affirmeth that thys iustification is the frée gyft of God in respect of Christ apprehended by fayth For thus he writeth to the Ephesians By grace are you saued through faith and not of your selues it is the gift of God and not of workes least any man should boast hym Now forasmuch as it is here declared to be the frée or liberall gift of God in that hée sayth By grace or fauour which argueth the fredome of the gift Therefore hath the expectation of man for the attainement thereof onelye to awayte vppon the frée bountye or liberalitie of God and from thence onelye to acknowledge the same receiued without all desert seeing it is geuen of grace or fauour The meanes also whereby it is receaued or applyed vnto man is euidentlye declared in that hee saith through faith whereby fayth appeareth to bée the instrument which vnto man is geuen of God to take holde of the promises wythall And because ambitious man shoulde haue no colour to thinke him selfe anye furtherer or fellowe worker in this worke he addeth this playne exception and not of your selues to exclud all opinion of mans helpe touching the same Whereunto also for greater euidence of his meanyng he addeth as it were a repetition of the same sentence in other forme of wordes In saying it is the gift of God not of workes whereunto finally he addeth the reason or cause why God so fréely geueth it and why he so earnestlye excepteth man with all his workes from helping towardes the same namely least any man should boast hym that is that vnto man should not be left so muche as the Image or colour of any cause to pretend title to any part of the glory of that worke that the same may be wholy reserued to God alone Now forasmuche as fayth is here expressely taught to be the meanes which apprehendeth the promyse therefore it is by necessary consequence gathered that onely fayth apprehendeth the promyses of God and so onely fayth iustyfieth And now because the waight of thys whole matter dependeth greatly vpon the true vnderstanding of these woordes grace fayth iustification or ryghteousnesse and woorkes therefore I thynke it expedient to bestow some trauell in seuerall declaration of euery of them And first touching Grace forasmuch as in the Scripture it is taken in three senses at the least therefore it is expedient that all be declared to the end it may be more apparant in what sense it is vsed in this place wherefore in this first and principall sense it may thus be defined Grace is a frée beneuolence of the will of God iustifiyng the elect thorough fayth in Christ Now forasmuche as I know the aduersaries will neuer admitte thys definition because it is the ouerthrowe of their rotten building Therfore somewhat to arme the willing reader against the charmes of their wrangling shiftes I will séeke by the scriptures to prous the truth of the same by the parts therof whiche are these first that it is a frée beneuolence of the will of God secondly that it iustifieth the elect through fayth in Christ Now for the first part namelye that grace is a frée beneuolence of the will of God it is thus proued Saint Paule to Timothy sayth thus VVho saued vs and called vs wyth an holy calling not accordyng to our deedes but accordyng to hys owne purpose and grace And agayne the same Paule to the Ephesians sayeth thus VVho hath predestynate vs to bee adopted thorough Iesus Chryst vnto him selfe accordyng to the beneuolence of hys wyll Note that in the former place hs affirmeth our saluation to bée geuen accordyng to hys grace or fauour And now in thys place he affirmeth the same to bée geuen accordyng to the beneuolence of hys wyll whereby it is euident that his grace or fauour and the beneuolence of his will is all one thyng And Paule to the Romanes affirmeth it to bee freelye done for he sayeth All haue sinned and are destitute of the glory of God and are iustyfied freelye by hys grace And therefore grace is ryghtlye sayde to bée a frée beneuolence of the wyll of God whiche was first to bée proued Now touchyng the second parte namely that grace iustifieth the electe through fayth in Chryst it is thus proued by these woordes of the Apostle That wee beyng iustyfied by grace shoulde bee made heyres according to the hope of eternall lyfe Note here that hee sayth we are iustified by grace And in the second to the Ephesians hée sayth thus For by grace are you saued thorough fayth Wherby it is euident that by grace through fayth we are iustified which was secondly to be proued Now I suppose the truth of this definition is sufficiently confirmed which being the first and principall signification of grace namely that whereby ryghteousnesse is geuen vnto man thorough faith the rest do require the lesse trauell Of the which the second groweth from this first thus Forasmuch as all they whyche are iustified by grace through fayth are by the free spirite of God regenerate into a new lyfe which bréedeth suche disposition or habite as bryngeth forth good-workes and holy cenuersation in them Therefore those good gyftes of God are also sometimes called grace Finally that fauour which Christ hath with God hys
that once founde farwell their market and sale of all their trashe It appeareth by that whiche haue bene sayde that in their definition the name of grace is not applyed vnto the true genus or generall woorde vnder which all the dyuers propertyes thereof bée comprehended but onely vnto one effect thereof namely that whereby wée are prouoked vnto good woorkes Let thys touchyng the true vnderstandyng of grace and their errors about the same suffice Thys beyng declared next commeth fayth to bée consydered Namely in what signyfication it is to bée taken where it is sayde to iustifye or what that fayth is thorough whiche wée bée iustyfied For declaratyon whereof it is also necessarie to note howe dyuersely the woorde is taken It is sometyme taken for the matter or thynge which wee do beleue as the Créede or beléefe is called the Chrystian fayth It is also taken for that wherewith we beléeue and that is that fayth whereof we haue to entreat There bée also other distynctions as a liuely fayth and a dead fayth whiche dead faith is onely fayth in name and not in déede euen as a dead man is called a man though hée be no man in déede and of thys fayth doth S. Iames remember There is also fayth to do miracles whereof Chryst him selfe speaketh sayyng Verely I say vnto you that whosoeuer shall saye vnto thys mountayne take thy selfe awaye and cast thy selfe into the sea and shall not wauer in hys heart but shall beleeue those thinges whyche hee sayeth shall come to passe whatsoeuer he sayeth shall bee done vnto hym And thys fayth is common as well to the reprobate as to the elect as by these woordes of Chryst appeareth Many sayth hée will say to mee in that daye Lorde Lorde haue we not by thy name prophesied and by thy name cast out deuils and by thy name done many great woorkes and then wyll I professe to them I neuer knewe you Depart from mee ye that woorke iniquite There is also momentany fayth or fayth for a time whereof Christ speaketh in the parable of the séede where he affirmeth that some falling in the stony grounde springeth vp for a tyme vntill the heat of the sonne or rage of persecution commeth but then it withereth away because it hath no roote But now omittyng all the rest of the significations of fayth it is in thys place only that firme and constant assentyng of the mynde vnto the truth of Gods promises in Chryst whiche bringeth with it hope charitie sure confidence and all other good woorkes Whiche for more playne vnderstanding may thus be defined Fayth is a full assentyng of the minde vnto the truth of Gods promyses in Christ puryfiyng the hartes of the receyuers The trueth of thys definityon is gathered out of the Scriptures in thys sort First that it is a full assenting of the mynde vnto the trueth of Gods promises in Christ it is thus proued Paule to the Hebrues sayth thus Let vs drawe neare in a true harte with assuraunce of fayth And agayne Let vs keepe the profession of our hope wythout wauering And Saint Iohn in the first of his canonicall epistles sayth thus He that beleueth not God hath made hym a lyer More haynous synne then the which none can be committed Where-fore fayth is so full an assuraunce of the truth of Gods promyse in Chryst as can admit no whit of suspition or doubt for looke how muche it wanteth of full assurance so muche suspition by these wordes of Saynt Iohn it admytteth of Gods vntrueth any iot whereof were more thē horrible to be suspected whereby it followeth that fayth is a full assenting of the minde to the trueth of Gods promyse in Christ whiche was first to be prooued And hereunto well agréeeth these woordes of Hillarius Ergo regnum coelorum quod Prophetae nunciauerunt Iohannes praedicabat Dominus noster in se esse positum est professus vult sine aliqua incerta voluntatis ambiguitate sperari alioquin iustificatio ex fide nulla est si fides ipsa fiat ambigua Therefore the kingdome of heauen whyche the prophetes foretolde Iohn preached and our Lorde professed to bée placed in hymselfe hée will haue it hoped for wythout all waueryng doubte of mynde otherwise if fayth it selfe bée made incertayne then is there no iustyfication of fayth And Augustine sayeth Quid est enim credere nisi consentire verum esse quod dicitur For what signifieth thys to beleeue but to consent that that thing which is sayd is true Nowe touchyng the seconde parte namely that it puryfieth the hearts of the receyuers Peter in the Actes of the Apostles affirmeth it in playne woordes for thus he sayeth He put no difference betweene vs and them after that hee had by fayth puryfyed their hartes Thus the definition beyng by euident wordes of the scrypture confirmed the truth thereof is manyfest and that this definition doth agrée with that which S. Paule geueth to the Hebrues it is manifest if we note the matter wherabout fayth hath his vse whiche is the word promise of God hys definition is this Fayth is the grounde of thinges hoped for a certaynty of thynges whyche are not seene In that he calleth fayth the grounde of thynges hoped for and that the thyng hoped for is the promised fauour of God in Chryst Therefore is fayth the grounde of the promised fauor of God in Chryst And what he meaneth by calling it the ground thereof he presentlye declareth in that hée termed it a certainty of thynges that are not sene whereby it is euident that by hypostasis or ground hee meaneth a certayntye or full assuraunce And vnto fayth as it were a present possession of that promised fauour of God in Christ whyche is yet neuertheles but hoped for and in expectation and not present vnto the senses whereby appeareth the truth of that definition whyche I haue put And by this definition of S. Paule it also appeareth how much they erre that accompt fayth wythin the predicament of qualitye wher in déede it is a relatiue in the predicament of relation for fayth is not but in respect of hys obiecte namely the promise of God perfourmed in Chryste so that if no promise were there coulde be no fayth at all touching iustyficatyon Now hauing shewed a true definition of fayth I thinke it not amysse somewhat to note what the scholemen and papistes hold concerning the same that thereby their error may partly be apparant The maister of the sentences geueth out of S. Augustine thys definition thereof Fides est virtus qua creduntur quae non videntur Fayth is a vertue wherewyth thinges are beléeued that are not séene The generalitie of whyche definition by a certaine contraction hée presently streyghtneth thus Whyche sayth he is not to be vnderstand of all thynges that are not séene but onely of suche thynges as appertaine to religion In this definition as the
of it This call they a fayth sufficiēt vnto saluation is not this a pestilent and wicked doctrine that such as haue no touch of godly feare nor any féelyng of true godlynes should be sayd to possesse all true faith necessary to saluatiō where it is proued before in the proffe of the true definition of fayth that one of the properties of true fayth is to purifie the hartes of all thē that possesse it Let this both touchyng the description of true fayth and the counterfaite faith of the Papistes suffice and let vs procede to shew in what sense the righteousnes or iustification is to be taken which fayth by grace apprehendeth For the doyng whereof it is necessary to shew how diuersly the word righteousnes is vsed Sometyme it is vsed for that common righteousnes whiche naturally cleaueth vnto man wherby euen in the heathen the opposition of generall vertues and generall vices was vnderstand and the contrary estimation of both therby generat And this righteousnes is common to all men In another sense it is vsed for that outward righteousnes which by the good fruites or workes of suche as bee already iustified is apparaunt in the eyes of men Therefore in neither of these senses is the worde righteousnes or iustification taken in this place wherfore that which here is ment may thus be defined Iustification is a frée remission of sinne imputation of righteousnes vnto man through fayth in Christ The truth of this definition is proued by these words of Paul Abraham beleued God and that was imputed to hym for righteousnes To him that worketh the reward is not counted of fauor but of duty but to hym that worketh not but beleueth on hym that iustifieth the vngodly hys faith is counted to him for righteousnes euen as Dauid describeth the blessefulnes of the man vnto whom God ascribeth ryghteousnes without deedes saying Blessed are they whose vnrighteousnes are forgeuen and whose sins are couered Blessed is the man to whom the Lord imputeth no sinne by these wordes of Paul it is plaine that God iustifieth the vngodly whiche beleueth by forgeuyng hys vnrighteousnes and couering his sins and imputation of righteousnes vnto hym without deedes and that it is fréely done Saint Paule also declareth for all sayth hée haue synned and are destitute of the glory of GOD and are iustyfied freely by hys grace therefore is iustyfication ryghtly saide to bée a frée remyssyon of sinnes and imputation of ryghteousnesse vnto man through faith in Chryst Thus hauing declared what iustification or ryghteousnesse is truely gathered out of the scryptures of God I wyll also briefly note what the Papistes and Scholemen accompt it to be wherein you shall perceaue the building thereof to be wholy raysed from their deuysed grace whereof is sufficyentlye spoken Thus wryteth the mayster of the sentences Mors ergo Christi nos iustificat dum per eam charitas excitatur in cordibus nostris For the death of Chryst doth iustifie vs when as by it charitye is stirred vp in our heartes By whiche woordes it appeareth that hée affirmeth the death of Chryst no otherwyse to iustifie vs but by excitation or styrring of the mynde vnto good woorkes by them to bée iustyfied so that in déede they accompt iustificatyon to signifie nothing else but a certayne qualitie or vertue or infusion of a certayne habit into the mynde inclyning or mouyng the same to goodnes that by the workes thereby produced righteousnes may be attayned Whyche assertion of theirs affirmeth ryghteousnesse to come of oure selues through our owne woorkes onelye addyng thys exception that first through the merite of Chryst a certaine habyt or preuentyng grace doth inclyne the minde to the execution of those workes whereby iustification is attayned whiche is both by the true definytion of iustification false and also by the manifest woordes of Saynt Paule whiche so many tymes affirmeth iustification to consist in the free imputation of righteousnesse vnto man through faith Abraham sayeth he beleued God and that was imputed vnto him for ryghteousnesse It appeareth that these men accompt the generall power or vertue of God whereby hée produceth and conserueth hys creatures and whereby euen in the heathen certaine morall or ciuill good woorkes are wrought to further the doers thereof vnto iustificatyon Thus are some of them not ashamed to dreame that suche as bée not regenerate may do suche good woorkes as maye merite the first grace as they call it whereby the mynde beyng styrred hath by their doctryne frée wyll to admit the same whichebeyng once admitted certayne woorkes of suche perfection are thereby produced as in a sort bée acceptable to God and do meryte the fauour of Chryst and in a sort do iustyfie though not by full and exact worthinesse yet by a certayne conuenyencye or congruencye ay they call it accordyng whereunto they name these woorkes congruent merites That is to say suche merites as in equitie deserue fauour though they satisfie not the extremitie of the lawe And these first works they call preparing workes meanyng that suche prepare the doers vnto regeneratyon Thys their diuinitie séemeth to bée gathered oute of thys sentence in the ciuyll law Summum ius Summa iniuria extreme ryght is extreme wrong And therfore they wyll scan wyth God the equitie of the lawe inferryng thereupon that by the power of nature man is able to fulfill the commaundement in asmuch as appertayneth to the substaunce of the worke required therein though not fully in suche sort as the intent of the commaunder requireth that is though the doyng thereof procéedeth not from loue and the spiryte they bée able to satisfie the equitie as it were of the commaundemēt though not the rigor or extremitie thereof and hereby appeareth howe fully agayne they haue wallowed themselues from euill to worsse till at length they be perfectly tumbled agayne into a Pellagian heresie for by what soeuer good worke nature hath power and frée wyll before iustificatyon to meryte the first grace wythall seeyng by that first grace once obtayned iustification doth by their congruence follow it is of necessity that that first meritorious work is the cause of thys their iustificatyon and so nature hath of it selfe in equitie power to iustifye The horrible error of which doctrine is more then euident by that whiche hath bene shewed before aswell by the true definition of iustification as by the fourth and fifth chapters where the filthynes of corrupt nature is euidently declared Let thys touching the true signification of righteousnes or iustification and the errors of the Papistes about the meaning therof suffice Now resteth somwhat to be said concerning workes Wherefore in one signification workes are those thynges which by practice of arte are done and apparantly remayne as all thyngs wrought by any handy craft are called the workes of the doer In another signification workes are the actions of men produced by the willyng motion of the mind which
of the whole Scripture together may bee acknowledged For we may not wrest such sense out of the Scripture by vrging the outward barke of some particular places therein as shall set them at strife with all the reste of the body of the Scripture and so imagine the spirite of truth at warre with hym selfe Wherefore for the first sorte let these authorites serue Euery man shall enioye good according to the fruites of his mouth and after the workes of his handes shall he bee rewarded Agayne The sonne of man shall come in the glory of hys father with his angels and shall reward euery man according to his deedes And agayne God is not vnrighteous that he should forget your worke and labour that proceedeth of loue which loue ye shewed towardes his name in that ye haue ministred vnto the Sainctes and yet minister These examples may serue for their argument of thys sort Well say they seing that mans rewarde is accordyng to hys workes it appeareth that in workes there is merite and that to mans iustyfication woorkes are requyred Here I myght briefly aunswere that all these woordes are spoken of woorkes comming after iustyfication whyche is not the matter in questyon betwene vs for the question is about woorkes goyng before iustification for the purchase thereof But for their great ouerthrow Let it bée imagined that these promyses are made to woorkes goyng before iustification and yet get they nothyng thereby for we answere they reason from a generall to a species which in an affirmatiue concludeth fasly as for example If one seyng a liuyng creature shoulde reason thus yonder is a liuyng creator therefore it is a man For as of liuyng creatures there be diuers kindes wherof mā is but one so of rewardes there bée dyuers kyndes whereof merite or desert is but one For some rewardes are frely geuē of loue or fauor some through hope of further benefite and some of merite desert or duetie c. So that as vntruely thys is concluded that because it is reward therfore it is merite or duety as the other namely because it is a liuing creature therefore it is a man for in déede this rewarde is of grace or fauour and not of merites or woorkes As by these oft rehearsed wordes of Paule is euydent For of fauour sayeth he yee are saued thorough fayth and not of your selues it is the gift of God and not of woorkes least anye man shoulde boast hym And although thys well considered wyth the definytion of iustyfication in the. 8. chapter doth fullye expresse what sense in these authorities maye well bee allowed yet shall the same in more larger forme of wordes bee declared thus Forasmuche as mans iustificatyon is a free remission of sinne and imputatiō of righteousnesse vnto man thorough fayth in Chryst therfore that the ryghteousnesse of the iustyfied by this free grace might be declared and the bountifull liberalitye of Gods mercye made manyfest to the prayse and glorye of hys grace for thys cause is the rewarde declared vppon the outwarde worke as vppon the outwarde wytnesse of the inward righteousnesse of fayth to the open declaration of the truth of Gods promyses concernyng the womans séede namely Christ By the Prophet Esay hée sayth thus Hee shall iustifie the multitude for hee shall beare awaye their synnes And agayne the people shall bee all ryghteous and possesse the lande for euer The flower of my plantyng the woorkes of my handes whereof I wyll reioyce And agayne that they myght bee called trees of ryghteousnesse A plantyng of the Lordes for hym to reioyce in Wherefore for thys cause namely that the chosen myght bée declared to be ryghteous in the eyes of all the worlde and the triumph of Gods grace or fauour thereby celebrated by the open performaunce of these hys promisses that hée might be iustified in his sayinges and ouercome when he is iudged In consideration hereof I saye he openly pronounceth the fauourable rewarde accordyng to the open manifest works or fruites of the righteousnesse of fayth induyng them with the rewarde of righteousnesse whiche rewarde is of fauour in respect of Chryst apprehēded by fayth and yet pronounced vppon the woorkes as vppon that outwarde fruite whereby the inwarde righteousnesse of fayth is declared whiche hée doth to thys ende that the elect maye bee declared to be iustyfied and the performaunce of his promyses in Chryst made apparaunt so that for thys cause namelye to iustyfie Gods promyse concernyng thys free and mercifull deliueraunce in the sighte of all men to the encrease of the glory of hys grace that as all men heard the promise so all maye witnesse the performaunce thereof For thys cause I say is the fauourable rewarde pronounced according to the outwarde workes or fruites of the ryghteousnesse of fayth wheras if it had beene pronounced accordyng to the fayth no man coulde haue witnessed the true performaunce of the promyse And thys is the cause why the fauourable rewarde is declared vppon the woorkes And not that the workes are the cause of the rewarde For the only end of Gods actiou herein is as Paule testifieth the prayse of the glorye of hys grace whiche is also euydent by this saying of the Phrophet Ezechyell And ye shall know that I am the Lord when I shall doe good to you for myne owne names sake and not accordyng to your most wycked offences By whyche wordes it appeareth that God wyll not onely be ryghteous in the performance of hys frée mercifull promise but hée wyll haue all the worlde both sée and wytnesse the same for hée sayeth in thys promyse you shall knowe that I am the Lorde c. So that hereby God hath promysed to declare hys frée fauour in suche an outwarde subiect as man may bée able to sée and wytnes the fulfilling therof in that he sayeth ye shal know and yet therewyth all he geeueth a determinate caueat that that subiecte wherein hys goodnesse shall be declared shall not be the cause of his goodnesse expressyng playnely what shal be the cause thereof namely hys owne glory Affirming that it shall be for his owne names sake Not onely exceptyng workes from being the cause but also to expresse their great néede of mercye to couer their spottes shewed them touchyng their owne nature howe foule they bée in saying And not accordyng to your most wycked offences And in both the other places before rehearsed out of Esay where he promiseth to make all hys people ryghteous and that they should be called trees of ryghteousnesse This is specially to be noted that in both those places he affirmeth their righteousnesse shall bée the flower of hys plantyng the woorkes of hys handes and not of their owne addyng thereto the cause thereof namely for hym to reioyce in That is accordyng to Saynt Paules woordes For the prayse and glorye of hys grace And to thys ende are all the woorkes of GOD done that hee may
to the heresie of the Eutychians And the Calcedon councell woulde haue geuen to Leo Byshop of Rome the name of vniuersall byshop if the good father being absente had not vtterly refused it But thys your blinde guides do hold for sound doctrine But no former Coūcel would euer so iudge it The Councell where Cyprian was chiefe did consent to the rebaptising of hereticks And did not the Councell of Constaunce breake the institution of the sacrament of the bloud of Christ in withholding the cup from the laitie which no Councell before woulde haue allowed Thus in the Councels you see open error and that they alwaies teach not a constant truthe But Salomon affirmeth that a true mouth is euer constante but you see the councell not so and therefore by these wordes of Salomon subiect to vntruth wherby it appeareth that they containe not the fountaine of truth wherupon to gather the direction of your fayth and what authoritie the fathers them selues attributed to the Councels may easely be iudged by these wordes of Augustine against Maximine an Arrian byshop Thus he writeth Sed nunc nec ego Nicenum nec tu debes Ariminense tāquam praeiudicaturus proferre concilium nec ego huius authoritate nec tu illius detineris scripturarum au thoritatibus non quorumcunque propriis sed vtrisque communibus testibus res cū re causa cū causa ratio cum ratione concertet But nowe neyther may I alledge the councel of Nice nor you the councell of Arrimine to others preiudice neyther stande I bound to the authoritie of thys nor you to the authoritie of that but by the authoritye of the Scriptures which are witnesses proper to neither of vs but common to vs bothe let matter bee compared with matter cause with cause and reason with reason Thus you may see your leaders abuse you theyr stuffe is but feeble they flie from the rocke and builde vpon sande theyr groundes bee vnconstant ye ought to forsake thē theyr hope is still doubtfull their faythe is vncertaine their sute without comfort Refuse them for the better and geue eare to him that cryeth I am the way the truth and the life Know you who spake it He that neuer told lye he in whose mouth was no guile he that liueth in truth in equitie and righteousnes he at whose anger the mountaines shall melt euen the Lorde Iesus Christ him selfe he it is that speaketh it vnto you If he wished not your saluation he would not teach you the way In that he sayth he is the way haue ye not warning enough that there is no other way besides him Why then do ye stray into pathes of perdition returne heare him his word is a light vnto the feet of the righteous Thy word saith Dauid is a light to my feete Thē folow the light that ye may bee sure to see whether ye goe at the presence thereof al darknes doth vanish desire you to be blessed I know you desire it Then put on the badge whereby to be knowne put on the delight which they that be blessed are furnished withal His delight saith Dauid is in the law of the Lord and in his law will he exercise him selfe both day and night The scriptures be that light that whosoeuer foloweth can not walke in darkenes whereby not onely the fathers and Councelles but the whole worlde shal also be iudged as Christ him selfe witnesseth The worde sayth he which I speake shal iudge in the last day The maiesty whereof the fathers had in due reuerence as partly ye haue heard in that they acknowledged the same onely iudge of all councelles and writinges And touching farther confirmation hereof thus writeth Hierome Omne quod loquimur debemus affirmare de scripturis sanctis Whatsoeuer we affirme we must proue it by the holy scriptures And agayne Chrisostome speaking of these wordes of Abraham in the parable of the ritch glotton that If they would not beleue Moses and the prophetes neyther would they beleue him that should come from the dead Writeth thus Haec autē Christus ipse inducit in parabola loquentem Abraham declarans se velle plus fidei habendam esse scripturis quā si mortui reuiuiscant Paulus verò porrò cum Paulum dico ipsum Christum dico hic enim erat qui eius mentem agebat etiam Angelis è caelo descendentibus praeponit scripturas idque valdè congruenter Siquidem Angeli quà mlibet magni tamen serui sunt ministri Coeterum omnes scripturae non à seruis sed abvniuersorum domino Deo venerunt ad nos Christ him selfe in the parable bringeth in Abrahā to speake this to declare that he would haue more credite to be geuen to the scriptures then vnto the dead if they should reuiue agayne And Paule when I name Paule I name Christe for hee it was that directed hys mynde Paule I say preferreth the Scriptures before the Angels though they should discend from heauen and that very aptly for although they be mighty yet be they seruantes and ministers but al the scriptures came vnto vs not from seruantes but from the Lord and God of all thinges And agayne Augustine Titubat fides si diuinarum scripturarum vacillat authoritas If the authoritie of the holy scriptures wauer then doth fayth stumble Agayne Augustine in his 157. Epistle hath this sense Sine Scripturarum authoritate nihil desiniendum Nothing is to be affirmed without authoritie of the Scriptures Thus you see the good and holy fathers in the Primative Church gaue the whole preheminence and iudgementes of all truth vnto the holy Scriptures Wherefore in forsaking your blind and vnfrendly teachers and following the example and counsel of these reuerend fathers apply your selues to the study thereof and ye shall soone finde out infallible rules to be wray the treachery of your guilfull deceauers this is one of the easiest and it can neuer faile it is gathered out of Paul to the Romanes as a sure touchstone to discerne truth frō errour his wordes bee these But nowe is the righteousnes of God declared without the law hauing witnes of the lawe and the Prophets By which wordes this rule is plainly gathered that the righteousnes of God hath alwaies the witnes of the lawe and the Prophets what soeuer is truth the lawe and the Prophets that is to say the Scriptures will euer acknowledge and what soeuer doctrine they geue not witnes vnto is falsehoode and errour Now if your blind teachers would make you beleue that the search of the scriptures belongeth not vnto you Christ him selfe doth teach you the contrary And whether it be more right to follow him or thē iudge your selues Search the Scriptures sayth he for those are they that beare witnes of me Ye see how Christ him selfe doth followe the rule he claimeth witnes of the law and the Prophets he geueth the Scriptures for the discerner of truth And in an other place
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. ¶
conspicit tanto amplius expugnare contendit eos autem pulsare negligit quos quieto iure possidere se sentit Our enemy so long as wee bee in this lyfe howe muche the more hee seeth vs rebell agaynst hym so muche the more he stryueth to vanquyshe vs but hee neglecteth to smyte those whom hee féeleth hymselfe to possesse wyth quyettytle So that forthwith vpon his entry into newnesse of lyfe hée féeleth iust cause to crie with holy Paule I knowe the lawe is spirituall but I am carnall solde vnder sinne for I alow not that which I do what I woulde that do I not but what I hate that do I c. These conflictes attende continually vppon true fayth whiche can no more from her be seperate then heat from fire and moysture from water Hereby shée be wayeth her selfe these propertyes declare where shee dwelleth Wherfore whosoeuer findeth in himselfe an vndoubted perswasion of the frée fauour of God onely in the merits or deserts of Chryst hauing that confirmed in hym by the testimony of the holy ghost bréedyng a desire of continuall wrestlyng agaynst sin and the irkesome lothyng of hys often falles the hunger of well doyng though through corruption of nature he want the abilitie to performe in suche sorte as he wisheth whosoeuer I saye hath thys fayth thus confirmed hée assuredlye is possessed of righteousnesse and hath the true apprehension of the death of Christ and the earnest penny or pledge of hys election And to thys ende cryeth Peter Brethren geeue more dyly gence to make your callyng and election sure by good workes as though he shoulde haue said Brethren be diligent and labour continually in good workes that they may be to you a sure pledge witnesse that you are the elect of God in Chryst For that onely is the true fayth whereunto righteousnes is imputed which maketh herself known by good works without whyche yée can neyther shewe the obedyence of Gods chyldren nor yelde testimonye of your fayth nor outward witnes of your election in Chryst And againe S. Paule to the same effect vnto Titus This is a true saying and of these thynges I wyll thou shouldest certyfie that they whyche haue beleeued in GOD myght bee diligent to mayntayne good works These thynges are good and profitable vnto men Surely good woorkes are so profitable as I sayde before that wythout them we can neyther shew our obedience to God nor geue certayn testimony that true fayth dwelleth in vs without which fayth we can pretende no iust tytle to the kyngdome of god Where-Fore aboue all thynges it behoueth euery man that maketh claime thereunto to declare his fayth by these euydente fruites for vnlesse the same bée wytnessed by hys woorkes and fight agaynst sinne if death preuent him not assuredlye he hath but a vayne opinion and no fayth in déede Hereby I trust the indifferent reader can not but sée how wroÌ„gfully the aduersaries vsurping the name of catholickes charge them of our profession vnder the scorned name of gospellers some wyth the contempt of good woorkes and some others saye that though wée mayntaine good woorkes yet wée géeue the people no encouragement thereunto séeyng we say they help not to iustification And therefore wée talke of good woorkes but as it were to no ende In deede any such end by them as a price of our redemptyon we knowe none wée leaue the glorye of that triumphe to God alone Seyng hée hath by playne wordes reserued the same for the prayse and glorye of his grace and fauour But if they will alow thys for an ende thus muche we constantly affirme that what soeuer he be that seeketh not by continuall labour in good workes and detestation of hys owne former wickednes as the true and inseparable frutes of fayth to declare hys obedience to God that GOD therby may be glorified and the truth of hys fayth touchyng hys saluation witnessed assuredly as I sayd before he hath but a vayne opinion and no fayth in deede neither anye sure warrant to make title to the death of Christ We constantly affirme that as the Sunne caÌ„ be sene by no other light but by that which he geueth hymself So can faith by no other means be discerned but by the fruits or works proceding from her self We say with Ambrose Proprium hoc habet noua creatura per gratiam vt qui figmentum Dei sunt et natiuitate coelesti conduntur in Christo non otio torpeant nec desidia resoluantur sed de virtute in virtutem proficiant per viam bonorum operum ambulando This hath the new creature through grace proper vnto him that they which be the workemanshyp of GOD and in Christe are builded in the heauenly birth maye not slugge in idlenes not be resolued in slouthe but muste goe forwarde from vertue to vertue walkyng by the waye of good workes and agayn with the same Ambrose Gratia Dei a timore liberati accipimus spiritum adoptionis filiorum vt considerantes quid eramus quid dono Dei sumus adepti magna cum diligentia vitam nostram ordinemus ne â—nomen Dei patris in nobis iniuriam patiatur ea omnia quae euafimus veluti ingrati incurramns Beyng deliuered from feare throughe the fauor of God we receaue the spirite of children of adoption that consideryng what we were and what by the gift of God we haue attayned we should order our lyfe with great diligence least the name of God the father should in vs suffer iniurie and least as ingratefull we runne into all those mischiefs which we haue escaped We say also with Cyprian Igitur Christianus qui nominis Christi similitudinem tenet morum quoque eius similitudinem habere decet Christianus nemo dicitur rectè nisi qui Christo moribus cooequatur Therefore it becommeth a Christian man that holdeth the similitude of the name of Christe to haue also the similitude of his maners No man is rightly called a Christian but he that imitateth Christ in his conditions If this be no end of good workes gentle reader iudge indifferently But now if wee should ioyne handes with our aduersaries to examine whether the good workes of the faythful be able to satisfie the rigor of the law as though we suspected the matter this cannot be denied that we must way them in the ballance agaynst the workes required in the law to try whether they aswel kepe the inward weight as the outward fashion And if there they also be found to light then shall good workes still remaine for a witnes of our fayth and obedience that God by them may be glorified and passe for no penny payment in the price of the purchase of righteousnes Wherfore for the triall of this matter it is necessary we séeke the definition of faythfull workes gathered out of the definition of fayth expressed in the viij Chapter in this sorte The good workes
by workes is declared to bée righteous it concludeth euen as in the aunswere to theyr former aucthorities that all the world may acknowledge the performaunce of Gods mercyful promise in Christ towardes the electe Who by their workes are euidently declared to bée righteous And besides that it reserueth the whole glorye of that worke to GOD alone forasmuch as workes doe onely declare and witnes mans righteousnesse and challenge to bee no cause of the same Thus vnto God is his prerogatiue reserued vnblemished Namely all the glorie Nowe touching man in that they declare the certaine possession of the righteousnesse of fayth they witnesse in him the estate of a moste quiete and ioyfull conscience and that hée is through faith assured of the fauour of God in Christ Nowe it is apparant what righteousnes of the Scripture attributeth to faith and what to workes Namely that by faith man apprehendeth Christ in the promise by whome he is made righteous and by workes or frutes of the righteousnes of faith mā is declared and knowne to bee righteous and hath his conscience therby reposed in the sure possession of Gods fauour in Christ Thus hauyng shewed what iustification the Scriptures attribute vnto workes I thincke it also conuenient to shew what fayth it is which Iames disableth to iustification His wordes be these what auayleth it my brethren though a man say he hath fayth whē he hath no deedes can faith saue him Here euen at the first it is euident that S. Iames in this place inueyeth not agaynst faith in dede but against the bare name or title of fayth in such certayne licentious Iewes Christened as onely by the same séemed to challenge iustification For he sayeth not thoughe a man haue fayth without deedes But he saith though a man say he hath faith Whereby it is euident that hee onely enueyeth agaynst the name or title of faith which by them was applyed vnto them selues vnworthely and therefore in vayne And doubting that some men myght applye hys wordes agaynst fayth in déede hee maketh hys entrye warely not against fayth but agynste a vayne name or title of fayth in saying Thoughe a man saye hee hath fayth and not thoughe a man haue fayth whiche he might think sufficyent warnyng to all men that hée ment not to inueigh agaynst true fayth and therefore hée goeth forward labouryng agaynst that their vayne opinion vnder the same name or title which they attributed vnto it callyng it fayth as they dyd thynkyng that his former warnyng in the beginnyng in saying thoughe a man sayeth hee hath fayth and not though he haue fayth in deede had béene a suffycient warnyng that he ment not true fayth but onely a vaine opinion termed of them by the name of fayth and that now hée myght at hys owne libertie wythout suspicion of enueyghing against true fayth beat down that wycked opinion vnder the same name or title by whyche they termed it namely vnder the name of fayth and thereupon hée addeth can fayth saue hym meaning onely such fayth as they make their challenge by or as hée at his entrance enueighed against that is the bare name or tytle of fayth and that thys was hys meanyng it is playne by that whyche followeth in that he goeth about to open their errour as it were by comparison in shewyng how farre their vayne opinion whiche they called fayth dyffered from true fayth in déede in saying If a brother or sister be naked or destytute of dayly foode and one of you saye vnto hym depart in peace warme your selues and fill your bellies notwythstandyng ye geeue not them those thynges whyche are needefull to the body what helpeth it euen so fayth if it haue no deedes is dead in it selfe as though hée had saide vnto them Brethren what do you thynk of fayth do ye thynke that onely the bare name or title thereof is sufficient to iustification or doe ye thynke that true fayth can see the necessitie of their néedy brother or sister vnrelieued no no deceaue not your selues for loue charity and all good woorkes can no more be absent from fayth in déede then heate from fire and that faith which lacketh those fruites is no more fayth then a dead man is a man but is in déede dead and no fayth at all but onely a bare name or title of faith with the vaine cloke wherof ye beguyle your selues Do ye thinke thys vayne braggyng of fayth amongest your selues can iustifie you or doe ye thinke that because ye beléeue God is that ye therfore shal be saued nay brethren be not so vainely caryed away yf that might serue the tourne the deuils woulde be saued aswell as you for they haue that fayth common with you for they both beléeue that God is and tremble at him But shall I by example paint vnto you your vanitie whereby you may see that your bragging title of faith which hath no fruites nor workes to 〈◊〉 the same is but dead and no faith in deede Then compare it with the true fayth which in oure father Abraham was manifest whom the apparaunt fruites or woorkes of ryghteousnesse thereof euidently declared to bée a righteous man Hys fayth lay not lurkyng in him in idle name without fruite or woorkes no no his fayth had lyfe which by the fruite was made manifest in offeryng hys sonne Isaac beyng certayne that the death or sacrifice of hys sonne could nothing at all hinder the promyse of God but that notwithstanding God both coulde woulde performe his promise and worde Thus was hys faythe witnessed by hys woorkes And the perfectnes thereof made apparant so that the truth of the Scripture which sayde Abraham beleeued God and that was imputed to hym for ryghteousnesse was by hys woorkes made so euydent that hée was indued wyth the name of ryghteous and was called the frend of god Whereby it is euydent vnto you that by déedes as the fruites of the righteousnesse of his faith his righteousnesse was declared and hée knowen for a ryghteous man and not by the idle name of fayth onelye without workes which as I sayde before is dead and no faythe at all And likewyse Kahab the harlotte in lodginge the messengers of Gods people was declared to bée ryghteous Wherefore to conclude laye away your vayne bragges of your idle and bare name of fayth for as the bodye that wanteth spirite is dead so assuredly thys whiche you terme fayth hauyng no workes to witnes the same vnto you is dead and no fayth at all but a vaine or lyght opinion Thus to hym that with a single eye consydereth both the end of S. Iames hys purpose and also throughly the order of hys woordes it appeareth playnly that hée enueigheth not against fayth in déede but against a lose and licentious opinion which those Iewes vnto whom he writte had couered vnder the name or title of fayth Now touching their argument groūded vpon the .xix.