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
quia no est meritorum sed gratiae Dei. But that men should be iustified their callyng goeth before whyche is not of merite but of the fauour of god And agayne Propter nomen tuum domine viuificabis me attendite quantum potestis gratiae commendationem qua gratîs salui facti estis propter nomen tuum Domine viuificabis me non nobis Domine non nobis sed nomini tuo da gloriam propter nomen tuum Domine viuificabis me in tua iustitia non in mea non quia ego merui sed quia tu misereris nam etsi meum ostenderem meritum nihil abs te mererer nisi supplicium auulsisti merita mea inseruisti dona tua Lorde thou shalt quicken mee for thy names sake Marke diligentlye the commendacion of that grace whereby yee are freelye saued Lorde for thy names sake shalt thou quicken mee not vnto vs Lorde not vnto vs but vnto thy name geeue the glorye Lorde for thy name sake shalte thou quicken mee in thy ryghteousnesse not in myne not because I haue deserued it but because thou hast mercye on mee for if I shoulde shewe my meryte I shoulde deserue nothyng of the punyshment thou hast weeded oute my merytes and haste ingraft thy free gyfte And agayne Ipsa est perfectio hominis inuenisse se non esse perfectum That is mans perfection to knowe himselfe to bee vnperfect And agayne Sicut nulla sunt tam detestanda facinora quae possunt gratiae arcere donum Ita nulla possunt tam praeclara opera existere quibus hoc quod gratîs tribuitur per retributionis iudicium debeatur vilesceret enim redemptio sanguinis Christi nec misericerdiae Dei humianorum operum praerogatiua succumberet si iustificatio qua fit per gratiam meritis praecedentibus deberetur vt non munus largientis sed merces esset operantis Lyke as there is none so detestable outrages as can restraine the free gyft of grace so can there bee no woorkes so excellent that this whyche is freelye geeuen shoulde bee dewe vnto them by actyon of debte for then the redemptyon of Chryste shoulde in deede bee nothing woorth neyther shoulde the worthynes of mans woorkes bee inferyor to the mercye of GOD if the iustification whiche is geuen of grace shoulde bee a debt dewe vnto merites so it shoulde not bee the larges of the geeuer but the dewe hyer of a laborer And agayne Augustine sayeth Nec quisquam dicat meritis suorum operum aut meritis crationum suarum vel meritis fidei suae traditam Dei gratiam putetur verum esse quod illi haeretici dicunt gratiam Dei secundum merita nostra dari quod omnium est falsissimum Let noe man say that for the merites of his workes or for the merites of his prayers or for the merites of his faith the grace of God is deliuered vnto hym And so that whiche those heretyckes saye bee countēd true namelye that accordyng to our merites the grace of God is geeuen then the whiche nothyng can bee more false And agayne Gratias agamus Domino saluatori nostro qui nos nullis praecēdentibus meritis vnlneratos curauit Let vs geeue thankes vnto oure Lorde and Sauyour whyche healed vs beyng wounded wythout any foregone merytes of oures Possunt quidem dicere remissionem peccatorum esse gratiam quae nullis praecedentibus meritis datur They may in deede affirme remission of sinnes to be grace whiche is geuen to no foregone merytes Agayne the same Augustine wryteth agaynst the heresie of extollyng mans merytes Vnde supradictam Epistolam ad Sextum Romanae Ecclesiae praesbyteron co ntra nouos haereticos Pelagianos noueritis esse conscriptam qui dicunt gratiam Dei secundum merita dari vt qui gloriatur non in Domino sed in seipso glorietur hoc est in homine non in Domino VVhereupon vnderstād that the forenamed Epistle to Sixtus an elder of the Churche of Rome is wrytten agaynst the Pelagians the newe heretickes whyche affirme the grace of GOD to bee geeuen accordyng to merytes that hee that gloryeth shoulde not glory in the Lorde but in hym selfe that is in man and not in the Lorde Woulde not the same Augustine think you if he now were lyuing attribute the same name of heretickes vnto the Papistes whiche in this poynt affirme Pelagians heresie Yes assuredly but heare him further Thus writeth hée in an other place Sed Pelagianis non immeritò anathema dicimus qui tam sunt inimici gratiae Dei quae venit per Iesum Christum Dominum nostrum vt eam dicant non gratîs sed secundum merita nostra dari ac si gratia non iam sit gratia Neyther do wee vnworthely accurse the Pelagians whyche bee such enemies vnto the grace of God which commeth by Iesus Chryste oure Lorde that they affirme the same not to bee frely geuen but accordyng vnto our merytes as thoughe grace were nowe no grace And agayne Nulla ne ergo sunt merita iustorum sunt planè quia iusti sunt sed vt iusti fierent merita non fecerunt iusti enim facti sunt sed sicut dicit Apostolus iustificati gratîs per gratiam ipsius Then are there no merytes of the ryghteous yes in deede are there because the doers be ryghteous but that they shoulde be made ryghteous their merytes wrought not that they in deede bee made ryghteous but as the Apostle sayeth they are iustyfied freely by hys grace And agayne hée affirmeth Deum nullis meritis hominum gratiam suam dare That GOD geeueth hys grace in respect of noe mans merytes And agayne Chrisostom saith thus Et si millies moriamur si omnes virtutes animae expleamus◠nihil dignum gerimus ad ea quae ipsi a deo percepimus Although we should dye a thousand tymes and thoughe we should accomplish all the vertues of the mynde yet doe we nothing worthy of those things whiche wee receaue of GOD. Agayne Bernard in his 53. Sermon Hoc totum hominis meritum si totam spem ponat in eo qui totum saluum fecit This is the whole merite of man if hee put hys whole trust in him that hath saued the whole Unto this place may be applyed all the aucthorities rehearsed in the 8. Chapter about the iustification of fayth Hauing now shewed what mans merite or deserte is I think it now conuenient to procéede to the consideration of those authorities which I put in the seconde sorte namely such places of Scripture as eyther seeme wyth outward sounde of wordes to take iustification from fayth or attribute the same to woorkes through coulor whereof some of the aduersaries reason thus Paule say they hath nothing more strongly to proue iustification of fayth then that the Scripture imputeth faith vnto Abraham for righteousnes wherefore if now we can shewe that God also in the Scriptures imputeth righteousnes vnto workes haue not we our iustification of fayth and workes and
not yours of faith onely It is sayde of Phinées in the 106. Psal that his acte was imputed to him for righteousnes And likewise in Deutronomy of hym that deliuered his neighbors pledge that it shal be righteousnes vnto him before the Lord his god And likewise S. Iames saith was not Abraham our father iustified by workes in offering his sonne Isaac vpon the aulter Whereupon they conclude that as man is not iustified by workes so is he not iustified by faith without workes flatly agaynste S. Paule who concludeth playnely that man is iustified of fauour through fayth without workes where he telleth both the finall cause of that liberall gifte namely the prayse and glory of the grace or fauor of God and also he telleth the reason why he so vehemently excludeth workes namely least any man shoulde beast that is through blinde presumption should challenge any part of the glory of that worke which God hath reserued to himselfe for his speciall triumph Now if the aduersaries will néedes vrge that the worde righteousnes or iustification hath the same signification in these places by thē alleged that it hath in Paule Doe they not teare in sunder the spirite of truth and set him at warre with hymselfe forasmuch as by the rigor of wordes they be contrary Paule sayth fiatly and affirmeth it by manye discourses that faith without worke iustifieth and that by workes no man liuing shall be iustifyed but these aucthorities affirme the contrary that these men by workes were iustifyed Now if they will néedes affirme that both in Paul and in these places which they alledge the worde righteousnes or iustifycation hath one sense is not this a doctrine that eyther must accuse Paule of ignorance of the sense of the auncient scriptures or of error in his owne and robbe God of his finall triumph namely of his glorie and vtter spoylinge man of the assuraunce of Gods fauour in Christ for if his assuraunce therof bee once ioyned with the condition of hys owne desert or workes surely he falleth by and by into one of our Phisitions new found Agewes A triple tertian quotidian he can neuer know when he is without a fitte Surely it were to hard for Peter Lumbard him selfe with both his foundations of hope to spy out a time to finde him selfe cleare from a fitte if for one masse whyle on the Sunday his imagination coulde mocke him that he were créeping to godward The true testimony of his conscience might assure him that all the rest of the wéeke after he were gallopping to the deuilward The Lord hath blessed hys elect from such assuraunce Wherefore let vs now reuerently with Paule haue respect vnto the finall ende of Gods woorke in this cause Namely to hym onely to yelde all the glorie and to man assuraunce and vndoubted possession of his fauour in Christ And we shall easely sée in these places no contrarictie but most swéete consent Let vs follow the rule of the auncient fathers in serching the truth of doubtfull sentences Thus sayth Hillarius Intelligentia dictorum ex causis est assumenda dicendi quia non sermoni res sed reiest sermo subiectus The meaning of wordes is to be gathered by the causes of the speaking for the matter is not subiecte to the worde but the worde to the matter Agayne Ierome vppon the Epistile to the Galathians saith thus Nec putemus in verbis Scripturarum esse Euangelium sed in sensu non in superficie sed non medulla non in fermonum folus sed in radice rationis Neither let vs thincke that the gospel consisteth in the wordes of the Scripture but in the meaning not in the barck but in the pith not in the leaues of wordes but in the roote of the meanyng Wherfore let vs in folowing the Coūfell of these auncient fathers séeke such meanynges and sense of these Scriptures as may expresse their consent with the rest of the Scriptures And haue respect vnto the finall cause of Gods purpose Namely as I haue often said that vnto hys fauour and grace for this so frée a benifite all prayse and glory may redoūde That al workes wrought by man before iustification be nothing els but the euill fruite of an euill tree it is before euidently proued And so vtterly vnable to abide the presence of gods iustice Wherby it foloweth of necessitie that the woorkes alleged in these their authorities were not there meant for works going before iustification as causes therof but in déede for such workes as folowyng the same declared manefestly the righteousnesse which to the doers of them was offrée fauour through fayth imputed For that the workes of a man by fayth already iustified be in the sight of God allowed for ryghteous by not hauing sinne imputed vnto them it is not onely not denyed but most constantly affirmed For how can it be otherwise but that God in beholdyng in them hys owne moste glorious Image wherewith throughe grace in respect of fayth they be clothed He muste both acknowledge it and delight therin But that their spottes and blemishes are nowe couered wyth the righteousnes of Christe this commeth not to them either by them selues or in respect of them selues but onely by grace or fauour through fayth as is shewed before For they beinge the workes of a man already by fayth iustified and clothed in the righteousnes of Christ Therfore they thereby clothed in the same righteousnes hauing theyr spottes and blemishes through mercye therewith couered are acknowledged for righteous They are accepted for good fruite because they were brought forth by a good frée So that fayth by apprehendyng of Christ and his righteousnes in the promise through grace and fauour attayneth mans iustification So the workes or fruites of the righteousnes of the same faith do manyfestly declare and witnes the doer of them to be righteous That is as fayth apprehēdeth righteousnes in the frée promise for man so the workes or fruites of that righteousnes of fayth doe declare and testifie that hee is iustifyed Wherefore whersoeuer in the Scriptures man is sayd to be iustifyed by workes the meaning is that he is by workes declared and knowen to bée a righteous man And not that the workes were the cause of his righteousnes This being thus considered ther appeareth betwene Paule and the aucthorities by them alledged no strife but most swéete agréement For as Paule telleth the meanes howe a man is iustifyed so the other shew and declare howe man is openly knowne to bee righteous or iustifyed Now marke gentle reader how this doctrine tendeth fully to that end where unto Saint Paule directeth hys course Namely that the whole glorie may redound to GOD alone and that man may haue a sure possession of Gods fauour in Christ Firste in that by iustifycation of workes this onely is to be vnderstand that man
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
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
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
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
discerne thynges that differ to iudge betwene good works and counterfeite workes betwene true religion hipocrisie that so through that knowledge they might haue iudgement how to lead a pure and Christian life which without the knowledge of the wyll of God is vnpossible And agayne the same Paule to Philemon See that the fellowship sayth he that thou hast in the fayth be fruitfull through knowledge of all good things which are in you by Iesus Christ Hereby it appeareth that without vnderstanding of the will of God no good workes can be wrought But Paul playnely affirmeth that all thei that be not already iustified in Christ haue no vnderstanding The naturall man sayth he perceaueth not the thinges that belong to the spirit of God for they are but folishnes vnto hym Then if he perceaue not nor vnderstand the thynges that please god It appeareth by that is sayd before that he can by no meanes do the worke that shall please god Hereby it both playnely appeareth that the knowledge of the wyll of God is required to good workes and also that none that is not iustified hath that knowledge Now touching that vnto good works there is also required in the doer affection delight towardes the same that is euident by the definition of good workes expressed in the 8. chapter where it appeareth that they be nothyng but an execution of the commaundementes whereunto the whole affection of man both body and soule is required as in the. 4. chapter appeareth which also is confirmed by the example of those of whose good workes the scripture beareth witnes Thus sayth Dauid If my delight were not in thy law I should haue perished in my trouble And agayne my delight was in thy commaundementes And agayne thy testimonies haue I claymed as mine heritage for euer and why they are the very ioy of my hart And agayne Lord what loue haue I vnto thy law al the day long is my studie therein And agayne my delight shal be euer in thy statutes And agayne for I loue thy commaundementes aboue golde precious stone Thys affection of the hart is required to the performaunce of good workes whereof how greatly they be short that be onely possessed of the naturall man and not iustified in Christ it is more then euident by the playne wordes of God hymselfe In Genesis he sayth thus my spirite shall not alwayes striue in man because he is fleshe And a litle after The Lord sawe that the wickednes of man was great in the earth and all the imaginations of the thoughtes of his harte were onely euill continually And agayne in the 8. chapter the imaginations of mans hart is euill euen from hys youth Here appeareth that the affection of the naturall man is onely this affection to rebellion desire so contempt and lust to disobedience Thus it is euident that in all those which be not already iustified in Christ their is neither vnderstanding how to please God nor affection thereunto And so consequently no good worke seing it is proued that no worke cā be good but where both they be ioyned together which also is euident by that which is sayde in the fifth chapter Surely if these men had bene as carefull searchers of truth herein out of Gods holy worde as they haue bene of mistes and clowdes out of Aristotles schole to darcken shadow the brightnes thereof they woulde neuer haue sought with so many subtil distinctions and false definitions without al ground of Gods worde to haue builded themselues the labirinth of errour maze of their owne confusion But woulde contrariwise haue humbled themselues vnto the spirite of God and haue considered the ende of hys purpose in mans saluation But they not considering that to be the prayse and glory of hys owne grace and enforcing the rigor of the outward sounde of some wordes in the scripture haue gathered workes to be the cause of mās iustification where if they more narrowly cōsidered they should see that faith is the onely meane by which workes are indued wyth the title of goodnes forasmuch as no good worke can be wrought but by a man alredy by faith iustified and appareled wyth the righteousnes of Christ by meanes whereof the blemishes and imperfections thereof are through mercy couered which otherwise if the same workes were wrought by an vnbeleuyng man they woulde appeare in the sight of God most filthy for of mercy it commeth in respecte of Christ that the most perfecte workes are not layde to mans charge for sinne Out of this ground gathered from God truth this rule of Christian religion is concluded that where soeuer righteousnes or iustification is in the Scripture imputed to workes it is not imputed to them as though they were the cause of righteousnes that is to sayas though they going before iustification did procure or purchase the same but farre otherwyse it is imputed vnto them as vnto the fruit of the righteousnes of fayth which after iustification doth witnes and declare that the doer is iustified by fayth by apprehending of Christ in respecte of whom mercy couereth the spottes of that worke from the sight of Gods iustice so that sinne is not imputed to man for the same Hic murus ahaeneus esto Let this to a Christian conscience be a wall of brasse Now this foundation layde let vs séeke by thys rule to vnderstand those Scriptures which the aduersaryes for theyr filpursse doctrine of iustification of workes haue forced into open combat both agaynst theyr owne naturall sense and agaynst the ende and scope of Gods purpose declared in the Scriptures touching mans iustification wherein to séeke to answere to all theyr subtill and shameles wranglings were more tedious then profitable And touching the multitude of wordes more paynefull then possible Though touching matter Gods truth being iudge inough hath bene sayd already where-fore to auoyde all extremities and kéepe my selfe within my power touching wordes and yet not to passe the reste with silence I will ouerlooke a fewe of their principall ragges which they call reasons wherein theyr errour being opened the smaller of them selues will drop a sunder vntouched Wherefore firste of all that playnnes might be ioyned with the breuitie for which I labor let the Scriptures which they make challengers in thys fraye be gathered together into these sortes In the first sort placyng those which promising reward to workes procure men to labour for the same In the second sort such as by the sound of wordes séeme to take iustification from fayth or geueth the same to workes And in the last sorte those Scriptures wherin the righteous thallenge at Gods handes reward of theyr innocency righteousnes Wherfore by examples of euery of these sorts let vs séeke truely to vnderstand them by theyr agréement with thē selues and the rest of the Scriptures that as of God there is but one spirite and one truth so the same truth by the consent
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.
agayne in the. 18. Psalme God hath rewarded mee accordyng to my innocency and according to the cleanenesse of my handes hath he recompenced mee for I obserued the commaundements of the Lord and was not wicked against my God but I had al his lawes before me neither cast I his commaundements from me I was pure before him abstained mine owne wickednes therefore God hath rewarded me according to my innoceÌ„cy and according to the cleanenes of my handes in hys sight Who so considereth in the Scriptures the cause and the manner of the exclamatyon of the righteous in theire lameÌ„table calamitie vnder the cruell vniuste and mercilesse persecutions and afflictions of the wicked tyrannous oppressors shall foorthwith see the solution of these arguments namely that the righteous therein iustifie not themselues neyther auouche their innocencie in respecte of the iustyce of God but in respecte of the false vniuste and tyrannous wickednesse of the oppressor in respecte of theire most horryble iniurye and crueltye they maye wel auouch their righteousnesse and innocencye and therefore they flye for succour vnto the iustice of God who knoweth howe giltlesse they are touchyng the false accusation of theire bloud thirstye enemyes requirynge of God in that cause to be defended froÌ„ their enemies euen as he who knoweth theire conscyence could testify that they had not committed those euils for the whiche theire enemyes most cruelly pursued them as here in the. 7. Psal Dauid being falsely accused by Chus one of Saules kynsmen challengeth the iustice of God for the defence of hys innocencye in that case toward Saul desiring of God hys deliuerance according as he knew hym giltlesse toward Saul seing hys conscience could accuse him of no conspiracie or treason towardes hym In thys sort do the righteous somtymes in the scriptures offer the innoceÌ„cy of their causes before the iudgement seate of God not alledging innocency in respect of Gods iustice but in respecte of the false and wicked vntruthes wherwith theyr enemyes charged them Wherefore in the 18. Psalme Dauid being by the mercy of God setled in the seate of hys Kyngdome geueth thankes vnto God for that euen according to the innocency of his hart cleanenes of hys hands towards Saul he had rewarded hym in deliueryng hym from the daÌ„ger of so mighty and cruell an enemye reioysing in that â—he hauyng the lawe of God before hys eyes had withholden his hart handes from committing wickednes agaynst hys annointed Lord and king For such was hys innocency and righteousnes â—n respect of Saules wickednes that he â—ould nothing accuse hym self towardes Saule For in makyng hys mone to Ionathas Saules sonne thus he auoucheth hys innocencye What haue I done sayth he wherein am I faultie what is the sinne that I haue committed agaynst thy father that he seketh my life And anone after he sayth vnto hym If there be in me any trespasse theÌ„ slay me thy selfe Hereby ye may see the innocency and righteousnes which Dauid aueucheth in hymselfe was in respecte of Saules wicked and vniust crueltie and not in respecte of the iustice of god For where soeuer he handleth the cause betwene the iustice of God and hym selfe there he singeth another songe Then cryeth he Be mercifull vnto me O Lord be mercifull vnto me accordyng to thy great mercyes and according to the multitude of thy mercies doe away mine offences Then cryeth he Lorde reâ— proue me not in thine anger neitheâ— chastise me in thy heauie displeasure If thou Lord wilt watch what is donâ— amisse Lorde who shall be able to 〈◊〉 bide it Lord clense me from my 〈◊〉 crete sinnes and such lyke Then neither talketh he of hys owne innocencye or righteousnes he beasteth then of no righteousnes but of mercy Blessed are they sayth he whose wickednes are forgeuen and whose sinnes are couered Blessed is the man to whom the Lord imputeth no sinne Here is all the righteousneshe knoweth of hym 〈…〉 when he hath to deale with the iustice of god Thus hauing briefly shewed by a fewe examples the true aunsweres of the principall obiections of the enemye of iustification of fayth and the sweete agreement thereby of the Scriptures in geuing to God the whole honour of mans saluation and vnto man a sure possession of Gods fauour in Christ I will now shewe why iustification is imputed to fayth and not to workes and so make an end Touching thys question there appeare two iuste causes thereof first for that fayth is the onely meane betwene maÌ„ and the promise and that which apprehendeth righteousnes and worl 〈…〉 are nothyng els but as it were an effect or fruit of the righteousnes of the same fayth Therfore iustification is to be imputed to that which apprehended the righteousnes and not to the fruit thereof Secondly and principally that forasmuch as the end of all Gods works is to purchase to hym selfe as of right is due all prayse honour and glory in the performance of his promise as hath often bene sayd as the greatest prerogatiue he challengeth froÌ„ his creatures Therfore it is of necessitie that no part of mans iustification should be imputed to workes as vnto any part of the cause thereof For that ambitious maÌ„ should haue no colour of title to any proportional part of the glory of the worke that no fleshe might boast in hys presence And thys is the cause which Paule him selfe sheweth to the Ephesians concerning the same For by grace sayth he ye are saued through fayth and not of your selues it is the gift of God and not of workes lest any man shoulde boast him that all the glory might redounde to God alone who as he saueth vs for hys owne sake so by him selfe onely hath he begonne continued and ended the whole worke concerning our saluation To whom through Iesus Christ our only and omnisufficient Sauiour be therfore all glory honour and maiestie kingdome power and dominion through all eternitie Amen ¶ A Correlary It is hereby manifest that forasmuch as the onely ende of Good workes is to shew mans obedience to God that God thereby may be glorified and to witnes and declare the possession of that true fayth whereby onely righteousnes is proper to the elect of God that by them maÌ„ may yelde a full testimony of his calling and election through Christ into the fauour or loue of god Forasmuch I say as thys is the onely ende of good workes therefore he that eyther teacheth or doth any worke hauing apparance of holines to any other end theÌ„ this namely in hope of any reward for the worthines thereof that worke what shew soeuer it hath of godlines is wicked and detestable in the sight of God in that it offereth a filthy price for that by the free gift whereof God séeketh honour That the price offered is filthy it is hereby apparant in that all workes not being of fayth are sinne
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
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
dedes saying Blessed are they whose vnrighteousnes are forgeuen and whose sinnes are couered blessed is the man to whom the Lord imputeth no sinne And a litle after We say that fayth was imputed to Abraham for righteousnes And a litle after for the promise that hee should be the heyre of the world was not geuen to Abraham or to his sede through the lawe but throughe the righteousnesse of fayth For if they whiche be of the law be heyres thē is faith but vaine and the promise of no effect And agayne Therfore by fayth is the inheritaunce geuen that it might come of grace and the promise might bee sure to all the sede not to them onely whiche are of the lawe but also to them which are of the fayth of Abraham which is the father of vs all And agayn then beyng iustified by faith we haue peace with GOD throughe our Lord Iesus Christe by whom we haue accesse through fayth vnto this grace wherein we stand and reioyce in the hope of the glory of God. And agayne what shall wee saye then the Gentiles whiche folowed not righteousnesse haue ouertaken righteousnes I meane the righteousnes whiche commeth by faythe but Israell whiche folowed the lawe of righteousnes could not atteyne the law of righteousnes wherefore because they sought it not by fayth but as it were by the workes of the lawe And agayne for they beyng ignorant of the righteousnes of God and goyng aboute to establishe their owne righteousnes haue not bene obediēt vnto the righteousnes of God for Christ is the end of the law to iustifie all that beleue For Moyses describeth the righteousnes whiche commeth of the law in these wordes that the man whiche doth these thynges shall lyue therby But the righteousnes whiche commeth of fayth speaketh on this wise say not in thy hart who shall ascend into heauen that is euen to fetche Christ downe from aboue or who shall discend into the depe that is euen to bryng Chryst from death but what sayeth the Scripture the word is nye thee euen in thy mouth and in thy heart This is that woorde of fayth whyche wee preache for if thou shalt confesse with thy mouth the Lord Iesus and shall beleeue in thy heart that God raised hym vp from the dead thou shalt besaued For the belefe of thy heart iustifieth to confesse with the mouth saueth a man. For the Scripture sayeth who soeuer beleueth on him shall not be ashamed And agayne euen so at thys tyme is there a remnant left thorough the election of grace if it bee of grace then is it not of works or els were grace no more grace but if it bee of woorkes then is it no more grace or els were workes no lenger woorkes And in another place wee whyche are Iewes by nature and not synners of the Gentiles knowe that a man is not iustyfied by the deedes of the lawe but by the fayth of Iesus Chryst euen wee I saye haue beleued in Iesus Christ that we might bee iustified by the fayth of Iesus Chryst and not by the deedes of the law because that by the deedes of the lawe no flesh shal be iustified Agayne for the Scripture saw afore hande that GOD woulde iustifie the Gentyles through fayth and therefore preached before hande the Gospell vnto Abraham saying in thee shall all the Gentiles be blessed So then they which bee of fayth are blessed wyth faythfull Abraham for as many as are vnder the deedes of the law ar vnder the cursse sor it is writtē cursed is euery mā that cōtinueth not in all thinges which are written in the booke of the law to fulfill thē And that no man is iustified by the law in the sight of God it is euident for the iust shall lyue by fayth and the lawe is not of fayth but the man that shall fulfill these thynges shall lyue in them Now Chryst hath redeemed vs from the curse of the lawe when he was made accurssed for vs for it is written cursed is euerye one that hangeth on tree that the blessing of Abraham myghte come on the Gentiles through Chryst Iesus and that we might receiue the promyse of the spirite thorough fayth And a litle after but the Scrypture hath concluded all thynges vnder sinne that the promyse by the fayth of Iesus Chryst shoulde be geeuen to them that beleue But before fayth came we were shut vp vnder the lawe vnto the fayth whyche shoulde afterward be reueled wherefore the lawe was our Scholemaster to bring vs to Chryst that wee myght bee made ryghteous by fayth but after that fayth is come nowe are wee no lenger vnder the Scholemaster for wee are all the sonnes of God by fayth in Chryst Iesus And agayne yee are all gone quite from Chryst as many as are iustyfied by the lawe and are fallen from grace wee wayte for by the spirite thoroughe fayth the hope of ryghteousnesse Agayne For by grace are yee saued thorough fayth and not of your selues it is the gift of GOD and not of woorkes least anye man shoulde boast hym Agayne VVho saued vs and called vs wyth a holy callyng not accordyng to our deedes but accordyng to hys owne purpose and grace whiche grace was geuen to vs thorough Chryst Iesus before the worlde was And in an other place That wee beyng iustified by grace should be made heires accordyng to the hope of eternall lyfe These authorityes I thought good to rehearse out of the Scriptures out of the whiche it is euidently gathered whyche hath béene sayde before touchyng the iustification of fayth And to the ende it may be apparant that the auneyent fathers gathered the same meanyng I will now reherse of their authorities cōcerning the same First Augustine sayth thus Credidit Abraham deo reputatum estilli ad iustitiam ecce sine opere iustificatur exfide quicquid illi legali posset obseruatione conferri totum credulitas sola donauit Abraham beleued God and that was imputed vnto hym for righteousnesse Marke this that wythout workes he is iustified by fayth that whatsoeuer he mought haue gained by obseruyng the lawe all that hath fayth alone geuen hym Agayne Origen sayeth Dicit sufficere solius fidei iustificationem it a vt credens quis tantummodo iustificetur etiam si nihil ab eo operis fuerit expletum Hee afirmeth the onely iustification of fayth to suffice to iustifie a man that onely beleueth although he haue done no good worke And by and by after he asketh thys question Quis sine operibus iustificatus est VVho is iustified without workes Whereunto he aunswereth Quantum igitur ad exemplum pertinet sufficere arbitror illum latronē qui cū Christo crucifixus clamabat ei de cruce Domine Iesu memento mei cum veneris in regnum tuum Nec aliud quicquā describitur boni operis eius in euangelijs sed pro hac