But this act of beléeuing, whereof we now entreate, hath two maner of firmnes and certeintie. First of the things; namelie, of the words and promises of God, which abide much more firmlie than heauen and earth. ¹⁰ Secondlie, as touching the persuasion it selfe; which séeing it is wrought by the power of God, it is also most firme, most certeine, and of assured persuasion; that is, that it is neuer naked, but alwaies draweth with it manie and sundrie motions of the mind. ¹¹ For experience & dailie vse teacheth, that in things ciuill, a man being well and fullie persuaded of pleasant promises, is filled with confidence, reioiseth, sheweth a merie countenance, is glad, and pleasant, and cleaueth vnto him that made the promise, that he maie by all meanes allow him: but contrariewise, when he beléeueth not the persuasion, he laugheth at it, neglecteth and contemneth it, or waxeth cold, and bendeth the brow. Wherefore it can neuer be, that he which beléeueth in verie déede, can want such affections, which are accustomed to followe a full and strong persuasion. And therefore, those that are the pure professors of the Gospell, doo iustlie affirme, that, To beleeue, hath a verie great coniunction with the action, ¹² or with the motion of confidence, hope, and such like affections: but most of all, with the sincere and firme affiance, which the same alwaies draweth with it.

Whereby it commeth to passe, that in the holie scriptures, promises are made both to faith, and to trust. ¹³ For euen as it is said; The iust man liueth by faith: also; He which beleeueth in him, shall not be confounded: and in the new testament; He which beleeueth in the sonne, hath eternall life: againe; We thinke that a man is iustified by faith: Euen so is it written in the Psalme; Blessed are all they which put their trust in him: and in Esaie, the. 26. chapter; He shall keepe peace, bicause they trusted in him: and in the new testament; Hope confoundeth not: to Titus also, the.3. chapter; That we maie be heires, according to the hope of eternall life. Although in the old testament we doo find the promises are oftener made vnto hope, than vnto faith; yet in the new testament it is contrariwise: ¹⁴ the reason whereof maie be this, because in the old time, the Hebrues erred not, in beléeuing that there was but one God; naie rather, they professed the worshipping of him onelie. But this was not well amongst them, that they had not a liuelie faith, which draweth with it a trust; otherwise they had by education conceiued either a certeine opinion, or else a certeine knowledge; and therefore vnto this the scripture exhorteth them, to beléeue trulie and effectuallie, which was expressed by the effect, vnder the name of trust. But in the new testament they erred in the meaning, both the Gentiles which were worshippers of idols, and of manie gods; and also the Iewes, as touching the conditions of Messias: for they looked that he should come in glorious pompe, like a king, and magnificall in worldlie empire. Wherefore faith was oftentimes beaten into them, whereby they might obteine the promises of God: for it was verie necessarie, that they should rightlie be instructed of the chéefe point of the thing that they should beléeue.

3 And of this Hebrue verbe Aman, is deriued this noune Emunah, which signifieth Faith: ¹⁵ and it sometimes signifieth, Certeintie, and constancie of words and promises. Wherefore God is oftentimes in the holie scriptures, called faithfull; and his workes are called faithfull; because they be firme, and doo constantlie continue: and we read in the epistle to the Romanes; What if some of them haue not beleeued? Hath their incredulitie made vaine the faith of God? Yea, and this Latin word Fides, that is, Faith, if we maie beléeue Cicero, is deriued of Fio; because that thing is doone in déed, which was spoken. And sometimes it signifieth the assent of our mind, whereby we receiue words which are set foorth vnto vs: as it is said of Abraham; He beleeued God, ¹⁶ and it was imputed vnto him for righteousnes. And for so much as in this discourse, ¹⁷ we take faith now after this maner, it shall not be from the purpose, to define what faith is. Wherfore, Faith is a firme and an assured assent of the mind, vnto the words of God; which assent is inspired by the holie ghost, vnto the saluation of the beléeuers. And therefore it consisteth in the mind, and is occupied about the words of God, from whence we haue the matter therof. Of the forme also we néed not to doubt, (because it is defined to be an assent.) The efficient cause is set downe to be the inspiration of the holie ghost. And the end is declared in the last place, when as we saie, that this assent is inspired of the holie ghost, to the saluation of the beléeuers.

Not much vnlike vnto this definition, are those things, which be written concerning faith, in the epistle vnto the Hebrues the.11, chapter; ¹⁸ namelie, that Faith is a substance of things to be hoped for, and an argument of things that appeere not. Where, that which the Latine interpretours haue turned Substantia, that is, Substance; in Gréeke is written ⟨…⟩. Which word Budaeus most learnedlie turneth in his commentaries, Boldnesse, strength, or valiantnes of mind: ¹⁹ and it is deriued of this verbe ⟨…⟩, which signifieth to Sustaine, to receiue, not to giue place vnto one that rusheth vpon a man. Hereof a soldiour is called ⟨…⟩, which is, Trustie, and turneth not his backe vnto his enimies; but goeth against them, and resisteth them. ²⁰ And vndoutedlie in beléeuing, we haue néed of this strength, & patience; by reason of the great fight, of which we haue there experience. For we must resist the flesh, we must ouercome reason, which verie much striueth against faith; we must also resist the condemnation of our owne conscience, sinne, and the wrath of God: and there are manie things besides, by which a fathfull assent is both letted and assaulted. Now this ⟨…⟩, or substance, and those things that are hoped for, are verie well compared togither betwéene them selues. For God promiseth resurrection, but yet vnto the dead; he promiseth eternall life, but yet vnto them that are rotten; he calleth them blessed, but yet those which abundantlie thirst and hunger, and are on euerie side oppressed; he pronounceth men to be iustified, but yet such as are couered with sinnes and filthines.

Wherefore séeing these things séeme to be so far off from vs, it is néedfull that we haue boldnes, strength, and the assurance of a most firme assent; which maie make these things to abide, and to stand with vs as things most assured. With such a most strong shield of defense ought we to be armed, ²¹ wherby we maie quench all the firie dartes of the diuell, when they are cast against vs, that we maie also ouercome euen the world: for as Iohn testifieth; This is the victorie, ²² which ouercommeth the world, euen our faith. Further, we must note, that this word Argumentum, that is, Argument, which in Gréeke is ⟨…⟩, is turned of some Demonstratio, that is, a Declaration; bicause, by faith are shewed & declared those things which appéere not. But me thinketh Augustine, although perhappes not so Latine-like, yet verie faithfullie turned it Conuictio, that is, An ouercomming; for by faith our mind is ouercome, to grant that those things are true, which God either speaketh or promiseth.

4 But Hostiensis intreating of the holie Trinitie, and the catholike faith, laboureth by two reasons to shew, that faith by these words of the apostle is not defined; bicause that ⟨…⟩, or substance agréeth also with hope. For as much therefore as it is not proper to faith, he saith, it cannot be applied to the definition thereof. Further, bicause faith hath not a regard onlie to things to come, and those things which are hoped for; but also is referred vnto things past: for we beléeue that God created heauen & earth, that Christ was borne of a virgine, that he suffered for vs, and was raised from the dead; but all these things are past, neither are they hoped for to come againe. These two reasons of Hos⟨…⟩iensis are verie weake, neither doo they prooue, that these words vnto the Hebrues cannot be applied vnto the definition of faith. I grant indeed, that the intent of the apostle in that place was not to define faith, bicause he spake of patience chéeflie, ²³ and would shew that it is most néerelie knit to faith; bicause faith is ⟨…⟩, that is, A substance, &c. But by this reason are touched all things that expresse the nature of faith. ²⁴ And to the first obiection we saie, that ⟨…⟩, or substance must indéed be applied vnto hope; but yet that ⟨…⟩, which it draweth from faith, not that which it hath of it selfe.

Neither ought it to séeme anie new matter, if these things, which are of a diuerse nature, ²⁵ haue some thing common in their definitions: for a lion, a dog, and a man, although they differ much in nature, yet herein they agrée, that they be liuing creatures. And therefore in their definitions is something put, which is common vnto them all; séeing both they are bodies, and are also things hauing life, and indued with senses. Wherefore, it ought not to séeme maruellous, if faith and hope agrée in that ⟨…⟩; forsomuch as they are distinguished by other differences. ²⁶ For in faith ⟨…⟩ is referred vnto the assent, but in hope to the expectation, whereby we patientlie abide, vntill the promises and such things as we haue receiued by faith be rendered vnto vs. To the other reason we answer, that Paule made mention of things past, which are made sure and plaine vnto vs by faith: for he saith not onlie, that it is a substance of things to be hoped for; but addeth, that it is an argument or conuiction of things that appéere not. Now these things, which are past, appéere not: for by that word, ²⁷ Paule comprehendeth whatsoeuer is beléeued, and is not euident; whether it be past, or whether it be to come, or whether it be now present. But peraduenture thou wilt demand, why in the first place he maketh mention of those things which are hoped for? We answere, that it is rightlie doone; bicause these things are for good cause put first, which are more hard to beléeue: for peraduenture there be some, which will easilie enough grant, that God created all things, that Christ the sonne of GOD came into the world, and was borne of the virgin, and such like; but yet they will much doubt of the remission of their sinnes, of the resurrection of the flesh to come, and of the eternall glorie which shall be giuen to the iust. Wherefore, aptlie and orderlie are those things placed, which are read in the epistle to the Hebrues.

5 But what the nature of faith is, Esaie the prophet hath aptlie expressed in the 26. chapter, in which place is described the church as a citie built of God. ²⁸ The prophet crieth; Open your gates, and a iust nation shall enter therein: and he addeth the cause of that righteousnes; Schomer emunim, that is, Preseruing or keeping faith: where thou séest, that by faith the beléeuers are iustified. Then he addeth the thing, wherein consisteth that faith, whereby the people of God is iust; namelie, bicause Ietser samuchthitt sor schalom; that is, With a constant affection thou shalt keepe peace. This is the true faith, whereby we are iustified; namelie, that we beléeue, that God will be vnto vs the author of peace and felicitie, and a faithfull kéeper of his promise. And Augustine in his fortith treatise vpon Iohn saith; What is faith, but to beléeue that which thou séest not? Which selfe-same thing he writeth vpon the words of the apostle in his 27. sermon: but in his booke De spiritu & litera, the 31. chapter, he writeth; that To beléeue, is nothing else but to consent, that that is true, which is spoken. The Maister of the sentences, in the third booke, the 23. distinction saith, that Faith somtimes is that which we beléeue. ²⁹ For in the Créed of Athanasius it is said; And this is the catholike faith, that we should beléeue, &c.

Sometimes it is that, whereby we beléeue; and in this latter signification doo we vnderstand faith in this discourse. ³⁰ He separateth also a liuelie faith from a dead faith, which distinction is to be liked, bicause Iames maketh mention of a dead faith. ³¹ But we must knowe, that a dead faith is onelie a faith in name; neither is it anie more a faith, than a dead man is a man. For euen as a dead man is called a man, ³² although he be none: so a dead faith, although it be called a faith, yet hath it not the nature of faith. There is also another kind of faith, which serueth to worke miracles, ³³ and much differeth from the iustifieng faith, and is common both to the godlie, and also to the vngodlie: of this, Paule maketh mention in the first to the Corinthians, when he saith; ³⁴ Vnto one is giuen the word of wisedome, to another the word of knowledge, to another (he saith) is giuen faith. And it is not likelie, that in that rehearsall of gifts and graces should be ment anie other faith, than that which is the roote of miracles; especiallie when as straitwaie are added gifts of healing, and of vertues, or powers. And of this kind of faith both Chrysostome, & also Theophilactus haue made mention vpon the same first epistle to the Corinthians; where, in the 13. chapter it is said; If I haue all faith, ³⁵ so that I can remooue mountains, &c.

And, that vnto the wicked also this kind of faith is granted, it is hereby testified, in that it is most certeine, that both they doo prophesie, and worke miracles: wherefore Christ shall saie vnto them; I knowe you not: although they boast with open mouth; ³⁶ Haue we not in thy name prophesied? Haue we not cast out diuels? We must seuer also from this faith, that faith, ³⁷ which endureth but for a time; whereof the Lord made mention in the parable of the séed, which is sowen in the féeld: for all falleth not vpon good ground, but some vpon stonie ground; & when it is sproong vp with verie good successe, it verie plainlie expresseth them, which with a glad and ioifull mind receiue the word of God, ³⁸ but when the burning and feruentnes of persecution shall waxe hot, they fall awaie from it, and therfore they are called ⟨…⟩, that is, Men hauing faith for a season. Wherefore, leauing all these significations, we in this discourse vnderstand faith to be that firme assent, which is of so great force and efficacie, as it draweth with it the affection of confidence, hope, and charitie: lastlie, all good works, as much as the infirmitie of this present life will suffer.

6 Therefore Smith, ³⁹ which wrote against me a booke of iustification, although he set it out before against Luther, & against Melancthon, and speaketh much against others, and seldome maketh mention of me, is herein excéedinglie deceiued; in that he iudgeth, that those are sharpelie to be reprooued which saie, that faith is a trust. And he bringeth a place out of the epistle to the Ephesians, the third chapter, where it is written; By whom, namelie, by Christ Iesus, ⁴⁰ we haue ⟨…⟩, that is, boldnes to speake, ⁴¹ and ⟨…⟩, that is, an accesse; ⟨…⟩, that is, in trust, which commeth by faith. Therefore (saith he) séeing trust is by faith, it is not faith. Oh fine man, and wittie Diuine, which alone sawe that these two things, namelie, faith and trust, are two things, which are diuerse and distinct each from other! What other thing in a maner dooth Philip Melancthon, and others our faithfull teachers meane, when they call that faith, whereby we are iustified, Trust, but that the same is not dead, that it is not slothfull, that it is not an humane persuasion, but of so vehement an assent, that it hath euen trust it selfe most inwardlie and nighlie ioined vnto it? But I mind not much to contend with this man; all that he bableth, he scrapeth onelie out of the works of Ecchius, Pighius, and other ⟨…⟩able of the Romane Antichrist, and setteth them abroad, as though they were his owne.

That faith, which draweth not trust, ⁴² and other holie motions of the mind, driueth men into desperation; so farre is it off that it can iustifie: which thing the miserable ends of Caine and Iudas doo plainlie testifie. But that which is a firme faith, continuallie trusteth; yea it sealeth our faith in the church by this common word Amen, ⁴³ vsed among the faithfull. Which word is deriued of this Hebrue word, Aman, which I before spake of; and signifieth (as Dauid Kimhi testifieth) It shall be ratified and firme; So shall the Lord bring to passe. ⁴⁴ They which praie without such a faith, doo loose their labour. In this faith vndoubtedlie men doo quiet themselues by tranquillitie, and vnspeakable peace; and are like vnto him, which found a most ample treasure and pretious pearle, wherein he so contented himselfe, that he sold all that he had, to buie it. Hereof came it, ⁴⁵ that in the 7, chapter of Esaie, the prophet said vnto the wicked king Achaz, exhorting him to the true faith, Hisschameer vehaschket, that is, Take heed and be quiet: for the prophet would, that the king should beware of incredulitie, & staie himselfe on the word of God, which is the propertie and nature of faith; as contrariewise the nature of infidelitie is to wauer and be vnconstant. ⁴⁶ For, They who beleeue not, are shaken with euerie blast of doctrine and opinions, and alwais wauer and doubt. Wherfore in Iosua the 7. chapter, ⁴⁷ the people is reprooued; bicause their harts melted awaie as water: and that vndoubtedlie happened onelie by their incredulitie.

7 Forsomuch therefore as hereby it now appéereth, what we vnderstand by faith; & among manie significations of this word, which of them we doo followe in this question: we must now speake somewhat of works. ⁴⁸ There is one kind of worke, which after the action and motion, remaineth outwardlie, and appéereth after it is finished; as the image which Phidias made, is called a worke; and the temple of Ierusalem was called the worke of Salomon. But otherwise the actions of men, and their voluntarie and reasonable motions, are called works: and after this maner we now take works, which are neuertheles sundrie waies distinct the one from the other. For there are some, which are inward; as, To beléeue, ⁴⁹ To loue, To fauour, To feare, and To pitie: other some are outward; as To trauell abroad, To giue almes, To preach, To teach, and such like: and of both these kind of works is our question ment. ⁵⁰ They also diuide works into them which perteine vnto ceremonies, and them which they call morall; and we in like maner doo imbrace both kinds. Further, the time wherein good works are wrought, must be distinguished; for some be done before we are iustified, and haue obteined the benefit of regeneration; ⁵¹ and other some followe, and are counted the fruits of a new life, and of righteousnes begun. And forsomuch as we cannot intreat of these latter works being such as followe iustification, wée will speake onlie of the former: for this onlie is called into controuersie; Whether works iustifie vs. For those which followe iustification, cannot bring foorth iustification; bicause it is alreadie had.

8 These points being first so handled and ordered, wée will dissolue this whole question by thrée propositions, which be these; Iustification is not of works; Iustification is had by faith; ⁵² Iustification is giuen by faith onlie. These thrée things if we shall confirme by reasons taken out of the holie scriptures, and defend them from the obiections and cauillations of our aduersaries; we suppose that then we shall haue sufficientlie answered the question. God grant and worke with vs to bring this to such effect as we desire! As touching the first proposition, when we saie that men are not iustified by works; ⁵³ it is not to be thought, that the same happeneth thorough the default of good works: for if they could so be performed of vs, as the lawe commandeth them, then should we be iustified by them. For God, bicause he is iust, as he acquiteth not the wicked; so would he by his sentence iustifie such as satisfie the lawe. But there is no man, which can throughlie accomplish such works as the lawe commandeth. And as, ⁵⁴ if a man should owe a thousand crownes of gold, and had toward the paiment thereof but onlie a thousand péeces of lead or brasse monie, vndoubtedlie he should not be discharged of the debt, neither might he be pronounced cleare or quit; which thing should not happen through the default of the crownes of gold, but through the default of his naughtie monie, and for that he wanteth monie of gold: euen so saie we, that the lawe is in déed spirituall, holie, iust; and he which could doo all the things that it commandeth, should liue by them: for it is set foorth vnto vs as life. But forsomuch as none of vs either doth or can do it, as it is giuen of God; therefore are we not iustified by works.

Moreouer also, ⁵⁵ if faith it selfe should be considered as it is our worke, we cannot be iustified by it; forsomuch as it is a worke maimed and vnperfect, and far vnderneath that that the lawe requireth. But therefore we are said to be iustified by it; for that by it we take hold of the promises of God, and of the righteousnes and merits of Christ, and applie them vnto vs. ⁵⁶ Suppose there were a begger which hath a verie lothsom & leprous hand, wherewith he receiueth the almes of him that offereth it vnto him; vndoubtedlie that begger is nothing at all holpen by the lothsomnes or leprosie of his hand; but by the almes which he receiued with his hand, what maner of hand so euer he haue. There is none indued with true pietie, but must néeds grieuouslie lament and be sorie when he séeth manie (which are called christians) to be ignorant whether works iustifie or no: séeing this doctrine is the head, fountaine, ⁵⁷ and staie of all religion, and therefore of it aboue all things we ought to be most sure and certeine. But now a daies it is not onelie called into controuersie, but manie disagrée one from another, and perniciouslie erre from the true doctrine.

But if by complaining I might anie thing preuaile, I would at large complaine of this vnhappines: but forsomuch as that which is so, we can by no meanes bring to passe, but that it be so: onlie this will I preuent what I can; namelie, that we fall not into those opinions, which diminish the glorie of God, and are repugnant vnto the holie scriptures, and also are hurtfull vnto our consciences. Peraduenture some will looke that I should chéefelie make answere to the cursed speakings, slanders, and reproches, wherewith the aduersaries doo as touching this matter, most importunatelie and tragicallie infame vs: but I am not so mad, to thinke that these things are to be preferred before the setting foorth and defense of the truth. Wherfore first of all I will descend to the matter, and then when I haue confirmed our owne opinion, I will picke out such wicked obiections as are laid against vs, and according to the strength that God hath giuen me I will ouerthrowe them. And to the end it may manifestlie appéere, that men are not iustified by works, (which thing was our first proposition;) I will reherse in due forme the order of the reasons which Paule hath in the epistle to the Romans; whereby it may the easier be perceiued, that I in all points agrée with him, neither doo I one heares bredth depart from his doctrine.

9 In the first chapter he began to reprooue the Gentils, ⁵⁸ bicause before they came to the knowledge of Christ, although by their philosophie they knew the true God; yet they woorshipped him not as they should haue doone; neither gaue they thanks vnto him, as to the author of all good things; but being made foolish they became vaine in their reasons & cogitations; and changing the glorie of God, did transfer it from him, and gaue it not onelie to the images of men, but vnto birds, foure footed beasts, and serpents; wherefore God deliuered them ouer to the affections and desires of their owne harts, by meanes whereof they liued most shamefullie, and became, as it is there written, full of all iniquitie, maliciousnes, fornication, auarice, and those vices, which doo there followe. And if so be they were such, and liued after that maner; vndoubtedlie they could not be iustified by their works: neither should Paules reason against the Gentils haue béene of anie force, to prooue to them, that the religion of Christ had béene necessarie to the iustifieng of them, vnlesse he had taught, that they were vniuersallie such as in that first chapter he described them to be. For who would thinke it to be an effectuall reason, which appéereth to be true onlie of some, and not of all?

And in the second chapter he writeth in a maner the same things of the Iewes; ⁵⁹ Behold (saith he) thou art called a Iew, ⁶⁰ & dooest trust in the lawe, and makest thy boast of God, and knowest his will, and allowest the things that are profitable being instructed by the lawe: thou boastest that thou art a leader of the blind, a light of them which are in darkenes, an informer of them which lacke discretion, a teacher of the vnlearned, as one that hath the forme of the doctrine that is by the lawe. Thou therfore which teacheth another, teachest thou not thy selfe? Thou which preachest, a man should not steale, dooest thou steale? Thou which saiest a man should not co~mit adulterie, committest thou adultery? Thou that abhorrest images, dooest thou commit sacrilege? And thou which makest thy boast of the lawe, dooest thou by transgressing of the lawe dishonour God? For the name of God, as it is written, is euill spoken of among the Gentils through you. Such therefore were the Iewes without Christ; wherefore they could by no meanes be iustified by their works: or else they might haue answered Paule, that they were so gréeuouslie accused without cause.

10 But in what case men were before they receiued the faith of Christ, ⁶¹ is more manifestlie shewed in the third chapter: for there we read; ⁶² There is none righteous, there is none that vnderstandeth or seeketh after God: all haue gone out of the waie, and are become vnprofitable, there is none that dooth good, no not one: their throte is an open sepulchre, with their toongs they haue deceiued, the poison of aspes is vnder their lips, whose mouth is full of cursing and bitternes: their feet are swift to shed bloud, destruction and wretchednes are in their waies, they haue not knowne the waie of peace, the feare of God is not before their eies, &c. These testimonies Paule gathered togither out of sundrie places of the holie scripture; by which the nature of man, being destitute of the grace of God, is set foorth in his colours. And that no man should saie, that onlie the idolatrous and wicked Gentils are by these words signified; the apostle (as it manifestlie appéereth) sheweth, that these things are also extended vnto the Iewes, who aboue all other thought themselues most holie: and he addeth; But we knowe, that whatsoeuer the lawe speaketh, ⁶³ it speaketh vnto them which are vnder the lawe. And to the end we should not doubt, but that his intent was to bring a generall reason, he addeth; ⁶⁴ Bicause by the works of the lawe no flesh shall be iustified. And by the flesh he vnderstandeth a man not yet regenerate.

I knowe there haue béene some, which by the flesh haue vnderstood the inferiour parts of the mind, which are grosse, and intangled with shamefull lusts. ⁶⁵ But this sense Paule excludeth when he saith; By the works of the lawe, that is, ⁶⁶ by the works commanded by God in the lawe, which must néeds come of reason, & not of the strength of the inferiour parts of the mind. Further, ⁶⁷ the scripture, after the Hebrue phrase, by the flesh vnderstandeth the whole man; which thing we haue in another place more aboundanltie expressed. ⁶⁸ Afterward, to the end he might the better confirme this sentence, he saith That euerie mouth might be stopped, and that the whole world might be guiltie before God. Vndoubtedlie, if men should be iustified by works, their mouthes should not be stopped, neither should they be guiltie before God. For they should alwaies haue somewhat to saie; namelie, that they are quit from sinnes, bicause they haue deserued it by works: but now, when men perceiue the contrarie, they dare not once open their lips. Further, he saith; But now without the lawe, is the righteousnes of God made manifest, which hath the testimonie both of the lawe and of the prophets. What man would appoint that thing to be the cause of our righteousnes, without which, righteousnes may be obteined? Vndoubtedlie no wise man would so doo, séeing that such is the nature of causes, that without them the effects cannot be wrought.

To the same purpose also serueth that which followeth; ⁶⁹ Where is then thy boasting? It is excluded? By what lawe? By the lawe of works? No, ⁷⁰ but by the lawe of faith. He would haue vs knowe, that all iust cause of glorie is excluded and taken awaie from vs: for the whole glorie of our righteousnes ought to be giuen and yéelded to God. But if we should be iustified by works, then would it not be so: for the glorie should be ours, and euerie man would count himselfe to be therefore iustified, bicause he hath liued vertuouslie and iustlie. And how certeine and assured this was vnto the apostle, those things which followe doo declare; We thinke therefore that a man is iustified by faith, ⁷¹ without the works of the lawe. ⁷² Whie then shall we denie that, which the apostle with so great vehemencie affirmeth? Vndoubtedlie it were a thing most impudent so to doo. Wherefore let vs assent vnto him, and not resist so great a testimonie of his. But besides these things, let vs weigh and consider the pith of Paules meaning; ⁷³ If we should be iustified by works (saith he) we should not only haue matter to boast of; ⁷⁴ but the occasion of our boasting & reioising in God, & of praising & commending his fauour towards vs, should be taken awaie. For without doubt it is vnto vs a thing most praise-woorthie, and glorious, to acknowledge, that the beneuolence and readie fauour of God towards vs, through Christ, is so great, that he deliuereth vs miserable men from our sinnes, and receiueth vs into fauour, although we be couered ouer with neuer so great lothsomnes and dregs of sinnes. If we should (I saie) be iustified by works, then doubtlesse we might not trulie boast, brag, or glorie hereof.

11 But it is better for vs to heare what the apostle himselfe saith in the beginning of the fourth chapter; ⁷⁵ What shall we saie then, ⁷⁶ that our father Abraham found according to the flesh? For if Abraham were iustified by works, he hath wherof to boast, but not before God. For what saith the scriptures? Abraham beleeued God, and it was imputed vnto him for righteousnes. But vnto him which worketh, a reward is not imputed according to grace, but according to debt. Wherefore to the end that so swéet a consolation of the loue and beneuolence of God towards vs, should not be taken awaie from vs; let vs constantlie affirme with the apostle, that we are not iustified by workes. And that he might the better persuade vs hereof, he vrgeth this word ⟨…⟩, which we saie, is To impute, to ascribe vnto a man righteousnes, ⁷⁷ or to count a man to be iust; and he setteth it as an Antithes⟨…⟩is or contrarie position vnto merit or debt: so that he, to whome anie thing is imputed, deserueth not the same, neither receiueth it as a debt. But he which obteineth anie thing as a debt, accounteth not the same as imputed or ascribed vnto him. Neither did Paule thinke it sufficient, that he brought the scripture, concerning Abraham; but he also citeth Dauid; ⁷⁸ Blessed are they whose iniquities are forgiuen, and whose sinnes are couered. Blessed is the man, vnto whome the Lord hath not imputed sinne. By the which words we doo not onelie gather, that the righteousnes, by which we are said to be iustified, sticketh not in our minds, but is imputed of God; & that it is such an imputation, as consisteth not of works, but of the méere clemencie of God.

Further, the apostle dooth by another propertie of good works confirme his opinion; namelie, ⁷⁹ bicause works are signes or seales of the righteousnesse alreadie obteined: where he saieth of Abraham; And he receiued the signe of circumcision, being a seale of the righteousnes of faith, which was in vncircumcision, &c. ⁸⁰ Séeing therefore that good workes are signes and also seales, which beare witnes of the righteousnes alreadie receiued, they cannot be the causes thereof. Neither haue ceremonies onelie that propertie, but also euen those works, which are called morall, ⁸¹ when they are pleasant and acceptable before God: for they also are signes & tokens of our righteousnes. Wherfore Peter exhorteth vs to endeuour our selues to make our vocation sure; namelie, by liuing vprightlie, & by good works: yea, and the forme of the promise which God made with Abraham, ⁸² is dilligentlie to be weighed: for therevnto is not added a condition of the lawe, ⁸³ or of works. And séeing God added none, what boldnes were it in vs to presume to doo it? and Paule saith; For not through the lawe was the promise made vnto Abraham, or to his seede, ⁸⁴ that he should be the heire of the world; but through the righteousnes of faith. For if those, which pertaine vnto the lawe, be heires; then is faith made frustrate, and the promise is of no force; namelie, because the lawe worketh anger. Wherefore if we fulfill not the lawe, the promise shall take no place. And to beléeue that promise, which shall neuer be fulfilled, would be a vaine thing; which vndoutedlie must néeds vtterlie be so, if it be giuen vpon this condition, that we should performe the lawe, when as no man can perfectlie accomplish the lawe.

⁸⁵ But the apostle procéedeth further, and by the iudgement of the most mercifull counsell of God decréeth after this maner; Therefore is the inheritance giuen by faith, and according to grace, to the end the promise should be firme. As if he should saie; If the promise should depend vpon works, our mind would continuallie wauer; none might appoint anie certeintie of his owne saluation: for his conscience would euermore accuse him, that he had not perfourmed those works, for the which the promise was made. To the end therefore we should not wauer, ⁸⁶ God would that our iustification should consist of faith and grace, that the promise might be firme. The same thing also is gathered by that which is declared of Abraham, howe that, Contrarie to hope, he beleeued in hope. He is said to beléeue in hope, contrarie to hope, which either in him selfe, or in nature séeth or féeleth no maner of thing, which might persuade him to hope. Euen as Abraham was an hundred yéeres of age, his bodie was in a maner dead: his wife an old woman, and barren; all which things naturallie put him from hoping: and yet preuailing against them all, he hoped. But we, if we had merites or good works, whereby we might obtaine righteousnes; then should we not hope contrarie to hope, but in hope, and according to hope. Wherefore our iustification is to be appointed no otherwise, than we read it was in Abraham; for he is the father of vs all: as it was imputed vnto him, euen so shall it be imputed vnto vs.

⁸⁷ 12 But now let vs come to the.5. chapter. There againe Paule plainlie expresseth, in what case men are before they be regenerate: for he saith; For Christ; when we were yet weake, according as the time required, ⁸⁸ died for the vngodlie. And straight waie; But God setteth out his loue towards vs, in that when we were yet sinners, Christ died for vs. And he addeth; ⁸⁹ For if when we were enimies, we were reconciled to God, by the death of his sonne, ⁹⁰ much more being now reconciled, shall we be saued by his life. Hereby we gather, that before regeneration men are weake, sinners, vngodlie, and the enimies of God. Who then can ascribe vnto such men, power to obtaine righteousnesse at their pleasure, when they list to doo good works? Others maie beléeue it, but the godlie will neuer be so persuaded. This moreouer is another proofe, in that he setteth foorth the cause of so great an euill, when he saith; Therefore, ⁹¹ euen as by one man sinne entred into the world, and by sinne, death: ⁹² euen so death went ouer all men, forsomuch as all men haue sinned. As if he should haue said; We haue béene euen from the beginning, by the first man, lost and condemned. And least thou shouldest thinke, that infants are to be excepted, he saith; ⁹³ Yea death hath reigned from Adam euen to Moses, ouer them also, which haue not sinned, after the similitude of the transgression of Adam. The masse or lumpe of perdition, comprehendeth all those that are borne; from which corruption the holie scriptures teach that it is not possible for men to escape by their works, and to challenge iustification vnto themselues. Afterward in the.6. chapter, thus speaketh our apostle; ⁹⁴ What fruit had ye then in those things, whereof ye are now ashamed? For the end of them is death, ⁹⁵ but now being deliuered from sinne, and made the seruants of God, ye haue your fruit to sanctification, and the end euerlasting life. What other thing meane these words, than that all things, which men doo, before they beléeue in Christ, deserue nothing else but ignominie & shame? And there is no fruit there, of sanctification, but it followeth regeneration it selfe. And who will saie, that we are iustified by those things, which are full of ignominie and shame? ⁹⁶ But now let vs heare what is said in the beginning of the.7. cap. Knowe ye not brethren (for I speake to them that knowe the lawe) how that the lawe hath power ouer man, as long as he liueth? ⁹⁷ For the woman, which is in subiection to a man, is bound by the lawe to the man, as long as he liueth: but if the man be dead, she is losed from the lawe of the man. Wherefore, if whilest the man liueth, she couple her selfe with another man, she shalbe counted a wedlocke-breaker: but if the man be dead, she is free from the lawe of the husband, so that she is no wedlock-breaker, though she couple her selfe with another man. Euen so ye also, my brethren, are dead vnto the lawe, by the bodie of Christ, that ye should be coupled to another; namelie to him, which is risen againe fro~ the dead, that we should bring foorth fruit vnto God. Paule would by this reason declare, that before our faith in Christ, we as it were to husbands, were coupled to the lawe, and to the flesh; of which copulation could come no fruits, but such as are pernicious and deadlie: but now being deliuered by the grace of God, we are coupled vnto Christ by the spirit, vnto Christ (I saie) being raised from the dead: by which copulation, we shall now bring foorth fruit vnto God, and not anie more to death and damnation.

And the selfe-same thing he affirmeth, or rather expoundeth, ⁹⁸ when he addeth; For when we were in the flesh, the lusts of sinnes, which are by the lawe, tooke effect in our members, to bring foorth fruit vnto death. Here let vs note, that so long as we were in the flesh, we were subiect vnto wicked affections, which by the lawe were of force in our members; how then could we be iustified by our works? Further, in the same chapter it is written; For that which I doo, I allow not: ⁹⁹ for what I would, that I doo not; but what I hate, that doo I. If now I doo that, which I would not, ¹⁰⁰ then it is not I that doo it, but sinne that dwelleth in me. For I knowe that in me (that is in my flesh) dwelleth no good thing. Here (as it manfestlie appéereth) he dooth intreat of the works of men. And although that in interpreting of these words, I haue effectuallie prooued, that they are to be vnderstood of those works, which are doone of the godlie, which haue alreadie obteined iustification: yet now I leaue it frée vnto the aduersaries, to take whether part they will. And if they grant, that these things ought to be vnderstood of works doone before iustification; then, forsomuch as they are neither allowed, nor good, how shall they deserue righteousnes? For they are called euill, and no man is iustified by an euill action. But if we vnderstand works, which are here described, to be the works of those that are iustified; then will I make my argument A maiori, that is, From the greater. If those works, which might séeme most acceptable & iust, and holie to God, are called euill, & by the iudgement of reason now renewed are not allowed; how can we affirme then, that those works, which are of sinners, are such, as they be able to iustifie?

13 And least anie man should saie, that we take our argument onelie of that, which happeneth through the slouthfulnes of men; when as the disputation is of that which may be doone, if men would put to their good will (for manie are not iustified by their good works, when as they might be iustified by them if they would.) Herevnto we answer with the apostle in the eight chapter, ¹⁰¹ who saith; For that which the lawe could not performe, insomuch as it was weake, bicause of the flesh, ¹⁰² that performed God by his owne sonne, being sent vnder the similitude of flesh subiect vnto sinne, and for sinne condemned sinne through the flesh. This place admonisheth vs, that the righteousnes, which God commanded in the commandements, could not be performed by the helpe of the lawe; by reason of the corruption and infirmitie of the flesh: and for that cause was Christ sent by the father, to performe that which could not be accomplished of vs. The same thing also teacheth he a little after: for when he had said, ¹⁰³ that The lust of the flesh is death; he addeth moreouer, that It is enimitie against God: ¹⁰⁴ for it is not subiect to the lawe of God, neither indeed can be. Wherefore, whatsoeuer we doo of our owne naturall strength and power (which is called flesh) the same resisteth God: for our corrupted nature cannot be subdued vnder the lawe of God. And forsomuch as it is so, ¹⁰⁵ then can we not be iustified by the déeds thereof. In the same chapter also we read; Vnto those that loue God, ¹⁰⁶ all things worke to good, vnto those, I saie, which are called of his purpose. In which words the apostle touched the beginning and chéefe point of all our goodnes, namelie, the purpose of God; which is so the cause of our saluation, that all our goodnes dependeth thereof, but it is not mooued by anie of our goodnes.

But the verie causes of mans felicitie are afterward orderlie and distinctlie described; among which there is no mention at all of our good works. Those which he knew before, ¹⁰⁷ he also predestinated; and whom he hath predestinated, those hath he also called; and whom he hath called, them also hath he iustified; and whom he hath iustified, them also will he glorifie. This chaine is linked togither with all the meanes and helps, whereby God bringeth vs vnto saluation. But séeing there is no mention made of the works of the lawe, and of merits; it sufficientlie appéereth, that by them we are not iustified. Further, when it is said; ¹⁰⁸ Who shall accuse the elect of God? It is God which iustifieth, who shall condemne? ¹⁰⁹ It is Christ which died, yea which also is risen againe, which also sitteth at the right hand of God, which also maketh intercession for vs. If by the iudgement of God we should be iustified by works, it had béene sufficient to haue said; The elect shall be accused in vaine, forsomuch as they haue good merits; and séeing by their vertuous and holie works they shall obteine absolution. He saith not so; But (saith he) it is God which iustifieth. And it might haue béene answered; No man shall condemne the elect, séeing that their works be such, as they deserue both absolution, and a reward. But he maketh no such answer, but saith; It is Christ that died, &c. Why then should we take vpon vs to mingle our works therewithall, séeing the scripture willeth vs in no case so to doo?

14 Now come we to the ninth chapter, wherin is intreated of the prouidence of God, which directeth and ordereth all things; not for anie other cause vndoubtedlie, but that we should thinke, that the nature of it, and of iustification is all one: for either of them is giuen fréelie, and not of works. ¹¹⁰ For the apostle writeth, that Of two brethren, which were not yet borne, and when they had doone neither good nor euill, ¹¹¹ (to the end the election of God should abide according to his purpose, not of works, but of him that calleth) it is said; The elder shall serue the yoonger, as it is written; Iacob haue I loued, and Esau haue I hated. Here, as we sée, are works most manifestlie excluded. ¹¹² Also vnto Moses it was answered; I will shew mercie to whom soeuer I shew mercie, ¹¹³ and will haue compassion on whom soeuer I haue compassion. These words also declare, that the forgiuenes of sins, and the meanes wherby men are receiued into fauour, depend not of their works, but of the meere and mercifull beneuolence of God. ¹¹⁴ And no lesse also doo the words following declare; It is not of him that willeth, ¹¹⁵ nor of him that runneth, but of God that hath mercie. ¹¹⁶ Againe; He hath mercie on whom he will, and whom he will he hardeneth. But if iustification might be gotten by our will, or by works; then should it be both of him that willeth, and of him that runneth. Neither should they be conuerted, on whom God hath compassion; but they, which should haue most compassion vpon themselues: neither also should God harden anie man, séeing all men might promptlie, easilie, and at their pleasure by good works be reconciled vnto God, and also be iustified. But it is farre otherwise; for they which put their confidence in works, doo too far⟨…⟩e erre from the true righteousnes, whereof we now speake. ¹¹⁷ Toward the end of the ninth chapter, the apostle saith; Israel which followed the lawe of righteousnes, ¹¹⁸ atteined not to the lawe of righteousnes. And why? Euen bicause they sought it not by faith, but as it were by the works of the lawe. And if the works of the lawe were a let vnto the Iewes, for the obteining of iustification; what should we then hope to haue thereby?

¹¹⁹ The verie same thing the apostle, although in other words, declareth in the tenth chapter; They being ignorant of the righteousnes of God, ¹²⁰ and going about to establish their owne righteousnes, did not submit themselues vnto the righteousnes of God. These words signifie nothing else, but that they fall from the righteousnes of God, which attribute much vnto their owne righteousnes; namelie, to works. And there is so great a contrarietie and repugnancie betwéene grace and works, that the effect, which procéedeth from the one, cannot procéed from the other. For Paule saith; There is a remnant left, according to the election of grace. ¹²¹ If it be of grace, then it is not now of works; for else should grace be no more grace: ¹²² & if it be of works, then it is not of grace. For this is the propertie of grace, to be giuen fréelie, & of méere liberalitie: but the propertie of worke is, that the reward should be giuen of dutie, & euen of verie right. Lastlie, what shall we saie, ¹²³ séeing the apostle crieth out; Oh the depth of the riches of the wisedome of God! ¹²⁴ Vndoubtedlie Paule by this affection declareth, that it is a thing most hard to be knowne; whether God deale iustlie, which predestinateth whom he will, & iustifieth whom he wil, hauing no respect to condition & merits? There humane reason is verie much offended, there our flesh ceaseth not to crie against: but if either of them; namelie, iustification and election, should happen by works and merits, there should be no trouble, no offense, no stumbling blocke laid against vs. But forsomuch as it is farre otherwise, and that by vs cannot be rendered a reason of the will of GOD; therefore Paule iustlie and woorthilie crieth out: and to his opinion must all men that be wise agrée. In the 14. chapter it is written; ¹²⁵ Blessed is he which iudgeth not himselfe, ¹²⁶ in that thing which he alloweth. But he which iudgeth, is condemned if he eate, bicause he eateth not of faith. For whatsoeuer is not of faith, is sinne. Hereby are we taught, that they which want a true faith, can doo or performe nothing which is not sinne.

I knowe indéed, that the aduersaries interpret these words of the conscience; but they are neuer able to prooue, that faith signifieth conscience. And although peraduenture Paule teacheth this at the beginning; namelie, that wée ought not to doo anie thing against our conscience: yet in a maner afterward he bringeth in a generall sentence, when he writeth, that Whatsoeuer is not of faith, is sinne. As though he should haue said; This is a generall rule, when men go about to doo anie thing, they ought to be persuaded by the spirit and word of God, that that which they haue in hand to doo, is acceptable vnto God, and pleaseth him: which persuasion if they haue not, then vndoubtedlie they sinne in dooing that which they doo. And if I should grant, that in this place, faith signifieth the conscience; I would thinke it should be added also, that the conscience ought not to be beléeued, vnlesse it be instructed by the word of God: forsomuch as there be manie indued with so superstitious a conscience, that whether they obeie it, or not obeie it, they sinne most gréeuouslie. But I will not stand long at this time about the expounding of this place, & therefore let vs heare what is said in the.4. chapter of the first epistle to the Corinthians, where it is thus written; I knowe nothing by my selfe, ¹²⁷ yet am I not thereby iustified. These words Paule spake of his ministerie, being now conuerted vnto Christ, ¹²⁸ being now an apostle, and whome, as touching his function, no man was able to accuse. And if so great a fréend of God, pronounceth this of him selfe, and of his works; what meane we to attribute iustification to the works of them that are not yet regenerate? The works of the godlie, and of the chéefe apostle of Christ, could not deserue it; how then can it be granted vnto those, which are yet strangers from Christ?

¹²⁹ 15 To the Galathians, the second chapter, Paule repeateth that sentence, which he had written in the.3. chapter to the Romans; namelie, that, No flesh shalbe iustified by the workes of the lawe. Which sentence forsomuch as it is plaine inough, and hath béene alreadie before recited, néedeth now no further declaration. But in the same chapter it is written; ¹³⁰ If righteousnes come by the lawe, then Christ died gratis. ¹³¹ In which place, gratis, signifieth nothing else, but in vaine, and to no purpose: which then vndoubtedlie should be most true. For if true righteousnes before God, could by anie other meanes haue béene atteined vnto by men, whie then died he? And whie was he crucified? And againe; This one thing I desire to learne of you; ¹³² Receiued ye the spirit by the workes of the lawe, or by the preaching of faith? And straight waie; He therefore that ministreth vnto you the spirit, ¹³³ and worketh miracles amongst you, dooth he that through the deeds of the lawe, or by the preaching of faith? They which are iustified, receiue the holie Ghost; for without it, it is vtterlie impossible to be iustified: and if it be not giuen through workes, neither can iustification then come through workes. ¹³⁴ Further, there is no doubt, but that iustification commeth of the good will and fauour of God; séeing by it men are receiued into grace, adopted to be his children, and made heires of eternall life. But such as before iustification, are occupied in the workes of the lawe, are bound vnder the curse; so farre is it off, that they should haue the fruition of the fauour of God. For the apostle addeth; As manie as are vnder the lawe, ¹³⁵ are vnder the curse. But to the end we should not thinke this to be his owne inuention, he saith; As it is written, Cursed be he, which abideth not in all the things that are written in the booke of the lawe. After this he argueth from the time; I speake after the maner of men: ¹³⁶ though it be but a mans testament, yet if it be allowed, ¹³⁷ no man reiecteth it, or addeth anie thing thereto. Moreouer, vnto Abraham were the promises made, and vnto his seed: he saith not, to his seedes, as speaking of manie; but to thy seed, as of one, which is Christ. This I doo saie, that the lawe, which began afterward, beyond.430. yeeres, dooth not disanull the testament, that was before confirmed of God vnto Christ-ward, to make the promises of none effect. First, saith he; The testament of God, and the first promise, offereth iustification without works: wherefore the testament confirmed, receiued, and allowed, is not restrained by the lawe, which was so long time afterward giuen.

If there had beene a lawe giuen, ¹³⁸ which could haue giuen life, then should righteousnes haue beene of the lawe. This reason of the apostle is not full: for there must be added the deman of the antecedent; namelie, That the lawe can not giue life. For as it is declared vnto the Romans; It was weakened through the flesh, although as touching it selfe, it conteined commandementes, which perteined vnto life. Wherefore séeing it is for certeine, that the lawe can not giue life; no more can it likewise iustifie. But before that faith came, we were kept vnder the lawe, ¹³⁹ and were shut vp vnto that faith, which afterward should be reuealed. Wherefore the lawe was our schoolemaister vnto Christ, that we should be iustified by faith. If the lawe be as it were a schoolemaister, then should we doo great iniurie vnto God, and to Christ, which are vnto vs in stéed of parents, if we should ascribe vnto the schoolemaister, that which is proper vnto them. It is not the schoolemaister, which maketh vs heires, which adopteth vs, which giueth vs all things; but it is the father; wherefore let vs ascribe our iustification vnto God, and vnto Christ; and not vnto the lawe, nor vnto workes, nor to our merits. Tell me, ¹⁴⁰ ye that would so faine be vnder the lawe; doo ye not heare what the lawe saith? For it is written, that Abraham had two sonnes, one of an handmaiden, an other of a freewoman; and he which came of the handmaiden, was borne according to the flesh; but he which came of the freewoman, was borne according to promise; which thinges are spoken by an allegorie. For these are two testaments, the one from the mount Sina, which ingendreth vnto bondage, the which is Agar: for Agar is mount Sina in Arabia, and is ioined vnto the citie, which is now called Ierusalem, and it is in bondage with hir children: but Ierusalem, which is aboue, is free, which is the mother of vs all. In these words, this thing is chéeflie to be noted; that the lawe ingendreth not, but vnto bondage, as Agar did. But if by the works therof it could iustifie, it should ingender to libertie; for what thing else is iustification than a certeine libertie fro~ sinne? But forsomuch as it is both called a seruant, and gendreth to bondage; we ought not then by it to looke for iustification. In the fift chapter it is written; ¹⁴¹ If ye be circumcised, Christ shall nothing profit you. And he brings a reason of the said sentence; For that man (saith he) which is circumcised, is debter to keepe the whole lawe. So much dooth Paule take iustification from circumcision and works, as he saith, that Christ nothing profiteth them in case they will be circumcised, after they beléeue. And still he more stronglie confirmeth that which was said; ¹⁴² Christ is come in vaine vnto you: for if ye haue iustification, as the fruit of your works, then the comming, death, and bloud-shedding of Christ should not haue beene necessarie. ¹⁴³ And I, if I yet preach circumcision, whie doo I suffer persecution? Then is the offense of the crosse abolished. The offense and slander of the crosse is, that men being wicked, and otherwise sinners, are by God counted iust, through Christ crucified, and by faith in him. Here the flesh is offended, here dooth reason vtterlie resist; which thing happeneth not, when iustification is preached to come of works, whether they be ceremoniall or morall. But God would haue this offense to remaine, bicause it pleaseth him, ¹⁴⁴ by the foolishnes of preaching, to saue them that beléeue.

¹⁴⁵ 16 Vnto the Ephesians the 2. chapter it is written; And ye, when ye were dead in trespasses and sinnes, in which in time past ye walked according to the course of this world, euen after the gouernor that ruleth in the aire, and the spirit that now worketh in the children of vnbeliefe, among whom we also had our conuersation in time past, in the lust of the flesh, and fulfilled the will of the flesh, and of the mind, and as it is in the Gréeke ⟨…⟩, of our thoughts, & were by nature the children of wrath, euen as others are. Let vs note in these words, that men at the beginning, before they come to Christ, are dead in sinne; and therfore are not able to helpe themselues to liue, and to be iustified. Who euer sawe that a dead man could helpe himselfe? Further, by those words is shewed, that they were in the power of the prince of darkenes, which worketh and is puissant in the children of vnbeliefe. Séeing therefore they were gouerned by him, how could they by their works tend to iustification? And bicause we should not thinke that he spake onlie of some other certeine vngodlie persons, he addeth; All we (comprehending also the apostles in the number) Among them (saith he) we were. And what did we then? We were conuersant in the lusts of our flesh. And to the end we might vnderstand, that these lusts were not onelie the wicked affections of the grosser part of the soule, it followeth; We doing the will of the flesh and of the mind, or of reason, did followe also the thoughts or inuentions of human reason. If we were all such, from whence then commeth saluation, and iustification? But God, which is rich in mercie, for his exceeding loue sake, wherewith he loued vs, yea euen when we were dead in sinnes, hath quickened vs togither with Christ.

But what instrument vsed he to giue vnto vs our saluation? For, ¹⁴⁶ By grace (saith he) were ye saued through faith, and that not of your selues; for it is the gift of God: not of workes, lest anie man should boast. Could works be more manifestlie excluded? In what place then shall we put them? Certeinlie they followe iustification. For the apostle addeth; For we are his workmanship, ¹⁴⁷ created in Christ Iesus vnto good works, which God hath prepared, that we should walke in them. But they could not be in vs before, which thing is verie well thus described; ¹⁴⁸ Ye were at that time without Christ, being alienated from the common wealth of Israel, strangers from the testaments of promise, hauing no hope, and being without God in this world. Bein in this state, who can faine vnto himselfe good works, whereby men may merit iustification? And to the Philippians the 3. chapter; ¹⁴⁹ If anie other man may seeme that he hath whereof he might trust in the flesh, I haue more, being circumcised the eight daie, of the kinred of Israel, of the tribe of Beniamin, an Hebrue, borne of the Hebrues; as concerning the lawe, a Pharisie; as touching feruentnes, I persecuted the church of God; as touching the righteousnes which is of the lawe, I was vnrebukeable. Séeing that Paule had so manie, and so great things before his conuersion, and that he had whereof to trust and boast in the flesh, let vs heare what he at the length pronounceth of all these things; These things (saith he) if they be compared vnto the true righteousnes, which is through the faith of Christ, I count losse, vile, and doong. If we should thereby obteine righteousnes, should so profitable things be counted for losses; so pretious & holie things, for vile; and things acceptable and pleasant vnto God, for doong? Let Paule take héed what he saith here; naie rather let the readers take héed that they beléeue not Sophisters more than Paul.

Now to the Colossians, the first chapter; ¹⁵⁰ And you which were sometimes far off, and through euill works, enimies in your hartes; yet hath he now reconciled in the bodie of his flesh, through death. Here ought euerie word diligentlie to be noted, so as we may perceiue, that in them which be alienated from God, we are not to looke for such things, whereby they may returne into grace & fauour; & that they which be enimies in mind, cannot obteine that peace which is ioined with iustification: that it is vnpossible that good works should be done of them, before they be changed, which are said to sticke in euill works. But what maner of works those were, it appéereth in the 2. ¹⁵¹ chapter, séeing it is there written; And ye, ¹⁵² when ye were dead through sinnes, and through the vncircumcision of your flesh, hath he quickened togither with him, forgiuing all our sinnes, & hath put out the hand-writing that was against vs. In the 2. to Timothie, the 1. chapter; ¹⁵³ Who hath called vs with an holie calling, not according to our works, ¹⁵⁴ but according to his purpose and grace, which is giuen vs through Christ Iesus. Here he speaketh of the effectuall calling, whereby we are iustified; and not of the common calling, which is by the preaching of the word of God, that is laid open to all men. And forsomuch as this consisteth not (as Paule saith) of merits or works; neither can iustification also come of them. ¹⁵⁵ Vnto Titus it is written; The goodnes and loue of God our sauiour towards vs, ¹⁵⁶ hath appeered: not by the works of righteousnes, which we had done, but according to his mercie hath he saued vs. Also vnto the Hebrues, there is but one onlie sacrifice, ¹⁵⁷ and one oblation affirmed to be; namelie, the death of Christ, by which sinnes are wiped awaie, ¹⁵⁸ and satisfaction made for men. Wherefore iustification is not to be looked for of works: and it ought to suffice vs, that the good works which we doo after iustification, are sacrifices of thanksgiuing: but let vs not make them sacrifices propitiatorie; for then we should doo great iniurie vnto Christ.

17 But setting aside the epistles of Paule; let vs séeke testimonies also out of other places of the holie scriptures. Christ in the seuenth of Matthew saith; ¹⁵⁹ Euerie good tree bringeth foorth good fruits, ¹⁶⁰ but an ill tree bringeth foorth euill fruits. And to the end the nature of those which are not regenerate, might be the better declared, ¹⁶¹ he addeth; A good tree cannot bring foorth euill fruits, neither can an euill tree bring foorth good fruits. Wherefore séeing Christ saith, that this cannot so be, how dare these men affirme that it may be; and saie, that by works men may be iustified? ¹⁶² Christ vseth the selfe-same matter in the twelfe chapter of Matthew; Either make the tree good, ¹⁶³ and his fruit good; or make the tree euill, and his fruit euill: for by the fruit the tree is knowne. O ye generation of vipers! How can ye speake good things, when as ye your selues are euill? For of the abundance of the hart the mouth speaketh. ¹⁶⁴ A good man out of the good treasure of the hart bringeth foorth good things; and an euill man out of an euill treasure bringeth foorth euill things. These words of Christ doo declare, that men, which are not yet regenerate, are euill trées, which neither doo nor can bring foorth good fruit: and they testifie, that the wicked cannot speake good things, much lesse then can they worke good things; and that out of an euill treasure of the hart, are euill things to be looked for. And séeing the matter is so, consider I praie. you, whether they, which are alienated from Christ, ought to be called euill, or no. Vndoubtedlie vnlesse they be euill, none of vs which cleaue vnto Christ can be good.

Also in Luke the 17. chapter; ¹⁶⁵ But which of you that hath a seruant that goeth to plough, or feedeth your cattell, ¹⁶⁶ will straight waie saie vnto him, when he commeth from the feeld; Go thy waie and sit downe? And saith not rather vnto him; Prepare that I may sup, gird vp thy selfe, and serue me, till I haue eaten and dronken, and afterward eate thou, and drinke thou? Dooth he thanke this seruant, bicause he hath doone those things which he hath commanded him? I trowe not. So likewise ye, when ye haue doon all those things that are commanded you, saie, We are vnprofitable seruants, we haue doone that which we ought to haue doone. These words spake Christ to his disciples, to his apostles I meane, & to them which were now conuerted to saluation; who if they worke vnprofitable works, what shall we then iudge of those, which haue not yet receiued the faith of Christ? But the Sophisters haue made the world such fooles, that they saie, that works before iustification doo after a sort deserue it; and those works which followe, they call most profitable of all. Wherefore now men would in a maner make account with God, and with beades number how manie praiers they haue said: for what other thing ment they by them, than that they should by a certeine number recite so manie Pater nosters, or so many Aue Maries; thinking by that recitall to haue GOD most assuredlie bound to them?

In the 15. of Iohn, ¹⁶⁷ Christ is compared vnto a vinetrée, and we vnto the branches thereof: wherefore he saith; Euen as the branch cannot bring foorth fruit, of it selfe, vnlesse it abide in the vine; no more also can ye, vnlesse ye abide in me. I am the vine, and ye be the branches; he that abideth in me, and I in him, the same bringeth foorth much fruit. And whosoeuer shall not abide in me, they are cast out of the doores, euen as the branches or cuttings off from the vine, and they shall gather them, and cast them into the fire. Now that we haue recited these words of the Lord, how agréeth it, that men being strangers from Christ, and yet not regenerate, can worke good works, whereby they may be iustified; séeing they are called drie branches which shall be cast into the fire? And it is said, that they onelie can bring foorth fruit, which cleaue vnto Christ, as branches cleaue to the vine. And that we shuld the better vnderstand the will of Christ, ¹⁶⁸ there is added; Without me yee can doo nothing. ¹⁶⁹ Which sentence some go about to make obscure; and saie, that Nothing can be doone without Christ, in respect the he is God, forsomuch as he is the first cause of all things: as though the Lord disputed then of the generall conseruation of naturall things, and of that power, whereby God bringeth foorth all things vniuersallie. Christ came not into the world to teach this philosophie, he vndoubtedlie intreated of the fruit of saluation, and of eternall life; and spake of those, which should cleaue vnto his doctrine, or else should be strangers from it.

¹⁷⁰ 18 Moreouer, the sonne of God commanded, that the faithfull should in their praiers saie; Forgiue vs our trespasses: ¹⁷¹ signifieng thereby, that the faithfull also haue néed of forgiuenes, in those things which they doo; for our works are vnperfect, neither are they able to satisfie. Wherfore, if our works, which we doo after our regeneration, néed purging by the merit of Christ; and we praie, they may so be: how can they be propitiatorie? A great deale lesse can we thinke of those works, which are doone before regeneration, that they should be acceptable and pleasant vnto God. And further, no man can iustlie saie, that he is not one of this number, séeing God hath commanded all men to praie in that maner: and his will is not, that anie man should make a lie in his praier. ¹⁷² Yea and Iohn also writeth; If we shall saie, that we haue no sinne, ¹⁷³ we deceiue our selues, & there is no truth in vs. And I suppose there is none, that will iudge it a thing méet, that there should be manie mediators brought in, when as There is but onelie one mediator betweene God and man; namelie, the man Christ Iesus. But if besides him, and his merits, our works should also iustifie vs; then should they be set betwéene God and vs: neither should Christ be the onelie mediator. ¹⁷⁴ Ouer this, the prophets doo euerie-where praie, and Dauid also; that God would wash, clense, purifie, and purge their sinnes; namelie, in forgiuing and remitting them: but if they could haue atteined vnto that thing by their works, then néeded they not to haue requested it by praier, or at the least-waie not with so great feruencie.

¹⁷⁵ And in Iob the 15. chapter, it is written that The verie heauens are not pure before God: and in the fourth chapter, he pronounceth the angels not to be pure. In what case then shall men be, ¹⁷⁶ before they obteine iustification? Dauid also in his Psalmes crieth; If thou Lord looke streictlie vpon our iniquities, Lord, who shall be able to abide it? Esaie calleth the thirstie vnto the waters, and bidden them buie without siluer. But our men (forsooth) will merit, and be iustified, both by merits, and by works, and also by siluer. Moreouer, ¹⁷⁷ in the fortie chapter the same prophet (when he heard a voice, ¹⁷⁸ wherein it was said, Crie out ) answered, What shall I crie? And it was said vnto him that he should crie; All flesh is grasse; and Chasdo, that is, his pietie, or religion, or mercie, wherewith he succoureth his neighbour, is as the flower of the field; that is, a thing vanishing, which straitwaie vadeth awaie, neither can it continue. The same thing also affirmeth he in the 64. chapter, ¹⁷⁹ where hée saith; that All our righteousnes is as filthie rags. ¹⁸⁰ Which sentence, whether a man applie it vnto works doone after regeneration, or before; I passe not much: for either waie will make on our side. And in the selfe-same chapter he addeth; O our God, we are claie, and thou art our creator, and we are the worke of thy hands. And the same similitude of the claie and potter vseth Paule to the Romans, in the ninth chapter; wherein is notablie declared, ¹⁸¹ that so much are we able to doo towards our iustification, as can the claie towards the potter, to cause him to make it after this maner, or that maner. We might also recite testimonies, ¹⁸² which are written of the maliciousnes of our harts, both in Genesis, and in Ieremie: ¹⁸³ but I suppose I haue alreadie brought testimonies enow for the confirmation of our proposition.

And this now onelie will I saie, that there haue béene men so rash, that they haue not onelie attributed some merit of iustification vnto honest works, and which are (as they terme them) morallie good; but also vnto superstitious works, which they themselues haue imagined and inuented. For who is ignorant of the rimes commonlie set abroad of holie water? Aqua benedicta, deleantur tua delicta, sit tibi laus & vita; that is, ¹⁸⁴ By holie water let thy sinnes be blotted out, and let it be vnto thee praise and life. They ascribe also forgiuenes of sinnes vnto Monks coules, to candles, and the ashes of the boughes of the oliue trée, and the palme trée, and vnto pilgrimages. Wherefore they procéeded vnto such fond and vngodlie trifles, by meanes of those things which they so peruerselie interpreted in the holie scriptures concerning merits. Vndoubtedlie, none vnderstand, but they which haue experience, how hard a thing it is; that a hart brused, ouerthrowne, and laden with the burthen of sinnes, should, when it is gréeued and oppressed, quiet it selfe in the frée promises of God through Christ: ¹⁸⁵ for such a hart earnestlie laboureth, that once at the length it may with a firme faith be established. If we should, with the Sophisters, will a man to haue a respect vnto his works; then should he neuer be in quiet, but should alwaies be vexed, and alwaies doubt of his saluation, and at the last be swallowed vp with desperation. I would not that anie man should thinke, that when we reason of this matter, we take in hand a vaine thing, or a strife about words. ¹⁸⁶ It is a thing, whereby is defended the honour of Christ, and that which is proper vnto himselfe onelie; namelie, to iustifie and to forgiue sinnes. We séeke, that the same should in no case be attributed vnto works, or to anie other thing else of ours. We séeke that the promise should be firme, and that afflicted consciences should receiue consolation in the words and promises of God. Lastlie, we séeke that the Gospell should be distinguished from the lawe, and the lawe from the Gospell; but this cannot they doo, which ascribe iustification to works, and confound, and perniciouslie mingle them togither. And for the confirmation of this proposition, although I could bring a great manie more reasons, & in a maner infinite; yet these which I haue alreadie brought, shall suffice: and I will omit the rest, for they which are not mooued with these reasons, neither will they be touched with anie other.

19 Howbeit I thinke it not good to passe ouer with silence, the trifling shiftes and wilie deceites, whereby the Sophisters vse to auoid and obscure this doctrine, which we haue now put foorth. ¹⁸⁷ First they saie, that the holie scriptures, as often as they take awaie the power of iustifieng from workes, doo that onelie as touching the ceremonies of the old lawe, and not as touching iust and vpright workes, which commonlie they doo call morall workes. In which thing how much men are deceiued, euen the testimonies of the scriptures, and especiallie of Paule, (whome they affirme to be most of all on their side, as touching that matter) will most plainlie declare. For although this apostle speaketh of manie things, which séeme to perteine both to the rites, and also to the ceremonies of the lawe; yet in his declaration he writeth a great manie mo other things: ¹⁸⁸ whereby he declareth, that he speaketh not onelie of ceremonies, but also euen of the other lawes of righteousnesse and goodnesse: yea rather altogither of those, which perteine to maners, and euen vnto the table of the ten commaundements. And in the.1. chapter, when he reprooueth the Gentiles, that without the faith of Christ, they could not be iustified, he setteth before their eies, their works; namelie, idolatrie and shamefull lusts. And toward the end of the chapter, he rehearseth a verie long catalog of vices, wherewith they were infected; neither speaketh he anie thing of the ceremonies of Moses. Wherefore, forsomuch as those vices, which he there mentioneth, are against the ten commaundements, and the morall lawe, we can not thinke, but of that also he vnderstandeth those things, which he writeth. And in the second chapter he reprooueth the Iewes for the like kind of sinnes: ¹⁸⁹ for he saith; Thou which teachest an other, doost thou not teach thy selfe? Thou which teachest that a man should not steale, doost thou steale? That a man should not commit adulterie, aft a fornicatour? Yea, and thou which detestest idols, doost rob God of his honour? Who séeth not, that these things are conteined in the lawe of the ten commandements?

And in the third chapter, he yet more manifestlie intreateth of the same, when he writeth; ¹⁹⁰ There is none iust, there is none that vnderstandeth, or inquireth after God. All haue declined, and are together made vnprofitable, there is none that dooth good, no not one. These things we sée are of the same kind, and perteine vnto maners. If the apostle would haue spoken onelie of ceremoniall lawes; he would neuer haue made mention of these things. And this is also more euidentlie gathered, that when he had said; ¹⁹¹ No flesh is iustified by the works of the lawe: he addeth; For by the lawe commeth the knowledge of sinne. Wherefore that lawe, whereby we knowe sinne, iustifieth not. According to which meaning, he said also in the fourth chapter; The lawe worketh wrath: so farre is it off, that it should iustifie. ¹⁹² But it is verie manifest vnto all men, that sinnes are better perceiued, and the wrath of God against transgressours more prouoked, by reason of the ten commandements, than through the precepts of ceremonies. I will not speake also of that generall sentence, wherein it is said in the fourth chapter; that, Vnto him which worketh, ¹⁹³ a reward is not imputed according vnto grace, but according to debt: and also; That God would haue the inheritance to consist of grace, that the promise should abide firme, and not be changed, that our glorieng might be excluded; which glorieng commeth no lesse of good workes morall, than of ceremonies. It is written also in the fift chapter, that, The lawe entred in, ¹⁹⁴ that sinne might abound; and where sinne hath abounded, there also hath grace more abounded. These things also can not be drawne vnto ceremonies onelie. Moreouer, in the sixt chapter, ¹⁹⁵ when it was obiected vnto him, that by so depressing the worke and the lawe, he did séeme to open a gate vnto loose life, and vnto slouthfulnesse, and vnto sinnes; as now dailie they obiect vnto vs, he answered; that, We ought not to abide in sinne, forsomuch as we are now dead vnto it. By baptisme (saith he) we are buried with Christ, that euen as he died, and rose againe; so likewise should we walke in newnesse of life. And he admonisheth vs, that euen as Christ died once, and dieth no more; so also we should estéeme our selues dead to sinne, but liuing vnto God. And he addeth, that we must haue a diligent care, that sinne raigne not in our mortall bodies, and that we giue not our members the weapons of iniquitie vnto sinne, but giue ouer our selues vnto God, as of dead folks, now liuing, and our members the weapons of righteousnesse to sanctification.

20 These things, which we haue rehearsed, and the rest which followeth, euen in a maner to the end of the chapter, séeme they to perteine vnto the ceremonies of Moses; or rather to a iust, sincere, and morall life? The matter is so plaine, as there néedeth no question therein; yet those things, which are written in the seuenth chapter, ¹⁹⁶ be yet much more manifest. The affections (saith he) which are in the members, had force by the lawe, to bring forth fruit vnto death. But what other thing are these affections, than lusts, filthie desires, anger, hatred and enuie; which affections are rehersed to the Galathians, ¹⁹⁷ in the catalog, where the works of the flesh are separated from the works of the spirit? And there is no doubt, but that all these things perteine vnto the ten commandements. Which thing the better to vnderstand, ¹⁹⁸ Paule addeth; What shall we saie then? Is the lawe sin? God forbid. But I had not knowne sinne, but by the lawe: for I knew not what lust ment, vnlesse the lawe had said; Thou shalt not lust. Also; The lawe in deed is holie, the commandement is holie, ¹⁹⁹ iust, and good. Againe; The lawe indeed is spirituall, but I am carnall, & sold vnder sin; for that which I do: I allow not, for the good which I would, I doo not; but the euill which I would not, that I doo: wherfore it is not I now that worke it, but sin which dwelleth in me: for there dwelleth no good in me, that is, in my flesh. I haue a delight in the lawe of God, as touching the inward man: but I feele another lawe in my members, resisting the lawe of the mind. Oh vnhappie man that I am! Who shall deliuer me from the lawe of sinne and of death? Wherfore in mind I serue the lawe of God, but in flesh the lawe of sinne. Whosoeuer shall diligentlie weigh all these testimonies, shall easilie sée, that the apostle wholie speaketh of the ten commandements; whereof also he plainlie maketh mention in these words.

²⁰⁰ But the words, which afterward followe in the eight chapter; namelie, That which was impossible vnto the lawe, insomuch as it was weake, by meanes of the flesh, God sending his owne sonne in the similitude of flesh subiect vnto sinne, for sinne, condemned sinne in the flesh. These words I saie, cannot be expounded of the lawe of ceremonies: and much lesse that which followeth in the same chapter; ²⁰¹ We are debters, not vnto the flesh, that we should liue according to the flesh: for if ye liue according to the flesh, ye shall die; but if by the spirit ye doo mortifie the deeds of the flesh, ye shall liue. Neither canne this be referred vnto ceremonies, no more than that can be, ²⁰² which is written to the Galathians; The lawe was giuen, bicause of transgression: for where there is no lawe, there is also no transgression. And it is certeine, that neither boasting can be excluded, neither can the promise be firme, if our iustification should depend of the obseruation of the ten commandements, and of the morall precepts; howsoeuer thou take awaie the rites and ceremonies of Moses. But much more firme is that place out of the eleuenth chapter of the epistle to the Romans; And if it be of works, ²⁰³ then it is not of grace; if of grace, then is it not of works. This Antithesis is vniuersall, neither can it by anie meanes be applied vnto ceremonies. ²⁰⁴ I will not speake of that also, which Paule writeth vnto the Philippians; how that he, besides those precepts of Moses, liued also without blame as touching the righteousnes which is of the lawe. ²⁰⁵ For that which he writeth vnto the Ephesians, the second chapter; Not of works, least anie man should boast; he writeth vnto the Gentiles. Wherfore those works, which he excludeth from iustification, cannot be vnderstood of ceremonies: for the Gentils obserued them not. ²⁰⁶ But what will they saie of the epistle to Timothie; where, in the first chapter, we are plainlie & absolutelie said to be called; not for our works, ²⁰⁷ but according to purpose and grace? Also to Titus; He hath saued vs (saith he) not by the works of righteousnes, which we haue don, but according to his mercy.

21 All these things are so plaine and manifest, that they néed not anie interpretation. For there is no man so dull, but that as soone as he once heareth these things, he easilie perceiueth, how that they can not, without great iniurie, be wrested to the ceremonies & rites of Moses. But I would faine knowe of these men, why they take awaie the power of iustifieng from the works of ceremonies, and doo so easilie attribute it vnto our morall works. Is it not a point of good and laudable maners, to worship God with certeine appointed rites, which God hath commanded? Were not the rites & holie seruices, which were at that time prescribed vnto the people of the Iewes, commanded in the ten commandements? Vndoubtedlie, where the saboath is commanded to be obserued, there are these things conteined. And euen these selfe-same Sophisters, doo they not at this daie attribute the forgiuenesse of sinnes, and bestowing of grace, vnto their sacraments; ²⁰⁸ as in the old testament they were attributed vnto circumcision? What maner of new constancie is this; one while to saie, that the rites of Moses had no power to iustifie; and an other while to grant that the same were sacraments of the old fathers; and that in circumcision, originall sinne was forgiuen vnto infants? But this affirme not we; naie rather we vtterlie denie, that anie sacraments bestowe grace: ²⁰⁹ they doo in déed offer grace, but yet by signification. For in the sacraments, and in the words, and visible signes is set foorth vnto vs the promise of God, made through Christ: which promise if we take hold of by faith, we both obteine a greater grace, than that was, which before we had; and also with the seale of the sacraments, wée seale the gift of God, which by faith we embraced. But I cannot inough maruell at these men, which both affirme, and also denie one and the selfe-same thing.

²¹⁰ They answer in déed, but not with anie great aduisednes, as their accustomed maner is; that they vtterlie take not awaie from the sacraments of the elder fathers, and chieflie from circumcision, the strength of iustifieng; but onelie from the time that the gospell was published abroad: of which onlie time (as they saie) the disputation which Paule had, to prooue that the rites of Moses should be no more reteined, did arise. But here also, according to their accustomed maner, they are both deceiued themselues, and also they deceiue others. ²¹¹ For séeing the apostle teacheth, that Abraham was not iustified by circumcision; but receiued it afterward, being now iustified by faith; vndoubtedlie he taketh awaie the power of iustifieng from that ceremonie, euen also in the time of Abraham, wherein it was first instituted. ²¹² Dauid also, when he affirmeth, that blessednes herein consisteth, that sinnes should not be imputed; (which thing, as we now reason, is nothing els than to be iustified) speaketh he of his owne time, or of an other time? ²¹³ And Abacuke when he saith, that The iust man liueth by faith, and excludeth works from iustifieng, (as Paule manifestlie expoundeth him) spake he onlie of his own time thinke you? Vndoubtedlie he spake both of our time, and also of his owne time. Lastlie, when Paule expressedlie writeth vnto the Galathians, in the 3. chapter; ²¹⁴ As manie as are of the lawe, are vnder the curse: and goeth on proouing that sentence; from whence (I beséech you) séeketh he his testimonie? Vndoubtedlie, out of the lawe. He saith; Cursed be he, which abideth not in all the things, that are written in the booke of the lawe. Séeing therefore the law so speaketh, and that (as Paule saith) it wrappeth in a curse all those that transgres the commandements thereof; then it followeth of necessitie, that by those works which perteine vnto it, no man can be iustified.

²¹⁵ 22 But these men flie to an other shift. For they saie, that all those which are to be iustified, are not of one and the selfe-same condition: for they saie, that some of the Hebrues, & some of the Gentils, are conuerted to the faith of Christ, and become christians: againe, that some, ²¹⁶ after they haue once receiued Christ, doo fall into gréeuous and wicked crimes, and haue néed againe of instauration. Now (saie they) the state and consideration of both partes is not alike: for they, which haue once professed the name of christians, when they are fallen, cannot recouer righteousnes, but by good works; as by almes-déeds, by teares, fasting, confessions, and such other: which preparations & merits are not required of them, that from infidelitie be first conuerted vnto Christ. But I would first heare of these good wise men, out of what place of the holie scripture they found this distinction. And séeing the maner of iustification is vtterlie one and the self-same, and perteineth as well to the one as to the other; why should the one come vnto it one waie, and the other an other waie? Further, why doo they attribute vnto them that are fallen in christianitie, ²¹⁷ that they by their good works doo merit vnto themselues iustification; but vnto those which come fro~ infidelitie, they attribute not the same? Are they, which haue not kept faith when they were in the church, better than the ⟨…⟩? Certeinlie I thinke not; For they which haue once tasted of the sweete word of God, and doo afterward fall from it, are in worse state than the other. And; The seruant, ²¹⁸ which knoweth the will of his maister, and doth it not, is more greeuouslie punished. Also; ²¹⁹ He which hath not a care ouer his, and especiallie ouer his owne houshold, the same man hath denied the faith, and is worse than an Infidel. But they saie, they denie not, but that they which are conuerted from Infidels, may doo some good works; yea and that if they doo them, they may after some sort deserue iustification, at the least waie [as they terme it] of congruitie: but that these works are alike required, as well of these, as of the other, they denie.

But forsomuch as all their works (as I haue else-where taught) are sinnes; how can they doo good works before God? Moreouer, how are not good workes required of them, before they come vnto Christ, and are baptised; séeing none of them, which are regenerate by Christ, can beléeue trulie, vnlesse he earnestlie repent him of the life which he hath lead? For he dooth greatlie lament the sinnes and offenses of his former life, & confesseth, that he hath grieuouslie erred; which thing if he doo not, vndoubtedlie he beléeueth not faithfullie and trulie. This dooth Augustine write of himselfe, in his booke of confessions. And in the Acts of the apostles, ²²⁰ the Ephesians, when they had giuen themselues vnto Christ, did not onlie confesse their sinnes; but also burned those bookes, which before they had vsed vnto superstition. But I will declare what hath deceiued these men. They read peraduenture in the Fathers, that they attributed much vnto teares, fastings, almes, and other godlie works of the penitent. ²²¹ But these men vnderstand not what the Fathers meant in those places: for they intreated of ecclesiasticall satisfactions, and not of our works, whereby God should be pacified, or the forgiuenesse of sinnes deserued. For the church, forsomuch as it séeth not the inward faith of them that fall, (for there are manie, which not abiding the shame of exco~munication, doo sometimes counterfeit some shew of conuension and repentance, thereby the rather to be reconciled, and receiued vnto the communion of the other brethren;) the church (I saie) to the end that this should not happen, would haue a proofe of their faith, and conuersion to God: neither would it admit vnto the fellowship of the faithfull such as were fallen; before they had shewed fastings, confessions, and almes, as witnesses of a true and perfect changing. And bicause these men marke not this, they confound all things, and build therevpon most detestable hypocrisie.

²²² 23 But they haue yet another shift: for they saie, that the works of Infidels, are not sinnes, although they be doone without the faith of Christ. ²²³ For they imagine, that there is a certeine generall confused faith towardes God, which faith, they which haue, although they beléeue not in Christ; yet that they maie worke manie excellent works, which euen for that selfe same faiths sake, maie please God, and after a sort deserue iustification. They giue (saie they) large almes, they honour their parents, they beare excéeding loue to their countrie; if they haue co~mitted anie thing that is euill, they are sorie for it; they liue moderatlie, and doo a great manie other such like things, & that not vnaduisedlie. But because they beléeue that there is a God, which delighteth in such duties, therefore they bend their endeuour to those things, to make themselues acceptable vnto him. Further, they paint out & colour their fond deuise, with a trim similitude. ²²⁴ A stake (saie they) or a post, being put into the earth, although oftentimes it take not roote, or life; yet draweth it some iuice out of the earth, and so bringeth foorth some leaues, and buddeth, as if it liued in verie deed: likewise, men (saie they) that are strange from Christ, although they liue not by the celestiall spirit; ²²⁵ yet by some inspiration of the spirit, they worke those excellent works, which we haue described. But we that are instructed by the holie scriptures, doo acknowledge no other faith, whereby we can please God; but onelie that which is in Christ Iesus. For, There is none other name vnder heauen giuen vnto men, whereby we can be saued, ²²⁶ but onelie the name of Christ our sauiour. And Paule, as often as he maketh mention of faith which iustifieth, alwaies declareth it to be that faith, whereby we are godlie affected towardes Christ, and his Gospell.

But least that Paule of himselfe, and alone should séeme to teach this; I will a little more déeplie repeated the whole matter. ²²⁷ Abraham beleeued God, and it was counted vnto him for righteousnesse. But what beléeued he? ²²⁸ Forsooth this; that he should haue séed giuen him, namelie, that onelie séed (as Paule interpreteth it) wherein all nations should be blessed, which is Christ Iesus. This testament was confirmed of God vnto him in Christ; yea, the Lord himselfe, when he spake of him, said ²²⁹ He sawe my daie, and reioised. Iob also in the.19. chapter; ²³⁰ I knowe (saith he) that my redeemer liueth, which shall also rise in the last daie, ouer them which doo lie in the dust. And after the woormes haue destroied this bodie, I shall see the Lord in my flesh; whome I my selfe shall see, and mine owne eies shall behold, and none other for me. This faith, expressed in those words, is in no wise generall or confused: for in it are plainelie described the principall points, which perteine vnto Christ. For first he is called a redéemer, wherein is published the forgiuenesse of sinnes. Further, his comming to iudgement is set foorth, and also the resurrection of the dead; wherein, not other bodies, but euen the selfe same, which they had before, shalbe restored vnto men. There is also added the humane nature of Christ, which maie be séene with corporall eies. Further, what maner of faith (I beséech you) is that, which these men affirme Infidels to haue? For a true and firme persuasion, ²³¹ and a constant and an assured assent vnto the promises of God, draweth with it (as I said at the beginning) all good motions of the mind. How then can they saie, that these men haue faith, which lie still weltering in idolatrie, and in most shamefull and grosse sinnes?

They may indéed haue a certeine credulitie, ²³² either by education, or by human persuasion, or by an opinion after a sort rooted in them: but to haue a true faith, so long as they lead such a kind of life, it is not by anie meanes possible; vnlesse they will grant, that the Turks haue also faith: for they assent vnto manie things, ²³³ which we professe and beléeue. But that place of Paule in the first epistle to the Corinthians, wherein it is said; If I haue all faith, so that I can remooue mountaines, and haue not charitie, I am nothing: they will haue it to be vnderstood, not onelie of the true faith; but they also saie, that the same faith may be separated from charitie. Howbeit they grant, that if it so come to passe, the same faith will not profit anie thing at all. Séeing therefore they expound that place after this maner, how agrée they with Paule, séeing they saie that a generall and confused faith, wherewith men be indued that are yet strange from Christ, can bring foorth good works, which of congruitie may merit iustification, & please God; when as Paule saith, that euen The true faith also (as they interpret it) dooth nothing profit without charitie? But that similitude, which they bring of a stake or a post fastened into the earth, vtterlie ouerthroweth their owne opinion. For although being dead it séemeth to liue; yet in verie déed it liueth not: and a wise husbandman séeth that the budding foorth is vnprofitable; and therefore such leaues he casteth awaie and destroieth, as vaine and nothing woorth. And of the same estimation with God are those works, which these men so colour and set foorth to the shew.

²³⁴ 24 They inuent also another fond colour, not much unlike vnto the former: [for they saie] that those works of the infidels are not doone without grace. For there is (saie they) a certeine generall grace laid foorth vnto all men, and common euen vnto men not regenerate; wherwith they being after a sort holpen, may merit iustification, and doo works which please God. But in so saieng, ²³⁵ they fall into the heresie of Pelagius: for he also taught, that men without the grace of Christ, might euen by the vertue and strength of nature, and by the doctrine of the lawe worke good works, whereby they might be iustified. Neither dooth this anie thing helpe their cause, in that they said, that they referre not these things vnto nature, but vnto grace; which the Pelagians vtterlie denied. For in words they will séeme to disagrée from them, when as in verie déed they verie much agrée with them: for in that they assigne a grace, whereby they can atteine vnto righteousnes without Christ, they are both against Christ, and the Mileuitane Councell, and the holie scriptures. Further, in that they make grace common vnto all men, they turne it into nature; and they saie that some will vse it, ²³⁶ some will not vse it. And this grace they call a preuenting grace; but that other, which is more absolute, they call an after following grace. Which diuision we denie not, so that it be rightlie vnderstood: for we grant there is one grace which preuenteth, and another which followeth after; howbeit, the fauour of God through Christ, wherewith we are both preuented to will well, and wherewith we afterward being regenerate, are holpen and stirred vp to liue well, is one and the same. For who euer doubted, but that we are preuented of God, to the intent we may be changed and renewed in Christ? He were woorse than mad, which would saie, that we in our conuersion and turning vnto God, doo preuent the aid and helpe of God. He first loueth vs, before we can begin to loue him; he first stirreth vs vp by his fauour and spirit, before that we can either will, or thinke anie thing that is good.

But herein is an error, if we thinke that men are indued with the grace of Christ, when they are not yet regenerate, nor renewed in Christ. ²³⁷ Indéed there be illuminations sometimes giuen vnto them; but if those be not so vehement, and so effectuall as they change their minds, then serue they vnto their iudgement and condemnation, and not vnto their saluation: which thing we must thinke, that euen the sinnes of them which are so illuminated doo deserue. And least that anie man should be ignorant, what these mens meaning is; it must be vnderstood, that they affirme that Paule excluded from iustification such works onelie, as are doone of them by frée will alone, and by the helpe of the lawe. But I would faine knowe of these men, what maner of works those be, which are so doone of men. In verie déed they are not grosse and shamefull sinnes, such as are murthers, fornications, adulteries, thefts, and such other like: for these are not doone by the helpe of the lawe, but rather by the impulsion of the flesh, and of the diuell. Neither are they naturall works; as to plaie or pastime, to plough, to reape, and to saile: for as touching those things, there is nothing commanded in the lawe. Then there remaineth onelie honest, ciuill, or morall works; as, to honour the parents, to helpe the poore, to be sorie for wicked acts committed: for these things are both commanded in the lawe, and may (as these men thinke) be performed by frée will: from all these (saie they) Paule taketh awaie the power of iustifieng.

But what other good works then are there remaining? Vndoubtedlie I sée none, vnlesse peraduenture they vnderstand those, which are doone of men alreadie iustified: for before iustification, other works haue we none, besides those which we haue now rehearsed. Séeing therefore these men exclude both sinnes, and also works naturall, and these morall works, which the lawe commandeth; vndoubtedlie they exclude all works. Let them shew then by what works they would haue men to be iustified. If they had anie consideration, they would haue this saieng alwaies before their eies; If of grace, ²³⁸ then not of works; if of works, then not of grace. Neither would they flie to this fond, false, & vaine cauillation; to saie, that Paule must be vnderstood as touching those works onelie, which are destitute of anie faith or grace, whatsoeuer they be. How dare these men speake this, séeing they cannot abide, that anie man should saie, that men are iustified by faith onelie? Ye adde (saie they) that same word [Onlie] of your owne head; it is not found in the holie scriptures. If they laie this iustlie & rightlie against vs, why doo they themselues commit the same fault? Why will they allow that in themselues, which they will not admit in others? Séeing therefore Paule taketh awaie the power of iustifieng from works, not adding thereto this word, Onlie; by what autoritie might they then adde that word vnto them?

²³⁹ But for the adding of the word (Onlie) vnto Faith, we haue most firme arguments out of the holie scriptures: and we vse that kind of speach, which (as we shall declare) is receiued and vsed of all the fathers. But let vs heare what they babble as touching this matter; Paule (saie they) had most adoo with the Iewes, which thought they might so be iustified by works, (and especiallie by the works of the lawe) that they had no néed of Christ: wherefore the apostle bendeth himselfe to that onlie. But I am of that mind, that whatsoeuer things he wrote, he wrote them vnto the church, which did consist both of the Iewes, and also of the Gentiles; which with one assent confessed Christ. Doo they thinke, that there were anie among all these, which promised vnto themselues saluation without Christ? Vndoubtedlie, if there had béene anie such, the church would not haue suffered them. But yet there were some, which togither with Christ, would haue reteined ceremonies, vnto which they attributed ouer much: but that there were anie which excluded Christ, it is not to be thoght. Further, ²⁴⁰ Paule, when he teacheth these things, instructed not onlie the Iewes, but also the Gentiles: as it most manifestlie appéereth by the epistle vnto the Ephesians, where he saith; that A man is iustified by faith, and that (saith he) not of your selues, least anie man should boast. And in that place he calleth those Gentiles by name, vnto whom he writeth, and especiallie in the second chapter. Wherefore this fond inuention of theirs is vaine and ridiculous.

²⁴¹ 25 But now let vs come to their sacred and strong anchor-hold. There are two kinds of merits (saie they,) one of congruitie, the other of woorthines. And they confesse, that the works which go before iustification, merit not iustification of woorthines, but onlie of congruitie. If thou demand of them, what they meane, when they saie merit of congruitie; they will answer, that they ascribe it vnto those works, which in verie déed of their owne nature deserue not saluation; but so farre foorth, as promise is made to them through a certeine goodnes of God: and such (saie they) are those morall acts, which are done by manie before iustification. But the merit of woorthines, they call that, for whose sake altogither the reward is due. And this doo they ascribe vnto those works, which are done of the godlie after regeneration. And by this distinction they thinke, that they haue gotten the victorie. But forsomuch as they haue it not out of the holie scriptures, there is no cause why they shuld so much delight themselues therein. What if we on the contrarie side teach, that the same distinction is manifest and directlie repugnant vnto the word of God? Will they not grant, that this their so notorious inuention was by them found out, and deuised onlie to shift awaie our arguments? Paule, when he spake of men iustified, yea euen of the martyrs of Christ, which at that time suffered persecutions, and most gréeuous calamities, for their consolation wrote these words; ²⁴² The sufferings of this time are not woorthie of the glorie to come, which shall be reuealed in vs. These men saie, that such sufferings are woorthie: but Paule denieth them to be woorthie. How agrée these things togither? Or rather how manifestlie are they repugnant one to an other? And bicause they saie, that in the merit of congruitie are regarded onelie the promises of God, and not the dignitie or nature of the action; let them shew what euer God promised vnto those works, which are done without faith and the religion of Christ. Further, who séeth not how foolish this kind of speach is? Vndoubtedlie, they which are woorthie of anie thing, the same is of congruencie due vnto them: and such, vnto whom by an vpright and sound iudgement anie thing is of congruencie due, ought to be iudged woorthie of it. Wherfore it manifestlie appéereth, that this distinction was both ill framed, and also maliciouslie deuised to auoid our reasons.

26 And yet these men accuse vs, as though we neglect, or rather vtterlie denie those works, ²⁴³ which they call works of preparation. Which thing vndoubtedlie, we doo not; for although we admit not the preparations of these men, yet some preparations we both grant, and also allow. For God, the author of our saluation, thorough Christ, vseth manie and sundrie meanes, and degrées, and waies, whereby he may lead vs to saluation: which, by reason of his prouidence, and wonderfull power, and incredible loue toward vs, may be called preparations. Although, if a man weigh the nature of things themselues and consider also our mind and will in dooing of them, they haue in them nothing, why our saluation ought to be ascribed to them: naie rather they are repugnant vnto our saluation. For those goodlie actions, which they call morall, doo minister matter vnto the wicked, to puffe vp themselues, and are occasions to make them delight in themselues; and not to séeke anie saluation either of Christ, or of sincere godlines. But contrarie we sée it happen oftentimes, that they which haue fallen into grosse and hainous sinnes, are sooner touched with an healthfull repentance, and doo more readilie come to Christ. Wherefore Christ said vnto the Scribes & Pharises; ²⁴⁴ Harlots and Publicans shall go before you in the kingdome of God. Neither also will anie good man saie, that men are either restrained from iustification by the fault of wicked acts; or els holpen therevnto by the strength of ciuill vertues. But herein consisteth all, that these meanes sometimes are destitute of the grace of God; ²⁴⁵ and sometimes they are by him conuerted vnto our saluation: so that, although, as touching vs, they are sinnes, and of their own nature doo helpe nothing; yet by the gouernment of God, they are alwaies brought vnto a good end. A man shall sée sometimes some men liue vprightlie and honestlie, as touching the iudgement of men; which yet forsomuch as inwardlie they swell in pride and disdainefulnes, are forsaken of God, so that they runne hedlong into most shamefull falles, and most hainous sinnes; and yet by that meanes it commeth to passe, that they more easilie acknowledge themselues, and are amended, & doo returne againe vnto the shéepefold of Christ.

This is plainlie set foorth vnto vs in the gospell. ²⁴⁶ The prodigall sonne leauing his father, and hauing spent and wasted his patrimonie, ²⁴⁷ was at the last driuen to this point, that he became a bond-man, and also a swine-herd; which thing vndoubtedlie he could not doo without great shame. For being borne of so noble a bloud, he should neuer haue embaced himselfe vnto such vile things: but he being in this state, began to thinke with himselfe that he should be happie, if that he might but eate cods with the swine: of which cods, yet he had not his bellie full. All these things vndoubtedlie were to be counted a reproch vnto him; and yet thereby it came to passe, that he began to thinke and saie with himselfe; Ah! how manie hired seruants are in my fathers house, which haue plentie of bread & good meat, but I perish here for hunger? And by this means there was stirred vp in him a iust repentance: wherefore he wiselie and godlie went againe to his father, from whom he had rashlie departed. For who knoweth the secret counsels of God, and the most déepe bottomles pit of his prouidence? He oftentimes prepareth men vnto saluation by those things, which of their owne nature would be hurtfull and deadlie; but that he of his goodnes turneth them to an other end. This will I declare by a similitude so plaine and manifest, that there is no man but may vnderstand the same.

²⁴⁸ A physician sometimes commeth to a man that hath a putrified leg, which can by no means be cured, vnlesse it be cut and lanced. He cutteth it, afterward he applieth plaisters and medicins therevnto, and at the length healeth the man. Here I demand, whether that cutting may séeme to be a preparation to recouer health or no? Thou wilt saie that it may: but whether hath it that of his owne nature, or els by some violence and condition of the sicke person? It hath not that vndoubtedlie of his owne nature; for if the sicke person being so cut, had béene giuen ouer and left of the physician, without doubt he had perished: for he in verie déed that were left in that paine and anguish, should neuer be able by his owne wit, or by his owne strength to recouer health; naie rather for verie paine and anguish he would die. Wherefore in that the cutting and lancing was a preparation to health, the same is to be ascribed to the physician, and to his art. Euen so, if God should leaue a man in those waies and degrées, by which some are brought vnto saluation, he should miserablie perish in them: but forsomuch as God by his most healthfull art and wisdome vseth them, they are made preparations vnto iustification, ²⁴⁹ although of their owne nature they nothing helpe vs; but through our naughtines and corrupt nature, doo excéedinglie hurt vs, vnles the grace of God be ioined vnto them. But this similitude in this part faileth, for that the physician cannot peraduenture heale the sicke person without that cutting; but God can by infinite other waies and meanes bring vs to saluation: which thing I will now by examples declare. Iudas, when he had betraied Christ, acknowledged his sinne, and confessed it openlie: for he said openlie, that He had sinned, and betraied the iust bloud. This acknowledging and confessing should vndoubtedlie haue béene preparatiues vnto iustification, if God would haue vsed them: but forsomuch as God vsed them not, what other thing shall we thinke Iudas therin deserued, but only damnation? For certeine it is, that afterward he hoong himselfe, and perished for euer. This selfe-same thing we sée happened in Caine; ²⁵⁰ for he also confessed his sinne, and yet was he swallowed vp with desperation. This is the strength and nature of these things, if they be not gouerned and ordered by God.

27 Further, our aduersaries accuse vs, ²⁵¹ that we hainouslie slander the lawe of God, & make it vnprofitable; when we affirme, that it cannot be obserued of men by naturall strength and ablenesse. But these men doo right well declare, that they neuer exactlie considered in the scriptures, what are the offices of the lawe: for if they had pondered them, they would neuer iudge it vnprofitable, although it cannot fullie be obserued of vs. The first part or office thereof (as Paule teacheth) is to shew sinne: for, By the lawe is the knowledge of sinne. Againe, it prouoketh ⟨…⟩ ⟨…⟩ the wrath of God: ²⁵² for, The lawe worketh wrath. Moreouer, it augmenteth the hainousnes of sinne: ²⁵³ for, The lawe entered in, that sinne should abound. It bringeth also a curse: for, ²⁵⁴ As manie as are vnder the lawe, are vnder the curse. But to what end are these things? That it might be as it were our schoolemaister vnto Christ. ²⁵⁵ For they which acknowledge their sinnes, doo sée that the wrath of God hangeth ouer them; and féele that their sinnes doo dailie increase, and that they continuallie more and more are vnder the curse: at the length, when the spirit of God shall breath vpon them, they begin to long for Christ, that they might by him be deliuered from so great euils. And this is the schoolemaistership of the lawe vnto Christ. Now, séeing it is so; how can the lawe séeme vnto anie man vnprofitable? Further, who will saie, that Aristotle laboured vnprofitablie, ²⁵⁶ when with so great cunning he did set foorth in his bookes, called Analytica posteriora, the nature of a Syllogisme demonstratiue: when as yet notwithstanding, there are scantlie found anie reasons framed with so great cunning, in anie facultie or sciences of wise men? For, séeing we are ignorant of the last & perfectest differences of things, we cannot either perfectlie define, or make a perfect demonstration.