speaking of the lord in his gospel sayeth thus He came among his owne his owne receaued him not But as many as receaued him to them gaue he power to be the sonnes of god euen them that beleued on his name Loe now what could more sensibly haue bene spoke As many as receaue Christ are gods children but thei that beleue receaue Christ therfore thorow beliefe become we vndoubtedlie the children of god iust and rightuous blessed and saued And in the gospell of Ihō saieth our lord Iesus Christ himselfe Verely verelie I saie vnto you He that heareth my word and beleueth on him that sent me hath euerlasting life and shal not come in to damnaciō but is escaped from death vnto life And agayne This is the will of him which sent me that who soeuer seyth the sonne and beleueth on him haue euerlasting life and I wil raise him vp at the last dai Herof commeth it also that this Apostle in his epistle saieth very euidētly yf we receaue the witnes of men the witnesse of god is greater For this is y e witnesse of god whiche he hath testified of his sonne Who so beleueth on the sonne of god hath gods witnesse in him But who so beleueth not hath made him a lyar because he hath not beleued the witnes which god hath testified in his sonne And this is y e testimonye that god hath geuen vs eternal life and this life is in his sonne Whoso hath the sonne of god hath life He that hath not y e sōne of god hath not life Here we se clearlie y t the sonne of god is had and possessed thorow faith and in the sonne assuredlye rightuousnesse all good things and eternal life Therfore must it nedes be true that we are iustified by faith Now saieth y e Apostel Paul also very distinctlie The rightuousnes of god is declared without the lawe for asmuch as it is allowed by y e testimonie of y e lawe of y e prophets The rightuousnes of God commeth by the faith of Iesus Christ vnto al and vpō al them y t beleue And in the tenth chapter Christe is y e end or fulfilling of y e lawe to iustifie al y t beleue Finally while Paul Silas laye at Philippis in prison for Christes name sake and the keper of the prison asked good syrs what must I do to be saued Thei answered him Beleue in the Lord Iesus Christ so shalt both y u and thy housholde be saued By this now I suppose it euidentlie ynough proued that we be iustified by faith Namely that vnto vs thorow faith is geuē rightuousnes with the merites of Christ Thes sayings we are iustified by the grace of god or by Christs merites or by fayth varie not The. 7. Chapter NEther can I thynke that eny man which is but a litle exercised in holie scripture wil stomble or be offended at such kynd and maner of speche We are iustified thorow the grace of god or horow the merites of Christ we are iustified by faith on the lorde Iesus as though thei eny where dyd not agree or ascrybed Iustificacion to vnlike thinges For thei are all one in effecte ascrybing iustificacion to the onelie mercie of god to whom onelye the prophetes and Apostles directed all their vnderstandinge meditacion These as oft as thei loked behind thē to the fountaine and well spring of iustificacion saide that men are iustified thorow the grace of god But whan thei had pondered considered the mercy pledge him by whō we are iustified thei sayd We ar made rightuous by Christ And whan thei called to remembraūce it wherby we become partakers of grace and of Christ thei saide that we are iustified by faith Nether were thei for all this careful that their sayenges shuld not agree together and serue the mater As some curious bodies do sharplie dispute Namelie whether faith be rightuousnes or an instrument and meane to becōe partakers of rightuousnes whether it be an instrument to receaue or a thing where thorow rightuousnes is poured in as thorow a tonnell Or whether it be the rightuousnes itselfe c. After this sorte is mans vnderstanding occupied but what auayleth it vnto true godlines The holie Apostles who alwaie studied simplicitie with playnesse they distinctly expresse and declare that god the grace of god Christ and faith iustifieth Itē that by grace by christ and by faith we ar iustified Which symplicitie I myndinge to folowe leaue such subtile curiositie vnto others By faith onely are we iustified which terme onely is not of mans braine inuented The 8. Chapter ANd where as I haue allready added there vnto We are iustified onelie by faith for Christes sake not for our workes the sāe haue I not lēt of myne own but taken it out of the holie scripture For the sonne of god Iesus Christ saieth in the gospell Excepte ye eate the flesh of y e sonne of man and drinke his bloude ye haue no life in you Lo the ōly eating of the flesh and drinking of the bloude of Christ maketh vs lyuinge nether is there eny thingels in y e whole world that geueth life Now what it is to eate the flesh of Christ he declareth immediatlie in y e same chap. sayeng Verelie verely I saie vnto you Who so beleueth on me hath euerlasting life Item He that cōmeth vnto me shal not hōger And he that beleueth on me shal neuer be a thirst Here shuld he haue saide He that drynketh me shal neuer thirste but in the place of this word drinke he hath set beleue Therfore to eate and drynke here is nothing els but to beleue So then yf we beleue not that the sonne of god was gyuen for vs vnto death we can neuer lyue Ergo faith it is that maketh lyuinge With this euangelist agreeth Paul also saiēg we know that a man is not iustified by the dedes of the lawe but by y e faith of Iesus Christ And we haue beleued on Iesus Christ y t we might be iustified by the fayth of Christ and not by the workes of the lawe For in that he saieth A man can not be iustified but by the faith of Christ what geueth he with this sayenge els to vnderstand but that a man must be iustified by the onelie faith of Christ or in Christ For in Gene. Ioseph saide vnto his brethren loke that ye se not my face except your yōgest brother be with you And in the boke of Numerus the people complayned whyninge against god and saienge Oure eyes se nothing but this Manna And in the same boke saieth Balaam Must not I kepe that and speake it which the lord hath put in my mouth In Deuteronomy saieth Moses also And now Israel what doth y e lorde thy god requyre of the but to feare the lord thy god and to walke in all his waies And Paul himselfe to the Romaynes vseth y
And euery one that hath this hope in him purifieth himselfe like as he also is pure Therfore euē this our purifiēg which is done by our care and diligēce hath also the name of sanctifieng not because of it selfe but for the fyrst purifieng sake that goeth before which yf it go not before then is our sanctifienge nothinge worth Againe yf the same go before then must this also folow after For right well trulie saieth S. Iames the Apostle Faith yf it haue no workes is deed in it selfe In it selfe or for it selfe I saie that is It alone and fruteful with no good woorkes For as the body w tout y e sprite is deed so faith also w tout works is deed Doubtles a lyuing body doeth worketh somewhat and serueth many likewise faith by deutie offices of loue must be profitable cōmodious vnto many Now yf faith do good to no man with godlie workes thē is it an emptie ymaginacion vayne name As also the sanctifieng of mā yf it do not breake forth shew it selfe in holy words and workes assuredly it is to be reputed false feyned and full of ypocrisie Besydes this all that belongeth vnto true holynes in y t our sāctifieng which appeareth in our workes must be referred to the sanctifiēg done by the bloud of christ to the which most properlye apperteyneth the honour of sāctificaciō Wherfore whan thou seist in holy scripture that rightuousnes is ascribed vnto our workes remēbre it is done for such causes as I hitherto haue shewed For the sprete of the Apostles cānot be against himself ¶ The. 2. sorts of mē that the Apostls had to do w t for iustificacion which make thē seme to varie in assignyng the cause of iustificacion with their reconciliacion The. 16. Chapter AND knowē it is that the Apostles of the lorde dyd stryue with two sortes of people the one sorte ascrybed rightuousnes and saluacion to their own good works which were done after the mesure and rule of gods lawe therfore they despyced Christ For while thei wēte about to stablish mainteyne and set vp their owne rightuousnes thei were not obedient to y e rightuousnes of god Against the vngodlie opyniō of these dyd the holie Apostles teach and specially S. Paul that rightuousnes and life is obteyned by faith in the lorde Iesus and not by our workes The same Paul saieth to the Galathians I refuse not the grace of god For yf rightuousnes come by the law then dyed christ in vayne And agayne Christ profiteth you nothing And ye are gone quyte from Christ and are fallen frō grace yf ye wil be iustified by the lawe Against such also was kepte at Hierusalem the Counsail that Luke maketh mencion of in the Actes of the Apostles There were agayne certayne other light euell disposed people that abused suche doctryne of the Apostles to the libertye and sensualitie of the flesh thinking it sufficient to saluacion whan they beasted themselues of faith although there were no good workes found in them Therfore against those as against the very pestilence and decaye of true Religion and gods seruice dyd the same Apostles also stryue and taught that the Christian fayth was not a vayne opyniō or frutelesse knowledge but a lyuelie stronge confidence most fruteful in good works For Paul writing against these saieth vnto Titus Thei saie thei knowe god but w t their dedes thei deny him seinge they are abominable and disobedient vnapte vnto euery good worke And Peter the Apostle rebuketh such dissemblers but som what more darkly whā he saieth Herevnto geue all diligence that in your faith ye mynistre vertue in vertue knowlege in knowlege tēperaūce in tēperaūce paciēce in paciēce godlynes in godlines brotherlye kyndnes in brotherly kindnes loue For yf these thinges be amonge you be plenteous thei wil make you y t ye nether shalbe ydle nor vnfrutefull in the knowledge of our lord Iesus christ But he y t lacketh these thinges is blind and gropeth for the waie with his hands and hath forgottē that he was pourged frō his olde synnes It is manifest also vnto euery man that Ihon and Iames y e holy Apostles of Christ wrote herof S. Iames most ernestlye defēding that Abrahā was not iustified by onelie faith that is by a vayne opynion but by workes vndoubtedlie euen by true faith And yet with those and such lyke exhortacions wold not the faithfull Apostles of Christ mynishe his grace and merites magnifie the merites of man but rather w tstand the filthynes of such as neuer rightly knew nor lerned the faithe of Christ made yet their boast ther of to the greate offence and hinderaunce of y e weake For yf thei trulie had knowne it they had vndoubtedliled a more sober life Therfore whan the Apostles are ernesti prouoking vnto good workes they prouoke vnto y e true faith in Christ which is mightie in operacion worketh by loue And yet neuertheles thei ascribe al thinges to the grace of God yea euen the same workes which they requyre of the faithfull And that I here teach the true vpright doctryne of faithe all they shall affirme that haue but a litle searched tried and red the scriptures of the Apostles Augustine also a true faithfull teacher of the Christian church shall testifie that I haue here inuented no new thing For in his boke of grace and fre will the seuenth chapter he wryteth thus Such as haue not vnderstand what the Apostle saieth we holde that a man is iustified by faith without the workes of y e law Haue thought him to affirme that faith is sufficiēt to a mā althoughe he lyue euyll and haue no workes which thing god forbyd the electe vessell shulde so meane who yet in another place whan he hath saide in Christ Iesu auayleth nether circūcision nor vncircūcision he addeth immediatlye therto But faith whiche worketh by loue Euen this is the same faith that separateth gods beleuers from vncleane deuels For thei also as the Apostle Iames saieth beleue and tremble but no good thinge do thei Therfore haue they not that faith out of the which y e iust lyueth namely which worketh by loue that god maye geue him lyfe acordinge to his workes But for asmuch as good dedes are of god of whō we haue not onelie faith but also loue therfore the same teacher of the heithen named eternall lyfe it selfe grace This haue I alledged out of Augustine hetherto haue I opened declared how the scripture ascribeth rightuousnes vnto good workes and that y e same doctryne is not against y e Apostles teaching and iudgmēt which ascribeth rightuousnes vnto faith in Christ Iesus But for asmuch as vpon this mater of y e rightuousnes of workes there hangeth the questiō concernyng y e merites of good workes I wil adde herevnto a lytle touching the rewarde and merite of good workes chefelie to the intēt that no
be of good comforte thou shalt be saued The lawe sayth make amendes for thy synnes The gospell sayth Christ hath made it for the. The lawe sayth the father of heuen is wroth with the. The gospel saith Christ hath pacifyed hym with his bloude The lawe saieth where is thy ryghtwysenesse goodnes and satisfaction The gospell sayeth Christ is thy ryghtwysenes thy goodnes and satisfaccion The lawe sayth thou art bounde and obliged to me to the deuel and to hell The gospel sayth christ hath delyuered the from them all ☞ Of faith FAyth is to beleue god lyke as Abraham beleued god and yt was imputed vnto him for ryghtwysenes ¶ He that beleueth God beleueth his word and who so beleueth it not beleueth not him also To beleue god is to beleue his worde and to recoūte it true that he sayeth He y t beleueth not goddes word he coūteth him false a lyer and beleueth not y t he maie will fulfill his worde and so he denyeth both the might of god and god hym selfe ¶ Fayth is the gyfte of god and not in our power Eeuery good thing is the gifte of god faith is good ergo fayth is the gifte of god The gyfte of god is not in our power fayth is the gyfte of god ergo faith is not in our power ¶ Without faith it is impossible to please God and that is done by fayth pleaseth him Al that commeth not of faith is synne for without fayth can no man please god Besydes that he that lacketh faith he trusteth not god he that trusteth not god trusteth not his worde he that trusteth not his word holdeth him false and a lyar he that holdeth him false and a lyar he beleueth not that he maye do that he promysed and so denyeth he that he is god And how can a man being of this facyon please hym No maner of way I suppose though he dyd al the dedes that euer dyd man or angell Ryght is the worde of god and al his works in fayth Lord thyne eyen loke to faith that is as moch to say as lord thou delyghtest in faith God loueth hym that beleueth in hym howe can they then displease him He that hath the faith is iust and good and a good tre bereth good frute ergo all y ◠is done in faith pleaseth GOD. Moreouer he that hath the faith beleueth god he that beleueth god beleueth his worde he that beleueth his worde woreth well that he is true and faythfull and maye not lye But knoweth that he both may and will fullfyl hys word How can he then displease him for thou cāst not do any greter honoure to god then to counte him true ¶ He that hath the fayth is certeyne that he pleaseth god For all that is done in fayth pleaseth god Fayth is a sure confidence of thinges which are hoped for and a certeinte of thinges whiche are not sene The sāe spirite certeneth our spirite y t we are y e children of god Moreouer he y e hath y e fayth wotteth well y t god wil fulfyl his worde ergo faith is a surenes A man is iustified by fayth Abraham beleued god and yt was imputed vnto hym for rghtwysenes we suppose therfore y e a man is iustified by faith without the dedes of the lawe He that worketh not but beleueth on hym that iustifieth y e vngodly his faith is counted to hym for rightwysenes The iust man lyueth by his faith We knowe that a man is not iustified by the dedes of the lawe but by the faith of Iesu Christ And we beleue in Iesu Christ that we may be iustifyed by the faith of Christ not by the dedes of the lawe Of the faith of Christ The faith of Christe is to beleue in him that is to beleue his worde and to beleue that he wyll helpe the in al thy nede and delyuer the from all euell Thou wilt aske me what worde I answere the gospell he y e beleueth ichrist shalbe saued He that beleueth the sone hath euerlastinge lyfe verely verely I saye to you he that beleueth in me hath euerlastyng life This I wryt vnto you that beleue on the name of the sonne of god y e ye may knowe how that ye haue eternal◠lyfe Thomas because thou hast sene me therefore beleueste thou happy are thei that haue not sene and yet haue beleued in me All the Propheres to hym beare wytnes that who so euer beeleueth in hym shall haue remissyon of theyr synnes What must I do y ◠I maie be saued the Apostles answered beleue in the Lorde Iesus Christe and thou shalt be saued If thou knowlege with thy mouth that Iesus is y e lorde And beleue with thyne harte that god raysed hym vp from death thou shalt be saued ¶ He that beleueth not in Christ shal bee condemned He that beleueth not shall be damned He that beleueth not the sōne shal neuer se lyfe but the ire of god abydeth hym The holy goost shall reproue the worlde of synne because they beleue not in me They that beleue in Iesu Christ are the sonnes of god Year al the sōnes of god because ye beleue in Ihesu Christ ¶ He that beleueth that Christ is the sōne of god is saued Peter sayde thou arte Christe the sonne of the lyuing god Ihesus answered and said vnto him happy art thou Symon the sonne of Ionas for flesh bloud hath not opened to the that but my father that is in heauen We haue beleued and knowe that thou arte Christ the sōne of the lyuing god I beleue that thou arte Christ the sōne of god which shulde come into the worlde These thynges are wrytten that ye might beleue y t Iesus is christ the sonne of God and that ye in belyuing mighte haue lyfe I beleue y t Iesus is the sonne of god He that beleueth God beleueth the Gospel He y t beleueth god beleueth his worde whiche is y e gospel ergo he that beleueth god beleueth y e gospel As Christ is y e sauiour of the world Christ is our sauiour Christ boughte vs w t his bloud Christ washed vs w t his bloud Christ offered hymselfe for vs. Christ bare our synnes on his owne back c. He that beleueth not the gospel beleueth not god He that beleueth not goddes word beleueth not himself for the gospel is goddes worde ergo he y t beleueth not y e gospell beleueth not god himself cōsetquēly thei that beleue not y e aboue wryttē such other beleue not god He y t beleueth the gospel shalbe saued Go ye in to al the world preche the gospel vnto euery creature he y t beleueth is baptysed shal be saued but he that beleueth not shall be condemned A comparison betwene faith vnfaithfulnes or incredulite Faythe is the rote of al good Incredulyte is the rote of all euyll
the law in asmuche as he becāe a curse for vs that the blessinge of Abrahā might come among the Gentiles in Christ Iesu Now let the thirde witnesse come forth euen Ihon the sonne of thonder and dearlie beloued disciple of the Lord who in hys Epistle sayeth wyth expresse wordes after thys maner the bloud of Iesus Christ his sonne clenseth vs from all sinne And afterwarde he saieth and if any mā synne we haue an aduocate with god euen Iesus Chryst the righteous and he it is that obteineth grace for our sines not for oure onely but also for the synnes of the whole worlde If all trueth nowe shal stand in the mouth of two or three then wil no man I trust from hence forth denye that Iesus Chryste is our righteousnes that we are iustified by the bloud of Iesus Chryste that the death of y e lorde Iesus Chryst is it by meanes whereof synners are delyuered from death that our synnes are pardoned and forgeuen vs for Chrysts sake and that in him we are reconcyled with God the father who for the ryghtuousnesse sake of his anoynted whyche he hath geuen vs doeth compte vs ryghtuous beyng of oure selues voyde of all ryghtuousnes Vnto these very playne testymonyes commeth thys also that descended from the excellent glory out of heauen euen the sētence of god vpon the Lorde Iesus whan he went vp from the Baptyme wyth these wordes Thys is my deare sonne in whom I delyte and in whom I am pacyfyed And Paule to the Colossyans sayeth for it pleased the father y t in hym shoulde dwell al fulnes and by hym to reconcyle al thīgs vnto himselfe and to set at peace by hym thorow the bloud of his crosse both thynges in heauen and thynges in earth c. To this agreeth also that which he saith to the Ephesians with these wordes He namely the father of oure lorde Iesu Christ ordeyned vs before thorow Iesus Christ to be heires vnto himselfe acordinge to the good pleasure of his will to the praise of the glory of his grace wherwith he hath made vs accepted thorow the beloued By whom we haue redempcion thorow his bloud euen the forgyuenes of synnes acording to the riches of his grace c. Out of al this I conclude that a Christian man is iustified thorow Christ and reconcyled with god the father euen by him who with his bloud hath clensed vs from synne delyuered vs from y e power of the deuel of darknes restored vs vnto life with his owne death and made vs heires with him in eternall life And for al this now yet doth not the scripture speake against itself sayīg A Christian man is iustified by y e grace of god for Christ the anoynted of the lorde is the free gifte of god and the fulnesse of all grace for asmuche as Ihon saieth We al takynge out of the fulnes of Christ haue receaued grace for grace For the lawe was geuen by Moses but grace and trueth commeth by Iesus Christ who is full of grace and veritie Christ beareth our synnes and by his stripes we are healed when his iustice is made ours which is done by fayth on our side The. 5. Chapter THis hitherto haue I spoken in generall concernīg the maner of iustificaciō that is howe and after 〈…〉 what sort the sentence of damnacyon geuen of god vpō al mankynd is hyndered how thei that were condemned be delyuered and reconcyled agayne with god thorowe Chryste But yet haue I spoken nothīg of the lawe howe the righteousnes of Chryst is become oures or how we be partakers of this redempcyon For there be many whych vnderstanding Chryste to be a medyatour doe not yet beleue that he is also their mediatoure with god the father And so the strēgth and vertue of the Mediacyon doeth not profyte them Hereby maye we perceaue that the maner of iustyficacyon is not fullie fynished and perfourmed whā we haue gottē onelie some knowlege of the mediator and intercessor vnlesse we also knowe be suere thorow faith that Christ is our mediator yea in euery poynt ours all together y t therfore al his giftes goodes ar our owne Therfore hereafter haue I noted specially how the Reconciliacion and iustificaciō wrought by Iesus Christ is become ours And what it is y t maketh vs partakers of the redempcion or rightuousnes of Christ so that now the Lorde Iesus hath not onelie suffred death but dyed euen for vs washed awai our sinnes with his bloud iustified vs and made vs rightuous Yea so hath he iustified vs that we now beyng absolued from our sinnes and delyuered from damnacion are assuredlie become inheritours of al the goodes of Christ namelie of true rightuousnes and eternall life Her I speake openly playnlie and symplie We are become partakers of Christ by ōly faith that is by trust and belefe on y e lorde Iesus Christ And euen therfore is it that the prophetes and Apostles haue sayde so euidently that men are iustified by faith Item that Christ iustifieth thorow faith For such saienges expresse this meanynge and vnderstandyng namely that Christ geueth vnto vs his owne rightuousnes that is he forgeueth vs oure synnes he delyuereth vs frō damnacion and maketh vs partakers of eternall life Not for eny worke or deseruyng of vs but of his owne pure grace merite thorow faith In whō we holde beleue vs to be accepted not for ours elfes or for our owne works but for Christes sake Whom the father of al grace and mercy hath geuen vs for a pledge and assuraūce y t we shal lyue in his name That the maner of reconciliacion through christe is on oure syde by faith The 6. Chapter IT is not my desyre to be credited herin vnlesse I defende with very playne and euident scriptures y t which I haue taken in hand Now haue I sayed that Christ iustifieth vs by faith that is thorow stedfast belefe is the rightuousnes of Christ geuen vnto vs. This dyd the prophet Esaye establishe before w t sensible wordes sayēge my rightuous seruaunt namely Christ y e lorde shal with his knowlege or with the knowlege of him iustifie the multitude Beholde how he saieth my rightuous seruaunt shal iustifie the multitude church or congregacion and that thorow y e knowlege of him Now is it certayne and sure that the knowlege of him signifieth the knowlege of Christ euen y e science no doubte wherby true faith knoweth him cōfesseth him and poynteth vnto him This is therfore the prophet Esays doctryne or rather gods that Christ thorow faith iustifieth those that bee his After Esaye doth the prophet Abacuc speake sayīge The iust and rightuous shal lyue in his faith and beleffe Which sentence holie S. Paul vsed not onelye one tyme to proue by this testimonye as with it which is most euident y e all beleuers are iustified made lyuing by faith S. Ihon also
iustified by the name of the lorde Iesus and by the sprete of god thei ascrybe their vertue rightuousnes vnto god and vnto gods sprete by whom thei knowe thei are sanctified and that they now maie do and perfourme holie and good workes And also thei fele in their sanctified flesh namelie in themselues there remayneth worketh thorow out their whole life so greate weaknes and feblenes that thei dare not ascrybe eny iustificacion not vnto the workes that ar done by faith in holynesse Herof might I bring forth many recordes Yet will I alledge onelie two First thē let Iob the most faithful seruaunt of god come forth For him hath the godlie sentence cōmended and praised vnto vs that he was a perfecte iust man such one as feared god and eschued euil and that there was none lyke him vpon erth And yet the same man being with so excellent a titell of rightuousnes commended vnto vs doth saie If I wil iustifie myselfe myne owne mouth shal condemne me Yf I will put forth myselfe for a perfecte mā he shal proue me a wicked doer And agayn Yf I haue done wickedly wo vnto me And though I haue dōe rightuouslie yet dare I not lifte vp my head Therfore is it certayne that this most holy and iust man dyd ascribe nothing to the frutes of his owne rightuousnes but trusted onely vpon y e mercy of god Now let the other witnes come forth euen Paul y e Apostel who saieth with sensible wordes I delyte in the lawe of god after the inwarde man But in my membre I se another law which rebellein against the law of my mynde and subdueth me to the lawe of synne which is in my membres The holie Apostle speaking of himselfe and of all such as be regenerate testifieth that in them abyde stil y t remnauntes of the fleshe by the nature power and force wherof it cōmeth to pas thorow out the wholle life of man that thei also do the thing which they thēselues wolde not And therfore are thei neuer able to attayne and come to true perfectnes so long as thei lyue vpon erth and in this flesh For asmuch then as it is so euery man seith wel that iustificacion is not to be imputed vnto the workes of faith or of such as be regenerate consydering that it must be athinge most pure and thorowly perfecte wherby god is pacified and pleased with vs. Yea the scripture geueth euident witnesse that euē Abraham the father of all faithfull beleuers was not iustified by the workes of faith Herof then maie we be bolde to conclude that we also by no workes of faith are iustified For thus Paul argueth yf Abrahā were iustified by workes thē hath he wherof to reioyce but not with god But what saieth y e scripture Abraham beleued god and it was compted vnto him for rightuousnes To him that goeth aboute with workes is the rewarde not rekened of grace but of duetie To him that goeth not aboute with workes but beleueth on him that iustifieth y e vngodly is his faith cōpted for rightuousnes Where as we now by the ensāple of Abrahā do cōclude y t we must be iustified in such like pure maner as he was we speke it not of our owne ymaginaciō but out of the wordes of S. Paul that saieth Neuertheles it is not written onelie for him that it was rekened vnto him for righteousnes but also for vs to whom it shalbe so compted yf we likewise beleue on him that raised vp Iesus oure lorde from the deed ¶ The nature of iustification argueth that faith not workes iustifie The. 12. Chapter NOw like as out of the nature propertie of faith and workes I haue shewed that faith and not works doth iustifie So wil I now declare and proue the same by y e nature of iustificacion The right propertie natural vertue and power of iustificaciō is to pacifie to stil and quiete the cōscience which heretofore by the remembring and considering of synne and damnacion was vexed and troubled For Paul saieth Because therfore that we be iustified made rightuous by faith we haue peace with god thorow oure lorde Iesus Christ As for mens workes thei are neuer able so to comforte and pacifie an vnquyete conscience For who hath at eny tyme persuaded himselfe y t he with his owne workes hath satisfied the lawe of god and is therfore absolued discharged of his synnes delyuered from damnacion and become rightuous vndefyled Specially seyēg that Salomō the wisest among al mē hath saide Who can saie My herte is cleane I am innocent frō synne Wherfore yf oure workes quiete not the conscience then do not thei in eny wise iustifie a mā But faith iustifieth and perfectly stilleth the conscience And therfore it iustifieth For the lord hath saide in the gospell Who so euer drynketh of this water wherby vndoubtedly he dyd meane outward thinges and al mans help shal thyrst againe But who soeuer drynketh of the water that I geue him shall neuer be more a thyrst but the water that I shal geue him shalbe in him a well of water springing vp in to euerlasting life And againe I am y e bred of life He that cōmeth to me shal not honger And he that beleueth on me shal neuer thyrst Here thou seist y t faith which preasseth on forth directly vpon y e lorde Iesus doth satisfie vs. For faith vnderstādeth y t Christ him selfe is the right fulnes plentiful sufficiēcie of heauēly goods and that euen he gaue himselfe whollye for vs and in all thinges became our owne so y t now from hence forth an oppressed afflicted cōscience maie rest vpon himfor in christ the sonne of god full of grace trueth there is nether blemishe nor weaknesse But in works yea of most holie mē ther is alwaie found feblenes and imperfection And yf we wold now beholde the propertie nature of him before whose iudgmēt seate we shal stande we shulde playnly fynd y t we are iustified by y e mynistraciō help of faith not of workes For vndoubtedly y e highest most rightuous of al hath respect ōly to such as are hūble of contrite hertes those assuredlie he iustifieth But such as are proud glorie ī their own merits those he condemneth and turneth himself from thē Here vnto serueth y e parable or symilitude out of the gospel concernyng the two that wente vp together in to the temple to praie Of whō the one boasted of his good workes told what thei were trusted vnto thē set out himself for a rightuous and good man As for the other he trusted in the onelye mercy of god nothing at all in his owne merites but cryed O god be mercyfull vnto me synner This man wente downe out of the temple iustified but y t other being wrapt and snared in synne failed of his hope Therfore in the
sprete as the sappe of life geueth strength to the trees that thei maie bring forth frute Euē so makth he multituds of sondrie vertues to springe and growe oute of man As the lorde himselfe testifieth and saieth I am the vyne ye are y e braunches Like as y e braunche can not bring forth frute of it selfe excepte it abyde in the vyne Euē so cā not ye also vnlesse ye abyde in me Whoso abydeth in me and I in him y t same bringeth much frute for without me cā ye do nothing And thus I sai y e good works that be done are done by faith For faith is a gift of god wherby we receaue Christ are iustified made lyuynge for asmuch as the scripture saieth The iust shal lyue by his faith And in another place Christ dwelleth in your hertes thorow faith And as gayne Now lyue not I saieth Paul but Christ lyueth in me for that I lyue in the flesh I lyue in the faith of y e sonne of god who loued me gaue himselfe for me Lyuinge workes thē doth he vndoubtedly euen thorow him by whom he himselfe became alyue And he that is iustified doth also works of rightuousnes assuredly euen thorow him by whom he is become righteous Which is thus much to say the iust worketh righteousnes thorow Christ and rightuosnes comprehēdeth the wholle summe of all vertues And therfore y t onelie god remayneth still the fountayne and originall of all good workes Hereto serueth it also that vnto god who in the regenerate worketh by his sprete in faith holie scripture ascribeth y e workes of those y t be regenerate ¶ That god is the worker of good works in vs and that we do not wel til he dwell in vs is shewed out of scripture and how rightuousnes is ascribed to workes The. 14. Chapter THis wil I now euidently declare with playne testimonies taken out of the lawe of god out of the holie prophetes out of the most holie gospell and of the electe Apostles of Ihesus Christ For thus saieth Moses The lord shal blesse the. And the lorde thy god wil circumcise thine hert and the hert of thy sede that y u maiest loue the lorde thy god with all thine hert and all thy soule that thou maiest lyue The prophete Esaie saieth Lorde vnto vs thou shalt prouyde peace for thou also workest al our workes and deuyces In the gospell of Ihon oure Sauiour saieth thus Who so doth the trueth commeth to the light that his workes maie be knowne because thei are done in or by god And agayne Who so abydeth in me I in him y e same bringeth forth muche frute for without me ye can do nothing Item the holy Apostle Paul to the Philippians saieth To you it is geuen not onely to beleue in Christ but also to suffre for his sake And yet more playnlie It is god that worketh in you both the will and the dede acording to the good purpose of hys mynde or because he hath delyte vnto you Thus sayet also S. Iames one of the. xii Apostles Euery good gift and euery perfecte gift commeth downe from aboue euen frō the father of lightes Yea all partes of the worke doth the holie Apostle Peter ascrybe vnto god saiēg The god of all grace which hath called vs to his eternall glorie by or in Christ Iesu shal his owne selfe after that ye haue suffred a litle afflictiō make you perfecte setle strength stablish you For as the Apostle Paul saieth agayne we are not sufficient of ourselues to thinke any good thyng as of our selues but if we be able vnto any thyng the same commeth of god Wherfore god abideth still the onely fountaine of good workes euen he it is that worketh al good thynges in vs al. By this then that I haue broghte forth herein out of holy scripture concerning y e true occasion of good workes it is farthermore easye to be considered how the scripture ascribeth righteousnes vnto workes seyng that it is rendered vnto the grace of god whan it is ascribed vnto faith and beyng ascrybed vnto workes it is ascribed to the same grace of god For gods grace it is and therfore god hymselfe y t in vs workth good works and so is it the more conuenient y t iustificacion be rather imputed to the grace of god and vnto Christ which worketh by vs. Herevnto had holy Augustine respect who in y e boke de gratia et libero arbitrio ca. 8. writeth thus if eternall lif for recōpēce be geuē vnto good works as y e scrypture openlie saieth for god shal geue vnto euery one acordīg to his dedes how is grace y e eternal life Yf grace bee not ascribed vnto workes but geuen frelie as y e Apostle wryteth To him y t goeth about w t works is y t reward geuen not of grace or fauour but of dewtie agayne The rēnaūt saieth he are saued thorow y e electiō of grace And immediatly he addeth thervnto if it cōe of grace thē it is not of works els shold grace be no grace How thē is grace eternal life beīg takē out of works Or did not y t holy apostle nāe eternal life to be grace Yea he named it so which cā in no wise be denied Nether requireth it one of a sharpe vnderstanding but onelie a diligent hearer For whan he had sayde the rewarde or stipend of synne is death he added straight ther vnto But the grace of god is eternall life in Christ Iesu our lorde Therfore me thinketh this question can in no wyse be resolued vnlesse we vnderstād that our good works to the which eternal life is ascrybed belōg also vnto the grace of god because the lord Iesus saith w tout me ye can do nothing And whan the Apostle had saide By grace are ye saued thorow faith he addeth therto And that not of yourselues it is the gift of god commeth not of workes lest eny man boast himselfe This wryteth holye Augustine How the workes that god worketh in vs are called owres but so that we can not bragge of thē or challenge awt for them but must referre that to another cause The. 15. Chapter HEre vnto must adde also that good works though in very dede thei be properlie gods and y e frutes of faith and of the sprete yet are thei called and be oures that is to saie workes of faithful beleuers Partly because god worketh them by vs vseth our mynistracion to fynishe them Partli because that thorow faith we be childrē of god and therfore ar becōe brethren heires annexed w t Christ For by menes of this inheritaunce al the woorkes and giftes of god begynne to be ours not as straunge but as speciallye our own The scripture also ascribeth the same vnto vs as vnto children and to those that bē born free forasmuche as our sauioure in the gospell
ouer to be punished For it is red thus If there be a strife betwene men they shall come to the law and let y e iudges geue sentence betwene them and iustifie the rightuous and condemne the vngodly What canne thys be els but euen asmuche as to saye Let them discharge and quite free the rightuous iudge the vnrightuous to be punished For Esaye in the fift Chapter saieth yet more playnlye thus they iustifie the vngodly for rewards sake but condemne the iust cause of the ryghteous Which is euen asmuch to say as the righteous doe not they de clare to be righteous neyther delyuer they hym from the vilanye and wrong of the vniust but take rewardes and giftes and leaue him to the wilfulnes of violent oppressours Here vnto serueth it that is writte in the prouerbes of Salomon the 17. chapter The lorde hateth aswel him that iustifieth the vngodlie as him that cōdemneth the innocēt Item that out of the. 12. of Matthew Out of thy wordes thou shalt be iustified and out of thy wordes thou shalte be condemned Of the worde Iustifie cōmeth the worde iustificacion or iustifieng And the same is a iudicial terme in the scripture For iustificacion is the declaracion of the iudge who pronounceth sentence for the accused that is dischargeth and quyteth him free from y e accusaciō and threatned punishment Iustificaciō therfore is nothing els but a discharge delyueraunce and restitucion from death to life Herof is rightuousnes called a discharge and pardon frō synne And they be the rightuous whose synnes are forgeuen and which beyng a quyted frō death are become hieres of eternal life The Apostle Paul therfore more then in one place doth expounde Iustificaciō by y e name of redēpcion remission of synnes For y e which cause he setteth them both together y t one maie be vnderstāded bi āother For in y t Acts of y e Apostles he saieth Be it knowē vnto you therfore ye men brethren y t thorow this mā namely Christ is preached vnto you forgeuenes of synnes and that by him all that beleue are iustified frō al things frō which you could not be iustified by the lawe of Moses And to y e Romanes he saieth euen as Dauid also descrybeth the saluacion of that man vnto whom god imputeth righte ousnes wythout workes Blessed are they saieth he whose vnrighteousnesses are forgeuen and whose synnes are couered Blessed is that man vnto whom the Lorde wyll not impute synne Behold now how he ioyneth and knytteth iustificacion blessedfulnes or saluacion and remyssyon of synnes together So doeth Esaye also in maner wyth more playne wordes in the. 53. Chapter saying my ryghtuous seruaunte shall with his knowledge or with the knowledge of him iustifie the multitude for he shall beare away theyr synnes For thys last he shal beare away their sinnes doeth in maner expound that whych goeth beforewyth hys knowledge or wyth the knowledge of hym shal he iustifie and deliuer the multitude Thus he declareth that iustificacyon is nothyng els but remyssion of sinnes For whan the lorde taketh away our wyckednes he iustifieth vs. To iustifye therefore and to beare synne away to delyuer frō synne or to forgeue synne is all one matter So that we lack now no more but to say iustyfycacion is the remission of synnes the discharge from damnacyon the deliuerance I saye and forgeuenes of synne yea euen the receauing vp of a sinner into the grace of god and inherytaunce of lyfe Wherfore whan the questyon is asked concernyng the true iustificacyon of man vndoubtedly it is demaunded what that maye be for whose sake or by whō sinners are discharged frō the threatned and deserued death or by whose meanes our synnes are forgeuen vs. Or Wherein is the worlde reconcyled with god And so in thes poynts consisteth the whole knowledge of our iustificacion that whan we haue knowne the mediatour redemer the fourm and maner of the redempcion y e fashion and meane also wherby the delyueraunce cōmeth vnto vs is geuen vs the iustificacion of a Christian mā may lykewise be vnderstande ¶ Uvhat is to be held of y e mediator as who he is and the maner of iustificacion as howe he delyuereth vs. The. 3. Chapter BUt to the intēt y ◠no darke nor doubtfull thing remayne in eny mans mynde I wil first declare what is to be holden of the Mediator or intercessor what the maner of iustificacion is All this wil I set forth before mens eyes y t euery one maie vewe se it Namelie y ◠Christ Iesus is y ◠same for whose sake the father is pacified and contented In such forte y t he imputeth not sinne vnto vs but cōpteth vs righruous iust For Christ hath take our synnes vpon him selfe satisfied for them with his innocent death hath geuen vs his owne rightuousnes Then wil I shewe how we becōe partakers of this rightuousnes For in this mater must speciall respect be had to these two poyntes Namely who is y e mediator redemer of y e damned how he hath delyuered thē y t is after what sorte we become pertakers of the redempcion and iustificacion or how the deliuerance extendeth to our commodite and welfare To speake of the fyrst imagen thou nowe by thy self that god the righteous iudge of all sitteth vpon hys iudycyall Throne before whō stand al mē and before accused as vngodlye and vnfaythfull stayned and defyled wyth al vyces and are conuicte of the same by meāes wherof the sentence of condemnacion is called for and required The men haue vtterly nothing wherby to excuse themselues nether is there aught els to loke for but that they altogether shalbe caried forth and hurled awaye to damnacyon and eternall death Neuertheles in thys greatest and final daunger there appeareth to the most woofull mankynde an exceadyng great hope namelye the eternall sonne of god who to be arbiter mediatoure betwene god and man and to delyuer thē from destruction that were condemned vnto death tooke oure fleshe vpon hym and became very man to the entente that he beynge tormented and sufferynge death might also lade our sinnes vpon hym and wyth hys innocent death to take away our gyltines purginge our sinnes with his bloud and making vs heires of eternall lyfe Wyth thys ensample I think it euidently inough vttered and declared what the mediatour is and what is iustificacion I suppose also euery man doeth well perceaue and vnderstande that Chryst the mediatour and the in carnacyon wyth the crosse of the Lord Iesu is euē the same right principall poynt and only cause wherby we are iustified made rightuous But here might an vnreasonable and vnequal hearer or reader crye against me and saie Thou shuldst byde by thy promes bringinge forth gods scripture and not ymagined ensamples For at the first thou diddest promes a pure and syncere conference
prophet Ieremye hath the lorde geuen vs a right good counsail saide Let not y e wise man reioyce in his wisdome nether the strong man in his strength nor the riche man in his riches but who so wilreioice let him reioyce in this that he vnderstandeth knoweth me For I am the lorde y t do mercy equitie and rightuousnes vpon earth This counsaill dyd the godlie Apostle Paul folowe saieng God forbyd that I shulde reioyce saue onelye in the crosse of our lorde Iesus Christ wherby the world is crucified vnto me and I vnto the world For in the gospell also the lorde said whan ye haue done all that is commaunded you saie we are vnprofitable seruauntes we haue not done that we ought to do Therfore the godlie praise y t grace of god not bragginge of their owne merites nether trusting eny thing at all vnto them but comforte them selues in the mercie of god Finally yf we now compare both the rightuousnesse namelie of faith and of workes the one against the other we maie easely perceaue that these beynge most vnlike maie not stand together For as concernyng the rightuousnes of workes the holie Apostle Paul hath spoken Thorow the workes of the lawe shall no fleshe be iustified before god But of y e rightuousnes of faith he saieth thus Al thei are iustified that beleue And in another place he saieth The rightuousnes of faith is imputed of grace or fauour but y e rightuousnes of works is not imputed of grace or fauour but of dewti And againe he saieth Israel which folowed y e law of rightuousnes coulde not attayne to y e law of rightuousnes But y e Heithen which folowed not rightuousnes haue ouertakeÌ„ rightuousnes euen the rightuousnes which coÌ„meth of faith And immediatly geueth he a reason of the fyrst pointe and addeth therto Wherefore Euen because thei sought it not by faith but as by the workes of the lawe for thei stombled at the stombling stone Therfore remayneth it stil true and certayne that the one rightuousnes ouerthroweth the other And therfore we that teach a manne to be iustified by faith in the lorde Iesus not by workes do not peruerte y e Christian faith as our aduersaries shamfully belye vs But thei rather do ouerthrowe it that by all meanes and waies mynishe y e honour of y e faith in Christ mainteinyng that the churche or congregacion of the faithfull ar by the workes merites of men absolued from synne delyuered from damnacion and obteyne the inheritauÌ„ce of eternall life Faith is not without works and what place works haue in the church and whence they spring in vs The. 13. Chapter WIth this disputation and talke concernyng Christ the lorde who iustifieth vs by faith not by works Or concernynge faith that iustifieth without workes Many w tout all doubte wil be sore offended thinking that I set nothing by good workes and that I leaue them no place of honour in the church For thei sai if good works helpe not a man to obtayne rightuousnes then are thei nothing worth nether necessary in the church And therfore is it in vayn that good workes are so oft and many tymes menciâ—â—â—d of in holie scripture The â—â—â—stles also of the lorde the holy prophetes lose but their labour in requiring vs to exercise and declare oure faith praisyng god our father in heauen with good workes Why is the holy Apostle Iames so ernest to teach that a man is iustified by workes and not by faith onely Yf faith onelye be sufficient to obteyne saluacion what els remayneth for vs to do but euen to eat and drynke and then to saie vnto god the iudge I haue beleued thy gospel therfore saue thy seruaunt Thus is banished all vertue good lyfe and Godlynes And thus men exercise and applie them selues nomore to innoceÌ„cie of life and good maners Thei that after this sorte take the mater so euell and coÌ„playne vnderstaÌ„d nether the strength of faith nor â—â—e true order of good workes Aâ—â— as for vs we do not hold that faith is without good workes whaÌ„ we saie after the Apostle that faith iustifieth with out good workes But we knowlege and confesse that faith iustifieth with his owne strength not with y e helpe additioÌ„ of works For Christ is mightie ynough of himselfe and of his owne power to iustifie the faithfull beleuers nether nedeth he enye supplie or filling vp of our workes Faith also is not without good workes nether are Christian meÌ„s works therfore in vaine or vnprofitable because thei do not iustifie For thei haue neuertheles a very honourable place and rowme in the holie church And whaÌ„ it is sayde in y e scripture as it is oft y t they iustifie it is so spokeÌ„ of them for speciall causes Which thing to y e intent it maie y e better more perfectly be vnderstaÌ„d I will make somwhat deper rehersall of good workes bringe theÌ„ forth out of their owne fountayne and original declaring their certayne and vndoubted boundes wherby all their nature propertie maie perfectly be knowne Vpon y e name or terme I do not much passe for as euery man knoweth there be euil and vnprofitable workes workes of iniquitie wickednes y e doers wherof are called the workers of wickednes The same workes also are called the workes of the fleshe and the workes of darknes Agayne there be good workes contrarie to the other which the scripture calleth the works of repeÌ„taunce the frutes of the sprete and of light such are the offices and dueties of frendship a loue which wer coÌ„meÌ„ded iÌ„ Tabitha of whom it is said that she was full of good workes Now whaÌ„ we descrybe them we saie thei be such as are done by those that ar borne a new or regenerate out of the good sprete of god by faith acording to gods word to the praise and honour of god to the honest bewtifulnes of life and finallie to the profite coÌ„moditie of y e neighbour These are shorte wordes and therefore peraduenture vnto some thei be y e darker and more hard to vnderstande But yf the grace of god shewe vs light thei shal by the declaracion folowinge be playnlie and easelie perceaued No other fountayne of good workes can I shewe then onelie god himselfe For the prophet saith All men are lyars onelie god is true And the lorde saieth in y e gospel There is no man good but onelie god Therfore is it necessary y t good workes springe not of man who is a lyar wicked and naught but of god himselfe of whom proceadeth all that good is Neuertheles it behoueth such men as by the sprete of god and faith in the lorde Iesus are regenerate that thei hence forth work not their owne namelie carnall workes but the workes of god For the works of those that be regenerate growe and spryng of gods good sprete dwelling with in them which
mā rashlye and vngodlye iudge of good workes and so purchace himselfe to haue not good but rather euel merites These termes rewardes or merites tryed by the scriptures and expounded how largely thei ar to be extēded The. 17. Chapter MErite or deseruyng as it is spokē of in y e schools is no where found in holy scripture and yet ther in is oft mencion made of the rewarde The scripture in this foloweth oure maner and fashion of speakynge And for asmuche as vnto such as be oure freindes or that haue well deserued it at our hands we geue rewards giftes as an hyre or wagies Therefore after lyke maner of speche is it sayd that god geueth his frendes eternall life to a reward for their noble and excellent dedes merites For thus we reade in Esaie O happie are the rightuous for they maie enioye y e frutes of their deuyces But wo vnto the vngodlye and vniust for he shalbe recōpenced acordinge to his dedes In the gospell the lorde saieth Blessed are you whā men reuyle you and persecute you speake all maner of euel against you belie you for my sake Reioyce and be glad for great is your rewarde in heauen The Apostle Paul also saith Euery one shal receaue his rewarde acording to his laboure But herein must not the worde Rewarde be violently forced as yf ought were oures for euen our merites themselues are nothing els but giftes of god Therfore like as holye Augustine in other doctrynes of our faith dyd euery where obserue and teach y e vniuersal mynde and vnderstanding of the right canonical trueth and of the holie churche Euen so he not onelie sheweth playnly the true meaning and vnderstāding concernyng the merites of good workes but also with very diligent cōference of the scripture he defendeth the same and saieth thus Ihon the forerunner of our lorde saieth A man can receaue nothing excepte it be geuen him from aboue Now yf thy good workes be the giftes of god then doeth god crowne thy merites not as thy merites but as his own giftes Now let vs cōsidere the merites of the Apostle Paul that is whether he obteyned thē of himself or whether thei be the giftes of god He saieth I haue foughten a good fight I haue ended my course I haue kept faith Fyrst yf good thoughts had not gone before these good dedes thē shulde they be no good dedes Marke therfore what he sayeth of the same thoughts Not that we be able of ourselues to thinke eny good thyng as of our selues but al our abilitie is of god Lette vs then beholde euery thing seuerall He saieth I haue foughtē a good fight Here I demaunde with what strength fought he with it that he had of himself or with it that was geuen him from aboue But god forbyd that such an excellent teacher of the heithen shulde not haue knowne the lawe of god whose voyce and worde standeth in Deuteronomie Thou shalt not saie in thine hert My strength and the power of my handes was able to bring this to passe But remembre thou the lorde thy god For it is he that geueth the strength and power to do it And what profiteth a good battail yf the victory folowe not after And who geueth the victory but euen he of whom he saieth god be thanked whiche hath geuen vs the victory thorow our lorde Iesus Christ And in another place whan he hath recyted the testymony out of the psalme for thy sake are we put to death al the daye long we are compted as shepe apoynted to be slayne he added therto and saide But in al this we ouercome for his sake y t loued vs. It is not therfor by our selues that we ouercome but by him which hath loued vs. And afterward he said I haue ended my course This spake he y t sayde in another place It lieth not in eny mans wil or runnyng but in y e mercy of god Which meanyng maie in no wise be peruerted as to saie that it lieth not in the mercy of god but in euery mans will or runnyng For whosoeuer dare saie so declareth euidently that he speaketh against the Apostle Finally he saide I haue kepte y e faith This spake euen he which in another place sayed Mercye haue I obteyned y t I shoulde be faithful He said not I obteyned mercy because I was faithful but that I shuld be faithfull By this thē declareth he that faith can not be had excepte god be mercyfull and that faith is the gift of god Which thing he techeth very euidently and saieth By grace are ye saued thorow faith and that not of your selues but it is y e gift of god For thei might saie Therfore haue we receaued grace because we beleued ascrybinge so faith to themselues and the grace vnto god Therfore the Apostle whan he had saide thorow faith he saieth And that not of yourselues but it is the gift of god Agayne to the intent they shuld not saye that with their workes they had merited suche a gift and rewarde he added ther vnto immediatly not of workes lest eny man shulde boast himselfe Not that he denieth or minisheth good workes for he saieth god shal rewarde euery one acordyng to his workes But because that workes proceade out of faith not faith out of workes And therfore haue we the workes of rightuousnes euen of him of whom faith itself cōmeth The iust shall lyue by his faith Out of S. Austine word bi word haue I alledged all this which doubtlesse so perfectlye comprehendeth and so cōstauntly with scriptures proueth setteth forth what so euer maye be sayd of y e merites of good works that I suppose there can nomore be spoken therto For what could be more brefelye more syncerly more perfectly spoken then that vnto good workes there is prepared a rewarde and that the sāe is nothinge els but grace Yea the merites of sainctes are gods gifts which whā god crowneth he crowneth his owne giftes In all this therfore standeth sure the perpetual vnfayling and vniuersall doctryne that thei which beleue are iustified and saued by onely faith or grace of god The rule of good workes to measure them by that they maye bee good in dede and not of oure own good intente and brayne onelye The. 18. Chapter WHerfore now come we agayne to good workes which yf they proceade not out of god by faith they maye not be named good But yf they spring out of god thorow faith then are thei ordred acording to y e rule of gods word In y e descripcion therfore of good workes I haue added therto and sayde that they are done by such as are regenerate out of the good sprete of god and acordinge to gods worde For the workes that we ymagen of ourselues they please not god For he alloweth obedience As for the good meanyng and intent that groweth in us he refuseth it Which thinge I affirme and proute wih these testimonies of
Moses in his fifth boke saieth thus Now Israell What requyreth the lord thy god of the but that thou feare y e lorde thy god and walke in his waies and loue him and serue the lorde thy god with al thy hert and with all thy soule And that thou kepe the cōmaundmētes of the lorde his ordinaūces which I cōmaūd the this daie Kyng Dauid also asketh Lorde who shal dwell in thy tabernacle And immediatly he answereth Euen he y t leadeth an vncorrupte life doing y t which is right and other thinges cōteyned in y e ten cōmaundmētes Esay the prophet moueth the same question also and saieth Who is he among us that is able to abyde the eternall heate And he answreth Euē he y t leadeth a verteo life speaking that which is right doing the other thinges cōteyned in y e x. cōmaundmentes Ieremye in the. 22. chap. bringeth in euen the same thinges ernestly requyreth them saienge Thus the lord cōmaundeth Kepe equitie and rightuousnes delyuer the oppressed from the power of the violent do not greue nor oppresse the straunger the fatherles nor the wedow and shede no innocēt bloud in this place And no other workes doth Ezechiel recyte thorow a long Registre in the eightenth chapter In Osea the lorde saieth I haue pleasure in mercy and not in sacrifice And in the knowlege of god more then in burntoff ringes Miche as also asketh what he shal do and w t what workes he must recōcyle himselfe vnto god And by gods reuelaciō he answereth I will shewe the O man what is good and what the lord requyreth of the Namely to do right to haue pleasure in louing kyndnes to walke lowly before thy god Lyke answere doth the prophet Zacharie geue vnto those that asked hym concerning vertues acceptable works Thus saieth the lorde of hoostes Execute true iudgmente shewe mercy and louyng kyndnes euery man to his neghbour do the wedowe the fatherles the straunger and poore no wrong And let no man ymagen euel against his brother in his hert Loue no false oothes for these are the thinges that I hate saieth the lord From this doctryne of the prophetes disagreeth not the doctrine of the Euangelistes Apostles which euery where teacheth loue righteousnes and innocency doubtles as the effecte summe of al good workes This now so plentifully and with so many testimonies of the scripture haue I vttered declared to y e intent no man hence forth shulde either doubte or be ignoraunte that those onelie are good workes which be done our of the good sprete of god thorow faith and acording to the scripture or word of god ¶ That the sayed proprietes of good workes are requisite ī dede to good works is declared by the conferēs of the scriptures more plainlye The. 21. Chapter YEt ther resteth somwhat which I muste adde vnto the ende of the descrypciō of good workes namely to confirme and make it more playne wyth the conference and agreement of the scripture I said that tyght good workes be done by such as are regenerate to the glorie of god to the bewtifienge of life and to the edyfieng of the neyghbour For vnto our good workes doth the lorde appoynte this end in Mathew and saieth So let your light shyne before mē y ◠thei maye se your good workes glorifie your father which is in heauē Itē the Apostel Paul many tymes exhorting mē vnto good worckes addeth therto a thyng which might specially moue eny man Namelie that w t their godly workes thei shulde do worshippe vnto y e doctryne of our sauiour redemer in al thinges Now like as a cōely honourable apparel doth bewtifie the mā so do right good works set fort and garnish mās life w t great commendacion And this is y e cause y t y e Apostles of Christ gaue so oft counsaill to laye asyde y e olde man to put on the new which is shapē fashioned after god for therof cōmeth praise and honour vnto vs. We are called be in dede y e seruaūtes and children of god whose propertie and vertue appeareth in vs to the praise and magnifiēg of his name Moreouer yf we do good he increaceth his giftes in vs continually the longer y e more considering he hath spoken Vnto euery one that hath shallbe geuen that he maye haue aboundaunce But who so hath not from him shalbe taken also euen that he hath And herof it commeth that vnto such as do well god is gracious and mercyfull replenishing thē with many yea and with temporall giftes and finally endeweth them with eternal life For y e Apostle Paul speaketh euidently and plainlie god shal geue vnto euery on acording to his dedes Namelie praise honour immortalitie vnto those y ◠with pacience in good woorkes seke eternall life And againe Praise honour and peace vnto all such as do good Howbeit in all good workes the iust and godlye ar appoīted to kepe these boūds and lymites that they will not seke their owne welth but the glorie and wil of god and finally the commoditie and profite of their neghbour For the Apostle Paul saieth Lette no manne seke that which is his own but let eueri mā seke y t which belōgeth to another Euen as I please all men in all thinges not sekyng myne owne profit but the prophet of many that they myght be saued Al godlie personnes therfore directe all their diligence exercise works to this end that they maye edifie many wherin they expresse and declare the nature of god whose children they be For he is enclyned and desyrous to shewe good-vnto all creatures And herof it commeth that his children also are well doers And in al thinges whatsoeuer thei take in hād thei haue stil before their eyes as the onelie marck of their life a delyte and desyre to do good The Conclusyon or peroration The. 22. Chapter THus much at this tyme haue I done concernyng the propertie nature disposicion cause end and operacion that is y e true right fashion measure of good works Out of y e which I trust this may chefelie be vnderstand how the lorde ascribeth the name of rightuousnes and Iustificacion to the good works of holy mē And how god in scripture is sayde to geue rewarde And that neuertheles the right and principall doctryne of our religion stādeth sure and vnmoued Namelie that we are iustified out of the grace of god for Christes sake by faith not by workes Wherfore there remaineth now nothing els but that for the true faith in the lord Iesu by y e which we are iustified we fal downe at the lords fete with ernest praier with feruent and deuoute cryeng callyng vpon his name in such forte that we put in practise thys talke and disputaciō had of good works Namely that as touching the faith which we professe in the lorde Iesus Christe we expresse shewe
so it remayned here styl tyll Moses the prophetes dyd leaue it in outewarde wrytynge to the peoples further erudicion For as saynt Paule saith Al they eate froÌ„ the fyrste beginnynge of one spiritual meate and draÌ„ke of one spiritual drinke the harde Rocke folowing theÌ„ which was Iesus Christ And this is an euydent token that one Gospell hath reygned among the people of God syns the worldes begynnynge Wil. But nowe tell me what shal become of them which haue not of all this longe season in the true feare of god regarded his holsome and swete promises Gylles As they haue in theyr vnthankfulnes here beÌ„ left to them selues to worke all vngodlynes haue departed hence with a desperate conscience so shal they at the later day bee condemned vnto eternall fyre with the deuyl al his aungels Wil Our mercyful redemer defend vs from that maledicâ—ion But what shal most spedeli bring me to the Gospel of helth Gil. The meke knowledge of thy selfe that thou art of nature the synful sone of Adam iustlye condemned in his transgression beesydes thine owne wicked doinges so loste for euer were not the resurrectioÌ„ which thou hast in Iesus christ Willi. Shew me by what meane I may come to that knowlege Gile Seke first vnto the law which the lord Iesus taught by Moyses Willi. What is the lawer Gil. The lawe is a godly Myrrour or glasse giuen vnto vs synners that we therin shuld se know our synnes what we are what imperfection is in vs. WiliaÌ„ Doth the law then make vs rightuouse and good Gilles No more thaÌ„ the glasse makth him faire that lokth therin For the Lawe demaundeth of vs rightuousnes but it gyueth vs no power to do that whych yt commaundeth William What helpeth than the knowledge of y e Lawe am I than therby made free from my synne Gilles No yt maketh no man quyte of his synne but it gyueth an occasioÌ„ to ronne and call for helpe of Iesus Christ our lord that he wold do that thynge which is impossyble to the lawe y t is to make vs pure and cleane The glasse doth nether washe nor make fayre any mannes face but it gyueth occasion eyther to seke for water or els some other thynge that maye make it fayre and cleane Thus our sores once knowne by y e lawe and the daungers perylles of the same considered we are dryuen of necessite to seke remedy in the gospel Willi. What is the Gospel Gil. It is the power of god whiche saueth al men that beleue in it It promiseth vs a mercyfull god it declareth vnto vs forgyuenes of our synnes and lyfe euerlastyng through Iesus christ our sauiour Willi. Doth the Gospel make vs rightuous Gil. Yea for it promyseth vs that Iesus Christ is our owne that he dyed for our synnes and dyd ryse againe for our ryghtuousnes Yf we haue Christ than haue we forgeuenes of our sines euerlastynge lyfe Willi. Doth the gospel than teache none other saluacion but that which is in Christ Gilles No surely He alone is the LaÌ„be that taketh awaye the lynnes of y e worlde The false worshippers seke him in outwarde thynges neuer fynde hym but seke thou hym in sprete and veritie thou shalte haue hym presente WilliaÌ„ By this your hole protestacion it shulde seme vnto me that I am ordeyned of god to this ende fyrste to a knowledge my selfe a wicked sinner than to aryse froÌ„ it through true repentaunce and so to leade a newe lyfe after the Gospel tyll such tyme as my eternall Father shal with saue to cal me from this corruptible maÌ„sioÌ„ this foreÌ„ laÌ„d this vale of misery thys castel of synne this habitacion of death into y â— eternal heritage of his soÌ„ne Iesus Christ To whom with the holy gost be euerlasting praise honoure and glorye worlde wythoute ende Amen Luke 7. Luke 16. Deu. 25. Esay 5. Pro. 17. Math. 12. Iustificacion Iustificacion is remission redeÌ„pcion Actes 13. Roma 4. Psal 32. Esay 53. The forme fashioÌ„ and maner of y e mediacyon and iustificacion Before god is no man iustified Psal 5. Psa 14. 53. Roma 3. Psal 143. Psal 130. Iob. 9. Esa 53. Iohn 1. 1. Peter 2. Roma 8. 2. Cor. 9. Roma 3. Gal. 3. Iohn 1. Iohn 2 Math. 3. Colos 1. Ephe. 1. Iohn 1. Howe we be made partakers of the rightuousnes of Chryst By faith are we iustified not by bare knowledge but by sted fast belefe in Christe Esa 53. Abac. 2. Tim. 1. Gala. 3. Hebr. 10 Iohn 1. Iohn 5. Iohn 6. 1. Iohn 5. Roma 3. Roma 10. Acte 16. Sharpe disputacions of this mater Iohn 6. Gala. 2. Gene. 43. Num. 11. Nume 23. Deut. 10. Roma 13. 1. Cor. 2. Roma 3. Roma 3. Ephe. 2. Iere. 9. Esa 65. Roma 3. Roma 10. Esai 28. Philip. 3. Gala. 3. Roma 5. Ephe. 1. Rom. 10. Psal 19. Iohn 1. Roma 8. Ephe. 2. Deu. 27. Gala. 3. Roma 2. Gala. 2. Gala. 3. Workes of fayth and grace Abac. 2. Rom. 1. Hebr. 10 a. 3. The vngodly and ipocrites Pro. 15. 21 Iob. 8. 1. Cor. 6. The holy regenerate Iob. 1. Iob. 9. Iob. 10. Roma 7. Abraham Roma 4. Roma 4 Roma 5. Pro. 20. Iohn 4 Iohn 6. Holy men do not glory in works but in the mercy of y e Lorde Luke 18. Ieremi 9. Gala. 6. Luke 17. The righte ousnes of fayth and workes agree not to gether Roma 3. Gala. 2. Roma 4. Rom. 9. Iacob 2. Answere Good workes Psal 116. Math. 19. Iohn 15. â—hac 2. Ephe. 3. Gala. 2. Deu. 30. Isa 26. Iohn 3. Iohn 15. Phil. 1. Phil. 2. Iacob 1. 1. Pet. 5. 2. Cor. 3. Augustinus Roma 11. 1. Cor. 4. Ciprian Augustinus Roma 5. 1 Pet 1 Heb 10 1 Iohn 1 Iohn 17. 1. Pete 1 1 Thes 4 Titu 1. 2. Pete 1 â–ª Augustinus De gra et lib. arbi cap. 7. 1. Reg. 15. Eph. 2. Zach. 7. Zach. 8. Mat 13 â— Cor. 10. Deut. 6. Mat. 22. 1 Iohn 4. Let euery man examyne hys conscience by this rule Math. 7. Rom. 13. Gala. 5. Ro. 13. Gal 5. 1. Ioh. 4. Iohn 16. Heb. 11. Rom. 3. Rom. 7. The law is a scholemaster to brig vs to christ Iohn 4. Luke 2. Rom. 5. Rom. 4. 1. Pet. 1. Apoca. 1. He. 7. 9. 1. Pet. 2. 1. Tim. 1. Gala. 5 1. Ioh. 2 1. Tim. 2. Gene. 5. Thes 5. 1. Cor. 1. Gene. 15. 1 Iohn 5. Iaco. 1. Rom. 14. Heb. 11. Heb. 11. Rom. 8. Gene. 15. Roma 3 Rom. 4. Aba 10. Gal. 2. 1 Iohn 4. Iohn 20. Act. 10. Act. 16. Rom. 10 Mar. 16 Iohn 2. Gala. 3. Mark 16 Iohn 6 Iohn 11 Iohn 1 Acte 8. Iohn 4 Apo. 1. He. 7. 8. 1. Pet. 2 Mar. 16. Psal 117 Psal 113 Hiere 17 Mar 10 Hiere 17 Sapi 3. Psal 5 Gala 2 Gala 3 Nota. Mat 7 By the fruite the tree is knowen Iohn 3. Heb. 11. Gala 4 Apo. 14. Rom. 1. Iohn 14. Gene. 3. Gene. 22. Psal 131 1. Pet. 1 Luke 1. Mat. 22. Luke 4. Ge. iiii Gene 21 Exo. â— 2. Reg. 13 3. Re. 18 Math. 10. Act. 8. Rom. 1. Roma 1. 2. Cor. 12. Apo. 14. Iohn 1. 1. Cor. 10. Roma 1. Mat. 22 Luke 3. The. 3. 1. Cor. 15. Iohn 2.