A Brief and Pithy Sum of the Christian Faith

When thou wilt make suit to a¹ man, thou askest what he doeth: And they well answer thee, he sleepeth or he hath no leisure, or peradventure the servant will not answer thee▪ But unto God there needeth no such things, for in what place so ever thou art, ere that thou callest upon him, be heareth thee, there needeth no Gentle man usher ⟨image 53⟩or Mediator, neither Groom of the Chamber, but say have pity upon me my God.

When thou wylte make sute to a¹ man, thou askest what he doeth: And they well aunswer thée, he sléepeth or he hath no leysure, or peraduenture the seruaunt wyll not aunswere thée▪ But vnto God there needeth no such things, for in what place so euer thou arte, yer that thou callest vppon hym, bée heareth thée, there néedeth no Gentle man vsher ⟨image 53⟩or Medyatour, neyther Grome of the Chamber, but saye haue pitie vpon mée my God.

1. 1m S. Chriso▪ in the same place.

Item, the same Saint ⁿChrysostom in another place, sayeth, there needeth no Patrons before God, nor circumstances to flatter other to come unto him. But for as much as thou art alone and hast no Patron or advocate, and thou prayest to God alone by thy self, thou shalt surely obtain thy request.

Item, the same Saint ⁿChrisostome in another place, sayeth, there néedeth no Patrones before God, nor circumstaunces to flatter other to come vnto him. But for as much as thou art alone and hast no Patrone or aduocate, and thou prayest to God alone by thy selfe, thou shalt surely obtaine thy request.

1. nS. Chriso. in the homely of the profit upon the gospel.S. Chriso. in the homely of the profite vpon the gospel.

Item, Saint Ambrose reproving the similitude, which the Papists commonly do use. They are accustomed (sayeth he) to allege a poor¹ excuse, saying that they ought to go to God by these means. As by the means of an Earle they have access to a King. But what man is so foolish and reckless of his life, which will give to an Earle that honour which he oweth to a King.

Item, Sainte Ambrose reprouing the symilytude, whiche the Papistes commonlye doo vse. They are accustomed (sayeth hée) to alleadge a poore¹ excuse, saying that they ought to go to God by these meanes. As by the meanes of an Earle they haue accesse to a King. But what man is so foolyshe and reachlesse of his lyfe, which wyll geue to an Earle that honour which hée oweth to a King.

1. 1o S. Ambro. upon the Epistle to the Rom.o S. Ambro. vppon the Epistle to the Rom.

¶ Of works of Charity.

¶ Of workes of Charitie.

In the second place we esteem the works of Charity toward our neighbours according to the commandment of the second Table, which do proceed of the true love of God, we ⟨image 54⟩being reconciled to him in Jesus Christ, for whose sake we love our neighbours although they hate us. For otherwise all that we do is nothing worth, what show or appearance so ever it hath in our life, as Jesus Christ declareth unto us by the example of the Pharisees.

In the seconde place we estéeme the workes of Charitie towarde our neighbours accordynge to the commaundement of the seconde Table, whiche doo procéede of the true loue of God, wée ⟨image 54⟩being reconcyled to hym in Iesus Christe, for whose sake wee loue our neighbours although they hate vs. For otherwyse all that wee doo is nothyng woorthe, what shewe or apparaunce so euer it hath in our lyfe, as Iesus Christ declareth vnto vs by the example of the Pharisees.

¶ Of works indifferent.

¶ Of workes indifferent.

There are other kind of works,¹ which properly of them selves be neither good nor evil, but only having respect to that end as they may serve to dispose us, or entertain us, in those works which be good. These works be fasting, sobriety, with other mortifications of our flesh, to the which we may join a virginity, in those which² have received the gift of chastity.

There are other kynde of woorkes,¹ which properly of them selues bée neyther good nor euyll, but onelye hauing respect to that ende as they maye serue to dispose vs, or entertayne vs, in those workes which be good. These workes be fasting, sobrietye, with other mortifications of our fleshe, to the which wée maye ioyne a virginitie, in those which² haue receyued the gifte of chastitie.

1. 1Mark. 6. throughout the chapt.Marke. 6. thorowout the chapt.
2. 21. Cori. 7. cha. whole.

And for a general rule, such exercises be so ordered as proceeding from a hart fearing God, and loving his neighbour, and that they be so exercised, that we may be more prompt and ready to serve God, and our neighbours, according ⟨p. 32⟩to our estate and vocation, b and so they be worthy to be highly esteemed. And doubtless every Christian¹ ought to fly and eschew we such things as shall hinder them to serve God well, and their neighbours. But the common error of those which doeth stay upon external things can not please God, as to put a certain holiness in such works. For Saint Paul saith plainly, that the kingdom of GOD² lieth not in eating or c drinking, & that these be small things in respect of the³ piety to wards God, and love towards our d neighbours.

And for a generall rule, suche exercises bée so ordered as proceeding from a hart fearinge God, and louyng his neyghbour, and that they be so exercised, that wee maye be more prompte and readye to serue God, and our neyghbours, accordynge ⟨p. 32⟩to oure estate and vocation, b and so they bée worthye to bée highlye estéemed. And doutlesse euery Christian¹ ought to flye and esche we suche thinges as shall hynder them to serue God well, and theyr neighbours. But the common errour of those whiche doeth staye vppon externall thinges can not please God, as to put a certaine holynesse in suche workes. For Saint Paule sayth plainelye, that the kingdome of GOD² lyeth not in eating or c drinking, & that these bée small thinges in respecte of the³ pietie to wardes God, and loue towards our d neighbours.

1. 11. Cor. 7. d
2. 2Rom•. 14. e
3. 31. Cor. 8. c

17 The second difference in the matter of good works, is to know from whence they proceed.

17 The seconde difference in the matter of good workes, is to know from vvhence they proceede.

The second difference in this matter of works, is concerning the very root or spring from whence they do proceed. For we deny not simply that faith and good works proceed from our intelligence and will, being first prevented, changed, aided, ⟨image 55⟩and accompanied by the grace of God. But before all this we affirm and say that in searching the root or first spring of that little goodness which is in us, utterly there is no beginning at all of any natural disposition in us, to receive the grace to the end that such disposition should be assisted by the second grace. But clean contrary there is naturally in us nothing but darkness, ^aand enmity against God, ^bwherefore it was needful y• god should of his only mercy, first of all draw us, ^cthat is to say, to make us altogether new creatures, ^dconcerning the qualities, lightening those which be not only partly blinded, but utterly darkness it self, giving us hearts to understand, ^echanging our stony hearts into fleshy hearts, ^fcreating in us pure hearts, ^gthat is to say, making new altogether that is within us, of a wicked will, a good and godly will: briefly, working in us to will and also to do. ^hSo that the Apostles ⟨p. 31⟩words be verified, that we cannot only think of our selves any thing that is good, ⁱand that the children of God have nothing but that which they received by grace. ^kSo then forasmuch as grace must make us good trees before we can bear good fruit, it followeth that there is no meeting together of grace and free^l will: for the spirit of God by his pure grace hath made us free from sin, ^min uniting us by faith to Jesus Christ, from whom we get a new life, to bring forth fruit to God, ⁿand likewise when our will being made free & worketh through grace there is no merits, but only free reward given, not being due. For on the contrary, the best works that we can do deserve eternal pain, were it not for the grace of God, for the best works of them selves do but pollute the grace, which God hath put in them^p.

THe seconde difference in this matter of woorkes, is concerning the very roote or spryng from whence they do procéede. For we deny not simplye that fayth and good woorkes procéede from oure intellygence and wyll, being first preuented, chaunged, ayded, ⟨image 55⟩and accompanyed by the grace of God. But before all this we affyrme and say that in searchinge the roote or fyrste springe of that lytle goodnesse which is in vs, vtterlye there is no beginning at all of any naturall disposition in vs, to receyue the grace to the ende that suche disposition shoulde bee assysted by the seconde grace. But cleane contrarie there is naturallye in vs nothinge but darknes, ^aand enemitie against God, ^bwherfore it was néedefull y• god should of his onelye mercie, fyrste of all drawe vs, ^cthat is to saye, to make vs altogether newe creatures, ^dconcernyng the quallyties, lyghtning those which be not onely partlye blynded, but vtterlye darknesse it selfe, geuinge vs hartes to vnderstande, ^echaunginge our steny heartes into fleshie heartes, ^fcreatyng in vs pure hartes, ^gthat is to saye, makinge newe altogeather that is within vs, of a wycked wyll, a good and godlye wyll: briefelye, workinge in vs to wyll and also to doo. ^hSo that the Apostles ⟨p. 31⟩woordes be verified, that we cannot only thinke of our selues any thing that is good, ⁱand that the children of God haue nothing but that which they receyued by grace. ^kSo then for asmuch as grace must make vs good trées before wee can beare good fruite, it foloweth that there is no méeting together of grace and free^l wyll: for the spirite of God by his pure grace hath made vs free from sinne, ^min vnyting vs by fayth to Iesus Christ, from whome we get a new life, to bring foorth fruite to God, ⁿand lykewyse when our wyll being made free & worketh thorowe grace there is no merites, but onely frée rewarde geuen, not being due. For on ye contrary, the best workes that we can doo deserue eternall payne, were it not for the grace of God, for the best workes of them selues doo but pollute the grace, which God hath put in them^p.

1. aIsaiah. 9. a. Luke. 1. g. Acts. 2. b.Esai. 9. a. Luke. 1. g. Actes. 2. b.
2. bRoma. 5. b. Ephe. 2. a
3. cJohn. 6. c.Iohn. 6. c.
4. dJohn. 3. 1. Peter. 1.Iohn. 3. 1. Peter. 1.
5. eDeut. 30, Jerim, 24.Deut. 30, Ierim, 24.
6. fEzech. 11.
7. gPsalm. •1. Ezech. 16. Ephe. 1.
8. hPhilip. 2. •.
9. i1. Cor. b.
10. k1. Cor. 4.
11. lLook about in the. 14. article, the 3. point.Looke about in the. 14. article, the 3. poynt.
12. mJohn. 8. c.Iohn. 8. c.
13. n1. Cori. 4. b.
14. pRoma. 4. a. Philip. 3. b.

18 The third difference of the matter of good work, is to know whereto they be good.

18 The thirde difference of the matter of good worke, is to knowe wherto they be good.

The third difference is yet greater, that is to say, touching the worthiness of good works, for our part to speak in few words, that for to understand by what right or title we be assured of eternal life, only Jesus Christ contenteth ^aus, being given to us, and applied to us by faith only, by the only grace & mercy of God, as we have said before more at large. And therefore we detest and abhor this word, merits, or to merit, and confess with heart and mouth, that concerning the best works which we can do, we count our selves unprofitable servants, ^band that eternal life is altogether of the pure and free mercy and gift of God. ^cWherefore I make this argument more then hath been said before in the tenth article. Good works cometh from Jesus Christ dwelling in us, by whose power and virtue we do them by grace, as the corrupt nature of Adam, in the which we were borne, bringeth forth in us sin. ⟨p. 34⟩For we must possess Jesus christ which is y• good tree, before we can bring forth good fruit in him. For the cause ought to go before the effect^d. And as S. Paul declareth that whatsoever is done without faith ^eis sin, it followeth then consequently that faith goeth before good works. For by it only we embrace Jesus Christ. Now he which hath true faith, is immediately justified, being fully quieted and pacified in his conscience. ^fHowe then can good works Justify us? and consequently save us. For we must of necessity be justified, and so consequently have just title to Salvation, before we can do any one good work. In this lieth all our consolation, that we have, our only refuge, to the special grace and mercy which is presented to us, in Jesus Christ only, which is not our Saviour and redeemer in part, but all altogether.

THe thirde difference is yet greater, that is to saye, touchinge the worthinesse of good workes, for our parte to speake in fewe wordes, that for to vnderstande by what ryght or tytle we bee assured of eternall lyfe, onelye Iesus Christ contenteth ^avs, being geuen to vs, and applyed to vs by fayth onely, by the onelie grace & mercie of God, as we haue sayde before more at large. And therefore wee detest and abhorre this woorde, merites, or to merite, and confesse with harte and mouth, that concernynge the beste woorkes whiche we can doo, we count our selues vnprofytable seruauntes, ^band that eternall lyfe is altogether of the pure and frée mercye and gyft of God. ^cWherefore I make this argument more then hath béene sayde before in the tenthe article. Good woorkes commeth from Iesus Christe dwellinge in vs, by whose power and vertue we do them by grace, as the corrupt nature of Adam, in the whiche we were borne, bryngeth forth in vs sinne. ⟨p. 34⟩For we must possesse Iesus christ which is y• good trée, before we can bring foorth good fruite in him. For the cause ought to go before the effect^d. And as S. Paul declareth that whatsoeuer is done without faith ^eis sinne, it foloweth then consequentlie that faith goeth before good works. For by it onely we embrace Iesus Christe. Nowe he which hath true faith, is immediatly iustified, being fullie quieted and pacified in his cōscience. ^fHowe then can good workes Iustifie vs? and consequentlie saue vs. For we must of necessity be iustified, and so consequentlie haue iust tytle to Saluation, before wée can doo any one good worke. In this lyeth all our consolatiō, that we haue, our onelie refuge, to the speciall grace and mercie which is presented to vs, in Iesus Christ onelie, which is not our Sauiour and redéemer in part, but all altogether.

1. aRoma. 3. c
2. bLuke. 17. c Psalm. 16
3. cRoma. 9. d
4. dRom. 6. a
5. eRom. 4. d.
6. fRom. 5. a

19 To what end good works do serve us before God and before men.

19 To vvhat ende good vvorkes doo serue vs before God and before men.

BY this it appeareth plainly how wrongfully they charge us as though we did disallow good works: where as on the contrary we do with all our powers endeavour our selves as much as is possible for us to declare which be the very true good works, and from what spring or fountain they proceed, that the simple people be not deceived ignorantly. Notwithstanding, we do not ground our selves in any respect upon our works, neither in part nor in all ^awhen we come to declare by what title eternal life is given us, but content our selves with Jesus Christ only. And also we acknowledge our regeneration with the fruits proceeding to our singular comfort as followeth.

BY this it appeareth plainelie howe wrōgfully they charge vs as though we did disalow good workes: where as on the contrarie we doo with all our powers endeuour our selues as muche as is possible for vs to declare which be the verie true good workes, and from what spring or fountaine they procéede, that the symple people be not deceyued ignorauntlie. Notwithstanding, we do not groūd our selues in any respect vpon our workes, neither in part nor in al ^awhē we come to declare by what tytle eternal life is giuen vs, but content our selues with Iesus Christ only. And also we acknowledge our regeneratiō with the fruites proceedinge to our synguler comfort as foloweth.

1. aphil. 3. d Rom. 6. d 1. Cor. 4. a

First good works serve to profit our neighbours, and also to provoke the very Infidels to give glory ^bto God.

Fyrste good workes serue to profite our neighbours, and also to prouoke the verie Infidels to geue glorie ^bto God.

1. bmark. 3. b •. Pet. 2. c