The profe and declaration of thys proposition Fayth only iustifieth gathered set-forthe by Richarde Tracy The preface ¶ To the moste chrysten and vyctoriouse prynce Henry the .viii. by the grace of God kynge of England Fraunce and Irelande Defendour of the faith and of the churche of England and also of Irelande in earthe the supreme head Rycharde Tracy wyssheth long continuaunce of health prosperouse successe and lyfe eternall MOste vyctorious prynce and prudent gouernour godly vnitie concorde and loue is most praysed set fourthe and taught thorough the hole course of the holye scriptures as to your maiestie it is rygh well knowen fyrste taught by the prophete sayenge Beholde howe goodly and pleasant it is Psalme .cxxii that brethern dwel togyther in one vnitie Christe also prayd to his father Iohn .xvii sayeng Holye father in thy name preserue them whome thow hast geuen me that they may be one as we be The apostle exhorteth and prayeth al men that they be diligent to kepe the vnitie of the spirite Ephes iiii in the bonde of peace beyng one bodie and one spirite euen as they be called in one hope Let there be but one lorde one faythe one baptyme one god and father of vs all c. Seyng than that Chryste the prophete and the apostle exhorte and commaunde suche a christian vnitie to be had and kepte in the catholyke churche and also consyderynge the peynfull trauayle studie and great charges whiche your maiestie hath susteyned and dayly doth susteyne not onely to preserue vnitie amonge your louyng subiectes but also to avoyde and vtterly remoue all occasiones whiche myghte be cause or meane of diuision or breche of such christen vnitie therefore I most simple of this your realme and yet one of the lyuely membres of this your ciuile and polityke bodie hearynge diuision and diuersitie of opinions among your louyng subiectes concernyng one of the moste principall and necessarye articles of our fayth whiche is that faithe onely iustifyeth can not but lament and bewail such diuision in so godlie and necessary an article which is the foundation and grounde of all the christen religion For the godlye vnderstandyng of the sayde article well tasted and inwardlye perceyued is the quyetnes of euerye conscience oppressed with any kynde of aduersitie other spirituall or temporall yea the onely anker and refuge in the extreme agonie and panges of death wherfore with all the poore knowledge whiche god hath geuen to me I haue diligently by the auctorities of holye scripture set forth and declared the true sense meanyng and vnderstandyng of the sayde article and proposition moste humblye desyrynge your hyghnesse more to ponder my good wylle and feruent desyre to profit many than my rude and barbarouse settynge forthe of this lytle treatise whiche I submit moste lowlye vnto your gratiouse and godly iudgement to the whiche if this my labour and study shall be thought profitable for youre christen congregation I than most mekely eftsones desyre your maiesty that it maye be put forth to the glorye of god your honour and the vtilytie of all your louyng subiectes And I shall dayly pray to god that he wyl vouchsafe to strengthen you with his holy sprite thoroughly to perfourme a godly reformation in Christes churche within your dominions with good prosperitie in all your affayeres Of iustification FOr as moche as the moste necessary article of christen religion is that fayth one lye iustifieth which the vngodlye do dayly preache agaynste and obscure by many wayes I haue thought therfore very expedient in this litle treatise by the holye scriptures By mercy 〈◊〉 fayth sinneâ— be purified by the feare of god all maâ— declyne from euyll Prouerb xv to declare the ryght sence and true vnderstandyng therof which is that the mercy and fauour of God iustifieth whiche mercie and fauour we onely by fayth obteyne beleuyng constantly the promesses of goddes mercy and fauour made vnto vs. And the scripture sayeth that this fayth Ephes ii whyche onely iustifieth is onelye the worke of god in vs and coÌ„meth not by anye mannes power wisedome lerning nor that god geueth it because of any vertue or vertuous disposition which he seeth in man nor that anye man can prepare hym selfe or make hym selfe apte and meete to receiue this fayth but god geueth this fayth frely without any respecte or regarde to any good wyl good workes or good disposition before by god sene in maÌ„ â—ath xii For the scripture sayth other make the tre good and his fruyte good also or els make the tree euill his fruyte euyll also â—â—d did first 〈◊〉 vpon Aâ—ll and after 〈◊〉 his giftes Genesis iiii Euen so man muste fyrste be made good thoroughe fayth before anye of his workes can be good Therfore I saye that before this lyuelye faythe be gyuen from god to manne that he neyther hathe nor can haue other good wyll good workes or godlye disposition to doe good For without this lyuely faythe it is impossible to please god Hebr. xii Wherefore faith muste nedes fyrste be gyuen of god wherby the wyl is made good vertuous before that any worke whiche springeth oure of the wylle can be eyther good or vertuous as saynt Augustine sayeth Augustyne vpon the .cx. psalme Verylye a man can not worke iustice excepte he be iustified but he that beleuethe in him which iustifieth the wicked begynneth of fayth so that the good workes that go before do not shewe what he hath deserued but such as folowe Augustine vpon the .lxvii. shewe what he hath receyved Also the same doctour sayethe Me thynketh that the fayth is to be praysed whiche goeth before woorkes for wythout the merites of good workes thorough fayth the wicked is iustified as the apostle fayethe To the beleuyng in hym whiche iustifieth the wycked his fayth is couÌ„ted for iustice that from thenseforth the same faith may begin to worke by loue For they onelye oughte to be called good workes whiche be done for the loue of god To suche woorkes it is necessarie that faythe shuld goe before that frome this faythe these woorkes and not frome these workes that faythe shulde begynne For no man worketh for the loue of god except he fyrste beleue in god Also the same doctour sayeth vppon this texte Rom. ii They are not rightuous which heare the lawe but they whiche doe the lawe shall be iustified That is as moche to saye that we maye knowe them Aug. in the booke of the spryte and the letter the .xxvi chapter not to be the doers of the lawe except they be iustified Not that iustification shoulde come to the doers but that iustification shulde go before the doers Here by these auctorities of saint Augustyne it is manifest and playn that no workes be good except thei spryng out of a lyuyng faythe Not withstandyng some I thynke wyll be offended with this my sayeng that God geueth not faith
coÌ„mauÌ„ded by god wyll they not do trustyng onelye to theyr fayned fayth false confydence that it wyl saue them and couer all theyr wycked lustes at the general iudgemeÌ„t These delicate and pleasauÌ„t christians Iames. ii saynt Iames reproueth sayenge what auayleth it my brethren thoughe a man saye he hath faythe when he hathe no dedes wylt thou vnderstande o thou vayne maÌ„ that fayth wythout dedes is deade But suche wanton christians had nede of a fayth to iustifye them whyche may not be shewed tryed by theyr workes for theyr workes be suche that they be ashamed of them that they shuld be other sene or knowen or els they wyl do no good workes ne lest they shuld haue confidence to be saued by theÌ„ And lyke as to haue confidence in good workes to be iustifyed by them is erronious so in lyke wyse to beleue that good workes shall not be rewarded of god is deuylyshe and dampnable But yet the scriptures seme oftentymes to attribute gyue eternal lyfe to workers of good workes as a rewarde and sometyme to workes But well consydered it is not for the workes sake as deserued thereby But eternall lyfe is a reward frelygyuen by God to al the faythful for Christes sake only which benefyte well perceaued tasted feled in our hertes wyll cause vs to worke wyth loue ernestly bycause we haue receyued frely through Christes deseruyng eternall lyfe And not bycause we shall receyue eternal lyfe for the deseruyng of our workes For so workes shulde be iniuriouse to Christes bloode and death whych onlye is the price of eternall lyfe Also the scriptures apere to attribute eternal life to good workes to moue to steare other diligentlye to worke good workes And bycause the workes of the faythfull be sene of men and the inwarde faith canne not be outwardly sene perceaued therefore the scripture applieth eternall lyfe to workes as to the cause whyche truely examyned be but the effecte of faith which is the very true cause And although no dowte to good workes manye greate rewardes be due as wel teÌ„porall as spirituall Yet all the places whyche sound to gyue eternal lyfe as a reward other to good workers or to good workes must be vnderstande as I haue before shewed or elles they shal cause workes to be estemed better than they in trueth be or can be proued and also shal cause Christes bloode to be of lytle reputacion Wherfore that euerye good Christian maye walke the true waye nothynge trustynge to haue remission of his synnes for his good workes which only perteyneth to God is hys only gyfte nor to thynke the good workes shal be vnrewarded by God whose reward excedeth al maÌ„s vnderstandynge knowlege I wyll declare therefore some causes why good kes shuld be done First ii Pet. i. that they maye wytnesse to vs certaynly that oure fayth is lyuynge and not deade For a lyuyng tree wyll bryng forth frute in tyme and season Math. v. Secondelye that other seyng our good workes may be ê“uoked to do also good workes Thyrdlye Luke .xvi. we must do good workes to rendre gyue accoÌ„ptes of the talent to vs from God coÌ„mytted Fourthly i. Petri. ii that through oure good workes our heuenly father may be glorified Fyftely Esay lvii Rom. xiiii i. Cor. x. lest through our euil workes we be offence to other Syxtely Ephes ii of dutye we be bound to worke well for therefore we be iustified that we myght and shulde worke well ii Petri. i. SeueÌ„thlye God which did geue al thynges Psal xxxiii commaundeth vs to do wel sayenge declyne froÌ„ euyll do good Now it apereth the good workes be to be done as frutes of iustice which not withstaÌ„dyng make no man iuste but witnesse that he is iuste Also it is euideÌ„t that a liuyng fayth which euer worketh by loue doth onlye iustifie also such workes as spryng out of a lyuing faith shal not be vnrewarded that with great rewardes And the workes do testifie that thys fayth is a lyuyng faith The workes which this faith euer bryngethe forthe be these To feare and to loue God to loue hys neybour coÌ„tinuallye to crucifye the fleshe with al her lustes And as he dayly synneth so he dayly lameÌ„teth askyng God forgeuenesse there of studyenge euer howe to resyste the same all occasions thereof also prayeth God daylye to geue hym grace to resiste synne And bycause he feleth in hym selfe that al his good thoughtes wylles deades be vnperfyt lacke the goodnes whyche the lawe requireth in theÌ„ therfore he knowelegeth hys good deades and thoughtes to be synfull continually prayeth God to forgeue and to pardon the synfulnes of theÌ„ Neyther he ascribeth nor imputeth any iustification to hys good workes but rather flyeth to Gods mercye which is promised to al true repenters for Chrystes bloode sake trustynge therby constantly and therfore only to haue eternall lyfe And as touchyng good workes he is glad euer whan occasioÌ„ is geuen to worke them as well as he can and soroweth that he can not do theÌ„ with more perfytnesse loue But as perfytly as he can he dothe them hauynge respecte onlye to the good will great mercy and fauour which God for Christes sake hathe shewed on hym in forgeuynge hym hys synnes He thynketh him bound of duetie for loue to do theÌ„ so that hys workes spryng out of a louyng herte remembrynge the loue which God hath before shewed in gyuyng hym eternall lyfe freelye Nowe it apereth that good workes sprynge forth of a louyng hart whyche no man canne haue except he fyrste beleue that God for verye loue which he beareth to hym forgeuethe hym all hys synnes that frelye for Christes sake who is hys iustice satisfaction holynes and redemption After this sort and good fashion I wolde that all Christians shulde do ther good workes for loue whiche they bere to God for the great and inestimable benefytes whiche they vndeserued of theyr part haue receaued of God and not for anye thynge whyche they wolde for theyr workes sake or worthynes receaue of God For than there entent and workynge is grounded vpon the loue of theyr selfe and not vpon the loue of God and so be no good workes but vnparfyt and full of synne And so thys declaration of iustification by faythe and of the efficacitie and strengthe of good workes is a suffycient doctryne I truste to all the faythfull And as to them whose eyes be closed and made blynde and whose hartes be hardened I dyd not mynde to wryte but in the mean season I wyll praye to God at hys good wyll and pleasure to open theyr eyes and to mollifye the hartes that they may be conuertâ— and that he maye make them hole of whome onlye all healthe is to whome be all honour and glorye AMEN
vs yet oure corrupte nature dothe so alter and corrupte them that they be neuer done perfytlye as the lawe requyreth them to be done by vs. That proueth well the Prophete Dauid Psalm xiii sayenge All haue gone oute of the waye they be become vnprofytable there is none that dothe good no not one Salomon sayeth Eccles vii there is not one iuste man in the earthe whyche doth good and synneth not Also I saye sayeth Esaye lxiiii all oure ryghtwysenes i. Iohn .i before God is lyke a filthy cloth Saynt Ihon sayeth that we be all synners And he that sayeth that he hath no synne dothe lye and the trueth is not in hym Yf we be synners Math. vii surely then be we an yll tree whych as Christ sayeth Luke xvii can not bryng forth good frute For when we haue done al that we can do yet be we vnprofytable seruauÌ„tes do but that which is our duty to do Psalm cxlii Therfore the prophet prayeth that god wil not enter into iudgement wyth hys seruaunt for no fleshe shal be iustifyed in hys fyght Galath iii. For a coÌ„clusioÌ„ the scripture hath concluded all vnder synne that the promyse Rom. xi by the fayth in Iesu Christ not for theyr workes shuld be gyuen to the beleuers They presume to muche whyche wyth theyr workes wyll chalenge heauen for theyr rewarde whych Christ only so painfully hath purchased already They compare make of lyke strength vertue Christes blood theyr good workes But ones they shall feale perceyue that theyr good workes be not worthy in value to coÌ„teruaile pacifye goddes wrathe other they wyll lacke perfection and goodnes or els they wyll not be sufficient in nombre Thys is good cause to make theÌ„ to dout But yf good workes should pacifye the fathers wrathe then christ in vayne hath suffred so great payne Also they haue no promyse made by god that good workes shall pacifye gods wrath but rather to the contrary As it appereth by the prophete Esay sayeng Esaye lvii I wyl shewe declare thy goodnes thy workes but they shall not profyte the. And where is no promyse of god there can not be constant faith where is not fayth there remayneth vnbelefe mystrust and where so euer is vnbelefe there foloweth eternal dampnation as Christ sayeth who so beleueth not shal be condempned Although al the scriptures declare thys to be true manifestly Marc. xvi yet there be many that with this my senteÌ„ce wil be greatly offended sayeng yf workes do not iustifye why do the scriptures commaunde them so earnestlye to be done To suche I aunswere that the scriptures commaunde the workes of the lawe to be perfourmed and done whyche be moste perfyte and godly workes bycause they be commaunded of God Yet although they be as perfytly done as man can deuyse them to be done they do not iustifye For we be all vncleane whyche can brynge forthe nothynge cleane Iob x. as Iob sayeth who can make a cleane thynge of that whyche is vncleane conceyued thorough mannes seede Math. xvi Also some allege this texte The sonne of man shall come in the glorye wyth hys aungels and then shall rewarde euerye man accordynge to hys workes To thys I saye that by thys texte and suche other it appeareth that the scripture Deuter. vii â—â—â—ter xvi threateneth more the vngodlye and theyr euell workes then to promyse rewarde of ioye for the meryte of good workes And where the scripture soundeth to gyue rewarde of honoure and glorye to them whyche perseuer in well doynge there is no rewarde promysed to the workes but to the worker not for the workes sake but yet accordynge as the workes do wytnesse and testifye of the man which dyd worke them It is out of order to prayse the frute before the tree for the tree maketh the frute good the frute not the tree but only declareth and wytnesseth the goodnes or ylnesse of the tree By what more laufull wayes and meanes maye a man condempne a lyer then by the vntrewe wordes whyche he hathe spoken tryed agaynst him And forthermore good wordes and workes and the euyll wordes workes whyche we haue spoken and done shal be sure proues and wytnesses other with vs or els against vs at the general iudgemeÌ„t accordynge to the whych we shal receyue Yf they be good workes that we haue wrought then wyll they wytnes that we be the faythful chyldren of god to whome of ryght bebelongeth the enheritauÌ„ce goodes of oure father before that we can worke of deserue it For the chyldren do enheryte theyr fathers landes and goodes and not the seruauntes And the chyldren do not deserue the inheritaunce but god rewardeth them wyth eternall lyfe whyche he gaue them longe before they coulde worke as it appeareth Genesis .xxii. and .xv. And although the scriptures promyse a reward to well workers yet it promyseth not eternall lyfe as a rewarde deserued by the workes and so due vnto them for that is only the reward purchased by Christes death frely gyuen before any man can worke Wherfore let eternal lyfe remyssion of our synnes and iustifycation be onelye the reward lyberally gyuen by god onely for Christes sake And then gyue to workes all the glorye that the scripture doth gyue whyche no doute to good workes gyueth many prayses as well temporall as spiritual graces Wherfore for the good frute and greate goodnes whych do ensue folowe good workes euerye christen man wyll exercyse good workes An other nomber therbe whyche euer haue in theyr mouthes thys proposition fayth onely iustifyeth whyche neuer tasted in theyr harte any parte of that lyuyng fayth whiche onely iustifyeth Suche those be whyche vse a beestlye and not a godlye lybertye in the eatynge of meates Galat. v. whome Paule reproued sayenge gyue not youre lybertye to be an occasion of luste They forbeare no kynde of meates and drynkes at any tyme Math. xv sayenge that whyche entreth into the mouthe dothe not defyle a man nothynge felynge or perceyuynge theyr wanton lustes whyche rage in theyr hartes more then any nede to eate and defyle the inwarde man They remembre not thys texte whether ye eate or drynke i. Cor. x. or do any other thynge Collos iii. do it in the name of the lorde God dyd not ordeyne thynges to satisfye lustes but to socoure nede These kynde of people fast not for that wyl hurte theyr coÌ„plexioÌ„ also theyr god theyr belye wyll neuer suffer them to be quiete vntyl he be ful wel serued Deale almes they wyl not for feare the people shuld se theÌ„ they also glorye reioyce in theyr good dede so greuously offende in hypocrisye And praye they wyll not for feare they shulde offende with much speaking as the heatheÌ„ dyd For a coÌ„clusion ther is no kynde of lust but they wyl taste it the good workes
x. And yet these ceremonies dyd not iustifie as the iusticiaries affyrme as it apereth Hebre. vij .x. And the lawe of the ten commaundementes was not gyuen of God to iustifie or to satysfie for syn but rather to condempne and to setforthe synne wherby man myght knowe hys synnefull nature and so flye to Christe The lawe saythe Paule meaning the lawe called the decaloge was geuen to punyshe transgressours and not that by the workes therof the workers shulde be iustified For durynge thys mortall lyfe there is no man hauynge our corruptible weake and synfull nature that cā by any meanes fulfyl do the workes of the lawe so perfytlye as the lawe requyreth them to be done And where vnperfytnes is there is not nor canne not be a deseruynge of grace and fauoure but rather of punyshement Paul sayth that whyche was impossible to the lawe in asmuche as it was weake thorough the fleshe that perfourmed God and sent hys sone in the similitude of synfull fresshe and by synne dampned synne in the fleshe that the ryghtuousnes required of the lawe myght be fulfylled in them which walke not after the flesshe but after the spryte If Paule saye it was impossyble for the lawe to iustifie bycause the flesshe was weake and not able to perfourme the same Howe can the iusticiaries affyrme that the lawe or any of her workes can or maye iustifie Abraham beleued God and it was counted vnto him for ryghtwysenes For the promesse that Abraham shulde be heyre of the worlde was not gyuen to Abraham Rom. iiii or to his seed through the lawe but thorough the ryghtwysenes whiche cometh of faithe For yf they whiche were of the lawe be heyres than is faythe but vayne and the promesse of none effecte Also when zacheus sayde Luke xix Lorde beholde I geue to the poore halfe my goodes yf I haue done any man wrong I wil restore hym foure folde Iesus sayd not that health was comen thys daye vnto hys house bycause of hys good workes but because he was become the chylde of Abraham Math. iii. that is to saye a faythfull beleuer Also Paule saythe not of the deedes of ryghtuousnes whyche we haue wrought but of his mercy he saued vs. Rom. vi And the same apostle sayethe again that the rewarde of synne is deth but he sayeth not that the rewarde of workes of the lawe other cerimoniall or of the decaloge is lyfe But he concludeth by the grace of God lyfe eternall to come and that onely in Christ Iesu our Lorde and by no other meanes Al the scriptures witnesse the fame And fyrst Abacuc sayeth Abacuc ii the iust lyueth by hys fayth Also yf Abrahā were made righteous through workes then hath he wherin to reioyse but not before God Rom. iiii But what sayeth the scripture Abraham beleued God and that was counted to hym for ryghteousnes Israel folowyng the law of rightwysenes attained not to the lawe of ryghtwysnes why so euen bycause they soughte it not out of fayth Rom. vi but as it were out of the deseruyng of workes By grace are ye saued through faythe that not of your selues Ephes ii for it is the gyfte of god not of workes lest any man shuld bost hym selfe By these authorities of holy scripture and innumerable more to many here to wryte it appereth that iustifycation is attributed and geuen truly only to fayth that it is clerely and holy denyed any iustifycation to be geuen to workes But such mē sayeth Paule as knowe not the iustice of god Rom. x. and continually searche and labour to set forth and stablyshe theyr owne ryghtwysenes be neuer subiecte to the ryghtwysenes whiche god aloweth No no the naturall men do not perceyue those thynges whych perteyne to god for it is foolyshnes to them i. Cor. ii Nother can man perceyue whē he is spiritually examined and therfore the iusticiaries readynge the .x. chapter of Matthew thynke that it maketh muche for them whych wel perceyued and vnderstande maketh muche against them Thys is the storye One came and sayd vnto Christ good master what thynge shal I do that I maye haue eternall lyfe He sayde vnto hym why callest thou me good there is none good but one and that is god But yf thou wylte enter into lyfe kepe the commaundementes He sayde whiche and Iesus sayd thou shalt not kyll thou shalte not breake wedlocke thou shalte not steale thou shalte not beare false wytnes honour thy father mother and thou shalt loue thy neghbour as thy selfe The yōge mā sayd vnto hym I haue obserued all these thynges from my youth what haue I more to do Iesus sayde vnto hym Yf thou wylte be perfyte go sell that thou hast and geue it to the poore and thou shalt haue treasure in heuen and come and folowe me when the yonge mā herde that sayeng he went awaye mournyng for he had great possessions The condicion of all ypocrites here appereth how they be euer busye to do works trusting in the same nothyng regardyng with what herte loue mynde they shal accōplyshe fynyshe them Is it not great folyshnes to labour for the frute before the tree spryng vp So vnwyse a thing it is to study and to labour to do the workes of the lawe before they know howe to fulfyll the lawe truly For Paule sayeth Rom. vii that the law is spiritual can neuer be truely perfourmed fulfylled with outwarde dede excepte the inward loue affectiō be purged made spiritual by the sprite of god wherfore thys wyse mā of lawe in godlye spirituall thynges was but a foole for he shulde fyrste haue asked by what meanes he might haue fulfylled the law perfitly But to hys vngodly question whych was what he shulde do worke to haue eternal lyfe supposing lyfe to be gyuen by workes not frely by grace Christ answered him so that he might perceyue that he coulde not fulfyl the lawe nor perfourme the workes therof Notwythstandyng he myndyng to iustifye hymselfe dyd go awaye as blynde as he came And so do all iusticiaries whyche thynke that they can fulfyl the lawe workes therof perfytly during this mortal lyfe In the whych although the holy goost be gyuē vnto mē yet bycause of oure synfull nature we be so weake that we can not perfourme the lawe perfytlye But the moste perfyte man shal complaine with Paule sayeng the good whych I wolde do I do not and the euyll that I wolde not do that I do Who shal deliuer me from thys bodye of deathe The grace of God by Iesu Christ These blynde iusticiaries do not fele the corruption of our synful nature poysoned by the inobedience of oure father Adam in so muche that the scripture Math. ix resembleth vs to mustye vesselles whyche wyll corrupte the best wyne that shal be putte into them So althoughe the holy goost worke hys workes in