est By the which onely he is trewly iuste who so euer is iust But to declare that his minde was not to make any such separation Ib. cap. 70. he saith it is the charitie that commeth from a pure harte a good conscience and vnsained faith He might allege for him th' authoritie of S. Ihon th'Euangelist who being required by his scholers a litle before his death to teach them some perfecte lesson Hier. li. 3. com in epist ad Galat. cap. 6. whereby they might liue well and haue cause to remembre him said my children loue one an other And when they looked for more he repeted the same againe and said It is our Lords commaundement and if there be no more done but that it is inough He should haue Prosper to say for him De vit contēpla li. 3. ca. 13 Charitie is a summarie and abbridgement of all good doings of the which euery good worke taketh his life without the which neuer man pleased God. S. Bede would say Homi. aestiua in lita maio Ser. 7. de Epipha Chrysost tom 1. fol. 176. Charitie is the principall vertue in so muche that without that vertue other principall vertues can not be Leo would call her the mother of all vertues and Chrysostome the mother of all goodnes And thus haue I proued not only that faith without charitie iustifieth no man but also that charitie hath a souereine working in the acte of our Iustification without the which faith auaileth nothing and so doth not faith alone iustifie nor exclude charitie An answere to obiections that be made to proue that faith alone iustifieth without charitie THE IIII. CHAPTER BVT leste the mainteiners of Iustification by onely faith should seeme to be without all ground and to exclude charitie without colour of reason they frame one especiall argument which for the readers better satisfaction I will put forth and answere here The argument is this We be iustified by faith without all workes of the Lawe Charitie is a worke of the Lawe Ergo we be iustified by faith without charitie To the which I answere with S. Augustine that their second proposition deceiueth them for that charitie is not onely a worke of the lawe but also the gifte of the holy Ghost in the newe testament Rom 5. S. Paule saith the charitie of God is powred abrode in our hartes through the holy Ghost that is geuen vs. 1. Ioha 4. And S. Iohn saith Moste dearely beloued let vs loue one an other for loue commeth of God. Vppon which wordes S. Augustines answere is De grat li. arb cap. 18. Cùm dicitur diligamus inuicem lex est Cùm dicitur quia dilectio ex Deo est gratia est When it is said Lette vs loue one an other it is the lawe when it is said for loue commeth of God it is grace He maketh this the greatest differēce betwene th' old and new testament that where as in the old God lead his people by terror and feare in the newe he geueth them plenty of his charitie and loue Contr. Adiman cap. 17. De spirit lit cap. 17. Item cap. 21. ca. 16. Haec est breuissima c. This is the shortest and plainest difference of both testaments feare and loue Ibi in tabulis lapideis There the holy Ghost wrought in tables of stone here in mens hartes And what be the lawes of God writen by God him self in mennes hartes but the presence of the holy Ghost who is the singer of God by whose presence charitie is powred abrode in our hartes which is the fulfilling of the law Thus doo we see that charitie is not onely a worke of the law but also the fruite of the holy Ghost the speciall token of the new testament wrought in our hartes by the holy Ghost And so hath S. Augustine answered this argument xi hundred yeares before they were borne that lately haue made it And whereas it is saied that faith onely iustifieth What it is truely to apprehēd Christe bicause faith onely apprehendeth Christe I aske what is meant by the terme of Apprehension If it be to beleue onely that Christ died for sinners that alone iustifieth no man for the Diuelles beleue it and tremble Iacob 2. bicause they hope not to be partakers of that benefite nor loue him that purchased it If to apprehend Christe be vnderstanded to dwell in Christe and to haue him dwell in vs it is not true that Christe is apprehended in that sorte by onely faith without charitie For it is saied 1 Ioan 4. God is charitie and he that dwelleth in charitie dwelleth in God and God in him And Christ him selfe saith Si quis diligit me Ioan. 14. sermonem meum seruabit Pater meus diliget eum ad eum veniemus mansionem apud eum faciemus If a man loue me he will kepe my saying and my Father wil loue him and to him will we come and make our abode with him By these woordes let the Reader learne what it is truely and profitably to apprehend Christe He apprehendeth Christ truly Aug. ser 61. de ver Dom. tract in Ioan. 29. that is vnited and made a member of Christe whiche as I haue proued in the last Chapter can not be done without hope and charitie He apprehendeth Christ truely that cleaueth vnto Christ and the glue whereby the sowle is fastned vnto Christe saith S. Augustine is charitie Ipsum gluten est charitas In Psal 62 If it be said that faith apprehendeth the promise Christ hath promised lyfe euerlasting to suche as become his friendes Ioan. 15. Heb. 5. And they be his friendes that keepe his commaundements He is made a cause of life euerlasting but to such as obey him The promise is made to the children of Abraham that is to suche as haue the faith and obedience of Abraham whereof I shall speake at large hereafter Chapt. 23. And so is it true that faith alone neither apprehendeth Christe nor his promise profitablie vnlesse hope and Charitie be ioyned vnto it That Faith excludeth not Hope in the acte of our Iustification THE V. CHAPTER Of Hope AS God requireth of such as come to his seruice that they stedfastly beleeue in him and with all their heartes loue him So doth he also require of them to repose al hope and affiance in him onely saying by his Prophete Iere. 17. Maledictus homo qui confidit in homine Cursed is the man that putteth his trust in man. And by the same Prophete Iere. 9. 1. Cor. 1. Psal 107. Psal 33. Let not the wise bragge in his wisedome neither lette the strong boast in his strength Nor lette the riche glorie in his riches But lette him that boasteth boast in our Lorde Wherefore as mans power to saue is vaine and he vnhappie that trusteth in it so happie is the man that trusteth in God. Of so great force is a
in Gen. God hath deliuered his Sonne for our sinnes he hath graunted the gyftes of Baptisme he hath geuen remission of our former sinnes he hath opened vnto vs the waie of Penance By this remedie such as fall into sinne after Baptisme may be restored againe to the state of iustice For to such as do penance God hath promised grace and reconciliation Ezech. 18. saying by the Prophete Si impius egerit c. If the wicked man doo penance for all his sinnes that he hath committed he shall assuredly liue and not die The like promise he hath made in the newe Testament by S. Peter Acto 3. Poenitemini conuertimini vt deleantur peccata vestra Doo penance and turne that your sinnes maie be blotted owt But vnto suche as falle and will not doo penance God threateneth damnation Ezech. 33. Si impius nō fuerit conuersus à via sua c. Ipse in iniquitate sua morietur If the wicked be not turned from his waie in his wickednes shall he die And in the newe Testamente Christe him selfe saith Luca. 13. Nisi poenitentiam egeritis omnes similiter peribitis Vnlesse ye doo penance ye shall perish all after like sorte By which wordes putte together we vnderstande that as penance is the sure and vndoubted waie to restore a sinner againe so without the same there is no hope of his reconciliation As this order is commanded by the Scriptures so hath it in all ages ben practised by the Churche of Christ that sinners should be reconciled and iustified by penance Clem. lib. 2. ca. 45. Constitu Apost Tit. 3. Clement S. Peters scholer and successor compareth penance with the Sacrament of Baptisme saying to the Bishoppe Quemadmodum gentilem per lauacrum c. As thou receiuest the heathen by Baptisme after that he is instructed so shalt thou restore this man that is the penitent to his olde estate when he is cleansed by laying handes on him as by penance all men praying for him and the laying of handes shal be in steade of Baptisme He saith that penance standeth in steade of Baptisme bicause as by Baptisme the sinner is saued euen so by penance his sinnes be forgeuen for Christe hath saide Quorum remiseritis peccata remittuntur illis Ioan. 20. Whose sinnes you forgeue they be forgeuen them S. Augustine making the same comparison saith Quae autem Baptismatis eadem reconciliationis est causa De adulter cōiug li. 1. ca. 28 The like respecte is to be had of reconciliation and absolution as of Baptisme if it happen the penitent to fall in daunger of death for the Churche our mother ought not by her will to suffer them passe cut of this life without the pleadge of their peace He calleth absolution the pleadge of our peace as whereby our sinnes be forgeuen and conscience quieted He maketh penance as necessary to a sinner after Baptisme as Baptisme it selfe to him that is heathen S. Leo saith Peccata Baptismi aquis et poenitentiae lachrymus abluūtur Ser. 11. de quadrag ser 9. de Pasch Sinnes are wasshed away by the water of Baptisme and by the teares of penance And as men entre into the Church and be made members of Christe by Baptisme so if they fal away againe by sinne they may returne saith S. Cyprian by penance Cypria li. 4. epist 2. Nam cùm scriptum sit c. For sith it is written God made not death neither is delited to haue the liuing cast away vndoubtedly he that willeth none to perish desyreth that sinners should doo penance and by penance returne to life againe Pacianus faith that God hath prouided this remedie for men And in the same sentence Idem stantibus praemia qui iacentibus remedia largitus est Pacia epi. 1. ad Sym pronia Euen he hath giuen rewardes to them that stand who hath graunted remedies to such as lie and are fallen And thus we see it proued by authoritie of Scriptures and auncient Fathers that the right and assured remedy to heale a sinner after Baptisme is penance And that the Sacrament of penance by the promise of Christe hath vertue to reconcile and iustifie a sinner For which cause it is compared with the Sacrament of Baptisme and called by S. Cyprian a returning to life by S. Clement a restoring and cleansing By S. Augustine a pleadge of our peace and quiete of conscience by S. Leo a wasshing away of sinne by Pacianus the remedy of such as are fallen And to make vppe the matter S. Chrysostome calleth it the cure of our woundes and by the plaine terme Iustification Contritionem vult cordis Chrysost ho. 20. in Genes God will haue saith he contrition of harte remorse of minde confession of the fall a continuall care and diligence and geueth not onely the curinge of woundes and cleanseth from sinne but euen him that was before laden with innumerable burdens of sinnes he maketh a iust man. And hereby also may the Reader perceiue how good cause the auncient Bishop Pacianus Pacia epi. 1. ad Symproniae Hiero. ad Pamma Ocea and S. Ierome had to cal penance a borde to saue him that had suffred wreack or a seconde borde after wreack that is to say a second refuge when the firste helpe is loste And also he may see how litle ground they haue who against authoritie trewth and reason mislyke that manner of speache seeinge that by penance a sinner may be reconciled and saued which without the same should perish as hath ben proued How a sinner commeth to trewe penance and by what meanes he receiueth his Iustification I haue declared before Cap. 8. and shall for the Readers remembrance onely repete the same here It is grace first that moueth him to amendement and to say Surgam ibo ad patrem meum Luc. 15. I will rise and go to my father through which grace faith being stirred to beleeue the Scriptures and the threatninges of God vttered therein against sinners striketh into him a feare of Goddes iust iudgement and further bicause he should not dispaire moueth him to conceiue hope of mercie for that God is full of compassion and mercie Psal 102. 1. Tim. 1. Aug. in Psal 114. and came to saue sinners and that hope being once entred engendreth a loue of God as S. Augustine saith Quia credidisti sperasti quia sperasti iam dilexisti Bicause thou hast beleued thou haste hoped bicause thou haste hoped nowe hast thou loued Charitie taking roote in the harte bringeth forth a louing feare and care loth to offende God and such as maketh all penance be it neuer so sharpe to seeme easy and light And these be the fiue pointes apperteining to trewe penance faith a dreadfull feare of God hope Charitie and a louinge feare or carefull loue which thing may not onely be noted in the Niniuites in Marie Magdalene Zacheus and suche as the
and luste through a loue settled where it should not be pulled from God and delyte heauenly and settled on him selfe and thinges transitorie And as that peruerse loue which is called luste made him of good and righteouse August in Praefat. Psal 31. August in Titul Psal 64. euill and sinnefull so in all that descende of his race yll loue and luste maketh an yll man and good loue which is called Charitie maketh a good man. Interoget se quisque quid amet inueniet vnde sit Ciuis Lette euery man aske of him selfe what he loueth and he shall finde whereof he is a Citizen That is to saie whether he be of the Citie of God or of the Diuell Charitie yt ys that altereth and chaungeth the hearte and the hearte is it that chaungeth the woorkes Muta cor mutabitur opus August Serm. 12. de verb. Dom. Change the heart saith S. Augustine and the woorke will be changed And howe the hearte is changed it foloweth Extirpa cupiditatem planta charitatem Roote out luste and ill desire plante charitie for as luste is the roote of all yll so is charitie the roote of all good No man is iustified but he that is made a good man and charitie it is that maketh a man good Aug. Enchi c. 117 For when the question is asked whether any one be a good man it is not demaunded what he beleueth or what he hopeth but what he loueth For who so loueth rightly without doubt he beleueth rightly Al men wil confesse that no man can be iustified vnlesse he know God be new borne of God translated from death of the sowle to lyfe fourmed of newe and graffed in Christe and finally made a new creature For who so euer remaineth without knowledge of God and continueth in the olde estate of Adam is the childe of anger in the state of iuste damnation and farre from iustice If then it plainely appeare that all these fiue pointes be wroughte in vs especially by charitie wee must needes confesse that charitie doth not onely worke but singularly worke in the acte of our Iustification To proue the firste and seconde pointe S. Iohn saith Euerie man that loueth 1. Ioan. 4. is borne of God and knoweth God. He that loueth not knoweth not God for God is charitie The thirde pointe he proueth by these wordes 1. Ioan. 3. Nos scimus We knowe that we are translated from death to lyfe bicause we loue our brethren he that loueth not remaineth in death August in expo epist ad Galat. Of the fourth point S. Augustine saith formatur Christus in eo qui formam accepit Christi Christ is formed in him that hath receiued the fourme and shape of Christ but he it is that receiueth the shape of Christ who cleaueth faste to Christe by a gostely and spirituall loue The fifte pointe is proued by S. Paule who taketh it for al one to be made a newe creature and to haue faith that worketh throughe charitie For as he saieth Galat. 5. In Christe Iesu neither circumcision Galat. 6. nor to be without circumcision auaileth ought but faith that worketh through charitie So he saith Neither circumcision nor to be without circumcision auaileth ought but the newe creature This being proued that man knoweth God is borne of God translated from death to life newe fourmed in Christe and finally made a newe creature by Charitie it is also proued consequentely that man is iustified especially through Charitie I go not abowte here to abase the excellente gifte of faith nor to saie charitie onely iustifieth excluding faith which is the foundation of all rightuousenes my intente is onely to shewe howe shamefull a diuorce they make that parte these so wel agreeing vertues in the acte of our Iustification whiche God hath ioined together Matth. 19 Leo serm 7. de quadrag For trewely it is saied Charitas robur est fidei fides fortitudo est charitatis Charitie is the force of faith faith is the strength of Charitie and then is the name trewe and trew fruite of bothe when eche remayneth sure and faste knitte to other Seing then that Iustification is the greatest fruite that can come of faith it foloweth that the same can not be had without thaid of charity Faith may be in a man without charitie but it maketh no man rightuouse and iuste but by charitie S. Augustine saith A man may beleue that Christ is Christ by faith without hope and charitie but he can not beleue in Christe whiche is as muche to saie as to be vnited and made a member of Christe without hope and charitie Aug. Ser. 61. De ver De. Qui credit in Christum c. who so beleueth in Christe by his beleuing Christe commeth vnto him and by some meanes he is made one with Christ and a member of his body which can not be done vnlesse hope and charitie be ioined also In which place three thinges are to be noted first he saith that faith alone is sufficiente for vs to beleue that Christe is Christe Next he saith that faith alone is not inough to make a man the member of Christ Thirdely he saith that faith hope and charity ioined together make a man the member of Christ Wherefore seing that to be iustified is nothing els but to be made a member of Christ it is a plaine matter with S. Augustine that faith only can not iustifie bicause it can not make a man the member of Christe And for as muche as that effecte is wroughte by the three vertues ioined together it foloweth also that hope and charitie worke in the acte of our Iustification as well as Faith. Faith can not onely iustifie no man without charitie but as S. Bernarde saieth dieth if charitie be pulled from it Bernar. Ser. 24. super Canti Mors fidei est separatio charitatis It is the death of Faith to be parted from charitie And he that diuideth them saith he is fideicida a murtherer of Faith. A deade faith can not geue life to the sowle Mortuam Apostolus definit eamesse Iaco. 2. And the Apostle S. Iames determineth that faith to be deade that worketh not by loue Quasi non habens animam ipsam dilectionem Bernar. Epist 42. Bicause she hath not loue whiche is her very sowle If faith when she is without charitie wanteth her sowle and life without the which she can doo no acte howe should she without charitie worke that greate acte of our Iustification To make the matter plaine we shall neede but one argument grounded vppon the wordes of S. Paule Gala. 5. In Christ Iesu neither circumcision nor to be without circumcision auaileth any thing but faith that worketh through charitie If that be the Faithe that auaileth whiche worketh through charitie then faithe alone destitute of charitie auaileth nothing If it auaile nothing muche lesse dothe it worke our Iustification For that is not onely somewhat but
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
dialo cont Pelagia But as no man is iuste in comparison of that excellent iustice of God of the Angelles and Sainctes so yet saith S. Augustine De spiri lit cap. 36. Dici potest quaedam iustitia minor huic vitae competens qua iustus ex fide viuit quamuis peregrinus à Domino It may be said that there is a lesser iustice meete for this life whereby the iust man liueth through faith though he be yet a Pilgrime from God. S. Basil expounding these wordes of the Psalme Iudica me Domine secundùm iustitiam meam Psal 7. Iudge me Lord according to my iustice saith Est quaedam Angelorum iustitia humanam trangressa c. Basil in Psal 7. Ibidem There is a iustice of Angels that passeth mannes iustice And if there be any power aboue Angelles it hath an excellencie of iustice answerable to his greatenes and there is the iustice of God him selfe that excedeth all vnderstanding of minde being vnspeakeable and incomprehensible to all mortall nature Iudge me therfore Lorde according to my iustice that is to say according to that iustice which men may atteine vnto Note and which is possible to suche as liue in flesh No thing can be more plainely spoken to proue both that there is a iustice in God and his Angelles which surmounteth mannes nature and also that there is a iustice that man may atteine vnto And so be all good mennes workes and theire iustice vnperfect if they be compared with God and his Angelles and yet perfite according to the estate and nature of man. It is said Diliges Dominum Deum tuum Matt. 22. ex toto corde c. Thou shalt loue thy Lorde God with all thy harte with all thy soule with all thy minde And yet saith S. Augustine De spirit lit cap. 36. Neque si esse non dum potest tanta dilectio c. If the loue of God can not yet be so greate as vnto that full and perfite knowlege of heauen is due it is not now to be taken for a faulte Note Reader he saith although mannes loue towarde God wante of that perfection that shal be in heauen yet it is not accompted a sinne nor faulte S. Paule speaking in his owne person Philip. 3. as he confesseth he wanted one of these perfections so doth he signifie that he was not without the other Non quòd iam acceperim aut iam perfectus sim Not that I haue already receiued it or am alreadie perfite c. And in the same place Quicunque ergo perfecti sumus hoc sentiamus As many of vs then as be perfite let vs be of this minde he saieth he was not perfite and yet that both him selfe and others were perfite which wordes S. Augustine expounding Aug. contra 2. epi. Pelagia li. 3. ca. 7. saith Si secundùm hominus mortalis capacitatem pro huius vitae modulo perfecti sumus ad ipsam perfectionem hoc qucque pertinere intelligamus vt Angelica illa quae in Christi manifestatione nobis erit iustitia nondum nos perfectos esse sapiamus If we be perfite after a mortall mannes capacitie according to the measure of this life let vs vnderstande this also to be one pointe of perfection not to thinke our selues perfite after that Angelicall iustice whiche we shall haue when Christe shall shewe him selfe And in an other place declaring the same wordes he saieth Perfecti Ser. 15. de verb. Apost non perfecti perfecti viatores nondum perfecti possessores vt noueritis quòd perfectos viatores dicat qui iam in via ambulant perfecti viatores sunt We be perfite and not perfite perfite waifarers not yet perfite possessours and to th'intente ye may knowe he calleth waifarers perfite they that nowe trauell by the way be perfite waifarers And here I may admonishe the Reader to consider with him selfe howe well such as nowe a daies do condemne all mannes good workes for imperfection doo agree first with S. Paule and then with S. Basill S. Augustine S. Hierome with others that I might here allege They say All our iustice and good workes can not helpe towarde the kingdome of heauen bicause they be vnperfite S. Paule saith As we lacke one perfection so haue we an other S. Basill saith we lacke suche iustice as is in God and Angelles but haue a iustice which mannes nature may atteine vnto and may be iudged thereby S. Augustine saith we may be perfite after the capacitie of mortall men and after the measure of this life though after that Angelicall iustice whiche we shall haue in heauen we be not nowe perfite he saith we be perfite as waifarers but not perfite as possessours bicause we be not yet in heauen They say bicause our loue is vnperfite it is sinne S. Augustine saith although it wante of the heauenly perfection yet it is neither accompted sinne nor faulte They say no good workes may stande and abide Goddes iudgement for that no man liuing shal be iustified in the sighte of God. S. Basill saith Lorde iudge me according to my iustice not like an Angell but like a man. S. Augustine and S. Hierome say It is not meant thereby that there is no iustice in man but that man may not be iudged after the rule of God who is without all sinne and that no man liuinge here shal be iustified in Goddes sighte that is to say founde iuste after suche perfecte iustice as is in heauen And thus may the Reader also perceiue that such as condemne all mannes good workes as vnperfite vnder coloure of an heauenly perfection go about to take away all perfection suche as may be in earth Note And bicause men in this worlde can not be Angelles they would not haue them so much as iuste men Matt. 5. And where Christe hath saied Estote vos perfecti Be you perfite they say no man is perfite Matt. 6. And where as he calleth fasting praier and almoes our iustice and promiseth rewarde to the same they say there is no iustice in vs that can deserue any such rewarde Rom. 2. If no good workes may stande in the iudgement of God how shall he in his laste and iuste iudgement render vnto euery man according to his workes Or howe is it true Opera illorum sequuntur illos Theire workes folowe them To what ende doo the good mennes workes folowe them if there be no rewarde for them And this much concerning the first parte of the obiection Iacob 3. To the second I say although it be true In multis offendimus omnes In many thinges doo we all offende bicause as S. Augustine saith Aug. contra Iulia. lib. 2. fight we neuer so manfullie against vice we are men yet God of his goodnes hath prouided a remedie the remedy I say of penance wherby suche as falle may rise againe and be restored to the estate of
fruit of Iustification is to leade a godly and vertuouse life here and the ende to enioye life euerlasting To woorke this effecte Christe gaue him selfe for vs to ransome vs from all iniquitie Tit. 2. and cleanse to him selfe a speciall people that should followe good workes To this ende was his grace shewed vnto al men teaching vs to renounce wickednesse and worldely desyres Ibid. and to liue soberly iustely and godly in this worlde looking for the blessed hope and comming of our Sauiour Math. 4. Math. 19. This effecte was wrought not onely in Christes Apostles who at his calling through grace forsooke all that before they looued in the worlde but also in sundrie others mentioned in the Scripture of whome it maye truely be sayd that being once brought to Christe Gal. 5. and made his they crucified theire fleshe Gal. 2. with the vices and concupiscences liued to Christ and Christ in them Marie Magdalene of an vnchaste wooman was made so vertuouse and constant in God that when Christ his Apostles forsoke him she went not awaye And after his ascension as probable histories testifie as wel she as Lazarus Ioseph of Arimathia and others forsaking Iudea sayled into other countries where they did continually leade a solitary Tit. 2. seuere and strayte life looking as S. Paule saieth for that blessed hope and comming of our Sauiour The multitude of the beleuing which were as we know thousandes agreed all in one harte and one minde Act. 4. Were so full of charitie and true loue that suche as were possessioners solde theire landes and houses to helpe them that had neede The fruit of Iustification was so great and wrought so great a chaunge generally in Christian menne 1. Pet. 4. as S. Peter saith that such as remained stil heathen maruayled at them that they would not do as they did in banketting dronkenes and confusion of ryot Euse li. 3. Eccles histor c. 32. Plinius in epist Plinius secundus being a heathen man and Lieutenant in a prouince where he sawe many Christian men martyred was by the good example of their life moued to write to the Emperour and to signifie that there was none offence founde in them other then that they songe Hymnes early before daye to Christ their God but as for whoredome and other like crimes he said they tooke them for vnlawfull and vtterly eschewed them Tertullian writing in the defence of Christian men in his tyme against the heathen saith in sundry places of that boke that the magistrates being heathen neither did nor could charge the Christians with murder inceste adultery sorcery conspiracie againste Princes or other notoriouse crimes but onely laide to their charge that they were Christians Bonus vir Caius Seius sed malus tantùm Tertulli in Apolog. quia Christianus Such a one is an honeste man but he is nought onely bicause he is a Christian And a litle after Quae mulier quà m lasciua quà m festiua Qui iuuenis Tertul. ibi Qui Lucius quà m amasius facti sunt Christiani ita nomen emendationi imputatus What a woman howe wanton howe pleasante what a yong man What a Lucius howe amorouse are become Christians So the very name is accompted for amendement S. Augustine saith it was seene in his tyme that common harlottes and stage players sodenly conuerted prooued suche Ad Simplician li. 1. Quaest 2. that they passed the colde Christians not onely in patience and temperance but also in faith hope and charitie By al which examples we see that the grace of Iustification where it is truely and vnfaynedly receiued is that Leauen whereof Christe spake Math. 13. which being put into three measures of meale leueneth the whole that is to say geueth it a newe tallage and taste other then it had before Rom. 6. 1. Pet. 4. Qui enim mortuus est iustificatus est à peccato for he that is deade is iustified from sinne and he that is iustified is deade from sinne By these examples we see it true that S. Paule saieth The Gospell is the power and might of God Rom. 1. for that the Gospel wherein Iustification is preached being truely and effectually receyued maketh them that so receyue it strong and so strong that as S. Augustine maketh the comparison August de correp grat c. 11. 12. many Martyrs haue shewed them selues to haue more perfite faith hope charitie better and more stronge freedome of will then Adam had for he had receyued the power not to sinne vnlesse he would neyther to forsake God vnlesse he would but he had not the perseuerance nor will to continewe in any of both and therefore he forsooke the good and became sinnefull These receyued by grace not onely the power to resiste synne but also the perseuerance and will so to continue Aug. ibid. cap. 12. Denique ille Adam terrente nullo c. Finally Adam when no man put him in feare yea and againste the commandemente of God that did put him in feare vsing his free will stoode not faste in so greate felicitie in so greate facilitie and ease of not sinning These Martyres when the worlde did I will not saye put them in feare but cruelly rage that they should not stande stoode faste in faith Whereas Adam sawe present before him the goods that he should leaue these did not see the goods that they were to receyue This is the strength in well doing whiche the grace of Iustification truely receyued and faithfully putte in vre geueth vnto Christian men by the whiche Christe is stronge in vs. Seing therefore that Christe Iesus is all one yesterday Heb. 13. and this daye and for euer howe is it that we finde not in our selues the strengeth in well doing whiche we commende in them Neyther the fruite of Iustification whiche S. Paule commendeth in the Romaines that is holinesse and vertuouse life suche as Plinie being a heathen man and Tertullian euen by the confession of the heathen saieth was commonlye founde in Christian menne What shall we saye but that God offereth it 2. Cor. 6. See the 7. chapt of this .2 Booke Cypria de simplicit Praelator and we will not receyue it We receyue the grace of God in vaine we geue not the credite to Gods woordes that they did we haue not the faithe of Abraham faithfully to beleeue and obediently to doo all that God biddeth vs to doo We beleeue his promises and care not for his commaundementes and therefore be faynte in faith and without hope and charitie To redresse this let vs firste beginne with the foundation and beleeue concerning our Iustification as they did Tertullian saieth that onely Christian menne were the innocente and godly lyuers and sheweth the cause Nos ergo soli innocentes quid mirum si necesse est Tertull. in Apologe Enimuerò necesse est innocentiam à Deo edocti perfectè eam nouimus vt Ã
perfecto magistro reuelatam fideliter custodimus vt ab incontemptibili dispensatore mandatam We alone be the innocente lyuers what maruayle if it muste needes be so In deede it muste of force be so We that haue learned of God innocencie and good life bothe knowe it perfectely bycause it is reueled by a perfyte Maister and we keepe it faithfully bicause it is commaunded by an officer that maye not be despised Take this lesson Christian Reader learne of Christ for thy Iustification not onely to beleeue but also to lyue godly and vertuously whiche lesson as thou seeste they kepte whom thou canst not but commende and so shalte thou be like them whome thou doeste rightely commende Thou knowest by that which hath benne saied before in the twelth chaptre of this second Booke what a false and dissolute doctrine concerning Iustification is able to doo When Simon Magus Carpocrates and Valentinus had taught that menne might be saued by grace fayth and knowledge without good woorkes they re scholers gaue them selues to luste and licentiouse lyfe To auoyd that mischiefe beleue assuredly this godly and learned saying Non dormiētibus prouenit regnum coelorum Leo. ser 2. in Epipha ser 5. ibid. sed in mandatis Dei laborantibus atque vigilantibus vt si dona illius irrita nō fecerimus per ea quae dedit mereamur accipere quod promisit The kingdome of heauen commeth not to sleapers but to such as labour in Gods commandementes and watche to th' ende that if we make not his giftes ydle and voide by such thinges as he hath geuen we may deserue to receiue that which he hath promised The right and assured way to come to this fruite of Iustification Miche 6. is to followe the counsel of the Prophete To do iustice to loue mercie to walke carefully in Gods sight Circūspiciat se omnis anima Christiana Leo. ser 1. de Qua. drag Let euery Christiā soule saith S. Leo looke about it selfe and by straite examination discusse the inwarde thoughtes of her harte let it see that no debate cleaue there that no couetousnes settle let chastitie driue away incontinencie let the light of truth driue away the darckenesse of lying c. Let pride asswage let humilitie be taken in let anger amende let vengeance cease and wronges be forgotten Aug. Ser. 15. de ver Apost The like counsel geueth S. Augustine Proficite fratres mei c. Increase my bretherne serche your selues euer without guyle and flattery Especially folow one shorte rule which he maketh for euery man Augustin Tract 6. in epistol Ioan. saying Interroga cor tuum si est ibi dilectio fratris Examine thy harte whether the loue of thy brother be there Si inueneris te habere charitatem habes spiritū Dei. If thou finde that thou haste charitie thou haste the spirite of God And then if his spirite that raysed Iesus from the deade dwell in you Rom 8. he that raysed Iesus from the deade will also geue life to your mortall bodies And thus do we see that the way to examine and trie our selues and thereby to iudge of our Iustification is not only to serche whether we haue faith but also whether we loue 2. Cor. 7. and liue godly Perficientes sanctificationem in timore Dei. Doing holinesse in the feare of God. The Conclusion and ende of the VVoorke THVS haue I nowe by Gods helpe finished the second parte of this Treatie wherein mine intente hath ben to aduertise the Christian Reader See the Preface how to eschewe the second great or rather most dangerouse fal on the lefte hande whiche S. Augustine willeth all that teache or speake of Iustification to beware of Aug. in praefat Psal 31. The perill is for men to presume only of Goddes mercie dooing nothing them selues towarde their owne saluation whiche opinion he saieth if any man folowe leadeth him vndoubtedly to euerlasting ruine of sowle and bodie And bicause the onely or readiest meane to leade a man to that fall is to thinke that faith alone may suffise to iustifie and saue vs I haue at good length prooued that faith alone is not inough to bring a sinner from sinnefull estate to Gods fauour nor of wicked to make him righteouse without the woorking and helpe of hope charitie penance and the Sacramentes of Christ wherein I haue ben the longer bicause this opinion is lately crepte into the worlde and nowe spred farre and wide For albeit in times past some thought they might be saued without good woorkes yet did they not saie they might be saued without the Sacramentes De fide oper c. 27 As by this booke of S. Augustine thou maiest see And so all be it they waded deepe inough to drowne them selues yet wente they not so farre into the bottomelesse goulfe as sundrie haue done in this our age who saie that nothing woorketh in the acte of our Iustification but onely faith And therevppon haue brought in this proposition and made it a common speache emong them selues and theirs Faith alone iustifieth excluding therby from the acte of our Iustification not onely hope charitie and penance but also the very Sacramentes For if faith alone iustifie a sinner and make him of wicked rightuouse then is there none of these requisite or necessary for that effecte whiche neuer anie aunciente man learned that I haue seene didde maineteine I haue further declared that faith alone can continue no man in the state of grace muche lesse increase him in iustice and least of all bring him to the ende and perfectiō of iustice in life euerlasting without the helpe of good woorkes And so is the opinion of Iustification by onely faith in trueth and deede disprooued and founde vntrue in no sense maintenable as they take it I saie as they take it For although certaine aunciente Fathers sometime vsed these woordes Faith alone iustifieth yet doe they not meane thereby as these doe to exclude any of the vertues afore named or Sacramentes as I haue plainely shewed In the .18 Chapt. of this secōd booke I haue according to my promise in this whole Treatie affirmed nothing of my selfe that whiche I haue saied I haue prooued by euidente Scriptures folowing euery where the interpretation of suche as God hath placed in his Churche Ephes 4. to be Pastours and Doctours to the perfiting of the holie and to the building vp of Christes body which is his Churche The labour hath ben bestowed to the ende that the godly man whiche is the Christian man might be perfite and sownde 2. Timo. 3. readie and instructed to all good woorkes Whiche God graunte thee and mee with thee good Reader Once the beste exhortation and righte encouragemente to doe good workes See the .23 chapter is truely to thinke and beleeue that no man hauing time and opportunitie to doe them shal be saued without them Thus endeth the Seconde Booke of this
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
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
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