Fifty Godly and Learned Sermons (The Decades)

As for them that think this doctrine, whereby we do constantly affirm that faith alone without works doth justify, to be contrary to religion, let them blame the Apostles of Christ, & not find fault with us. Moreover, whereas ¹we say that the faithful are justified by faith alone, or else by faith without works, we do not say, as many think we do, that faith is post alone, or utterly destitute of good works. For where soever faith is, there also it showeth it self by good works: Because the righteous can not but work righteousness. But before he doth work righteousness, that is to say good works, he must of necessity be righteous: therefore the righteous doth not attain to righteousness that goeth before by works that follow after. Wherefore, that righteousness is attributed to grace. For the faithful are freely by grace justified in faith, according to that saying. The just shall live by his faith, and after that they are justified they begin to bring forth the works of righteousness. Therefore, in this discourse I mean not to overthrow good works, which have their due place and dignity in the Church among the faithful, before the face of God: but my mind is, by all the means I may, to prove that the grace of God, and increase of the Son of God is overthrown and trod under foot, when we join our merits and works to the merit of Christ, and to faith: by which we take hold on Christ. For what can be more manifest then this saying of the blessed Apostle? If we be saved by grace, then not now works. For then grace is no more grace. But if we be saved by works, then is it now no grace, for the work is no more work. Roman. Wherefore these two, grace and merit or work, can not stand together. Therefore least we should overthrow the grace of God, and wickedly deny the fruit of Christ his passion, we do attribute justification unto faith only, because that fail the attributeth it to the mere grace of God in the death of the Son of God.

As for them that thinke this doctrine, wherby we do constantly affirme that fayth alone without workes doth iustifie, to be contrarie to religion, let thē blame the Apostles of Christ, & not find fault with vs. Moreouer, whereas ¹we say that the faithfull are iustified by fayth alone, or else by fayth without workes, we doe not say, as many thinke we doe, that fayth is poaste alone, or vtterly destitute of good workes. For where soeuer faith is, there also it sheweth it selfe by good workes: Bycause the righteous can not but worke righteousnesse. But before he doth worke righteousnesse, that is to say good workes, he must of necessitie be righteous: therefore the righteous doth not attain to righteousnesse that goeth before by workes that followe after. Wherefore, that righteousnesse is attributed to grace. For the faythfull are fréely by grace iustified in fayth, according to that saying. The iust shall liue by his fayth, and after that they are iustified they beginne to bring foorth the workes of righteousnesse. Therefore, in this discourse I meane not to ouerthrow good works, which haue their due place and dignitie in the Church among the faythfull, before the face of God: but my mynde is, by all the meanes I may, to proue that the grace of God, and increase of the sonne of God is ouerthrowne and trode vnder foote, when we ioyne our merites and workes to the merite of Christe, and to faith: by which we take holde on Christe. For what can be more manifest then this saying of the blessed Apostle? If we be saued by grace, then not now workes. For then grace is no more grace. But if we be saued by workes, then is it nowe no grace, for the work is no more work. Romn. Wherfore these two, grace and merite or worke, can not stand together. Therefore least we should ouerthrowe the grace of God, and wickedly denie the fruite of Christe his passion, we doe attribute iustification vnto fayth onely, bycause that fay the attributeth it to the méere grace of God in the deathe of the Sonne of God.