the Scriptures Nowe if they will say that this point of Christes Resurrection is contayned in the Doctrine of of Christe crucified then let them also knowe that in Christe crucified men doo in deede learne many other thinges Rom. 6. Namely this also that our olde man is crucified with Christe that the body of sinne be brought to naught and that we be no longer slaues vnto sinne Galat. 6. And therefore thus saith he of him selfe but God forbid I should glory but in the Crosse of our Lorde Iesu Christe thorough whome the worlde is crucified vnto me and I vnto the worlde Hovv vve learne Christ crucified Let them then marke and consider howe Christ crucified is taught and learned and let them vnderstande that this is one pointe of our lesson when wee learne Christe crucified that we in his bodie be crucified vnto the worlde In whiche phrase is vnderstanded all manner brideling of our euil concupiscences Hereof it foloweth that to such as haue learned Christe crucified open aduouteries can in no wise be permitted For the Apostle Peter doth also admonishe vs of the Mysterie of Christes Crosse that is of his Passion that they whiche are consecrated therewith should cease to sinne saying thus 1. Pet. 4. Christe therefore hauing suffered in the fleshe arme ye also your selues with the same minde for hee whiche is deade in the fleshe hath ceased to sinne that he may nowe liue the rest of his tyme in the fleshe not after the lustes of menne but after the will of God c. And so forthe Where consequently he sheweth that he truly appertayneth to Christe crucified that is to saye hath suffered in his fleshe who beyng crucified in his bodye to all carnall lustes lyueth well according to the Ghospell But what a thinge is this Obiection that they thinke also those twoo commaundementes whereon oure Lorde saieth that all the lawe and the Prophetes doo depende Math. 22. doo confirme this their opinion reasoning thus God vttered firste this commaundement Deuter. 6. Thowe shalt loue thy Lorde God with all thy harte with all thy sowle and with all thy minde Leuit. 19. And after thys he vttered the seconde lyke vnto this Thowe shalt loue thy neyghhour as thy selfe Ergo the firste perteyneth to hym that is to be baptised where the loue of God is commaunded and the seconde perteineth to them that are already baptised where the order of conuersation with menne seemeth to be taught Ansvvere 1. Ioan. 4. For here they forgette cleane that which ys other where written If thow looue not thy brother whome thowe seeste howe canste thow looue God whome thowe seeste not And an other sayinge also in the same Epistle of S. Iohn If a man looue the worlde the loue of the Father is not in him For whereunto belongeth all the wickednesse of euill life but vnto the looue of this worlde And hereof yt followeth that the firste commaundement whiche they thinke belongeth to them that are to be baptised can by no meanes be obserued without good woorkes I will not stande any longer herein For if wee marke well wee shall finde these twoo preceptes so to depende the one of the other that neyther the looue of God can be in man if he loue not his neighbour nor the loue of his neighbour if he loue not God. But to the matter nowe in hande this whiche we haue said of these twoo preceptes suffiseth VVhat is signified and meant by the comming of the Israelites out of Egypt THE XI CHAPTER An other Obiectiō Exod. 14. Exod. 20. Ansvver BVT the people of Israell say they was firste ledde through the red sea wherby baptisme is signified and afterward receaued the lawe wherein they shoulde learne how to liue If this example helpeth them then why do we deliuer so much as the Crede to such as are to be baptised and make them to rendre it vs againe For no such thing you wote was done to them when God through the red sea deliuered them from the Egyptians But againe if they wil haue this their opinion to be signified by the Mysteries that went before Exod. 12. as by the postes sprinckled with the sheeps bloode and by the sweet breade of sinceritie and truth why doo they not also consequently vnderstand that their departing from the Egyptians signifieth a departure from sinne which they that are to be baptised do professe For hereunto agreeth wel that which was said by S. Peter Act. 2. Do ye penance and be ye baptised euery one of you in the name of our Lord Iesu Christ as though he should say Depart ye from Egypt and passe through the red sea And therefore in the Epistle writen to the Hebrues when mention is made of the firste beginning and rudimentes of them which are baptised there is plainely expressed repentaunce from dead workes For thus he saieth Hebr. 6. Wherfore letting passe the beginninges and rudimentes whereby wee were entred into the knowledge of Christe let vs looke and haue regard to the ende and consummation not laying againe the foundation of penaunce from dead workes and of the Faith whiche wee ought to haue in God the doctrine of the water of regeneration of the imposition of handes of resurrection of the dead and of the last and eternall Iudgement All whiche thinges the Scripture there doth sufficiently and clerely witnesse to apperteine to the entrie of the nouices in the faithe But what other thing is penance from dead woorkes then a renouncing of such thinges whiche must be mortified in vs that wee maie liue Of whiche kinde if adulteries and fornication be not what is to be named emong dead woorkes But yet the profession of renouncing suche workes doth not so suffice except also al sinnes past which doo as it were followe and pursue vs be taken awaie and destroied by the foont of regeneration no more then it suffised the Israelites to departe from Egypt except the multitude of ennemies whiche followed them had perished in the same waues of the sea which opened them selues to the passage and deliuerie of Gods people He therefore that professeth he will not forsake his adulterie how may he be ledde through the redde see when he yet refuseth to departe out of Egypte Againe they doo not marke that in that Lawe which after the passing of the redde sea was geauen vnto that people the first commaundement is Thou shalt haue none other Goddes but me thou shalt not make to thy selfe any Idolles Exod. 20. nor the leeknesse of any thinges whiche are in heauen aboue or in the earth beneth or in the water or vnder the earth thow shalt not adore nor serue them with the rest pertaining to that commaundement Let these men then affirme if it leeke them against their owne assertion that euen the woorshipping of one God and fleeing of Idolatry is not to be preached to them which are yet to be baptised but to
saith he comme vnto life keepe the commaundementes When he had asked what commaundementes our Lord rehearsed to him the preceptes of the Lawe Thou shalt not kill Thou shalt not cōmitte aduoultrie and so foorth Whereunto when he had aunswered that all these thinges he had done from his youth then did our Lord adde farther the precept also of perfection that selling all that he had and bestowing in almes on the poore he should haue treasure in heauen and follow the same Lord. Let them behold therfore and marke that it was not said vnto him he should beleeue and be baptised by which only helpe these men thinke a man may come to life but the preceptes of manners and workes were geuen vnto him which yet can not be kept or obserued without faith Neither bicause our Lord seemeth here to haue omitted the insinuacion of faith do we therfore prescribe and content our selues that only preceptes of manners should be opened to them that desire to come to life For both be mutually knit together as I said before bicause neither the loue of God can be in a man that loueth not his neighbour neither the loue of his neighbour in him which loueth not God. Therfore do we find that the Scripture doth somtime mention the one without the other now faith now workes eche for a ful and perfite doctrine to the end we may thereby vnderstand that one of them can not be without the other For why He that beleeueth God ought to doo that which God commaundeth and he that therefore doth bicause God commaundeth must of necessitie beleue God. That onely faith doth not suffice to saluation without good workes THE XIIII CHAPTER LET vs now therfore looke vnto that point The principall point of this Treatie and vvel to be marked which is to be beaten forth of all religious hartes least by a lewde securite they lose their saluatiō if they thinke onely faith to suffise to the obteining hereof and be negligent to liue wel and to kepe on in the way of God by good workes For euen in th'Apostles time some not vnderstanding certaine darke sentences of the Apostle Paul thought him to saie Let vs doo euil that good may come because he had saied the lawe entred Rom. 5. that offence might abound but where offence abounded there was grace the more abundant Which saying of S. Paule is true in this sense that menne receauing the lawe and most proudly presuming of theire owne strengthe and abilitie to kepe it not by right faith calling vpon the grace of God to ouercome their euil concupiscenses and lustes against the lawe were iustely burdened beside the transgressing of the lawe with moe yea and more greuous offences And so extreme gilt compelling them they fled to faith Psal 120. Rom. 5. Whereby they might deserue the mercie of pardone and helpe of our Lorde which made heauen and earth that charitie being thorough the holy Ghost powred in their hartes they might doo with loue those thinges which were commanded against the concupiscenses and lustes of this worlde Psal 15. Rom. 7. Hovv s Paule is to be vnderstanded according to that which was foresaid in the psalme their infirmities were multiplied and then they made hast Therefore where the Apostle saith He thinketh man to be iustified by faith without the workes of the Lawe he meaneth not that after faith receiued and professed the workes of iustice should be contemned but that euery man may knowe that he may be iustified by faith This is meant of the first Iustification See the Treatie before though the workes of the Lawe haue not gonne before For they doo followe him that is iustified they go not before him that is to be iustified Of which matter I neede not farther to dispute in this present woorke Namely since I haue vppon this question alreadie sette forth a large booke which is intituled Of the letter and the spirit Note hovv olde the heresy is of only Faithe Bicause therefore this opinion was then euen in the Apostles time spronge vp the other Apostolical Epistles of Peter Iohn Iames and Iuda doo chiefly direct their intention and purpose against the same opinion so farre that they plainely * Therfore Luther thought good vtterly to reiect the Epistle of S Iames in his vvritinges against kinge henry the viij Galat. 5. 1. Cor. 13. Rom. 13. affirme faith without workes to profite nothing as Paule him selfe also defineth not euerie faith whereby a man may beleeue in God but that to be the healthfull and Euangelicall faith whose workes procede of Charitie that faith saith he which worketh thorough loue or Charitie For which cause also he sheweth the same faith which some men thinke to suffise vnto saluation to be so farre from profiting any whit that he saith If I haue all faith so as I may remoue mountaines and yet haue not Charitie I am nothing But where this faithfull Charitie woorketh there without doubt is good life For the fulnes of the Lawe is Charitie Wheruppon to make the matter plaine Peter in his second epistle where he exorteth vnto holinesse of life and woorkes and foreshewed that this world should passe away but new heauens and new earth was to be loked for which shall be geuen to be inhabited of the iust that they might hereby take good hede how they liued to become mete and worthy of that habitation knowing that out of certaine darke sentences of S. Paull some lewde personnes had taken occasiō to be carelesse of wel liuing Note as being sure of their saluation which is in faith said that certeine thinges there were in S. Paules Epistle most hard to be vnderstanded which men did peruert euē as they did other scriptures to their owne destruction whereas yet the same Apostle Paul thought no doubt of the euerlasting saluatiō which is not geauen but to good liuers euen in suche sorte as the other Apostles did Peter I say knowing this 2. Pet. 3. saieth as foloweth All these thinges then perishing of what sorte ought ye to be in holy conuersations and woorkes of pietie expecting and hastening to the presence of the day of our Lorde by the which the heauens burning shal be losed and the elementes by the heate of fier dissolued But we looke for according to his promisses newe heauens and a newe earth wherein iustice inhabiteth VVherefore most deerly beloued sins you looke for these thinges labour that ye may be found before him sounde and without spot in peace and thinke the patient expecting of our Lorde to be healthful vnto you euen as our deerest beloued brother Paul wrote vnto you according to that wisedome which was geuen vnto him speaking of these thinges in manner in all his Epistles wherein are some thinges harde to be vnderstanded which vnlearned and wauering persons doo peruert euen as the rest of the Scriptures to their owne destruction You therefore deerly beloued now foreknowing these thinges be
keeping or for the getting of wordely riches committeth murther adulterie fornication Idololatrie and suche lyke shall not bycause of the foundation be saued through fyer but loosing quyte the foundation shal be tormented with euerlasting fyer Wherefore that also whiche they alleage out of the Apostle thinking to proue thereby that only faith profitteth where he saieth 1. Cor. 7. If the infidell partye departe let him or her departe for a broother or a sister is not in suche thinges subiect vnto bondage The duty to God is to be preferred before the bonde of vvedlocke that is to say that for the fayth of Christe euen the very wife coupled in lawfull Matrimonie should without fault be forsaken yf she will not tarry with a Christian man onely for this cause bicause he is a Christian they marke not withal that by the same saying of the Apostle shee may very wel and lawfully be dismissed and put away yf shee say vnto her husband I will not be thy wyfe onlesse thou heape riches vnto me by theft or except thou nowe thou art a Christian man vse thy accustomed robberies wherewith thou diddest furnish our house or any other kinde of lewdnesse or wickednesse that her husband before had vsed wherewith shee being delighted did either satisfie her lust or get her liuing easely or goe the more gaily apparelled For then he to whom his wyfe shal thus saye if he haue truely done penaunce from deade workes at his comming vnto Baptisme and haue in his foundation faithe whiche woorketh through looue without doubt he shal haue more regard to the looue of the grace of God then to the voluptuousnes of the fleshe Gal. 5. and will strongly cut awaye the member that doth offende him and what soeuer sorrowe of his harte he doo by carnall affection to his wyfe indure by suche separation that lo is all the hurt that he shall suffer that sorrowe is the fyer by the whiche his heie being burned he shall be saued But yf he so enioyed his wife as that he kepte her not for concupiscence but for charitie and pitie to see yf perhaps in time he might winne her to the faith yelding rather then requyring the duty of wedlocke truly he shal not be carnally sorry when he is separated from such mariage For why he did not though married purpose any other thing then godly 1. Cor. 7. and howe he might please God. Math. 5. And by this meanes looke howe muche the more he buylded by such godly purposes gold siluer and pretious stones so much the lesse losse should he susteyne and so muche the lesse coulde his buylding whiche was not nowe of heie but of substantiall golde and siluer be burned with any fyer And thus whether men do suffer such thinges in this lyfe only or that after this lyfe some such Iudgementes do followe the saying of S. Paule thus expounded doth not I trowe vary from reason or truth How be it if there be any other good exposition thereof that my happe is not to chose or to light on yet so long as we holde this we are not forced absurdely to saie vnto vniust personnes 1. Tim. 1. rebelles traitours the lewde and defiled killers of their fathers or mothers murtherers fornicatours offenders againste kinde theeues bribers lyers periured personnes or suche like whiche are contrary to the sownde doctrine whiche is according to the Gospel of the glory of the blessed God if ye do no more but beleue in Christ and take the Sacrament of his Baptisme though ye doe not forsake your moste wicked lyfe yet shall ye be saued Neither can herein the woman of Chananee prescribe against vs because our Lorde gaue her at the firste that shee asked Mat. 15. when he had saied before It is not good to take the breade of children and geaue it vnto dogges For he being the searcher of the heart sawe her chaunged within whome he praised by worde of mouthe And therefore he saide not O dogge great is thy faith but O woman Mat. 15. great is thy faith He chaunged his terme bycause he sawe the affection chaunged in her and knewe that of suche his rebuking of her was growen good fruite But it were in deede to be maruailed at if he had praised in her Iac. 2. faith without good workes that is to saie a dead faith and not suche a faith as might woorke through loue which S. Iames was not afraied to call a faith not of Christians but of Diuelles Finally if they will not vnderstande this woman of Chananee to haue chaunged in her heart her wicked woorkes and manners when Christe by contempt and reproche rebuked her then whome so euer they shall finde onely to beleeue and yet not onely not to hide their wicked life but freely to professe it and neuer meane to chaunge it let them on Gods name heale their children if they can as the daughter of that woman of Chananee was healed but let them not make them members of Christ which wil not forbeare to be the members of an harlotte In dede they doe not amisse vnderstande that he doth sinne against the holy Ghost and is without pardon giltie of eternall sinne whiche till the very ende of his life wil not beleue in Christe But this were true if they rightly vnderstoode what it were to beleeue in Christe For it is not to haue the faith of Diuelles which is rightly called a dead faith but to haue that faith which worketh through loue and charitie Suche as obstinately continue in lewde and vngodly life should be put backe from Baptisme and what it is to hide our Lord his money THE XVII CHAPTER WHICH thinges being so when we dooe not admitte suche vnto Baptisme we goe not about to pul vppe the cockle before the time but we are lothe to goe farther and sowe cockle as the Diuell dothe Neither doe we lette or kepe of him that is willing to come vnto Christe but by their owne profession we conuince them that they haue no will to come vnto Christ Neither doe we forbid them to beleue in Christ but we plainely shewe that they will not beleue Christe who doe either saie that it is not adulterie which he saith is adulterie or els doe beleeue that adulterers may be his members who as he teacheth vs by his Apostle shall not inherite the kingdome of heauen but are enemies to the sownde doctrine Gallat 5. 1. Tim. 1. which is according to the Gospell of the glory of the holy God. And therefore these men are not to be accompted emong them Luc. 4. which came vnto the marriage feast but emong them that woulde not come For when they dare moste openly gainesaie the very Doctrine of Christe and contrary the holy Gospel they are not repelled when they come but them selues refuse to come But as for them who renounce the worlde at the the least in woordes though not in deedes they come and
in Christe but also in that they killed Christ of which two crimes the one grew of infidelitie the other of crueltie As that therefore is contrary to right faith so this is repugnant to good life But he is voide of both these faults Iacob 2. Galat. 5. Luca. 17. which hath faith in Christ not a dead faith without woorkes which is also found in the diuels but the faith of Grace whiche woorketh through loue This is the faith whereof it is said The kingdome of heauen is within you For this do they breake into which doe violence by beleuing and obtaining by praier the Spirit of Charite Rom. 13. in the which the fulnes of the law consisteth and without the which the law in the letter made them gilty euen of the transgressiō and breach thereof It is not therfore to be thought Math. 11. that for this cause it was saied the kingdome of the heauens suffreth violence and they which do the violence breake in to it for that euen lewde parsons onely by beleeuing and yet lyuing wickedly do come into the kingdome of heauen but bycause that the same gilte of transgression whiche the onely lawe that is the letter without the spirit made by commanding is by beleeuing loosed and by force of faith the holy Ghost is obtained Rom. 5. by whome Charity being powred into our hartes the law is fulfilled not for feare of paine but for loue of Iustice VVhat it is to know God and that it is not sufficient for saluation to haue faith onely without good workes THE XXII CHAPTER LET not therefore a rechelesse mind be deceiued in thinking it selfe to knowe God if he with a dead faith that is without good woorkes doo after the manner of diuels confesse God. Let no man thinke him selfe vpon only faith in Christ assured to come vnto euerlasting life bicause our lord saieth this is life euerlasting Iohn 21. that they may know the one true God and Iesu Christ whom thou hast sent For he must also call to remembrance that it is writen In this we knowe him 1. Iohn 2. if wee keepe his commaundementes who saith that he knoweth him and keepeth not his cōmaundementes he is a lier and truth is not in him And least any man should thinke that Gods commaundementes appertained to onely faith allthough yet no man hath presumed so to saie cheefly bicause him selfe named commaundementes in the plural number and lest by that number men should imagine and thinke of many mo he comprehended them all in two saying Math. 22. In those two dependeth the whole lawe and the Prophetes and although it might in soome sense rightly be saied the commaundementes of God are included in only faith Galat. 5. if not a dead faith be vnderstanded but a quicke whiche woorketh thorough looue 1. Iohn 3. yet S. Iohn him selfe afterwarde opened his whole meaning when he saieth This is his commaundement that we beleue in the name of his Sonne Iesu Christ and looue one an other This therfore profiteth to beleeue in God with a right faith to honour God to know God to th entent that both wee maie haue helpe from him to liue wel and if wee sinne wee maie deserue of him indulgence and pardon Psal 40. not continuing recklesse in euill woorkes which he hateth but departing from them and saying vnto him I haue saied Lord haue mercy on me heale my sowle bicause I haue sinned against thee which they can not saie vnto him that doo not beleeue him and in vaine doo suche saie it who being so farre from him are vtterly straungers to the grace of the mediatour Sapien. 15. Hereof also be those woordes in the booke of wisedoome whiche I knowe not how these mens pernicious securitie doth interpret And if we sinne yet be we thine For how is this true Forsothe bicause wee haue a good and a great God whiche will and can heale the sinnes of the penitent but not suche a one as feareth to destroie them that remaine in their wickednes Therefore the same Writer when he had saied wee be thine he added knowing thy power verely suche a power as the sinner can neither withdraw nor hide him selfe from And therfore following he addeth further but wee haue not sinned knowing that wee be deputed to be thine For who worthely thinking of the habitation that is with God wherin by predestination all be deputed whiche are called according to his purpose will not labour so to liue as maie be aunswerable and sitting to suche an habitation That therefore which S. Iohn saith These thinges haue I written vnto you to the end ye sinne not and if any haue sinned we haue an aduocate with the father Ihesu Christe the righteous and he is the intercession for our sinnes He saith not to the end wee should sinne with securitie and carelesnesse but that deparing from suche sinne as we haue committed we should not dispaire of pardon hauing that aduocate which the Infidels haue not That by this word Iudgement in the holy scripture is meant eternall damnation not any easier paine or punnishment THE XXIII CHAPTER THERE is not therefore any such fauorable condition promised by these places alleaged that men beleeuing in God may remaine therefore in their euill workes And much lesse of those wordes where the Apostle saith they which haue sinned without lawe Rom. 2. shall perish without lawe but they which sinned in the law shall be iudged by the lawe as though in this place there were some difference betwene perishing and being Iudged For here by diuerse wordes one and the selfe same thing is signified For the scriptures vse to putte Iudgement euen for eternall damnation Iob. 5. as in the Ghospell our Lorde saith The houre shall come wherein all they which are in their graues shall heare his voice and they which haue donne well shall come forth to the resurrection of life but they which haue donne euill to the resurrection of Iudgment And marke that it is not saied there this for them which haue beleeued and that for them which haue not beleued but this shal they haue which haue donne wel and that Gal. 5. they which haue donne euill For good life can not be parted from faith which worketh thorough loue Nay rather that faith is good life it selfe We see therefore that oure Lorde vsed this woorde resurrection of Iudgement for resurrection of eternal damnation For of all them that were to rise againe in which number no doubt were also those which beleeue not at all for they also were in their graues he made but two partes wherof the one he declared should arise into resurrection of life and the other into resurrection of Iudgement Now if they will say that those are not meant there which beleeue not at al but those which shal be saued by fier bicause they beleeued although they liued ill thinking thereby that by the name of Iudgement
Faith to witte the faith of God towarde man in keeping his promise and the faith of man towarde God in beleeuing his worde and seing also that of Gods faith there is no question nor doubt it foloweth that when so euer mention is made in the Scripture of mans faith alone and in his owne kinde that faith is vnderstanded whereby man is faithful vnto God Chrysost hom 31. in Gen. that is as S. Chrysostome saith Wherby man geueth credite vnto his saiyngs and wordes For expounding these wordes Credidit Abraham Deo Abraham beleued God he saith Credidit dictis Dei He gaue credite to Gods wordes and sayinges In this sense S. Augustine saith August de verb. Apostol sâ—m 16. De spiri lite cap. 31. Ad fidem quid pertinet Credere What appertaineth to faith To beleue And bicause a man might aske also what it is to beleeue to put that out of doubt he saith in an other place Quid est enim credere nisi consentire verum esse quod dicitur What is it els to beleeue but to consent that the thing which is saide is true By this rule as many in al ages as haue beleued the Gospel after the right and true vnderstanding of the Catholique Churche keeping themselues within the same Churche Vincent Lyrinen aduers haeres haue ben called faithful and Catholiques Ille est verus Germanus Catholicus qui veritatem Dei qui Ecclesiam qui Christi corpus diligit c. He is a true and right Catholike saith Vincentius Lyrinensis that loueth the truth of God that loueth the Church that loueth the body of Christ Who is a true Catholique that estemeth nothing more then Gods religion and the Catholike faith no not the authoritie and loue of any man father husband or whatsoeuer not wit eloquence nor philosophie not welthe riches or honour but despising al these things and remayning fast and stable in faith what soeuer he shall knowe that the Catholique Church hath holden from auncient time vniuersally doth determine to holde and beleeue only that Such then are faithful and Catholikes that beleeue the Catholike and auncient faith vniuersally receyued as Vincentius saieth that beleue God and geue credite to his words as S. Augustine and S. Chrysostome say And if they be also of life good and vertuouse then be they called boni Catholici August in Praefatio Psal 31. Ser. 31. de verb. Apost good Catholikes if they be of yl conuersation they be called fideles iniqui vniuste faithful mali Catholici yll Catholiques faithful and Catholikes bicause they haue faith yll bicause their life is vngodly if they forsake the faith as Iulianus did they be called Apostates But as long as they keepe the Catholike faith of Christes Churche Note thoughe their lyfe be wicked and they damnable yet be they not called infideles but faithful and beleeuers And sith no man can be called faithfull but he that hath faith and it is faith to beleeue and to beleeue is but to assente vnto trewth by this it is proued that the propertie of faith in his owne kinde is to beleue the Gospel and to assente vnto the trewth of God. S. Augustine saith Euchiri cap. 6. 7. 9.117 Faith in his ovvne nature August in Praefatio Psal 32. A man doth learne by the Crede what is to be beleeued by the Pater noster what is to be hoped and by the commaundementes what is to be loued And albeit faith and charitie must be both in a good man yet as he saieth Quod credit fidei est quod operatur charitatis est it is the property of faith that a man beleueth and of charitie that he worketh Faith in his owne kinde may be alone and parted from charitie and hope Iacob 2. Enchirid. cap. 8. Ser. 4. de Collect. For not onely euil men but euen Diuels doo beleue and tremble but as S. Augustine saith They neither hope nor loue And Leo saith Multis quibus auferre non potuit fidem sustulit charitatem From many hath the Diuell taken awaye Charitie from whome he could not take awaye Faith. In this sorte doth the Scripture many tymes speake of faith as it is in it selfe and in his owne nature Heb. 11. saying Fides est substantiarerum sperandarum Prima in cap. 11. ad Heb. Faith is the substance of thinges that are to be hoped for It is called the substance of them saieth Primasius bicause vnto such thinges as be taught by the worde of God though they be not sene yet faith geueth a being in our soule assenting vnto them and beleeuing them as well to be true as though they were seene with our bodily eyes In the same place it is saied By faith we vnderstande that the worlde was sette in order by the woorde of God. And this is faith in his owne kinde that is to say a beleeuing and assenting vnto truth Somtime the Scripture speaketh of faith as it is accompanied and ioyned with other vertues and geeueth vnto faith the properties of such vertues as are ioyned with it So is it said Heb. 11. that by faith Abel offered Sacrifice Noe feared God Abraham obeyed Moyses suffred affliction not that these are the properties of faith in his owne nature Faith ioyned vvith other but bicause the Fathers beside faith had these vertues also Abell the vertue of religion Noe the feare of God Abraham obedience Moyses patience So it is likewise said of charitie Omnia suffert oiÌ„a credit oiÌ„a sperat She suffreth al things beleueth al things hopeth al things And yet saith S. Austine truly In Prafa Psal 31. Quod credit fidei est It cometh of faith that a man beleueth And likewise of patience that he suffereth and of charitie that he loueth and worketh wel Trewe it is that none of these vertues alone and by it selfe maketh a good man. For it is a rule in Philosophie that vertues be linked together And yet as trewe it is that euery vertue hath her owne natural property wherby she worketh somwhat in a good man So faith beleueth hope trusteth charitie loueth prudence chooseth fortitude beareth temperance refraineth whose properties ioined together with other like make vppe an absolute and perfecte goodnes But bicause both faith and also the Scriptures were giuen to men Ioan. 5. to thintente they should haue life euerlasting by them knowing and doing the wil of God S. Paule commendeth specially the faith that doth not only reste in opinion and beleuing of truthe but that is actiue and working through charitie toward that ende saiyng In Christe Iesu neither circumcision Gala. 5. nor to be without circumcision auaileth ought but faith that worketh through charitie declaring thereby Leo ser 7. de Epipha A notable Rule De fide oper c. 14 De spiri lit ca. 32. Epistola 105. Enchir. cap. 8. De Gra. et lib. arbi cap. 7. that faith of it selfe
the olde came to seke and saue that was loste and to repaire that was by him decayed And then as Adam loste Faith Continence Charitie Wisedome and vnderstanding Counsell and strength Prosp suprà hope and humilitie so must all that companie of vertues with â—ther by him lost be restored in such as Christ of his especial grace reneweth and iustifieth For as Christ saieth of one man whome he healed so is it true in al whom he restoreth that he healeth not one part but the whole man. Ioan. 7. Deut. 32. Esai 53. His workes are perfecte and neither lacketh he power to cure all our griefes being God neither wil to doe it who for that cause became man. And as a man diseased deadly in al the principal partes of his body is not called a sound and whole man vntil the partes be al cured So the soule corrupted and made olde in Adam decayed in grace and bereft of Iustice can not be called a new creature vntil the salues of these vertues by the hand of our Phisition be laid vnto it and shew their operation in it For it is not said as many of you as haue ben baptised in Christe haue beleeued in Christe thought vppon him or heard of him Galat. 3. but it is said Christum induistis ye haue put on Christ that is to saie haue taken into you the vertues of Christ as before ye had the qualities and conditions of Adam Ephes 4. For that saith S. Paule is the true receiuing of Christ and his Gospel to put of the olde man and olde conuersation and to be renewed in spirite and minde putting on the newe which was created after the Image of God in iustice and holines Libro 1. cap 9. de pec meri remiss Christe saith S. Augustine Dat sui spiritus occultissimam fidelibus gratiam Geueth vnto his faithful a most secrete grace of his spirite which priuily he powreth euen into babes As Adam by a secret infection of carnal concupiscence infected and consumed all that came of his race He saith in the same booke Legimus iustificari Ibid. c. 10. c. We read that such be iustified in Christ as beleue in him through a secrete geauing and inspiring of spiritual grace whereby who so euer cleaueth vnto our Lord is made one spirite with him What Iustification is By all this we vnderstande that our Iustification importeth not onely an assente of minde and faith to beleue the Gospell of Christe neither standeth onely in remission of sinnes past which God mercifully forgeueth but requireth also a renewing of spirit and minde a change of lyfe and conditions â—it 3. that as in Adam we were disobedient seruinge sundrie lustes and pleasures leading our lyfe in malice and enuie hatefull hating one an other So in Christe forsaking vngodlines and worldely desires Tit. 2. we must liue soberly iustly and godly putting on vs as the chosen of God holie and beloued Coloss 3. the bowels of compassion mercie and gentlenes humilitie modestie and patience This it is to leaue of Adam and put on Christe which is our renewing and Iustification The kingdome of heauen is like vnto leauen Matth. 13 whiche a woman taketh and hideth in three measures of flower vntil the whole be leauened But as the whol paste is not leauened as long as any parte thereof remaineth in his olde tallage and taste euen so is not man translated from death to lyfe nor made a newe creature 1. Ioan. 3. Galat. 6. 2. Cor. 5. vntill the whole estate of his soule be refourmed And surely vntil he be made a newe creature he is not iustified Sicut fuit vetus Adam c. As the olde Adam was powred through the whole man and possessed the whole Bernard serm 5. de Aduent So nowe lette Christe haue the whole who hath created and redeemed the whole and shall glorifie the whole who in the Sabboth daie cured all the whole man. The olde man was sometime in vs that transgressour of Gods commaundemente he was in vs as well in hande and woorke as in mouth and heart But nowe if there be any newe creature in him the olde is past and contrarie to lewdnes in hande there is innocente life in the mouth contrary to arrogante pride there is the woorde of confession in the heart contrary to fleshly lustes there is charitie contrary to worldly glorie there is humilitie By which wordes of Sainct Bernarde we see sette before vs a true description of our Iustification by comparing togeather the corrupte estate of man in Adam and the repairing of the same through the Mediator of God and menne 1. Timo. 2. the man Iesus Christe For this repairing of mans corrupt estate Christe is often times in the Scripture compared with Adam and called an other Adam and the last man. Rom 5. 1. Cor. 15. Not an other Adam like vnto the firste but an other contrary to the firste suche as came to restore that which was lost by the first Rom. 5. For as by the disobedience of one man many were made sinners so by the obedience of one many shall be made iuste And as in Adam all men die so in Christe all shal be reliued And as by the synne of one all men came to damnation so by the Iustice of one all come to the Iustification of lyfe But as we were all condemned in Adam bicause we were naturally borne of him and thereby tooke his conditions so to be saued by Christe we must also be newe borne in him and put on vs his qualities And so do we see that our true Iustification is the recouering of that which we lost in Adam and what that was I haue shewed before The whiche Christe hath fully restored in such as truely take a new birth of him In the secoÌ„d boke the .xviij Chapter as I shall shewe toward the ende of this woorke where place shal serue to speake of the vertue and strength of our Iustification by Christe It is now to be shewed particularly how such as are borne in synne come to be iustified in Christ what the causes of our Iustification be by what meane God worketh it in vs and how we receiue it Of the causes of our Iustification The V. CHAPTER Ioan. 3. THE chiefe and principall cause of our Iustification is the great loue that God beareth vnto man who so tendred the worlde that he gaue his onely begotten Sonne Galat. 4. And to make vs his children sent the spirit of his Sonne into our hartes that is the holy Ghoste wherewith he hath sealed vs vp Ephes 1. and geuen it as a pledge of our inheritance And this hath he wrought Tit. 3. not for the workes of iustice that we did but according to his owne mercie The cause that deserued this owre Iustification at his handes was the death of his sonne Iesus Christe Rom. 5. Coloss 1. 1.
taken out of the power of darknes and brought to the kingdome of Christ Colo. ca. 1. is not onely not appointed paines euerlasting but shall not so much as suffer any purgatory tormentes and paines after death Purgatorie paines For the only spirituall regeneration suffiseth that so much as the carnall generation intermedled with death be not preiudiciall nor doo it any harme By which sayings we see first that infantes haue sinnes to be forgeuen them Nexte that they enioie remission thereof by their baptisme Thirdely that they enioie that benefite in most free manner Nothing being required for that purpose but onely that other Christian men bring them to the Church to be baptized and answere for them And the cause why For that they are gilty only of originall sinne and none other trespasse committed by them selues This is the graciouse and most free Iustification of infantes which they atteyne vnto not onely without any good doing of their owne but also without any consent Yea though they striue against it through the free mercie of him that came to seeke and saue that was loste Luc. 19. And hereby doo we not only see the happie estate of al such as be borne in Christian regions who by and by after their byrth be baptized and thereby iustified but also we perceiue how nedelesse it is to dispute of the beginning and entree of our Iustification which is wrought in vs freely by grace without our selues before we be able to vnderstand how great the benefite is And therefore concerning the Iustification of al men that liue this daie in Christian contries there is nothing so needeful as to vnderstande how such as fall after Baptisme may be reconciled to God and restored to the estate of iustice againe whereof I shall speake hereafter Of the Iustification of suche as were christened being of perfite age and what was required of them THE VIII CHAPTER BVT of such as borne and brought vp in infidelitie and being of perfect age came to be iustified and of wicked made rightuouse bicause they be not onely giltie of originall sinne but also of many actuall sinnes committed by their owne thought worde and deed more is required and an other order appointed vnto them whereby they prepare the way to receiue the iustice of God. It is required of them first to beleue For he that commeth to God Hebr. 11. Marc. 1. must beleue So Christ beganne to preach vnto such Poenitemini credite Euangelio Repent and beleue the Gospel And forasmuch as beleuing the Gospel there is reueled and opened vnto them the anger of God from heauen vppon all wickednes and iniustice Rom. 1. They are stricken with a good and profitable feare of Gods iudgement Act. 2. as they were that heard S. Peter his preaching and of that feare they conceiue and as it were trauaile and bring forth the spirite of health Esai 26. Yet doo they not rest in that feare but learning that Christ came to saue sinners and died for such as were his ennemies 1. Tim. 1. Hearing him also say Confide fili be of good comforte sonne Rom. 6. Matt. 9. thy sinnes be forgeuen They conceiue hope of mercie and thereby beginne to loue him by whose mercie they truste to enioy so greate a benefite And for the loue of him deteste and abhorre their former sinfull life And bicause it is said vnto them Act. 2. Poenitentiā agite baptizetur vnusquisque vestrûm Doo penance and be baptized eche of you they willingly and hartely repente their former sinnes which is al the penance that the Church of God requireth before Baptisme And so disposing them selues they receiue the Sacrament of Baptisme and therewith according to the promise of God made by S. Peter Matt. 28. Act. 2. remission of their sinnes and the gifte of the holy Ghost to keepe Gods commaundements which is their Iustification And this is the order whereby a sinner being of perfect age is iustified that is to say called to the estate of iustice and of wicked made rightuouse The first and principall cause thereof is the loue and mercie of God thorough the merite of Christes death Iustice is wrought in vs by grace and atteined by faith with the feare of Goddes iudgement hope of his mercie loue of his goodnes and by penance thorough the Sacrament of Baptisme All which are so necessarie to the accomplishing of our iustice that where any of them faileth trewe iustice also doth faile Hebr. 11. For as without faith it is vnpossible to please God and he that beleueth not is already iudged So he that is without feare can not be iustified Eccles 1. He that hopeth not despeireth Neither can any man loue that he hopeth not And who so lacketh hope and loue Aug. Enchi ca. 8. can not be iustified by faith Nam Daemones credunt For euen the Diuelles beleue and tremble and yet doo they neither hope nor loue but rather by beleuing are afraied that that shall come which we hope and loue Such as wil be iustified must not only beleue the Gospel but do penance Mar. 1. Luc. 13. Gal. 3. and such as will not do penance are assured al to perish Finally who is not baptized putteth not on Christe and therefore is neither renewed nor iustified This manner of Iustification is not onely testified by the Scriptures but also expressed in th' ancient vsage of the Church by such order as was exercised vppon them that receiued baptisme when they were of perfect age euen from the Apostles time whiche thinge we maie perceiue by the wordes of S. Paule where he saith Intermittentes inchoationis Christi sermonem Hebr. 6. c. Leauing asyde the wordes of our yong beginning in Christ Lette vs drawe to a perfectenes not layinge againe the foundation of penance from deade workes and of faith towarde God of the teaching of Baptisme and also of laying on hands of the resurrection of the dead and iudgement euerlasting al which thinges saith S. Augustine apperteyne to thadministration of Baptisme Aug. in expo ad Ro. incho de fid oper cap. 11. whereby we vnderstande that of such as were baptized in perfect age there was not only required faith in professing tharticles of the Crede but also they were required to doo penance from deade workes of sinne And to shewe some outwarde token thereof there was appointed vnto them before theire baptisme a time to faste and praie As is testified by such as liued nigh vnto the Apostles time Iustinus Martyr saith Apolo 2. pro Christian After what sorte we haue offred and dedicated our selues vnto God being newe made throughe Christe we will declare As many as be persuaded and beleue that the thinges are trewe whiche be taught and saied by vs and promise that they be able so to liue they be taught to praie and by fasting to aske at Goddes handes forgiuenes of former
thee without thy knowledge he iustifieth thee by thy wil. And in an other place he saith further That Christes worke in our Iustification is our woorke That Christe woorketh it not without vs that we woorke togeather with Christ our owne Iustification and saluation Credenti in eum qui iustificat impium Tract 72. in Ioan. To the beleuer in him that iustifieth the wicked faith is accompted for iustice In this woorke we doe the woorke of Christe For the very beleefe in Christe is Christ his worke This he worketh in vs Philip. 2. but assuredly not without vs. And alleaging the place of S. Paule that willeth vs with feare and tremblinge to worke our owne saluation he saith Operante in se Christo By Christes working in man togeather with Christe man worketh his owne saluation euerlasting and Iustification Eusebius Emisse ho. 9. de Pasc And this God worketh in vs not onely to commend his mercie but also to shewe his iustice Iusto ordine qui per calliditatem Iust order requireth saith Eusebius that man who by the subtil crafte of the malitiouse serpent was not forced but seduced to his destruction should be againe by the wisedome of a louing redemer not compelled but lead to saluation and he that semed to haue fallen by his owne wil should be repaired againe by his owne will that there might be place for vertue and rewarde Therefore he pulleth him not awaie by force but rather by iust good will inuiteth and instructeth him to lyfe for the louing gentlenes of the prouoker longeth for the merite of the agreer and the fauour of the most curteouse Physition requireth the consent of his sicke patient What can be more plainely saied then this Man is iustified by his owne free will. He geueth his assente and agreement vnto it He getteth merite and rewarde by his assente This is the righte teaching of Christes Churche neither to derogate from Goddes grace nor to pull away mans seruice in our saluation The holy Ghost saith Philip. 2. it is God that worketh in you both to will and to doo The holie Ghost faith also in the same place with feare and trembling worke your owne saluation Non est volentis Rom. 9. neque currentis c. It is not in the willer nor in the runner but in God that taketh mercy And yet saith S. Augustine Enchiri cap. 32. Proculdubio si homo c. Without doubt if a man be of suche age that he is once able to vse reason he can not beleue hope nor loue vnlesse he will neither can he come to winne the price of the high callinge of God vnlesse he runne with his will. How is it then neither in the willer neither in the runner but in God that taketh mercy but after this sorte bicause the very wil it selfe as the Scripture saith is prepared by God By this order is our saluation wrought Neither God worketh it alone without man neither man without God can atteine to any degree thereof God firste prepareth the will and maketh it meete to serue him and the will directed and holpen by grace is able to doo all good And by this rule faith and workes saith S. Augustine are both the giftes of God and faith and workes are both the doinges of men Retract Li. 1. ca. 23 Vtrumque nostrum est propter arbitrium voluntatis vtrumque tamen datum per spiritum fidei charitatis vtrumque ipsius est quia ipse praeparat voluntatem vtrumque nostrum quia non fit nisi volentibus nobis Either of bothe is ours for free willes sake and yet either of bothe is geuen by the spirite of faith and charitie Either of bothe is his bicause he prepareth the wil and either of both is ours bicause it is not done but by our will. Psal 134. Though God by him selfe doo all that liketh him in heauen and in earth yet hath it pleased him to aduance man to that dignitie as to make him a worker together with him in his owne saluation 1. Cor. 3. Aug. in Psal 77. Non solùm operatur remissionem peccatorum The grace of God doth not onely worke remission of sinnes but also maketh the spirite of man a worker with him selfe in the doing of good workes Quando enim cum spiritu Dei operante c. For when with the working of Gods spirite the spirite of man worketh together then is that fufillled which God hath commaunded And by this doo we see what free will worketh in Iustification First it is saued deliuered and prepared by grace Then doth it ioine and worke together with God. It worketh the same thing that God worketh It beleueth It hopeth It loueth It runneth and getteth the price of the heauenly calling It fulfilleth the lawe God standeth at the dore knocking and it openeth God openeth the eare Aug. de spiri Lit. ca. 30. Apoca. 3. Esai 50. Ephes 2. 2. Cor. 5. and it doth not gainesaie him nor goeth backewarde God inspired good thoughtes and willingly it executeth them God prepareth good workes and it walketh in them It liueth not nowe vnto it selfe but Christe liueth in it and it liueth vnto him that died to saue it And thus farre haue I spoken of Iustification which is the reconciliation of a sinner whereby as S. Paule saith we haue accesse to God and of wicked are made rightuouse especially by grace through the Sacrament of Baptisme and other giftes of God before rehearsed without any workes of iustice going before to deserue the same That suche as fall into sinne after Baptisme be iustified by penance againe and what penance is required of them THE XI CHAP. IF such as haue receiued the Sacrament of Baptisme Of Penance and thereby remission of all sinne coulde keepe them selues in that happie estate of innocency and vprightnes there were no neede to say any more in this argument For al men that liue this day in Christian Regions were christened in their infancie and by their Baptisme made heires in hope of euerlasting life Tit. 3. But if there had ben none other prouision made for man but once to saie vnto him Ecce sanus factus es Lo thou arte made whole Ioan. 5. Cypria de elcemo Gen. 8. nowe sinne not leste some worse happe fall vnto the. We had ben driuen to a narowe straite neither coulde mannes frailety tel what to doo who being prone to ill euen from his youth was in daunger by sinne to lose Gods grace and then to stande without hope of remedie For this cause God hath prouided penance Chrysost Ho. 27. in Gen. Quam humano generi nostro ob ineffabilem misericordiam suam concessit Whiche throughe his vnspeakeable mercy saith Chrysostome he hath graunted vnto mankinde which benefite he accompteth so greate that in an other place he reckeneth it emong the most excellent giftes that euer God bestowed vppon man saying Chrysost Ho. 34.
right and constant hope in God that nothing perteining to saluatiō can be auaileable to him that wanteth it Aug. Enchi cap. 8. No true charitie can be without it No faith can iustifie but by the helpe and direction of it A good mans faith is the substance of things that are to be hoped Hebr. 11. Take awaie hope then from faith and faith must nedes fainte and quaile The thing that kepte the Fathers of whome S. Paule speaketh so faithfull to God was that they had a strong hope and trust to enioye his promises And that which was said of Moyses may be truely said of them al Hebr. 11. Aspiciciebat ad remunerationem They looked to the rewarde which can not be without hope The Diuelles beleue and tremble Aug. Enchi cap. 8. but as S. Augustine saith they neither hope nor loue In like manner euil Christians may beleue and yet remaine stil vngodly and voide of iustice bicause they want hope and loue I haue proued before that faith without charitie iustifieth no man Propter quod Apostolus Paulus Aug. ibid. For which cause the Apostle Paule commendeth the faith which hath her woorking through charitie Quae vtique sine spe esse non potest Which can in no wise be without hope For sith a man may beleeue that whiche he hopeth not for what auaileth him to beleeue 1. Timo. 2. that Christe is the Sauiour of all men vnlesse he hope also to be partaker of that saluation Or howe shoulde he be moued to loue him for the benefite of our redemption if he trust not to enioy it And therefore saith S. Augustine Nec amor sine spe Euch. c. 8 nec sine amore spes nec vtrumque sine fide Neither is there loue without hope nor hope without loue nor both without faith And so doth faith woorke our Iustification through hope and loue So is it true that fides spes August epist 121. charitas ad Deum ducunt faith hope and charitie leade vs to God to whom we are assured not to come if either of the three want in vs. And therefore as it is saied Ephes 2. Rom. 8. by grace are ye saued through faith So is it also said Spe salui facti sumus By hope are we saued Hope ioyning with faith and charity ingēdreth an affiance in God and maketh a strong hoping faith vnto whiche affiance euerlasting life is promised Qui habet fiduciam mei haeredit abit terram Esai 57. possidebit montem sanctum meum He that hath affiance in me shall inherite the earth and possesse my holie Hill. So dothe S. Paule call hope the safe and sure anker of the sowle Heb. 6. Whervnto as many as flee for refuge haue a most strong comforte For as the ancor staieth the shippe so doth hope the sowle faith would be weake and charitie colde if hope mainteined and staied them not S. Paule saieth to the Colossians Coloss 1. Gratias agimus Deo Patri We geue thankes to God and the Father of our Lorde Iesus Christe euer praying for you For that we heare of your faith in Christe Iesu and of the loue you beare towarde all the holie Propter spem quae reposita est vobis in coelis For the hopes sake that is laid vppe for you in heauen He maketh the ende of our hope the marke wherevnto both faith and charitie haue their respecte And if the Philosophers sayinges be true that the ende is it whiche is last done Hope by some reason is the principall vvorker in our Iustification and first in our intente a man may reason vppon this place that in the acte of our Iustification Hope dothe not onely worke but hath the chiefe place and principal woorking Bicause his obiecte is the ende wherevnto faith and charitie referre all their dooinges and consequently the cause that moueth faith to beleeue and charitie to loue without the direction of hope faith and loue may be fruitlesse A man may haue faith and doe good woorkes August in Praefat. Psal 31. and yet lacking a right hope he shall not be a good man For saith S. Augustine Quid si de ijs omnibus bonis operibus c. What if by all these good woorkes either thou hope for that is to be hoped but not at his hande of whom it shoulde be hoped or hope after that is not to be hoped though it be at his hande of whome euerlasting life is to be hoped To put an Example For thy good workes thou hopest to get thy selfe a worldly felicitie Thou arte a wicked man. And therfore he saith in the same place Corrige fidem dirige fidem Correcte thy faith directe thy faith And what is the direction of faith but to referre and applye it to life euerlasting which we ought to hope and trust for in al our doinges If faith then can not iustifie vnlesse it be rightly directed and direction of faith is hope howe shoulde faithe iustifie without hope Ser. 16. de ver apost Adde ergo fidei spem Therefore put hope to faith saieth S. Augustine And what hope is there without some good conscience put charitie then also to hope These three ioyntly together beginne to woorke our iustice These three increase our iustice These three bring vs to the rewarde and perfection of iustice faith hope and charitie leade vs to God fide spe charitate colendus est Deus By faith hope and charitie God muste be serued Et nos fide spe Aug. epistol 121. charitate cum capite nostro sumus in coelo By faith hope and charitie we be in heauen with Christe our heade Ench. ca. 2 6. August in Psalm 26 enarr 2. let vs make no diuorce betwene these vertues whome God hath so ioyned to worke our iustice and saluation But as we be assured that without hope the acte of our Iustification is not wroughte so it behoueth vs to vnderstande howe hope muste be nurisshed and mainteyned The lesson is shorte but of greate proffite vttered by him that had good experience thereof August in praefation Psalm 31. Cupiditas refrenetur charitas excitetur Lette luste be brydeled lette charitie be stirred vp The very charitie of a man that worketh well geueth him the hope of a good conscience For good conscience is it that beareth hope As an yll conscience is all in dispayre so the good conscience is all in hope We see then that it is charitie and godly life which fostereth and mainteyneth hope And as without hope faithe suffiseth not for whiche cause it is saied by S. Augustyne Putte hope vnto faith Augu. ser 16. de ver Apost so hope without charitie wil not be had For what hope is there without some good conscience Put charitie then to hope also Thus is faith directed and stayed by hope hope mainteyned by charitie and a man made acceptable to God by all three
fides quae per dilectionem operatur That is the praise worthie faith that is the true faith of grace whiche worketh through charitie That faith it is that Christe requireth of vs whiche if we haue not we shal die in our sinne They be his owne woordes If you beleeue not that I am Ioan. 8. ye shall die in your sinne And let vs not thinke saith Cyrillus Cyril in Ioan. li. 5. ca. 23. that God made this threat onely vnto the Iewes Eadem enim nos quoque manet damnatio si non in Christum fide per per dilectionem operante crediderimus For the like damnation remaineth for vs also if we beleue not in Christ by faith that woorketh through charitie To teache vs this difference of faith and beleeuing Christe saith in an other place Ioan. 7. Qui credit in me sicut dicit scriptura flumina de ventre eius fluent aquae viua He that beleeueth in me in such sorte as the Scripture saith fluddes of liuely water shall flowe out of his belie By fluddes of liuely water as there S. Iohn saith is meant the holie Ghoste which they should receiue that beleeued in him Christe said not who so beleeueth in me but he that beleueth in me as the Scripture saith for that is the true pointing of the sentence Note as Theophilactus noteth there And who doubteth but that the Scripture beside faith teacheth vs also to loue Christe to hope in him to doe penance to receiue his Sacramentes and to liue godly If no man then be iustified without the holie Ghoste who powreth charitie into our heartes seeing the holie Ghoste is geuen to suche onely who beleue in Christe as the Scripture saieth the Scripture bidding vs not onely to beleeue in Christe but also to loue him it foloweth that they onely be iustified who haue faith working through charitie Theophil ibi in cap. 7. Ioan. Multi enim se putant credere sed non vt dicit Scriptura c. For many thinke they beleue but they beleue not as the Scripture saieth And so haue they folowed their owne sectes such as all heretikes be but he saieth the riuers shall flowe out of his belie that is the true faithful beleuer Although this place alone might suffice to teache the indifferent Reader what faith it is that pleaseth God yet do other Scriptures in sundry places put vs in minde that a bare and solitarie faith sufficeth not As Christe saied to Marie Magdalene Luc. 7. Fides tua te saluam fecit Thy faith hath saued thee so said he there of her also synnes be forgeuen her bicause she hath loued much And what is that to saye but that shee was saued by faith through charitie Beside that she shewed by her teares a greate penance and by comming to Christ being so notable a synner shee declared a greate hope Math. 9. The woman that was healed of the blooddy flyxe had not onely a faith but also so earneste hope that shee trusted shee shoulde be whole might she but once touch the skyrte or hemme of Christes garment Math. 15. Christe commended in an other woman faith but a great faith Hom. 34. in Gene. saying O woman great is thy faith bicause saieth Chrysostome he sawe in her such a constancie and perseuerance that coulde not be wearied And as S. Augustine saith De fide oper c. 16. He that looketh into the hart sawe that shee was chaunged and become a new woman and therefore whereas he had before called her dogge he saied not then O dogge but ô woman In Ioan. li. 10. c. 16. greate is thy faith Cyrill saieth that they be the faithfull who by sincere faith are graffed in Christe as branches in the vine And to declare what he meaneth by sincere faieth he saieth It is not inough for our sanctification vnlesse we cleane styll faste vnto Christe by charitie Oecomenius requireth in our Iustification a faith in deede 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a true faith In cap. 2. Iacob suche as can not be in an vncleane man a faith not only in assente whiche resteth in beleeuing trueth but a faith in affection that standeth in loue S. Hierome saieth Math. 9. that both in the woman that was healed and in the petie captayne or Centener Deuota Deo suo anima approbata est A deuoute soule to their God was allowed Aduer Luciferianos suche a faith as is hardely founde in them that beleeue well Be it vnto thee saith God according to thy faith that saying would not I heare for if it be done to me according to my faith I shal perishe And yet surely I beleeue in God the Father I beleeue in God the Sonne I beleeue in God the holy Ghoste By whiche woordes we vnderstande that S. Hierome thinketh it not inough to beleeue but requireth also with faith a greate and earneste deuotion whiche can not be without a greate and earnest loue S. Paule aduancing faith with singular commendation Heb. 11. and saying that al the Fathers were allowed and pleased God thereby commendeth that faith wherewith not onelye charitie but all other vertues were ioyned By faith Abel offered sacrifice Enoch liued godly Noe feared God. Ambulauit cum Deo. Abraham obeyed God forsooke his countrie and offered vp his sonne Moyses was content to suffer affliction Raab receyued the messengers sente to spie By faith the holy did woorke iustice suffred scorning and whipping yea chaynes and prison were stoned cutte in peeces and dyed by the sworde Suche a faith doth S. Paule commende a faith ioyned with religion and dutie towarde God with feare of God with obedience of Gods commandement with pacience with iustice with suffring of al griefe and paine yea death it selfe for Gods sake According to the same rule our Crede requireth a sound and Catholique faith S. Augustine the faith of Christe the faith of christian grace a faith of Christian men not such as may be in Diuelles Cyril a sincere faith S. Hierome a faith full of deuotion Oecumenius a true faith not onely in opinion but in hearte and affection All whiche thinges are comprised by S. Augustine in these fewe woordes It is the faith that hath her woorking through charitie that maketh a iuste and a good manne Abac. 2. Rom. 1. August de spirit et li. c. 32 Haec est fides ex qua iustus viuit This is the faith whereby the iuste man liueth this is the faith wherby men beleeue in him that iustifieth the wicked This is the faith whereby vaunting and boasting is shut out This is the faith whereby abundance and largesse of the holy Ghoste is obteined This is the faith whereby they are saued to whome it is saied Ephe. 2. Galat. 5. Abach 2. Rom. 1. The true meaning of those vvoordes The iust mā liueth by faith Leo ser 5. de collect Bed. in die natal Do. ad Sum. Miss by grace ye
4. and called the father of all faithful and beleuing and inheriter of the worlde The Scripture saith of him Credidit Abraham Deo. Gen. 15. Galat. 3. Abraham beleeued God and it was accompted vnto him for Iustice but as Abraham was iustified by faith whiche all menne confesse so is it to be considered what faith that was whereby he was iustified and so singulerly pleased God. Primasius saith Abraham quia credidit Deo c. In cap. 11. epist ad Hebrae Iaco. 2. Bicause Abraham beleeued God it was accompted vnto him for iustice and he was called Goddes frende But this faith is so to be taken that it be beleeued in heart confessed in mouth and garnished in workes And here it is well to be noted that the Scripture commending Abrahams faith saith not Abraham beleeued there was a God but Credidit Abraham Deo Hom. 31. in Gen. Abraham beleued God that is as Chrysostome saith Credidit dictis Dei He gaue credit vnto Goddes wordes and sayinges Many euill men Iaco. 2. Mar. 1. yea the Diuel him selfe beleueth that there is one God but neither euill men neither the Diuelles geue credite to God nor his wordes to obey them And this is the difference betwene the good and ill man yea betwene a good man and the Diuel the one beleueth the Scripture and obeieth it not Psal 102. the other is mindefull of Goddes commaundementes to doo them So doth the Scripture teach vs to beleue Eccl. 32. In omni opere tuo crede ex fide animae tuae hoc est enim conseruatio mandatorum Qui credit Deo attendit mandatis In euery worke of thine beleue and vse the faith of thy sowle for that is the keeping of the commaundementes He that crediteth God geueth hede to the commaundementes Eccl. 33. The wiseman doth credite the Lawe of God and the Lawe is true vnto him Then to credite God and the Lawe is to beleue Goddes wordes to be true and to obey the commandementes of God and the Lawe For to him is the Law true who doth not shewe by his life that he thinketh it false So did Abraham beleue and credite God in euery worke of his Gen. 12. God said vnto him Egredere de terra tua c. Go out of thy coūtry from thy kinred from thy fathers house and come into the lande that I shall shewe thee He was in yeares Hebr. 11. he wente as S. Paule saith he knew not whither he might haue vsed many excuses as a man lothe to leaue his natiue country his kinred and frendes which naturally all men loue Chrysost hom 31. in Gene. But as Chrysostome saith Nihil horum vel in mentem c. He thought it not his parte so much as to take any of these thoughtes into his minde but as a willing seruante obeied at the onely bidding and asked no curiouse question And what was it that made him so to doo Omnia leuia facilia c. Chrysost ibidem His loue that he bare towarde God made all thinges appeare light and easy to him This was Abrahams faith To beleue God that is to credite his wordes and through a singuler loue to obey his commandement God promised him a childe Gen. 15. when both his wife and he by course of nature were paste hope of issue he beleued the promise hoping againe hope Rom. 4. Many yeares passed before it was fulfilled his faith decaied not he still perseuered constantely beleuing it Gen. 22. God bid him offer in sacrifice his onely sonne whome so dearely he loued Hom. 47. in Gen. without all douting or question asking he obeied the commaundement O religiosam animam c. O religiouse sowle saith Chrysostome O stronge hart and minde O greate desier O reason passing the nature of man. He shewed not his faith onely in beleuing Goddes promise but also in keeping his commandementes Credidit suscepturus filium Credidit occisurus c. Aug. ser 72. de tempo Chrys ho. 24. ad Hebre. Hom. 42. in Gen. Hom. 36. in Gen. Rom. 4. Gala. 3. Chrysost hom 36. in Gen. Gen. 15. Gen. 12. He beleued when he shoulde haue a sonne he beleued when he should kill his sonne In all pointes faithfull in nothing cruell He had not onely faith and good beleefe but as Chrysostome saith Possedit iustus ille omnes virtutes That iuste man had all vertues He noteth in him fortitude magnanimitie excellente faith good and godly conuersation singuler modestie meruelouse dispisinge of riches Worthely is he called the father of many nations Sufficit enim vnus ille iustus vt omnes nos erudiat For that one iuste man is inough to teach vs all What faith was in him that beleued Gods promise concerning his issue against the course of nature what obedience who being but once spoken vnto forsoke his countrie his inheritance his frendes and kinred Yea was content to forgo his owne and onely sonne Gen. 22. How constante hope that neuer mistrusted Gods promise were it neuer so long delaied Rom. 4. Gen. 1◠Rom. 4. Gen. 23. What charitie almose and hospitalitie who vsed to sitte at his dore to wait for straungers and Pilgrimes What humilitie who being inheritor of the worlde bowed and kneled to the heathen people of the land Ibidem what iustice that would not take a graue to bury his wife in before he had paied for the grounde This is our paterne by comparing our selues with him we knowe whether we be the children of Abraham Galat. 3. Ioan. 8. and to be blessed with the faithfull Abraham or no. Christ said to the Iewes Si filij Abrahae estis opera Abrahae facite Cyril Hieroso Cate che 5. If yee be the children of Abraham doo Abrahams workes Quem idmodum ille iustificatus est tu iustificeris As he was iustified so be thou iustified And here it is to be noted that God emong al his faithfull and holy hath chosen him to be our example and paterne who at his cōmandement forsoke his natiue countrie kinred and inheritance to teach vs thereby that such be the true children of Abraham Note S. that deale with the world when Gods honour or commandement so requireth as he did with his country and inheritance Gen. 12. Esai 52. 2. Cor. 6. God said vnto him Go out of thy countrie and kinred He saith vnto vs Exite de medio eorum separamini Goo out of the middle of them and departe from them Abraham with a sincere faith and minde Chrysost hom 37. in Gen. obeied the commandement hunc nos imitemur Lette vs folowe him and in readie minde and heart Let vs get out of the busines of this presente life especially when it draweth vs from God and go into heauen Hebrae 11. Rom. 8. Abraham knewe not the place whether he should go We hope for that we see not and by patience
it then shall he be reputed an vnlawfull possessour and then is he rightly called a wrong dealer God forbid therefore that by compassion not humaine but vaine we should so sorrow when wickednesse is corrected as though Marriages were broken Namely in our Lorde his Cittie in his holie hill Matrimonie a Sacrament that is the Church where not onely the bond of Marriage but the Sacrament thereof is so commended that it is not lawfull so muche as to the husbande him selfe to graunt his wife vnto an other man. Which thing yet in the Romain common welth it is saied Cato did not onely without blame but also commendably But I neede not dispute any farther in this pointe sith they them selues to whome nowe I answeare dare not affirme that this is no sinne nor yet deny it to be adultery lest they should be conuinced manifestly to gainesaie our Lorde him selfe and his holie Ghospell But whereas they are of opinion that such shoulde be first admitted to the Sacramente of Baptisme and to our Lordes Table although with open mowth they refuse correction yea rather that no admonishmente shoulde at all be geuen them of this faulte but that afterwarde they shoulde be taught that if they will take vppon them to keepe the commaundementes and to amende their faulte they shoulde be accompted emong the good corne but if they contemne the same they shoulde be tolerated emong the cockell in this saying they shewe plainely inough that they doe neither defende these crimes neyther yet esteeme them as lighte or no crimes For what Christian manne is there of any towardnesse that will esteme adulterie as a small or as no crime Notwithstanding they perswade them selues that the manner and order how these faultes and crimes in others may eyther be corrected or tolerated they haue founde out in the holie Scriptures when they saie thus did the Apostles bringing foorth for that purpose out of their writinges some testimonies where they finde that the Apostles firste taught the Doctrine of Faith and afterwarde deliuered the preceptes of manners Wherevpon they gather and inferre that onely the rule of faith must be shewed and opened to them which come to receiue Baptisme but the preceptes of good lyfe must be geuen after Baptisme As though they read some of the Apostles Epistles disputing of onely Faith written to suche as were not yet baptised and some other Epistles disputing of good lyfe written to suche as were alreadie baptised But nowe whereas it is well knowen that the Apostles wrote their Epistles onely to Christians already baptised why yet doe their Epistles then conteine bothe these preceptes I meane preceptes towching faith and preceptes towching good lyfe But wherefore shoulde they not so doe Thinke these men trowe wee that to suche as come to be baptised we ought not to geaue bothe and to suche as are baptised we must geaue bothe Whiche if they thinke absurdly spoken then lette them confesse that the Apostles in their Epistles gaue their doctrine perfecte of bothe those pointes but therefore to haue most commonly begunne with Faith and then to haue folowed with that whiche apperteineth to good lyfe bicause that in man him selfe onlesse faith goe before good lyfe can not followe For what so euer man seemeth to doe as well onelesse it be referred to pietie which is to God it must not be called a good woorke Nowe if some foolishe and vnskilful personnes would thinke the Epistles of the Apostles to haue benne written to Cathecumenes and suche as are not yet baptised truly then must they withall confesse that preceptes of good manners agreable with faith are togeather with the rules of faith to be opened and taught vnto suche are as not yet baptised Onlesse perhappes by this their disputation and reasoning they will haue vs to saie that the former partes of the Apostles Epistles wherein they spake of faith were to be readde of the Cathecumenes and the latter partes wherein preceptes are geauen howe Christians shoulde liue to be readde of the faithfull Whiche is to fonde a thinge to be spoken of Theyr Doctrine therefore hathe no proufe out of the Apostles Epistles nor argument to perswade vs to thinke that those which are to be baptised shoulde be instructed in faith onely and those that be baptised instructed in good life by reason that in the former partes of their Epistles they commended faith and after consequently exhorted the faithfull to liue well For although that be in the first place and this in the later place yet are bothe by one vndiuided maner of speache most often to be taught bothe to the Cathecumenes both to the faithfull bothe to them that are to be baptised and bothe to them that are alreadie baptised To the one that they may learne to the other that they forgette not what they haue learned To the one that they may professe to the other that they may continewe in moste holsesome and sounde doctrine To the Epistles then of Peter and of Iohn out of the whiche they bring certaine testimonies lette them adde both the Epistles of S. Paule and of al the other Apostles and vnderstande them all so to be written as that they would haue first faith and then manners to be ioyntly spoken of And this to be their meaning I haue if I be not deceiued euidently declared vnto you That it behoueth men not onely to knowe but also to leade a good lyfe before they come to receiue Baptisme THE VIII CHAPTER An Obiection BVT in the Actes of the Apostles saie they Peter spake in suche sorte to the three thowsandes whiche hearing his woorde were in one daie baptised as that it may appeare he preached vnto them onely the faith whereby they should beleeue in Christ For when these men had said vnto Peter What shall we doe Actor 2. He answered them Doe ye penance and be ye baptised euery one of you in the name of our Lorde Iesu Christ into the remission of sinnes and ye shall receiue the gift of the holy Ghost Ansvvere But howe then is it that they doe not marke these woordes Doe ye penance For therein is expressed a throwing away of the olde life that they which be baptised may put on a newe But to whome is that penance whiche is done from dead woorkes fruitful and auaileable if he perseuer in adulterie and other wickednesse wherein the loue of this worlde is wrapped But he meant saie they that they shoulde onely doe penance for their infidelitie An obiection bicause they beleued not in Christe Ansvvere A marueilouse presumption I wil not terme it nowe more grieuousely that hearing it saied Ephes 4. Doe ye penance they will thinke the onely actes of infidelitie are spoken of sith that in the Doctrine of the Ghospell it is plainely taught that the olde lyfe must quite be changed into a newe In whiche place also and euen in the same sentence the Apostle saieth Let him that did steale
him saying Lord whē haue we sene the hungry and did feed thee Thirsty and did geue the drinke When haue we sene the harbourles and did leade the in Naked and did cloth the But when haue we sene the sicke and in prison and haue come vnto thee Then the King answering shal say vnto them Verely I say vnto you so long as you haue don it to one of these my least brethren you haue don it vnto me Then wil he say vnto them which shal be on his left hād Depart from me ye cursed into euerlasting fier which my Father hath prepared for the diuel and his angels for I haue ben hūgry and you gaue me not to eat I haue thirsted and you gaue me not to drinke I haue ben harbourles and you toke me not in naked and you clothed me not sicke and in prison and ye visited me not Then shal they answere and say Lorde when haue we sene thee hungry or thirsty or harborles or naked or sick or in prison and haue not ministred vnto the and he shal say vnto thē verely I say vnto you so lōg as ye haue not don it to one of these litle ones ye haue not don it to me And the vniust shal goe into euerlasting burning but the iust into euerlasting life What could Christ say more vnto vs How could he more prouoke vs to the woorke of iustice and mercy then in telling vs that to be don to him selfe what so euer is don to the nedy and poore And in shewing him self to be offended if we do not geue helpe to the poore and nedy to th' end that he which is not moued with the respect of his brother a felow mēber of the Church should yet be moued with the contemplation of Christ and he which cōsidereth not his felow seruant being in nede and pouerty might yet be moued to consider our Lord and Master present in him whom he despiseth And therefore most derely beloued let vs that feare God let vs that despising and treading the worlde vnder our feet haue our mindes lift vp to diuine and heauenly things let vs I say with ful faith deuout mindes and continual good working bestow our seruice to winne our Lord and Masters fauour Let vs geue to Christ earthly garmentes that we may receiue of him heauenly clothing Let vs geue our worldly meat and drinke that with Abraham Isaac and Iacob we may be receiued to the heauenly feast Let vs sow much We muste prouide for our saluation Galat. 6. least we reap litle Let vs while we haue time prouide for our safty and eternal saluation For so Paul th' Apostle admonisheth vs saying Therfore while we haue time let vs do good to al and namely vnto such as are of the houshold of faith But let vs not faint in doing good for at due time we shal reape the fruit Let vs consider deerely beloued brethren how the faithful people did in th' Apostles time when in the beginning the mind florished with greater vertues when the faith of the beleuers was yet feruent with the new heate of faith Then did they sell their howses and landes and willingly and largely offered vnto the Apostles their gooddes to be distributed vnto the poore transferring their possession after their earthly patrimonie so solde and distributed vnto that place where they shoulde receiue the fruite of eternall inheritance prouiding for them selues mansions there where the◠should beginne to dwell for euer Suche was their plentifulnesse in good woorkes as was their vnifourme consente in loue and charitie as we reade in the Actes of the Apostles in these woordes Act. 4. But the multitude of them whiche beleeued wrought with one minde and with one harte neither was there emong them any diuersitie Al things vvere by charitie and mutual loue as it vvere common emōg the Apostles neither did they iudge owght as their owne of the goodes whiche they had but all thinges were to them common This is by spiritual byrth truely to be made the Sonnes of God. This is by the heauenly lawe to imitate the goodnesse of God the Father For what so euer is Gods is common for our vse Neyther is any man repelled from the vse of the benefittes and giftes of God but that all mankinde may equally enioye the goodnesse and bountifulnesse thereof So doth the daie geue light the sonne brightnesse the raine moysture and the winde blowe to all alike So is sleepe alike and common to all them that take reast the shining of the starres and Moone is alike and common to them all By whiche example of equalitie he that being a possessioner in earth diuideth his rentes and reuenewes with his brethren in Christe Thinges are not common but by voluntary liberalitie while by voluntary liberty he being iust maketh his goodes common is a follower of God the Father What a glory shall there be moste deerely belooued brethren to them that woorke Howe great and exceding shal be the ioye when our Lorde shall beginne to take vewe of his people and shall render for our merites and good woorkes the promised rewardes for earthly thinges heauenly for temporall euerlasting When for small he shall geeue great when he offereth vs vp vnto his Father to whome by his sanctification he hath restored vs When he shall geue vnto vs the eternitie and immortalitie whereunto he hath reuiued vs by the quickning of his blood When he shall leade vs againe into Paradyse and by the faith and surety of his promise open vnto vs the kingdoome of heauen Let these thinges bretherne cleaue and sticke firmely in our vnderstanding An exhortation Let them be conceiued with a full faith Let them be looued with our whole harte Lette them be bought with the couragious perseuerance of incessant well doing A beutifull and heauenly thing deerly beloued bretherne is well doing The frutes of good vvorkes a great comfort to suche as beleeue a strong sauegarde of a quiet conscience a fortification of hope a defence and shilde of faith and a remedy against sinne It is a thing sette in the power of him that dooth it It is a great thing and yet easie A Crowne of peace without perill of persecution It is the true gifte yea the greatest gifte of God necessarie to the weake and glorious to the strong With this a Christian being furnished he sheweth foorth spirituall grace he deserueth well of Christe the Iudge and he maketh God his debter To this price of healthfull woorkes lette vs willingly and cheerfully contende Lette vs all runne in the course and race of iustice God and Christe looking on And lette vs that haue now begonne to get aboue the worlde and these transitory thinges not staie now our course by any couetousnes or lyking of them or of the worlde If the daie either of our departing or of persecution shall finde vs light and free without burthen running in this race of good woorkes our Lorde will neuer faile to rewarde our merites He will geeue to suche as ouercome for their woorkes in peace a white and pure Crowne and to suche as gette the victory in persecution he wil geeue a dubble Crowne of purple colour for their pacience and suffering Amen Thus endeth the Sermon of that blessed Martyr and Bishop S. Cyprian Of Almes dedes Opus istud de Iustificatione cum alijs in linguam Anglicam versis lectum et approbatum est ab insignibus viris sacrae Theologiae Anglici idiomatis peritissimis quibus ideo tutò credendum esse existimo Cunerus Petri Pastor S. Petri Louani indignus 15. Ianuarij An. 1569. Faultes escaped in the printing of the Translations Leafe Side Line Faulte Correction 43. 2. 14. depraued depriued 45. 2. 1. And And as 66. 2. 1. oorep poore 67. 1. 4. death death 67. 2. 11. hearde horde 76. 2. 28. liberty liberalitie