Fifty Sermons Containing the Chief Points of the Christian Religion, Sermons 1 · Decade 1 · Sermon 6
That the faithfull are iuſtified by fayth with out the lawe and workes.
¶ The ſixte Sermon.
BEing readye here (dearely beloued) to ſpeake vntounto you of fayth, whiche without workes dothe iuſtifie them that beléeue, I call vponupon the Father, whiche is in heauen, through his onelyonly begotten ſonne Ieſus Chriſte our Lorde, beſéeching him to open my mouth and lippes to the ſetting foorthe of his prayſe, and to illuminate your hearts, that ye acknowledging the great benefite of God, may become thankfull for it and holy in déede.
And firſt of all, I will ſpeake certaine Iuſtification.things chiefly neceſſarie to this argument or treatiſe, touching this terme of iuſtification. The terme of iuſtifying, very vſuall and common among the Hebrues, and of a large ſignification, is not at this day ſo wel vnderſtoode of all men, as it ought to be. To iuſtifie, is as muche to ſay as to quite from iudgement, and from the denounced and vttered ſentence of condemnation. It ſignifieth to remit offences, to cleanſe, to ſanctifie▪ and to giuegive vtterance of life euerlaſting. For it is a lawe terme belonging to courts where iudgement is exerciſed. Imagine therefore, that man is ſet before the iudgement ſeate of God, and that there he is pleaded guiltie, to wit, that he is accuſed and conuinced of hainous offences, and therefore ſued to puniſhment or to ye ſentence of condēnation. Imagine alſo that the ſonne of God maketh interceſſion, and commeth in as a meane, deſiring that vponupon him may be layde the whole fault and puniſhment due vntounto vsus men, that he by his death may cleanſe them and take them away, ſetting vsus frée from death and giuing vsus life euerlaſting. Imagine too, that God the moſt highe and iuſt iudge, receiueth the offer, and trā ſlatet… … puniſhment together with the fault from vsus vntounto the necke of his ſonne, making therwithall a ſtatute, that whoſoeuer beléeueth that the ſon of God ſuffered for the ſinnes of the world, brake the power of death, and deliuered vsus from damnation, ſhoulde be cleanſed from his ſinnes, and made heire of life euerlaſting. Who therefore can be ſo dull of vnderſtanding, but maye perceiu… that mankinde is iuſtified by fayth.
But that there may be no cauſe of doubt or darkeneſſe left in the mynde of any man, that which I hauehave already ſpokē generally, by the parable and ſimilitude fetched from oure common lawe. I will here particularly bring into certaine partes confirming and manifeſtly prouing eueryevery one of them ſeuerally, out of the holy Scriptures, ſo that euen to the ſtouteſt wittes the power of fayth and worke of iuſtification, may be moſt euident.
And firſt I will ſhew vntounto you that this terme of iuſtification, is taken in What it is …o iuſtifie.this preſent treatiſe for the abſolution and remiſſion of ſinnes, for ſanctification and adoption into the number of the ſonnes of God. In the .xiij. of the Actes, the Apoſtle Paule ſayth: Be it knowne vntounto you men and brethren, that through this Lord Ieſus Chriſt, is preached vntounto you the forgiuneſſe of ſinnes, and by him, all that beleeue are iuſtified frō al things, from which they could not be iuſtified by the law of Moſes. Sée, in Chriſte is preached vntounto vsus the forgiueneſſe of ſinnes, and he that beleueth that, Chriſt preched, forgiueth ſinnes, is alſo iuſtified. It followeth therefore, that iuſtification is the remiſſion of ſinnes. In the fifth Chapter to the Romanes ſaythe the ſame Apoſtle. Being iuſtified by the bloud of Chriſt, we ſhall be ſaued from wrath through him. But the bloud of Chriſt waſheth away ſinnes. Iuſtification therefore is the waſhing away or forgiuneſſe of ſinnes. And againe, in the ſame Chapter ſaythe he more plainly, Iudgement entred by one offence vntounto condemnation, but the gifte of many ſinnes vntounto iuſtification. He maketh iuſtification the contrarie to condemnation: therfore, iuſtification is the abſolution and deliuerie from condemnation. What ſay ye to this moreouer, that he dothe plainely call iuſtification a gifte, that is, the forgiuenes of ſinnes. Herevnto alſo belong thoſe words of his, Euen as by the ſinne of one, condemnation came on all men: ſo by the righteouſneſſe of one, good came vponupon all men to the iuſtification of life. Here again is the iuſtification of life made ye contrarie of condemnation vntounto death ſet as a peine vponupon our heads, bycauſe of the tranſgreſſion: iuſtification of life therefore is an abſolution from ſinnes, a deliuerie from death, a quickning or tranſlating from death to life. For in the fourth to the Romanes, the ſame Apoſtle expoundeth iuſtification by ſanctification, and ſanctification by the remiſſion of ſinnes. For intreating of fayth, whereby we are iuſtified, or whiche God imputeth to vsus for righteouſneſſe without workes, he ſayth, Euen as Dauid alſo dothe expounde the bleſſedneſſe of that man to whome the Lord imputeth righteouſneſſe without workes, ſaying: Bleſſed are they whoſe iniquities are forgiuē, and whoſe ſinnes are couered. What coulde be more plainely ſpoken then this? For he doth euidently expounde iuſtification by ſanctification, and ſanctification by the remiſſion of ſinnes. Furthermore, what elſe is ſanctification but the adoption whereby we are receiued into the grace and number of the ſonnes of God? What is he therefore, that ſéeth not that in this treatiſe of Saint Paule, iuſtification is taken for adoption? eſpecially, ſince in the very ſame fourth Chapter to the Romanes: he goeth about to proue, that an inheritance is due to fayth, wherevnto alſo he doth attribute iuſtification. By all this it is made manifeſt, that the queſtion of iuſtification containeth nothing elſe, out the manner and reaſon of ſanctification, that is to ſay, wherby and how men hauehave their ſinnes forgiuen, and are receiued into the grace and number of the ſonnes of God, and being iuſtified are made heires of the kingdome of God.
And now, let vsus trye whether that which we hauehave ſayde be taught in the …hri…t hath … on …im ſelf & … ſinnes.Scriptures, ye Chriſt before the iudgement ſeate of God, when ſentence of condemnation was to be pronounced againſt vsus for our offences, tooke oure ſinnes vponupon his owne necke, and purged them by the ſacrifice of his death vponupon the croſſe, and that God alſo layd vponupon Chriſt our fault and puniſhmēt, ſo that Chriſte alone is the only ſatiſfaction & purging of the faithful. This doth the Apoſtle Paule teach moſt expreſſely, where he ſayth: Who ſhall lay any thing to the charge of Gods elect? It is God that iuſtifieth. Who ſhal condemne? It is Chriſt that dyed yea rather it is he which is raiſed vp, & is at the right hand of the father making interceſsion for vsus. And againe he ſayth, Chriſt redeemed vsus from the curſe of the lawe, while he was made the curſe for vsus. For it is written, curſed be eueryevery one that hangeth on the tree, that vponupon the Gentiles might come the bleſsing of Abraham through Ieſus Chriſt. &c. This did the Apoſtle teach out of the writings of Moſes. And Moſes in his bookes doth often times make mention, ye the ſinnes are laid vpō the heads of the beaſtes which were ſacrificed. But thoſe ſacrifices bare the tipe or figure of the death and ſacrifice of Chriſt. Eſaias alſo in his. 53. chapter ſaith expreſly, He verily hath takē on him our infirmities, and born our peines, He was wounded for our iniquities, and ſmitten for our ſinnes. For the peine of our puniſhment was laid vpō him, and with his ſtripes ar… we healed. We all went aſtraye like ſhepe, eueryevery one turned his own way, but the Lord hath thrown vponupon him all our ſinnes. And immediatly after, He hath taken away the ſinnes of the multitude, and made interceſsion for the tranſgreſſors. Then theſe wordes I think, nothing can be brought more to the matter, or more fit for our preſent purpoſe. To this alludeth Saint Peter when he ſayth, The Lorde him ſelfe bare our ſinnes in his body vponupon the croſſe, that we being dead to ſinne may liue to righteouſnes, by the ſigne of whoſe ſtripes we are made whole. Herevnto aliuded S. Iohn the forerunner of the Lorde, when he ſayde: Beholde the Lambe of God that taketh awaye the ſinnes of the worlde. Moreouer the Apoſtle Paule beareth witneſſe hereto ſaying: Him that knewe not ſinne, he made ſinne for vsus, that we throughe him might be made the righteouſneſſe of God Alſo in his Epiſtle to the Coloſſians he ſaythe, It pleaſed the father that in Chriſt all fulneſſe ſhould dwell, and by him to reconcile all thinges vntounto him ſelfe, hauing ſet at peace through the bloude of his croſſe by him, both things in earth and things in heauen. Theſe I ſuppoſe, are teſtimonies ſufficiently euident, to proue that vponupon Chriſt are layde our ſinnes, with the curſe or condemnation due vntounto oure offences, and that Chriſte by his bloud hath cle…ſed oure ſinnes, and by his death hath vanquiſhed death, and the deuill the authour of death, and taken away the puniſhment due vntounto vsus.The … & … of ſince …re take… away by Chri…
Yet bycauſe there be ſome, and thoſe not a fewe, whiche denie that Chriſte by his death hath taken from vsus ſinners, both faulte and puniſhment, and that he became the onelyonly ſatiſfaction of the whole worlde, I will therefore nowe alledge certaine other teſtimonies and repeate ſomewhat of that that I hauehave before recited, thereby to make it manifeſt, that Chriſte the only ſatiſfaction of the world, hath made ſatiſfaction both for our ſault and puniſhment. Eſayas verily witneſſed, that bothe the faulte of our offence and the puniſhment were taken away, when he ſayth: He bare oure infirmities, and was wounded for oure iniquities: finallye the diſcipline of peace, that is, the diſcipline or chaſtiſing or puniſhment bringing peace, or the penaltie of our correction, that is, the puniſhment due to vsus for our offences, was layde on his necke. Marke alſo what followeth: And with the blewneſſe of his ſtripes are we healed. This doth euidently teach, that by the peine of Chriſte oure puniſhment is taken a waye. For looke what peine penaltie, puniſhment, or correction was due to vsus, and the ſame was layde on the Lorde him ſelfe: and for that cauſe was the Lorde wounded and receiued ſtripes. And with them he healed vsus. But he had not yet healed vsus at all, if we ſhould yet looke for woundes, ſtripes & ſtroakes, that is to ſay, puniſhment for our ſinnes.
The death of Chriſte therfore is a The death …f Chriſt a …ll ſatiſ…ction for …ur ſinnesfull ſatiſfaction for our ſinnes. But what I praye you ſhoulde Chriſte auayle vsus, if yet we ſhoulde be puniſhed for oure offences. Therefore when we ſay, that he did beare all our ſinnes in his bodye vponupon the Croſſe, what elſe doe we meane I praye you, but that the Lorde by death, that was not due vntounto him, tooke from vsus Gods vengeaunce, that it might not lighte on vsus to our puniſhment? Paule, as often as he maketh mention of our redemption made by Chriſte, is wont to name it foreign, by which worde he vnderſtandeth not, as the common ſort do, redemption barely and ſimply, but the very price and ſatiſfaction of redemption. Wherefore alſo he writeth, that Chriſt him ſelfe did giuegive him ſelfe to be the foreign for vsus: that is to ſay, the price wherewith captiues are redéemed from their enimies in the warre. For that which we do commonly call raunſomes, the Gréekes do name foreign. So then that is foreign when man for man and life for life is redeemed. But vponupon them that are thus raunſomed and ſet at libertie, there is no puniſhment afterwarde layd, by reaſon of the tranſlation therof from one to another. Furthermore, this is the newe Couenaunt that God in his Chriſt hath made with vsus, that he will not remember our iniquities. But howe could he choſe but remember oure iniquities, if he ceaſed not to puniſhe them? So then, this remayneth not to be doubted of, that Chriſte our Lord is the full propitiation, ſatiſfaction, oblation and ſacrifice for the ſinnes, I ſaye for the puniſhment and the faulte of all the world, yea and by him ſelfe alone: for in none other is any ſaluation: neyther is there any other name giuen vntounto men whereby they muſt be ſaued.
I denie not, but that bycauſe of Howe puniſhment is laide on vsus.diſcipline, chaſtiſement and exerciſe, diuers ſortes of puniſhments are layd vponupon mens neckes, and that they are diuerſly afflicted and vexed, bycauſe of their offences. But thoſe afflictions, how ſo euer they be patiently ſuffered of the faythfull, do not yet waſh ſinnes away, nor make ſatiſfaction for miſdéedes. S. Peter ſayth, Marueile not that ye are tryed by fire, which thing is done for your tryall, as if any newe thing ſhoulde happen vntounto you: yea, rather reioyce heerein that ye are partakers of the afflictions of Chriſt, that in the reuelation alſo of his glory, ye may reioyce and be glad. This I ſay, is the ende and vſe of afflictions. And by this means the glory of Chriſt indureth pure and vncorrupted.
It remayneth now for me to proue God hath …ppointed …at he …hat belee…eth ſhuld …aue eternall life and be iuſtified.out of the holy Scriptures, that God the father hath ordained that he whoſoeuer doth beléeue in the onelyonly begotten ſonne of God, ſhall be made partaker of Chriſte his righteouſneſſe, that is, ſhal be inſtified by him, be abſolued from his ſinnes, and be made heire of life euerlaſting. Eſaias therfore ſaith, In the acknowleging of him, or in his knowledge ſhall my righteous ſeruaunt iuſtifie the multitude, whoſe ſinnes he him ſelfe ſhall beare. But what elſe is the acknowledging or knowledge of Chriſt, but true fayth? Moreouer, the Lorde Ieſus him ſelfe in the goſpel after Saint Iohn, ſayth: And as Moſes lifte vp the Serpente in the wilderneſſe, euen ſo muſte the ſonne of man be lift vp, that whoſoeuer beleeueth in him, ſhould not periſhe but hauehave life euerlaſting. There was none other remedy in the deſart, againſt the enuenomed bytings of the Serpentes, but the contemplation or beholding of the Serpent lift vp and hanged aloft. No plaſter did cure them that were poiſoned, no oblation made to God, not prayer it ſelfe offered to God, not any worke, nor any way elſe: the onelyonly beholding of the Serpent made the poyſon harmeleſſe, that then had crept into all their limmes. In like manner, nothing at all dothe ſaue vsus from death but only faith in Chriſt. For by fayth we behold and ſée Chriſt lifted vp vponupon the ſtake of the Croſſe, as it is to be ſeene in the ſixte Chapter of Iohn. It followeth in the words of our ſauiour, God ſo loued the world, that he gaue his only begotten ſonne: that whoſoeuer beleeueth ſhould not periſh, but hauehave life euerlaſting. For god ſent not his ſonne into the world to condemne the worlde, but that the worlde through him might be ſaued. He that beleeueth on him is not condemned: but he that beleeueth not, is condemned already, bycauſe he beleeueth not in the name of the onelyonly begotten ſonne of God. By theſe words nowe the thirde time is fayth beaten into our heads, by which we are made partakers of the Sonne of God, of his life, ſaluation, redemption, and all good things beſide. In the ſixte Chapter of the Goſpell after Iohn, our Lorde againe ſayth: This is the will of the father whiche ſent me, that eueryevery one that ſeeth the ſonne, and beleeueth in him ſhould hauehave life euerlaſting, and I will raiſe him vp at the laſte daye. Nothing can be alleged to make more for oure preſent argument then theſe wordes of his. For he ſayth plainely, that the will of God the father is, that we ſhould beleeue in the ſonne, and by this beliefe hauehave our ſaluation. Whervpon Iohn the Euangeliſt and Apoſtle in his Canonicall Epiſtle dareth burſt foorth into theſe words: He that beleeueth not God, maketh him a lyar, bycauſe he beleeued not the record that God gaue of his ſonne. And this is the recorde, that God hath giuen vntounto vsus eternall life, and this life is in his ſonne. He that hath the ſonne, hath life: and he that hath not the ſonne of God, hath not life. Dearly beloued, note this. The eternal and vnchangeable wil of god is, that he wil giuegive eternall life vntounto the world. But he will giuegive the life through Chriſte, who is naturally life it ſelfe, and can giuegive life. The very ſame God alſo wil that we obtaine and hauehave life in vsus, and that we hauehave it no other wayes then by fayth. For the Apoſtle Paule taught, that Chriſt dothe dwell in our hearts by fayth. Moreouer, the Lord himſelf alſo witneſſeth & ſaith: He that eateth me ſhall liue by me. But ye knowe (dearely beloued) that to eate Chriſt is to beléeue in him. And therfore we knit vp this place with theſe wordes of Sainte Peter. To this Chriſte doe all the Prophetes beare witneſſe, that whoſoeuer beleeueth in him, ſhal receiue forgiuneſſe of ſinnes through his name. We hauehave in theſe a moſt ample teſtimonie of the whole ſacred Scriptures. By theſe I hauehave euidently inoughe delared, that God hath appointed, that whoſoeuer dothe beléeue in Chriſt, being clenſed frō his ſins, ſhalbe made heire of life euerlaſting. This will I make more euident Men are …uſtified …y faith …lone.yet, by declaring how that fayth alone that is, that fayth for it ſelfe, and not for any workes of oures dothe iuſtifie the faythfull. For it ſelfe I ſay, not in reſpect that it is in vsus a qualitie of the mynde, or our owne worke in our ſelues, but in reſpecte that faythe is the gifte of Gods grace, hauing in it a promiſe of righteouſneſſe and life: and in reſpect, that naturally of it ſelfe, it is a certaine and vndoubted perſuaſion reſting vponupon God, and beléeuing that God being pacified by Chriſte, hath throughe Chriſte beſtowed lyfe and all good things on vsus. Therefore fayth for Chriſte, and by the grace and promiſe of God dothe iuſtifie: and ſo fayth, that is that, whiche we beléeue and wherein our confidence is ſetled, God I ſay him ſelf by the grace of god doth iuſtifie vsus through our redemption in Chriſte: ſo that now, our owne workes or merites hauehave no place lefte to them at all, I meane, in iuſtificatiō. For otherwiſe good workes hauehave their place in the faithfull, as we in place conuenient doe meane to ſhewe. For Paul the teacher of the gentiles, doth Chriſt cō pared with Adam.in the waye of oppoſition compare Chriſte with Adam, and ſheweth, that of Adam and ſo of oure owne nature and ſtrength, we hauehave nothing but ſinne, the wrath of God, and death. And this dothe he ſhewe vnderunder the name of Adam to the intent that no man ſhuld ſéeke for righteouſneſſe and life in the fleſhe. And againe, on the other ſide he declareth, that we by Chriſte hauehave righteouſneſſe, the grace of God, life and the forgiuneſſe of all our ſinnes. In this oppoſition, he doth earneſtly vrge and often repeate this worde, Of one, to no other end verily, but that we ſhoulde vnderſtande, that faith alone doth iuſtifie.
To the Galathians he dothe very Gods Teſtament.euidently vſe this kinde of argument, To the laſte will and teſtament of a man, if it once be proued, no body doth adde or take any thing away. Reaſon therefore doth rightly require that no man put to, or take away any thing from the teſtament of God. But this is the teſtament which god confirmed that his will is to beſtowe the bleſſing vponupon Abrahams ſéede, not in many, or by many, but through one. For he ſaith not. And to the ſeedes, as though he ſpake of many, but as ſpeaking of one he ſaith, And to thy ſeede, that is Chriſt. Therefore it is a deteſtable thing to augment or diminiſhe any thing in this teſtament of God: Chriſt alone is the only ſauiour ſtil: men can neither ſaue them ſelues nor other.
Againe, in the ſame Epiſtle to the We are not iuſtified by the workes o… the Law… but by FaithGalathians he ſaith, We knowe that man is not iuſtified by the workes of the lawe, but by faith in Ieſus Chriſt: in ſo much as no fleſh ſhal… be iuſtified by the workes of the lawe. This is nowe the thirde time that Paul ſaith, that men are not iuſtified by the workes of the lawe. In whiche clauſe he comprehendeth all maner of works of what ſorte ſoeuer. So then, no kinde of workes do iuſtifie. But what is it then that iuſtifieth? Faith in Chriſte, and that verily alone. For what elſe can theſe wordes import, We knowe that man is not iuſtified but by fayth in Chriſte. For the force of theſe two ſpeaches is all one, Faith alone dothe iuſtifie: And, it is certaine that we are not iuſtified but by faythe in Ieſus Chriſt. He addeth the example of the Apoſtles, And we hauehave beleued in Ieſus Chriſt, that we might be iuſtified by ſayth in Ieſus Chriſte: and not by the workes of the law. In like maner alſo, Peter argueth by an example in the Acts of the Apoſtles, and ſaith: We beleeue that through the grace of our Lord Ieſus Chriſte we ſhall be ſaued, euen as they. Acts. 15.
Moreouer, in the very ſame chapter Chriſt died not in vaineto the Gala. he ſaith: I deſpiſe not the grace of God: for if righteouſneſſe come of the law, then Chriſt is deade in vaine. For if we in our ſelues had had any thing whereby we might be ſaued, what néeded the ſonne of God to take our fleſh, to ſuffer and to dy? But for bycauſe the ſonne of God being incarnate, did ſuffer and die, and died not in vaine: therefore in our fleſhe there was nothing that could obtaine ſaluation for mankinde. Wherfore the only ſonne of God is our Sauiour for euer: and by true faith maketh vsus partakers of his ſaluation.
Paule in the very beginning of his Epiſtle to the Rom. doth proue that al All men are ſinner…men are ſinners, that in men there remaineth no ſtrength for them to be ſaued by, and that the lawe of God it ſelfe, doth dig vp the knowledge of offences, that is, doth apply them, bring them to light, and make them manifeſt, but doth not take them away, blot them out, or vtterly extinguiſh them: and that therefore, God for his owne goodnes ſake, to the end that the work that he hath made, ſhoulde not altogether periſhe, doth iuſtifie the faithfull fréely by faith in Ieſus Chriſt. I will rehearſe a fewe of the Apoſtles owne wordes. The righteouſneſſe of God (ſaith he) is declared without the law, being witneſſed notwithſtanding by the law and the Prophets, the righteouſneſſe of God, I ſay, commeth by faith in Ieſus Chriſt vntounto all, and vpō all them that beleeue. For there is no difference. For all hauehave ſinned & hauehave neede of the glory of God: but are iuſtified freely by his grace through the redemptiō that is in Chriſt Ieſu, whō God hath ſet forth to be a propitiatiō thrugh faith in his blud. Theſe words of the Apoſtle, I ſuppoſe, are moſt manifeſt to them that beleeue. He plucketh iuſtification from our owne merites & ſtrength, and attributeth it to grace, wherby the ſonne of God is giuē to the worlde, vntounto the puniſhment of the croſſe, that al they that beleue that they are redéemed by the bloud of the ſonne of God, may be iuſtified. Againe the Apoſtle immediatly after, addeth: Therfore we hold that man is iuſtified by faith without the workes of the law. VponUpon the necke of this againe, he argueth thus. Is he the God of the Iewes God iu… fieth as … the Gentiles as … Iewes by faith.only? Is he not alſo of the gentils? Yes euen of the Gentiles alſo. For it is one God that ſhall iuſtifie Circumciſion by faith, and vncircumciſion through faith. To be God, is nothing elſe but to be life & ſaluation. But God is the God of the Gentiles alſo, & not of the Iewes alone: therefore God is the life & ſaluation of the Gentiles. This life & ſaluation he doth communicate to vsus, not by the law or through circū ciſion: but by faith in Chriſt. Therfore fayth alone doth iuſtifie. This may be proued by the example of Cornelius the Centurion, who as ſoone as S. Peter had preched vntounto him, and he once beleued, was by and by iuſtified, when as yet he had not receiued circumciſiō, or the law, when as yet he had not ſacrificed, nor merited righteouſneſſe by any work that he did: For he was fréely iuſtified in faith thrugh Ieſu Chriſt For Peter concluded his Sermon to him in theſe words. To this Chriſt do all the Prophetes giuegive witneſſe, that thrugh his name whoſoeuer beleueth in him ſhal receiue remiſsiō of ſinnes. After all this, the Apoſtle Paul bringeth in that notable and ſingular example By what meanes …ur father …braham, was iuſti…ed.of our father Abraham, teching by what meanes our father Abrahā was iuſtified. For this being once truly declared, it can not choſe but be plaine & manifeſt to eueryevery one, by what means Gods wil is to iuſtifie al men. For the ſonnes can not be iuſtified any other way then the father before them was iuſtified. Abraham therefore was not iuſtified by circūciſion or receiuing of the ſacrament. For it is ſaide that he was iuſtified before he was circumciſed.
Afterward was added the ſigne of circumciſion, as the ſeale of the righteouſneſſe of faithe, that is the ſigne or ſealing, that al the ſéede of Abraham is iuſtified by faith. The ſame our father Abrahā was not iuſtified by the lawe. For the lawe was. 430. yeres added to the promiſe, not to take away ſinne or to worke iuſtification, but to make ſin appeare, & to make vsus altogether emptie, & when we are once made emptie, to ſend & as it were compell vsus to flye to Chriſt. Againe, Abraham was not iuſtified by his works. And yet, in that moſt excellent Patriarch are found to be good works, yea & thoſe too good workes of true faith, which are both notable and many in number, ſuche and ſo many as you ſhall ſcarcely finde in any other.
Neuertheleſſe yet the Apoſtle ſaith. What ſhall we ſay then that Abrahā our father as pertaining to the fleſh, who I ſay is oure father touching the fleſh, did merit or find, for both thoſe ſignifications hath the Greeke worde foreign. For, if Abraham were iuſtified by works, thē hath he to boſte, but not before God. For God is only iuſt and he that only iuſtifieth. Al mē are corrupt yea euen Abraham is a ſinner, and eueryevery man ſtandeth in néed of the glory of God. For which cauſe alſo the Prophet did plainely forbid to boaſt in any thing but in the mercy of God. Wherefore, Abraham boaſted not againſte God: he acknowledged him ſelfe to be a ſinner, and that he was to be iuſtified fréely, and not for his owne merites ſake. The Apoſtle goeth foorth and ſayth. For what ſayth the Scripture. Abraham beleeued in God, and it was reckoned vntounto him for righteouſneſſe. Two thinges are here affirmed, Firſte that Abraham beléeued in God, Secondly that that was imputed to him for righteouſneſſe. By this it followeth that Abraham was iuſtified by faythe, and not by workes. And that doth the Apoſtle proue after this manner. To him that by works doth merite righteouſneſſe, righteouſneſſe is not imputed. But to Abraham is righteouſneſſe imputed: therefore he merited not righteouſneſſe by workes. Againe, To him verily that woorketh not, but beleeueth, hys faithe is counted for righteouſneſſe. But Abraham beleeued in God, therfore his faith was reckoned for righteouſneſſe.
In the ſame chapter, the ſame Apoſtle Neither is …aith nor the promis of none effect.bringeth foorth other arguments, altogether as ſtrong as theſe, to proue that faith iuſtifieth without workes. If they (ſaith he) which are of the law be heires, then is faith but vaine, and the promiſe made of none effect. They are of the lawe whiche ſéeke to be iuſtified by the workes of the lawe. But fayth reſteth vponupon the mercy of God. What place then ſhall grace and the mercy of god hauehave left vntounto them, if we by workes doe merite iuſtification? What ſhall I néede to beléeue that by the bloude of Chriſte I ſhall be iuſtified, if God by my workes be at one with me againe, who for my ſinnes was angrie with me? Finally ſaluation and righteouſneſſe are promiſed of God. But then the promiſe endeth, when oure owne merites beginne to come in place. For the Apoſtle to the Galathians, ſaythe: If the inheritaunce be of the lawe, then is it not nowe of the promiſe. But God gaue the inheritaunce to Abraham by promiſe: therefore that the promiſe might remaine ſtable, faythe iuſtifieth and not merites.
Againe, in the fourth Chapter to the Romanes, he ſayth: Therefore by fayth is the inheritaunce giuen, that it might be by grace, that the promiſe might be ſure to all the ſeede, not to that onelyonly that is of the lawe, but to that alſo that is of the faith of Abraham. He rehearſeth here two cauſes, for whiche he attributeth iuſtification to fayth, and not to workes.
The firſt is, that iuſtification may be of frée gifte, and that the grace of …uſtification of free gift.God may be prayſed. The latter is, that the promiſe and ſaluation maye remain ſtedfaſt, and that it may come vponupon the Gentiles alſo. But it ſhould not be giuen to the Gentiles, if it were due onelyonly to the law and Circū ciſion, bycauſe the gentiles lacke them both. Finally, the hope of our ſaluatiō, ought to be ſtedfaſtly eſtabliſhed. But it ſhould neuer be ſurely grounded, or ſafely preſerued, if it were attributed to our owne works or merites. For in them is alwayes ſomething wanting. But in God, and in the merite of the ſonne of God can nothing be lacking. Therfore our ſaluation is ſurely confirmed, not to be doubted of, and aſſuredly certaine, if that we ſéeke for it by faith in the ſonne of God, who is oure righteouſneſſe and ſaluation.
To all theſe I will yet adde an other teſtimonie out of Sainte Paule, whiche is in déede, both moſte euident and eaſie to be perceiued. In his Epiſtle to the Epheſtans, he ſayth: By grace are ye ſaued through faith, and that not of your ſelues, it is the gift of God, not of workes, leaſte any man ſhoulde boaſte him ſelfe. For we are the workemanſhip of God, created in Chriſte Ieſus into good workes, whiche God hath before ordained that we ſhoulde walke in them. More then this I will not ſay, neyther will I at large expounde the wordes of Paule. For theſe teſtimonies are more cleare then the noone daye, and doe moſt euidently teſtifie, that we are iuſtified by faythe, and not by anye workes.
But (reuerende brethren in the Faith ſheweth foorth and expreſſeth it ſelfe by good workes.Lorde) good workes here come into no ieopardie to be little ſet by, bycauſe of this doctrine, whiche teacheth that fayth alone doth iuſtifie. Thus did the Apoſtles of Chriſte teach, why then ſhoulde not we teache ſo too.
As for them that thinke this doctrine, wherby we do conſtantly affirme that fayth alone without workes doth iuſtifie, to be contrarie to religion, let thē blame the Apoſtles of Chriſt, & not find fault with vsus. Moreouer, whereas Faith onelyonly iuſtifieth.we ſay that the faithfull are iuſtified by fayth alone, or elſe by fayth without workes, we doe not ſay, as many thinke we doe, that fayth is poaſte alone, or vtterly deſtitute of good workes. For where ſoeuer faith is, there alſo it ſheweth it ſelfe by good workes: Bycauſe the righteous can not but worke righteouſneſſe. But before he doth worke righteouſneſſe, that is to ſay good workes, he muſt of neceſſitie be righteous: therefore the righteous doth not attain to righteouſneſſe that goeth before by workes that followe after. Wherefore, that righteouſneſſe is attributed to grace. For the faythfull are fréely by grace iuſtified in fayth, according to that ſaying. The iuſt ſhall liue by his fayth, and after that they are iuſtified they beginne to bring foorth the workes of righteouſneſſe. Therefore, in this diſcourſe I meane not to ouerthrow good works, which hauehave their due place and dignitie in the Church among the faythfull, before the face of God: but my mynde is, by all the meanes I may, to proue that the grace of God, and increaſe of the ſonne of God is ouerthrowne and trode vnderunder foote, when we ioyne our merites and workes to the merite of Chriſte, and to faith: by which we take holde on Chriſte. For what can be more manifeſt then this ſaying of the bleſſed Apoſtle? If we be ſaued by grace, then not now workes. For then grace is no more grace. But if we be ſaued by workes, then is it nowe no grace, for the work is no more work. Rom…n. Wherfore theſe two, grace and merite or worke, can not ſtand together. Therefore leaſt we ſhould ouerthrowe the grace of God, and wickedly denie the fruite of Chriſte his paſſion, we doe attribute iuſtification vntounto fayth onelyonly, bycauſe that fay the attributeth it to the méere grace of God in the deathe of the Sonne of God.
And yet for all this, we acknowledge Of good workes.that we are created, accordinge to the doctrine of Paule, vntounto good workes, to thoſe good workes I ſay, whiche God hath before ordained, whiche he in his worde hath appointed, and dothe require vsus to walke in the ſame. In which although we walke and are become riche in good works, yet notwithſtanding, we do not attribute to them our iuſtification: but according to the doctrine of the Goſpel, we humble our ſelues vnderunder the hande of him that ſayth. So ye alſo, when ye hauehave done all things that are commaunded you, yet ſay, we are vnprofitable ſeruants: We hauehave done no more then we ought to doe. So then, as often as the godly doth reade that our owne workes doe iuſtifie vsus, that our owne workes are called righteouſneſſe, that vntounto oure owne workes is giuen a rewarde and life euerlaſting, he doth not by and by ſwell with pryde, nor yet forget the merite of Chriſte, but ſetting a godly and apte interpretation vponupon ſuche like places, he dothe conſider that all thinges are of the grace of God, and that ſo great things are attributed to the workes of men, bycauſe they are receiued into grace, and are nowe become the ſonnes of God for Chriſt his ſake: ſo that at the laſt, all things may be turned vponupon Chriſte him ſelfe, for whoſe ſakes the godly knowe, that they and all theirs are in fauour, and accepted of God the Father.
In this that I hauehave ſayde whiche is a little in déede in reſpecte of the largeneſſe of the matter, but ſufficiently long inoughe in reſpecte of one houres ſpace appointed me to ſpeake in, I hauehave declared vntounto you (dearely beloued,) the great effect of fayth, that is to ſay, that it iuſtifieth the faithfull, where by the way I hauehave rather briefly touched, then at large diſcourſed vponupon the whole worke of iuſtification both profitable and neceſſarie for all men to knowe. Nowe therefore I paſſe ouer this and come to the reſt.
True faythe is the welſpring and Faith the …oore of al good …o…kes.roote of all vertues, and good workes, and firſte of all it ſatiſ…ieth the minde and deſire of man, and maketh it quiet and ioyfull.
For the Lorde in the Goſpel ſaith. I am the breade of lyfe: he that commeth to me ſhall not hunger: and he that beleeueth in me ſhall not thirſte at any time: For what can he deſire more, whiche dothe already féele that by true fayth he poſſeſſeth the verie ſonne of God, in whome are all the heauenly treaſures, and in whome is all fulneſſe and grace? Our conſciences are made cleare and quiet, ſo ſoone as we perceiue that by true fayth Chriſte the Sonne of God, is altogether oures, that he hath appeaſed the father in our behalfe, that he dothe nowe ſtande in the preſence of the father, and maketh interceſſion to him for vsus. And for that cauſe ſayth Paul. Beeing iuſtified by ſayth we hauehave peace with God through our Lorde Ieſus Chriſte. Throughe the ſame Chriſte alſo by faythe we hauehave a frée paſſage vntounto the Father. Wherefore we praye to the Father in his Sonnes name, and at his hande we o…taine al things that are auayleable to oure behoofe. Very well therefore ſayde the Apoſtle Iohn. And this is the confidence that we hauehave in him, that if we aske any thing according to his will he heareth vsus. And if we knowe that he heareth vsus whatſoeuer we aſke, we knowe alſo that we hauehave the petitions that we requeſted at his handes.
They that want fayth, doe neither praye to God, nor yet receiue of him the thinges that are for their welfare. Moreouer, fayth maketh vsus acceptable to God, and doth commaund vsus to hauehave an eye to the well vſing of Gods good giftes. Fayth cauſeth vsus not to Faith the victorie … al Chriſtians.faynte in tribulations: yea alſo by faythe we ouercome the worlde, the fleſhe, the Deuill, and all aduerſities.
As the Apoſtle Iohn ſayth. For all that is borne of God ouercommeth the worlde: And this is the victorie that vanquiſheth the worlde euen your ſayth. Who is hee that ouercommeth the worlde, but he that beleeueth that Ieſus is the Sonne of God?
Paule ſayth. Some were racked, not caring by faythe to be ſet at libertie, that they might obtaine a better Reſurrection. Other ſome were tryed with mockes and ſtripes, with fetters and impriſonmentes, were ſtoned, were hewed in peeces, were ſlaine with the edge of the ſworde: they wandred in ſheepes skinnes and goates skinnes, comfortleſſe, oppreſſed, afflicted, of whome the worlde was not worthy, wandring in deſertes and mountaines, and in the dennes and caues of the earth. For the Lord him ſelfe in the Goſpell ſayde: This ſpake I vntounto you, that ye might hauehave peace in me. In the worlde ye hauehave affliction, but be of good confidence I hauehave ouercome the worlde.
Fayth therefore both ſhall be and is the force and ſtrength of patience. Patience is the proppe, vplifting and preſeruation of hope. Of fayth ſpringeth charitie. Charitie is the fulfilling of the lawe, whiche containeth in it the ſumme of all good workes. But vnleſſe we hauehave a true fayth in God, there is no charitie in vsus. EueryEvery one that loueth him that begatte, ſaythe Iohn the apoſtle, loueth him alſo that is borne of him. The houre is paſte a good while ſince, and no man is able in many houres, ſo ſubſtancially as it requireth, to declare the whole effecte of fayth.
Ye hauehave hearde (dearely beloued) that true fayth is the iuſtification of the Church or faythfull of God, that it is I ſay the forgiuneſſe of all ſinnes, a receiuing into the grace of God, a taking by adoption into the number of the Sonnes of God, an aſſured and bleſſed ſanctification, and finally the welſpring of all good workes. Let vsus therefore in true fayth praye to God the father in the name of our Lord Ieſus Chriſt, that he will vouchſafe to fill our hartes with this true faith, yt in this preſent world being ioyned to him in fayth we may ſerue him as we ought, and after our departure out of this life, we maye for euer liue with him in whome we beléeue. To him be prayſe and glory for euer. Amen.