FOr as moche , as the moste necessary article of christen religion is , that fayth one lye iustifieth , which the vngodlye do dayly preache agaynste , and obscure by many wayes , I haue thought therfore very expedient , in this litle treatise , by the holye scriptures , By mercy 〈◊〉 fayth , sinne● be purified , by the feare of god all ma● declyne from euyll . Prouerb . xv to declare the ryght sence , and true vnderstandyng therof , which is , that the mercy and fauour , of God iustifieth : whiche mercie and fauour , we onely by fayth obteyne , beleuyng constantly the promesses of goddes mercy , and fauour made vnto vs . And the scripture sayeth , that this fayth , Ephes. ii . whyche onely iustifieth , is onelye the worke of god in vs , and commeth , not by anye mannes power , wisedome , lerning , nor that god geueth it , because of any vertue , or vertuous disposition , which he seeth in man , nor that anye man can prepare hym selfe , or make hym selfe apte and meete , to receiue this fayth , but god geueth this fayth frely , without any respecte or regarde to any good wyl , good workes , or good disposition , before by god sene in man . ●ath , xii . For the scripture sayth other make the tre good , and his fruyte good also , or els make the tree euill , & his fruyte euyll also .

●●d did first 〈◊〉 vpon A●ll and after 〈◊〉 his giftes . Genesis . iiii . Euen so man muste fyrste be made good , thoroughe fayth , before anye of his workes can be good . Therfore I saye that before this lyuelye faythe be gyuen from god to manne that he neyther hathe , nor can haue other good wyll , good workes , or godlye disposition to doe good . For without this lyuely faythe , it is impossible to please god . Hebr. xii . Wherefore faith muste nedes fyrste be gyuen of god , wherby the wyl is made good & vertuous , before that any worke , whiche springeth oure of the wylle , can be eyther good , or vertuous , as saynt Augustine sayeth . Augustyne vpon the .cx. psalme . Verylye a man can not worke iustice , excepte he be iustified , but he that beleuethe in him , which iustifieth the wicked , begynneth of fayth , so that the good workes that go before , do not shewe what he hath deserued , but such as folowe , Augustine vpon the .lxvii. shewe what he hath receyved . Also the same doctour sayethe , Me thynketh that the fayth is to be praysed , whiche goeth before woorkes , for wythout the merites of good workes , thorough fayth , the wicked is iustified , as the apostle fayethe : To the beleuyng in hym , whiche iustifieth the wycked , his fayth is counted for iustice : that from thenseforth the same faith may begin to worke by loue . For they onelye oughte to be called good workes , whiche be done for the loue of god . To suche woorkes , it is necessarie that faythe shuld goe before , that frome this faythe , these woorkes : and not frome these workes that faythe shulde begynne . For no man worketh for the loue of god , except he fyrste beleue in god .

Also the same doctour sayeth vppon this texte : Rom. ii . They are not rightuous which heare the lawe , but they whiche doe the lawe , shall be iustified : That is as moche to saye , that we maye knowe them , Aug. in the booke of the spryte and the letter the .xxvi chapter . not to be the doers of the lawe , except they be iustified : Not that iustification shoulde come to the doers , but that iustification shulde go before the doers .

Here by these auctorities , of saint Augustyne , it is manifest and playn that no workes be good , except thei spryng out of a lyuyng faythe . Not withstandyng some I thynke , wyll be offended with this my sayeng , that God geueth not faith whiche onely iustifieth to any man , bicause of any vertue or vertuouse disposition whiche he before seeth in man : for they thinke that God , whiche euer hathe seene all thynges presentely , dyd see before in Peter , Paule , Dauyd , Maria Magdalene , and such other theyr repentynge hartes : And also theyr godly dispositions , wherwith they woulde mekelye , obedientlye , and wyllynglye consente to goddes spirituall motions , and grace offred to them , vsynge and exercisyng , the gyftes and talentes , by god gyuen to them accordynglye . Whiche dysposition , and vertuous workynge , accordynge to theyr callyng , before they were presently by god seen in them , dyd prouoke and moue God ( thynke they ) to iustifye them .

To all men of this straunge opinion , I answere that saynt Iames sayth : Erre not my deare brethern , euery good gifte , and euery parfect gyfte , is from aboue , and commeth downe from the father of lyght .

Is euery good thynge come downe from the father of light ? what haue they then , that they haue not receyued ? i. Corint . iiii . If they haue receyued theym , why reioyce they as they had not receyued them ? what wyse man prayseth a stone for his swyfte flyeng in the ayre , whiche is caste with vyolence , whose nature is to lye styll , yf it be not remoued . Lyke prayse is to be giuen vnto vs for our good dispositions , and well workyng , whiche onely is wrought in vs , agynst our nature , by the myght and grace of God , who worketh onely in vs , bothe the good wylle , Philip. iiii . and to perfourme the same , without whome , we can doe nothyng , that good is . Iohn . xv .

And for my parte I knowe noo scriptures , whiche do encourage anye man to thynke , that theyr good workes , or godlye disposition to do good , by god before seene in theym , shulde moue god to iustifie them , or to endewe them with his grace and fauour . And than thus to deuyne , Rom. xi . who gaue him first that he shulde recompence hym agayne . searche or iudge the causes mouing god , to geue his godly gyftes , with out his woorde , the same teachyng prouyng , and testifienge , is rather of curiositie and of vayne opinion , than of any godlye perswasion , or holsome doctrine . For god by his prophete Esaye sayth : Esay . lii Rom x. I am found of them that sought me not , & haue appeared to them , that axed not after me . And agaynst Israell he sayeth : All daye long I haue stretched out my handes , vnto a people that beleueth not , but speaketh agaynst me . By this texte appearethe but small prouocation , or good disposition , mouyng god to gyue his godly gyftes . And other knoweledge , than by this his woorde , haue we none . For whoe hath knowen the mynde of the lorde , Rom xi . or who was his counsellour , or who hathe gyuen to hym fyrste , that he myght be recompensed agayne , for of hym , and thorough hym , and by hym , be all the thynges , to hym be glorye &c.

Where they thynke that god , for the good disposition and godly vertues , before seen in man , doth iustifye man : Verilye they be to moche forgetfull , of the corruption and poison of our nature whych is become so weake & simple that in it can not be perceaued & founde any such good disposition , & godly vertues to moue God , to iustifye vs . Math. vii . For euell trees can not brynge forth any such good frutes . Also the prophete sayeth , Psalm. cxliii . enter not into iudgement , wyth thy seruaunt , o Lorde , for in thy syghte no man lyuynge shal be iustifyed . Psalm .cxxix. Also yf thou wylt be extreme , to marke what is done amys , o Lorde , who maye abyde it , Rom. iii. for wythout dout all haue synned , and are destitute of the glorye of God . Where is then they , reioycyng excluded , by what law ? Galath . iii. of vertuous good dysposition , or good dedes ? Naye , sayeth Paule , but by the lawe of fayth . Wherfore there is nother thoughte , wyll , nor worke in vs , yf we consyder , and ponder their goodnes in nature , where of we can take any occasion to reioyce , but rather haue cause to lamente , & to say with Iob , Ioh. ix . I feare all my workes , bycause they be euyll .

Gene. viii . Also the scripture sayeth , the imagination of mans harte , is euell euen from hys youthe . Item all mannes imaginations of the thoughtes of hys harte are only euell euery daye . Gene. vi . It were therfore necessary , fyrst to proue our workes good , & also a godly dysposition in vs to do good , whervnto all the scripture wytnesseth the contrary , before that we can proue , that our good workes , & godly dysposition before sene in vs by God , do prouoke and moue God to iustifye vs , and to gyue vs hys grace and fauoure . Yea although there were a godlye dysposition in vs , yet that shulde not moue God , nor prouoke him to iustify vs : for Abraham was not iustifyed , bycause he offered his sonne , and was also obedient to sley hym , but bycause he beleued , sayeth the scripture . Also Paule sayeth , Rom. xi . Israel hath not obtayned the thynge whyche he sought for : noo , but yet the election hath obtayned it . And by what meanes , sayeth Paule , euen throughe the election of grace . Ibidem . Then is it not by the deseruynge of workes , of vertuose , or of good dysposition , for them were grace and fauour , no grace , & fauoure . Therfore hath God wrapped all nations in vnbelefe , that he myght haue mercye on all .

And the scripture wytnesseth more ouer , that god sayd to Moyses , xod● . xxxiii . I wyl shewe mercy , to whom I shewe mercy , I wyll haue compassion , on whom I haue compassion . So sayeth Paule , lyeth it not , in a mannes wyll , Rom. ix . or runnynge , but in the mercy of God . Rom. v. In this God setteth out his loue towardes vs , sayeth Paule , seynge that , whyle we were yet synners , Christ dyed for vs . Alas what good dysposition , vertue , or good worke was in vs beyng synners , to moue , or to styrre god to iustifye vs , or to shewe vs any grace , Ierem. xxxii . or fauour , surely none . But the very true cause was onely hys eternall loue , where wyth he loued vs . Wherfore he lyberallye , and frelye dyd drawe vs , moued onelye wyth hys mercye , towarde vs , as saynt Iames sayeth .

Iames .i. Of hys owne frewyll begat he vs , wyth the worde of lyfe . Yf our regeneration came by the free wyl of god , them was he not moued bi our good dysposition , vertue , nor good workes before sene by God of vs . And therfore Paule wyllyng our helth , and saluation to be certen , & sure teacheth vs that our iustification hangeth nother of the workes of the lawe , nor of our good dysposition , vertuose or good workes , but only on fayth , that it may come of fauour and grace , and that the promyse myght be sure , for so Abraham was made stronge in the fayth , & gaue honour to god , Rom. iiii . stedfastly beleuyng , that he which had made the promys , was able also to make it good . And therfore was it rekned to him for rightwysnes . This was not wrytren only for Abraham , but also for vs , that we shulde grounde , stablyshe , & make sure our saluation vpon goddes promises , whych be euer certeyn & sure . So that in all temptations of desperation , we may constantly , & surely trust to that sure promyse made by god to vs . The scripture therfore geueth all the power of iustifycation , only & holly to god , whych by hys prophete Esay sayth , Ezaie . xliii . I am he , I am he onelye , whyche for myne owne selfe sake , do awaye thyne offence , & forget thy synnes , so that I wyl neuer thynke vpon them Also the prophet O see sayeth : O●ee . xiii . O Israel thyne iniquitie hath destroyed the , but in me onely , is thy helpe .

Therfore the christen mans iustice , wherby he is accepted before God , to be iuste , & ryghtwyse , is not a ciuill iustice , & earthly iustice , but an heuenly iustice , not an actiue iustice , consystynge in workes , whyche we yelde , and gyue to god , but a passiue iustice , whych we receaue of mercy , onely from god . For god seeth in vs no goodnes nor any other thyng , wherby he is moued to fauour vs , but onlye our wretched mysery , wherby he is moued wyth hys godly benignitie , and pytie to haue mercy on vs .

wherfore our iustice is not within vs nor of vs , but Christ is oure iustice , Christ iesus of God is made vnto vs wisdome and also rightuousnes . & satisfiing & redemcion , that accordynge as it is written , he that reioyceth , shulde reioyce in the lorde . being without vs , & he is frelye without our deseruing , gyuen to vs , by God . It is nothyng of our worthynes , or deseruynge , that Christes iustice is called our iustice , but of Christes onely infinite mercy , that he estemeth & rekeneth hys iustice to be ours . So that we synners , couered , & clothed with christes iustice , i. Cor. i. do appere in the syght of god iuste , & ryghteous , & so of god for Christes sake be accepted , as iust & ryghteous . Alas then , what vnkynde , frowarde , & styffenecked people be we , which wyl not moste mekely , lowly , and thankefully , accept , receyue , and take Christes iustice , holynes , and redemption lyberaly , frely , & most mercyfully offred , & geuen vnto vs of god , wherby we without cause of our parte deserued , shuld be estemed , reputed , and accepted before him , notwithstanding our weaknes , & synfulnes , to be therof forgeuen , & estemed , as iust , & holy in hys syght , for Christes sake only . what vnthankfulnes , & vnkindnes is this , to contempne goddes most mercyful aboundaunt , & lyberal gyftes , offered & gyuen to vs ? what arrogancy and presumption is thys , to attribute , & gyue to our weake , & synful workes that helpe , conforte , fauoure , & remedye , whych we onely by all equitie haue cause , & be bounde to sech , desyre & loke for , from god , for christes passion & deathes sake , the pryce of our synne & only cause of our acceptaunce to fauour ? Thys vnworthy estimation of workes , geuyng to them that , which god promised to gyue vs frely , is no lesse then to iudge , & esteme God vntrue in all hys promyses , whyche is , to confesse hym in worde , and to deny hym in deede , & an vtter falsifyeng , & denyal of al the scriptures . What vnwyse , yea , & mad men be we , whiche wyl stablishe , & ground our saluation vpon our vnperfyt , inconstant , & transitorie workes , rather than vpon goddes mercy , to vs frelye promysed ? whych promyse is euer constant sure , & infallibly true . What quietnes can that conscience haue , which hangeth hys helth , and lyfe euerlastynge vpon instable , and vnperfyt workes of man , whyche perysh and vanishe awaye , lyke the shadowes ? Wherfore the ioye , and comfort of all Chrysten hertes is , that Chryste is become our iustice , holynes , and redemption , whych we apprehende receaue , and accepte to be ours , by the lyberall gyfte of god , thorough faythe in hys promyses onlye , and by no other meanes .

Note well the true vnderstandyng & meanyng that faithe only iustifieth . And therfore we saye , that faythe onlye iustifiethe , whan we speake vnder thys fourme , by faythe we be iustified , or by fayth we be frelye iustified , or that fayth onlye iustifieth . For al these sentences be of one lyke force , vertue , or meanynge .

We do not meane thereby , that faythe so alone iustifieth , that these wordes alone , and frelye exclude other good workes , or godlye vertues , that they be not ioyned wyth fayth , which neuer is without both good workes , & vertuouse , but , we by these wordes frelye , and only , do vtterlye exclude all opinion , truste , & confidence to our merites , vertues , dignitie , good disposition , or worthynes , that they in no wyse be estemed , thought , or iudged , to be cause , meane , motion , or help , or to be partlye cause , meane , motion , or help , to our iustification , whyche only , and holye we yelde , and gyue to God , & to hys sonne Iesu Christ our Lord , which only is our hole , and sufficient iustice , satisfaction , and peacemaker for synne , wythout anye respecte to any good motion or godlye disposition , before by god seen in vs . And therefore who soeuer iudgeth or thynketh good workes , vertuouse or godlye disposition , to be anye cause , or helpe , or anye parte of cause , whereby God is moued , or styred to iustifie vs , the same obscureth , and wythdraweth the glorye of God , and robbeth Chryste of the honoure , by hym onelye deserued , and to hym only due . Who caused hys prophete Danyell to saye . Daniel .i , To the , o Lord , al rightuosnesse belongeth , to vs perteynethe nothynge , Note well what true iustification is and what we be after iustification . but shame . whan God hathe freelye of hys onlye mercye , and fauour iustifyed vs , yet , we remayne synners . For the whych we must dayly pray wyth the sayntes to god for pardon , and forgyuenes . For iustificacyon takethe not awaye synne , so that it remayneth not in vs , but iustification is properlye fre pardon , and remissyon of synnes , a couerynge of our synnes , a not rekening & layeng them to our charge , onlye through the mercy , that we obteyne by faith in Chrystes bloode , as the prophete sayth , Psalm .xxxi. blessed be they , whose synnes be forgyuen , whose offences be couered . And blessed is that man , to whome god imputeth not hys synnes . For god was in christe , and made agreament betwen the worlde and him self , & imputed no● theyr sinnes vnto them .ii. Cor. v. whyche remissyon , couerynge , and not imputynge of synne , were in vayne , yf there were no synne in vs . For other our good workes and godlye dispositions do satisfye the lawe , or they do not satisfye the lawe . If they satisfye the lawe , we haue no nede than of Chrystes iustice , to be imputed to vs . For yf ryghteousnes come of the lawe , than is Chryste deade in vayne , Galat. i● saythe paule . To suche therfore wythout dout , Chryste is dead in vayne . And yf we do not satisfie the lawe , than be we synfull , Iames i. Curses is euerye man , that continueth not in al thinges , whiche are written in the booke to fulfyl them . Galath iii. and moue not god to iustifie vs . For yf we offende in one iote of the law , we than transgresse the hole lawe , so sayth . S. Iames. Paul saith , I knowe nought by my selfe , yet am I not thereby iustified . If Paul knowynge nothynge by hym selfe , yet was not therby iustifyed , what meaneth it , Cor. iiii . that whan we examyne , & trye our selfe , fyndynge oure selfe gyltie of the hole lawe , knowynge and felynge also in oure selfes an euyll disposition , & synne , shulde thynke wythout cause , that we haue godly disposition , and vertues , mouyng god to iustifie vs ? Not withstandyng also that the scriptures speakyng of iustification , Rom. iii. declare it to be frelye gyuen , sayeng al haue synned , & are destitute of the glory of god , but are iustified frely , by his grace , thorough the redemption that is in Christ Iesu , whom God hath set forth to be the obteyner of mercye , through faith , by the meanes of his bloode . who can more plainly set forth , the true and ryght order of iustification ? Esai . xliii . Also the prophete Esaye saith : Put me nowe in remembraunce , for we will reason together , & shewe what thou hast , for to make the ryghtuouse Thy fyrst father offended sore , and thy rulers haue synned against me . By thys text it is manifeste , that God reproueth al such , which thynk that they haue any thyng , to moue God to iustifie them , or to endowe them , with hys grace , & fauour . And therfore if any man trust to his own merites or partly to chryst , & partly to his own merites , & not holye , and onelye to Christes merites , the same dishonoureth God , Deuter xviii . whiche dyd sende to vs Christ , whiche only is a sufficient sauiour , & besydes hym , there is no sauiour . And he doth much iniurie also to Christes bloode , & vtterly wanteth the sure affiaunce & constant trust , to haue remission of his synnes only for Chrystes bloode shed . Whych lyuely fayth onelye iustifieth .

And therfore let all Chrysten men gyue the glory , & honour of iustification only , & holye to God , to whom only it is due . And then also let them confesse them , wyth the penytent , & miserable publicane , to be synners , and al their workes to be vnperfyt , ne leste they be condempned wyth the proude pharesai . Luke .v. Remembryng euer that the hole haue no nede of a phisicion , Math. ix . Luke . v. but the sycke . And Chryst came not to calle the righteouse , Math. v. but synners to repentaunce . Luke .i. The hungrye , and thyrsty for ryghtuousnes , Chryst called blessed , and fulfylleth them with good thynges . And they whyche thynke them selues riche ynough of good merites , God putteth them awaye emptie , and voyde of all goodnes , as it apeareth in the Apocalipsis , where it is wrytten : I woll vomyt the out of my mouthe , bycause thou sayst , I am riche , and encreased wyth goodnes , and haue neade of nothyng , and knowest not howe thou arte wretched , and miserable , poore , blynde , & naked . I councell the , that thou bye of me , gold tried in the fyer , that thou mayst be riche . wherfore , a meke & lowlye confession of all our thoughtes , workes , & deades , to be vnperfyght , whereby we earnestlye repent , leaue , and forsake all trust , and confidence in them , and then to flye to Christe , trustynge to goddes promyse made to vs of remission of al our synnes , for Christes sake , is a sure , and safe meane , and waye taught by the holye scriptures , to haue remission of our synnes . whyche saythe , repente and beleue . For where is no repentaunce , there is no belefe . And where as true repentaunce is , there is a constaunt affiaunce , and suer vnfayned truste in goddes promyse made to vs . whiche lyuely faythe onelye apprehendeth goddes fauoure , and mercye , whereby we be iustified . And thys lyuely fayth bryngeth wyth it the holy goost , whyche renewythe mannes harte , and styreth hym to loue , and to obeye the wyll of God . It causeth the harte to be meeke , lowelye , pacient in aduersitie , liberall to hys neyghbour in hys necessitie , sober , iuste , fearynge God continuallye , studiouse to mortifie the fleshe , and to auoyde al occasions of synne . And thys lyuyng fayth continuallie steryth , and enforceth the mynde , wyth greate luste , and courage to resyste synne , and all her occasions . And in conclusion , thys lyuyng fayth , moueth the minde with as hote and feruent desyre , to accomplysshe and to fulfyll , the good wyl of god , as euer the minde was desyrous and studyouse , to execute , and to fulfylle his owne carnalle concupiscence , and euyll lustes .

Wherefore all suche as heare or reade goddes worde , and thynke al suche thynges wrytten therin to be true , and yet not fealyng them selues chaunged , nor no newe affections , & desyres in theyr hartes sprongen vp to loue God , & to mortifie the flesh , haue not yet receaued that lyuynge faythe , whyche onlye iustifieth , but rather a certayne knowelege , newe opinion or hystoricall fayth , whych dothe not chaunge the harte , nor quycken any newe affection . And bycause they feele not a studie , and wil to stryue agaynste ther olde lustes , they maye well perceaue , that they haue receaued no newe sprete . But yet they saye and thynke that they beleue perfytly , & then they slaunder , and blaspheme the treweth , saieng : that faythe onlye doth not iustifye . And so they returne to workes , to be iustifyed by them , daylye workynge , and yet neuer felyng , or perceauynge any alteration of mynde , wyl , loue , or affection . All the workes , whyche they do , they worke them only , bycause they wold haue a better thyng for theyr worke . And so they be hyrelynges and worke no thynge for loue , but for rewarde , & wages , or elles at the lest wyth ther workes , they wolde pacifie goddes wrath , and obteyne goddes fauour , and so robbe Chryste of hys glorye . whyche by hys Prophete saythe : Esay . xlvi . I wil not gyue my glory to any other . For Christ onlye wyth hys passion , and deathe dyd pacifie hys fathers wrath , as the scripture wytnesseth : sayeng thys is my welbeloued sone , Math. iii. in whom I am well pleased .

But whan the faythfull allege the scriptures , sayenge that a man is not iustified , by the deades of the law , but by the faith of Iesu Christ , as Paul saith : Galath . ii . the iusticiaries to that aunswere , that Paul meaneth by that texte , that man is not iustified by the deades , or ceremonies of the lawe . And they further saye , that all they whyche worke the workes commaunded by the decaloge , whyche is the law of the ten commaundementes , be by the workyng of the sayde workes iustified . To the whiche the faithfull saye , that yf anye workes myght iustifie , then the ceremonies of the lawe shulde iustifie , because the ceremonies were commaunded of God , to be done for satisfaction , and to make atonement for synne , as it apeareth in manye places of the olde testament , and specially Leui. primo , where it is wrytten in thys fourme : And he shall put his hande vpon the head of the brent sacrifice , and it shal be accepted for hym to be hys atonement . For the lawe , whiche hathe but the shaddowe of good thinges to come & not the thinges in theyr own fashion can neuer with the sacrifice whiche they offer yere by yere , continuallye make the comers therto perfect . Hebr. x. And yet these ceremonies dyd not iustifie , as the iusticiaries affyrme , as it apereth Hebre. vij . & .x. And the lawe of the ten commaundementes , was not gyuen of God to iustifie , or to satysfie for syn , but rather to condempne , and to set forthe synne , wherby man myght knowe hys synnefull nature , and so flye to Christe . The lawe , saythe Paule , meaning the lawe called the decaloge , was geuen to punyshe transgressours , and not that by the workes therof , the workers shulde be iustified . For durynge thys mortall lyfe , there is no man hauynge our corruptible , weake , and synfull nature , that can by any meanes fulfyl , & do the workes of the lawe so perfytlye , as the lawe requyreth them to be done . And where vnperfytnes is there is not , nor canne not be a deseruynge of grace , and fauoure , but rather of punyshement . Paul sayth , that whyche was impossible to the lawe , in asmuche as it was weake , thorough the fleshe , that perfourmed God , and sent hys sone in the similitude of synfull fresshe , and by synne dampned synne , in the fleshe , that the ryghtuousnes required of the lawe , myght be fulfylled in them , which walke not after the flesshe , but after the spryte . If Paule saye , it was impossyble for the lawe to iustifie , bycause the flesshe was weake , and not able to perfourme the same : Howe can the iusticiaries affyrme , that the lawe , or any of her workes can , or maye iustifie ? Abraham beleued God , and it was counted vnto him for ryghtwysenes . For the promesse that Abraham shulde be heyre of the worlde , was not gyuen to Abraham , Rom. iiii . or to his seed through the lawe , but thorough the ryghtwysenes , whiche cometh of faithe . For yf they , whiche were of the lawe , be heyres , than is faythe but vayne , and the promesse of none effecte . Also when zacheus sayde , Luke . xix . Lorde beholde I geue to the poore halfe my goodes , & yf I haue done any man wrong , I wil restore hym foure folde , Iesus sayd not , that health was comen thys daye vnto hys house , bycause of hys good workes , but because he was become the chylde of Abraham , Math. iii. that is to saye a faythfull beleuer . Also Paule saythe not of the deedes of ryghtuousnes , whyche we haue wrought , but of his mercy he saued vs . Rom. vi . And the same apostle sayethe again that the rewarde of synne is deth , but he sayeth not , that the rewarde of workes of the lawe , other cerimoniall , or of the decaloge , is lyfe . But he concludeth , by the grace of God lyfe eternall to come , and that onely in Christ Iesu our Lorde , and by no other meanes . Al the scriptures witnesse the fame .

And fyrst Abacuc sayeth , Abacuc . ii . the iust lyueth by hys fayth . Also yf Abraham were made righteous through workes , then hath he wherin to reioyse , but not before God . Rom. iiii . But what sayeth the scripture ? Abraham beleued God , and that was counted to hym for ryghteousnes . Israel folowyng the law of rightwysenes , attained not to the lawe of ryghtwysnes . why so ? euen bycause they soughte it not out of fayth , Rom. vi . but as it were out of the deseruyng of workes . By grace are ye saued through faythe , & that not of your selues , Ephes. ii . for it is the gyfte of god & not of workes , lest any man shuld bost hym selfe .

By these authorities of holy scripture , and innumerable more , to many here to wryte , it appereth that iustifycation is attributed and geuen , truly & only to fayth , & that it is clerely and holy denyed any iustifycation to be geuen to workes . But such men ( sayeth Paule ) as knowe not the iustice of god , Rom. x. and continually searche and labour to set forth and stablyshe theyr owne ryghtwysenes , be neuer subiecte to the ryghtwysenes , whiche god aloweth . No , no , the naturall men do not perceyue those thynges whych perteyne to god , for it is foolyshnes to them . i. Cor. ii . Nother can man perceyue when he is spiritually examined , and therfore the iusticiaries readynge the .x. chapter of Matthew , thynke that it maketh muche for them , whych wel perceyued and vnderstande maketh muche against them . Thys is the storye .

One came and sayd vnto Christ , good master what thynge shal I do that I maye haue eternall lyfe ? He sayde vnto hym : why callest thou me good ? there is none good but one , and that is god . But yf thou wylte enter into lyfe , kepe the commaundementes . He sayde whiche ? and Iesus sayd thou shalt not kyll , thou shalte not breake wedlocke , thou shalte not steale , thou shalte not beare false wytnes , honour thy father & mother , and thou shalt loue thy neghbour as thy selfe . The yonge man sayd vnto hym . I haue obserued all these thynges from my youth , what haue I more to do ? Iesus sayde vnto hym . Yf thou wylte be perfyte , go sell that thou hast , and geue it to the poore , and thou shalt haue treasure in heuen , and come and folowe me . when the yonge man herde that sayeng , he went awaye mournyng , for he had great possessions .

The condicion of all ypocrites here appereth , how they be euer busye to do works , trusting in the same , nothyng regardyng with what herte , loue , & mynde , they shal accomplyshe & fynyshe them . Is it not great folyshnes to labour for the frute , before the tree spryng vp ? So vnwyse a thing it is to study and to labour to do the workes of the lawe , before they know howe to fulfyll the lawe truly . For Paule sayeth , Rom. vii . that the law is spiritual , & can neuer be truely perfourmed & fulfylled with outwarde dede , excepte the inward loue & affection be purged & made spiritual , by the sprite of god

wherfore thys wyse man of lawe , in godlye & spirituall thynges was but a foole , for he shulde fyrste haue asked , by what meanes he might haue fulfylled the law perfitly . But to hys vngodly question , whych was , what he shulde do & worke to haue eternal lyfe , supposing lyfe to be gyuen by workes , & not frely by grace : Christ answered him so , that he might perceyue , that he coulde not fulfyl the lawe , nor perfourme the workes therof . Notwythstandyng he myndyng to iustifye hymselfe , dyd go awaye , as blynde as he came . And so do all iusticiaries , whyche thynke that they can fulfyl the lawe , & workes therof perfytly , during this mortal lyfe . In the whych although the holy goost be gyuen vnto men , yet bycause of oure synfull nature , we be so weake , that we can not perfourme the lawe perfytlye . But the moste perfyte man , shal complaine with Paule , sayeng : the good whych I wolde do , I do not , and the euyll that I wolde not do , that I do . Who shal deliuer me , from thys bodye of deathe ? The grace of God , by Iesu Christ .

These blynde iusticiaries , do not fele the corruption of our synful nature , poysoned by the inobedience of oure father Adam , in so muche that the scripture , Math. ix . resembleth vs to mustye vesselles , whyche wyll corrupte the best wyne that shal be putte into them . So althoughe the holy goost , worke hys workes in vs , yet oure corrupte nature dothe so alter and corrupte them , that they be neuer done perfytlye , as the lawe requyreth them to be done by vs . That proueth well the Prophete Dauid , Psalm. xiii . sayenge : All haue gone oute of the waye , they be become vnprofytable , there is none that dothe good , no not one . Salomon sayeth : Eccles. vii . there is not one iuste man in the earthe , whyche doth good and synneth not . Also I saye sayeth : Esaye . lxiiii . all oure ryghtwysenes , i. Iohn .i , before God is lyke a filthy cloth . Saynt Ihon sayeth that we be all synners . And he that sayeth that he hath no synne , dothe lye and the trueth is not in hym .

Yf we be synners , Math. vii . surely then be we an yll tree , whych as Christ sayeth , Luke . xvii . can not bryng forth good frute . For when we haue done , al that we can do , yet be we vnprofytable seruauntes , & do but that , which is our duty to do . Psalm. cxlii . Therfore the prophet prayeth that god wil not enter into iudgement wyth hys seruaunt , for no fleshe shal be iustifyed in hys fyght .

Galath . iii. For a conclusion , the scripture hath concluded all vnder synne , that the promyse , Rom. xi . by the fayth in Iesu Christ & not for theyr workes , shuld be gyuen to the beleuers . They presume to muche , whyche wyth theyr workes wyll chalenge heauen for theyr rewarde , whych Christ only , so painfully hath purchased already . They compare , & make of lyke strength & vertue , Christes blood & theyr good workes . But ones they shall feale & perceyue , that theyr good workes , be not worthy in value to conteruaile & pacifye goddes wrathe , other they wyll lacke perfection and goodnes , or els they wyll not be sufficient in nombre .

Thys is good cause , to make them to dout . But yf good workes should pacifye the fathers wrathe , then christ in vayne , hath suffred so great payne . Also they haue no promyse made by god , that good workes shall pacifye gods wrath , but rather to the contrary . As it appereth by the prophete Esay , sayeng : Esaye . lvii . I wyl shewe & declare thy goodnes & thy workes , but they shall not profyte the. And where is no promyse of god , there can not be constant faith , & where is not fayth , there remayneth vnbelefe & mystrust : and where so euer is vnbelefe , there foloweth eternal dampnation , as Christ sayeth , who so beleueth not , shal be condempned .