Whole Works, Tract 4

Whole Works · Tract 4

p. 226OnelyOnly fayth iuſtifieth before God.

NOw, if your grace doe not take vppon you, to heare the diſputation, & the probation of this article out of the groūd of the holy Scripture, my Lordes the Biſhops will condēne it, afore they read it, as their maner is to doe with all thynges, that pleaſeth them not, and which they vnderſtand not: and then crye they, hereſy, hereſie, an hereticke, an hereticke, hée ought not to bée heard, for his matters bée condemned by the Church, & by his holy fathers, and by all long cuſtomes, and by all maner of lawes.

VntoUnto whom, with your graces fauour, I make this aūſwere. I would know of them, if all theſe things, that they hauehave reckened, can ouercome Chriſt, and his holy worde, or ſet the holy ghoſt to ſchole? And if they can not, why ſhould not I then bée heards that doe require it in the name of Chriſt? and alſo bryng for me his holy worde, & the holy fathers, which hauehave vnderſtand Gods worde as I doe? Therfore though they will not heare me, yet muſt they néedes heare them. In holy Scripture, Chriſt is nothing els, but a Sauiour, a redéemer, a iuſtifier, & a perfect peace maker, betwene God, and man. This teſtimony dyd y^e aungell geue of him in theſe wordes. Hée ſhall ſaue his people from theyr ſinnes. And alſo S. Paule, Chriſt is Math. 1. 1. Cor. 2.Matt 11 Cor 2made our righteouſnes, our ſatiſfaction, and our redemption. Moreouer Eſay. 53.Isa 53the Prophet witneſſeth the ſame, ſaying: For the wretchednes of my people, hauehave I ſtriken him. So that here hauehave we Chriſt with his properties.

Now, if we wil truly cōfeſſe Chriſt, then muſt we graūt with our hartes, that Chriſt is all our iuſtice, all our redemption, Chriſt is all in all.all our wiſedome, all our holynes, all alonely the purchaſer of grace, alonly y^e peace maker betwéene God and man. Briefely all goodnes that we hauehave, y^e it is of hym, by him, and for his ſake onelyonly. And that we hauehave néede of nothyng towardes our ſaluation, but of hym onelyonly, and wée deſire no other ſaluatiō, nor no other ſatiſfactiō, nor any helpe of any other creature, eyther heauenly or earthly, but of him onelyonly, for as Saint Peter Actes. 4.Acts 4ſayth, there is no other name geuen vntounto men, wherein they muſt bée ſaued. And alſo S. Paule ſayth, by hym Actes. 13.Acts 13are all that beléeue iuſtified from all thynges. Moreouer S. Iohn witneſſeth 1. Iohn. 2.1 John 2the ſame, in theſe wordes. Hée it is, that hath obtained grace for our ſinnes. And in an other place. He ſent 1. Iohn 4.1 John 4his ſonne to make agréement, for our ſinnes.

Now my Lordes, here hauehave you Chriſt, and his very nature full, and whole. And hée y^e denyeth any thyng, or any part of theſe thyngs, or taketh any part of them, & applyeth them, or geueth y^e glory of thē to any other perſon, then to Chriſt onelyonly, the ſame mā robbeth Chriſt of his honour, and denyeth Chriſt, and is very Antichriſt. Wherfore my Lordes, firſt what ſay you to this? and vntounto the propertyes of Chriſt? If you graunt them, thē are we at a poynte. For they proue that fayth in Ieſus Chriſt, onelyonly iuſtifieth afore God. Secondarily, if you denye if (as I am ſure you will, for you had leuer deny your Créede, thē graūt it.)

p. 227How can you thē auoyde, but that you bée the very Antichriſtes? of whō S. Iohn ſpeaketh? For now hauehave we tryed your ſpirites, that they bée not 1. Iohn. 4.1 John 4of God, for you deny Chriſt. That is, you deny the very nature, & the propertie of Chriſt. You graunt y^e name, but you deny the vertue. You graunt that hée deſcended from heauen, but you deny the profite thereof. For hée deſcended for our health, this denye you, and yet it is your Créede. You graunt, that hée was borne, but you denye the purpoſe. You graunt, that The Papiſtes deniyng onelyonly fayth to iuſtifie denye the nature of Chriſt.he is riſſen frō death but you deny the profit therof for hée roſe to iuſtifie vsus. You graūt, that hée is a Sauiour, but you deny, that he is alonely y^t ſauiour. I pray you wherfore was hée borne? to iuſtifie vsus in part? to redéeme vsus in part? to doe ſatiſfaction for part of our ſinnes? ſo y^e we muſt ſet a payr of old ſhoes, a lompe of bread, & cheeſe, or a louſie gray coate to make ſatiſfactiō, for y^t other part? Say what you will, if you geue not all, and fully, & alonely to one Chriſt, thē deny you Chriſt, and the holy ghoſt. And S. Iohn doth declare you to bée contrary to Chriſt. This may alſo bée proued by a playne Scripture of the holy ghoſt, which is this. No man in heauen, nor in earth, neither vnderunder the earth, was able to open the booke, or to looke on y^e booke, till the lambe came, vntounto whom the ſeniours ſpake, on this maner. Thou Apoc. 5.Rev 5art worthy to take y^t booke, & to open the ſeales therof, for thou waſt killed, and haſt redéemed vsus by thy bloud.

How ſay you to this my Lordes? In heauen was there none founde, neither by the aungels, nor yet by the Chriſt onelyonly hath wrought our redēption.ſeniours worthy to open the booke, but Chriſt onelyonly. And will you finde, that they could not finde? will you ſet an helper to Chriſt, whō they ſet alone? But I pray you tel vsus what bée ſhall bée. All the world knoweth, that they hée good workes. But now, from whēce come your good workes? whether from heauen? or out of the earth? or frō vnderunder the earth? If they were in any of theſe places, where were they when the aungels, and the ſeniours ſought them? HaueHave you founde them? whom they could not finde? but let this paſſe. I praye you, what will you lay for your good workes? or by what title will you bryng them in, to ioyne them with the lābe in openyng of the booke? The ſeniours hauehave layd for them, that the lābe alonely was worthy to opē the booke, becauſe hée was ſlayne, and redéemed them with his precious bloud. Now what cauſe laye you for your good workes? The lābe hath alonely dyed for vsus? The lambe hath alonely ſhed his bloud for vsus? The lambe hath alonly redéemed vsus? Theſe things hath Chriſt is our onelyonly redemer & iuſtifier.hée done alone? Now if theſe bée ſufficient? then hath hée alone made ſatiſfaction, and is alonely worthy to be our redéemer, and iuſtifier.

Moreouer, they that bée in heauen confeſſe, that this lambe is alonely worthy to redéeme them. Bée your workes better then theirs? or cā your workes helpe them? If they can? then is not the lambe alonely worthy to redéeme them. Moreouer, the ſeniours fall downe before the lambe, geuyng him alonely prayſe. And ſhall your good workes ſtande vp by the lambe? Then bée they better then the ſeniours. But let vsus proue this thyng by open Scriptures. S. Paule tooke ſo great labours to proue this article, as hée neuer tooke in any other, & all becauſe hée would make it playne, and ſtoppe the mouthes of the agayneſayers. But all this will not helpe them, that hauehave not the ſpirite of God. Neuertheles, we will by Gods fauour, doe the beſt we can to confounde the crooked enemyes of Chriſtes bloud, & thoughe we can not make them his frendes, yet at the leſt we will ſo handle them, that they ſhall bée aſhamed openly ſo to ſpeake agaynſt him, as they hauehave done longe tyme, and ſo will we handle them (by Gods helpe) that all the world ſhal know, that they glory in Chriſtes name, and by hym bée they alſo ſo high promoted in this worlde, that they can not bée higher, And yet deſerue they of Chriſt, worſt of all men.

But let vsus goe to our purpoſe. S. Paule ſayth: All men bée ſinners, and p. 228wante the glory of God, but they are iuſtified fréely by his grace, thorough Roma. 3.the redemption that is in Chriſt Ieſu. What is this that all men hauehave ſinned, yea and are iuſtified fréely? How ſhall a ſinner doe good workes? How can hée deſerue to bée iuſtified? what call you fréely? if there bée any deſeruing leſſe or more, then is it not fréely. What call you by his grace? if it bée any part of works, then it is not of grace. For as Saint Paule ſayth: Then grace were not grace. Here Roma. 11.can bée no euaſion, the wordes bée ſo playne. If you bring in any helpe of workes, then for ſo much is not our redēption fréely, nor yet is it of grace, as concerning the part that commeth of works, but partly of workes, and then doe you deſtroy all Saint Paule and his whole diſputation. For hée Faith with out workes iuſtifieth.contendeth agaynſt workes, & clearely excludeth workes in iuſtification, and bryngeth in grace onelyonly. Nowe, that that is excluded in the whole by contention, can not bée brought in, in parte to the cauſe. This is open in his wordes, where hée ſayth: Where is now thy reioyſing? It is excluded. By what lawe? by the lawe of workes? Nay, but by the lawe of fayth. We doe iudge therfore, that a man is iuſtified by fayth, without y^t workes of the lawe. Heare you not, that the gloriation of workes is excluded? and Roma. 3.yet will you boaſte your workes? Heare you not playnely S. Paules ſentence, that iudgeth clearely wyth fayth, and agaynſt all workes? How can this bée auoyded?

Is it not cleare? What can bée aunſwere to it? Is not thys Paules propoſition, that hée tooke to prooue, faith onelyonly iuſtifieth? It were but loſt labour for Paule to proue that workes did helpe to iuſtification, For that the Iewes did graunt, and required no more, but that workes might not bée clearely excluded. They were Chriſtened, and content to receiue Chriſt for their ſauiour, but not onelyonly, and alonely. This was the contentation. In ſo much that they gloryed agaynſt the Gentiles, which had no maner of workes, and for that diſpiſed them, as people vnworthy to bée iuſtified.

But paraduenture here wyll bée A crafty & ſubtile euaſion.ſayde, that Paule condemneth the workes of the olde lawe, but not the workes of the newe lawe. Are you nowe ſatiſfied in your conſcience? Thinke you, that you hauehave well aſſoyled S. Paules argumēt? Thinke you, that this is ſufficient to auoyde Saint Paule, that hath takē ſo great labour to prooue this cauſe? Thinke you, that you ſhall bée thus diſcharged afore God? If you doe, then goe boldly into the ſtraite iudgement of God with this euaſion, and doubt you not but there ſhall you finde S. Paule as ſtifly and as ſtrongly againſt you, and your newe workes, as euer hée was agaynſt the Iewes, and theyr olde workes: And if hée did condemne the works of the law, that were inſtituted by the mouth of God, and the beſt workes that euer were? Thinke you that thoſe workes that you hauehave inuented, ſhalbe there alowed?

Briefely, what workes can you All good woorkes are co…teyned in the law of Goddoe, or excogitate (that bée good) which bée not in the olde lawe? and of the olde lawe? Ergo, hée ſpeaketh of all maner of workes, for the lawe includeth all workes that euer God inſtituted. The higheſt, and the beſt, and moſt of perfection of all workes bée, Opera decalogi, the workes of the ten Commaundementes. And theſe bée the workes of the olde lawe, and can not iuſtifie, after your owne ſaying. Nowe what workes hauehave you of the nowe lawe, other then theſe? or better then theſe? Our mayſter Chriſt ſheweth, that in fulfilling ij. of theſe Commaundementes, bée all workes included. What workes then bée of the newe lawe, that were not commaunded in the olde? Paraduenture you will ſay: All thoſe workes that Chriſt ſpeaketh of in the v. of Math. bée of the newe lawe, and not of the olde. For Chriſt ſayth, I ſay vntounto you: He that calleth his brother foole, or that looketh on a woman to deſire her, and ſuch like, doth offend. Theſe ſéeme to bée workes of Chriſt, and not of Moyſes. Ergo, there bée works of the newe lawe, that were not cō maunded p. 229in the olde, and againſt thē diſputeth not S. Paule, ſay yée.

To this I aunſwere that our maiſter Chriſt doth there reprooue y^t falſe interpretation, that the Scribes and Pharyſies did ſet to the lawe, but hée teacheth no newe workes, nor is no geuer of any newe lawe. For Saint Iohn ſayth: The lawe is geuen thorough Iohn. 1.John 1Moyſes, but grace and veritie came by Ieſus Chriſt. Hée is the géeuer of grace and mercy, as all the prophetes teſtifieth, and not an other Moyſes. And therfore to purchace vsus fauour, hée dyed on the croſſe, and ſo Chriſt ſuffered for our ſinnes.did not Moyſes: But hée commaundeth vsus to doe this, and doe that. But Chriſt ſayth, hange thou on my doing, & beléeue thou, that I hauehave done for thée, for thée, and not for mée.

Now to our purpoſe, Chriſt I ſay doth interprete, and declare the olde lawe agaynſt the Scribes and Pharyſes, which learned, that the lawe was fulfilled and content wyth outwarde workes, and that was their iuſtification. This falſe doctrine doth our mayſter Chriſt reprooue: And ſayth, that the lawe doth require a pure and a cleane hart, and will hauehave hys workes fulfilled out of the hart, and not alonely wyth hand, and ſéete, and toothe, and nayle, as the Pharyſes ſayth, and teacheth. So that our mayſter Chriſt teacheth no new workes, but alonely expreſſeth the vertue of the olde lawe. And thus doth holy Doctours declare this v. chapiter of Math. and ſpecially S. Auguſtine. Wherfore out of that place cā not bée Auguſt. in ſer. Domini de monte. Exod. xx. & Leuit. xix.Exod 20Lev 19prooued, that there bée certayne workes of the new law, that were ueuer commaunded in the olde.

Moreouer, looke in the olde lawe whether theſe thinges bée forbidden, or commaunded, and you ſhall finde that the wordes of the law, and Chriſtes expoſition doth agrée. So that our mayſter teacheth no newe thyng, nor yet any newe workes. But now graunt, that there bée certayne workes of the new lawe, which bée not of the olde: yet hauehave you not, nor cā not prooue that thoſe ſhall iuſtifie? For there can bée no more goodneſſe in workes, then were in workes of the olde lawe, for they were to Gods honour, What goodnes is in good workes.and to the profite of our neighbour. What goodnes can works hauehave more? And yet you graunt, that they can not iuſtifie. How then ſhall your newe workes iuſtifie? Bleſſed Saint Paule diſputeth agaynſt them that were Chriſtened, and had both workes Galat. 2.Gal 2of the olde lawe, and alſo of the newe. And yet concludeth hee, that Chriſt alonely was their iuſtifier. Marke his argument, if righteouſnes cōmeth of the law, then is Chriſt dead in vayne: As hée woulde ſay: if the lawe helpe to iuſtifie (for that was the opinion of the Iewes) then is not Chriſt alonely your iuſtifier. If hée be not your iuſtifier alonely, then is bée dead in vayne. How will S. Paule proue this conſequent? On this maner: Eyther Chriſt doth thys thyng alone, or els hée is dead in, vayne, for hée will hauehave no helper. Thys muſt néedes bée the meaning of hys argument there.

Now will I take this argument, of S. Paule, and likewiſe diſpute agaynſt your newe woorkes. If newe woorkes doe helpe to iuſtifie, then is Chriſt deade in vayne. But Chriſt is not dead in vayne. Ergo new workes doe not helpe to iuſtify. The firſt part is Paules, The ſecond you graunt. Therfore the third muſt …edes folow But let vsus ſée how S. Paule proueth this prepoſition by an example, not of the olde lawe as though hée diſputed alonely agaynſt the works of the ould lawe, But by that holy and excellent Patriarch Abraham, whō no maner of workes coulde iuſtifye, but fayth onelyonly. Thynke you y^t S. Paule doth ſpeake here of the workes of the ould Rom. 4.Rom 4lawe? nay doubtles. For how could Abrahā doe y^t works of lawe, & there was no lawe geuē. 400. & 30. yeares after? wherefore S. Paule conſtrayneth Galat. 3.Gal 3you to conclude, that no maner of good workes, (though they bée ſoe good as Abrahams workes) can helpe to iuſtificacion.

Note alſo S. Paules argument. Abrahā was inſtified ſo many yeares before y^t lawe was geuen. Ergo (ſaith p. 230hée) the lawe doth not iuſtifie. So like wiſe diſpute I agaynſt your newe workes. Men were ſufficiently, and perfectly iuſtifyed alonely by fayth, afore any new workes were geuen, or preached. Ergo, the workes of y^t new lawe doth not iuſtifie of neceſſitie. The anticedent I proue thus. Abraham, Iſaac, Iacob, and Iohn Baptiſt, and all the holy prophetes were perfectly iuſtified, afore any new workes (as you take new workes) were ſpoken of. Ergo, men were ſufficiently iuſtified, alonely by fayth. If Saint Paules argument conclude, ſo muſt mine alſo. Wherefore ſay what you can, Here ſtandeth holy S. Paule ſtifly, and ſtrongly for mée, and againſt you and ſayth: That we bée fréely, and alonely iuſtified by fayth, without all maner of works. But let vsus ſée what S. Ambroſe ſayth to this text. They are iuſtified fréely, for they doing nothing, Ambro. ad Rom. 3.Rom 3nor nothing deſeruing, alonely by fayth are iuſtified by the gift of God. &c. Here you not, y^e men working nothing at all, nor nothing deſeruyng, are iuſtified by fayth onelyonly? yea and fréely? you were wonte to cry for Sola, ſola, ſola, onelyonly, onelyonly, onelyonly. Here hauehave you him, and to helpe him you hauehave alſo gratis, that is to ſaye, fréely, and alſo dono Dei, that is to ſay the gyft of God, and Nihill operantes, that is as much as working nothing at all. If theſe words, doe not exclude workes, and alowe fayth onelyonly, I can not tell what words will doe it? graūt theſe wordes, and I will bée content.

I will alſo bring you Origyne on this ſame text, whoſe words bée theſe. Orig. ad Ro. lib. iij. cap. iij.Paule ſayth, that the iuſtification of fayth is alonely ſufficient. So that if a man doe beléeue onelyonly, hée is iuſtified, though there bée no workes done of hym at all. By fayth was the théefe Fayth onelyonly and alone iuſtifieth.iuſtified, without the workes of the lawe. For our Lorde did not aſke him what hée had done? nor did looke for any workes of him? but did accepte him all onelyonly, for cōfeſſing of Chriſt. It foloweth. Wherfore a man is iuſtied by fayth, Ʋnto whom, as concerning iuſtification the workes of y^e law helpe nothing. &c. What ſay you to Origine? that ſayth how men bée iuſtified, though they doe no good workes at all, for workes doe help nothing to iuſtification, but fayth onelye? Bée not theſe plaine words? Graunt theſe wordes, and we will aſke no more of you. Here hauehave you alſo, Sola, ſola, ſola. So y^e you néede not cry no more for Sola. Alſo Origine bringeth an opē example of the théefe, that no man can deny. Who can hauehave leſſe good works then a théefe? which is neither good before God nor man, So y^t all y^e worlde may ſée, that this is no new opinion, ſéeing that the ſcripture, and alſo holy doctours doth teach it. Alſo S. Paule in the 9. chapter bringeth in the Gentyle, Roma. 9.which knoweth nothing of God, nor hath done any good works, but cō trary blaſphemed God & his name, & hath alwayes lyued in Idolatrye, and béene an vtter enemy vntounto al goodnes.

Hée bringeth in alſo the Iewe full of good workes of the law which hath alſo great zeale vntounto God, and to his workes, yea & of that Paule beareth hym witnes. Briefelye, hée bringeth in for him ſuch a Iewe, that no man can complaine of, but is full of good workes. Yea take all the beſt of the Iewes togither, (for it were madnes of Paule to ſpeake of the damnable Roma. 10.Iewes, that were open wretches & damned by the iudgment of the lawe) with all their good workes, and yet S. Paule doth exclude them, & repelleth them clearely from iuſtifycation, with all their good zeale, and with all their good workes, and concludeth with playne wordes, that the gentyl, which is full of damnable wordes, and had neither zeale, nor louelove vntounto goodnes, is iuſtified by fayth onelyonly.

Theſe bée S. Paules wordes: we Roma. 9.ſay, that the Gentils, which folowed not righteouſnes, hauehave obtayned righteouſnes. I meane y^e righteouſnes, which cōmeth of faith. But I ſraell, which foloweth the lawe of righteouſnes, could not attayne vntounto righteouſnes. Wherefore? Becauſe hée ſought it not by fayth, but as it were by the workes of the lawe. Bée not theſe playne wordes? That the Gentiles, which folowed no righteouſnes nor had any minde therunto, are iuſtified p. 231fréely by fayth? Is not here Sola fides, only fayth? Moreouer, the Iew We can neuer attayne to ſaluation but by faith in Chriſt.is reprooued with all zeale, with all his louelove, with all his ſtudye, and with all his good workes. Is not this a merueylous thing? yes verely, And ſo merueilous, that you ſhall neuer vnderſtand it, without you beléeue. But peraduenture here ſhall bée ſayd, that the good woorks of the Iewes dyd not profite thē, becauſe they had no faith: But if they had had faith, then would they hauehave holpen to their iuſtificatiō.

To this I make anſwere, Trouth it is, good workes did not profyte the Iewes, for lacke of fayth. But this is falſe, That workes ſhould hauehave holpen to iuſtification, if they had had fayth. For S. Paule proueth clerely that good workes helpe nothynge to iuſtification, nor euell workes let not the iuſtification, y^t commeth by fayth. And this hée proued by the example of the Gentyll, which had no good workes, but all damnable workes, & yet is iuſtified by fayth. Moreouer, the Iewe had y^t zeale of God, and all manner of good workes w^t all things that the world cā deuiſe, yea & alſo S. Paule ſpeaketh of the Iewes y^t were Chriſtened, & all this could not helpe. Wherfore no maner of works, whether they bée in fayth, or out of faith, can helpe to iuſtifye. Neuertheleſſe workes hath their glory, and reward. But the glory, and prayſe of iuſtificacion, belongeth to Chriſt onelyonly. Alſo S. Paule proueth playnely in theſe wordes, that workes hauehave no place Roma. 4.in iuſtification: To him that worketh is the rewarde not geuen of fauour, but of duetye: To hym that worketh not, but beleueth on hym, that iuſtifieth Fayth is accompted for righteouſnes.the wicked man, is fayth coūted for righteouſnes.

How thinke you by theſe wordes? bée they not opēly agaynſt all workes? Sayth hée not, y^t iuſtification is imputed vntounto him y^t worketh not but alonly beléeueth in hym, y^e iuſtifieth y^e wicked mā? I pray you what good works doth the wicked mā? Marke alſo how hée ſayth, that righteouſnes is imputed vntounto him. Ergo, it is not deſerued. For that that is deſerued, is not imputed of fauour, but it muſt bée geuen of duety. How thinke you? Is not this Sola fides, onelyonly fayth? You know that there bée but workes, and fayth that doe iuſtifie? And S. Paule excludeth workes clearely. Ergo, fayth alone remaineth. But peraduenture you will ſay, y^e workes with fayth doe iuſtifie. Neuertheleſſe of méekenes, and lowlynes, & auoyding of all boaſt of goodnes, you wil geue all y^t glory to fayth, as vntounto y^t principal thyng, & without the which, no workes can helpe.

Notwithſtāding workes bée good, and helpe to iuſtification, thoughe of méekenes you will not know it. Is not this damnable hipocriſie? yea and that with God? which were intollerable, if it were with men. But how cā you proue by Scripture, that workes are worthy of any glorye of iuſtification? Is not this open lyeng on fayth to geue all to him, & yet (as you ſay) hée is not worthy of all? for workes bée worthy of parte. If fayth bée not worthy alone, confeſſe it openly, and gene workes his prayſe, and faith her prayſe, & ſay not one thyng with your mouth, and thinke an other in your hart. For God ſearcheth the priuities of hartes. Who hath required of you ſuch a méekenes? But I praye you how can workes helpe to iuſtification leſſe or more? when they bée neyther done, nor yet thought of? Who is iuſtified, but a wicked mā? which thinketh nothing of good works. But theſe méeke lyes, deſerue none aunſwere. Wherefore let vsus heare what holy Doctours ſay, on this texte. To hym that worketh not. &c.

Saint Ambroſe ſayth on this maner: Ambroſi,It was ſo decréed of God, that after y^e lawe, the grace of God ſhould require vntounto ſaluation, alonely fayth. Which thyng hée prooueth by the example of the prophet, ſaying: Bleſſed is that man to whom God doth impute iuſtification, without workes. Hée ſayth, that they bée bleſſed, of whom God hath determined without labour, without all maner of obſeruation, alonely by faith, that they ſhal bée iuſtified before God. Bleſſed are they whoſe ſinnes bée forgeuē. Clearly p. 232they are bleſſed, vntounto whom without labour, or without any worke, their iniquitios be remitted, and their ſinnes bée couered, and no maner of workes required of them, but alonely that they ſhould beleeue. &c.

Bée not theſe wordes playne? God hath decréed, that hée ſhall require nothyng to iuſtification, but fayth: And hée is bleſſed, to whom God imputeth iuſtification, without all manner of works, without all maner of obſeruations. Alſo their ſinnes bée couered, Sola fides iuſtificat.& no maner of works of penaūcered of them, but alonely to beléeue. Here hauehave you Sola fides, and Tantum fides, and here can you not ſay, that S. Ambroſe ſpeaketh alonely of workes of the law, but of all maner of works, of all maner of obſeruations, yea and alſo of penaunce. Peraduēture it will D. Wetherall.bee ſayd, as a great doctour ſayd once to me, that S. Ambroſe dyd vnderſtād it of young children, that were newly baptiſed: them their fayth ſhould ſaue alonely without workes. How thinke you? is not this a likely aunſwere for a great Doctour of Diuinitie? for a great Duns man? for ſo great a preacher? Are not S. Paule, and S. Ambroſe wel auoyded? and clerkely? But I made him this aunſwere, that this Epiſtle was written of S. Paule to the Romanes, which were men, and not children, and alſo the wordes of Scripture, ſpeake of the man, and not of the childe. And S. Ambroſe ſayth, bleſſed is that man.

But at this aunſwere, hée was not a litle moued, and ſware, by the bleſſed God, let Ambroſe, & Auguſtine, ſay what they will, hée would neuer beléeue, but that workes dyd helpe to iuſtificatiō. This was a Lordly word of a Prelate, & of a pyller of Chriſtes Churche. But what medlyng is with ſuch mad men. But yet peraduenture you will ſay, how that I take a péece of the Doctour, as much as maketh for my purpoſe. Notwithſtandyng hée ſayth otherwiſe in an other place, which I doe not bryng. What is that to me? yet is not my Doctour thus auoyded. For you cā not deny, but this is his ſaying, and vppon this place of Scripture, and this doth agrée with Scripture, or els hée doth expounde Scripture euill. Wherfore you muſt aunſwere to the ſaying of the Doctour in this place, for this is the place that is layd agaynſt you, and this is y^e place, whereby other places muſt bée expounded. And if you dare deny him in this place, then will I deny him in all other places, by that ſame authoritie: then bée the holy doctours clearely gone. Neuertheles, holy Scripture ſtandeth openly agaynſt you, which if you deny, then hauehave I a cauſe to ſuſpect you. Wherefore take héede what you doe. But yet peraduenture will ye ſay, that I vnderſtand not S. Ambroſe, nor holy Doctours, as my Lord of Rocheſter ſayd howe I vnderſtode not Tertullian, hée had none other euaſion to ſaue his honour with. But this is not inough, ſo to ſay, but you muſt proue it, & other mē muſt iudge it, betwéene you and me.

Here hauehave I tranſlated a great many of their ſayinges into Engliſh, let other men iudge, whether I vnderſtand them or not. Go ye to the Latin. and let vsus ſée what other ſenſe you cā take out. But my Lordes, remember that our God is alyue, whoſe cauſe we defende, afore whom I dare well ſay, you are already confounded in your conſcience, wherfore doubt you not, but that terrible vengeaunce han geth ouer you, if you repēt not, which whē it cōmeth, cōmeth, ſharpely. How are ye able to defend a thing, that you cā not proue opēly by holy ſcripture? Say what you will, your conſcience will murmour, and grudge, and will neuer bée ſatiſfied with mēs dreames, nor yet with tyranny. Thinke you that your lawes, and your inuentiōs can bée a ſufficient rule for Chriſten men to liue by? and to ſaue their conſcience therby? Thinke you, that your cauſe is ſufficiently proued, when you hauehave compelled poore men by violēce to graūt it? Then may we deſtroy all Scriptures, and receiue alonely your tyranny.

But my Lordes this matter is not righted by your iudgemēt, but by our maſter Chriſt, and his bleſſed worde: p. 233afore whoſe ſtrayte iudgement you ſhall bée iudged, and that ſtraytly. For when all your grace, all your honour, all your dignitie, all your pompe, and pride, briefly all that your hartes doe nowe reioyſe in, ſhall lye in the duſt, then ſhall you bée called to a ſtrayte rekening: It is no light game, nor no childes playe. Marke it well, for it lieth on your necke. But what nedeth me to looſe many wordes, for if you be halfe ſo full of grace, as you ſay you bée of good workes, then will you recken it better then I can moue you. But againe to our purpoſe. S. Paule proueth the iuſtification of faith onelyonly, in theſe wordes. No man is iuſtified Gallat. 2.by the workes of the law, but by the faith of Ieſus Chriſt, and we doe beléeue in Ieſus Chriſt, that we may bée iuſtified, by the fayth of Chriſt, & not by the workes of the law?

Marke how hée ſayth, that no man is iuſtified by the workes of the law, no not S. Peter? Howe thinke you? doth not S. Paule exclude workes? & bringeth in alonely faith? yea and that the workes of the law, whiche were the beſt workes in the world, and hée beleeueth to bée iuſtified onelyonly by the fayth of Ieſus Chriſt and not by workes, and that proueth hée in theſe Abacuc. 2.Hab 2wordes of the Prophet: A righteous man lyueth by fayth. Here you not? how a righteous man liueth by faith? What call you liuing by fayth? If hée liue any part by workes, then lyueth hée not by fayth, but partly by workes. Thē is S. Paules probation vnperfite. But let vsus ſée how your Doctours Athanaſius. Galat. 3.Gal 3doe expounde this texte.

Now doth hée plainly ſhewe, that ſayth alonely hath the vertue in him The righteous man lyueth by fayth & not by workesto iuſtifie, and bringeth Abacuk ſaying: Of faith (and not of the law) ſhal a righteous mā lyue. Hée addeth, well afore God, for afore man peraduenture they ſhalbe reckened righteous, that ſticke to the lawe, but not afore God. &c. Here hauehave you Sola, onelyonly. And alſo that this holy iuſtification is afore God, and after his iudgemēt, & not after mens iudgementes. Wherfore glory as much as you cā of your good workes. They can not alonely iuſtifie you, but alſo they bée of no valure, but damnable and very ſinne, if there bée no fayth. So farre are they from helping to iuſtification. Thys Aug. in prolo. Pſal. 31.Ps 31doth S. Auguſtine witneſſe in theſe wordes. Thoſe ſame workes that bée done afore fayth, though they ſéeme vntounto men laudable, yet are they but vayne, and I doe iudge them, as great ſtrength, and as ſwift running out of the way. Wherfore let no man coūt his good workes before fayth, where as faith is not, there is no good work, the intention maketh a good worke, but fayth doth guide thee intētion. &c. Here S. Auguſtine condemneth all Good workes without fayth are but ſinne.your good workes afore fayth, & ſayth that they bée nothing worth, but vain and thinges out of the way. How can ſuch thynges helpe to iuſtification?

Marke alſo how that your good intention (wherupon you boaſt, that you doe ſo many good workes by) can not helpe you, for hée is blynde, and knoweth not what to doe (though he ſtand well in his owne conceite) with out fayth, which is his guide. So that all thinges afore fayth, are but very blindnes. But as ſoone as fayth commeth, hée doth both iuſtifie, and alſo maketh the works good, which were afore ſinne But let vsus ſée what Saint Barnarde ſayth of good workes. I doe abhorre (ſayth hée) whatſoeuer thyng is of mée. Except paraduēture Barnar. ſuper. Can. ſer. lxvq.that that be myne which God hath made me hys. By grace hath hée iuſtified mée fréely, and by that hath hée deliuered mée from the bondage of ſinne. Thou haſt not choſē me, (ſayth Chriſt) but I hauehave choſen thée, nor I found any merites in thée, that might moue me to choſe thée, but I preuented all thy merites. Wherefore thus by faith hauehave I maryed thée vntounto me, and not by the woorkes of the law.

I hauehave maryed the alſo in iuſtice, but not in the iuſtice of the lawe, but in the iuſtice which is of fayth. Now this remayneth, that thou doeſt iudge a ryght iudgment betwéene thée and mée, Geue thou iudgment, wherein that I hauehave maried thée, where it is open, that thy merites dyd not come betwéene, but my pleaſure, and will, p. 234&c. S. Barnarde doth deſpiſe all hys good workes and taketh hym onelyonly to grace, but you ſtycke partly to your good workes, and not onelye to grace. Had S. Barnarde no good workes to ſtycke to? Marke that. S. Barnarde is Gods child fréely by grace, which can not bée, if workes doe helpe leſſe or more. Was hée not a chriſtened man? Had hée no workes of the new law, Workes of the newe law.as you call them? I thinke yes. And yet hée ſayth, y^e there was no merites, nor any goodnes, but that we were fréely choſen. Wherfore hée prouoked you, & all ſuch as you be to iudge righteouſly betwéene God and you, the which hath preuēted all your goodnes and that of his owne will, and of hys owne pleaſure. How can hée finde any goodnes, that preuenteth all goodnes? So that here hauehave you clearely, that good workes of y^e law, or morall good woorkes (as you fayne) doe nothing helpe to iuſtificatiō afore God, for they bée preuēted of iuſtification.

This is alſo well proued by Saint. Auguſtines ſayinge. Wherfore theſe thinges conſidered, and declared after Aug. deſpiri. & lit. c… ▪ xij.the ſtrength, that it hath pleaſed God to geue vsus, we doe gather, that a man can not bée iuſtified, by the preceptes of good liuing, that is, not by the lawe of workes, but by y^e law of fayth, not by the letter, but by the ſpirite, not by merites of workes, but by frée grace. No man can bee iuſtified by y^e lawe of workes, but by the law of faith in Chriſtes bloud.&c. Here you this? not by merites of workes, but by frée grace? what call you frée grace? but without al things, ſauyng gra…e? what call you not of workes, but y^• workes helpe nothing. For if workes did helpe, then would hée not ſay, not of workes, but not of workes onelye, but part of workes, & part of faith, but hée excludeth workes fully & onelyonly. Agayne the ſame thing, that purchaſeth vsus remiſſion of our ſinnes, doth alſo purchaſe iuſtificatiō. For iuſtificatiō is nothing but remiſſion of ſins. Now fayth purchaſeth vsus remiſſiō, Ergo, by faith we ar iuſtified.

Nowe that fayth doth purchaſe remiſſion of ſinnes, it is well proued by this article of our fayth, Credo remiſſionem peccatorum, I beléeue remiſſion of ſinnes, Now if I hauehave not this remiſſion for fayth, then fayth deceiueth mée, for I doe beléeue onelyonly, becauſe I woulde hauehave remiſſion of ſinnes. What néedeth me to beléeue remiſſion of ſinnes, if I may deſerue it by workes? Alſo our mayſter Chriſt declareth openly, y^e no manner of works what ſo euer they bée, can iuſtifye afore God. Theſe bée his wordes: whē Luke. 17.Luke 17you hauehave done all thinges, that bée commaunded you, yet ſaye, that wee are vnprofitable ſeruauntes, If you bée vnprofitable, then bée you not iuſtified. And if you can not bée iuſtified, when you hauehave done all thinges, how will you bée iuſtified, When you doe in a maner nothing? and ſpecially of thoſe thinges, that bée commaunded you wherefore this is playne, y^e our workes can not helpe vsus to iuſtification. For whē we hauehave done all things yet we are vnprofitable. But let vsus proue this by an open example. I put this caſe my Lordes (vntounto you I ſpeake) that our noble prince would call you all before him, and ſay. My Lordes, ſo it is, that it hath pleaſed vsus to cal you vntounto the ſpiritual dignitie of Byſhops, & to make you of our counſell, and Lordes of our Realme, and alſo of our parlamēt. Now wold we know of you which of you all hath deſerued it, or reckeneth hym ſelfe worthy by his deſeruing, les or more of this dignity? What will you ſay to this? What will you aunſwere to the Kynges grace? Is there one amonge you all, that dare be ſo bolde as to ſay to the kinges grace, that he hath not geuen it vntounto hym fréely, but that hée hath done the king ſo faythfull ſeruice that he was boūd to geue it vntounto him? Yea, and that of his deſeruinge? If there were one that were ſo proude, as to ſay this, thinke you that y^e kings grace woulde not laye to his charge, how that hée had not done halfe his duetie, but were rather bound, to doe ten tymes as much more, and yet the Kinges grace were not boūd to geue hym a byſſhopricke, for hée had done but his duetye, and not all that.

Now if your good workes, and all your faythfull ſeruice, bée not able to deſerue a byſhopryke, of the kinges p. 235grace, How will you bée able by your workes, to deſerue heauen, and iuſtification Good workes can not deſerue remiſſion of ſinne.before the king of all kynges? When you hauehave aunſwered to this, before the kinges grace, then come and diſpute with God, the iuſtification of your workes, and yet ſhall they bée farre vnlike. Wherfore I conclud of theſe ſcriptures, and of theſe doctours, that the fayth, that we hauehave in Chriſt Ieſus, and his bleſſed bloude, doth onelyonly, and ſufficiently iuſtifie vsus béefore God without the helpe of any workes.

And though y^e all ſcripture bee no thing els but a holle probacion of this article (that is alonely a perfect commēdation, and a prayſe of Chriſt, and of his bleſſed merites, that hée hath deſerued for vsus) yet will I paſſe ouer to bryng in any moe places. For they y^e are not cōtēt with theſe ſcriptures, wyll not bée ſatiſfied, nor yet content to geue al onelyonly glory to God, though I brought in all the newe teſtament. Yea Chriſt hym ſelfe could not ſatiſfie them, if hee were here, no nor yet though heauen, and earth and all creatures therin, were nothyng els, but probations of this article, it would not helpe. Wherefore I let ſuch infidels paſſe, and leue them to the iudgement of God, alonely certifieng them of this one thyng, that is infallible, how the day ſhall come, that it ſhall repent them, yea, and that ſorer then I can either write, or thinke, that they did not beléeue the leſt pricke of this holy article. But vntounto our purpoſe. The very true way of iuſtification is The maner of iuſtification.this. Firſt commeth God, for the louelove of Chriſte Ieſus, alonely of his mere mercy, and geueth vsus fréely the gift of fayth, wherby we doe beleeue God, & his holy word, and ſticke faſt vntounto the promiſes of God, and beléeue, that though heauen, and earth, and all that is in them ſhould periſh, and come to nought, yet God ſhall bée founde true in his promiſes, for this faythes ſake: bée we the elect children of God.

This is not ſuch a fayth, as men Fides hiſtorica.dreame, when they beléeue that there is one God, and beléeue that hée is eternall, beléeue alſo that hée made the worlde of naught, yea, and beléeue that the Goſpell is true, and all thing that God ſpeaketh muſt bée true, and fulfilled, with other ſuch thynges. This I ſay, is not the fayth that wée bée iuſtified by, for deuils and infidels hauehave this fayth, …and alſo wée may attayne to theſe thynges by ſtrength of reaſon: But the fayth that ſhall iuſtifie vsus, muſt bée of an other maner of ſtrength, for it muſt come from heauen, and not from the ſtrength of reaſon. It muſt alſo make mée beléeue, Fides iuſtificans.that God the maker of heauen and earth, is not alonely a father, but alſo my father: yea, and that thorow the fauour that Chriſt hath purchaſed mée, from the whiche fauour, neither heauen, nor earth, tribulation, nor perſecution, death, nor hell, can deuide mée. But to this ſticke I Roma. 8.faſt, that hée is not alonely my father, but alſo a mercifull father, yea, and that vntounto mée mercifull, and ſo mercifull, that hée will not impute my ſinnes vntounto mée, though they bée neuer ſo great, ſo long as I hang on the bleſſed bloud of Chriſt Ieſus, and ſinne not of malice, but of frailtie, and of no pleaſure

Hée is alſo a lyberall father, yea, and that vntounto mée liberall, which will not alonely promiſe mée all thynges, but alſo géeue them me, whether they bée neceſſary to the body or to y^e ſoule. Hée is alſo not alonely lyberall, but myghty to performe all thynges, that hée promyſeth vntounto mée. Briefely, this fayth maketh mée to hang clearely of God, and of his bleſſed promyſes made in Chriſt, and in his ſwéete and precious bloud, and not to feare death, nor any affliction, nor perſecution: nor tribulation: but to deſpiſe all theſe thynges: and not alonely theſe, but to deſpiſe alſo myne own lyfe for Chriſtes ſake.

Finally, of a fleſhely beaſt, it maketh The frutes of fayth.mée a ſpirituall man: of a damnable child, it maketh mée a heauenly ſonne: of a ſeruaunt of the deuill, it maketh mée a frée mā of Gods, both deliuered from the lawe, from ſinne, from death, from the deuill, and from all myſerie that might hurt mée. My p. 236Lordes, this is the fayth that doth iuſtifie, and that wée do preach. And becauſe it is geuen from heauen into our hartes by the ſpirite of God, therfore, it can bée no idle thing: But it muſt néedes do all maner of things, y^e bée to the honour of God, and alſo to the profite of our neighbour: In ſo much, that at all tymes neceſſary, it muſt néedes worke well, & alſo bryng forth all good workes that may bée to the profite and helping of any man. But theſe workes bée not done, to iuſtifie the man, but a iuſt man muſt néedes doe them. Not vntounto his profite, but alonely to other mens profites, euen as our maiſter Chriſt, ſuffered hunger, and thyrſte, and perſecution, and tooke great labours in preaching of his worde, yea, and alſo ſuffered death. All theſe thinges, I ſay, did hée not to further or to profite himſelfe, but for our merites, and for our profite. So likewiſe doth a iuſt man his workes. And as a good trée in tyme of the yeare, bryngeth An exāple how fayth bryngeth forth good workes.forth good Apples, not to make hym good, for hée is good afore, nor yet this apple is not to his profite, but vntounto other mens, notwithſtanding, y^e good nature that is in hym, muſte néedes bring it forth. So likewiſe, the iuſt man muſt néedes doe good workes, not by them to bée iuſtified, but alonely in them to ſerue his brother: for hée hath no néede of them, as concerning his iuſtification.

Wherfore now here hauehave you the very true cauſe of iuſtification, that is, fayth alonely: And alſo the very true way and maner of doynge good workes: And how that no man can doe good workes, but a iuſtified man, as our maiſter Chriſt ſayth: Eyther Math. 7.Matt 7make the trée good, and then his fruite good, or els the trée euill, and his fruit euill: for a good trée muſt néedes bring forth good fruite, and a badde, euyll fruite. But now let mée aunſwere to the Scriptures, and to the reaſons that they bring to prooue that workes doe iuſtifie. Firſt commeth the fleſhly and dampnable reaſon, and ſhée Solutions and argumentes to the Scriptures.ſayth: If wée bée iuſtified alonely by fayth, what néede wée to doe any good workes? what néede wée to crucifie, or mortifie our fleſhe? for all theſe wil not profite vsus, and wée ſhall bée ſaued though wée doe none of thē all. Thus did blinde reaſon diſpute with Saint Paule, when that hée had proued that Roma. 6.God of his mercy, had deliuered vsus fréely from the damnable bondage of the law.

Anone hée iudged that he might do what hée would, for hée was no lōger vnderunder the law. To this S. Paule aū ſwereth, y^• if wée obey vntounto y^• workes of ſinne, then are we the ſeruauntes of ſinne, & if we obey to the workes of iuſtice, then are we the ſeruauntes of iuſtice. So that if we truely hauehave that ſame fayth, that iuſtifieth vsus, we ſhall deſire to doe none other workes but thoſe, that belong to iuſtification, not that the workes doe iuſtifie, but that we muſt néedes do theſe workes, as the very true frutes of iuſtificatiō, and not as the cauſe of iuſtification. Good workes are the frutes of true fayth.And therfore thoſe men, that will doe no good workes, becauſe they be iuſtified onelyonly by fayth, bée not the childrē of God, nor the children of iuſtificafition. For the liuyng ſpirite of God is none authour of ilnes, nor of ſinne, but hée crieth in our hartes, Abbapater. And of that, is this a ſure, and an euident token, for if they were the very true children of God, they would bée the gladder to doe good workes, becauſe that they are iuſtified fréely. Therfore ſhould they alſo bée moued fréely to workes, if it were for no other purpoſe, nor profite, but alonely to doe y^e wil of their mercyfull God, y^e hath ſo fréely iuſtified thē, and alſo to profite their neighbour, whō they are bound to ſerue of very true charitie.

Take an example, here is a théefe, that is condemned by right, & the law A very good example.to bée hanged, whom the kings grace of his mercy, doth fréely deliuer from the gallowes, and geueth him his pardon. Now this théefe, thus deliuered, will not kéepe hym ſelfe a true man, nor doe thoſe workes, that belong to a true man to doe, but falleth agayne to ſtelyng, becauſe the kyng pardoned hym ſo fréely, and reckeneth that the kyng is ſo mercyfull, that hée will hāg p. 237no théeues, but deliuer them all of his mercy, without their deſeruing. Now how thinke you? wil y^e king bée mercifull vntounto this théefe, when hée cōmeth againe to y^e gallowes? Nay truely, for hée was not deliuered for that cauſe, but for to kéepe hym ſelfe a true man.

Then commeth my Lord of Rocheſter, and hée ſayth, that fayth doth begyn a iuſtification in vsus, but workes doe performe it, and make it perfite. I will recite his owne wordes. Per fidem initiari dicitur iuſticia ſolum, non …ti. 2.autem conſummari, nam conſummata in ſticia non aliter quam ex operibus natis, & in lucem editis acquir… poteſt, opera conſummatè iuſtificant. Fides primum in choat. &c. What Chriſtened man would thinke, that a Byſhop would The Byſhop of Rocheſters vayne diſtinction.thus trifle, and play with Gods holy word? Gods worde is ſo playne, that no man can auoyde it, how that fayth iuſtifieth alonely, and now commeth my Lord of Rocheſter, with a litle, & a …ayne diſtinction, inuented of his owne brayne, without authoritie of Scripture, and will clearely, auoyde all Scriptures, and all the whole diſputation of S. Paule. But my Lord, ſay to me of your conſcience, how doe you recken to auoyde the vengeaūce of God, ſith you thus trifle, & deſpiſe Gods holy word? Thinke you, that this vayne diſtinctiō, will bée alowed afore Ieſus Chriſt? for whoſe glorye wée doe cōtēde & ſtriue? afore whom, we doe handle this matter?

I doe thinke verely, that your owne conſcience doth ſore accuſe you, for thus blaſphemyng the holy worde of God. Wherefore my Lord, for Chriſtes ſake remember, that you bée aged, and ſhall not long tary here, and theſe vayne diſtinctiōs that you hauehave inuented to the pleaſure of men, and to the great peruertyng of Gods holy word, ſhall bée to your euerlaſtyng damnation. And at the leſt wayes, if you feare not y^e terrible vengeaūce of God, remēber the ſhame of y^e world, & thinke not, that all men bée ſo mad, and ſo vnlearned, as for to bée deceiued by this triflyng diſtinction, ſeyng that the worde of God is ſo playne agaynſt it. Doth not S. Paule ſay, that Ephe. 2.Eph 2our iuſtification is alonely of fayth? & not of workes? How can you auoyde this ſame? Non ex operibus? Not of workes? if that workes doe make iuſtification perfite, then are not Saint Paules wordes true? Alſo S. Paule ſayth, that we bée the childrē of God, by fayth. And if we bée the childrē, we are alſo the heyres.

Now what imperfection finde you in childrē? and in heyres? Chriſtē mē deſire no more but this, and all this hauehave they by fayth onelyonly. And will you ſay, that fayth doth but begyn a iuſtification: Beſide that, you know well, that S. Paule doth proue in all the whole Epiſtles to the Romanes, and alſo to the Galathians, that fayth doth iuſtifie, yea, and that by contention agaynſt workes. Now how can you bryng in workes to make iuſtification perfect? And S. Paule hath excluded them?

Moreouer, why did not the Iewes, againſt whoſe works S. Paule diſputeth? bryng in this diſtinction for thē? Briefely, what will you ſay to all the Doctours, that I hauehave here recited? which ſay, that Sola fides, onelyonly fayth, doth iuſtifie. But doubtles, if it were not to ſatiſfie other men, this diſtinction were not worthy an aunſwere. An other damnable reaſon is made, that is an open, & a playne lye, which is this. Thou ſayſt that workes doe not iuſtifie, nor yet helpe to iuſtification, but fayth onelyonly. Ergo, thou deſtroyeſt all good workes, and wilt that no man ſhall worke well, but alonely beléeue.

I aūſwere, if there were any ſhame Good workes are to bee done although they iuſtifie not.in men, they might well bée aſhamed of theſe open lyes.

Tell me one, that is learned, that euer did ſay, or teach, that men ſhould doe no good workes? Many there bée, that ſay, workes do not iuſtifie, as S. Paule, and all his ſcholers, but no mā denyeth good workes. But I marueile not at them, for they doe but the workes of their father, whiche was a lyer, & a murtherer from the begynnyng. I pray you, what cōſequent is this, after your owne Logike? works doe not iuſtifie, Ergo, wee néede not p. 238to doe them, but deſpiſe them, for they bée of no valure. Take a like conſequent. You ſay, that the kinges grace doth not iuſtifie, Ergo, you deſpiſe him? Ergo, hée is no longer kyng? Alſo the Sunne, and Moone doe not iuſtifie, Ergo, you deſtroy them? But ſuch a damnable lye, muſt S Paul néedes ſuffer, whē hée had proued, that fayth onelyonly did iuſtifie. Then came your ouerthwarte fathers, and ſayd, Ergo, thou deſtroyeſt the law, for thou teacheſt, that it iuſtifieth not. God forbid, ſayth S. Paule, for we doe learne the Roma. 3.very waye to fulfill the law, that is, faith, whereby the law alonely is fulfilled, and without the whiche, all the workes of the law, bée but ſinne. So doe we likewiſe teach the very true way, wherby all good workes muſt be done. As firſt, a man by faith to bée iuſtified, & then a iuſt man, muſt néedes doe good workes, whiche afore were but ſinne, & now bée all good, yea, his eatyng, drinkyng, & ſléeping, are good.

But beſide all theſe, hauehave they certayne ſcriptures. Firſt of S. Iames, whoſe wordes bee theſe. Wilt thou Iam. 2.Jas 2vnderſtand, O thou vayne man, that fayth without déedes, is dead? Was not Abraham our father iuſtified of his dedes? When hée offered his ſōne Iſaac on the aulter? Lykewiſe was not Rahab the harlot iuſtified, when ſhe receiued the meſſengers? and ſent them out an other way. S. Auguſtine doth declare in diuers places, y^t bleſſed S. Paule, and S. Iames, ſemed for Aug. 83. queſt. c. 76.to bée contrary in this matter, And therefore S. Aguſtine willing to ſaue the eſtimacion of this epiſtle, doth declare, how that S. Paule doth ſpeake of workes, that goe béefore fayth, and S. Iames ſpeaketh of workes, that folow fayth, And yet S. Aguſtine will not bée compelled by the wordes of this epiſtle, to graunt, y^e any workes doe iuſtifie, by the reaſon, that Saint Paules worde… bée ſo appartly, and vehemently to the contrary. Wherefore ſéeing that there ſheweth a controuerſy here in two places of y^e ſcripture, it ſtandeth with all reaſon, and learning, that the ſame place, which ſéemeth for to bée féebleſt, & alſo darkeſt, ſhould bée expounded, and declared, by that part of ſcripture, that is clereſt, and moſt of autorite. Now is this of truth, that the auctoritie of S. Paule hath alwayes in the church of God, béene more of eſtimacion, and ſtrength, then euer was this epiſtle, (though that this epiſtle hath bene receyued) and eſpecially in this cauſe, y^t we now here ſpeake of. For in all the ſcripture is not this article of iuſtifycation ſo playnely, and plenteouſlye handled, as it is by bleſſed S. Paule, this muſt eueryevery learned man graunt.

Wherfore it ſtandeth with reaſon and lerning, that this ſaying of Saint Iames muſt néedes bée reduced, and brought vntounto bleſſed S. Paules meaning, & not S. Paule vntounto S. Iames ſaying.

Now therefore in as much, that both bleſſed S. Paule, and alſo Saint Iames meaning is, that good workes ſhould bée done, and they y^e bée chriſtē men, ſhould not bée idle, and doe no good, becauſe that they are the childrē of grace, but that they ſhould rather in their lyuynge expreſſe outwardlye their goodnes, receiued of grace: and as bleſſed S. Paule ſayth, To geue Roma, 6.their membres to bée ſeruantes vntounto righteouſnes, as they were afore ſeruauntes vntounto vncleanes. For this cauſe (I ſay) S. Iames ſaying muſt néedes bée vnderſtanded, for to bée wrytten agaynſt thoſe men, that boſted them ſelues, of an idle, and vayne opinion, that they thought thē ſelues to hauehave, which they reckened to bée a good fayth. Now S. Iames to proue that this fayth was but an idle thing, & of none effect, doth declare it clerely, by y^e, that it brought forth in time and place conuenient, no good works. And therefore hée cauleth it a deade fayth.

Hée bryngeth in alſo a naked brother, Fayth that bryngeth forth fruite is the fayth that iuſtifieth, and yet the fruite doth not iuſtifie.the wich hath néede of clothing, vntounto theſe men, y^t boaſted their fayth, which hath no compaſſion of his neceſſitie. Wherefore hée concludeth, y^e that they hauehave no true fayth. And therefore hée ſayth vntounto them, ſhew vntounto mée thy fayth without workes, and I ſhall ſhew vntounto thée of workes, p. 239my fayth.

Heare is it playne, that S. Iames would no more, but that that fayth is a dead fayth, and of no valure y^e hath no workes. For workes ſhoulde declare and ſhew the outwarde fayth, & workes ſhould bée an outward declaration, and a teſtimonie of y^e inwarde iuſtification, receiued of fayth, not y^e workes can or may take away our ſynne, or els bée any ſatiſfaction, for any part of ſynne, for that belongeth all onelyonly to Chriſt. As bleſſed S. Iohn 1. Iohn. 2.1 John 2ſayth, and alſo S. Paule, hée hath appered once for al, to put ſinne to flight by the offering vp of hym ſelfe. And that this is S. Iames meaning, it is Hebr. 9.Heb 9declared by that that foloweth. Thou ſéeſt (ſayth hée) that fayth wrought in Abrahams déedes & through y^e déedes was his fayth made perfect.

Marke how fayth wrought in hys déedes? That is, his fayth, becauſe it was a lyuyng fayth, brought forth & wrought out, y^e high worke of oblation. Alſo his fayth was perfect through his déedes. That is his fayth was declared, and had a great teſtimonye afore all the worlde, y^e it was a lyuyng, and a perfect, and a right ſhapen faith that Abraham had. So y^t his inward fayth declared him afore God, & his fayth iuſtifieth before God, and good wordes declare our iuſtification to y^t worlde.outward workes afore the worlde to bée good, and iuſtified. And thus was his faith made perfect afore God and man. Now vntounto this, doe we all agrée that y^t fayth alonely iuſtifieth before God, whiche in tyme and place doth worke well, yea it is a liuyng thing of God, which can not bée dead, nor idle in man. But yet for all that, we doe geue to fayth, and to Chriſtes bloud, that glory, that belongeth to them onelyonly, that is to ſay, iuſtificatiō, remiſſiō of ſinnes, ſatiſfieng of Gods wrath, takyng awaye of euerlaſtyng vengeaunce, purchaſing of mercy, fulfillyng of the law, with all other like things. The glorye of theſe, I ſay, belongeth to Chriſt onelyonly, & we are pertakers of them by fayth, in Chriſtes bloud onelyonly. For it is no worke, that receyueth the promiſe made in Chriſtes bloud, but fayth onelyonly.

Take an example. God ſayth to Abraham, In thy ſeede ſhall I bleſſe all people. Now can Abrahams workes doe nothyng to receiuyng of this bleſſing, nor yet can they make him hang on that ſéede, but hée beléeueth God, and ſticketh faſt by fayth to that promiſe, and thinketh, that God ſhall bée true, though hée bée a lyer, and ſo is hée partaker of the bleſſing made in y^t ſéede. Note alſo, that this bleſſing is promiſed in Abrahams ſéede, and not to Abrahams workes. Ergo, Abraham is bleſſed, becauſe hée hangeth on the ſéede, & not on his workes. Alſo bleſſed S. Paule doth driue a ſore argument Gala. 3.Gal 3agaynſt workes, in as much as Scripture ſayth, in ſemine, non in ſeminibus quaſi in multis, ſed in vno.

Now if workes doe helpe leſſe or more to iuſtificatiō, then muſt néedes the promiſe bée made, and pertaine to many, and not to one onelyonly, y^e which were ſore agaynſte bleſſed S. Paule. Wherefore I conclude, that the glory and prayſe of iuſtification belongeth onelyonly to fayth in Chriſtes bloud, and not to workes in any wiſe. Notwithſtādyng we doe alſo laude, and prayſe good workes, and doe teach diligently to doe good workes, in as much as God their maker hath commaunded them: yea, & alſo to profite their neighbours by their good workes: and furthermore, that other men, which blaſphemeth the veritie, might bée moued through their vertuous liuyng, & conuerſatiō, to the holy religiō of Chriſt.

For theſe cauſes, and other moe, I ſay, doe I teach good mē to liue wel, and vertuouſly: yea, & alſo wée teach The reward of good workes is not remiſſion of ſinnes.that good workes ſhall hauehave a reward of God as ſcripture teſtifieth, but not remiſſion of ſinnes, nor yet iuſtication for their rewarde. Wherfore this ſaying of S. Iames muſt néedes bée verified againſt thē, that boaſted them ſelues of vayne fayth, that was indéede but an idle opinion, and no true fayth, for it did worke thorough charitie. And therfore S. Iames diſputeth well agaynſt them, that this fayth was but a dead fayth, and co… not helpe them no more then it helpeth the deuill. So that this thing of S. Iames maketh nothing agaynſt mée, p. 240but rather wyth mée.

Alſo you hauehave an other Scripture for you, which is this. Before God, they are not iuſtified which heare the Roma. 2.lawe, but they which doe the law ſhalbée iuſtified. Of this texte you glory & cry opera, opera, workes workes. But if yee would conſider the mynde of S. Paule, you ſhould well perceaue that hée meaneth not, how workes might deſerue iuſtification, for then coulde hée not hauehave concluded thys agaynſte the Iewes, for they did the workes of the lawe to the vttermoſt, and yet were they not iuſtified. Wherefore S. Paule meaneth by the hearers of the lawe, all them that doe the outwarde workes of the lawe, for feare, or for rewarde, or of hypocriſie, or els by them to bée iuſtified. The doers caulleth hée them that doe the workes of the lawe, after the intent of y^e lawe, and as the lawe commaundeth them, that is, in the true fayth of Chriſt Ieſus, which is the very ende of y^e lawe, and the fulfilling of the law (as Saint Paule ſayth) to all them that beléeue. Wherefore all men bée but hearers onelyonly of the lawe, till the tyme that that they hauehave the fayth of Chriſt Ieſus, which is imputed vntounto them for iuſtice. And the workes of the lawe bée no cauſe of iuſtification, but alonely an outward teſtimonie and witnes that the lawe is fulfilled inwardly in their conſcience afore God, and fulfilled that it hath no accuſation againſt them, for Chriſt hath made ſatiſfactiō for them, of the which they bée partakers by their fayth. And ſo the lawe muſt bée content to admitte all theſe men, to bée fulfillers & doers of y^e law.

And now, that you ſhall not ſay, that this is my dreame, here bée S. Auguſtines wordes. The doers of the lawe ſhall bée iuſtified. So muſt it bée Auguſt. de ſpiri. & lit.vnderſtāded, that wée may know that they cā none otherwiſe bée the doers of the lawe, excepte they bée firſt iuſtified, not that iuſtification belongeth vntounto doers, but that iuſtification doth precéede all maner of doinges. &c.

Heare you not that iuſtificatiō is firſt geuen, that men might bée able to doe the workes of the lawe? This is alſo the expoſition of your gloſe. I hauehave meruayle you ſtudie it no better.

Alſo you hauehave an other Scripture, Gloſa.and that is this. Cornelius a Gētile, did great almes, and prayd vntounto God alwayes: Ʋnto whome the Aungell ſpake on this maner: Thy prayer, & thy almes are come vp into remembraunce in the preſence of God. Of Actes. 10.Acts 10this texte you gather, that hys good workes, did helpe to iuſtifie hym. I aunſwere: The holy ghoſt hath opē ly declared hymſelfe there. For hée ſayth, that this Cornelius was a deuoute man, and one that feared God. How coulde this bée, without y^e God had taught hym inwardely by fayth? Yea, how coulde hée know God, and that deuoutly, but by fayth? Ergo, hée was iuſtified afore God by his fayth, The man that is iuſtified before God … not bee idle but muſt doc good.but y^e world knew not his iuſtificatiō. And therfore y^t holy ghoſt doth declare hys inward iuſtificatiō, whē hée ſaith, that hée was deuoute, & feared God: And alſo doth ſhew openly the fruits of his iuſtification, when hée ſayth, that hée did almes. Moreouer, you hauehave there that the holy Ghoſt fell on them afore they were baptiſed in water, the which declareth openly, that they were iuſtified afore God.

This is well declared alſo in your owne lawe, whoſe wordes bée theſe: Cornelius Cēturio, being yet a Heathē mā, was made cleane by y^e gifte of ij. Queſt. … Non omnes Epiſcopo.the holy ghoſt. Here hauehave you playnely y^t hée was iuſtified by y^t gifte of y^t holy ghoſt, afore all good works. For hée was an heathē mā. An other ſcripture yée hauehave, which is this. If I hauehave all faith, ſo y^t I may trāſpoſe moūtaines, and hauehave no charitie, I am nothyng. Of this gather you, that fayth wythout charitie can not iuſtifie. I aunſwere. This can you not gather of S. Paule, for it is open that hée ſpeaketh not of this thyng, whereby that men may bée iuſtified, but alonely hée teacheth how they that bée iuſtified, muſt worke with charitie. It is alſo plaine, that hée ſpeaketh not of fayth, that doth iuſtifie inwardly, but of that faith that doth worke outwardely. The which is caulled a gifte of the holy Ghoſt: As y^t gifte of tounges, the gift of propheſies, the gifte of healing, the p. 241gifte of interpretation, as it is opē in the chapiter afore. Now is this fayth not geuen to iuſtifie, but alonely to doe myracles, wonders, and ſignes by. And therefore ſayth Paule: If I had all fayth, ſo that I coulde moue mountaynes.

Alſo it is open, that certayne men ſhall ſay vntounto Chriſt: Beholde, wée hauehave done myracles, and caſt out deuils Math. 7.Matt 7in thy name: And yet hée ſhall ſay to them, truely, I know you not. So that this fayth is a gifte of God, that iuſtifieth not, no more then the gifte of ſcience, or propheſies. And ſometyme is it in the Church, and ſometyme not, and it is neuer of neceſſitie there to bée. But the faith that wée ſpeake of, which doth béeleeue the promiſes of God, and ſticketh faſt to the bloud of Chriſt, hath none other vertue but to iuſtifie, and muſt néedes iuſtifie, whereſoeuer hée is, and hée ſticketh ſo faſt to Gods worde, that hée looketh for no myracles. Thys fayth is neuer out of the Church, for it is the lyfe of the Church, and it is that fayth that our mayſter Chriſte Iohn. 17.John 17prayde for, that it myght neuer fayle. And therefore S. Paule, when he deſcribeth this fayth, hée caulleth it a fayth that worketh by charitie, not that it iuſtifieth by charitie. For as he ſayth there playnely, it is neyther circumciſion, nor yet vncircumciſion, Gala. 5.Gal 5that is of any valure in Chriſt Ieſu, but fayth. Here doth hée playnely exclude from iuſtification, the hygheſt worke of the lawe, circumciſion, and ſetteth fayth alone: not the gyfte of fayth, that doth myracles, but the gift of fayth, that worketh by charitie. And that yée ſhall not thinke thys to bée a dreame, here bryng I you Athanaſius ſayinge, whoſe wordes bée theſe.

There are two maner of ſaythes, one is iuſtifieng, as that, of the which Atha. ad Rom.is ſpoken, Thy fayth hath ſaued thée. An other is cauled the gyft of God, whereby myracles bée done. Of the which it is written: if you hauehave fayth, as a grayne of muſtard ſéede. &c. So that here hauehave you playne, that fayth doth iuſtifie onelye, and perfectly, before all maner of works, that is, fayth is geuē of God fréely into our ſoules Fayth that iuſtifieth vsus is geuē vsus freely of God.vntounto the which fayth, iuſtification is all onelyonly promiſed, and is all onelyonly imputed, and rekened of God. Neuertheles, this fayth in tyme, and place conuenient, is of that ſtrength, that hée muſt néedes worke by charitye, not for to bée iuſtified thereby, for if he were not afore iuſtified, it were not poſſible that hée coulde hauehave charitie. For after your owne ſchoole men, an Infidell cā not hauehave charitie: but y^e iuſtified mā, hée is a frée ſeruaunt vntounto God, for the louelove y^e hée hath vntounto him. The which louelove ſéeketh not in God, his owne profit, nor his owne aduaū tage, for then were hée wicked, but ſéeketh alonely the wyll of God, and the profite of other men, and worketh neyther for louelove of heauen, nor yet for feare of hell. For hée knoweth well, that heauen wyth all the ioyes thereof, is prepared from the begynnyng of the world, not by hym, but by hys father. And it muſt néedes folow, as contrariwyſe the Infidell, and the wicked man, doth not worke hys wicked déedes becauſe hée woulde hauehave hell or euerlaſting dampnation to hys rewarde, but hée woulde rather the contrary. Notwithſtandyng, hell and euerlaſting dampnation, muſt néedes follow his wicked déedes. Finally, a righteous man, is a frée ſeruaunt of Gods, and worketh not as an, hyerelyng. For if it were poſſible that there were no heauen, yet woulde hée doe no leſſe good, for his reſpecte is to the maker of the worlde, and the Lord of all rewardes.

There is alſo an other argument, and that is thys. Fayth is a worke: but workes doth not iuſtifie, Ergo, fayth doth not iuſtifie. Aunſwere: Truth it is, that we doe not meane, how that fayth for his owne dignitie, and for hys owne perfection, doth iuſtifie vsus. But the Scripture doth ſay, that fayth alonely iuſtifieth, becauſe that it is that thyng alonely, whereby I doe hange of Chriſte. And by my faith alonely, am I partaker of y^e merites and mercy purchaſed by Chriſtes bloude, and fayth it is alonely, p. 242that receaue the promyſes made in Fayth onelyonly iuſtifieth becauſe by fayth we attaine the benefite of Chriſtes death which onelyonly iuſtifieth vsus.Chriſt. Wherefore wée ſay with bleſſed S. Paule, that fayth onelyonly iuſtifieth imputatiue: that is, all y^e merites and goodnes, grace, and fauour, and all that is in Chriſt, to our ſaluation, is imputed and reckoned vntounto vsus, becauſe wée hange and beléeue of hym, and hée can deceaue no man that doth beléeue in hym. And our iuſtice is not (as the ſchoole men teacheth) a formal iuſtice, which is by fulfillyng of the lawe, deſerued of vsus, for then our iuſtification were not of grace, and of mercy, but of deſeruing, and of duty. But it is a iuſtice that is reckened & imputed vntounto vsus, for y^e fayth in Chriſt Ieſus, and it is not of our deſeruyng, but clearely, and fully of mercy imputed vntounto vsus.

Now moſt honorable, & gracious Prince, I hauehave declared vntounto your highnes, what faith it is, that doth iuſtifie vsus before God, and alſo brought for my ſentēce, not alonely the bleſſed word of God, the which were ſufficient in this cauſe, but the expoſition of holy Doctours, that your grace might ſée, that I am not moued to this opinion of a light cauſe, nor that this doctrine of myne is ſo new, as men hath It is no new doctrine that is nowe taught.noted it. Moreouer, I hauehave declared vntounto your grace, how that I woulde hauehave good workes done, & would not hauehave a Chriſten mans life to bée an idle thyng, or els a life of vncleannes: but I would hauehave them to bée chaunged into all vertue, and goodnes, and to liue in good workes, after the commaundement & will of God. So that your grace may well perceiue, that myne aduerſaries hath not reported truely on me, when they hauehave ſayd, how that I would, that men ſhould neither faſt, nor pray, nor geue almes, nor yet bée penitent for their ſinnes. I hauehave neuer ſayd it, nor yet taught no lyke ſentence, I take God to recorde, my workes, and my déedes, and all my writynges, that euer I wrote, or made. Wherfore I doubt not, if it pleaſe your grace, graciouſly to here me, but that I wil proue them vntrue in this cauſe, & many other mo. This doth almighty God know to bée true. Who euer preſerue your moſte royall maieſtie, in honour, and goodnes.

Amen.