A godlye and learned treatise wherein is proued the true iustificacion of a Christian manne to come frely of the mercy of god in Christ, without the deseruyng of man by his merites: and also how good workes oughte to bee done [and] what be true good works in dede. Whereunto is ioyned a co[n]ference betwene the law and the gospel, very profitable for al men to exercise themselues therin. — Vom höchsten artikel. English

A godlye and learned treatise wherein is proued the true iustificacion of a Christian manne to come frely of the mercy of god in Christ, without the deseruyng of man by his merites: and also how good workes oughte to bee done [and] what be true good works in dede. Whereunto is ioyned a co[n]ference betwene the law and the gospel, very profitable for al men to exercise themselues therin. — Vom höchsten artikel. English

Table of contents

Title page

✚ To the reader.

The contentes of the boke.

Title page

The authors intent and purpose in thys matter of iustificacyon. The. 1. Chapter.

¶ Afore al things it shalbe nedefull, to sette forth a sure description, exposicion and significacion of this terme iustifieng. The. 2. Chapter.

¶ Uvhat is to be held of ye mediator, as who he is: and the maner of iustificacion, as howe he delyuereth vs. The. 3. Chapter.

¶ That Christe / our mediatour, hath taken vpon hym our synnes: and that therefore god hath receaued vs into grace, is proued oute of scrypture. The. 4. Chapter.

Christ beareth our synnes, and by his stripes we are healed, when his iustice is made ours: which is done by fayth on our side. The. 5. Chapter.

That the maner of reconciliacion through christe is on oure syde by faith. The 6. Chapter.

Thes sayings: we are iustified by the grace of god, or by Christs merites, or by fayth, varie not. The. 7. Chapter.

By faith onely are we iustified, which terme, onely, is not of mans braine inuented. The 8. Chapter.

¶ Iustificacion is taken not onelie from workes of the law, but also from all maner of workes, as frō faith in yt it is a work. The. 9. Chapter.

¶ Faith iustifieth not in yt it is a worke, but in that it trusteth to the mercie of god thorow Christe. The 10. Chapter

That no man is iustified by works, is proued by the nature of works, whether thei bee before or after iustificacion. The. 11. Chapter.

¶ The nature of iustification argueth, that faith & not workes iustifie. The. 12. Chapter.

Faith is not without works, and what place works haue in the church, and whence they spring in vs The. 13. Chapter

¶ That god is the worker of good works in vs, and that we do not wel til he dwell in vs, is shewed out of scripture, and how rightuousnes is ascribed to workes. The. 14. Chapter.

How the workes / that god worketh in vs, are called owres, but so that we can not bragge of thē or challenge awt for them, but must referre that to another cause. The. 15. Chapter.

¶ The. 2. sorts of mē, that the Apostls had to do wt for iustificacion, which make thē seme to varie in assignyng the cause of iustificacion, with their reconciliacion. The. 16. Chapter.

These termes / rewardes or merites, tryed by the scriptures and expounded how largely thei ar to be extēded. The. 17. Chapter.

The rule of good workes to measure them by, that they maye bee good in dede, and not of oure own good intente and brayne onelye. The. 18. Chapter.

The exposition of the. x. commaundmentes, which ar the limites and precinctes of our good workes. The. 19. Chapter.

That the lord requyreth naught els of vs, but the workes of the. x. commaundements, is proued out of scripture. The. 20. Chapter.

¶ That the sayed proprietes of good workes are requisite ī dede to good works, is declared by the conferēs of the scriptures more plainlye. The. 21. Chapter.

The Conclusyon or peroration. The. 22. Chapter.

Amirrour or glasse / wheryn al men may behold their own condemnacyon by the lawe of god: With a remedy for the same.

The office of loue

¶ He, that loueth god, loueth his neyghbour.

¶ He, that loueth god, kepeth all the commaūdmentes.

¶ He that hath faith, loueth god and kepeth the cōmaundmentes.

The office of the lawe

¶ It is not in our power to kepe any of the commaundementes of god which wer geuen to shewe vs our synnes, and byd thinges impossible for vs.

¶ The lawe byddeth vs do that thinge, which is impossible for vs.

¶ Of the Gospell.

¶ The nature of the lawe and the gospell.

¶ A disputacion betwene the lawe and the gospel.

☞ Of faith.

¶ Fayth is the gyfte of god and not in our power.

¶ Without faith it is impossible to please God, and that is done by fayth pleaseth him.

¶ He, that hath the fayth, is certeyne that he pleaseth god.

A man is iustified by fayth.

Of the faith of Christ.

¶ He that beleueth not in Christ shal bee condemned.

¶ He that beleueth that Christ is the sōne of god is saued.

He that beleueth God, beleueth the Gospel.

A comparison betwene faith & vnfaithfulnes or incredulite.

Of hope.

Of charite.

Of workes.

¶ Workes make vs neyther good nor euyll.

☞ Euery man is eyther good or euil, and his workes like wyse.

None of our workes nether saue vs nor condemne vs.

¶ He that thynketh to bee saued by his workes calleth him selfe Christe.

A dialogue wherin is brefely declared the longe continuaunce of ye Gospel taught as well to the vngodly as to the godly: The cause of the destruction of the wicked: And also the office of the lawe, and the gospel.

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A godlye and learned treatise, wherin is proued the true iustificacion of a Christian manne to come frely of the mercy of god in Christ, without the deseruyng of man by his merites: and also how good workes oughte to bee done & what be true good works in dede. Wherunto is ioyned a cō ference betwene the law and the gospel, very profitable for al men to exercise themselues therin.

☞ Esay. xliii.

☞ I, euen I am he only, who for myn owne selfes sake doe awaye thyne offēces and forget thy synnes, so that I wil neuer thynke vpon them.

✚ To the reader.

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IT was trulye and wiselie saied of the poete, that one witnes, whiche hathe seen the thinge with his eyes, is more to be set bye, then tene of reporte. For in dede in thinges ye be subiect to senses, as euerie sēse hathe certeine of thē peculiar to him, and by some bye meanes cō men with other: so eche of them, in things properly apperteyning to them, performe their functions more suerly. As most certeynlye iudgeth the smel of odors, the eye of colors, and the eare of voices, thogh the eare also can iudge of colors by relation of others, and the eye can perceaue the differēce [Page] of voices set out in geometrycall proportions, or of musicians by wryting expressed. For clearer is the water at the springe, then farther of in the ryuer. but wherunto serueth this: Herunto gentle reader. We see in these owre dayes, in which, after longe and horrible darknes of gods true knowledge, which lighteneth euerye mā that commeth in to the worlde, ye lyke to haue chaunced amonge vs betwene the worldlyngs and messengers of god, whiche, because they were not of the world, could not be fauored in the worlde, as dyd happen among ye Israelites, when so euer god of his infinite mercye raised vnto them any prophete, good prince or other promotor of hys glory. For as then ye worlde lacked not that spoured forward on ther syde, bothe emōg the commons thorow simplicitie [Page] and of the learned sorte by malice blinded: so led god in his aray against the worlde learned for learned and simple againste ye simple man. For by Christ they sayed, yt the ruder sorte folowed him and not the princes and learned: and yet we knowe that Nicodeme, a price of ye pharisies, resorted to hī, and Gamaliel doctor of the lawe and Pauls schoole master, drewe some what nye to him, & Ioseph, the Centurion and ye Eunuche of Candia cloue to him, and wer euerye one of them, for their talētes, setters oute of that fayth, yt was preached in his name. But in them we perceaue this difference, as in ye seruaūtes of god at these days, that amonge those, that embrace the trueth, some only knowe that theyr enemyes part is false, some know ye trueth, but not so throughly that thei se the foundation and [Page] groūd thereof, which is graūted yet vnto sōe other. Wherfore, me semeth they maye not vnaptly be called, the fyrst two hearing witnesses, thother seinge. For as they are seuerall giftes, to perceaue yt error, to holde the truthe, and to knowe yt: so maie the one be with owte the other, as other distincte gyfts of god be. But to my purpose, where as the indeuors of them all, tending to the instruction of others, are thankfully to be accepted, and the spirite to be extincted in none: so what ye latter sort doeth to the same end diligently, me semeth yt is worthye not to cōme owte to the hādes of manie, but with some special note vnto the reader, to make hym for his farther commoditie the more attent in reding it. For though the saylable wyne nede no yue bough, because it wil in tyme gett cheymen, [Page] and well abyde theyre slowe commynge: so yet, seynge the late knowinge of the spiritual workes hinder most the reader, and not itselfe, as abydinge still good in ytselfe, where as contrary wyse the seller and not the byer is hurt in euil wine thorow lacke of the yue bough, me thinketh this prouerbe shold nothing feare me frō cōmending this boke vnto the, except yt, wheras ye only cause why I print it is ye increase of thy godly knowledge, I cold in the same mynd be lothe of thy most profyte. Wherfore as I hope thou knowest the doctrine, wher of it is intyteled, to be ye chefe pointe and in maner the whole some of oure relygion, vtterly ransacking the kingdōe of ye deuil: So, yf I can iudge any thing therin, yt is handled in such exacte sorte, as to do the lyke fewe men wolde, and fewer colde. So [Page] that me semeth, yt maye worthely be sayed: diuers lerned men haue hetherto, to oure greate comfort, shot at this mark, and some came nye ye wight, but this hath hit the pricke. I meane for clear vtteryng of the matter to our more perfite vnder standing, and to the plaine and brefe dissoluing, which both are geuen but vnto few, of al such scruples, as well that rise to the symple Christian in wayeng this doctrine, as also that are otherwayes by the malycious suggestion and craft of the truthes subtil enemyes inuented and forged: & to be short he hath done the whol so distinctlie, referringe al things to their peculier places, by theyr difference playnely separated: yt in him, if in any man againe, appeareth that rare vertue, of which the wise man Socrates, as his diuyne scholer plato sheweth, set [Page] such store, that when he met with such an one, he wold make of him as of halfe a god. I meane to distinct thinges, which gifte he truly sayed was the principal waye to come in questyons to the fynding oute of truth. In which vertu this autor not only passeth the olde wryters, touching this mater, which wrotte not so clearly, as oure age of certeine articles, because they were not so sore darkened as a lytle before oure tyme, yt they shold so much nede to laboure in them: but also surmoū teth the most part, that hath learnedly wrytten at this dayes therof, so that I maye in maner saye of him and them, as a learned man sayed in comparing the two worthy philosophers, Plato and Aristotel, together: that is to wit, yt the one set forth of his profoūd knoweledge but lytle in manye [Page] elegant wordes, & the other much in fewe. Wherfore gentyl reader, if thou woldest gladly knowe the booke for the doctrynes sake, double thy diligēce in reading yt attentli, playeng as the good iudge wolde in matters criminall: who if he gaue halfe an eare to an eare witnes, would geue the whole to an eye witnes. For as thou coldst not but profyte much thereby, yf yt were but a meane woorke: so must thou much more profit yt beinge as it is: seyng a thing ons well don is twise done.

VALE.

The contentes of the boke.

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☞ The. 1. Chapter. ☞ The autors intent in iustificacion.

☞ The. 2. Chapter. ☞ The significations & description of the terme, iustifieng.

☞ The. 3. Chapter. ☞ Who is the mediatour & how he delyuereth vs.

☞ The. 4. Chapter. ☞ That Christ taketh away our synnes, and that so we are recōciled to god, proued by the scripture

☞ The. 5. Chapter. ☞ Christe beareth our synnes, when his iustice is made oures, which is don by faith on our side.

☞ The. 6. Chapter. ☞ That the maner of iustificacion is on our behalfe by faith.

[Page] ☞ The. 7. Chapter. ☞ These sayenges: we are iustifyed by the grace of god, or by christes merites, or by faith: be all one.

☞ The. 8. Chapter ☞ By fayth onelye are we iustified: which terme, onelye, is not of mans braine inuented.

☞ The. 9. Chapter. ☞ Iustification is taken from al maner of works, whether they be of the lawe, or of grace.

☞ The. 10. Chapter. ☞ Faith iustifieth not in yt it is a worke, but in that it trusteth to yt mercye of god through Christ.

☞ The. 11. Chapter. ☞ That no man is iustyfyed by works, whether they go before or after iustificacion, is proued by the nature of works.

☞ The. 12. Chapter. ☞ The nature of iustifycacyon [Page] argueth, that faith and not works iustifie.

☞ The. 13. Chapter. ☞ Faith is not without workes, but what place they haue in the churche, and whence they spryng in vs.

☞ The. 14. Chapter. ☞ That we doe not wel, tyl god dwell in vs to worke good works in vs, and how rightwysenes is ascribed to workes.

☞ The. 15. Chapter. ☞ How gods workes in vs are called ours, but so yt we can challenge naught for them, but for an other cause.

☞ The. 16. Chapter. ☞ The. 2. sortes of men, that the Apostles had to do with, which make them seme to varie in iustificacyon.

☞ The. 17. Chapter. ☞ The termes, rewardes or merites, [Page] examined by the scripture.

☞ The. 18. Chapter. ☞ The rule to measure good works, that thei may be good indede, and not of our good intent onelye.

☞ The. 19. Chapter. ☞ The exposition of the. 10. commaundementes, which are the lymites of our good works.

☞ The. 20. Chapter. ☞ That ye lord requyreth naught els of vs but the workes of the. x. commaundementes.

☞ The. 21. Chapter. ☞ That the foresayd proprietes of good workes are requysite indede to workes, is declared more playnlye by the scripture.

☞ The. 22. Chapter. ☞ The conclusion or peroration,

FINIS.

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A godlye and learned treatise, wherin is proued ye true iustificacion of a Christian manne to come frely of the mercy of god in Christ, without the deseruyng of man by his merites: and also how good workes oughte to bee done & what be true good works in dede. Wherunto is ioyned a cō ference betwene the law and the gospel, very profitable for al men to exercise themselues therein.

☞ Esay. xliii.

☞ I, euen I am he only, who for myne owne selfes sake doe awaye thyne offēces and forget thy synnes, so that I wyll neuer thynke vpon them.

The authors intent and purpose in thys matter of iustificacyon.
The. 1. Chapter.

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PUrposing playnly & brefely to speake of the true iustifying of a Christian mā, and aswell of vpright true good workes, as the maner and fourme therof: I mynde not to tell what disputaciōs mē haue had of the same, but what God (who cannot lye) hath vttered & spoken therof in his worde. This matter of iustificacion I thought to serue my turne: First beecause that Iohn the Apostle and Euā gelist, whom I now haue in hād doth in maner treate wholy therof. Upon whom I was perswaded to make the better declaracion, [Page] if I aforehande out of all the scripture set a short Summe of iustificacion and of good workes. Secondly, beecause that in oure fayth and religion there is nothyng, wherof we may be ignorante with greater hurte, or that with greater profit may be knowen, perceaued and vnderstand, then euen the maner of iustificacion and of good workes. For iustificacion is the surest ground and establishment of our life & wellfare.

Thirdly, because this matter (beyng els playne and euydent) is now in our dayes, thorow the many folde darke mystes▪ of contencious men, vtterly confused & cleane tossed out of order. For, cō cerning iustificacion, diuerse and sondrye men haue straunge and nyce opinions. Some saye styl, that the faythfull are iustifyed [Page] thorowe the onelye belefe in the Lorde Iesus Christ, whiche is a trueth in dede.

Other there be, that refuse & condemne thys as an erroneous opynyon, but with great arrogā cye ascribe their iustificacyon vnto mens works. Some referre iustificacion to faith and workes a lyke. And some there be, that vnto fayth ascrybe the begynnynge of iustificacion, and the finishīge or perfourmaunce thereof vnto workes. Yet haue I not recyted the myndes and opinions of all. But forasmuche as there is such contencion among the learned, the peoples consciences are therby vexed, troubled and sore tēpted.

Wherefore to establishe the Christian verite, and for an introduction into the holy and godlye gospell of Iohn: I mynde to colleete [Page] & gather together a shorte Summe of the iustificacion of a Christyan manne, and concernyng good workes. Nether will I here bring forth eny thinge at all, which I do not declare and proue wyth sensible playne testimonies of gods scripture: yea and as touchinge iustificacion and good workes, I wil collecte & conferre together nothing els, but the most euident witnesses of the scripture. So that without the order and homelie vnpainted oracion, ther shalbe nothig mine: nether wil I compte any thinge mine own but trye & proue altogether by gods word. And doutles in the most waightie maters of our Religion, we ought euen so to vse our selfes.

¶ Afore al things it shalbe nedefull, to sette forth a sure description, exposicion and significacion of this terme iustifieng.
The. 2. Chapter.

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TO iustifie, or this terme, Iustifie is in the scripture taken sondrie waies. For somtyme it signifieth to ascribe honour and right vnto god, to yelde vnto him: stowtlie & boldly to confesse, that he onelie is rightuous, but we oure selues synners and vniust. Thus is it red: And all the people and the Luke. 7. publicanes, that heard him, iustified god, and were baptised & the baptisine of Ihon.

[Page] More ouer, it signifieth asmuch, as to defende and spare himself, and to set forth himselfe for iust and ryghteous. For so the Lorde vseth it whan he rebuketh ye Pharisees, Luke. 16. saying vnto thē. Ye are they, that iustifie youreselues Luke. 16. beefore men, but god knoweth your hartes.

Notwithstanding in this our present matter, I vse thys terme (Iustifie) as the custome is in causes iudicial and belonging to the law. And so doeth it betoken asmuche, as to pronounce hym iust and righteous, that is, to discharge from punyshment, and by sentence to cleare and quite him free, whiche is accused and required to haue execucion. Againe contrary vnto thys doth the scripture now set that, whyche is called to pollute or stayne: that is, by sentence to pronounce one defiled, [Page] vngodly, vnrighteous and worthye to bee plaged, and so to geue hym ouer to be punished.

For it is red thus: If there be Deu. 25. a strife betwene men, they shall come to the law: and let ye iudges geue sentence betwene them, and iustifie the rightuous, and condemne the vngodly. What canne thys be els, but euen asmuche as to saye: Let them discharge and quite free the rightuous, & iudge the vnrightuous to be punished. For Esaye in the fift Chapter saieth Esay. 5. yet more playnlye thus: they iustifie the vngodly for rewards sake, but condemne the iust cause of the ryghteous.

Which is euen asmuch to say as: the righteous doe not they de clare to be righteous, neyther delyuer they hym from the vilanye and wrong of the vniust: but take rewardes and giftes, and leaue [Page] him to the wilfulnes of violent oppressours. Here vnto serueth it that is writte in the prouerbes of Salomon the 17. chapter: The Pro. 17. lorde hateth aswel him that iustifieth the vngodlie, as him that cōdemneth the innocēt. Item that, out of the. 12. of Matthew: Out of thy wordes thou shalt be iustified, Math. 12. and out of thy wordes thou shalte be condemned.

Of the worde Iustifie, cōmeth the worde iustificacion or iustifieng. Iustificacion. And the same is a iudicial terme in the scripture. For iustificacion is the declaracion of the iudge, who pronounceth sentence for the accused: that is, dischargeth and quyteth him free from ye accusaciō and threatned punishment. Iustificaciō therfore is nothing els, but a discharge, delyueraunce and restitucion from death to life.

[Page] Herof is rightuousnes called a discharge and pardon frō synne: And they be the rightuous, whose synnes are forgeuen, and which, beyng a quyted frō death, are become hieres of eternal life. The Apostle Paul therfore, more Iustificacion is remission & redēpcion. then in one place, doth expounde Iustificaciō, by ye name of redēpcion & remission of synnes: For ye which cause he setteth them both together, yt one maie be vnderstā ded bi āother. For in yt Acts of ye Apostles he saieth: Be it knowē vnto you therfore, ye men & brethren, Actes. 13. yt thorow this mā (namely Christ) is preached vnto you forgeuenes of synnes, and that by him all, that beleue, are iustified frō al things, frō which you could not be iustified by the lawe of Moses. And to ye Romanes he Roma. 4. saieth: euen as Dauid also descrybeth the saluacion of that man, [Page] vnto whom god imputeth righte ousnes wythout workes. Blessed Psal. 32. are they (saieth he) whose vnrighteousnesses are forgeuen, and whose synnes are couered. Blessed is that man, vnto whom the Lorde wyll not impute synne.

Behold now, how he ioyneth and knytteth iustificacion, blessedfulnes (or saluacion) and remyssyon of synnes together. So doeth Esaye also in maner wyth Esay. 53. more playne wordes in the. 53. Chapter, saying: my ryghtuous seruaunte shall with his knowledge (or with the knowledge of him) iustifie the multitude: for he shall beare away theyr synnes. For thys last: he shal beare away their sinnes: doeth in maner expound that, whych goeth beforewyth hys knowledge, or wyth the knowledge of hym, shal he iustifie and deliuer the multitude. [Page] Thus he declareth, that iustificacyon is nothyng els but remyssion of sinnes. For whan the lorde taketh away our wyckednes, he iustifieth vs.

To iustifye therefore and to beare synne away, to delyuer frō synne or to forgeue synne, is all one matter. So that we lack now no more but to say: iustyfycacion is the remission of synnes & the discharge from damnacyon, the deliuerance, I saye, and forgeuenes of synne: yea euen the receauing vp of a sinner into the grace of god, and inherytaunce of lyfe. Wherfore whan the questyon is The forme fashiō and maner of ye mediacyon and iustificacion. asked concernyng the true iustificacyon of man: vndoubtedly it is demaunded, what that maye be, for whose sake or by whō sinners are discharged frō the threatned and deserued death, or by whose meanes our synnes are forgeuen [Page] vs. Or: Wherein is the worlde reconcyled with god: And so in thes poynts consisteth the whole knowledge of our iustificacion, that whan we haue knowne the mediatour & redemer, the fourm and maner of the redempcion, ye fashion and meane also wherby the delyueraunce cōmeth vnto vs & is geuen vs: the iustificacion of a Christian mā may lykewise be vnderstande.

¶ Uvhat is to be held of ye mediator, as who he is: and the maner of iustificacion, as howe he delyuereth vs.
The. 3. Chapter.

BUt to the intēt y• no darke nor doubtfull thing remayne in [Page] eny mans mynde: I wil first declare, what is to be holden of the Mediator or intercessor, & what the maner of iustificacion is. All this wil I set forth before mens eyes, yt euery one maie vewe & se it: Namelie, y• Christ Iesus is y• same, for whose sake the father is pacified and contented: In such forte, yt he imputeth not sinne vnto vs, but cōpteth vs righruous & iust. For Christ hath take our synnes vpon him selfe, satisfied for them with his innocent death, & hath geuen vs his owne rightuousnes. Then wil I shewe, how we becōe partakers of this rightuousnes. For in this mater must speciall respect be had to these two poyntes: Namely, who is ye mediator & redemer of ye damned & how he hath delyuered thē: yt is, after what sorte we become pertakers of the redempcion and [Page] iustificacion, or how the deliuerance extendeth to our commodite and welfare. To speake of the fyrst, imagen thou nowe by thy self, that god, the righteous iudge of all, sitteth vpon hys iudycyall Throne, before whō stand al mē and before accused as vngodlye and vnfaythfull, stayned and defyled wyth al vyces, and are conuicte of the same, by meāes wherof, the sentence of condemnacion is called for and required. The men haue vtterly nothing, wherby to excuse themselues, nether is there aught els to loke for, but that they altogether shalbe caried forth and hurled awaye to damnacyon and eternall death. Neuertheles in thys greatest and final daunger, there appeareth to the most woofull mankynde, an exceadyng great hope: namelye the eternall sonne of god, who to [Page] be arbiter & mediatoure betwene god and man, and to delyuer thē from destruction, that were condemned vnto death: tooke oure fleshe vpon hym, and became very man, to the entente that he, beynge tormented and sufferynge death, might also lade our sinnes vpon hym, and wyth hys innocent death to take away our gyltines, purginge our sinnes with his bloud, and making vs heires of eternall lyfe.

Wyth thys ensample, I think it euidently inough vttered and declared, what the mediatour is and what is iustificacion. I suppose also, euery man doeth well perceaue and vnderstande, that Chryst the mediatour, and the in carnacyon wyth the crosse of the Lord Iesu, is euē the same right principall poynt and only cause, wherby we are iustified & made [Page] rightuous.

But here might an vnreasonable and vnequal hearer or reader crye against me and saie: Thou shuldst byde by thy promes, bringinge forth gods scripture, and not ymagined ensamples. For at the first thou diddest promes a pure and syncere conference of ye scriptures: but now, forgettinge thy selfe, thou holdest the symple vp with bare ensampls. Answer. I am nothing at all ashamed, to speake after the propertie of the eternall maiestie of god. Now doth yt holy scripture yet set forth such sunilitudes and figures vnto vs. For it bringeth god in as a iudge, before whose presēce ther goeth forth a consumynge fyre, Before god is no man iustified. Psal. 5. and in whose sight the giltie is not excused. Here vnto serueth it that Dauid wryteth: For thou art the god, that hath no pleasure [Page] in wickednes, nether shal eny euell dwell with the. Such, as be foolishe, shall not stand in thy sight: for thou hatest al them that worke vanitie. Thou shalt destroie them that speake lesyngs: the lorde will abhorre both the bloude thirstie and disceatfull man. This same Dauid likewise, remembryng the accusacyon and accused, sayeth moreouer: The Psa. 14. 53. lord loked down from heauen vpon the children of men, to see if there wer any, that would vnderstand, and seke after God. But they wer al gone out of the way, they altogether became abominable: there was none ye dyd good, no not one. And thys testymony of the Prophet Dauid is rehearsed againe of S. Paul in ye third chapter to the Romaynes. Roma. 3. Againe the same royal Prophete himselfe, making menciō of the [Page] iudge, the iudgement and dānacyon, sayeth thus: Entre not into Psal. 143. iudgement wyth thy seruaunt, O lord: for in thy syght shal no mā liuyng be iustified. Itē: if thou, Psal. 130. Lord, wilt be extreme to marke what is done amysse, O Lorde, who maye abyde it? Holy Iob Iob. 9. also sayeth: I knowe and am suer it is true, that a mā, compared vnto god, cannot be iustified. If he would argue with him, he might not answere him vnto one amōg a thousande.

If I would iustifie my selfe, myne owne mouth shoulde condemne me &c. Thus in my forere cited ensample, I haue broughte forth nothyng, that is straunge, or not cōsonaunt to the scripture. As concerning the mediatoure & redemer, our Lord Iesus Christ, the maner also and measure of the Mediacyon and redempcion, [Page] wherof I haue spoken somewhat afore: the scripture expresseth altogether so playnly and perfectly, yt doubtles whoso euer would denye the same, muste nedes be such an one, as hath neuer red the scripture.

But for asmuch as the ryghte sure point of our iustificacyon lyeth in this, whiche I haue proponed out of the scripture, that our Lorde Iesus Chryst, beeyng the mediatour, hath layed vpō himselfe the giltines of all suche, as were condemned, makyng satysfactyon for them wyth hys own body vpon the tree of the crosse, and washyng them awaye wyth hys bloude: namelye, in that he hath iustifid, absolued and quite discharged vs, which were damned vnto death: And in that god, receauynge vs vnto grace, hath iudged and pronounced vs iuste [Page] and rightuous for hys sake. Therfore minde I now to confirme ye same, prouing and declaryng it wyth strong, sure and euydente testimonies of holy scripture.

¶ That Christe / our mediatour, hath taken vpon hym our synnes: and that therefore god hath receaued vs into grace, is proued oute of scrypture.
The. 4. Chapter.

ESay, the chefe among the most holy witnesses, in ye liii. chapter alone geuethe vs eyght testimonyes. The first is this: he onely hath taken Esa. 53. on him oure infirmites, & borne oure paynes.

[Page] And immediatly after: whereas he yet was wounded for our offences, and smitten for oure wickednes.

This is euen asmuche, as if he said thus: we thorow our synnes deserued stripes and woundes, sicknesses and paynes: But all these hath ye lord laide vpon him, to discharge vs of those griefes.

The seconde testimonye: For the punishment of our correction was layed vpon hym, and wyth his strypes are we healed. Lo, y• punishment, that belonged vnto vs, was layed vpon hym, & with his strypes are we made whole. The third: As for vs, we al haue gone astraie like shepe, euery one hath turned his owne waye, but the lorde hath heaped together vpon hym the iniquitie of vs.

That is to saye: that Whereas [Page] no man might be saued by his own vertue, the Lorde, hauynge compassyon vpon the miserye of man, hath, of hys mere goodnes, geuen hys own sonne: that he takyng vpon hym the synnes of vs all, paying our raunsome and satisfyeng for vs, myght also make vs partakers of his rightwisnes. The fourth: He was cut of from the grounde of the liuing. Which punyshment did goe vpon hym for the transgression of my people. The Lorde was vngilty, and therfore suffred he for our sinnes whyche he toke awaye.

The fifte: Yet pleased it the lord thus to bruse hym with plages, and to smite him with infirmite: that whan he had made his soule (or lyfe) an offeryng for synne, he myght see a longe lastyng sede. The offeryng for synne, hath he here taken for the sufficient recō ciliacion [Page] and obteyning of grace for all synnes.

The sixte: for he shal beare away their synnes. Herof doubtles is it thoughte, that Iohn the Baptist toke thys hys excellente sentence: beholde the lambe of Iohn. 1. god, that beareth or taketh away the synne of the world. Assuredli out of this place of the Prophete Esay, dyd holy S. Peter speake in hys Epistle, saying: which his 1. Peter. 2. own selfe bare our synnes in his body on the tree.

The seuenth accordeth wyth the Sixte: who yet shall take or beare away the synnes of many: namely, of the whole multitude, doubtles euen of faythfull beleuers.

The eyght testimonye concludeth thys present matter: and he made ītercessiō for the misdoers. That is, he setteth hymselfe betwene [Page] god and men, in that he, taking vpon him oure synnes, satisfied ye [...]ustice of god forthe same, & hath made vs partakers of his owne rightuousnes.

The second witnesse, holie S. Paul, ye electe vessel of god, speaketh Roma. 8. very playnly: Who shal laye eny thinge to the charge of gods Chosen? It is god that iustifieth: Who is he that can condemne? It is Christ which dyed, yea rather which is risen agayn: which is also on the right hand of god, and maketh intercession for vs.

Here thou hearest, that we are iustified by the intercession and mediacion of our lorde Iesu. S. Paul saieth moreouer: For god was in Christ, and made agremēt 2. Cor. 9. betwene ye worlde & himselfe, & īputed not their synnes vnto thē.

And immediatlye after he sayeth: For he made him to be synne [Page] for vs, which knew no synne: yt we by his meanes shuld be y• rightuousnes, which before god is allowed. Doubtles euen yt we (thorow him) hauynge porcion and feloshippe in gods true rightuousnes, might altogether be reputed & compted rightuous before god. Whervnto that also agreeth wherof ye same Paul maketh mē cion with these wordes: But are Roma. 3. iustified frelie by his grace, thorow ye Redempcion yt is in Christ Iesu, whom god hath set forth to be the obteyner of mercy, thorow faith in his bloud &c. Lykewyse to ye Galathians: Christ hath delyuered vs frō ye curse of the law, Gal. 3. in asmuche as he becāe a curse for vs, that the blessinge of Abrahā might come among the Gentiles in Christ Iesu.

Now let the thirde witnesse come forth, euen Ihon, the sonne of thonder, and dearlie beloued [Page] disciple of the Lord, who in hys Epistle sayeth wyth expresse wordes after thys maner: & the bloud of Iesus Christ his sonne Iohn. 1. clenseth vs from all sinne. And afterwarde he saieth: and if any mā Iohn. 2, synne, we haue an aduocate with god, euen Iesus Chryst the righteous, and he it is, that obteineth grace for our sines: not for oure onely, but also for the synnes of the whole worlde.

If all trueth nowe shal stand in the mouth of two or three, then wil no man (I trust) from hence forth denye, that Iesus Chryste is our righteousnes, that we are iustified by the bloud of Iesus Chryste, that the death of ye lorde Iesus Chryst is it, by meanes whereof synners are delyuered from death, that our synnes are pardoned and forgeuen vs for Chrysts sake, and that in him we [Page] are reconcyled with God the father: who for the ryghtuousnesse sake of his anoynted, whyche he hath geuen vs, doeth compte vs ryghtuous, beyng of oure selues voyde of all ryghtuousnes.

Vnto these very playne testymonyes, commeth thys also, that descended from the excellent glory out of heauen, euen the sētence of god vpon the Lorde Iesus, whan he went vp from the Baptyme, wyth these wordes: Thys Math. 3. is my deare sonne, in whom I delyte, and in whom I am pacyfyed.

And Paule to the Colossyans sayeth: for it pleased the father, yt Colos. 1. in hym shoulde dwell al fulnes, and by hym to reconcyle al thīgs vnto himselfe, and to set at peace by hym, thorow the bloud of his crosse, both thynges in heauen, and thynges in earth &c. To this [Page] [...] [Page] [...] [Page] agreeth also that, which he saith to the Ephesians with these wordes: He (namely the father of oure lorde Iesu Christ) ordeyned Ephe. 1. vs before, thorow Iesus Christ, to be heires vnto himselfe, acordinge to the good pleasure of his will, to the praise of the glory of his grace, wherwith he hath made vs accepted thorow the beloued: By whom we haue redempcion thorow his bloud, euen the forgyuenes of synnes, acording to the riches of his grace &c.

Out of al this I conclude, that a Christian man is iustified thorow Christ, and reconcyled with god the father: euen by him; who with his bloud hath clensed vs from synne, delyuered vs from ye power of the deuel & of darknes, restored vs vnto life with his owne death, and made vs heires with him in eternall life.

[Page] And for al this now, yet doth not the scripture speake against itself sayīg: A Christian man is iustified by ye grace of god: for Christ the anoynted of the lorde is the free gifte of god, and the fulnesse of all grace, for asmuche as Ihon saieth: We al, takynge out of the fulnes of Christ, haue receaued Iohn. 1. grace for grace. For the lawe was geuen by Moses, but grace and trueth commeth by Iesus Christ, who is full of grace and veritie.

Christ beareth our synnes, and by his stripes we are healed, when his iustice is made ours: which is done by fayth on our side.
The. 5. Chapter.

[Page] THis hitherto haue I spoken in generall, concernīg the maner of iustificaciō: that is, howe and after [...] what sort the sentence of damnacyon, geuen of god vpō al mankynd, is hyndered: how thei, that were condemned, be delyuered, Howe we be made partakers of the rightuousnes of Chryst. and reconcyled agayne with god thorowe Chryste.

But yet haue I spoken nothīg of the lawe, howe the righteousnes of Chryst is become oures, or how we be partakers of this redempcyon.

For there be many, whych, vnderstanding Chryste to be a medyatour, doe not yet beleue, that he is also their mediatoure with god the father. And so the strēgth and vertue of the Mediacyon doeth not profyte them. Hereby maye we perceaue, that the maner of iustyficacyon is not fullie [Page] fynished and perfourmed, whā we haue gottē onelie some knowlege of the mediator and intercessor, vnlesse we also knowe, & be suere thorow faith, that Christ is our mediator, yea in euery poynt ours all together, & yt therfore al his giftes & goodes ar our owne.

Therfore hereafter haue I noted specially, how the Reconciliacion and iustificaciō, wrought by Iesus Christ, is become ours: And what it is, yt maketh vs partakers of the redempcion or rightuousnes of Christ: so that now the Lorde Iesus hath not onelie suffred death, but dyed euen for vs, washed awai our sinnes with his bloud, iustified vs and made vs rightuous: Yea so hath he iustified vs, that we now, beyng absolued from our sinnes, and delyuered from damnacion, are assuredlie become inheritours of al [Page] the goodes of Christ, namelie of true rightuousnes and eternall life. Her I speake openly, playnlie and symplie: We are become partakers of Christ by ōly faith, that is, by trust and belefe on ye By faith are we iustified not by bare knowledge but by sted fast belefe in Christe. lorde Iesus Christ. And euen therfore is it, that the prophetes and Apostles haue sayde so euidently, that men are iustified by faith: Item that Christ iustifieth thorow faith. For such saienges expresse this meanynge and vnderstandyng: namely, that Christ geueth vnto vs his owne rightuousnes: that is, he forgeueth vs oure synnes, he delyuereth vs frō damnacion, and maketh vs partakers of eternall life: Not for eny worke or deseruyng of vs but of his owne pure grace & merite thorow faith: In whō we holde & beleue vs to be accepted, not for ours;elfes or for our owne works, [Page] but for Christes sake. Whom the father of al grace and mercy hath geuen vs for a pledge and assuraūce, yt we shal lyue in his name.

That the maner of reconciliacion through christe is on oure syde by faith.
The 6. Chapter.

IT is not my desyre to be credited herin, vnlesse I defende with very playne and euident scriptures yt, which I haue taken in hand. Now haue I sayed, that Christ iustifieth vs by faith: that is, thorow stedfast belefe is the rightuousnes of Christ geuen vnto vs. This dyd the prophet Esaye establishe before wt Esa. 53. sensible wordes, sayēge: my rightuous [Page] seruaunt (namely Christ ye lorde) shal with his knowlege, or with the knowlege of him, iustifie the multitude. Beholde how he saieth, my rightuous seruaunt shal iustifie the multitude, church or congregacion, and that thorow ye knowlege of him. Now is it certayne and sure, that the knowlege of him signifieth the knowlege of Christ: euen ye science, no doubte, wherby true faith knoweth him, cōfesseth him, and poynteth vnto him. This is therfore the prophet Esays doctryne, or rather gods: that Christ thorow faith iustifieth those that bee his. After Esaye doth the prophet Abacuc Abac. 2. speake, sayīge: The iust and rightuous shal lyue in his faith and beleffe. Which sentence holie S. Paul Tim. 1. Gala. 3. Hebr. 10 vsed not onelye one tyme, to proue by this testimonye, as with it which is most euident, ye [Page] all beleuers are iustified & made lyuing by faith. S. Ihon also, speaking of the lord in his gospel, Iohn. 1. sayeth thus: He came among his owne, & his owne receaued him not. But as many as receaued him, to them gaue he power to be the sonnes of god, euen them that beleued on his name. Loe now, what could more sensibly haue bene spoke? As many, as receaue Christ, are gods children: but thei that beleue, receaue Christ: therfore thorow beliefe become we vndoubtedlie the children of god, iust and rightuous, blessed and saued. And in the gospell of Ihō saieth our lord Iesus Christ himselfe: Verely, verelie I saie Iohn. 5. vnto you: He, that heareth my word, and beleueth on him that sent me, hath euerlasting life, and shal not come in to damnaciō, but is escaped from death vnto life. [Page] And agayne: This is the will of him which sent me, that who soeuer Iohn. 6. seyth the sonne, and beleueth on him, haue euerlasting life, and I wil raise him vp at the last dai. Herof commeth it also, that this Apostle in his epistle saieth very euidētly: yf we receaue the witnes of men, the witnesse of god 1. Iohn. 5. is greater. For this is ye witnesse of god, whiche he hath testified of his sonne: Who so beleueth on the sonne of god, hath gods witnesse in him. But who so beleueth not, hath made him a lyar, because he hath not beleued the witnes, which god hath testified in his sonne. And this is ye testimonye, that god hath geuen vs eternal life, and this life is in his sonne.

Whoso hath the sonne of god, hath life: He that hath not ye sōne of god, hath not life.

[Page] Here we se clearlie, yt the sonne of god is had and possessed thorow faith: and in the sonne assuredlye rightuousnesse, all good things and eternal life. Therfore must it nedes be true, that we are iustified by faith. Now saieth ye Apostel Paul also very distinctlie: The rightuousnes of god is declared without the lawe, for asmuch Roma. 3. as it is allowed by ye testimonie of ye lawe & of ye prophets. The rightuousnes of God commeth by the faith of Iesus Christ vnto al and vpō al them, yt beleue. And in the tenth chapter: Christe Roma. 10. is ye end, or fulfilling, of ye lawe to iustifie al yt beleue. Finally while Paul & Silas laye at Philippis in prison for Christes name sake, and the keper of the prison asked: Acte. 16. good syrs, what must I do to be saued? Thei answered him: Beleue in the Lord Iesus Christ, [Page] so shalt both yu and thy housholde be saued. By this now I suppose it euidentlie ynough proued, that we be iustified by faith: Namely that vnto vs thorow faith is geuē rightuousnes, with the merites of Christ.

Thes sayings: we are iustified by the grace of god, or by Christs merites, or by fayth, varie not.
The. 7. Chapter.

NEther can I thynke, that eny man, which is but a litle exercised in holie scripture, wil stomble or be offended at such kynd and maner of speche: We are iustified thorow the grace of god, or [Page] horow the merites of Christ, we are iustified by faith on the lorde Iesus: as though thei eny where dyd not agree, or ascrybed Iustificacion to vnlike thinges. For thei are all one in effecte, ascrybing iustificacion to the onelie mercie of god, to whom onelye the prophetes and Apostles directed all their vnderstandinge & meditacion. These, as oft as thei loked behind thē to the fountaine and well spring of iustificacion, saide, that men are iustified thorow the grace of god. But whan thei had pondered & considered the mercy pledge, & him, by whō we are iustified, thei sayd: We ar made rightuous by Christ. And whan thei called to remembraūce it, wherby we become partakers of grace and of Christ, thei saide, that we are iustified by faith.

Nether were thei for all this [Page] careful, that their sayenges shuld not agree together and serue the mater: As some curious bodies Sharpe disputacions of this mater. do sharplie dispute: Namelie, whether faith be rightuousnes, or an instrument and meane to becōe partakers of rightuousnes: whether it be an instrument to receaue, or a thing where thorow rightuousnes is poured in as thorow a tonnell: Or whether it be the rightuousnes itselfe &c. After this sorte is mans vnderstanding occupied, but what auayleth it vnto true godlines? The holie Apostles, who alwaie studied simplicitie with playnesse, they distinctly expresse and declare, that god, the grace of god, Christ and faith iustifieth. Itē that by grace, by christ and by faith we ar iustified. Which symplicitie I, myndinge to folowe, leaue such subtile curiositie vnto others.

By faith onely are we iustified, which terme, onely, is not of mans braine inuented.
The 8. Chapter.

[Page]

ANd where as I haue allready added there vnto: We are iustified onelie by faith for Christes sake, & not for our workes: the sāe haue I not lēt of myne own, but taken it out of the holie scripture. For the sonne of god, Iesus Christ, saieth in the gospell: Excepte ye eate the flesh of ye sonne Iohn. 6. of man and drinke his bloude, ye haue no life in you. Lo, the ōly eating of the flesh, and drinking of the bloude of Christ, maketh vs lyuinge: nether is there eny [Page] thingels in ye whole world, that geueth life. Now what it is to eate the flesh of Christ, he declareth immediatlie in ye same chap. sayeng: Verelie verely I saie vnto you: Who so beleueth on me, hath euerlasting life. Item: He, that cōmeth vnto me, shal not hō ger: And he that beleueth on me, shal neuer be a thirst. Here shuld he haue saide: He, that drynketh me, shal neuer thirste: but in the place of this word, drinke, he hath set, beleue. Therfore to eate and drynke here, is nothing els but to beleue. So then yf we beleue not that the sonne of god was gyuen for vs vnto death, we can neuer lyue: Ergo faith it is that maketh lyuinge. With this euangelist agreeth Paul also, saiēg: we know Gala. 2. that a man is not iustified by the dedes of the lawe, but by ye faith of Iesus Christ, And we haue [Page] beleued on Iesus Christ, yt we might be iustified by the fayth of Christ, and not by the workes of the lawe. For in that he saieth: A man can not be iustified but by the faith of Christ, what geueth he with this sayenge els to vnderstand, but that a man must be iustified by the onelie faith of Christ or in Christ? For in Gene. Gene. 43. Ioseph saide vnto his brethren: loke that ye se not my face, except your yōgest brother be with you. And in the boke of Numerus, the Num. 11. people complayned, whyninge against god, and saienge: Oure eyes se nothing but this Manna. And in the same boke saieth Balaam: Nume. 23. Must not I kepe that and speake it, which the lord hath put in my mouth? In Deuteronomy Deut. 10. saieth Moses also: And now Israel, what doth ye lorde thy god requyre of the, but to feare the [Page] lord thy god, and to walke in all his waies: And Paul himselfe to the Romaynes vseth ye same maner of speche whan he saieth: ther is no power but of god. Item in Roma. 13. ye first epistle to the Corinthiās: Euen so knoweth no mā what is in god, but the sprite of god. And 1. Cor. 2. againe: I shewed not my selfe forth amonge you, that I knewe eny thing, saue only Iesus christ, that was crucified.

These, and such like sentences innumerable in the scripture, signifie nothing els, then yf thou shuldest saie: This onelie poynte shal open you the entraunce vnto me agayne, yf ye bring your yongeste brother with you: Oure eyes see but onlie Manna, and nothing els: Onelie that, which ye lorde committeth vnto me, maie I doe and speake: This onelie requyreth the lorde of the, yt thou [Page] loue him: All power is onely of god: Onelie gods sprite knoweth the thinges that are in god: I haue compted my selfe to knowe onely Christ, that was crucified.

Seynge thē it is thus vndoubtedlie, and no man can denye it to be most euidently spoken also of Christ and Paul, namely, that no man is made lyuing, iust or rightuous but by faith: It is much to be wōdred, that certayne famous men, which will be reputed to be syngularly lerned, braule & chyde so vehemētlie against vs, for that we saie, we are iustified onelye by faith.

For Christ and Paul haue spoken so afore. Why goe thei not to rebuke thē, yf thei thinke them to haue failed therein? We speake but as we haue learned out of thē: the sense & meaning of oure doctrine we finde in them.

[Page] For very childish is it, yt thei obiecte: Namely, that this word, onelie or alone, is not added of them. For this is euen one thing, as yf a scholar wolde thinke the scholmaster had not geuen him leue to go forth, whan he had asked him: Syr geue ye me leue to go? And he made him answere, I geue: And dyd not expreslie saie after the cōmen maner: Yea. For either of both the saiēges geueth one vnderstāding. Euen so, whā thou saiest: we knowe that no mā is iustified but by faith: Or, we knowe that a mā is iustified onelie by faith: The saienges are all one, & meane one thing. And whā it is saied, that a man is iustified by faith not by workes, is it not euen asmuch, as to geue euident testimonye, that a mā is iustified onelie by faith? The Apostle saieth: they are made rightuous Roma. 3. [Page] frelie (or for naught) by his grace But howe can eny thinge be don frelie or for naught, that is done for rewarde or worker Doubtles yf we be iustified frelie thorow the grace of Christ, then is it not done by workes. For in the xi. chapter also saieth this Apostle: Yf it be of grace, thē is it not now of workes: for els grace then is nomore grace. but yf it be of workes, then is it now no grace: for els were deseruing then nomore deseruyng. Therfore in the most assured trueth we knowledge, & be stedfastly persuaded, that a Christian man is iustified by the helpe and mynistracion of onelie faith. Faith standeth or leaueth vpon the grace of god, and not vpon mans strength. But vnto god it ascribeth altogether, as I wil shortlie declare hereafter at large.

¶ Iustificacion is taken not onelie from workes of the law, but also from all maner of workes, as frō faith in yt it is a work.
The. 9. Chapter.

[Page]

IN ye fore recyted cap. cōcludth the holy Apostle the whole mater of iustificacion, thus: We holde therfore, that a mā is iustified Roma. 3. by faith without the workes of ye lawe. And in ye fourth chapt. he declareth euidently, that rightuousnes is imputed vnto vs by faith, not by workes (meanynge not onlie the workes of the lawe, but all maner of workes) acordinge as he saieth also to the Ephesians: By grace are ye saued thorow faith, & that not of youre Ephe. 2. [Page] selues. It is the gift of god, and commeth not of workes, least eny man shulde boast himselfe. For we are his workmanship, created in Christ Iesu vnto good works, which god ordeyned, yt we shulde walke in them.

By grace (saieth he) are ye preserued or saued (assuredly iustified) thorow faith. For faith apprehendeth & laieth sure holde vpon grace. And to the intēt that no body here shuld ascribe aught to the strength of man, he addeth: And that not of youre selues. For nether grace nor faith commeth of you. What then? vpō yt he addeth immediatly: It is the gift of god (vndoubtedly that we are iustified, and also that we beleue) Yea he setteth yet one thing to it: Not of works, lest eny man shulde boast himselfe. [Page] For in the prophet Ieremy also the lorde will not, that eny man Iere. 9. Esa. 65. glory or reioyse, saue onelie in his mercy. Yet ther folowth a cause: We ar his woorkemanship &c. Why wold erth & claye then lifte vp it selfe against the potter, of whom he hath, what he is & hath? And so this place doth euidently ascribe iustificacion vnto faith, & taketh it from workes.

¶ Faith iustifieth not in yt it is a worke, but in that it trusteth to the mercie of god thorow Christe.
The 10. Chapter

ALl this shalbe yet more playn, and more perfectly vnderstand and known, whan I shall shewe, that [Page] this iustifieng faith holdeth and beleueth, yt we are accepted vnto the lord, not for our selues, or for our own works, but for Christes sake: That is, faith trusteth not vnto workes or deseruinges, but to the promes of god, and to the merites of Christ our lord. Therfore whan Paul saieth to the Romaines, Roma. 3. that Christ our lord is of god set forth vnto the world, to be ye mercy seate or reconcyler thorow faith in his bloud: he teacheth and declareth euidently, yt faith trusteth vnto ye bloud, that is vnto the death, merites and redempcion of Iesus Christ. And treating largelie and perfectly of this mater in the fourth chapter, he wryteth thus: Neuertheles it is not written onelie for him (namelie Abraham) that it was rekened vnto him for righteousnes, But also for vs, to whō it shalbe [Page] so cōpted, yf we likewise beleue on him, that raised vp Iesus our lorde from the dead: which was delyuered vp for oure synnes, & raised againe for our iustificaciō.

With these wordes he sheweth vs two thinges: The one, that faith is compted vnto vs for rightuousnes: The other, that ye same faith leaneth and trusteth vpon the lorde Iesus Christ, who dyed for vs and was raised vp agayne. That is, faithfull beleuers cōpte themselues rightuous and iustified, because thei vnderstand by faith, that Christ dyed for them, to take a waie their synnes: And that he was afterward raised vp agayne, to make them lyuinge, for whom he had payed the rawnsome, and reconcyled them.

And in the tenth chapter of Roma. 10. this epistle, whan Paul holdeth and compareth the rightuousnes [Page] of the lawe and the rightuousnes of faith together, the one against the other, he declareth playnlie, that the rightuousnes of the lawe trusteth vnto workes, but ye rightuousnes of faith trusteth vnto Christ. For faith saieth thus: The worde is nere vnto the, euen in thy mouth and in thine hart. Then addeth he therto: This is ye word of faith which we preach, namelye: yf thou confesse Iesus with thy mouth, that he is the lorde, and beleuest in thine hart, that god raised him vp from the deed, thou shalt be saued. For to beleue with the hart, iustifieth: and to cōfesse with the mouth, saueth. For ye scripture saieth. Who soeuer beleueth on him, shall not Esai. 28. be confunded. Therfore is it no maruaill, that this Apostle, wryting Philip. 3. to ye Philippiās, reputeth al [Page] thinges but losse, for the excellē cy of y• knowlege of Iesus Christ, and iudgeth them but vyle: desyringe to wynne Christ, and to be foūd in him, not to haue his owne rightuousnesse of the lawe, but rather that rightuousnes, which commeth by the faith of Iesus Christ. Which thīges afterwarde immediatlye he setteth in ye true knowledge of Christes death and resurrection.

Here vnto (I suppose) serueth specially the very playne argumente of this Apostle, whan he saieth: Yf the inheritaunce shuld Gala. 3. come by the lawe, thē were it not geuen by promes: But god gaue it frelie vnto Abrahā by promes. The worde of promes is this: In thy sede &c. For the saluacion setteth he vpon one onelie, and not in many. Now yf the inheritaūce and blessinge were set in many, [Page] then shuld it be geuē for ye workes sake: But we all are blessed and saued in one, and by one. For as Roma. 5. the curse, by the synne of one, reached ouer all men vnto condemnacion: Euen so, by the rightuousnes of one, reacheth the gifte or blessing vpon al men to ye iustificacion of life. For asmuch now as the blessing, rightuousnes and redempcion, is in the worde of trueth ascribed onlie vnto christ, and seeinge our faith is directed straight vpon him: euery faithful beleuer doth well vnderstande, ye he is accepted vnto god thorow Christ, not for his own self or for his workes sake. For god dyd chose and ordeyne vs before, because he wolde accepte vs for his Ephe. 1. owne children thorow Ihesus Christ in him selfe, acording to ye good pleasure of him selfe, to the praise of the [...] of his grace: [Page] wherby he hath accepted vs in ye beloued, in whom we haue redēpcion thorow his bloud: namely ye forgeuenes of synnes, oute of the riches of his grace, which he hath poured vpon vs. Herevnto also belongeth it, that the Apostle saieth: fayth commeth by hearynge Rom. 10. and hearyng cōmeth by the word of god.

For immediatlye therevpon, doth the holy Apostle Paul adde out of the Psalme: Verelye their Psal. 19. sounde went out into all landes, and their wordes vnto the endes of the world. With all these most stronge testimonies of the scrypture, I haue vndoutedly gotten the iustifying faith, confidence & trust: that we are reconciled and accepted vnto god, not by means of our selues or our own workes, either of the law [...] of grace, but for Christ and [...] merites sake. [Page] For faith standing fast, trusteth and leaneth vpon ye true promes of god, euen vpon the lord christ, and not vpon any of our workes. Therfore is iustificaciō referred vnto faith, because that what soeuer belongeth to saluacion and rightuousnes, faith ascribeth it al to ye grace of god in Christe. And thus by the nature of iustifyinge faith, I haue shewed, that onely fayth iustifieth: now will I also declare out of the nature or propertie of mens workes, that they doe not iustifie.

That no man is iustified by works, is proued by the nature of works, whether thei bee before or after iustificacion.
The. 11. Chapter.

[Page] WHat the workes of mans nature be (namelie ye workes that are done by such, as are not yet regenerate) the lord him selfe in the gospell declareth, & saieth: That, whiche is borne of flesh, is flesh. Paul also, Iohn. 1. speaking of the flesh, saith: To be fleshlie mynded (or the mynde Roma. 8. and wil of the fleshe) is death, & enemitie against god: for it, nāelie the fleshe, and ye inclinacion of the fleshe, is not obedient to ye lawe of god, nether can be. For Ephe. 2. Deu. 27. Gala. 3. we all by nature are children of wrath. Now is euery one cursed, that abydeth not in all thinges, which are writtē in the boke of the lawe. So farre therfore, ar oure owne naturall woorkes frō iustifieng eny man, that they rather condemne.

Moreouer of the workes of the lawe hath Paul the electe vessell [Page] spokē thus: we know that whatsoeuer the law saieth, it saieth it vnto Roma. 2. such as are vnder ye lawe: that al mouthes maye be stopte, and that al the wholle world maie be detter vnto god, because that by the dedes of the lawe no fleshe is iustified in his sight. He saieth also els where: I refuse not the grace of god. For yf rightuousnes Gala. 2. come by the lawe, then dyed Christ in vayne. And yet more playnlie: Yf there had bene mynistred Gala. 3. a law, which coulde haue geuen life, then no doubte rightuousnes shuld come by the lawe. But the scripture hath shut vp all vnder synne, that by faith in Iesus Christ the promes might be geuen to those, that beleue.

Now come we to the workes Workes of fayth and grace. of faith or of grace, which be called good works, & works of rightuousnes. These (saie thei) these [Page] iustifie. Answere. Yf thei be good workes, & workes of rightuousnes, then must thei nedes be wrought by good and rightuous people. Wherout it foloweth that the workes go after rightuousnes, and not before iustificacion: for thei are done by those, that be rightuous or iustified. Whefore yf thei first folowe after, then make thei no mā rightuous: but faith it is that iustifieth. And such, as be rightuous thēselues, do worke rightuousnes or yt works of rightuousnes. For it is written: The rightuous shal liue Abac. 2. Rom. 1. Hebr. 10 a. 3. by his faith. And agayne: who so applyeth himselfe vnto rightuousnes, the same is rightuous & iust. Thus is faith the groūd and iust occasiō of vertue, & goeth before the workes of rightuousnes, of faith and of grace, nether is it first made out of workes.

[Page] Yf thou be not satisfied here The vngodly and ipocrites. with, thē let vs set this cōsideracion before vs not after ye things, but after the personnes: Thus: Thei, that work or do the dedes, be either vngodly wicked people & ypocrytes, or els thei be godly, rightuous and holie frendes of god. No man (by the grace of god) will ascribe iustificacion to the workes of the vngodly and ypocrites, for asmuch as it is written: The lorde hateth the sacrifices Pro. 15. 21, of the vngodly. And agayne: The ypocryts hope shall Iob. 8. come to naught, his confidence shalbe destroyed, & his trust shal be a spyders webbe, he shal leane vpō his house, but it shal not stād & he shall hold him fast by it, but yet shal it not endure. And before him (namelye beefore GOD) maie no ypocryte stand. As for ye [Page] godlie (of whom it is written: Ye are whashē, ye are sanctified, ye 1. Cor. 6. are iustified by the name of the lorde Iesus, and by the sprete of god) thei ascrybe their vertue & rightuousnes vnto god and vnto The holy & regenerate gods sprete, by whom thei knowe thei are sanctified, and that they now maie do and perfourme holie and good workes. And also thei fele in their sanctified flesh, namelie in themselues, there remayneth & worketh, thorow out their whole life, so greate weaknes and feblenes, that thei dare not ascrybe eny iustificacion not vnto the workes, that ar done by faith in holynesse. Herof might I bring forth many recordes. Yet will I alledge onelie two. First thē let Iob, the most faithful seruaunt of god, come forth: For him Iob. 1. hath the godlie sentence cōmended and praised vnto vs, that he [Page] was a perfecte & iust man, such one as feared god, and eschued euil and that there was none lyke him vpon erth. And yet the same man, being with so excellent a titell of rightuousnes commended vnto vs, doth saie: If I wil iustifie myselfe, myne owne mouth Iob. 9. shal condemne me. Yf I will put forth myselfe for a perfecte mā, he shal proue me a wicked doer. And agayn: Yf I haue done wickedly, Iob. 10. wo vnto me. And though I haue dōe rightuouslie, yet dare I not lifte vp my head. Therfore is it certayne, that this most holy and iust man dyd ascribe nothing to the frutes of his owne rightuousnes, but trusted onely vpon ye mercy of god. Now let the other witnes come forth, euen Paul ye Apostel, who saieth with sensible wordes: I delyte in the lawe of god after the inwarde man: But Roma. 7. [Page] in my membre I se another law, which rebellein against the law of my mynde and subdueth me to the lawe of synne, which is in my membres. The holie Apostle speaking of himselfe, and of all such as be regenerate, testifieth, that in them abyde stil yt remnauntes of the fleshe: by the nature, power and force wherof, it cōmeth to pas thorow out the wholle life of man, that thei also do the thing which they thēselues wolde not: And therfore are thei neuer able to attayne and come to true perfectnes, so long as thei lyue vpon erth and in this flesh.

For asmuch then as it is so, euery man seith wel, that iustificacion is not to be imputed vnto the workes of faith or of such as be regenerate, consydering that it must be athinge most pure and thorowly perfecte, wherby god [Page] is pacified and pleased with vs. Yea the scripture geueth euident witnesse, that euē Abraham, the Abraham. father of all faithfull beleuers, was not iustified by the workes of faith. Herof then maie we be bolde to conclude, that we also by no workes of faith are iustified. For thus Paul argueth: yf Abrahā were iustified by workes, thē Roma. 4. hath he wherof to reioyce, but not with god. But what saieth ye scripture: Abraham beleued god, and it was compted vnto him for rightuousnes. To him that goeth aboute with workes, is the rewarde not rekened of grace, but of duetie. To him that goeth not aboute with workes, but beleueth on him that iustifieth ye vngodly, is his faith cōpted for rightuousnes. Where as we now by the ensāple of Abrahā do cōclude, yt we must be iustified in such like pure [Page] maner as he was, we speke it not of our owne ymaginaciō, but out of the wordes of S. Paul, that saieth: Neuertheles it is not written Roma, 4, onelie for him, that it was rekened vnto him for righteousnes, but also for vs: to whom it shalbe so compted, yf we likewise beleue on him, that raised vp Iesus oure lorde from the deed.

¶ The nature of iustification argueth, that faith & not workes iustifie.
The. 12. Chapter.

NOw like as out of the nature & propertie of faith and workes I haue shewed, that faith, and not works, doth iustifie: So [Page] wil I now declare and proue the same by ye nature of iustificacion. The right propertie, natural vertue and power of iustificaciō, is to pacifie, to stil and quiete the cō science, which heretofore, by the remembring and considering of synne and damnacion, was vexed and troubled. For Paul saieth: Because therfore that we be iustified & made rightuous by faith, we haue peace with god thorow Roma. 5. oure lorde Iesus Christ. As for mens workes, thei are neuer able so to comforte and pacifie an vnquyete conscience. For who hath at eny tyme persuaded himselfe, yt he with his owne workes hath satisfied the lawe of god, and is therfore absolued, discharged of his synnes, delyuered from damnacion, and become rightuous & vndefyled? Specially seyēg that Salomō, the wisest among al mē, Pro. 20. [Page] hath saide: Who can saie: My herte is cleane, I am innocent frō synne? Wherfore yf oure workes quiete not the conscience, then do not thei in eny wise iustifie a mā. But faith iustifieth and perfectly stilleth the conscience. And therfore it iustifieth. For the lord hath saide in the gospell: Who so euer drynketh of this water (wherby Iohn, 4, vndoubtedly he dyd meane outward thinges, and al mans help) shal thyrst againe: But who soeuer drynketh of the water that I geue him, shall neuer be more a thyrst: but the water, that I shal geue him, shalbe in him a well of water springing vp in to euerlasting life. And againe: I am ye bred of life. He that cōmeth to me, shal not honger: And he that beleueth Iohn. 6. on me, shal neuer thyrst.

Here thou seist, yt faith, which preasseth on forth directly vpon ye lorde Iesus, doth satisfie vs. For [Page] faith vnderstādeth, yt Christ him selfe is the right fulnes & plentiful sufficiēcie of heauēly goods, and that euen he gaue himselfe whollye for vs, and in all thinges became our owne: so yt now from hence forth an oppressed & afflicted cōscience maie rest vpon himfor in christ the sonne of god, full of grace & trueth, there is nether blemishe nor weaknesse. But in works, yea of most holie mē, ther is alwaie found feblenes and imperfection. And yf we wold now beholde the propertie & nature of him, before whose iudgmēt seate we shal stande, we shulde playnly fynd, yt we are iustified by ye mynistraciō & help of faith, & not of Holy men do not glory in works but in the mercy of ye Lorde. workes. For vndoubtedly ye highest & most rightuous of al hath respect ōly to such as are hūble of contrite hertes, & those assuredlie he iustifieth. But such as are proud & glorie ī their own merits [Page] those he condemneth, and turneth himself from thē. Here vnto serueth ye parable or symilitude out of the gospel, concernyng the two that wente vp together in to the Luke. 18. temple to praie: Of whō the one boasted of his good workes, told what thei were, trusted vnto thē & set out himself for a rightuous and good man. As for the other, he trusted in the onelye mercy of god, & nothing at all in his owne merites, but cryed: O god, be mercyfull vnto me synner. This man wente downe, out of the temple, iustified: but yt other, being wrapt and snared in synne, failed of his hope. Therfore in the prophet Ieremye hath the lorde geuen vs a right good counsail, & saide: Let Ieremi. 9. not ye wise man reioyce in his wisdome, nether the strong man in his strength, nor the riche man in his riches: but who so wilreioice, [Page] let him reioyce in this, that he vnderstandeth & knoweth me. For I am the lorde yt do mercy, equitie and rightuousnes vpon earth. This counsaill dyd the godlie Apostle Paul folowe, saieng: God forbyd that I shulde reioyce, saue Gala. 6. onelye in the crosse of our lorde Iesus Christ, wherby the world is crucified vnto me, and I vnto the world: For in the gospell also the lorde said: whan ye haue done Luke. 17. all that is commaunded you, saie: we are vnprofitable seruauntes, we haue not done that we ought to do. Therfore the godlie praise yt grace of god, not bragginge of their owne merites, nether trusting eny thing at all vnto them, The righte ousnes of fayth and workes agree not to gether. but comforte them selues in the mercie of god.

Finally, yf we now compare both the rightuousnesse (namelie of faith and of workes) the one [Page] against the other, we maie easely perceaue that these beynge most vnlike maie not stand together. For as concernyng the rightuousnes of workes, the holie Apostle Paul hath spoken: Thorow the Roma. 3. Gala. 2. workes of the lawe shall no fleshe be iustified before god. But of ye rightuousnes of faith he saieth thus: Al thei are iustified that beleue. And in another place he saieth: The rightuousnes of faith is Roma. 4. imputed of grace or fauour: but ye rightuousnes of works is not imputed of grace or fauour, but of dewti. And againe he saieth: Israel, which folowed ye law of rightuousnes, coulde not attayne to ye Rom. 9. law of rightuousnes: But ye Heithen which folowed not rightuousnes, haue ouertakē rightuousnes, euen the rightuousnes which cōmeth of faith. And immediatly geueth he a reason of the fyrst [Page] pointe, and addeth therto: Wherefore? Euen because thei sought it not by faith, but as by the workes of the lawe: for thei stombled at the stombling stone. Therfore remayneth it stil true and certayne, that the one rightuousnes ouerthroweth the other: And therfore we that teach, a manne to be iustified by faith in the lorde Iesus, & not by workes, do not peruerte ye Christian faith, as our aduersaries shamfully belye vs: But thei rather do ouerthrowe it, that by all meanes and waies mynishe ye honour of ye faith in Christ: mainteinyng, that the churche or congregacion of the faithfull ar, by the workes & merites of men, absolued from synne, delyuered from damnacion, and obteyne the inheritaūce of eternall life.

Faith is not without works, and what place works haue in the church, and whence they spring in vs
The. 13. Chapter

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WIth this disputation and talke, concernyng Christ, the lorde, who iustifieth vs by faith, not by works: Or concernynge faith, that iustifieth without workes: Many wt out all doubte wil be sore offended, thinking that I set nothing by good workes, and that I leaue them no place of honour in the church. For thei sai: if good works helpe not a man to obtayne rightuousnes, then are thei nothing worth, nether necessary in the church: And therfore is it in vayn [Page] that good workes are so oft and many tymes menci [...]d of in holie scripture: The [...]stles also of the lorde, & the holy prophetes lose but their labour, in requiring vs to exercise and declare oure faith, praisyng god our father in heauen, with good workes. Why is the holy Apostle Iames so ernest Iacob. 2. to teach, that a man is iustified by workes, and not by faith onely? Yf faith onelye be sufficient to obteyne saluacion, what els remayneth for vs to do, but euen to eat and drynke, and then to saie vnto god the iudge: I haue beleued thy gospel, therfore saue thy seruaunt? Thus is banished all vertue, good lyfe, and Godlynes, And thus men exercise and applie them selues nomore to innocēcie of life and good maners. Answere

Thei that after this sorte take the mater so euell and cōplayne, [Page] vnderstād nether the strength of faith, nor [...]e true order of good workes. A [...] as for vs, we do not hold, that faith is without good workes, whā we saie after the Apostle: that faith iustifieth with out good workes. But we knowlege and confesse, that faith iustifieth with his owne strength, not with ye helpe & additiō of works. For Christ is mightie ynough of himselfe and of his owne power to iustifie the faithfull beleuers, nether nedeth he enye supplie or filling vp of our workes. Faith also is not without good workes, nether are Christian mēs works therfore in vaine or vnprofitable, because thei do not iustifie. For thei haue neuertheles a very honourable place and rowme in the holie church. And whā it is sayde in ye scripture (as it is oft) yt they iustifie, it is so spokē of them for [Page] speciall causes. Which thing to ye intent it maie ye better & more perfectly be vnderstād, I will make somwhat deper rehersall of good workes, & bringe thē forth out of their owne fountayne and original, declaring their certayne and vndoubted boundes, wherby all their nature & propertie maie perfectly be knowne. Vpon ye name or terme, I do not much passe. for (as euery man knoweth) there be euil and vnprofitable workes, workes of iniquitie & wickednes, ye doers wherof are called the workers of wickednes. The same workes also are called the workes of the fleshe and the workes of darknes. Agayne there be good workes, contrarie to the other, which the scripture calleth the works of repētaunce, the frutes of the sprete and of light: such are the offices and dueties of frendship a loue, which wer cōmēded ī Tabitha, of [Page] whom it is said, that she was full of good workes.

Now whā we descrybe them, we saie: thei be such as are done by those, that ar borne a new, or regenerate, Good workes out of the good sprete of god, by faith, & acording to gods word, to the praise and honour of god, to the honest bewtifulnes of life, and finallie to the profite & cōmoditie of ye neighbour. These are shorte wordes, and therefore peraduenture vnto some thei be ye darker and more hard to vnderstande: But yf the grace of god shewe vs light, thei shal, by the declaracion folowinge, be playnlie and easelie perceaued. No other fountayne of good workes can I shewe, then onelie god himselfe. For the prophet saith: All men are lyars, onelie god is true. And the lorde saieth in ye gospel: There Psal. 116. Math. 19. is no man good, but onelie god. [Page] Therfore is it necessary, yt good workes springe not of man, who is a lyar, wicked and naught, but of god himselfe, of whom proceadeth all that good is.

Neuertheles it behoueth such men, as by the sprete of god and faith in the lorde Iesus are regenerate, that thei hence forth work not their owne, namelie carnall workes, but the workes of god. For the works of those, that be regenerate, growe and spryng of gods good sprete, dwelling with in them: which sprete, as the sappe of life, geueth strength to the trees, that thei maie bring forth frute: Euē so makth he multituds of sondrie vertues to springe and growe oute of man, As the lorde himselfe testifieth and saieth: I am the vyne, ye are ye braunches. Iohn. 15. Like as ye braunche can not bring forth frute of it selfe, excepte it [Page] abyde in the vyne: Euē so cā not ye also, vnlesse ye abyde in me. Whoso abydeth in me, and I in him, yt same bringeth much frute: for without me cā ye do nothing.

And thus (I sai) ye good works, that be done, are done by faith. For faith is a gift of god, wherby we receaue Christ, & are iustified & made lyuynge, for asmuch as the scripture saieth: The iust shal lyue by his faith. And in another [...]hac. 2. place: Christ dwelleth in your hertes thorow faith. And as Ephe. 3. gayne: Now lyue not I (saieth Paul) but Christ lyueth in me, for that I lyue in the flesh, I lyue Gala. 2. in the faith of ye sonne of god, who loued me, & gaue himselfe for me. Lyuinge workes thē doth he, vndoubtedly euen thorow him, by whom he himselfe became alyue. And he, that is iustified, doth also works of rightuousnes, assuredly [Page] euen thorow him, by whom he is become righteous. Which is thus much to say: the iust worketh righteousnes thorow Christ, and rightuosnes comprehēdeth the wholle summe of all vertues. And therfore yt onelie god remayneth still the fountayne and originall of all good workes. Hereto serueth it also, that vnto god, who in the regenerate worketh by his sprete in faith, holie scripture ascribeth ye workes of those yt be regenerate.

¶ That god is the worker of good works in vs, and that we do not wel til he dwell in vs, is shewed out of scripture, and how rightuousnes is ascribed to workes.
The. 14. Chapter.

[Page] THis wil I now euidently declare with playne testimonies, taken out of the lawe of god, out of the holie prophetes, out of the most holie gospell, and of the electe Apostles of Ihesus Christ. For thus saieth Moses: The lord shal blesse the. And the lorde thy Deu. 30. god wil circumcise thine hert and the hert of thy sede, that yu maiest loue the lorde thy god with all thine hert and all thy soule, that thou maiest lyue. The prophete Esaie saieth: Lorde vnto vs thou Isa. 26. shalt prouyde peace, for thou also workest al our workes and deuyces. In the gospell of Ihon oure Sauiour saieth thus: Who so Iohn. 3. doth the trueth, commeth to the light, that his workes maie be knowne, because thei are done in or by god. And agayne: Who so abydeth in me, & I in him, ye same Iohn. 15. [Page] bringeth forth muche frute, for without me ye can do nothing. Item the holy Apostle Paul to the Philippians saieth: To you it Phil. 1. is geuen, not onely to beleue in Christ, but also to suffre for his sake. And yet more playnlie: It is Phil. 2. god that worketh in you both the will and the dede, acording to the good purpose of hys mynde, or because he hath delyte vnto you. Thus sayet also S. Iames one of Iacob. 1. the. xii. Apostles: Euery good gift and euery perfecte gift commeth downe from aboue, euen frō the father of lightes. Yea all partes of the worke doth the holie Apostle Peter ascrybe vnto god, saiēg: The god of all grace, which 1. Pet. 5. hath called vs to his eternall glorie by (or in) Christ Iesu, shal his owne selfe (after that ye haue suffred a litle afflictiō) make you perfecte, setle, strength & stablish [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] [...] [Page] you. For (as the Apostle Paul saieth agayne) we are not sufficient 2. Cor. 3. of ourselues to thinke any good thyng, as of our selues: but if we be able vnto any thyng, the same commeth of god. Wherfore god abideth still the onely fountaine of good workes, & euen he it is that worketh al good thynges in vs al. By this then that I haue broghte forth herein out of holy scripture, concerning ye true occasion of good workes, it is farthermore easye to be considered, how the scripture ascribeth righteousnes vnto workes, seyng that it is rendered vnto the grace of god, whan it is ascribed vnto faith: and beyng ascrybed vnto workes, it is ascribed to the same grace of god. For gods grace it is (and therfore god hymselfe) yt in vs workth good works: and so is it the more conuenient, yt iustificacion be rather imputed to [Page] the grace of god and vnto Christ, which worketh by vs. Herevnto had holy Augustine respect who in ye boke de gratia et libero arbitrio. Augustinus. ca. 8. writeth thus: if eternall lif for recōpēce be geuē vnto good works, as ye scrypture openlie saieth: for god shal geue vnto euery one acordīg to his dedes, how is grace ye eternal life: Yf grace bee not ascribed vnto workes, but geuen frelie, as ye Apostle wryteth: To him yt goeth about wt works, is yt reward geuen not of grace or fauour but of dewtie, & agayne: The rēnaūt (saieth he) are saued Roma. 11. thorow ye electiō of grace. And immediatly he addeth thervnto: if it cōe of grace, thē it is not of works els shold grace be no grace. How thē is grace eternal life beīg takē out of works? Or did not yt holy apostle nāe eternal life to be grace? Yea he named it so, which cā in no [Page] wise be denied. Nether requireth it one of a sharpe vnderstanding, but onelie a diligent hearer. For whan he had sayde: the rewarde or stipend of synne is death, he added straight ther vnto: But the grace of god is eternall life in Christ Iesu our lorde. Therfore me thinketh, this question can in no wyse be resolued, vnlesse we vnderstād, that our good works, to the which eternal life is ascrybed, belōg also vnto the grace of god, because the lord Iesus saith: wtout me ye can do nothing. And whan the Apostle had saide: By grace are ye saued thorow faith, he addeth therto: And that not of yourselues, it is the gift of god, & commeth not of workes, lest eny man boast himselfe. This wryteth holye Augustine.

How the workes / that god worketh in vs, are called owres, but so that we can not bragge of thē or challenge awt for them, but must referre that to another cause.
The. 15. Chapter.

[Page]

HEre vnto must adde also, that good works, though in very dede thei be properlie gods and ye frutes of faith and of the sprete, yet are thei called and be oures: that is to saie, workes of faithful beleuers: Partly, because god worketh them by vs, & vseth our mynistracion to fynishe them: Partli, because that thorow faith we be childrē of god, and therfore [Page] ar becōe brethren & heires annexed wt Christ. For by menes of this inheritaunce, al the woorkes and giftes of god begynne to be ours, not as straunge, but as speciallye our own. The scripture also ascribeth the same vnto vs, as vnto children and to those that bē born free forasmuche as our sauioure in the gospell sayeth: the seruaunte abydeth not for euer in the house, but the sonne abideth for euer. Nowe as al wt is in the fathers house, is ye sonnes by titel & right of inheritaūce, although he hath not purchaced it by his own trauail & policie, but hath receaued it of the fait [...]l liberalitie of his parētes: Euē [...] good workes, which ye father worketh in & by vs, are also called and be oures, beecause we are ye heires and children of god. Now were it an exceading shame full thing, & a sure declaraciō of a very vnthākful mynde, yf ye sonne [Page] not remēbring ye faithfulnes, & liberalitie of yt father, wold boast himselfe, yt he with his diligence, care & watching had gottē al these goods which he hath as heier.

Therfore saieth S. Paul very godlie: What hast yu, that yu hast not receaued? Yf thou hast receaued 1. Cor. 4. it, why thē braggest thou, as thogh thou haddest not receaued it? The holie martyr Ciprian had Ciprian. a very Christian an godly opiniō herof, for he was wonte to saie: It is not for vs to boast of eny thing, for asmuch as nothing is oure owne. Here vnto (as I suppose) serueth it yt is red in Esayedoth the axe boast it selfe against him yt heweth with it? Or doth the sawe bragg against him that carieth it? Therfore out of the minde of scripture and after god hath Augustin ī his boke degratia et libero arbitrio. ca. 7. shewed [Page] his iudgment, declared and spoken with these woordes: As sone Augustinus. as grace is lent and geuen, oure merites begīne to be good, neuertheles thorow grace. For yf the same be with drawne, thē mā falleth, and is not lifte vp, but throwen downe thorow fre wil. Therfore whan a man begynneth to haue good merites, he ought not to ascrybe that vnto himselfe, but vnto god, to whom it is spoken in the psalme: Thou art (or be thou) my help. O forsake me not &c. In that he saieth: forsake me not, he declareth, that yf he be forsaken, he is able of himselfe to no good thing.

Hetherto hath Augustine shewed euidently ynough, that good workes are oures, and that neuertheles all perteyneth vnto grace. By meanes wherof, whan rightwisnes is ascrybed to our workes, [Page] it is trulye ascrybed vnto grace, out of the whiche good workes proceade. Others there be, that vndoo this knot thus, sayenge: that faithfull beleuers please god thorow Christ, who hath reconcyled them againe with god. And seyng thei please god, that do the workes: thē ye works which be dōe of such, as are reconcyled and in ye fauour of god, be also acceptable vnto him: Doubtles not for their own sake, or for yt thei be done by thē, but much rather because thei are wrought by the membres of Christ. Some are of this opiniō: Faith (saie thei) and workes are not seuered: for the rightuous lyueth by faith, and he, that is rightuous, worketh rightuousnesse. Nether is vncircūcisiō eny thing worth, nether auaileth circumcision: but faith, that is strong in operacion and worketh by loue. [Page] Therfore by meanes of this vnses parable cōiunctiō & vnitie, yt is ascribed to ye one, which els in very dede & properlie is the others. This matter also might be wel expoūded & declared thus: Nameli In faith ther must respect be had to two thīgs: To ye recōciliaciō, & to obedience. To ye recōciliaciō, because we vnderstād by faith, that god is recōcyled & pacyfied to vs ward for Christs sake, by whō we ar accepted & in fauour wt god. To obediēce, because yt thei, which be reconcyled & receaued vnto grace do wholly geue thēselfes to him, by whō thei be reconcyled, & are desyrous to do his wil. Here ther fore maie it well be said, yt it is a two folde rightuousnes: one iustifiēg & one harknyng or obeing. Of it, ye iustifieth, is Paul myndful, whā he saith: Because therfore yt Roma. 5. we be iustified by faith, we haue [Page] peace wt god thorow our lord Iesus christ, by whom also in faith we haue entran̄ce vnto this grace, wherin we stand. Of it also, that harkeneth, he maketh menciō, saying: knowe ye not, ye vnto whō ye geue ouer yourselues as seruaūts to obey, his seruauntes ye be, to whō ye obey: whether it be synne vnto death, or obediēce vnto rightuousnes? Properly now is iustyficaciō ascribed vnto yt rightuousnes which iustifieth, & not vnto it yt is obediēt: for ye same cōmeth of ye other, & wt out ye other mighte not it be called rightuousnes. Moreouer, this knot maye be losed thus. The most naturall work of fayth is purifieng or sanctifieng. For ye holy Apostle Peter saith expresely, thorow fayth ar ye heartes purified. Now in ye mater of sāctifiēg doth ye holy scripture declare two thynges: The first, that as manye of vs, as beeleue, are freelye sanc| [Page] tified by the bloude of Ihesus Christ. For S. Peter saieth: we 1, Pet, 1, are electe thorow sanctifieng of the sprete, in the obedience and sprinklinge of the bloud of Iesus Christ. And yet more playnlie: Ye know, that ye are not redemed with trāsitory siluer or golde frō youre vayne conuersacion of the tradicions of the fathers: but wt the precious bloude of christ, as of the innocent vndefyled lambe. Paul also saieth: By the wil of god we are made holie, euē by the Heb, 10, offring of ye body of Iesus christ once for all. For (as it foloweth immediatly after) with one oblacion hath he made perfecte foreuer them, that are sanctified. The Apostle Ihon likewise testifieth the same, and saieth: The bloude of Iesus Christ, the sonne of god, 1, Iohn, 1, clenseth vs from all synne. And thus faith in the bloude of Iesus [Page] Christ verelye and naturally sanetifieth or makth holy, by yt meanes of him that sayde: I sanctifie my self for them, that thei also maie Iohn. 17. be sanctified in the trueth.

The second thing, that holye scripture declareth in the mater of sanctifiēg, is this: Namelie, that thei, which thorow faith are sanctified with the bloud of Christ, do daily sanctifie them selues, & applie them vnto holynesse. And to this end, in my iudgment, doth a good parte of the exhortacions of the Apostles serue. Verely S. Peter 1. Pete. 1, saieth: Lyke as he which hath called you is holy, euen so be ye holye also in all your conuersaciō, according as it is writtē: Be ye holy, for I am holye. And the holie Apostel Paul saieth: This is the wil of god, euen your sanctificacion, 1, Thes. 4, that ye refrayne from whordome, & yt euery one knowe, [Page] how to kep his vessel in holynesse and honour, not in fleshlie lust, as do the Heithen which knowe not god. And that no mā oppresse or defraude his brother in bargainyng. Thus dyd Ihon also the Apostle teach & saie: We are now gods children, and as yet it appeareth not what we shalbe. But we know, yt whā he appeareth, we shalbe lyke him: for we shal se him as he is. And euery one that hath this hope in him, purifieth himselfe, like as he also is pure. Therfore euē this our purifiēg, which is done by our care and diligēce, hath also the name of sanctifieng, not because of it selfe, but for the fyrst purifieng sake that goeth before: which yf it go not before, then is our sanctifienge nothinge worth. Againe, yf the same go before then must this also folow after. For right well & trulie saieth [Page] S. Iames the Apostle: Faith, yf it haue no workes, is deed in it selfe. In it selfe, or for it selfe, I saie, that is: It alone, and fruteful with no good woorkes. For as the body wtout ye sprite is deed, so faith also wtout works is deed.

Doubtles a lyuing body doeth & worketh somewhat, and serueth many: likewise faith, by deutie & offices of loue, must be profitable & cōmodious vnto many. Now yf faith do good to no man with godlie workes, thē is it an emptie ymaginacion & vayne name. As also the sanctifieng of mā, yf it do not breake forth & shew it selfe in holy words and workes, assuredly it is to be reputed false, feyned and full of ypocrisie. Besydes this, all that belongeth vnto true holynes in yt our sāctifieng, which appeareth in our workes, must be referred to the sanctifiēg done by [Page] the bloud of christ, to the which most properlye apperteyneth the honour of sāctificaciō. Wherfore whan thou seist in holy scripture, that rightuousnes is ascribed vnto our workes, remēbre it is done for such causes as I hitherto haue shewed. For the sprete of the Apostles cānot be against himself.

¶ The. 2. sorts of mē, that the Apostls had to do wt for iustificacion, which make thē seme to varie in assignyng the cause of iustificacion, with their reconciliacion.
The. 16. Chapter.

[Page] AND knowē it is, that the Apostles of the lorde dyd stryue with two sortes of people: the one sorte ascrybed rightuousnes and saluacion to their own good works, which were done after the mesure and rule of gods lawe, & therfore they despyced Christ. For while thei wēte about to stablish, mainteyne and set vp their owne rightuousnes, thei were not obedient to ye rightuousnes of god. Against the vngodlie opyniō of these, dyd the holie Apostles teach (and specially S. Paul) that rightuousnes and life is obteyned by faith in the lorde Iesus, and not by our workes. The same Paul saieth to the Galathians: I refuse not the grace of god. For yf rightuousnes come by the law, then dyed christ in vayne. And agayne: Christ profiteth you nothing. And: ye are [Page] gone quyte from Christ, and are fallen frō grace, yf ye wil be iustified by the lawe. Against such also was kepte at Hierusalem the Counsail that Luke maketh mencion of in the Actes of the Apostles.

There were agayne certayne other light & euell disposed people, that abused suche doctryne of the Apostles to the libertye and sensualitie of the flesh: thinking it sufficient to saluacion, whan they beasted themselues of faith, although there were no good workes found in them. Therfore against those, as against the very pestilence and decaye of true Religion and gods seruice, dyd the same Apostles also stryue, and taught that the Christian fayth was not a vayne opyniō or frutelesse knowledge, but a lyuelie & stronge confidence, most fruteful [Page] in good works. For Paul, writing against these, saieth vnto Titus: Thei saie thei knowe god, but wt Titu. 1. their dedes thei deny him, seinge they are abominable and disobedient, & vnapte vnto euery good worke. And Peter the Apostle rebuketh such dissemblers, but som what more darkly, whā he saieth: Herevnto geue all diligence, that 2. Pete. 1▪ in your faith ye mynistre vertue, in vertue knowlege, in knowlege tēperaūce in tēperaūce paciēce, in paciēce godlynes, in godlines brotherlye kyndnes in brotherly kindnes loue. For yf these thinges be amonge you & be plenteous, thei wil make you, yt ye nether shalbe ydle nor vnfrutefull in the knowledge of our lord Iesus christ. But he, yt lacketh these thinges, is blind and gropeth for the waie with his hands, and hath forgottē that he was pourged frō his olde synnes.

[Page] It is manifest also vnto euery man, that Ihon and Iames, ye holy Apostles of Christ, wrote herof: S. Iames most ernestlye defēding that Abrahā was not iustified by onelie faith (that is, by a vayne opynion) but by workes, vndoubtedlie euen by true faith. And yet with those, and such lyke exhortacions, wold not the faithfull Apostles of Christ mynishe his grace and merites, & magnifie the merites of man: but rather wt stand the filthynes of such as neuer rightly knew nor lerned the faithe of Christ, & made yet their boast ther of to the greate offence and hinderaunce of ye weake. For yf thei trulie had knowne it, they had vndoubtedliled a more sober life. Therfore whan the Apostles are ernesti prouoking vnto good workes, they prouoke vnto ye true faith in Christ, which is mightie [Page] in operacion & worketh by loue: And yet neuertheles thei ascribe al thinges to the grace of God, yea euen the same workes which they requyre of the faithfull. And that I here teach the true vpright doctryne of faithe, all they shall affirme, that haue but a litle searched, tried and red the scriptures of the Apostles. Augustine also, a Augustinus. true faithfull teacher of the Christian church, shall testifie, that I haue here inuented no new thing. For in his boke of grace and fre will the seuenth chapter, he wryteth thus: Such as haue not vnderstand what the Apostle saieth (we holde, that a man is iustified by faith without the workes of ye law) Haue thought him to affirme that faith is sufficiēt to a mā, althoughe he lyue euyll and haue no workes: which thing god forbyd the electe vessell shulde so [Page] meane, who yet in another place whan he hath saide, in Christ Iesu auayleth nether circūcision nor vncircūcision, he addeth immediatlye therto: But faith, whiche worketh by loue. Euen this is the same faith, that separateth gods beleuers from vncleane deuels. For thei also (as the Apostle Iames saieth) beleue and tremble, but no good thinge do thei. Therfore haue they not that faith, out of the which ye iust lyueth: namely which worketh by loue, that god maye geue him lyfe acordinge to his workes. But for asmuch as good dedes are of god, of whō we haue not onelie faith but also loue: therfore the same teacher of the heithen named eternall lyfe it selfe, grace.

This haue I alledged out of Augustine, & hetherto haue I opened & declared, how the scripture [Page] ascribeth rightuousnes vnto good workes, and that ye same doctryne is not against ye Apostles teaching and iudgmēt, which ascribeth rightuousnes vnto faith in Christ Iesus. But for asmuch as vpon this mater of ye rightuousnes of workes, there hangeth the questiō concernyng ye merites of good workes: I wil adde herevnto a lytle, touching the rewarde and merite of good workes: chefelie to the intēt that no mā rashlye and vngodlye iudge of good workes, and so purchace himselfe to haue not good but rather euel merites.

These termes / rewardes or merites, tryed by the scriptures and expounded how largely thei ar to be extēded.
The. 17. Chapter.

[Page] MErite or deseruyng, as it is spokē of in ye schools, is no where found in holy scripture, and yet ther in is oft mencion made of the rewarde. The scripture in this foloweth oure maner and fashion of speakynge. And for asmuche as vnto such, as be oure freindes or that haue well deserued it at our hands, we geue rewards & giftes, as an hyre or wagies: Therefore after lyke maner of speche is it sayd, that god geueth his frendes eternall life to a reward, for their noble and excellent dedes & merites. For thus we reade in Esaie: O happie are the rightuous, for they maie enioye ye frutes of their deuyces. But wo vnto the vngodlye and vniust, for he shalbe recō penced acordinge to his dedes. In the gospell the lorde saieth: Blessed are you, whā men reuyle [Page] you, and persecute you, speake all maner of euel against you, & belie you for my sake. Reioyce and be glad, for great is your rewarde in heauen. The Apostle Paul also saith: Euery one shal receaue his rewarde acording to his laboure. But herein must not the worde (Rewarde) be violently forced, as yf ought were oures: for euen our merites themselues are nothing els but giftes of god. Therfore like as holye Augustine in other doctrynes of our faith dyd euery where obserue and teach ye vniuersal mynde and vnderstanding of the right canonical trueth and of the holie churche: Euen so he not onelie sheweth playnly the true meaning and vnderstāding, concernyng the merites of good De gra. et. lib. arbi. cap. 7. workes, but also with very diligent cōference of the scripture he defendeth the same, and saieth [Page] thus: Ihon, the forerunner of our lorde, saieth: A man can receaue nothing, excepte it be geuen him from aboue. Now yf thy good workes be the giftes of god, then doeth god crowne thy merites, not as thy merites, but as his own giftes. Now let vs cōsidere the merites of the Apostle Paul, that is, whether he obteyned thē of himself, or whether thei be the giftes of god. He saieth: I haue foughten a good fight, I haue ended my course, I haue kept faith. Fyrst, yf good thoughts had not gone before these good dedes, thē shulde they be no good dedes. Marke therfore what he sayeth of the same thoughts: Not that we be able of ourselues to thinke eny good thyng, as of our selues, but al our abilitie is of god. Lette vs then beholde euery thing seuerall. He saieth: I haue foughtē [Page] a good fight. Here I demaunde: with what strength fought he? with it that he had of himself, or with it that was geuen him from aboue? But god forbyd, that such an excellent teacher of the heithen shulde not haue knowne the lawe of god, whose voyce and worde standeth in Deuteronomie: Thou shalt not saie in thine hert: My strength and the power of my handes was able to bring this to passe: But remembre thou the lorde thy god. For it is he that geueth the strength and power to do it. And what profiteth a good battail, yf the victory folowe not after? And who geueth the victory, but euen he of whom he saieth: god be thanked, whiche hath geuen vs the victory thorow our lorde Iesus Christ? And in another place, whan he hath recyted the testymony out of the psalme: [Page] for thy sake are we put to death al the daye long, we are compted as shepe apoynted to be slayne) he added therto and saide: But in al this we ouercome for his sake yt loued vs. It is not therfor by our selues that we ouercome, but by him which hath loued vs. And afterward he said: I haue ended my course. This spake he, yt sayde in another place: It lieth not in eny mans wil or runnyng, but in ye mercy of god. Which meanyng maie in no wise be peruerted, as to saie, that it lieth not in the mercy of god, but in euery mans will or runnyng. For whosoeuer dare saie so, declareth euidently, that he speaketh against the Apostle. Finally, he saide: I haue kepte ye faith. This spake euen he, which in another place sayed: Mercye haue I obteyned, yt I shoulde be faithful. He said not: I obteyned [Page] mercy because I was faithful, but that I shuld be faithfull: By this thē declareth he, that faith can not be had excepte god be mercyfull, and that faith is the gift of god. Which thing he techeth very euidently and saieth: By grace are ye saued thorow faith, and that not of your selues, but it is ye gift of god. For thei might saie: Therfore haue we receaued grace, because we beleued, ascrybinge so faith to themselues, and the grace vnto god. Therfore the Apostle whan he had saide thorow faith, he saieth: And that not of yourselues, but it is the gift of god. Agayne: to the intent they shuld not saye, that with their workes they had merited suche a gift and rewarde, he added ther vnto immediatly: not of workes, lest eny man shulde boast himselfe. Not that he denieth or minisheth good [Page] workes, for he saieth: god shal rewarde euery one acordyng to his workes: But because that workes proceade out of faith, & not faith out of workes. And therfore haue we the workes of rightuousnes euen of him, of whom faith itself cōmeth. The iust shall lyue by his faith. Out of S. Austine word bi word haue I alledged all this: which doubtlesse so perfectlye comprehendeth, and so cōstauntly with scriptures proueth & setteth forth, what so euer maye be sayd of ye merites of good works, that I suppose, there can nomore be spoken therto. For what could be more brefelye, more syncerly & more perfectly spoken, then that vnto good workes there is prepared a rewarde, and that the sāe is nothinge els but grace: Yea the merites of sainctes are gods [Page] gifts, which whā god crowneth, he crowneth his owne giftes? In all this therfore standeth sure the perpetual, vnfayling and vniuersall doctryne, that thei, which beleue, are iustified and saued by onely faith or grace of god.

The rule of good workes to measure them by, that they maye bee good in dede, and not of oure own good intente and brayne onelye.
The. 18. Chapter.

WHerfore now come we agayne to good workes, which yf they proceade not out of god by faith, they maye not be named good. [Page] But yf they spring out of god thorow faith, then are thei ordred acording to ye rule of gods word. In ye descripcion therfore of good workes, I haue added therto and sayde, that, they are done by such as are regenerate, out of the good sprete of god, and acordinge to gods worde. For the workes that we ymagen of ourselues, they please not god. For he alloweth obedience: As for the good meanyng and intent that groweth in us, he refuseth it. Which thinge I affirme and proute wih these testimonies of scripture: In Deuteronomye the lord commaūdeth euidētli with these words: ye shal not do, euery one that which he thinketh good. What so euer I commaunde you, that loke ye obserue, to do therafter: Adde nothinge thereto, nether myny she aught there frō. Moreouer in the [Page] storie of Samuel there standeth an ensample herof. For Saul the king of Israel, being cōmaunded to make a slayne offeringe of the Amalechites & al their substaūce, dyd, of a good intent & self chosen gods seruyce, reserue the fatteste oxen for a sacrifice vnto god. But the prophet Samuel saieth vnto him: hath the lord as greate pleasure in brent sacryfices and offeringes, as whan the voyce of the 1. Reg. 15. lorde is obeyed? Behold, to obeye is better then sacrifice: & to herkē, is better thē the fatte of rammes. For rebellyon is as the synne of witchcraft, and stubburnes is as the wickednes of ydolatrie.

Here in these few wordes thou hast a godly cōmendacion of self chosen relygion or gods seruice, and of workes that spring of our owne good meanynges and good intēntes. They, that despisynge & [Page] refusing the lawe of god folowe their owne good intētes, are of ye trueth called witches, rebelles & ydolatoures. Although thei think them selues to be gods good seruauntes, and feruent folowers of the tradicions of holye fathers, bishoppes, kynges and prynces: yet god, who can be no liar, saieth euidently, that the workes of such folkes doe nothyng dyffer from witchcraft, rebellion and ydolatrie, which are the most horrible thinges, that cā be thought or deuysed. The lorde therfore in the gospel, out of the prophet Esay, condemneth and refuseth all such self chosen works, as proceade out of our owne good meanynges & intentes, whā he saieth: in vayne serue thei me, while thei teach the doctrynes & preceptes of mē. Euery plantyng, which my heauēly father hath not planted, shall be [Page] rooted out. Let thē go, blynd thei are, & ye leaders of ye blynd. Here of came it no doubte, ye G. Paule so boldly & stowtly said, ye the cō maundmentes & statutes of men are not ōly cōtrarie to the trueth, but also very lyes. In another place he saieth: What so euer is not of faith, is synne. And agayn: Faith cōmeth of hearyng, & hearing cōmeth by the word of god. Wherby it maie wel be gathered, yt the workes, which are not done out ye worde thorow faith, are so very naught, yt thei be also called sinne. To the Colossiās doth Paul most euidentlye reiecte the selfe pleasing gods seruice, ethelothreschian, which is expounded a supersticiō, & signifieth a self willed & selfchosē religiō & gods seruice.

Wherfore out of all this it is playne, that we do not reiecte nor withstand vpright good workes, [Page] whan we refuse the workes of monckes, freres & popish priests, whiche proceade of the election and good intent of man, without gods worde. For now is it more certayne, that they of a trueth are not good workes, which we ymagen of our selues, but onelye such as god hath commaunded vs. Which thing is yet more euident out of the wordes of S. Paul: We are created (saieth he) thorow Ihesus Christ, vnto good workes, to the which god ordeyned Eph. 2. vs before, yt we shulde walke in thē. Here setteth he two marks or euident tokēs of good workes. The first: we are created thorow Christ Iesus vnto good workes. A good worke then must be done by such one, as is created thorow Christ, or graffed in Christ Iesu. For yf the braunche abyd not in the vyne, it can not bring frute. [Page] By faith are we graffed in to christ the vyne. The second: Thei must not be euery nor al maner of workes, but such as god ordeyned of olde, that we shulde walke ther in. What the same be, he hath expressed in his law, which is the wil of god. Herof is it, that the lorde in the gospel, beyng deman̄ ded concernyng eternall life and true vertues, poynteth to the law and saieth: What is written in ye law? And, yf thou wilt entre in to life, kepe the commaundmentes. The ten cōmaundmentes then are the most sure and most perfecte fourme of good workes. Which thing, to the intent it maie be perfectly vnderstand, I will brefely declare it all, as in a painted table.

The exposition of the. x. commaundmentes, which ar the limites and precinctes of our good workes.
The. 19. Chapter.

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TO the fyrst cōmaundmēt thou must referre the fear of god, faith in god, and fynally most sure hope in trouble & aduersitie. Itē sufferaūce & vnmoueable vnshrinking stedfastnes. To the second, belōgeth the true, & to god acceptable, vndefyled & syncere worshipping: likewise ye refusing, denyal & eschuyng of all supersticiō & peruerted gods seruyce. To the thirde: ye reuerencyng of ye power & maiestie of god, also cōfession, true inuocaciō of ye name of god & sanctifieng of yt same. In ye fourth is cōteyned the cōelie obseruaciō [Page] of the cerimonies and rytes of ye church, ye preachīg of gods word, the commē praier, and al external mynistracions. To the fifth maieste thou referre feare and loue towardes father and mother, towardes thy natyue countre and kynsfolkes: Item the right obediēce that we owe to magistrats, and of al duties of a cyuile life & conuersacion. To the sixte thou shalt referre rightuousnes & iudgment, the defence of wedowes & of the oppressed, afflicted, frendles, Fatherles and Motherles children: benefites and innocencye. To the seuenth maye be referred matrymonyall plight and trothe, the honest and godly bringynge vp of children, diligence and exercise of clennesse, sobernes and temperauncie. To the eyght shalt thou referre equitye in bargaynyng, liberalitie, myldnesse: [Page] and hospitalitie. To the nyenth: diligēt appliēg of trueth thorow out the whole life, to kepe faithfulnes & fydelitie in wordes and workes, to vse such wordes as are sober, honest and maye edifie. To the tenth, referre good and holy desyres, and finally all holye and honest thoughtes.

This is now a very short sūme and fourme of good workes. But yf thou desyre yet a shorter, then harken vnto the Lorde himselfe, sayeng in the gospell: Thou shalt loue the lord thy god with all thy hert, with all thy soule, and with all thy mynde. This is the chefe and greatest comman̄dment. The second is lyke vnto it: thou shalt loue thy neghbour as thyselfe. Item what so euer ye wold men shulde do vnto you, do you the lyke vnto them.

That the lord requyreth naught els of vs, but the workes of the. x. commaundements, is proued out of scripture.
The. 20. Chapter.

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AL faithful beleuers, which be desyrous to do good workes, must directe theyr eyes, hertes and myndes vnto these commaundmentes of the lorde: And that with so much the more diligence and sted fastnes, as they more euydently se, yt god in the lawe and in the prophetes requireth nothing els, yea none other workes of those that are his. This maie I proue and [Page] maynteyne with most euydent testimonies of the most principal prophetes. Moses in his fifth boke saieth thus: Now Israell, What requyreth the lord thy god of the, but that thou feare ye lorde thy god, and walke in his waies, and loue him, and serue the lorde thy god with al thy hert and with all thy soule. And that thou kepe the cōmaundmētes of the lorde, & his ordinaūces, which I cōmaūd the this daie? Kyng Dauid also asketh: Lorde, who shal dwell in thy tabernacle? And immediatly he answereth: Euen he yt leadeth an vncorrupte life, doing yt which is right, and other thinges cōteyned in ye ten cōmaundmētes. Esay the prophet moueth the same question also, and saieth. Who is he among us, that is able to abyde the eternall heate? And he answreth: Euē he yt leadeth a verteo [Page] life, speaking that which is right, & doing the other thinges cōteyned in ye x. cōmaundmentes. Ieremye in the. 22. chap. bringeth in euen the same thinges, & ernestly requyreth them, saienge: Thus the lord cōmaundeth: Kepe equitie and rightuousnes, delyuer the oppressed from the power of the violent, do not greue nor oppresse the straunger, the fatherles nor the wedow, and shede no innocēt bloud in this place. And no other workes doth Ezechiel recyte thorow a long Registre in the eightenth chapter. In Osea the lorde saieth: I haue pleasure in mercy, and not in sacrifice: And in the knowlege of god, more then in burntoff ringes. Miche as also asketh what he shal do, and wt what workes he must recōcyle himselfe vnto god. And by gods reuelaciō he answereth: I will shewe the, [Page] O man, what is good, and what the lord requyreth of the? Namely, to do right, to haue pleasure in louing kyndnes, & to walke lowly before thy god. Lyke answere doth the prophet Zacharie geue Zach. 7. vnto those, that asked hym concerning vertues & acceptable works. Thus saieth the lorde of hoostes: Execute true iudgmente, shewe mercy and louyng kyndnes euery man to his neghbour: do the wedowe, the fatherles, the straunger and poore no wrong. And let no man ymagen euel against his brother in his hert. Loue no false oothes, for these are the thinges Zach. 8. that I hate, saieth the lord. From this doctryne of the prophetes, disagreeth not the doctrine of the Euangelistes & Apostles: which euery where teacheth loue, righteousnes and innocency, doubtles as the effecte & summe of al good [Page] workes. This now so plentifully, and with so many testimonies of the scripture haue I vttered & declared: to ye intent no man hence forth shulde either doubte or be ignoraunte, that those onelie are good workes, which be done our of the good sprete of god thorow faith, and acording to the scripture or word of god.

¶ That the sayed proprietes of good workes are requisite ī dede to good works, is declared by the conferēs of the scriptures more plainlye.
The. 21. Chapter.

[Page] YEt ther resteth somwhat which I muste adde vnto the ende of the descrypciō of good workes, namely to confirme and make it more playne wyth the conference and agreement of the scripture. I said that tyght good workes be done by such, as are regenerate, to the glorie of god, to the bewtifienge of life and to the edyfieng of the neyghbour. For vnto our good workes doth the lorde appoynte this end in Mathew, and saieth: So let your light shyne before mē y• thei maye se your good workes, & glorifie your father which is in heauē. Itē the Apostel Paul, many tymes exhorting mē vnto good worckes, addeth therto a thyng, which might specially moue eny man, Namelie that wt their godly workes thei shulde do worshippe vnto ye doctryne of our sauiour & [Page] redemer, in al thinges. Now like as a cōely & honourable apparel doth bewtifie the mā, so do right good works set fort, and garnish mās life wt great commendacion. And this is ye cause yt ye Apostles of Christ gaue so oft counsaill, to laye asyde ye olde man, & to put on the new, which is shapē & fashioned after god: for therof cōmeth praise and honour vnto vs. We are called, & be in dede, ye seruaū tes and children of god, whose propertie and vertue appeareth in vs, to the praise and magnifiēg of his name. Moreouer, yf we do good, he increaceth his giftes in vs continually the longer ye more, considering he hath spoken: Vnto euery one, that hath, shallbe geuen, Mat, 13, that he maye haue aboundaunce: But who so hath not, from him shalbe taken also euen that he hath. And herof it commeth, [Page] that vnto such, as do well, god is gracious and mercyfull, replenishing thē with many (yea and with temporall) giftes, and finally endeweth them with eternal life. For ye Apostle Paul speaketh euidently and plainlie: god shal geue vnto euery on acording to his dedes: Namelie praise & honour & immortalitie vnto those y• with pacience in good woorkes seke eternall life. And againe: Praise, honour and peace vnto all such as do good. Howbeit in all good workes the iust and godlye ar appoīted to kepe these boūds and lymites, that they will not seke their owne welth, but the glorie and wil of god, and finally the commoditie and profite of their neghbour. For the Apostle Paul saieth: Lette no manne seke that which is his own, but let eueri mā [...]. Cor. 10. seke yt which belōgeth to another: [Page] Euen as I please all men in all thinges, not sekyng myne owne profit, but the prophet of many, that they myght be saued. Al godlie personnes therfore directe all their diligence, exercise & works to this end, that they maye edifie many: wherin they expresse and declare the nature of god, whose children they be. For he is enclyned and desyrous to shewe goodvnto all creatures. And herof it commeth, that his children also are well doers. And in al thinges whatsoeuer thei take in hād, thei haue stil before their eyes (as the onelie marck of their life) a delyte and desyre to do good.

The Conclusyon or peroration.
[Page]The. 22. Chapter.

THus much at this tyme haue I done concernyng the propertie, nature, disposicion, cause, end and operacion: that is, ye true & right fashion & measure of good works Out of ye which, I trust, this may chefelie be vnderstand, how the lorde ascribeth the name of rightuousnes and Iustificacion to the good works of holy mē: And how god in scripture is sayde to geue rewarde: And that neuertheles the right and principall doctryne of our religion stādeth sure and vnmoued: Namelie, that we are iustified out of the grace of god for Christes sake by faith, & not by workes.

Wherfore there remaineth now [Page] nothing els, but that for the true faith in the lord Iesu, by ye which we are iustified, we fal downe at the lords fete with ernest praier, with feruent and deuoute cryeng & callyng vpon his name: in such forte that we put in practise thys talke and disputaciō had of good works: Namely, that as touching the faith, which we professe in the lorde Iesus Christe, we expresse, shewe forth and garnishe the same with right good workes: Remembring the wordes of the lord Ihesus Christ, who in his gospell saieth: Not euerye one that saieth vnto me, Lorde, lorde, shall entre in to the kyngdome of heauen: but he that doth the will of my father, which is in heauen.

Many shall saye to me in that daye: Lorde, lorde, haue not we [Page] prophecied in thi name? haue not we cast out deuels in thy name? haue not we done manye mightye dedes in thy name? And then wil I knowlege vnto them: I neuer knew you, departe frō me ye workers of iniquitie. Therfore who so euer heareth of me these wordes, and doth the same, I wil lickē him vnto a wise mā, which buylte his house vpō a rocke. And a shower of rayne descended, and the floudes came, and the wyndes blew, and beat vpon that house, & it fel not, because it was grounded on the rock. And euery one yt heareth of me these words, and doth them not, shalbe likened vnto a foolishe man, which buylte his house vpon sand. And a shower of rayne descended, and the floudes cāe, & the wyndes blew, and beat vpon that house, and it fell, and greate was the fall of it.

[Page] Wherfore let vs applie all oure diligence with holie feruent praie [...], with true zeale and godlynes of oure mynde, that we also as lyuinge stones, beyng buylded vpō Christ the sure rock of lyfe, maye become a lyuinge house, which maie endure fast in al assaultes of manifolde tentacions: That we (I saie) beinge a spirituall habitacion, and an holy priesthode, maie bring and offre vp to our Redemer & iustifier, Iesu Christ, spiritual & acceptable sacrifices: praise and thankes geuyng, almes and oure own bodies, yea oure selues, fully, wholly, and all together.

Amen.

Amirrour or glasse / wheryn al men may behold their own condemnacyon by the lawe of god: With a remedy for the same.

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The office of loue

THe law is a doctrine that beddeth good and forbid deth euel as the commaū demētes specifie sayinge. Loue thy Lorde god with all thyne hart, with all thy soule, and Deut. 6. Mat. 22. with all thy mynde.

This is the fyrst and great commaundment. The second is lyke vnto that: loue thy neyghboure as thy selfe. In these two commaundementes hange al the lawe and the prophetes.

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¶ He, that loueth god, loueth his neyghbour.

If a man say, I loue God, and yet hateth his brother, he is a liar. 1, Iohn. 4. He yt loueth not his brother whō he hath sene, how can he loue god Let euery man examyne hys conscience by this rule whom he hath not sene.

He yt loueth his neighbour as him selfe kepeth al ye cōmaundementes of god, what so euer ye wold that men should do to you, euen so do you to thē. For this is the lawe Math. 7. Rom. 13. and ye Prophets. He that loueth his neyghbour, fulfylleth yt lawe.

All the lawe is fullfylled in Gala. 5. one worde, that is, loue thy neyghboure as thy selfe.

¶ He, that loueth god, kepeth all the commaūdmentes.

He that loueth his neyghboure, kepeth all the commaundmentes Ro. 13. Gal, 5. 1. Ioh. 4. of god, and he that loueth God, loueth his neyghbour: ergo he, yt loueth God, kepeth all his commaundmentes.

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¶ He that hath faith, loueth god and kepeth the cōmaundmentes.

My father loueth you, because ye Iohn. 16. loue me and beleue that I came from God.

He, that hath the faith, loueth god, and he that loueth God kepeth all hys cōmaūdemēts: ergo he that hathe the fayth kepeth all the commaundementes of God.

He that kepeth one commaū dement of god kepeth all.

For without faith it is impossible Heb. 11. to kepe any of the cōmaūdemētes of GOD, and he that hath the fayth kepeth all the commaundemētes of god: ergo he that kepeth one cōmaundement of god kepeth them all.

He that kepeth one commandemente of God, he kepeth all: ergo he that kepeth not al the cō maundmentes [Page] of god, kepeth not one of them.

The office of the lawe

¶ It is not in our power to kepe any of the commaundementes of god which wer geuen to shewe vs our synnes, and byd thinges impossible for vs.

Without grace it is impossible to kepe any of the commaundementes of god, and grace is not in our power: ergo it is not in our power to kepe any of ye commaū dementes of god.

By the law commeth the knowledge of synne.

I knew not what synne ment, Rom. 3. Rom. 7. but thorow the lawe.

[Page] I had not knowen what lust [...]d ment, excepte the lawe had sayde, thou shalt not lust: without the lawe synne was deed, that is, it moued me not, neyther wyst I that it was synne, which not with standinge was synne and forbydden by the lawe.

¶ The lawe byddeth vs do that thinge, which is impossible for vs.

It biddeth vs kepe the commaundementes The law is a scholemaster to brig vs to christ of god, & yet is it not in our power to kepe any of thē: ergo it biddeth vs do yt is impossible for vs. Thou wylt say, where to doeth God byd vs do yt is impossible for as? I answere, to make the knowe that thou arte but euel, & that there is no remedi to saue ye in thyne own hād, & that [Page] thou mayst seke remedy at some other, for the lawe doth naught but condemne the.

¶ Of the Gospell.

Like as the condemned man is ioyful to heare of pardon for hys fault: Euē so shalt thou heare for thye delyuerans the ioyfull nues of the gospell.

THe gospell is as moch to say in our tonge, as good Iohn. 4. Luke, 2. Rom. 5. Rom. 4. 1. Pet. 1. Apoca. 1. He. 7. 9. 1. Pet. 2. 1. Tim. 1. Gala. 5, 1. Ioh. 2 1. Tim. 2. tydynges, lyke as one of these are: Christe is ye sauiour of the worlde. Christ is our sauiour. Christ died for vs. Christ dyed for our sines. Christ bought vs with his bloud. Christ washed vs with his bloud. Christ offered himselfe for vs. Christ bare our synnes on his backe. Christ came into this worlde to saue synners. Christ came in to this worlde to take away our synnes. Christ was [Page] the price that was gyuen for vs & Gene. 5. Thes. 5. 1. Cor. 1. our synnes. Christe was made debt our for vs. Christ paied our debte, for he dyed for vs. Christ hath made satysfaction for vs & our synnes. Christ is our rightwisenes. Christ is our satisfacciō. Christ is our redempcion. Christ is our goodnes. Christe hath pacified the father of heauen.

Christe is oures and al his. Christe hath deliuered vs frō the law, from the deuel, and from hel. The father of heuen hath forgeuen vs our synnes for Christes sake. Or suche lyke, whereyn is declared vnto vs the mercy of god.

¶ The nature of the lawe and the gospell.

The lawe sheweth vs our synne. The Gospel sheweth vs remedie for it. The lawe sheweth vs our cōdemnacion. The gospel shewet vs oure redēpcyon. The lawe [Page] is the lawe of Ire. The gospell is the word of grace. The lawe is the worde of despayre. The Gospel is the worde of comfort. The law is the worde of vnrest. The Gospell is the worde of peace.

¶ A disputacion betwene the lawe and the gospel.

The lawe saith, paye thy debt. The gospell sayth, Christ hathe payd it. The lawe sayeth, thou art a synner, despayre and thou shalt be damned.

The gospel sayth, thy synnes are forgeuen the, be of good comforte, thou shalt be saued.

The lawe sayth, make amendes for thy synnes.

The gospell sayth, Christ hath made it for the. The lawe sayth, the father of heuen is wroth with the. The gospel saith, Christ hath pacifyed hym with his bloude.

[Page] The lawe saieth, where is thy ryghtwysenesse, goodnes and satisfaction: The gospell sayeth, Christ is thy ryghtwysenes thy goodnes and satisfaccion. The lawe sayth, thou art bounde and obliged to me, to the deuel and to hell. The gospel sayth, christ hath delyuered the from them all.

☞ Of faith.

FAyth is to beleue god: lyke as Abraham beleued god, and yt was imputed vnto him for Gene. 15. ryghtwysenes.

¶ He, that beleueth God, beleueth 1, Iohn. 5. his word, and who so beleueth it not, beleueth not him also.

To beleue god, is to beleue his worde, and to recoūte it true, that he sayeth.

He yt beleueth not goddes word he coūteth him false & a lyer, and beleueth not yt he maie & will fulfill [Page] his worde: and so he denyeth both the might of god, and god hym selfe.

¶ Fayth is the gyfte of god and not in our power.

Eeuery good thing is the gifte of god, faith is good: ergo fayth Iaco. 1. is the gifte of god.

The gyfte of god is not in our power, fayth is the gyfte of god, ergo faith is not in our power.

¶ Without faith it is impossible to please God, and that is done by fayth pleaseth him.

Al that commeth not of faith is synne, for without fayth can no Rom. 14. Heb. 11. man please god. Besydes that, he that lacketh faith, he trusteth not god, he that trusteth not god, trusteth not his worde, he that trusteth not his word, holdeth him false and a lyar, he that holdeth him false and a lyar, he beleueth [Page] not that he maye do that he promysed, and so denyeth he that he is god. And how can a man being of this facyon please hym: No maner of way, I suppose, though he dyd al the dedes that euer dyd man or angell.

Ryght is the worde of god and al his works in fayth Lord thyne eyen loke to faith, that is as moch to say, as lord thou delyghtest in faith God loueth hym, that beleueth in hym, howe can they then displease him? He that hath the faith is iust and good, and a good tre bereth good frute: ergo all y• is done in faith pleaseth GOD. Moreouer, he that hath the faith beleueth god: he that beleueth god, beleueth his worde: he that beleueth his worde, woreth well that he is true and faythfull, and maye not lye. But knoweth that he both may and will fullfyl hys [Page] word. How can he then displease him? for thou cāst not do any greter honoure to god, then to counte him true.

¶ He, that hath the fayth, is certeyne that he pleaseth god.

For all that is done in fayth, pleaseth god.

Fayth is a sure confidence of Heb. 11. thinges, which are hoped for, and a certeinte of thinges whiche are not sene. The sāe spirite certeneth our spirite, yt we are ye children of Rom. 8. god. Moreouer he ye hath ye fayth, wotteth well yt god wil fulfyl his worde: ergo faith is a surenes.

A man is iustified by fayth.

Abraham beleued god, and yt was imputed vnto hym for rghtwysenes: Gene. 15. Roma. 3, we suppose therfore ye a man is iustified by faith, without the dedes of the lawe.

He, that worketh not but beleueth [Page] on hym that iustifieth ye vngodly his faith is counted to hym for Rom. 4. Aba. 10. Gal. 2. rightwysenes. The iust man lyueth by his faith. We knowe that a man is not iustified by the dedes of the lawe, but by the faith of Iesu Christ. And we beleue in Iesu Christ, that we may be iustifyed by the faith of Christ, & not by the dedes of the lawe.

Of the faith of Christ.

The faith of Christe is to beleue in him, that is to beleue his worde and to beleue that he wyll helpe the in al thy nede, and delyuer the from all euell. Thou wilt aske me what worde? I answere, the gospell. he ye beleueth ichrist shalbe saued

He that beleueth the sone hath euerlastinge lyfe: verely verely I saye to you, he that beleueth in me hath euerlastyng life: This I 1, Iohn, 4. wryt vnto you, that beleue on the [Page] name of the sonne of god, ye ye may knowe how that ye haue eternal [...] lyfe. Thomas, because thou hast sene me therefore beleueste thou: Iohn. 20. happy are thei that haue not sene, and yet haue beleued in me. All the Propheres to hym beare wytnes, Act. 10. that who so euer beeleueth in hym, shall haue remissyon of theyr synnes. What must I do y• I maie be saued? the Apostles answered, beleue in the Lorde Iesus Act. 16. Christe, and thou shalt be saued. If thou knowlege with thy mouth that Iesus is ye lorde: And Rom. 10 beleue with thyne harte that god raysed hym vp from death, thou shalt be saued.

¶ He that beleueth not in Christ Mar. 16 Iohn. 2. shal bee condemned.

He that beleueth not shall be damned. He that beleueth not the sōne shal neuer se lyfe, but the ire of god abydeth hym. The holy [Page] goost shall reproue the worlde of synne, because they beleue not in me.

They, that beleue in Iesu Christ are the sonnes of god.

Year al the sōnes of god because Gala. 3. ye beleue in Ihesu Christ

¶ He that beleueth that Christ is the sōne of god is saued.

Peter sayde, thou arte Christe Mark, 16, the sonne of the lyuing god. Ihesus answered and said vnto him, happy art thou Symon the sonne of Ionas, for flesh & bloud hath not opened to the that, but my father that is in heauen. We haue beleued and knowe that thou arte Christ the sōne of the lyuing god. I beleue that thou arte Christ the Iohn, 6, Iohn, 11, sōne of god which shulde come into the worlde.

These thynges are wrytten, that Iohn, 1, ye might beleue yt Iesus is christ the sonne of God, and that ye in [Page] belyuing mighte haue lyfe. I beleue yt Iesus is the sonne of god. Acte. 8.

He that beleueth God, beleueth the Gospel.

He yt beleueth god, beleueth his worde, whiche is ye gospel: ergo Iohn, 4, he that beleueth god, beleueth ye gospel: As Christ is ye sauiour of the world, Christ is our sauiour. Apo. 1. Christ boughte vs wt his bloud. Christ washed vs wt his bloud, Christ offered hymselfe for vs. Christ bare our synnes on his owne back. &c.

He that beleueth not the gospel, beleueth not god.

He, that beleueth not goddes He. 7. 8. 1. Pet. 2, word, beleueth not himself, for the gospel is goddes worde: ergo he yt beleueth not ye gospell, beleueth not god himself: & cōsetquēly thei that beleue not ye aboue wryttē & such other, beleue not god: He, yt beleueth the gospel, shalbe [Page] saued. Go ye in to al the world & preche the gospel vnto euery creature, Mar. 16. he yt beleueth & is baptysed, shal be saued, but he that beleueth not, shall be condemned.

A comparison betwene faith & vnfaithfulnes or incredulite.

Faythe is the rote of al good. Incredulyte is the rote of all euyll. Fayth maketh God and mā good frendes. Incredulite maketh thē foes. Faith bringeth god & mā together. Incredulite sundreth thē. Al that faith doth pleasyth god. Al that incredulyte doth displeaseth god. Faythe onely maketh a man good and ryghtwyse.

Incredulite only maketh hym vniust and euyl. Faithe maketh a man a mēbre of Christ. Incredulite maketh him a mēbre of ye deuyl. Fayth maketh a mā ye inherytour of heuē. Incredulite maketh [Page] him inheritour of hell.

Faith maketh a man the seruaunt of god. Incredulite maketh hym the seruaunte of the deuyll. Faith sheweth vs god to be a swete father. Incredulite sheweth hym a terrible iudge. Faith holdth stiffe by the worde of god. Incredulite wauereth here and there. Fayth counteth & holdeth god to be true Incredulyte holdeth hym false & a lyar. Faith knoweth god. Incredulite knoweth hym not. Fayth loueth both god and here neyghboure. Incredulite loueth nether nother. Faith only saueth vs. Incredulite onelye condemneth vs. Faith extolleth god and his deds. Incredulite extolleth herself and her owne dedes.

Of hope.

HOpe is a trustye lokinge after the thinge, that is promysed vs to come: as we hope [Page] after euerlasting ioy, which christ Psal, 117, hath promysed vnto all that beeleue in him.

We shulde put our hope and trust in god alonly.

It is good to trust in god and Psal, 113, not in man. He yt trusteth in his owne harte is a fole. It is good to truste in god and not in prynces. They shalbe lyke vnto the images they make, & all that truste in thē. He yt trusteth i his own thoughts doth vngodly. Cursed be he that trusteth in man. Byd the rych mē of this world, that they trust not Hiere, 17, in theyr vnstable ryches, but that they trust in the lyuyng god. It is harde for them that truste in money, to entre in to the kingdome of heauen.

Moreouer we shulde trust in Mar, 10, him onely that may help vs: God only may helpe vs: ergo we shuld truste in hym onely, wel is them [Page] that trust in god, and wo is them that trust not in him.

Wel is the man that trusteth Hiere, 17, Sapi, 3. Psal, 5, in god, for god shal be his truste. He yt trusteth in hym shall vnder stonde the verytye. They shall al reioyce that trust in god, they shal euer be glade and he will defende them.

Of charite.

CHarite is the loue of thy neyghboure. The rule of charite is this. do, as thou woldest be done to. For charitie holdeth al a lyfe, ye ryche, and the poore, the frende and the foe, the thankefull & vnthankefull, the kynseman and straunger.

¶ A comparison bitwene fayth, hope and charite.

Fayth cometh of the worde of God, hope cometh of faith, & charite spryngeth of them bothe. [Page] Faythe beleueth the worde.

Hope trusteth after that is promysed by the word. Charite doth good vnto her neyghbour thorow the loue, that it hath to god.

Faith loketh to god & his word, Hope loketh vnto his gyfte & reward. Charite loketh on her neighboures profyte. Faith receaueth god. Hope receiueth his reward. Charite loueth her neyghbour wt a glad harte, & that wtout any respecte of rewarde. Fayth pertayneth to god onely, hope to his reward & charite to her neyghbour.

Of workes.

NO maner of works make vs rightwise: we beleue yt a mā Gala, 2, shall be iustifyed wythout workes: No man is iustifyed by ye dedes of the law, but by ye fayth of Iesu Christ, and we beleue in Iesu Christ, that we may be iustified by the faith of Christe & not [Page] by the dedes of the lawe. If rightwysenes came by the lawe, then Gala, 3, dyed Christ in vaine. That no mā is iustified by the lawe, it is manifest: for a rightwise mā lyueth by his faythe, but the lawe is not of faythe. Moreouer syth Christe the maker of heuen and erth, and all that is therin, behoued to dye for vs, we are compelled to graūt that we were so far drowned and sūke in sinne, that nether our deds nor al the treasures that euer god made or mighte make, might haue holpen vs out of them: ergo no dedes nor woorkes maye make vs rightwyse. No workes make no vnrightwise. For yf am works made vs vnrightwise, then the cō trary workes shuld make vs rightwyse. But it is proued that no workes can make vs ryghtwyse: ergo no workes make vs vnrightwise.

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¶ Workes make vs neyther good nor euyll.

It is proued that no workes Nota. neyther make vs rightwyse nor vnrightwyse: ergo no works make vs neyther good nor euyll. For rightwise and good ar one thing, & vnrightwise & euil likewise one.

¶ Good workes make not a good man, nor euel workes an euyl mā, but a good man maketh good workes, and an euyl man euyl workes:

Good frute maketh not the tre good nor euel frute the euell tre, but a good tre bereth good frute, & an euell tre euill frute. A good mā can not do euell workes nor an euel man good workes, for a good tre can not bear euil frute nor an euel tre good frute.

A man is good ere he do good workes, and euel ere he doe euill: for tre ye is good er he beare good [Page] frute, & euill ere it bere euel frute.

☞ Euery man is eyther good or euil, and his workes like wyse.

Euery tree is eyther good or euel: either make ye the tre good & the frute good also, or els mak the tre euel and the frute of it lykewise euyll,

For all frute trees are eyther good or euell. Eyther make ye the tre good and the frute good also, or els make ye tre euel and ye frute of it likewise euil. A good man is knowen by his workes: for a good man doth good works, & an euell euel workes: ye shal knowe thē by their fruyte, for a good tre bereth good frute, & an euel tre euel frute A man is lykened to the tre, and Mat, 7, his workes to the frute of ye tre.

Beware of the false prophets, which cōe to you in shepes clothes but inwardelye they are rauenyng [Page] wolues, ye shal knowe them by theyr frutes.

None of our workes nether saue vs nor condemne vs.

It is proued that no workes make vs nother rightwyse nor vnrightwyse, good nor euil, but first we ar good ere we do good works and euell ere we do euell workes: ergo no workes, neyther saue vs nor cōdemne vs. Thou wilt say, then maketh it no mater what we do. I answer, yes. For if thou do euel, it is a sure argument yt thou art euil and wantest the faith.

If thou do good it is an argumente that yu art good and hast ye By the fruite the tree is knowen. faith, for a good tre bereth good frute, & an euil tre euel frute: yet good frute maketh not ye tre good, nor euell frute the tre euyll, so the mā is good ere he do good dedes & euel ere he do euel dedes. The man is the tre, his workes are the [Page] frute, faith maketh the good tre, Incredulite the euel tre: such a tre such frute, such a mā such works. For all that is done in fayth pleaseth god & are good workes. And al that is done wtout faith dispeaseth god and are euyll workes.

Who so euer beleueth or thynketh to be saued by his works: denieth that Christe is his sauiour. For how is he thy sauioure, if yu myghtest saue thyselfe by thy workes? or wherto shuld he dye for the, if any workes might haue saued the? Verely, thou shuldest haue dyed perpetually, yf Christ to delyuer the had not dyed for ye and chaūged thy perpetual death in to his owne deth. For thou madest the faute, and he suffered the payne, & that for the loue he had to the or euer yu wast borne, when thou haddest done nether good nor euel. Nowe syth he hath paid [Page] thy debte, yu nedest not, no thou canste not, but shuldest be damned if his bloude were not: But syth he was punished for ye, thou shalt not be punished if thou trust in him. Fynallye, he hath delyuered the from thy condemnacion and al euel, and desyreth naught els of the, but yt thou wilt aknowledge what he hath done for the and beare it in minde, and yt thou woldest helpe other for his sake, bothe in worde and dede, euen as he hath holpen the for naughte and without rewarde. O how redy wolde we be to helpe other, if we knewe his goodnes and gentelnes towardes vs. He is good & a gentle lord, for he geueth vs frely. Let vs besech you yt ar Christians to folowe his fotesteppes, whōal the world ought to prayse and worship.

Amen.

¶ He that thynketh to bee saued [Page] by his workes calleth him selfe Christe.

For he calleth him selfe his sauioure, which pertayneth to christ only. What is a sauiour but he yt saueth? & he sayth I saue my self, which is as moch to say as I am Christ, for Christ only is the sauyoure of the worlde.

We shulde do no good workes for ye entent to get the inheritaūce of heuen or remissyon of synne.

For who so euer beleueth to get the enheritaunce of heuen or remission of synne thorowe works, he beleueth not to get yt for Christes sake. And thei that beleue not that theyr synnes ar forgeuen thē and yt they shal be saued for Christes sake, they beleue not the gospel. For the Gospell sayth, you shalbe saued for Christes sake, synnes are forgyuen for Christes sake. He yt beleueth not ye gospel, [Page] beleueth not god. So it foloweth that thei which beleue to be saued by their workes or to get remissiō of their synnes by their owne dedes, beleue not god: but recount him as a lyer, and so vtterly deny hym to be god. Thou wilt saye, shall we then do no good dedes? I saye not so, but I say we shulde do no good workes for the entent to gette the inheritaunce of heuen or remissyon of synne. For if we beleue to gette vs heuen thorow good workes, thē we beleue not to get it thorowe the promise of god: if we thynke to get remissyon of our sinne so, the we beleue not that they are forgeuen vs for Christe, and so we counte God a lyar. For god sayth, you shal haue the inheritaunce of heuen for my sonnes sake, thy synnes are forgeuen the for my sonnes sake: & you say it is not so, but I wyl wynne [Page] it thorow my workes. So I condemne not good dedes: But I cō demne ye false truste in any works For al the works, that a mā putteth confidence in, are ther with povsoned and become euyll.

¶ To god onely geue the glorye.

A dialogue wherin is brefely declared the longe continuaunce of ye Gospel taught as well to the vngodly as to the godly: The cause of the destruction of the wicked: And also the office of the lawe, and the gospel.

William.

¶ For asmuche as God hath constituted me a creature resonable, and endued me wt [Page] an vnderstanding, I am naturallye desyrous to knowe what end I am created to.

Gyles.

Thā shal it be necessarie Iohn. 3. for you to haue faith. For he, that shal haue to do with God or with godlynes, muste fyrste of al beleue after ye holy scriptures.

William.

Than tel me what faith is, by those holy scriptures.

Giles.

After ye saienge of saincte Paule, it is a sure Heb. 11. Gala, 4, certaynie of godly thinges which we trust vnto, & a grounded euydence in the spirite of heauenlye causes that neuer were sene wt the eye.

Wil.

What suppose ye most necessari Apo. 14. to direct me into this faith

Gi.

The eternal Testament or gospel of Iesu Christe.Rom. 1. Iohn, 14. For that is the power of God vnto saluacion to al them that beleue.

Wil.

Whan was this gospell fyrste taught.

Gil.

Soone after the worldes begyunynge, whan Adam had once Gene. 3. offended leste that he shuld haue fallen in vtter despaire & so haue [Page] bene loste for euer more.

Will.

And hath the Gospel contynued euer syns, to the cōforte of man?

Gil.

Yea trulie, and oft sins that time hath ben confirmed by more earneste promises from age to age, tyll the meke Lambe came, which tok awaye the synnes of the worlde Gene. 22. Psal, 131, 1. Pet. 1, through the shedyng of his most innocent bloud. For the scripture saith, that his mercye was plentuous from kyndred to kiudred, to them that feared the Lorde.

Wil.

Hath all men ben called to grace by that gospell of saluacion?

Gil.

Yea doubtles haue thei, yet haue thei not all thankfully receyued it. So wel was it tought of our fyrst father Luke. 1. Mat. 22. Luke. 4. Ge. iiii. Adam to Cayn as to Abel.

Sowel dyd Noe preache it to Cham as vnto Sem and Iaphet. So well dyd Abraham shewe yt to Ismael as vnto Isaac. So well Gene, 21 Moyses to Pharao as to ye people of Israel. Dauid to Ammon and [Page] Absolon, as to Salomon & Nathan. Helyas to Achab and Iesabel, Exo. [...]. 2. Reg. 13 3. Re. 18 as to the moste faithfull beleuers. No lesse dyd Christe open therof to Iudas, then to Peter, Iames and Ihon. And so forth Math. 10. Act. 8. Rom. 1. to the other Apostles and true preachers to this present daye. So that none can excuse thē selfes

Wyl.

Howe commeth it than to passe that so many are lost and styll yet dothe dalye perishe, through their conuersacion and lycencious lyuyng?

Gyl.

No faute can be ascribed to the gospel, but to their vnthankful receiuing of the fruites therof, so frelye offred them.

The disdaynfull spurnyng asyde Roma. 1. 2. Cor. 12. of that necessary health in christ, is cause of their decaye, and not the set ordynaunce of god, which willeth all men to be saued.

Wil.

If Adā thus receyued this Gospel, and so taught it to his posterite, it hath cōtinued much longer than [Page] I supposed.

Gil.

The Gospel is as the lord is, euerlasting. For as witnesseth the apostle saint Iohn: In the beginning Apo. 14. was the worde, & the worde was with god, and god was the Iohn, 1. worde.

Wil.

Than was not Mathew with the other Euangelistes, the fyrste wryter therof.

Gil.

No, god did wryte it firste in the natural herte of man, and so it remayned here styl, tyll Moses & the prophetes dyd leaue it in outewarde wrytynge to the peoples further erudicion. For as saynt Paule saith: Al they eate frō the fyrste beginnynge of one spiritual meate, and drāke of one spiritual drinke, the harde Rocke folowing thē, which 1. Cor. 10. was Iesus Christ. And this is an euydent token, that one Gospell hath reygned among the people of God syns the worldes begynnynge.

Wil.

But nowe tell me, what shal become of them, which haue [Page] not, of all this longe season in the true feare of god, regarded his Roma. 1. holsome and swete promises.

Gylles

As they haue in theyr vnthankfulnes here bē left to them selues to worke all vngodlynes, & haue departed hence with a desperate conscience: so shal they at the later day bee condemned vnto eternall fyre, with the deuyl & al his aungels. Mat. 22

Wil,

Our mercyful redemer defend vs from that maledic [...]ion. But what shal most spedeli bring me to the Gospel of helth?

Gil.

The meke knowledge of thy selfe,Luke. 3. The. 3. that thou art of nature the synful sone of Adam, iustlye condemned in his transgression, beesydes thine owne wicked doinges, & so loste for euer, were not the resurrectiō, which thou hast in Iesus christ.

Willi.

Shew me by what meane I may come to that knowlege.

Gile.

Seke first vnto the law, 1. Cor. 15. which the lord Iesus taught by Moyses.

Willi.

What [Page] is the lawer

Gil.

The lawe is a godly Myrrour or glasse giuen vnto vs synners, that we therin shuld se & know our synnes, what we are & Iohn. 2. what imperfection is in vs.

Wiliā

Doth the law then make vs rightuouse and good.

Gilles

No more thā the glasse makth him faire that lokth therin. For the Lawe demaundeth of vs rightuousnes, but it gyueth vs no power to do that, whych yt commaundeth.

William

What helpeth than the knowledge of ye Lawe, am I than therby made free from my synne?

Gilles

No yt maketh no man quyte of his synne, but it gyueth an occasiō to ronne and call for helpe of Iesus Christ our lord, that he wold do that thynge which is impossyble to the lawe, yt is, to make vs pure and cleane. The glasse doth nether washe nor make fayre any mannes face, but it gyueth occasion, eyther to seke for water, or [Page] els some other thynge that maye make it fayre and cleane. Thus our sores once knowne by ye lawe and the daungers & perylles of the same considered, we are dryuen of necessite to seke remedy in the gospel.

Willi.

What is the Gospel?

Gil.

It is the power of god, whiche saueth al men that beleue in it. It promiseth vs a mercyfull god, it declareth vnto vs forgyuenes of our synnes and lyfe euerlastyng, through Iesus christ our sauiour.

Willi.

Doth the Gospel make vs rightuous?

Gil.

Yea, for it promyseth vs that Iesus Christ is our owne, & that he dyed for our synnes, and dyd ryse againe for our ryghtuousnes. Yf we haue Christ, than haue we forgeuenes of our sines, & euerlastynge lyfe.

Willi.

Doth the gospel than teache none other saluacion, but that which is in Christ?

Gilles

No surely. He alone is the Lābe that taketh awaye the lynnes of ye [Page] worlde. The false worshippers seke him in outwarde thynges, & neuer fynde hym: but seke thou hym in sprete and veritie, & thou shalte haue hym presente.

Williā

By this your hole protestacion, it shulde seme vnto me, that I am ordeyned of god to this ende: fyrste to a knowledge my selfe a wicked sinner, than to aryse frō it through true repentaunce, and so to leade a newe lyfe after the Gospel, tyll such tyme as my eternall Father shal with saue to cal me from this corruptible māsiō, this forē lād, this vale of misery, thys castel of synne, & this habitacion of death, into y• eternal heritage of his sōne Iesus Christ. To whom with the holy gost be euerlasting praise, honoure and glorye, worlde wythoute ende.

Amen,

Information about this book

Title statement

A godlye and learned treatise wherein is proued the true iustificacion of a Christian manne to come frely of the mercy of god in Christ, without the deseruyng of man by his merites: and also how good workes oughte to bee done [and] what be true good works in dede. Whereunto is ioyned a co[n]ference betwene the law and the gospel, very profitable for al men to exercise themselues therin.Vom höchsten artikel. English

Werdmüller, O.

Edition statement

1555

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2006-06 (EEBO-TCP Phase 1).

ID [DLPS]

A13920

ID [STC]

STC 24219

ID [STC]

ESTC S102022

ID [EEBO-CITATION]

99837823

ID [PROQUEST]

99837823

ID [VID]

2167

Availability

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.

Series

Early English books online.

Notes

(EEBO-TCP ; phase 1, no. A13920)

Transcribed from: (Early English Books Online ; image set 2167)

Images scanned from microfilm: (Early English books, 1475-1640 ; 1040:09)

Source

— A godlye and learned treatise wherein is proued the true iustificacion of a Christian manne to come frely of the mercy of god in Christ, without the deseruyng of man by his merites: and also how good workes oughte to bee done [and] what be true good works in dede. Whereunto is ioyned a co[n]ference betwene the law and the gospel, very profitable for al men to exercise themselues therin., Vom höchsten artikel. English, Werdmüller, O., Coverdale, Miles, 1488-1568..

Extent

[96] leaves

H. Singleton?,. [Wesel? :: 1555?]. (Signatures: [hand] A-L.) (Imprint from STC.) (In two parts.) (Part 1 running title reads: The iustification of a Christian.) (Part 2 has caption title, reading: A mirrour or glasse, wheryn all men may behold their own condemnacyon by the law of Gode.) (Signatures continuous.) (A translation, by Miles Coverdale, of Otto Werdmüller's Vom höchsten artikel.) (Print faded and show-through; pages marked and stained.) (Reproduction of original in the British Library.)

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