The institution of Christian religion, vvrytten in Latine by maister Ihon Caluin, and translated into Englysh according to the authors last edition. Seen and allowed according to the order appointed in the Quenes maiesties iniunctions

The .xviii. Chapter. That of the rewarde, the righteousnesse of Workes is ill gathered.

NOw let vs passe ouer to those saiengs which affirme, y^e God [ 1] wil rendre to euery man according to his workes: of whiche sort are these. Euery man shal beare away y^t which he hath done in y^e body, either good or euel. Glory & honoure to him that worketh good: trouble & distresse vpō euery soule of him that wor∣keth euel. And thei whiche haue done good thinges, shall goe into the resurrection of life: thei which haue done euell, into the resurrection of iudgement. Come ye blessed of my father: I haue hungred, & ye gaue

me meate: I haue thirsted, & ye gaue me drinke, &c. And w^t th•• let vs al∣so ioine these saiengs, which cal eternal life y^e reward of works. Of whi∣the sort ar these. The rendring of y^e handes of a man shalbe restored to him. He y^t feareth y^e cōmaundemēt, shalbe rewarded. Be glad & reioise, behold, your reward is plentiful in heauen. Euery man shal receiue re∣ward according to his labore. Wher it is said y^t God shal rendre to eue∣ry man according to his works, y^e same is easily assoiled. For, y^t manner of speaking doth rather shew y^e ordre of folowing, than y^e cause. But yt is out of dout, y^t the lord doth accōplish our saluatiō by these degrees of his mercy whē those whom he hath chosē he calleth to him: those whōe he hath called, he iustifieth: those whom he hath iustified, he glorifieth. Although therfore he do by his only mercie receiue them y^e be his into life, yet bicause hee bringeth them into y^e possession therof by the race of good works, y^t he may fulfil his work in them by such ordre as he hath apointed: it is no maruel if it be said y^t thei be crowned accordig to their works, by which w^tout doubt they are prepared to receiue the crowne of immortalitie. Yea & after this manner it is fittly said that thei worke their own saluation, when in applieng themselues to good works, they practise thēselues toward eternall life: namly as in an other place thei are cōmaunded to work y^e meate which perisheth not, when bi beleuing in Christ thei get to thēselues life: & yet it is by & by afterwarde added: Which y^t sonne of man shal geue you. Wherby appeareth y^t the word of Working is not set as contrary to grace, but is referred to endeuoure: & therfore it foloweth not, y^t either y^e faithful arthēselues authors of their own saluatiō, or y^t the same proceedeth frō their works. How then? So sone as thei are taken into the felowship of Christ, by the knowledge of the Gospell, & the enlightning of the holy ghost, eternal life is begone in them. Now the same good worke which God hath begonne in them, must also be made perfect vntil the day of the lord Iesu. And it is made perfect, when resembling the heauenly father in righteousnesse & holi∣nesse, thei proue thēselues to be his children not swarued out of kinde.

[ 2] There is no cause why we shold of y^e name of reward gather an ar∣gument y^t our works ar y^e cause of saluaciō. First let this be determined in our hearts, y^t the kingdome of heauē is not a reward of seruants, but an inheritance of childrē, which thei only shal enjoy, y^t ar adopted of the lord to be his children: & for no other cause, but for this adoptiō. For, the sonne of y^e bond womā shal not be heir, but y^e sōne of y^e sre woman. And in y^e very same places, in which y^e holy ghoste promiseth to works eter∣nal glorie for reward, in expressing y^e inheritance bi name, he sheweth y^e it cōmeth frō els where. So Christ rehearseth works, which he recom∣penseth w^t y^e rewarding of heauē, when he calleth y^e elect to y^e possessiō therof: but he therw^tal adioyneth y^t it must be possessed by right of inhe∣ritance. So Paul biddeth seruantes, which do their duetie faithefully, to hope for reward of y^e lord: but he addeth, of inheritance. We see how thei do as it were by expresse wordes proued y^t we impute not eternall blessednes to works, but ••o y^e adoptiō of god. Why therfore do thei ther∣w^tal together make mentiō of works? This questiō shalbe made plaine w^t one exāple of scripture. Before y^e birth of Isaac, ther was promised to Abraham a seede in which al y^e nations of y^e earth shold be blessed: & a multiplieng of his sede, which shold match y^e starres of y^e skie, and the

sandes of the sea, & other like. In many yeares afterwarde, Abraham, as he was cōmaunded bi y^e oracle, prepared himself to offer vp his sōne in sacrifice. When he had performed this obedience, he receyued a pro∣mise. I haue sworne by my selfe (saith y^e lorde) bicause y^• hast done thys thing, & hast not spared thine own only begottē sonne, I wil blesse thee and multiplie thy sede as y^e starres of the skie, & the sandes of y^e sea: thy sede shal possesse y^e gates of their enemies, & al the nations of the earth shalbe blessed in thy seede, bicause y^• hast obeied my voice. What heare we? Hathe Abrahā by his obedience deserued the blessing, the promise wherof he had receiued before y^t the cōmaundemēt was geuen? Here ve¦rily we haue it w^tout circūstances shewed, y^t the lord rewardeth y^e wor∣kes of y^e faithful w^t those benefites which he had already geuen thē be∣fore y^t the works were thought of, hauing yet no cause why he shoulde do good to them but his owne mercie.

Yet doth the Lord not deceiue nor mocke vs, when he saith that he [ 3] rendreth for rewarde to workes the same thing which he hadde before workes freely geuen. For, bicause he will haue vs to be exercised wyth good workes to thinke vpō the deliuerie or enioyeng (as I may so call it) of these things which he hath promised, and to runne through them to the blessed hope set before vs in heauen, the frute of the promises is also rightly assigned to thē, to the ripenesse wherof thei do not bring vs. The Apostle very fittly expressed both these points, when he said y^t the Colossians applie themselues to the duties of charitie, for the pope which is laied vp for them in heauen, of which thei had before heard by the word of the true speaking Gospel. For whē he saith y^t thei knew by the Gospel, y^t there was hope layed vp for them in heauen, he declareth y^t the same is by Christ only, not vnderpropped w^t any works. Wherew^t accordeth y^t saieng of Peter, y^t the godly are kept by the power of God, through faith, vnto the saluatiō which is ready to be manifestli shewed at the time appointed for it. When he sayth y^t thei labor for it, he signifi∣eth that the faithfull must runne all the time of their life, that thei may atteine to it. But least we shoulde thinke that the rewarde whiche the lorde promiseth vs, is not reduced to the measure of merit, he did putte forth a parable, in which he made himselfe a householder, whiche sent al them that he met, to the trimming of his vineyarde, some at the first houre of the daye, some at the second, some at the thirde, yea & some a••o at the xi. At euening he payed to euery one egall wages. The expositiō of whiche parable, that same olde writer what soeuer he was, whose booke is carried abroade vnder the name of Ambrose of the callinge of the Gentiles, hathe breefely and truely sette oute. I wyll vse rather his woordes than myne owne. The Lorde (saithe hee) by the rule of thys comparison, hath stablished the dyuersitie of manifolde calling, belon∣ging to one grace: where without doubt thei whiche beinge lette in in∣to the vineyard at y^e xi. houre, are made egal w^t them y^t had wrought the whole day, do represēt y^e estate of thē, whom for the aduancīg of the ex∣cellency of grace, the tender kindenes of the lord hath rewarded at the wauing of the day, and at the ending of their life: not paieng wages for their labore, but pouring out y^e richesse of his goodnes vpō thē whome he hath chosen w^tout works, y^t euen thei also which haue swet in great laboure, & haue receiued no more than the last, may vnderstand y^t they

haue receiued a gift of grace, not a reward of works. Last of al, this al∣so is worthy to be noted in these places, wher eternal life is called y^e re∣warde of works, y^t it is not simply takē for y^e communicating which we haue w^t God to blessed immortalitie, whē hee embraceth vs w^t fatherly good wil in Christe: but for the possessing or enioying (as thei cal it) of blessednesse, as also y^t very words of Christ do sound, In time to come life euerlasting. And in an other place, Come & possesse y^e kingdome, &c. After this manner Paul calleth adoptiō, y^e reueling of y^e adoptiō which shalbe made in y^e resurrectiō: & afterward expoūdeth it y^e redēptiō of our body. Otherwise as estranging frō God is eternal death, so when man is receiued of God into fauour, y^t he may enioye y^e cōmunicating of him & be made one w^t him, hee is receiued frō death to life: which is done by the beneficiall meane of adoption onely. And if, as thei are wonte, thei stiffely enforce the reward of works, we maie tourne against them that [ 4] saieng of Peter, that eternall life is the rewarde of faith.

Therfore let vs not think, y^t the holy ghoste doth w^t such promise set forth y^e worthinesse of our works, as if thei deserued such rewarde. For the scripture leaueth nothing to vs, wherof we may be aduaūced in y^e sight of God. But rather it wholy endeuoreth to beate down oure arro∣gance, to humble vs, to throwe vs downe, & altogether to breake vs in peces. But our weaknes is so succoured, which otherwyse wold by & by slippe & fal down, vnlesse it did susteine it self w^t this expectation, & miti∣gate her tedious greues w^t cōfort. First how harde it is for a man to for∣sake & deny not only al his things, but also himselfe, let euery man con∣sider for himself. And yet w^t this introduction Christ traineth his schol∣lers, y^t is, all the godly. Then throughout all their life he so instructeth thē vnder the discipline of the crosse, y^t thei may not set their hearte ey∣ther to the desire or cōfidēce of present good things. Brefely he so hand∣leth them for the most part, y^t which way so euer they tourne their eies throughout y^e whole widenesse of y^e worlde, thei haue on euery side no∣thing but desperation present before thē: so y^t Paul saith, y^t we are more miserable then al mē, if our hope be only in this world. That thei shold not faint in these so great distresses, y^e lord is present w^t them, whyche putteth them in minde to lift vp their heade hyer, to cast their eies fur∣ther, y^t thei find w^t him y^e blessednes which theise not in y^e world. Thys blessednes he calleth, reward, wages, recompense, not weying y^e merit of workes, but signifieng y^t it is a recōpensing to their troubles, suffe∣ringes, sclaunders. &c. Wherfore nothing w^tstādeth, but y^t we may after y^e example of the scripture, cal eternal life a rewarding, bicause in it the lord receiueth his from labors into rest, from afflictiō in to prosperous & happy state, from sorrowe into gladnesse, from pouertie into flowinge wealth, from shame into glorie, & changeth al y^e euels whiche thei haue suffered for greater good things. So it shal also be no incōuenience, yf we think holines of life to be a way, not which openeth an entrie into y^e glorie of y^e heauēly kingdome, but wherby y^e elect ar led of their God in to y^e disclosing of it: forasmuche as this is his good wil, to glorifie them whome he hath sanctified. Onely let vs not imagine a cauilatiō of me∣rite & reward, wherein the Sophisters do fondly stick fast, bicause thei cōsider w^t this end which we set forth. But how vnordrely is it, when y^e lorde calleth vs to one end, for vs to loke to an other? Nothing is more

the weakenesse of our flesh with some cōfort, nor to puffe vp our minds wyth glorie. Whosoeuer therefore dothe thereby gather the merit of workes, or doth in one balance weie worke with rewarde, he erreth far from the right marke of God.

Wherfore when the Scripture sayth that God the iust iudge wyll [ 5] one day rendre to his a crowne of righteousnesse, I do not onli take ex∣ception with Augustine, & say. To whome should he being a iust iudge, tender a crowne, if he had not beinge a mercifull father geuen grace? & how shoulde there be righteousnesse, vnlesse grace went before whiche iustifieth the vnrighteous? How shoulde these due thinges he rendred, vnlesse these vndue things were first geuen? But also I adde an other thing. Howe shold he impute righteousnesse to our works, vnlesse his tēder mercifulnesse did hide y^e vnrighteousnesse that is in them? Howe shold he iudge them worthy of reward, vnlesse he did by immeasurable bountifulnesse take away that which is worthy of punishment? For he is wont to call eternal life, grace: bicause it is rendred to the free giftes of God when it is repaied to workes. But the Scripture doth further humble vs, & therwithal raise vs vp. For beside this y^t it forbiddeth vs to glorie in works, bicause thei are the free giftes of God, it therwithal teacheth that thei are alwaye defiled with some dregges, that thei can not satisfie God, if thei be examined by the rule of his iudgmente: butte least our courage shold faint, it teacheth that thei please by only pardō. But although Augustine speaketh somwhat otherwise than we do: yet that he doth not so disagree in the matter, shall appeare by hys words in his thirde boke to Boniface. Wher when he had compared two men together, y^e one of a life euen miraculously holy & perfect, the other ho∣nest in dede and of vncorrupt māners, but not so perfect but that much wanteth in him: at the last he concludeth thus. Euen this man which in manners semeth much inferioure, by reason of the true faith in God wherof he liueth & according to which he accuseth himselfe in al his of∣fenses, in al his good works praiseth God, geuing to himself the shame, & to him y^e glorie, & taking from himself both y^e pardon of sinnes, & the loue of weldoings, when he is to be deliuered out of this life, he passeth into the feloship of Christe. Wherefore, but bicause of faithe? Which al∣though it saue no man w^tout works (for it is it, which worketh by loue, not a reprobate faith) yet by it also sinnes are released, bicause y^e righ∣teous man liueth of faithe: but without it euen the same whiche seeme good works are turned into sinnes. Here verily he doth plainely cōfesse y^t which we so muche trauail to proue, that the righteousnesse of good works hangeth herevpon, that thei are by pardon allured of God. [ 6]

A very neare sense to the places aboue recited, haue these: Make to your selues frends of the Mammon of wickednes, that when you shal faile, thei may receiue you into euerlasting tabernacles. Cōmaund the riche men of this worlde not to be proudly minded, nor to trust in vncer∣taine richesse but in the liuing God, to do well, to become riche in good workes, to laye vp in store for themselues a good foundation against the time to come, that thei maye obteine eternal life. For good workes are cōpared to y^e richesse, which we may enioy in y^e blessednes of eternal life. I answer, y^t we shal neuer come to y^e vnderstandinge of thē, vnlesse we turne our eies to the mark whereunto the holy ghoste directeth his

words. If it be true which Christ saith, that oure minde abydeth there where oure treasure is, as the children of the world are wont to be ear∣nestly bent to the getting of those things which serue for the delites of this present life: so the faithfull muste loke, sithe thei haue learned that this life shall by & by vanishe awaie like a dreame, that thei sende those thinges whiche thei woulde enioye, thether where thei shall haue per∣fect life. We must therefore do as thei do which purpose to remoue into any place, where thei haue chosen to rest their whole lyfe. They sende their goods before, & do not miscontentedly want thē for a time: bicause thei thinke them selues so much more happy, how much more goodes thei haue wher thei shal tarry longe. If we beleue y^t heauen is our coū∣tree, it behoueth vs rather to sende away our richesses thether than to kepe thē here where we must lose them w^t sodeine remouing. But how shal we sende them thether? If we cōmunicate to the necessities of the poore: to whome whatsoeuer is geuen, the lord accompteth it geuen to himself. Wherevpon commeth that notable promise. He that geueth to the poore, lendeth for gaine to the Lorde. Agayne: He that liberallye soweth, shall liberally reape. For those thinges are deliuered into the hand of the lord to kepe, which are bestowed vpon our brothren by the duetie of charitie. He, as he is a faith full keper of y^t whiche is deliuered to him, wil one daie restore it with plentiful gaine. Are thē our dutiefull doinges of so greate value with God, that thei be as richesse laied vp in store for vs in his hand? Whoe shal feare so to saie, when the Scrip∣ture dothe so ofte and plainely witnesse it? Butte if any man will leape from the mere goodnesse of God to the worthinesse of workes, he shal∣be nothing holpen by these testimonies to the stablishing of his errour. For you cā gather nothing rightly therof but y^e mere inclinatiō of Gods tendernes towarde vs: forasmuche as to encourage vs to wel doinge, although the seruices whiche we do to him are not worthy of so muche as his onely loking vpon them, yet he suffreth none of them to be loste.

[ 7] But thei more enforce the woordes of the Apostle, whiche when hee comforteth the Thessalomans in troubles, reacheth that the same are sent to them, y^t thei maye be accōpted worthy of the kingedome of God, for whiche thei suffer. For (saith he) it is righteous with God, to render trouble to thē that trouble you: but to you, rest with vs when the lorde Iesus shalbe shewed from heauen. But the authore of the epistle to the Hebrues saith, God is not vnrighteous, y^t he sholde forget your work, & y^e loue which you haue shewed in hys name for y^t you haue ministred to the saintes. To the firste place I answer, that there is no worthinesse of merit spoken of: but bycause God the father willeth that we whome he hathe chosen to be hys chyldren, shoulde be made like to Christie his firste begotten sonne: as it behoued that hee shoulde firste suffer, and then entre into the glorie apointed for him: so muste we also by manye tribulations entre into the kingdome of heauē. Therfore when we suf∣fer tribulations for the name of Christe, there are as it were certayne markes printed vpō vs, wherew^t God vseth to marke the shepe of hys stock. After this māner therfore we are accōpted worthy of y^e kingdome of God, bicause we beare in oure body the markes of oure lord & master which ar y^e signes of y^e childrē of God. To this purpose make these sai∣engs. That we beare about in our body y^e mortificatiō of Ie•• Christ y^t

his life maye bee shewed in vs. That we bee fashioned like to his suf∣fringes, that we may come to the likenesse of his resurrection from the dead. The reason whiche is adioined serueth not to proue any worthi∣nesse, but to confirme y^e hope of y^e kingdom of God: as if he had said, As it agreeth w^t the iust iudgmente of God, to take vengeance of your ene∣mies for the vexations that thei haue done to you: so agreeth it also to geue to you release and reste from vexations. The other place, whiche teacheth that it so becommeth the righteousnesse of God not to forgett the obediences of them that be his, that it declareth it to be in a māner vnrighteous if he shold forget them, hath this meaning: God to quickē our ••outhfulnesse, hath geuen vs assurance y^t the laboure shall not bee vaine which we shal take for his glorie. Let vs alwaye remembre that this promise, as all other shold bring vs no profit, vnlesse the free coue∣naunt of mercie went before, wherevpon the whole assurednesse of our saluacion shold rest. But standing vpon that couenant, we ought assu∣redly to trust, there shal also not want rewarde of the liberalitie of God to oure workes howsoeuer thei be vnworthy. The Apostle, to confirme vs in y^t expectation, affirmeth y^t God is not vnrighteous, but wil stand to his promise ones made. Therefore thys righteousnesse is rather re∣ferred to the truth of Gods promise, than to his iustice of rendring due. Accordyng to which meaning there is a notable saienge of Augustine, which as y^e holy mā sticketh not to reherse often as notable, so I think it not vnworthy y^t we should continually remēbre it. The lord (saith he) is faithful, which hath made himself decter to vs, not by receyuing any thinge of vs, but by promising all thinges to vs.

There are also alleged these saienges of Paul. If I haue al faithe, [ 8] so that I remoue moūtaines out of their place, but haue not charitie, I am nothing. Again, Nowe there remaine hope, faith & charitie, but the greatest amōg these is charitie. Again, Aboue all things haue charitie, which is y^e bōd of perfectiō. By y^e first two places our Pharises affirme that we are rather iustified by charitie than by faith, namely by y^e che∣fer vertue as thei saie. But this fond argument is easily wyped away. For we haue in an other place already declared, y^t those things whyche ar spokē in y^e first place perteine nothing to true sayth. The other place we also expound of true faith, thā which he saith y^t Charitie is greater: not y^t it is more meritorious, but bicause it is more fruteful, bicause it ex∣tēdeth further, bicause it serueth mo, bicause it remaineth alway ī force, wheras the vse of faith cōtinueth but for a time. If we haue regard so excellence, y^e loue of God shold worthily haue the chefe place, of whiche Paul here speaketh not. For he enforceth this thing onely, y^t we shold w^t mutuall charitie edifie one an other in y^e Lord, but let vs imagine y^t charitie dothe euery waie excell faithe: yet what man of sounde iudge∣ment, yea or of sound braine, wil gather thereof y^t it doth more iustifie••punc; The power of iustifieng which faith hath, consisteth not in the worthi¦nesse of y^e worke. Our iustification standeth vpon y^e onely mercie of God & the deseruing of Christ, which iustificatiō when faith taketh holde of, it is said to iustifie. Now if you aske our aduersaries in what cause they assign iustification to charitie, thei wil answer y^t bicause it is a dutiefull doing acceptable to God, therfore by y^e deseruing therof righteousnesse is imputed to vs bi the acceptatiō of the goodnes of God. Here you see

how wel the argument procedeth. We say y^t faith iustifieth, not bicause by y^e worthinesse of it selfe it deserueth righteousnes to vs, but bicause it is an instrument by whyche we freely obteine the ryghteousnesse of Christ. These men, omitting the mercy of God, and passing ouer Christ, (where the summe of righteousnesse standeth) do affirme that we are iustified by the benifite of charitie bicause it excelleth aboue faith: euen as if a man wolde reason that a king is fitter to make a shooe than is a shooemaker, bicause he is an infinite way more excellent. This only ar∣gument is a plaine example that all the Sorbonicall schooles doo not so much as taste with the vttermoste part of their lippes what y^e iustifi∣cation of faith is. But if any wrangler do yet carpe and aske, why in so small distance of place we take the name of faith in Paul so diuersly: I haue a weightie cause of this exposition. For sithe those giftes whyche Paul rehearseth are after a certaine māner vnder faith & hope, bicause thei perteine to y^e knowledge of God, he contemneth them al by way of recapitulation vnder y^e name of faith & hope: as if he shold say by y^e pro∣phecie, & tonges, & the grace & knowledg of interpretation tend to this mark to leade vs to y^e knowlege of God. And we know God in this life none otherwise but by hope & faith. Therfore when I name faithe and hope, I comprehend al these things together. And so ther remain these three, Hope, Faith, Charitie: y^t is to say, how great diuersitie of gifts so euer ther be, thei ar al referred to these. Among these y^e chefe is chari∣tie▪ &c. Out of y^e third place thei gather, If Charitie be the bond of per∣fection, then it is also y^e bond of righteousnesse which is nothing els but perfection. First, to speake nothing howe Paul ther calleth perfection, when y^e membres of y^e Churche wel set in ordre do cleaue together, & to graunt y^t we are by charitie made perfecte before God: yet what newe thing bring thei forth? For I will alwaie on y^e contrarie side take excep∣tiō & sai y^t we neuer come to this perfectiō, vnlesse we fulfil al y^e parts of charity, & therupō I wil gather, y^t sith all mē ar most farr frō y^e fulfilling of charitie, therfore al hope of perfection is cutt of from them.

I wil not go through al y^e testimonies which at this day y^e folish Sor∣bonistes rashly snatch out of y^e scriptures, as thei first come to hande, & do throw them against vs. For, some of thē are so worthi to be laughed at, y^t I my selfe also can not rehearse them, vnlesse I wold worthily be compted fond. Therfore I wil make an end, when I shal haue declared the saieng of Christ, wherw^t thei maruelously please thēselues. For, to y^e lawyer which asked him what was necessarie to saluatiō, he answe∣red: if y^t wilt entre into life, kepe y^e cōmaundemēts. What wold we more (sai thei) when we are cōmaunded by y^e author of grace himself to get y^e kingdom of God by y^e keping of his cōmaundemēts. As though forsoth it were not certain, y^t Christe tēpered his answeres to thē w^t whom he saw y^t he had to do. Here a doctor of y^e law asketh of y^e meane to obteine blessednes, & not y^e onely, but w^t doing of what thing men maye atteine vnto it. Bothe y^e person of him y^t spake & the question it self led y^e Lord so to answer. The lawyer being filled w^t y^e persuasiō of y^e righteousnes of y^e law, was blinde in conscience of works. Againe, he sought nothing els but what wer y^t works of righteousnes, by which saluatiō is gottē. Therfore he is worthily sēt to y^e law, in which ther is a perfect mirrore of righteousnes. We also do w^t a loude voice pronounce y^t the commaū∣demēts

must be kept, if life be sought in works. And this doctrin is necessary to be knowē of Christiās. For how shold thei flee to Christ if thei did not acknowledg y^• thei ar fallē frō y^e way of life into y^e hedlōge downefal of death? But how shold thei vnderstand how far they haue straied frō y^e way of life, vnlesse thei first vnderstande what is y^t way of life? For thē thei are taughte y^t the sanctuarie to recouer saluacion, is in Christ, whē thei see how great difference there is betwene their life & y^• righteousnesse of God whiche is conteined in y^e keping of the law. The summe is this, that if saluation be sought in workes, we muste kepe y^e cōmaundements by whiche we are instructed to perfect righteousnes. But we must not stick fast her, vnlesse we wil faint in our midde course: for none of vs is able to kepe y^e cōmaundemētes. Sith therfore we are excluded frō y^e righteousnesse of y^e law, we must of necessity resort to an other helpe, namly to y^e faith of Christ. Wherfore as here y^e lord calleth back y^e doctor of the law whom he knew to swel w^t vaine confidence of works, to the lawe wherby he may learne y^t he is a sinner subiect to the dreadful iudgement of eternal death: so in other places, w^tout making mention of y^e law, he cōforteth other y^t are already humbled with suche knowledge, with promise of grace, as, Come to mee all ye y^t laboure & are loden, & I wil refresh you, & ye shal finde rest for your soules.

At the laste when thei are weary w^t wresting the Scripture, thei fal [ 10] to suttleties & sophisticall argumentes. Thei cauil vpon this that faith is in some places called a worke, & therupon thei gather y^t we do wron∣fully set faith as contrarie to workes. As thoughe forsothe faithe in y^t it is an obeying of the will of God, dothe with her own deseruing pro∣cure vnto vs ryghteousnesse, and not rather bycause by embracing the mercie of God, it sealeth in oure heartes the righteousnesse of Christe offred to vs of it in the preaching of y^e Gospell. The readers shal pardō me if I do not tarry vpon confuting of suche follies, for thei themselues witho••t any assaulte of other, are sufficiently ouerthrowen with theyr owne feeblenesse. But I will by the way confute one obiection whyche seemeth to haue some shewe of reason, least it shold troble some that ar not so well practised. Sith cōmon reason teacheth that of contraries is all one rule, and all particular sinnes are imputed to vs for vnrighte∣ousnesse, thei say it is meete that to al particular good workes be geuē the praise of righteousnesse. Thei do not satisfie me which answer, that the damnation of men proprely proceedeth from only vnbelefe, not frō particular sinnes. I do in dede agree to them, that vnbelefe is the foū∣taine & roote of all euels. For it is the firste departinge from God, after which do folow the particular trespassinges against y^e law. But wher∣as they seeme to set one selfe same reason of good and euell workes in weieng of righteousnesse or vnrighteousnesse, therein I am compelled to disagree from them. For the righteousnes of workes is the perfecte obedience of the lawe. Therfore thou canst not be righteous vi works, vnlesse thou do folow it as a streight line in the whole cōtinuall course of thy life. From it so sone as thou haste swarued, thou arte fallen into vnrighteousnesse. Hereby appeareth that righteousnesse commeth not of one or a fewe works, but of an vnswaruing and vnweried obseruing of y^e wil of god. But y^e rule of iudging vnrighteousnesse is most cōtrar••. For he y^t hath cōmitted fornicatiō, or hath stolen, is by one offence gylty

of death, bicause he hath offended against the maiestie of God. There∣fore these our suttle arguers do stumble, for that thei mark not this sai∣eng of Iames, that he which sinneth in one, is made gylty of al, bicause he that hath forbidden to kil, hath also forbidden to steale, &c. Therfore it ought to seeme no absurditie when we saie that death is the iuste re∣warde of euery sinne, bicause thei are euery one worthy of the iuste dys∣pleasure and vengeance of God. But thou shalt reason foolishly, if on y^e contrarie side thou gather that by one good worke man may be recon∣ciled to God, whiche with many sinnes deserueth his wrathe.

Notes

• Mat. xvi.xxvii. ii. Cor. v.x Ro. ii vi. Iohn. v.xxix. Mat. xxv.xxxiiii.
• Pro. xii.xxiii. •• xiii.x••••i. Mat v.x•• Luke. v••.xiii. ii. Cor. iii.viii. Ro. ii.vi. & viii.xxx.
• Phi ii.xii
• Ihon. vi.xxvii.
• Phi. i.vi.
• Ep. i.xviii Gal. iiii.xxx.
• Matt. xxv ••xxiiii.
• Colos. iii.xxiiii.
• Ge. xv.v. & xvij.••.
• Ge. xxii.iii & xvii.
• Col. i.iiii.
• i. Pet. i.v.
• Mat. xii.••••
• 〈1 paragraph〉〈1 paragraph〉
• Mar. x.xxx. Mat. xxv.xxxiiii. Rom. viii xviiii
• i. Pet. i.ix
• i. Cor. xv.xix.
• Rom. viii.xxx.
• ii. Ti. iiii.viii. Aug ad V•• lent. de gr. & lib. ••rb.
• Cap. 5.
• Haba••. •••• iiii.
• Luk. xvi.ix. i. Tim. vi.xvij.
• Mat. xxv.xl. Pro. xix.xvii. ii. Cor. ix.vi.
• ii. Thes. i.••.
• Heb. vi.x.
• Ro. •• viii.xxi••. Luc. xxiiii.xxvi. Act. ii.j.xxii.
• Gal. vi.xvii.
• i. Co, iiii.x
• In psal. 32. & 109.
• i. Cor. xiii
• Colos. iii.xiiii.
• Mat. xix.xvii.
• Matt. xi.xxxix.
• Ihon. v••.xxix.
• Iam. ii.x.