The proof and declaration of this proposition: Faith only justifieth: gathered & setforthe by Richard Tracy. The preface. ¶ To the most christian and vyctoriouse prince, Henry the viii by the grace of God, king of England, France and Ireland, defender of the faith, and of the church of England, and also of Ireland, in earth, the supreme head: richard Tracy wisheth long continuance of health, prosperous success, and life eternal. Most victorious prince, and prudent governor, godly unity, concord, and love, is most praised, set fourth, and taught, through the hole course of the holy scriptures, as to your majesty it is rygh well known: first taught by the prophet, saying: Behold how goodly and pleasant it is, Psalm cxxii that brethren dwell together in one unity. Christ also prayed to his father, john xvii, saying: Holy father in thy name preserve them, whom thou hast given me, that they may be one as we be. The apostle exhorteth, and prayeth all men, that they be diligent to keep the unity of the spirit, Ephes. iiii. in the bond of peace, being one body, and one spirit, even as they be called in one hope. Let there be but one lord, one faith, one baptism, one god and father of us all etc. Seeing than that christ, the prophet, and the apostle, exhort, and command, such a christian unity to be had, and kept in the catholic church, and also considering the painful travail, study, and great charges, which your majesty hath sustained, and daily doth sustain, not only to preserve unity among your loving subjects, but also to avoid, and utterly remove, all occasiones, which might be cause, or mean of division, or breach of such christian unity, therefore I most simple of this your realm, and yet one of the lively membres of this your civil, and politic body, hearing division, and diversity of opinions, among your loving subjects, concerning one of the most principal, and necessary articles of our faith, which is, that faith only justfieth: can not but lament and bewail, such division, in so godly, and necessary an article, which is the foundation, and ground of all the christian religion. For the godly understanding of the said article, well tasted, and inwardly perceived, is the quietness of every conscience, oppressed with any kind of adversity, other spiritual or temporal, yea the only anchor and refuge in the extreme agony and pangs of death. wherefore with all the poor knowledge which god hath given to me, I have diligently by the authorities of holy scripture, set forth and declared, the true sense, meaning and understanding of the said article and proposition, most humbly desiring your highness, more to ponder my good will, and fervent desire, to profit many, than my rude and barbarous setting forth of this little treatise, which I submit most lowly, unto your gracious, and godly judgement, to the which if this my labour, and study shall be thought profitable for your christian congregation, I than most meekly eftsoons desire your majesty that it may be put forth, to the glory of god, your honour and the utility of all your loving subjects. And I shall daily pray to god, that he will vouchsafe, to strengthen you with his holy spirit thoroughly to perform a godly reformation in Christ's church, within your dominions, with good prosperity, in all your affayeres. Of justification. FOr as moche, as the most necessary article of christian religion is, that faith one lie justifieth, which the ungodly do daily preach against, and obscure by many ways, I have thought therefore very expedient, in this little treatise, by the holy scriptures, By mercy 〈◊〉 faith, sinne● be purified, by the fear of god all ma● decline from evil. Proverb. xv to declare the right sense, and true understanding thereof, which is, that the mercy and favour, of God justifieth: which mercy and favour, we only by faith obtain, believing constantly the promesses of god's mercy, and favour made unto us. And the scripture sayeth, that this faith, Ephes. two. which only justifieth, is only the work of god in us, and cometh, not by any man's power, wisdom, learning, nor that god giveth it, because of any virtue, or virtuous disposition, which he seeth in man, nor that any man can prepare himself, or make himself apt and meet, to receive this faith, but god giveth this faith freely, without any respect or regard to any good will, good works, or good disposition, before by god seen in man. ●ath, xii. For the scripture saith other make the tree good, and his fruit good also, or else make the tree evil, & his fruit evil also. ●●d did first 〈◊〉 upon A●ll and after 〈◊〉 his gifts. Genesis. iiii. Even so man must first be made good, thorough faith, before any of his works can be good. Therefore I say that before this lively faith be given from god to man that he neither hath, nor can have other good will, good works, or godly disposition to do good. For without this lively faith, it is impossible to please god. Hebr. xii. Wherefore faith must needs first be given of god, whereby the will is made good & virtuous, before that any work, which springeth our of the will, can be either good, or virtuous, as saint Augustine sayeth. Augustyne upon the cx psalm. verily a man can not work justice, except he be justified, but he that believeth in him, which justifieth the wicked, beginneth of faith, so that the good works that go before, do not show what he hath deserved, but such as follow, Augustine upon the lxvii show what he hath received. Also the same doctor sayeth, Me thinketh that the faith is to be praised, which goeth before works, for without the merits of good works, through faith, the wicked is justified, as the apostle sayeth: To the believing in him, which justifieth the wicked, his faith is counted for justice: that from thenceforth the same faith may begin to work by love. For they only ought to be called good works, which be done for the love of god. To such works, it is necessary that faith should go before, that from this faith, these works: and not from these works that faith should begin. For no man worketh for the love of god, except he first believe in god. Also the same doctor sayeth upon this text: Rom. two. They are not righteous which hear the law, but they which do the law, shall be justified: That is as much to say, that we may know them, Aug. in the book of the sprite and the letter the xxvi chapter. not to be the doers of the law, except they be justified: Not that justification should come to the doers, but that justification should go before the doers. Here by these authorities, of saint Augustyne, it is manifest and plain that no works be good, except they spring out of a living faith. Not withstanding some I think, will be offended with this my saying, that God giveth not faith which only justifieth to any man, because of any virtue or virtuous disposition which he before seeth in man: for they think that God, which ever hath seen all things presently, did see before in Peter, Paul, david, Maria Magdalene, and such other their repenting hearts: And also their godly dispositions, wherewith they would meekly, obediently, and willingly consent to gods spiritual motions, and grace offered to them, using and exercising, the gifts and talents, by god given to them accordingly. Which disposition, and virtuous working, according to their calling, before they were presently by god seen in them, did provoke and move God (think they) to justify them. To all men of this strange opinion, I answer that saint james saith: Err not my dear brethren, every good gift, and every perfect gift, is from above, and cometh down from the father of light. Is every good thing come down from the father of light? what have they then, that they have not received? i. Corint. iiii. If they have received them, why rejoice they as they had not received them? what wise man praiseth a stone for his swift flying in the air, which is cast with violence, whose nature is to lie still, if it be not removed. Like praise is to be given unto us for our good dispositions, and well working, which only is wrought in us, against our nature, by the might and grace of God, who worketh only in us, both the good will, Philip. iiii. and to perform the same, without whom, we can do nothing, that good is. john. xv. And for my part I know no scriptures, which do encourage any man to think, that their good works, or godly disposition to do good, by god before seen in them, should move god to justify them, or to endue them with his grace and favour. And than thus to divine, Rom. xi. who gave him first that he should recompense him again. search or judge the causes moving god, to give his godly gifts, with out his word, the same teaching proving, and testifying, is rather of curiosity and of vain opinion, than of any godly persuasion, or wholesome doctrine. For god by his prophet Isaiah saith: Esay. lii Rom x. I am found of them that sought me not, & have appeared to them, that axed not after me. And against Israel he sayeth: All day long I have stretched out my hands, unto a people that believeth not, but speaketh against me. By this text appeareth but small provocation, or good disposition, moving god to give his godly gifts. And other knowledge, than by this his word, have we none. For who hath known the mind of the lord, Rom xi. or who was his counsellor, or who hath given to him first, that he might be recompensed again, for of him, and through him, and by him, be all the things, to him be glory etc. Where they think that god, for the good disposition and godly virtues, before seen in man, doth justify man: verily they be to much forgetful, of the corruption and poison of our nature which is become so weak & simple that in it can not be perceived & found any such good disposition, & godly virtues to move God, to justify us. Math. seven. For evil trees can not bring forth any such good fruits. Also the prophet sayeth, Psalm. cxliii. enter not into judgement, with thy servant, o Lord, for in thy sight no man living shallbe justified. Psalm cxxix Also if thou wilt be extreme, to mark what is done amiss, o Lord, who may abide it, Rom. iii. for without doubt all have sinned, and are destitute of the glory of God. Where is then they, rejoicing excluded, by what law? Galath. iii. of virtuous good disposition, or good deeds? Nay, sayeth Paul, but by the law of faith. Wherefore there is neither thought, will, nor work in us, if we consider, and ponder their goodness in nature, where of we can take any occasion to rejoice, but rather have cause to lament, & to say with job, joh. ix. I fear all my works, because they be evil. Gene. viii. Also the scripture sayeth, the imagination of man's heart, is evil even from his youth. Item all man's imaginations of the thoughts of his heart are only evil every day. Gene. vi. It were therefore necessary, first to prove our works good, & also a godly disposition in us to do good, whereunto all the scripture witnesseth the contrary, before that we can prove, that our good works, & godly disposition before seen in us by God, do provoke and move God to justify us, and to give us his grace and favour. Yea although there were a godly disposition in us, yet that should not move God, nor provoke him to justify us: for Abraham was not justified, because he offered his son, and was also obedient to slay him, but because he believed, sayeth the scripture. Also Paul sayeth, Rom. xi. Israel hath not obtained the thing which he sought for: no, but yet the election hath obtained it. And by what means, sayeth Paul, even through the election of grace. Ibidem. Then is it not by the deserving of works, of vertuose, or of good disposition, for them were grace and favour, no grace, & favour. Therefore hath God wrapped all nations in unbelief, that he might have mercy on all. And the scripture witnesseth more over, that god said to Moses, xod●. xxxiii. I will show mercy, to whom I show mercy, I will have compassion, on whom I have compassion. So sayeth Paul, lieth it not, in a man's will, Rom. ix. or running, but in the mercy of God. Rom. v. In this God setteth out his love towards us, sayeth Paul, saying that, while we were yet sinners, Christ died for us. Alas what good disposition, virtue, or good work was in us being sinners, to move, or to stir god to justify us, or to show us any grace, jerem. xxxii. or favour, surely none. But the very true cause was only his eternal love, where with he loved us. Wherefore he liberally, and freely did draw us, moved only with his mercy, toward us, as saint james sayeth. james i Of his own free-will begat he us, with the word of life. If our regeneration came by the free will of god, them was he not moved by our good disposition, virtue, nor good works before seen by God of us. And therefore Paul willing our health, and salvation to be certain, & sure teacheth us that our justification hangeth neither of the works of the law, nor of our good disposition, vertuose or good works, but only on faith, that it may come of favour and grace, and that the promise might be sure, for so Abraham was made strong in the faith, & gave honour to god, Rom. iiii. steadfastly believing, that he which had made the promise, was able also to make it good. And therefore was it rekned to him for rightwiseness. This was not wrytren only for Abraham, but also for us, that we should ground, stablish, & make sure our salvation upon god's promises, which be ever certain & sure. So that in all temptations of desperation, we may constantly, & surely trust to that sure promise made by god to us. The scripture therefore giveth all the power of justification, only & holy to god, which by his prophet Esay saith, Esai. xliii. I am he, I am he only, which for mine own self sake, do away thine offence, & forget thy sins, so that I will never think upon them Also the prophet O see sayeth: O●ee. xiii. O Israel thine iniquity hath destroyed thee, but in me only, is thy help. Therefore the christian man's justice, whereby he is accepted before God, to be just, & rightwise, is not a civil justice, & earthly justice, but an heavenly justice, not an active justice, consisting in works, which we yield, and give to god, but a passive justice, which we receive of mercy, only from god. For god seeth in us no goodness nor any other thing, whereby he is moved to favour us, but only our wretched misery, whereby he is moved with his godly benignity, and pity to have mercy on us. wherefore our justice is not within us nor of us, but Christ is our justice, Christ jesus of God is made unto us wisdom and also righteousness. & satisfying & redemption, that according as it is written, he that rejoiceth, should rejoice in the lord. being without us, & he is freely without our deserving, given to us, by God. It is nothing of our worthiness, or deserving, that Christ's justice is called our justice, but of Christ's only infinite mercy, that he esteemeth & reckoneth his justice to be ours. So that we sinners, covered, & clothed with Christ's justice, i Cor. i. do appear in the sight of god just, & righteous, & so of god for Christ's sake be accepted, as just & righteous. Alas then, what unkind, froward, & stiffnecked people be we, which will not moste meekly, lowly, and thankfully, accept, receive, and take Christ's justice, holiness, and redemption lyberaly, freely, & most mercifully offered, & given unto us of god, whereby we without cause of our part deserved, should be esteemed, reputed, and accepted before him, notwithstanding our weakness, & sinfulness, to be thereof forgiven, & esteemed, as just, & holy in his sight, for Christ's sake only. what unthankfulness, & unkindness is this, to contemn gods most merciful abundant, & liberal gifts, offered & given to us? what arrogancy and presumption is this, to attribute, & give to our weak, & sinful works that help, comfort, favour, & remedy, which we only by all equity have cause, & be bound to sech, desire & look for, from god, for Christ's passion & deaths sake, the price of our sin & only cause of our acceptance to favour? This unworthy estimation of works, giving to them that, which god promised to give us freely, is no less than to judge, & esteem God untrue in all his promises, which is, to confess him in word, and to deny him in deed, & an utter falsifying, & denial of all the scriptures. What unwise, yea, & mad men be we, which will stablish, & ground our salvation upon our unperfect, inconstant, & transitory works, rather than upon god's mercy, to us freely promised? which promise is ever constant sure, & infallibly true. What quietness can that conscience have, which hangeth his health, and life everlasting upon instable, and unperfit works of man, which perish and vanish away, like the shadows? Wherefore the joy, and comfort of all christian hearts is, that christ is become our justice, holiness, and redemption, which we apprehend receive, and accept to be ours, by the liberal gift of god, through faith in his promises only, and by no other means. Note well the true understanding & meaning that faith only justifieth. And therefore we say, that faith only justifieth, when we speak under this form, by faith we be justified, or by faith we be freely justified, or that faith only justifieth. For all these sentences be of one like force, virtue, or meaning. We do not mean thereby, that faith so alone justifieth, that these words alone, and freely exclude other good works, or godly virtues, that they be not joined with faith, which never is without both good works, & virtuous, but, we by these words freely, and only, do utterly exclude all opinion, trust, & confidence to our merits, virtues, dignity, good disposition, or worthiness, that they in no wise be esteemed, thought, or judged, to be cause, mean, motion, or help, or to be partly cause, mean, motion, or help, to our justification, which only, and holy we yield, and give to God, & to his son jesus Christ our Lord, which only is our hole, and sufficient justice, satisfaction, and peacemaker for sin, without any respect to any good motion or godly disposition, before by god seen in us. And therefore who soever judgeth or thinketh good works, virtuous or godly disposition, to be any cause, or help, or any part of cause, whereby God is moved, or stirred to justify us, the same obscureth, and withdraweth the glory of God, and robbeth christ of the honour, by him only deserved, and to him only due. Who caused his prophet Danyell to say. Daniel i, To thee, o Lord, all rightuosnesse belongeth, to us pertaineth nothing, Note well what true justification is and what we be after justification. but shame. when God hath freely of his only mercy, and favour justified us, yet, we remain sinners. For the which we must daily pray with the saints to god for pardon, and forgiveness. For justification taketh not away sin, so that it remaineth not in us, but justification is properly free pardon, and remission of sins, a covering of our sins, a not reckoning & laying them to our charge, only through the mercy, that we obtain by faith in Christ'S blood, as the prophet saith, Psalm xxxi blessed be they, whose sins be forgiven, whose offences be covered. And blessed is that man, to whom god imputeth not his sins. For god was in christ, and made agreement between the world and himself, & imputed no● their sins unto them ii Cor. v. which remission, covering, and not imputing of sin, were in vain, if there were no sin in us. For other our good works and godly dispositions do satisfy the law, or they do not satisfy the law. If they satisfy the law, we have no need than of Christ'S justice, to be imputed to us. For if righteousness come of the law, than is christ dead in vain, Galat. i● saith paul. To such therefore without doubt, christ is dead in vain. And if we do not satisfy the law, than be we sinful, james i Curses is every man, that continueth not in all things, which are written in the book to fulfil them. Galath iii. and move not god to justify us. For if we offend in one jot of the law, we than transgress the hole law, so saith. S. james. Paul saith, I know nought by myself, yet am I not thereby justified. If Paul knowing nothing by himself, yet was not thereby justified, what meaneth it, Cor. iiii. that when we examine, & try ourself, finding ourself guilty of the hole law, knowing and feeling also in ourselves an evil disposition, & sin, should think without cause, that we have godly disposition, and virtues, moving god to justify us? Not withstandyng also that the scriptures speaking of justification, Rom. iii. declare it to be freely given, saying all have sinned, & are destitute of the glory of god, but are justified freely, by his grace, through the redemption that is in Christ jesus, whom God hath set forth to be the obteyner of mercy, through faith, by the means of his blood. who can more plainly set forth, the true and right order of justification? Esai. xliii. Also the prophet Isaiah saith: Put me now in remembrance, for we will reason together, & show what thou hast, for to make the righteous Thy first father offended sore, and thy rulers have sinned against me. By this text it is manifest, that God reproveth all such, which think that they have any thing, to move God to justify them, or to endow them, with his grace, & favour. And therefore if any man trust to his own merits or partly to christ, & partly to his own merits, & not holy, and only to Christ's merits, the same dishonoureth God, Deuter xviii. which did send to us Christ, which only is a sufficient saviour, & besides him, there is no saviour. And he doth much injury also to Christ's blood, & utterly wanteth the sure affiance & constant trust, to have remission of his sins only for Christ'S blood shed. Which lively faith only justifieth. And therefore let all christen men give the glory, & honour of justification only, & holy to God, to whom only it is due. And then also let them confess them, with the penitent, & miserable publican, to be sinners, and all their works to be unperfect, ne lest they be condemned with the proud pharesai. Luke .v. Remembering ever that the hole have no need of a physician, Math. ix. Luke. v. but the sick. And Chryst came not to call the righteous, Math. v. but sinners to repentance. Luke i The hungry, and thirsty for righteousness, Chryst called blessed, and fulfilleth them with good things. And they which think themselves rich enough of good merits, God putteth them away empty, and void of all goodness, as it appeareth in the apocalypsis, where it is written: I will vomit the out of my mouth, because thou sayest, I am rich, and increased with goodness, and have need of nothing, and knowest not how thou art wretched, and miserable, poor, blind, & naked. I council thee, that thou buy of me, gold tried in the fire, that thou mayst be rich. wherefore, a meek & lowly confession of all our thoughts, works, & deeds, to be unperfyght, whereby we earnestly repent, leave, and forsake all trust, and confidence in them, and then to fly to Christ, trusting to gods promise made to us of remission of all our sins, for Christ's sake, is a sure, and safe mean, and way taught by the holy scriptures, to have remission of our sins. which saith, repent and believe. For where is no repentance, there is no belief. And where as true repentance is, there is a constant affiance, and sure unfeigned trust in gods promise made to us. which lively faith only apprehendeth god's favour, and mercy, whereby we be justified. And this lively faith bringeth with it the holy ghost, which renewythe man's heart, and stirreth him to love, and to obey the will of God. It causeth the heart to be meek, lowly, patient in adversity, liberal to his neighbour in his necessity, sober, just, fearing God continually, studious to mortify the flesh, and to avoid all occasions of sin. And this living faith continually stirreth, and enforceth the mind, with great lust, and courage to resist sin, and all her occasions. And in conclusion, this living faith, moveth the mind with as hot and fervent desire, to accomplish and to fulfil, the good will of god, as ever the mind was desirous and studious, to execute, and to fulfil his own carnal concupiscence, and evil lusts. Wherefore all such as hear or read god's word, and think all such things written therein to be true, and yet not feeling themselves changed, nor no new affections, & desires in their hearts sprongen up to love God, & to mortify the flesh, have not yet received that living faith, which only justifieth, but rather a certain knowledge, new opinion or historical faith, which doth not change the heart, nor quicken any new affection. And because they feel not a study, and will to strive against their old lusts, they may well perceive, that they have received no new spirit. But yet they say and think that they believe perfitly, & then they slander, and blaspheme the truth, saying: that faith only doth not justify. And so they return to works, to be justified by them, daily working, and yet never feeling, or perceiving any alteration of mind, will, love, or affection. All the works, which they do, they work them only, because they would have a better thing for their work. And so they be hirelings and work no thing for love, but for reward, & wages, or else at the lest with their works, they would pacify god's wrath, and obtain god's favour, and so rob christ of his glory. which by his Prophet saith: Esay. xlvi. I will not give my glory to any other. For Christ only with his passion, and death did pacify his father's wrath, as the scripture witnesseth: saying this is my well-beloved son, Math. iii. in whom I am well pleased. But when the faithful allege the scriptures, saying that a man is not justified, by the deeds of the law, but by the faith of jesus Christ, as Paul saith: Galath. two. the justiciaries to that answer, that Paul meaneth by that text, that man is not justified by the deeds, or ceremonies of the law. And they further say, that all they which work the works commanded by the decalogue, which is the law of the ten commandments, be by the working of the said works justified. To the which the faithful say, that if any works might justify, than the ceremonies of the law should justify, because the ceremonies were commanded of God, to be done for satisfaction, and to make atonement for sin, as it appeareth in many places of the old testament, and specially Levi. primo, where it is written in this form: And he shall put his hand upon the head of the brent sacrifice, and it shallbe accepted for him to be his atonement. For the law, which hath but the shadow of good things to come & not the things in their own fashion can never with the sacrifice which they offer year by year, continually make the comers thereto perfect. Hebr. x. And yet these ceremonies did not justify, as the justiciaries affirm, as it appeareth Hebre. seven. & ten And the law of the ten commandments, was not given of God to justify, or to satisfy for sin, but rather to condemn, and to set forth sin, whereby man might know his sinful nature, and so fly to Christ. The law, saith Paul, meaning the law called the decalogue, was given to punish transgressors, and not that by the works thereof, the workers should be justified. For during this mortal life, there is no man having our corruptible, weak, and sinful nature, that can by any means fulfil, & do the works of the law so perfectly, as the law requireth them to be done. And where unperfytnes is there is not, nor can not be a deserving of grace, and favour, but rather of punishment. Paul saith, that which was impossible to the law, in asmuch as it was weak, through the flesh, that performed God, and sent his son in the similitude of sinful fresh, and by sin dampened sin, in the flesh, that the righteousness required of the law, might be fulfilled in them, which walk not after the flesh, but after the sprite. If Paul say, it was impossible for the law to justify, because the flesh was weak, and not able to perform the same: How can the justiciaries affirm, that the law, or any of her works can, or may justify? Abraham believed God, and it was counted unto him for rightwiseness. For the promise that Abraham should be heir of the world, was not given to Abraham, Rom. iiii. or to his seed through the law, but through the rightwiseness, which cometh of faith. For if they, which were of the law, be heirs, than is faith but vain, and the promise of none effect. Also when zacheus said, Luke. nineteen. Lord behold I give to the poor half my goods, & if I have done any man wrong, I will restore him four fold, jesus said not, that health was comen this day unto his house, because of his good works, but because he was become the child of Abraham, Math. iii. that is to say a faithful believer. Also Paul saith not of the deeds of righteousness, which we have wrought, but of his mercy he saved us. Rom. vi. And the same apostle sayeth again that the reward of sin is death, but he sayeth not, that the reward of works of the law, other ceremonial, or of the decalogue, is life. But he concludeth, by the grace of God life eternal to come, and that only in Christ jesus our Lord, and by no other means. All the scriptures witness the fame. And first Abacuc sayeth, Abacuc. two. the just liveth by his faith. Also if Abraham were made righteous through works, then hath he wherein to rejoice, but not before God. Rom. iiii. But what sayeth the scripture? Abraham believed God, and that was counted to him for righteousness. Israel following the law of rightwiseness, attained not to the law of rightwiseness. why so? even because they sought it not out of faith, Rom. vi. but as it were out of the deserving of works. By grace are ye saved through faith, & that not of yourselves, Ephes. two. for it is the gift of god & not of works, lest any man should boast himself. By these authorities of holy scripture, and innumerable more, to many here to write, it appeareth that justification is attributed and given, truly & only to faith, & that it is clearly and holy denied any justification to be given to works. But such men (sayeth Paul) as know not the justice of god, Rom. x. and continually search and labour to set forth and stablish their own rightwiseness, be never subject to the rightwiseness, which god alloweth. No, no, the natural men do not perceive those things which pertain to god, for it is foolishness to them. i Cor. two. Nother can man perceive when he is spiritually examined, and therefore the justiciaries reading the ten chapter of Matthew, think that it maketh much for them, which well perceived and understand maketh much against them. This is the story. One came and said unto Christ, good master what thing shall I do that I may have eternal life? He said unto him: why callest thou me good? there is none good but one, and that is god. But if thou wilt enter into life, keep the commandments. He said which? and jesus said thou shalt not kill, thou shalt not break wedlock, thou shalt not steal, thou shalt not bear false witness, honour thy father & mother, and thou shalt love thy neighbour as thyself. The young man said unto him. I have observed all these things from my youth, what have I more to do? jesus said unto him. If thou wilt be perfit, go sell that thou hast, and give it to the poor, and thou shalt have treasure in heaven, and come and follow me. when the young man heard that saying, he went away mourning, for he had great possessions. The condition of all hypocrites here appeareth, how they be ever busy to do works, trusting in the same, nothing regarding with what heart, love, & mind, they shall accomplish & finish them. Is it not great foolishness to labour for the fruit, before the tree spring up? So unwise a thing it is to study and to labour to do the works of the law, before they know how to fulfil the law truly. For Paul sayeth, Rom. seven. that the law is spiritual, & can never be truly performed & fulfilled with outward deed, except the inward love & affection be purged & made spiritual, by the spirit of god wherefore this wise man of law, in godly & spiritual things was but a fool, for he should first have asked, by what means he might have fulfilled the law perfectly. But to his ungodly question, which was, what he should do & work to have eternal life, supposing life to be given by works, & not freely by grace: Christ answered him so, that he might perceive, that he could not fulfil the law, nor perform the works thereof. notwithstanding he minding to justify himself, did go away, as blind as he came. And so do all justiciaries, which think that they can fulfil the law, & works thereof perfitly, during this mortal life. In the which although the holy ghost be given unto men, yet because of our sinful nature, we be so weak, that we can not perform the law perfectly. But the most perfit man, shall complain with Paul, saying: the good which I would do, I do not, and the evil that I would not do, that I do. Who shall deliver me, from this body of death? The grace of God, by jesus Christ. These blind justiciaries, do not feel the corruption of our sinful nature, poisoned by the inobedience of our father Adam, in so much that the scripture, Math. ix. resembleth us to musty vessels, which will corrupt the best wine that shallbe put into them. So although the holy ghost, work his works in us, yet our corrupt nature doth so alter and corrupt them, that they be never done perfectly, as the law requireth them to be done by us. That proveth well the Prophet David, Psalm. xiii. saying: All have gone out of the way, they be become unprofitable, there is none that doth good, no not one. Solomon sayeth: Eccles. seven. there is not one just man in the earth, which doth good and sinneth not. Also I say sayeth: Isaiah. lxiiii. all our rightwiseness, i. john i, before God is like a filthy cloth. Saint John sayeth that we be all sinners. And he that sayeth that he hath no sin, doth lie and the truth is not in him. If we be sinners, Math. seven. surely then be we an ill tree, which as Christ sayeth, Luke. xvii. can not bring forth good fruit. For when we have done, all that we can do, yet be we unprofitable servants, & do but that, which is our duty to do. Psalm. cxlii. Therefore the prophet prayeth that god will not enter into judgement with his servant, for no flesh shall be justified in his fight. Galath. iii. For a conclusion, the scripture hath concluded all under sin, that the promise, Rom. xi. by the faith in jesus Christ & not for their works, should be given to the believers. They presume to much, which with their works will challenge heaven for their reward, which Christ only, so painfully hath purchased already. They compare, & make of like strength & virtue, Christ's blood & their good works. But once they shall feel & perceive, that their good works, be not worthy in value to countervail & pacify god's wrath, other they will lack perfection and goodness, or else they will not be sufficient in number. This is good cause, to make them to doubt. But if good works should pacify the father's wrath, than christ in vain, hath suffered so great pain. Also they have no promise made by god, that good works shall pacify gods wrath, but rather to the contrary. As it appeareth by the prophet Esay, saying: Isaiah. lvii. I will show & declare thy goodness & thy works, but they shall not profit the. And where is no promise of god, there can not be constant faith, & where is not faith, there remaineth unbelief & mistrust: and where so ever is unbelief, there followeth eternal damnation, as Christ sayeth, who so believeth not, shallbe condemned. Although all the scriptures declare this to be true manifestly, Marc. xvi. yet there be many that with this my sentence will be greatly offended, saying: if works do not justify, why do the scriptures command them so earnestly to be done? To such I answer: that the scriptures command, the works of the law to be performed and done, which be most perfit and godly works, because they be commanded of God. Yet although they be as perfitly done, as man can devise them to be done, they do not justify. For we be all unclean which can bring forth nothing clean, job, x. as job sayeth, who can make a clean thing, of that which is unclean conceived through man's seed? Math. xvi. Also some allege this text: The son of man shall come in the glory with his angels, and then shall reward every man according to his works. To this, I say, that by this text and such other, it appeareth that the scripture, Deuter. seven. ●●●ter. xvi. threateneth more the ungodly and their evil works, then to promise reward of joy, for the merit of good works. And where the scripture soundeth, to give reward of honour and glory, to them which persever in well doing, there is no reward promised to the works, but to the worker: not for the works sake, but yet according as the works do witness, and testify of the man, which did work them. It is out of order, to praise the fruit before the tree, for the tree maketh the fruit good, & the fruit not the tree, but only declareth and witnesseth the goodness or illness of the tree. By what more lawful ways and means, may a man condemn a liar, then by the untrue words which he hath spoken, tried against him? And furthermore good words and works, and the evil words & works, which we have spoken and done, shallbe sure proves and witnesses, other with us, or else against us, at the general judgement according to the which we shall receive. If they be good works, that we have wrought, then will they witness, that we be the faithful children of god, to whom of right bebelongeth, the inheritance & goods of our father, before that we can work of deserve it. For the children do inherit their father's lands and goods, and not the servants. And the children do not deserve the inheritance, but god rewardeth them with eternal life, which he gave them, long before they could work, as it appeareth Genesis xxii and xu And although the scriptures promise a reward to well workers, yet it promiseth not eternal life, as a reward, deserved by the works, and so due unto them: for that is only the reward, purchased by Christ's death, & freely given before any man can work. Wherefore let eternal life, remission of our sins, and justification, be only the reward liberally given by god, only for Christ's sake. And then give to works, all the glory that the scripture doth give, which, no doubt, to good works giveth many praises, & as well temporal, as spiritual graces. Wherefore for the good fruit and great goodness, which do ensue & follow good works, every christian man will exercise good works. another number therebe, which ever have in their mouths, this proposition: faith only justfieth, which never tasted in their heart, any part of that living faith, which only justfieth. Such those be, which use a beestlye, and not a godly liberty, in the eating of meats, Galat. v. whom Paul reproved, saying: give not your liberty to be an occasion of lust. They forbear no kind of meats and drinks at any time, Math. xv. saying: that which entereth into the mouth, doth not defile a man, nothing feeling or perceiving their wanton lusts, which rage in their hearts (more than any need to eat) and defile the inward man. They remember not this text, whether ye eat or drink, i Cor. x. or do any other thing, iii. do it in the name of the lord God did not ordain things to satisfy lusts, but to succour need. These kind of people fast not, for that will hurt their complexion, & also their god their belie will never suffer them to be quiet, until he be full & well served. Deal alms they will not, for fear the people should see them, & they also glory & rejoice in their good deed, & so, grievously offend in hypocrisy. And pray they will not, for fear they should offend with much speaking, as the heathen did. For a conclusion, there is no kind of lust, but they will taste it, & the good works commanded by god, will they not do, trusting only to their feigned faith, & false confidence, that it will save them, and cover all their wicked lusts, at the general judgement. These delicate and pleasant christians, james. two. saint james reproveth saying: what availeth it my brethren though a man say he hath faith, when he hath no deeds? wilt thou understand, o thou vain man, that faith without deeds is dead? But such wanton christians, had need of a faith to justify them, which may not be showed & tried by their works, for their works be such, that they be ashamed of them, that they should be other seen or known, or else they will do no good works, ne lest they should have confidence to be saved by them. And like as to have confidence in good works, to be justified by them, is erroneous, so in like wise, to believe that good works shall not be rewarded of god, is devilish and damnable. But yet the scriptures seem, oftentimes to attribute & give eternal life, to workers of good works as a reward and sometime to works. But well considered, it is not for the works sake, as deserved thereby. But eternal life, is a reward frelygyven by God to all the faithful for Christ's sake only, which benefit well perceived, tasted & feeled in our hearts, will cause us to work with love earnestly, because we have received freely, through Christ's deserving, eternal life. And not because we shall receive eternal life, for the deserving of our works. For so works should be injurious to Christ's blood and death, which only is the price of eternal life. Also the scriptures apere to attribute eternal life to good works, to move & to steer other, diligently to work good works. And because the works of the faithful, be seen of men, and the inward faith can not be outwardly seen, & perceived, therefore the scripture applieth eternal life to works, as to the cause, which truly examined, be but the effect of faith, which is the very true cause. And although, no doubt, to good works many & great rewards be due as well temporal as spiritual: Yet all the places, which sound to give eternal life, as a reward other to good workers or to good works must be understand, as I have before showed, or else they shall cause works to be esteemed better, than they in truth be, or can be proved, and also shall cause Christ's blood, to be of little reputation. Wherefore that every good Christian, may walk the true way, nothing trusting to have remission of his sins for his good works, which only pertaineth to God, & is his only gift, nor to think the good works shallbe unrewarded by God, whose reward exceedeth all man's understanding & knowledge. I will declare therefore some causes, why good kes should be done. First, two. Pet. i. that they may witness to us certainly, that our faith is living, and not dead. For a living tree, will bring forth fruit, in time and season. Math. v. secondly that other seeing our good works, may be provoked to do also good works. thirdly, Luke xvi we must do good works, to render & give accounts, of the talon to us from God committed. Fourthly, i Petri. two. that through our good works, our heavenly father may be glorified. fifthly, Esay. lvii. Rom. xiiii. i Cor. x. lest through our evil works, we be offence to other. sixthly, Ephes. two. of duty we be bound to work well, for therefore we be justified, that we might and should work well. two. Petri. i. seventhly, God which did give all things, Psal. xxxiii. commandeth us to do well, saying: decline from evil, & do good. Now it appeareth, the good works be to be done, as fruits of justice, which not withstanding make no man just, but witness that he is just. Also it is evident, that a living faith, which ever worketh by love, doth only justify, & also such works, as spring out of a living faith, shall not be unrewarded, & that with great rewards. And the works do testify, that this faith, is a living faith. The works, which this faith ever bringeth forth, be these. To fear and to love God, to love his neighbour, continually to crucify the flesh with all her lusts. And as he daily sinneth, so he daily lamenteth, asking God forgiveness there of, studying ever, how to resist the same, & all occasions thereof, & also prayeth God daily, to give him grace to resist sin. And because he feeleth in himself, that all his good thoughts, wills & deeds be unperfit, & lack the goodness which the law requireth in them, therefore he knowelegeth his good deeds, and thoughts, to be sinful & continually prayeth God, to forgive and to pardon the sinfulness of them. Neither he ascribeth, nor imputeth, any justification, to his good works, but rather flieth to God's mercy, which is promised to all true repenters, for Christ'S blood sake, trusting thereby constantly, and therefore only, to have eternal life. And as touching good works, he is glad ever when occasion is given, to work them, as well as he can, and sorroweth, that he can not do them with more perfytnesse & love: But as perfitly as he can, he doth them, having respect, only to the good will, great mercy and favour, which God for Christ's sake hath showed on him, in forgiving him his sins. He thinketh him bound of duty, for love to do them, so that his works spring out of a loving heart, remembering the love, which God hath before showed, in giving him eternal life freely. Now it appeareth, that good works spring forth of a loving heart, which no man can have, except he first believe, that God for very love, which he beareth to him, forgevethe him all his sins, & that freely for Christ's sake, who is his justice, satisfaction, holiness and redemption. After this sort and good fashion, I would that all Christians should do there good works, for love which they bear to God, for the great and inestimable benefits (which they undeserved of their part) have received of God, and not for any thing, which they would for their works sake, or worthiness, receive of God. For than, there intent and working, is grounded upon the love of theirself, and not upon the love of God, and so be no good works, but unparfyt and full of sin. And so this declaration of justification by faith, and of the efficacity and strength of good works, is a sufficient doctrine, I trust, to all the faithful. And as to them whose eyes be closed, and made blind, and whose hearts be hardened, I did not mind to write, but in the mean season, I will pray to God at his good will and pleasure, to open their eyes, and to mollify the hearts, that they may be converts and that he may make them hole, of whom only all health is, to whom be all honour and glory. AMEN.