But yet notwithstanding Aristotle bestowed good and diligent labour: for by those his most excellent rules, he sheweth wherevnto at the least we should leuell, if anie man will surelie and firmlie prooue anie thing. Cicero also, when he described vnto vs such an Oratour, as there neuer hath béene, or shalbe; yet looseth not he his labour: for this at the least waie he sheweth, what patterne he ought to set before him, which desireth to excell in that art. So hath God set foorth his lawes, that men should alwaies haue an example before their eies, wherevnto they should frame their life. Besides this, vnto men that are regenerate in Christ, the lawes of God are not vtterlie impossible to be obserued: ²⁵⁷ for séeing that they by the spirit of God haue their strength after a sort renewed, and the rage of the flesh somwhat repressed, they maie accomplish manie things which are gratefull and acceptable vnto GOD. Further also, men not yet regenerate maie neuerthelesse, as touching outward discipline, after a sort applie themselues vnto the lawes of GOD. Which thing where it is exercised, publike wealths flourish, and the wrath of God is not so much kindled against men; ²⁵⁸ and the punishments, which God vseth sometimes, to powre vpon open sinners, are for a time auoided.

28 And these are no small or vulgar vtilities of the lawe, which they séeme to be ignorant of, which make those obiections vnto vs. But they, not being content with these, saie further; that the lawe maie be kept, euen of men not yet regenerate. And if a man obiect the excellencie and difficultie thereof; they answer, that our righteousnes, if it be compared with the righteousnes of God, which is on euerie side absolute and perfect; or if it be applied vnto the lawe, as the lawe by it selfe is considered; it is no righteousnes. But if our righteousnes be so compared with the lawe, as God of his goodnes condescendeth vnto our infirmitie; after that maner we maie obserue it, and be iustified by good works. ²⁵⁹ But this you must knowe is a sophisticall distinction of Pighius, wherby he took vpon him the authoritie to moderate the lawe of God; which authoritie doubtlesse can perteine vnto no mortall men. And this maie we prooue both by the lawe of man, and also by the lawe of GOD: for it is written in the Digests, De legibus & senatus consultis; As touching those things, which are first in a common wealth, ²⁶⁰ decrées ought to be made certeine, either by interpretation, or by the constitution of a good Prince: namelie, that it be not in the hand of anie man, or Iudge, to mitigate the lawes at his pleasure, or to transgresse them vnder the name of anie equitie. For so in déed lawes should be made, Lesbiaregula; that is, A rule of lead; and all things would be confounded at euerie mans pleasure.

But rather this rule is therefore giuen, that if the extremitie of the lawe be set foorth in anie decrée, and the equitie and moderation of that extreame lawe be no where expressed; the iudge ought to followe the extreame lawe, and ought not to vse equitie; which equitie yet he maie then followe, if it be expressed in anie lawe. As for example; All lawes agrée, that if a debtor paie not his monie at his daie, and the creditour by that meanes sustaineth losse, the debtor is bound to beare the losse. And this they call to paie the interest, or (as other speake) to paie the damage. But bicause we find in the Digests, De regulis iuris; In all causes, that thing is taken for a fact, wherein it commeth to passe, that by another mans meanes, there is a staie whie it is not doone: therefore, if the debtor can prooue, that the fault was not in him, why the monie was not paid, for that he had the monie, and offered the same, and that the creditor was in fault of non paiment; although the creditor susteine neuer so much losse by forbearing his monie, yet is not the debtor bound in equitie to make recompense. For by written equitie it is counted for a déed, when the let came by reason of another. Wherefore it manifestlie appéereth, that it is not in the power of a iudge, or of anie other man, to moderate lawes as he list himselfe.

And if the case be so in the Romane lawes, inuented & set foorth by men, what shall we thinke of the lawe of God? ²⁶¹ For it ought infinitlie to be more firme than the lawe of man: neither is it lawfull for vs, to faine anie equitie therin, vnles when we sée expreslie written. As for example; The lawe is; He which shall shed mans blood, his blood also shalbe shed. Here haue we the extremitie of the lawe, which vndoubtedlie we ought alwaies to followe; vnlesse in some other place equitie had taught, that the same extremitie ought to be mitigated. But in another place it is thus written; ²⁶² If two go foorth togither into the wood to cut downe wood, and the axe by chance falleth out of the hand of the one, and killeth him that standeth by him; let there be some cities of refuge, wherevnto this manqueller maie flie, and in which he maie liue safelie, till such time as the matter be tried: so that, if he can prooue his innocencie, then let him be let goo free at the death of the high priest. This equitie might the iudges vse, bicause it was written in the lawes of God; yea, and it was their part also to vse it, so often as they sawe that the matter, which they had in hand, did so require. But that it was lawfull for them, by their authoritie, to bend the lawes of God; or to mitigate them; it cannot be prooued by anie testimonie of the holie scriptures: naie, on the contrarie part, they were co~manded, that They should not decline either to the left hand, ²⁶³ or to the right hand; and that they should neither ad anie thing vnto the lawe of God, nor yet take awaie anie thing from it. And we néed no long discourse to teach, that the lawe is vnpossible to be obserued, as touching our ablenesse and strength; and especiallie before we are regenerate: for this the scripture plainlie testifieth. For Paule writeth thus in the. 8. chapter vnto the Romans; That which was impossible vnto the lawe, ²⁶⁴ in as much as it was weakened by the flesh, ²⁶⁵ &c. Also in the same chapter; The wisedome of the flesh is enimitie against God; for it is not subiect vnto the lawe of God, naie trulie, nor yet can it be. And in the.1. to the Corinthians; ²⁶⁶ The carnall man vnderstandeth not the things, which are of the spirit of God, neither yet can he: for vnto him they are foolishnes. Christ also; ²⁶⁷ An euill tree (saith he) cannot bring foorth good fruits. Also; How can ye speake good things, ²⁶⁸ when ye your selues are euill? All these things doo manifestlie teach, that it is vnpossible that the lawe of God should be obserued by humane strength, being so defiled and corrupted as it is. But as touching these cauillations, and subtill shifts of the papists, let these saiengs suffice.

29 Now let vs come to certeine particular obiections of theirs, whereby they labour both to trouble vs, and also to establish their owne fond lies. They saie that Achab, ²⁶⁹ the vngodlie king, did rent his garments at the threatnings of Elias, that he put on sackecloath, and so laie on the ground and fasted, and went barefoote: and for that cause the Lord said vnto the prophet; ²⁷⁰ Hast thou not seene Achab humble himselfe before me? In his daies I will not bring the euill, but in the daies of his sonne. Behold (saie they) the works of an vngodlie king, and one not yet iustified, doo so please God, that they pacifie GOD towards him. But we saie on the contrarie side, that Achab, by these facts was not iustified: for if he had had that true faith, which dooth iustifie men; he would not haue abiden still in idolatrie, and other most detestable sinnes. Indéed he was somewhat mooued at the threatenings of the prophet; but yet that which he did, perteined onelie vnto a certeine outward & ciuill discipline, rather than to true repentance. But God saith, that he was humbled before him. I answer, that that word, ²⁷¹ Before me, maie be referred either vnto the words of God, which were spoken vnto Achab, by the prophet; so that the meaning is: Before me, that is to saie, At my words: or else, Before me, that is to saie, In the church of the Israelits. And by that fact, Achab testified, that he repented of the wicked part, which he had doone: and that was a good and profitable example before the multitude. But God, which behold the inward parts of his hart, sawe that that repentance was feined and vnfruitfull; and for that cause he promised that he would onelie deferre the punishment, so that that punishment, which otherwise should haue happened in his daies, should happen in the daies of his sonne.

Neither is this strange, ²⁷² neither ought we to be ignorant thereof, that for the kéeping of outward discipline, plagues are forborne, and most gréeuous punishments of this present life are auoided. For we teach not, that all sinnes are equall; God would also expect till the sinnes of the Amorrhites were full. And then at the length his wrath is woont to be powred out, when fowle lusts, and wicked acts, impudentlie and without anie staie doo range abroad: yea, where outward discipline is kept, God oftentimes giueth manie good things; not indéed for the merit of the déeds, but for order sake, ²⁷³ appointed by God in nature. For God, in respect of the conseruation, and good order of things, will, that this by a certeine connexion, should followe of the other. But I maruell what these men meane, when out of the bookes of the Chronicles, they saie, ²⁷⁴ that Roboam the sonne of Salomon did euill, in that he prepared not his hart to inquire of the Lord. They might easilie haue séene, that this serueth nothing to this present purpose, vnles they be (if I may so terme them) table-doctors, which haue more skill in the tables, than in the bookes. For so oft as they find in the table of the holie bookes, this word, To prepare; or, Preparations, that straitwaie, whatsoeuer it be, they snatch; & thinke that it maketh for their purpose, and perteineth vnto their preparatorie works. But the holie historie, when it had declared, that the king behaued himselfe wickedlie; addeth by exposition (as it oftentimes doth) that He had not an vpright heart, and readie to seeke the Lord.

Neither doth this anie whit more helpe their cause, which is written in the 16. chapter of the Prouerbs; ²⁷⁵ It perteineth to a man to prepare the hart, but the answer of the toong is of the Lord. For we ought by those words to vnderstand nothing els, than that men in déed are woont to purpose with themselues manie things; howbeit the euent & successe is not in their power, but dependeth of God. Men doo oftentimes appoint with themselues what they will saie in the senat house, in the iudgement place, before the king, vnto the souldiours, and vnto the people; but what shall come to passe, that lieth in the pleasure of God. They in déed prepare the hart, but God ordereth the answer of the toong, according to his prouidence. Such another weightie reason they cite out of the 10. psalme; ²⁷⁶ The Lord hath heard the desire of the poore, thine eare hath heard the preparation of their hart. But in this place these good maisters make two flat errors; for first they vnderstand not that which they speake; secondlie, they cite not the place according to the truth of the Hebrue. For the sense is, the God despiseth not the praiers of the poore, but according to his great goodnes accomplisheth those things for them, which they had determined in their mind to desire of him: ²⁷⁷ and this is the preparation of the hart. For none that is godlie desireth anie thing of GOD, but first he deliberateth in his hart, that the same thing is to be desired; otherwise he should come rashlie vnto God, and should praie foolishlie. But these men, wheresoeuer they find in the holie scriptures, this word, To prepare; straitway they snatch it vp, euen against the nature thereof, to establish works preparatorie.

But now let vs sée what the sentence is after the Hebrue veritie; Thaauath anauimschamata Iehoua takin libbam tacschif ozneeca, that is; Thou Lord hast heard the desire of the poore, thou hast prepared, or shalt prepare their hart; thine eare shall heare. Here we sée Dauid doth affirme, that God heareth the desires of the saints, whom he calleth poore. And he addeth a cause; namelie, because God prepareth their harts, ²⁷⁸ to require those things, which may serue for their saluation, and which please God. But by whom God worketh such a preparation in the harts of the faithfull, Paule teacheth in his epistle to the Romans, and thus he writteth; ²⁷⁹ What we should aske, as we ought, we knowe not: but the spirit praieth for vs with vnspeakeable sighes. But God, who searcheth the harts, séeth what the spirit will aske for the saints. We sée therefore both by Dauid, and also by Paule, that God heareth those praiers, which are by the impulsion of his spirit stirred vp in them that praie vnto him. We learne also of the Ethnike philosophers, ²⁸⁰ and that in mo places than one; that those are reprooued, which without consideration, and rashlie, doo require anie thing of God. But they which professe Christ, euen as they beléeue that he is the author of their praiers: so also doo they close vp their praiers in this sentence; ²⁸¹ Thy will be done.

30 But (saie they) Ezechiel saith in his 18. chapter; Walke in my waies, ²⁸² and make ye a new hart. And Ieremie; Be ye conuerted vnto me saith the Lord. Wherefore a man (saie they) may of himselfe prepare himselfe to the obteining of righteousnes. But these men should remember, that it is no vpright dealing, ²⁸³ to cite some places of the holie scriptures, and to ouerhip and leaue other some vnspoken. Let them go therefore, and sée what Ezechiel writeth in the 36. chapter; I (saith the Lord) will bring to passe, that ye shall walke in my waies; And, I will giue vnto you a fleshie hart, and will take awaie from you your stonie hart. Ieremie also in the 31. chapter; Conuert me ô Lord, ²⁸⁴ and I shall be conuerted. Wherefore Augustine verie well said; Giue what thou commandest, & command what thou wilt. They abuse also an other place out of the prophet Ionas, to confirme their error: ²⁸⁵ for there it is written, that God regarded the works of the Niniuites. ²⁸⁶ Behold (saie they) the afflictions of the Niniuites, whereby they afflicted themselues with fastings, and cried vnto the Lord: the Lord prepared their minds, and made them apt to obteine pardon. As though it behooued not the Niniuites first to beléeue the word of God, before they could either praie effectuallie, or else repent them. Séeing therefore they beléeued, before they did anie works; they were iustified by faith, and not by works, which followed afterwards. And God is said to haue regarded their works, bicause they pleased him.

Neither did we euer denie, that the works of men, being now iustified, are acceptable vnto God. So often as we find in the scriptures such places, which serue to attribute righteousnes vnto our works; wée must (according to the doctrine of Augustine ) haue a consideration, ²⁸⁷ out of what foundation those works procéed. And when we perceiue, that they spring out of faith; we ought to ascribe vnto that root, that which afterward is added as touching righteousnes. And how fowlie these men erre in their reasoning, hereby we may perceiue; for that they take vpon them to transferre those things, which are proper to one kind of men, vnto another. Which thing humane lawes will not suffer to be done: for, ²⁸⁸ as we find in the Code, as touching testaments or last willes; If rusticall & vnlearned men, which dwell out of cities, and haue not store of wise and learned men, doo make their last willes without a solemnitie required thervnto, and without a sufficient number of witnesses prescribed, which yet otherwise should be necessarie; such testaments ought to be allowed. Now if a man would transferre this prerogatiue vnto citizens, who, for that they haue their abiding in cities, haue store of men of vnderstanding; he should excéedinglie erre: for if their testaments be so made, they are refused; neither are they counted firme. So we saie, that the works of men iustified may please God: but this notwithstanding neither can nor ought to be granted vnto them, which are without faith, and without Christ.

31 Further, let vs marke the accustomed sophisticall and deceitfull kind of reasoning of the aduersaries; which the Logicians doo terme, A non causa vt causa; to wit, From that which is not the cause, as though it were the cause. For they alwaies appoint good works to be the causes of righteousnes; when as in verie déed, they are effects of righteousnes, and not causes. For it is as though a man should saie; ²⁸⁹ The fire is therfore hot, bicause it maketh hot: but it is cleane contrarie; for therefore it maketh hot, bicause it is hot. So also we, bicause we are iustified, therefore we doo iust things: and not bicause wée doo iust things, therefore we are iustified. Sometimes also they obiect, ²⁹⁰ that God will render vnto euerie man according to his works: wherfore works (saie they) are the cause of our felicitie. But here also, as their woonted maner is, they are verie much deceiued: for, vnles they deuise some new Grammar vnto themselues; vndoutedlie this word According, signifieth not the cause. But Christ (saie they) in his last iudgement, séemeth to expresse these to be as it were causes, for the which the kingdome of heauen is giuen vnto them: for thus will he saie; I was hungrie, ²⁹¹ and ye fed me; I was thirstie, and ye gaue me drinke.

But Christ doth not in verie déed rehearse these things, as causes: but rather those things which went before; ²⁹² Come ye blessed of my father, possesse the kingdome which was prepared for you from the beginning of the world. For the true cause of our felicitie is, bicause we are elected and predestinate of God to the eternall inheritance: for they which are in this number, are in their time adorned with faith, whereby they being iustified, haue right vnto eternall life. But bicause this faith is hidden, neither can it be séene; and that Christ will haue all men to vnderstand, that none but the iust are receiued into the kingdome of heauen; therfore reherseth he these outward works, that by them it might plainlie be perceiued, that righteousnes is giuen vnto men by faith. For there is no man which can be so ignorant, ²⁹³ but that he knoweth that there are two foundations and principles of things; the one wherby they are; the other whereby they are knowne.

Againe, they obiect out of the first of Samuel; Those that honour me, I honour; and those that loue me, I loue. Here (saie they) the promise is made vnto the worke. But if they would make a distinction betwéene the promise of the gospell, and the promises of the lawe; they should easilie vnderstand, that that place is nothing repugnant vnto our saieng. For if we could of our selues satisfie the commandements of the lawe, then might it be the cause, why the promise shuld be giuen vnto vs: but forsomuch as no man is able to performe it, all men flie vnto Christ, and are through faith in him iustified. Then, by a certeine obedience begun, we begin to worke: which although it be not exactlie done, according vnto the rule of the commandement; yet it pleaseth God: and he of his méere liberalitie performeth the promise which was adioined vnto that worke. And so those conditions, which are adioined vnto the precepts, are not vnprofitable: for they that are iustified atteine vnto them.

Neither are these men ashamed to cite these words out of the 25. psalme; ²⁹⁴ Looke vpon my humilitie & my labour, and forgiue me all my sins: as though our labours and afflictions are the causes of the remission of sinnes. But in this place Dauid, being in most gréeuous calamities, desireth of God to forgiue him all his sins; that if he were angrie for his sinnes, the cause of punishments might be taken awaie. For here is not intreated of labours, which a man taketh vpon him of his owne voluntarie will; but of punishments laid vpon men by God. ²⁹⁵ We sée also, that children, whilest they are beaten of their maisters, doo desire forgiuenes and pardon. If thou giue an almes vnto one that is leprous, the leprosie cannot properlie be called the cause of thy compassion or mercie; for otherwise, all that passed by the leper, should doo the same: but the true cause thereof, is the louing affection in thy mind.

32 But they saie moreouer, that in the holie scriptures, much is attributed vnto repentance: which thing we denie not. But we, on the other side, would haue them to vnderstand, that repentance is the fruit of faith; and that no man can profitablie repent him of his sinnes, vnlesse he first beléeue. They also boast of manie things touching confession. ²⁹⁶ But thereof we make a distinction; for either it is separated from hope and faith, as it was in Iudas, which confessed that he had sinned, ²⁹⁷ in béetraieng the iust bloud: and that confession is so farre off from bringing anie profit, that it is a preparatiue vnto desperation, and also to destruction. Or else it is ioined with faith and hope, as it was in Dauid and Peter; and so it is not the cause, but the effect of iustification: for it followeth faith, ²⁹⁸ and goeth not before it. The auricular confession also of the papists, is altogither superstitious; wherefore we vtterlie contemne it: for they obtrude it, as a thing necessarie vnto saluation, and a cause why sinnes should be forgiuen; which they are neuer able to prooue by anie testimonie of the holie scriptures. They violentlie wrest this also out of the Lords praier; ²⁹⁹ Forgiue vs our trespasses, as we forgiue them that trespasse against vs. ³⁰⁰ Againe; Forgiue, and it shalbe forgiuen you: Ergo (saie they) the forgiuenesse of iniuries, is the cause why our sinnes are forgiuen vs. ³⁰¹ This their reason (as the co~mon saieng is) with the one hand stroketh the head, & with the other giueth a blowe. For if the forgiuenes of iniuries, should (as these men would haue it) deserue remission of sinnes, then that remission should be no remission; for after thou hast once paid the price, there is nothing can be forgiuen thée: but then hath remission place, when the price is not paid. And as touching that place; we first desire that our sinnes should be forgiuen vs. And bicause that by benefits receiued, men are incouraged to hope, that they shall receiue other greater benefits; therfore this is the meaning of that sentence: O Father, which hast of thy fatherlie goodnes, giuen vs grace to forgiue iniuries vnto our trespassours, forgiue vnto vs also our sinnes. Now by these words is not signified a cause, but a similitude, although that similitude be not perfect & absolute. For none that is wise, would haue his sinnes so forgiuen him of God, as he hath forgiuen his neighbour the iniuries that he hath doone vnto him. For euerie one, by reason of the flesh, and that infirmitie which it carieth about, forgiueth much lesse vnto his brother than he ought: for there sticketh alwaies in his mind some offense, which although it burst not foorth, yet his owne conscience is a sufficient witnesse vnto himselfe, that his mind is not verie perfect, and entire towards him, by whome he hath béene hurt. But the former exposition teacheth, that the similitude is to be referred, not vnto remission; but vnto the liberalitie of GOD: that euen as he hath giuen the one, so also he will vouchsafe to giue the other. But whereas it is said; Forgiue, and it shalbe forgiuen: that is a commandement, and therefore it perteineth to the lawe. But thou wilt obiect, that this sentence was writen in the Gospell, and not in the lawe. That maketh no matter; ³⁰² for the lawe and the Gospell are not separated asunder, by volumes or bookes: for both in the old testament are conteined the promises of the Gospell; and also in the Gospell the lawe is not onelie comprehended, but also most perfectlie by Christ expounded. Wherefore by those words, we are commanded to forgiue iniuries doone vnto vs.

And forsomuch as we are bound to doo that, ³⁰³ according to the prescript of the lawe, and that lawe dependeth of this great precept; Thou shalt loue the Lord thy God, with all thy hart, with all thy soule, and with all thy strength: according to the forme therof, we ought to forgiue our enimies. Which thing, bicause no man hath at anie time performed, neither can performe; it followeth, that we ought to flie to Christ, by whome we maie by faith be iustified; afterward being iustified, we maie after a sort fulfill that which is commanded: which though we doo not perfectlie performe, yet it pleaseth God. And he fréelie giueth vnto vs the promise that is added, not bicause of our works, or of our merits; but onelie for Christes sake. They go about also to blind our eies with the words of Daniel, when he exhorteth the king, ³⁰⁴ To redeeme his sins with almes. But in that place, by Sinnes, we maie vnderstand, ³⁰⁵ the paines and punishments due vnto sinne: for the scripture vseth oftentimes such phrases of spéech, which thing we neuer denied. Yea rather we willinglie grant, that in respect of the works, which procéed from faith, God is woont to forgiue manie things; especiallie, as touching the mitigation of plagues and punishments.

33 They obiect also this sentence out of the first chapter of Iohn; ³⁰⁶ God gaue them power to be made the sonnes of God: wherefore (they saie) that those, which haue alreadie receiued Christ, that is, haue beléeued in him, are not yet iustified, and regenerate, and made the children of God; but onelie haue receiued power to be made the children of God (as they thinke) by works. And in this argument, Pighius, the great champion and Achilles of the papists, putteth great affiance, but yet in vaine: for he thinketh, that he of necessitie, to whome power is giuen to haue anie thing, as yet hath not the same. As though we should héere deale philosophicallie, that power excludeth act: which yet euen amongst the philosophers also is not vniuersallie true. — For when they define the soule; they saie, that, It is an act of a bodie naturall, hauing members or instruments, and also hauing life in power. By which definition appeareth, that our bodie hath life in power; when neuerthelesse it hath life in act, in verie déed. But that word Power, here signifieth, that the bodie hath not life of it selfe, but of another; namelie of the soule. Which thing we maie here also at this present affirme; to wit, that those which haue receiued the Lord, and haue beléeued in him, are regenerate, and made the children of God: and yet not of themselues, but some other waie; namelie, of the spirit and grace of GOD. For so signifieth this word Power: although the euangelist in that place spake not Peripateticallie; but simplie, and most plainelie: for a litle before he said, ³⁰⁷ that His receiued him not. By this word [His] he meant the Iewes, which peculiarlie professed the knowledge of the true God: but when they had refused the truth offered vnto them, GOD would not be without a people; but appointed them to be his peculiar people, which should beléeue and receiue Christ. Wherefore he gaue vnto them Power, that is, a right and a prerogatiue; that when they had receiued the Lord by faith, they should he made, and be in déed the sonnes of GOD. And therefore Cyrillus expounding the place, ³⁰⁸ saith; that This Power signifieth adoption and grace.

Further, Pighius, although he thinke him selfe verie sharpe of wit; yet séeth not, that when he thus reasoneth, he speaketh things repugnant. For how is it possible, that anie man should haue life in himselfe, and not liue? Assuredlie, if they in beléeuing haue receiued Christ, it must néeds be, that straightwaie they haue righteousnes: for as Paule writeth in the first epistle to the Corinthians; ³⁰⁹ He is made of God vnto vs, wisedome, righteousnes, and redemption. But what néed we so long a discourse? The euangelist himselfe declareth vnto vs, who those be, which haue receiued such a power; namelie, Which are not borne of bloud, nor of the will of the flesh, nor of the will of man, but of God. And if they be borne of God, then followeth it of necessitie, that they are iustified and regenerated. They obiect also vnto vs a seruile feare, which goeth before charitie; as though by it we should be prepared vnto iustification, and the more easilie to receiue charitie. Vnto whome we answer; that such a feare without charitie, is sinne. They replie againe, and saie; that Christ commanded that feare. But God commandeth not sinne. And he commanded such a feare (saie they) when he said; ³¹⁰ I will shew vnto you, whom ye ought to feare: feare him, which when he hath killed the bodie, can also cast the soule into hell-fire.

And that this feare prepareth vnto iustification, they thinke maie hereby be prooued; for that Augustine expounding that, out of the first epistle of Iohn; ³¹¹ Perfect charitie casteth out feare; saith, This seruile feare is not vnprofitable: for euen as a bristle being put in by the shoomaker, ³¹² draweth the thread after it: so this feare draweth with it charitie. As touching the first, I answer, that their ground is false; namelie, that God hath euer in anie place commanded such a feare as wanteth charitie and faith; which thing, I knowe right well, these men are neuer able to find. But as touching Augustine, we answer, that in that place of Iohn; Herein is charitie perfect in vs, that in the daie of iudgement, we haue confidence, that euen as he is, so are we: ³¹³ in this world there is not feare in charitie, but perfect charitie casteth out feare: by charitie is not to be vnderstood, our loue towards GOD, but the loue of GOD towards vs: for he speakth of perfect charitie, such as we haue not in this life. And the meaning of Iohn is, that after we be persuaded of the perfect loue of God, wherwith he imbraceth vs; we haue confidence, that in the daie of iudgement we shalbe in safetie. And this perfect charitie of God, after we once knowe it, casteth out feare; bicause it suffereth vs not to feare. Wherefore that interpretation of Augustine, touching our loue towards God, maketh nothing to the purpose.

But suppose that Iohn spake of our loue towards God, as that place is commonlie taken; in that sense also maie the words of Augustine be true, but yet not vniuersallie, ³¹⁴ that charitie alwaies followeth such a feare: for we knowe, that it otherwise happened in Caine and Iudas; but it so happeneth onelie in men that are to be iustified. For GOD vseth this meane; first, to pearse them with great feare of their sinnes, and then by it, to bring them vnto faith and charitie. In the meane time yet, we nothing doubt, ³¹⁵ but that such a feare is sinne; and yet neuerthelesse, that feare maie be called profitable; not by his owne merit, or of his owne nature; but bicause of the order instituted by God, whose will is so to vse it to our saluation. And this thing also we adde, that that charitie, the more it increaseth in vs, so much the more and more dooth it cast out feare; not onelie seruile feare, but also the feare which men iustified haue. For whosoeuer is throughlie persuaded of the loue of God towards him, can neuer feare his owne damnation: for that doubting, whereby we feare eternall punishments, is sinne: And yet that doubt somewhat alwaies sticketh in our minds; for we neuer in this life beléeue so much as we ought, nor so much as we should: and by reason of this weaknesse of charitie, wherewith we should loue our neighbours: and bicause of the féeblenes of persuasion, wherby we ought to beléeue in God so long as we are in this life, we neuer put off all this corrupt feare.

34 They also take hold of this saieng, and obiect the same against vs; Aske, ³¹⁶ and ye shall receiue; seeke, ³¹⁷ and ye shall find; knocke, and it shall be opened vnto you. But they ought to remember, that praiers procéed from faith, and cleaue vnto it onelie; for otherwise they cannot be heard. But I maruell why they left this vnspoken of; Whatsoeuer ye shall aske beleeuing, it shall be giuen you. For by these words it appéereth, that whatsoeuer is giuen vnto them that aske, is giuen vnto faith. Herevnto also they adde a sentence out of Luke; ³¹⁸ Giue almes, and all things be cleane vnto you. But these words may be expounded thrée maner of wais, of which yet neuer a one serueth for their purpose. ³¹⁹ The first waie is, to saie, that that kind of spéech was a taunt: as if Christ would haue said vnto the Pharisies; Ye giue almes, and ye thinke straitwaie that all things are cleane vnto you, which is not so: for we ought first to make cleane those things which are within. Another waie is (which Augustine followeth in his Enchiridion to Laurentius ) certeine had persuaded themselues, that if they gaue almes, they should be saued, though they ceased not from sinning: and their chéefest anchor-hold was these words of Christ. Augustine answereth, that those words of Christ are to be vnderstood of the true and approoued almes, whereof it is written in Ecclesiasticus, ³²⁰ the thirtie chap.; Haue compassion of thy soule, and please God. Wherefore thou oughtst to begin true almes at thine owne selfe, that hauing compassion of thy selfe, thou maist be conuerted vnto GOD, and cease off from sinnes; and afterward haue thou compassion of others.

The third waie is this, which in my iudgement more agréeth vnto the purpose: Christ being at dinner with the Pharisies, began to eate with vnwashed hands; for which thing when they were offended, Christ began to reprooue their ignorance, which would haue their dishes, hands, and all outward things cleane & beautifull; but as touching that which they had inwardlie, that is, in their mind, they were nothing carefull. Wherfore, he first exhorteth them to purifie the hart, which is inwardlie. Which thing is doone by faith: for in the Acts it is written; By faith purifieng their harts. ³²¹ Afterward as touching outward things, he addeth; Giue almes, and so all things shall be cleane vnto you. Further, ³²² as Theodorus Beza, a man of great learning and iudgement, hath in his annotations verie well considered, Christ spake not of all maner of cleanesse; but of that which perteins vnto meate. Wherevnto Christ applieth a double commandement; one is, that they should eate nothing gotten by robberie or stealth; another is, that of those things, which are within, that is, which are conteined in the dishes, somewhat should be taken out for the almes of the poore, whereby whatsoeuer is left might be clensed and sanctified. But of this there is nothing, which may further our aduersaries opinion.

35 There are others, which thinke to establish this their error by the ministerie of the keies, whereby they thinke that men are absolued from their sinnes. But they are deceiued; for they vnderstand not what those keies are, that which Christ commended vnto his church. The preaching of the word of God, ³²³ touching the remission of sinnes, to be obteined by Christ, is the onelie keie to open the kingdome of heauen. And if he which heareth his word, doo also adioine a true faith, and giue full assent vnto those words; then commeth also the other keie. With these two keies is the kingdome of heauen opened, and the forgiuenes of sinnes obteined. Wherefore Christ, sending foorth his apostles, said; Go ye, and preach the Gospell: ³²⁴ then he addeth; He which beleeueth, shalbe saued. By these few words he expresseth the keies, which he deliuered vnto the church. In the which words thou shalt find no worke wrought, as they call it: for Christ spake onelie of the faith of the hearers, and of the word of God, which is preached. But how shall we at length confute this sentence, which is neuer out of their mouth; Manie sinnes are forgiuen hir, ³²⁵ bicause she hath loued much; if the place be diligentlie pondered, it will be an easie matter to doo. We ought to knowe, that some reasons are taken of the causes; & some of the effects. Christ in a few words afterward sheweth the cause of saluation; when he saith vnto the woman; Thy faith hath made thee safe. But bicause that faith was hidden in hir mind, neither could it be séene of those which were present, therefore putting foorth a parable, he sheweth; that they loue more, which receiue greater gifts of anie. And that this woman receiued a verie great gift, (that is, iustification) he sheweth by the effects; namelie, bicause she washed his féet with hir teares, and wiped them with hir heare; bicause she kissed them, & bicause she annointed them. Which things, forsomuch as that Pharisie did not, it maie be a verie great token or signe, that he had not receiued the like gift. ³²⁶

They cite also out of the epistle vnto the Romans; Not the hearers of the lawe shalbe iustified, but the dooers. But Paule in the place, when he reprooued the Iewes, bicause when they had receiued the lawe, and boasted thereof, yet liued contrarie to the lawe; meant thereby nothing else, but that if righteousnes were to be sought for by the lawe, it is not sufficient either to haue it, or to heare it: but it behoueth both in acts and déeds to performe it. And this we neuer denied, but that a man maie be iustified by the lawe, if he doo perfectlie and fullie accomplish it: but forsomuch as the same is by no meanes possible, we saie, that by it righteousnes cannot be hoped for. That also which they obiect out of the epistle vnto the Philippians; ³²⁷ With feare and trembling, worke your saluation, dooth nothing helpe them. ³²⁸ Vndoubtedlie, they which knowe that they haue all that they haue from God, are of a moderate and humble mind; and are euermore afraid of themselues: for they sée that in themselues, there is nothing that is good, but that helpe is to be looked for at the hands of God onelie; and therefore Paule biddeth a godlie man alwaies to feare and tremble. But they which thinke, that it lieth in their owne power to iustifie and saue themselues, (such be they, which in this matter contend against vs) haue nothing whereof they néed to be afraid, or to tremble. For they boast, that their saluation consisteth in themselues: which saluation, though Paule doo in this place name; yet he thereby vnderstandeth not iustification: for he writeth vnto those which were alreadie before iustified. Wherefore this place maketh nothing for them. But Paule calleth saluation, a renewing, by which we alwaies profit, and go forwards vnto things better and better. Lastlie, as it were to make vp their armie, and assure themselues the victorie, they obiect this out of the third chapter of the Apocalypse; ³²⁹ Behold I stand at the doore, and knocke: and if anie man open vnto me, I will enter in, and sup with him. Now we doo fullie consent vnto them, that by these words is signified; that God, at the beginning, calleth, stirreth vp, and instigateth vs to saluation; vnto which no man by his owne strength can be led, without the impulsion of God: but that we of our owne accord, without the grace of God pearsing and changing the mind, can open our hart vnto God, we vtterlie denie; neither can these men prooue it by the holie scriptures.

36 But bicause we haue certeine aduersaries, which passe verie little, or else nothing at all vpon the holie scriptures; but measure all their religion by Fathers and Councels, so that they maie rather be called Humanes, than Diuines; & Father-speakers, than Scripture-teachers, & that (which is more intollerable) they gather certeine pretie sentences out of the writings of the Fathers, & obtrude them vnto the people; & the easier to obscure the truth, & to blind poore simple men, they adde taunting speaches; & especiallie, forsomuch as certeine of them think themselues cunning crafts-men in Rhetoricall speach, and haue in that kind of studie spent the greatest part of their life time: for these causes (I saie) I shall desire the indifferent reader, not to iudge anie thing rashlie against the truth; but rather attentiuelie to consider those things, which we also will alledge out of the Fathers: for by that meanes he shall easilie vnderstand, that the Fathers make not so much on our aduersaries side, as they doo on ours. But least we should cite anie sentence out of the Fathers, ³³⁰ confusedlie and rashlie, we will vse a method or compendious waie; which method, that it maie be easilie vnderstood, it shalbe good, first to put foorth a demonstration, or a certeine proofe out of those testimonies of the holie scriptures, which we haue before cited: which shalbe in this maner. They which doo worke according to the prescript of the lawe, that is, as the verie lawe requireth, are iustified by works; But none, and especiallie before regeneration, doo such works as the lawe requireth; Wherefore none are iustified by works. The Maior, or first proposition is so plaine, that it néedeth no exposition: for he which dooth anie thing, contrarie vnto that which the lawe prescribeth, vndoubtedlie committeth sinne; so farre off is it, that he can thereby be made iust. But the Minor, or second proposition, although it be prooued by testimonies of the scriptures, yet will we expound it out of the Fathers. Then, séeing the conclusion is, that iustification is not of works, it must of necessitie be of grace. Wherefore, we will secondlie shew out of the Fathers, that men are iustified fréelie, and without all consideration of merits. And bicause we reiect not good works, but saie that in their degrée, they ought to be had in estimation, as they which by a most streict bond followe iustification alreadie obteined; we will lastlie teach this also, out of the saiengs of the Fathers; that good works followe iustification, but go not before. And we will speciallie cite out of the Fathers those places, which are founded vpon the holie scriptures. ³³¹

37 And first commeth to mind Basilius, who in his first booke De baptismo, bringeth these words out of the Gospell; Manie shall saie in that daie, Lord, in thy name we haue prophesied, we haue cast out diuels, ³³² we haue doone manie miracles. But these men (saith he) God will not onelie cast out of his kingdome, but also will call them workers of iniquitie. Wherefore they which worke miracles, and séeme to obserue the commandements of God, and his iustifications; if they doo it to anie other end and purpose, than they ought to doo, are said to sinne: namelie, bicause they followe not the precept of God published by the apostle Paule; Whether ye eate or drinke, or whether ye doo anie thing else, doo all things to the glorie of God. And it is most certeine, that this cannot be doone without faith and charitie; which faith and charitie, forsomuch as men not yet regenerate do want; it necessarilie followeth, by the words of Basilius, that their works are sinnes. Of the verie which sentence he writeth in his second booke De baptismo, ³³³ the seuenth question: and purposelie he demandeth, Whether anie man, so long as he abideth in sinne, can doo anie thing that is acceptable before God? Which thing he affirmeth to be vnpossible, and that by reasons, both manie in number, and also taken out of the holie scriptures. First (saith he) the holie Ghost testifieth; that He which worketh sinne, is the seruant of sinne. Further, Christ saith; Ye cannot serue God and mammon: for no man can serue two maisters. Paule also saith, that Light hath no fellowship with darknes, ³³⁴ neither hath God anie agreement with Belial. The verie same also he prooueth out of Genesis, although he followe the translation of the seuentie interpretors. Thus (saith he) spake God vnto Caine; ³³⁵ If thou offer well, and diuidest ill, thou hast sinned: be content. The sense (saith he) is; If thou offer sacrifice, as touching the outward shew, and thy mind be not right, neither regardest thou the end, which thou oughtest to doo; then is thine oblation sin. With this saieng agréeth that also, which Esaie writeth in the 66. chapter; ³³⁶ He which killeth an oxe, is as if he should kill a man: and he which sacrificeth a beast, is as though he should kill a dog. It is not enough to doo a worke, which is goodlie and beautifull to the eie; but it behooueth also, that thou applie it vnto the prescript of the lawe of God: which is, that whatsoeuer thou dooest, let it be doone in such maner, and in such condition, as the lawe requireth. And therefore (saith he) Paule said; ³³⁷ that None shall be crowned but he which hath wrestled lawfullie. Now it is not sufficient to wrestle, vnlesse thou wrestle lawfullie. ³³⁸ Christ also in the Gospell saith; Blessed is that seruant, which when his Lord commeth, he shall find him thus dooing. By which words it appéereth, that it is not sufficient to doo, but it behooueth also to doo euen so as he hath commanded. ³³⁹ Moreouer, he sheweth out of the old testament, that he had committed sinne, which did sacrifice vnto the true God out of the temple, or not in that place where the tabernacle was: for, although that were sacrified which was commanded in the lawe; yet was the condition as touching the place vnperformed, which the lawe also required. And if anie man had either in the temple, or in that place, where the tabernacle was, killed an offering which had anie spot; the same man also had committed sinne: bicause he neglected a necessarie condition. He also citeth that saieng in the gospell, which is taken out of the prophet; ³⁴⁰ This people honoureth me with their lips, but their hart is farre from me. And he thinketh, that to the same end tendeth that which Paule writeth in the epistle to the Romans; ³⁴¹ They haue in deed the zeale of God, but not according to knowledge. And that which he writeth of himselfe vnto the Philippians; ³⁴² that he counted for off-scowrings, doong, and losses, all those his works which he did when he liued vnder the lawe; yea and that without blame. Séeing therefore the affection and scope is taken awaie from works, which ought to be in them; what let is there then, but that they are sinnes, and are displeasing vnto God?

And to this end he thinketh that doth serue, which Paule writeth vnto the Corinthians; ³⁴³ If I deliuer my bodie to be burnt, and if I distribute all my gods to the poore, yet if I haue not charitie, I am nothing. Wherefore vnlesse these men will ascribe vnto men not yet regenerate, faith and charitie; they must of necessitie grant, that they can doo nothing, which is not sinne; or is not displeasing vnto God. And thus farre out of Basilius. Gregorius Nazianzenus, ³⁴⁴ in that oration which he made after he returned out of the countrie, the things being ended which were done against Maximus, saith; that There is no works accepted or allowed before God, without faith; whether it be done through the desire of vaineglorie, or by the instinct of nature: in that respect that a man doth iudge it to be honest. Here this is woorthie to be noted, that the worke which is done by the instinct of nature, that is, in that respect, bicause it séemeth to be honest, is dead, neither can it please God. The selfe-same sentence hath he in his oration De sancto lauacro, toward the end: and in both places he addeth; Euen as faith without works is dead, so a worke without faith is dead also. And if it be dead, how can it (as these men would haue it) merit iustification? But by this we sée, that these two Fathers, although otherwise they were great exacters of works, and patrons of fréewill; yet as touching this thing, they were altogither of the same mind that we be of.

38 But Augustine most manifestlie of all teacheth the same, ³⁴⁵ in his fourth booke against Iulianus, the 3. chapter: in which place he intreateth vpon these words of the Apostle; The Gentiles, ³⁴⁶ which haue not the lawe, doo by nature those things which are of the lawe. These words (saith he) are to be vnderstood, either of the church conuerted vnto Christ, who now fulfilled the law, by the grace of the gospell. And so, that which he saith, By nature, is no otherwise to be vnderstood, than that the lawe is excluded: but he meaneth such a nature, as is now corrected and amended by the spirit which regenerateth. Or els (saith he) if thou wilt haue those words to be vnderstood of the Gentiles being yet vnbeléeuers, thou must saie, that they by nature fulfilled the lawe, not in déed so much as it required, but after a sort: neither did that outward and ciuill righteousnes anie further profit them, but to be more tollerablie punished than others; which vtterlie casting awaie all discipline, liued wickedlie and beastlie. For we iudge, that Fabricius is lesse punished than Catiline; vnlesse peraduenture (saith he) the Pelagians haue prepared for the Fabricij, Reguli, Fabij, Camili, and Scipios, some middle place, betwéene the kingdome of heauen, and the hell of the damned: euen such a place (saith he) as they haue framed for yong infants, which depart without Christ. In briefe he concludeth, ³⁴⁷ that forsomuch as Without faith it is impossible to please God; Infidels can by no meanes haue true vertues. Which sentence the Pelagians so derided, that they said, If the chastitie of Infidels be not true chastitie, neither are their bodies true bodies; ³⁴⁸ neither is the corne which groweth in their fields true corne.

Augustine confuteth them, and sheweth; that this is no apt similitude: for the bodies of Infidels, forsomuch as they are made by God, are true bodies; their corne also (séeing it is his worke) is verie corne: but their chastitie, forsomuch as it procéedeth out of their corrupt and defiled will, can by no meanes be counted true chastitie. And he addeth that vniuersall sentence, whereof we haue much spoken before; Whatsouer is not of faith, ³⁴⁹ is sinne. The same Augustine, vpon the 30. psalme, expounding these words; Deliuer me in thy righteousnes: ³⁵⁰ Who (saith he) is saued fréelie? Euen he, in whom our sauiour findeth not anie thing woorthie to be crowned, but findeth much woorthie to be condemned; in whom he findeth no merits of good things, but deserts of punishments. Hereby we sée, what is the nature of humane works before iustification. The same father in his first booke and 30. question to Simplicianus, saith; that We are commanded to liue vprightlie, and that by a reward set before vs, that we may atteine to liue blessedlie for euer. But who (saith he) can liue vprightlie and worke well; vnlesse he be iustified by faith? Here we are taught, that in men there might be a merit and deseruing of happie and eternall life, if they could accomplish that which is commanded: but forsomuch as that is impossible for vs to doo, therefore we fall awaie from merit. The same Augustine in his Enchiridion ad Laurentium, the 121. chapter; The end (saith he) of the commandements, ³⁵¹ is charitie, out of a pure heart, a good conscience, and a faith vnfeined. The end of euerie precept is charitie, and hath relation vnto charitie: & whatsoeuer is done without such charitie, is not done as it ought to be doone. Wherefore if it be not done as it ought to be, it cannot be denied, but that it is sinne.

³⁵² 39 Chrysostome expounding these words of Paule; The end of the lawe is Christ: If the end of the lawe (saith he) be Christ, if followeth, that he which hath not Christ, though he séeme to haue the righteousnes of the lawe, yet hath he it not in verie déed. By these words we gather, that he which is without Christ, may doubtlesse haue works séeming to be good, which yet in verie déed cannot be iust. And straitwaie he saith; Whosoeuer hath faith, the same also hath the end of the lawe; and whosoeuer is without faith, is farre from either of them. Hereby we gather, that they which haue not faith, are strangers, not onlie from Christ, but also from the righteousnes of the lawe; which herein consisteth, euen to doo that which is commanded. And straitwaie; For what doth the lawe tend vnto? To make a man iust. But it cannot: for no man hath fulfilled it. But bicause a man might obiect; Although a man not regenerate, cannot fulfill the lawe; yet if he take paines therein, and indeuour, and trauell, he may atteine vnto righteousnes? This obiection also Chrysostome excludeth. And a little before, when he expounded these words; ³⁵³ Being ignorant of the righteousnes of God, & willing to establish their owne righteousnes, they became not subiect vnto the righteousnes of God. Thus (saith he) he calleth the righteousnes of God; which is of faith: bicause it is altogither of the heauenlie grace, wherein we are iustified; not by our labours, but by the gift of God.

This selfe-same thing also writeth Ambrose. ³⁵⁴ when he expoundeth these words of Dauid; Blessed are they, whose iniquities are forgiuen, and whose sinnes are couered. He calleth them blessed (saith he) of whom God hath decréed, that without labour, or anie obseruation, shall be iustified by faith onelie. And vpon these words of Paule; Being iustified freelie by his grace: ³⁵⁵ They are iustified fréelie (saith he) bicause by the gift of God they are iustified by faith onlie: they themselues working nothing, nor making anie recompense. The same Ambrose also vpon these words of Paule; ³⁵⁶ Wherefore death hath reigned vpon them which haue not sinned, after the similitude of the transgression of Adam: He wrote this (saith he) bicause it is impossible for a man not to sinne; which thing, séeing peraduenture he spake of men regenerate, what is it to be thought of men that are strangers from Christ? Cyprian also d A Quirinum; ³⁵⁷ We ought (saith he) to boast in nothing, bicause we haue nothing of our owne. I suppose it sufficientlie now appéereth, that the same which we affirme, is true; namelie, that men before iustification can not frame their works to the prescript of the lawe; & therefore are they sinnes, and cannot merit iustification.

But if our aduersaries will saie, that they affirme not, that those works, which they call preparatorie, doo merit iustification; but onlie are certeine preparations, whereby men are made apter to atteine to iustification: we may thus answer them; If they merit not, why doo you falslie attribute to them that your merit of congruitie? Further, why call ye them good, séeing (as we haue taught) they neither please God, nor are doone according to the prescript of the lawe? Lastlie, forsomuch as they want their end, and not onlie are, but also are of good right called sinnes; how teach ye, that men by them are prepared vnto righteousnes; when as they are much rather by them prepared, vnto punishments? Wherefore let them once at the length cease to adorne them with these goodlie titles. For though peraduenture, God sometimes by these works, bringeth men to saluatio~, he doth it, bicause of his mercie towards them; which mercie is so great, that he will vse sinnes and works also, which are euill, vnto the benefit of them.

40 Now let vs sée, if iustification be not attributed vnto works, how the same is then giuen. It is giuen fréelie, & it wholie dependeth of the méere grace of God: for it no maner of waie dependeth of merits. Which thing Origin sawe; for he, ³⁵⁸ vpon the epistle to the Romans, expounding these words; Vnto him which worketh, the reward is not imputed according to grace, ³⁵⁹ but according to debt: But I (saith he) when I desire excellencie of speach, whereas he saith, that vnto him that worketh, is rendred a debt, can scarselie persuade my selfe, that there can be anie worke, which can of dutie require a recompense of God: forsomuch as euen this, that we can doo or thinke, or speake anie thing, we doo it by his gift and liberalitie. What debt then shall he owe vnto vs, séeing his grace hath preuented vs? A little afterward, he rendreth a reason of his saieng; which reason Augustine oftentimes vsed: for he bringeth that place of Paule; ³⁶⁰ The wages of sinne is death, but the grace of God is eternall life. For here the apostle said not; But the stipend of righteousnes is eternall life, which yet the nature of the Antithesis required. ³⁶¹ For Paules meaning was to declare, that our wicked works doo of dutie deserue death, and that euerlasting death; but eternall life is not giuen, but onelie by grace: wherefore in the second part, he left out the name of stipend and of righteousnesse, and in stéed of them, put in the name of grace. Neither doo I greatlie passe, that Augustine in another place writeth, that Paule might haue said; The stipend of righteousnesse is eternall life: but yet would not saie so, least he should haue giuen occasion of erring. For vndoubtedlie, I sée no cause why Augustine did thinke, that Paule might haue said it; vnlesse peraduenture by righteousnesse he vnderstood the works of men regenerated; forsomuch as with those works, the merits of Christ are ioined: for so it might be true, that eternall life is the stipend of such a righteousnes.

³⁶² Further, Origin goeth on, and sheweth, that Men are so iustified fréelie, that good works are not required to go before. For, expounding this sentence; Blessed are they, whose iniquities are forgiuen: ³⁶³ The soule (saith he) whose sinnes are forgiuen, must néeds now be in good state; for it is called blessed. Wherefore it hath the righteousnes, which God imputeth vnto it, although it haue not yet doone anie works of righteousnes: but onelie for that it hath beléeued in him which iustifieth the vngodlie. Out of these words we gather manie things; first, that God, for works sake, is not made debtor vnto anie man; secondlie, that not onelie iustification, but also eternall life is giuen fréelie; lastlie, that righteousnes is imputed vnto the minds of them that beléeue, although no good works went before in them. Basilius, ³⁶⁴ vpon these words of the.116. Psalme; Turne thou vnto thy rest, ô my soule, for the Lord hath rewarded thee: For (saith he) eternall rest is set foorth vnto them, which in this life haue wrestled lawfullie; which yet is not rendred according to the merits of works, but is giuen according to the grace of the most liberall God, vnto them which haue hoped in him. Seeing these things are spoken of the works of men alreadie iustified, as touching eternall felicitie; then are they to be counted much more true, if they be referred vnto the works of them which are yet strangers from Christ. Wherefore, euen as those doo not merit an eternall reward; no more can these merit iustification: for both these things are giuen fréelie.

41 Augustine in his booke De dogmatibus ecclesiasticis, the.48 chapter; ³⁶⁵ If by the lawe (saith he) commeth righteousnes, then died Christ in vaine: so also maie we saie; If by nature come righteousnes, Christ died in vaine. This spake he against the Pelagians, who affirmed, that The libertie of man was so great, that by nature onelie it could doo things acceptable vnto God. And Augustine warelie transferreth that vnto nature, which Paule spake of the lawe, ³⁶⁶ and sheweth, that the selfe-same absurditie followeth both the one and other; namelie, that the death of Christ is made in vaine. For in verie déede, there is no cause why the lawe bringeth not righteousnes; but onelie bicause nature is corrupt and weake: wherefore, that which is spoken of the one, maie rightlie agrée with the other. the same Augustine, vpon the first chapter of Iohn, expounding these words; ³⁶⁷ Grace for grace: What is grace, saith he? He answereth; Euen that which is fréelie giuen. What is grace fréelie giuen? That which is not rendred (saith he) as due: for if it were due vnto thée, then it is a reward rendred; if it were due, thou wast good before. And also in his booke De praedestinatione sanctorum, the seuenth chapter: Let no man extoll himselfe, as it is customablie said; Therfore deserued he to beléeue, because he was a good man, and that before he beléeued: which thing séemeth to be written of Cornelius, sith that he had faith, when he did good works. These words are so plaine, that they haue no néed of declaration.

³⁶⁸ Chrysostome in his second homilie, vpon the first epistle vnto the Corinthians; Where grace (saith he) is, there are no works; and where works are, there is no grace: wherefore if it be grace, why are ye proud? By what reason are ye puffed vp? Chrysostome, according to the maner of Paule, dooth so oppose grace against works, that the one excludeth the other: so farre it is off, that he will haue grace to be giuen for works. Ierome vpon the epistle to Philemon; It is grace (saith he) whereby ye are saued, & that by no merits or works. The same Ierome vpon the epistle vnto the Ephesians, expounding these words; By grace ye are made safe, through faith, ³⁶⁹ and that not of your selues; for it is the gift of God: Paule (saith he) therefore spake this, least that some secret thought should créepe in vnto vs; if by our works we be not saued, yet vndoubtedlie by faith we are saued: so that in another kind, it is our owne, as it were, & commeth of our selues, that we are saued. All these testimonies sufficientlie declare, that iustification is giuen fréelie: neither can it be gotten by anie merits or works going before.

Now resteth to declare out of the Fathers, how good works are to be estéemed. Vndoubtedlie they followe iustification, as the fruites thereof, which spring and bud foorth out of a true faith. Wherefore Origin saith in the same place, which we before cited, expounding these words vnto the Romans; ³⁷⁰ But vnto him that worketh, the reward is not imputed according to grace, but according to debt: Wherefore (saith he) the root of righteousnes, commeth not out of works, but works growe out of the root of righteousnes. Which self-same thing Augustine affirmeth vnto Honoratus, saieng; From hence spring good works, because we are iustified: and not bicause good works went before, therefore are we iustified. And in his first booke, and second question, Ad Simplicianum; Yea, and works (saith he) if there be anie that be good, doo followe that grace, as it is said, and go not before it. And therefore he addeth; If there be anie good: bicause euen the works of the regenerate, haue in them much imperfection; and vnlesse the righteousnes of Christ, which is imputed vnto the beléeuers, were ioined with those works, certeinlie they should not be good. The same father, in his.26. chapter, De spiritu & litera, at large handleth that place to the Romans; Not the hearers of the lawe shalbe iustified, ³⁷¹ but the dooers: and by manie reasons he prooueth, that good works followe iustification, and go not before. To this also tendeth that, which Basilius writeth in his second booke, De spiritu sancto; the.7. chapter, out of the words of the Lord; ³⁷² that First it behoueth that the tree be good, and then his fruits to be good: and that the Pharisies were to be reprooued, which in their dishes and cups, made cleane that which was without; ³⁷³ Make ye cleane (saith he) that which is within, and that which is without will be cleane: otherwise, ye shalbe compared vnto painted sepulchres, which in deed without seeme beautifull, but within are vncleane, and full of dead mens bones.

42 Now let vs come to the Councels, ³⁷⁴ which neuertheles must be heard with choise & iudgement. We ought to receiue and reuerence those councels onlie, which haue framed their doctrine to the rule of the holie scriptures. Demosthenes in an oration against Androtion saith; that Decrées of the senate ought not to be made, but according to the prescript of those things, which are alreadie determined in the lawes. So in ecclesiasticall councels there ought no new decrées to be made, as touching doctrine; but of those things onlie, which are either expreslie named in the word of God, or else may assuredlie and euidentlie be gathered out of it. First, we will begin with the African councell, where, ³⁷⁵ in the 80. chapter, a curse is pronounced against the Pelagians, who said; that The grace of iustification is therefore giuen, that by grace we may the easilier fulfill that which we were co~manded. As if euen without grace, (although with more difficultie) we might by our fréewill fulfill the commandements of God: when as yet the Lord speaking of the fruits of the commandements, said not: ³⁷⁶ Without me ye can hardlie doo anie thing: but; Without me ye can vtterlie doo nothing.

By these words are reprooued the Papists of our time, which are not ashamed to saie; that A man, before iustification, maie doo the works, which are commanded in the lawe, and which doo please God; and doo prepare to regeneration. For what thing els is this, than with the Pelagians to saie; that A man may euen before iustification performe the lawe, although not so fullie and easilie as after he is iustified? And that is nothing which they saie; to wit, that they put a certeine grace preuenting; whereby men not yet regenerate, may doo those works which they call preparatorie. For in speaking after this maner, they differ in name onelie from the Pelagians: for they also taught no lesse than these men doo; that a certeine grace of the lawe, and of the knowledge of the will of God, and of illumination goeth before, whereby a man vnderstandeth what he ought to doo. But as for the rest, they doo attribute it to fréewill; which thing these men doo also. And that the Pelagians were of that opinion, ³⁷⁷ the Mileuitane councell declareth, wherein it is thus written in the 4. chapter; We curse all them, which saie, that the grace of God, through Iesus Christ our Lord, helpeth vs onlie; for that by it is reuealed and opened vnto vs the vnderstanding of the commandements of God, that we may knowe what we ought to desire, & what to auoid: and that by it also is not giuen vnto vs to loue, and to be able to doo that which we knowe ought to be done. For whereas the Apostle saith; Knowledge puffeth vp, but grace edifieth: it is a verie wicked part to beléeue, that we should haue the grace of Christ vnto that which puffeth vp, and not to that which edifieth: especiallie, séeing it is written in the 4. chapter of the 1. epistle of Iohn; ³⁷⁸ that Loue is of God.

³⁷⁹ 43 Moreouer, in the second Arausicane councell, the 4. chapter, it is thus written; that They resist the holie Ghost, which saie, that the Lord waiteth for our will, ³⁸⁰ séeing Salomon saith; The will is prepared of the Lord: and also in that Paule saith vnto the Philippians; ³⁸¹ It is God that worketh in vs both to will, and to performe, according to his good will. And in the 5. chapter are reprooued those, which affirme, that by the grace of Christ is giuen an increase of faith, but not the entrance or beginning thereof. For the beginning also of faith commeth by the inspiration of the holie Ghost, which correcteth our infidelitie, bringing it from infidelitie to faith; and from vngodlines to godlines. And the proofe hereof is brought out of sundrie places of the scriptures: ³⁸² for Paule saith vnto the Philippians; I trust that he, which hath begun a good worke in you, shall accomplish it in the daie of the Lord. And againe, ³⁸³ in the same epistle; Vnto you it is giuen, not onelie to beleeue in him, but to suffer for him. ³⁸⁴ And vnto the Ephesians; By grace ye are saued through faith, and that not of your selues; for it is the gift of God.

Moreouer, they were accursed, which said; that The mercie and grace of God is giuen vnto the willing, to the beléeuers, to them that desire it, to them that indeuour to haue it, to them that labour, to them that watch, to them that studie, to them that aske, to them that séeke, to them that knocke; but would not confesse, that by the infusion and inspiration of the holie Ghost, and by the gift of God is giuen vnto vs to haue a will to beléeue, to endeuour our selues, and to labour. They cite these testimonies out of the holy scriptures; ³⁸⁵ What hast thou, that thou hast not receiued? And if thou hast receiued, why bostest thou, as though thou hast not receiued? And the Apostle writeth of himselfe; ³⁸⁶ By the grace of God I am that I am. In the 7. chapter are condemned those, which déeme, that by the strength & power of nature, we can thinke or atteine vnto anie thing that serueth to saluation; or that we can, without the illuminatio~ of the holie Ghost, giue credit vnto the words of GOD preached. This may be confirmed by the scriptures: for Paule saith; ³⁸⁷ that We cannot thinke anie thing of our selues, as of our selues; but our sufficiencie is of God. Christ also saith; ³⁸⁸ Without me ye can doo nothing. Also; Blessed art thou Simon Bat-iona: for flesh and bloud hath not reuealed this vnto thee.

They also are cursed, which grant, the fréewill is after some maner weakened and hurt; yet not so, but that men by it may be turned to saluation. Against these men the scriptures doo openlie reclaime: for the Lord doth saie; ³⁸⁹ No man commeth vnto me, vnlesse my father shall drawe him. Paule also to the Corinthians; ³⁹⁰ No man can saie, The Lord Iesus, but in the spirit of God. This is an excellent sentence; God loueth vs, being such as we shall be by his gift; and not such as we are by our owne merit. And in the 13. chap. it is thus written; Fréewill being lost in the first man, cannot be repaired; and bicause it is lost, it cannot be restored, but by him, by whom it was giuen at the beginning. Wherfore the truth it selfe saith; ³⁹¹ If the sonne shall make you free, then shall ye be free in deed. Further, in the 17. chapter is decréed, that The strength of the Ethniks commeth of worldlie lust: which words declare, that their vertues (as we haue before shewed out of Augustine, and other fathers) were not true vertues; chieflie, forsomuch as they sprang out of an euill ground. But humane lust comprehendeth whatsoeuer is possible to be found in men not regenerate. It followeth in the same chapter, that The loue of God maketh the force and strength of Christians; which loue is powred in our harts, not by fréewill, but by the holie Ghost, which is giuen to vs, whereas no merits go before that grace.

And in the 25. chapter; We ought to preach, & to beléeue, that by the sin of the first man, fréewill is so decaid and diminished; that no man afterward can either loue God as he ought to doo; or beléeue in God, or for Gods sake worke that which is good; vnlesse the grace & mercie of God preuent him. Wherefore, iust Abel, Noah, ³⁹² Abraham, Isaac, Iacob, and all the saints in the old time, are in the epistle vnto the Hebrues, said to haue done those things, which in the holie scriptures are mentioned to haue béene done by them: which faith we haue before taught to come of God. And Paule writeth of himselfe; ³⁹³ I haue obteined mercie, that I may be faithfull. But he saith not; I haue obteined mercie, bicause I was before faithfull: but contrariwise. And in the selfe-same chapter; This also we profitable confesse, and beléeue, that in euerie good worke, it is not that we our selues do first begin, & afterward are holpen with the mercie of God: but that he first inspireth into vs, both faith, and the loue of him, and that without anie of our merits going before. Wherefore we must without all doubt beléeue, that both Zacheus, and the théefe, and alsoo Cornelius, atteined not to beléeue through nature, but by the gift of the bountifulnesse of GOD.

44 These things haue I alledged out of the Arausican Councell, peraduenture more largelie, than maie séeme to be conuenient for this place. But for this cause haue I the willinglier doone it, for that I sawe, that all those things, which are there affirmed, are confirmed by the holie scriptures, and doo verie much serue for our purpose. Such Councelles (gentle reader) must be harkened vnto, ³⁹⁴ which cleaue vnto the word of God: for whatsoeuer commoditie, or discommoditie the church hath, the same ought wholie to be ascribed vnto the obseruation, or contempt of the word of God. For in the old and auncient Councelles, how were Arrius, Eunomius, Nestorius, Eutyches, and other pestiferous heretikes ouercome, otherwise than by the word of God? For without doubt, they could neuer, by anie other engines, be ouercome and vanquished. And contrariewise, when began the church to giue place vnto abuses, and to superstitions; but when the word was contemned? And now in our times, vnlesse the word of God had béene sought for, and called againe in a maner out of exile, how could we euer haue béene deliuered from the tyrannie of the Pope? Let these few things be a warning vnto vs, not rashlie to beléeue euerie Councell: but let vs receiue those Councelles alone, which haue soundlie confirmed the decrées of their doctrine by the scriptures. But that the thing, which I affirme, ³⁹⁵ maie be more manifest; let vs bring foorth the Councell of Trent: that by the contrarie, the truth maie the better be vnderstood.

In that Councell, the fift Session, from the fift chapter vnto the eleuenth chapter, is intreated of iustification. There these good holie Fathers, the hirelings of the Pope, doo thus decrée; that The beginning of iustification is of grace. But what they there vnderstand, they straitwaie make it plaine. For thus they saie; It calleth, and it stirreth vp: they which are to be iustified, are so holpen by it, that being called and stirred vp, they giue assent vnto this grace; and worke therewith, and are made apt to regeneration. But this assent and working togither with it, they doo attribute to frée will, as the words doo shew. What else would Pelagius saie, if he were now aliue? For euen he doubtlesse denied not grace, if thou take it for an admonition, calling, and stirring vp. He also attributed this vnto frée will, that it had power to assent, and to obeie the commandements of God. But the grace, which the holie scriptures set foorth vnto vs, reneweth our vnderstanding and will; and in steed of a stonie hart, giueth vs a fleshie hart: for it dooth not onelie counsell our reason, but also fullie persuadeth it, and bendeth and changeth the will. Our men of Trent doo grant indeed, that God toucheth the hart of man, by the illumination of the holie Ghost: but least a man himselfe should doo nothing, they adde; that man admitteth the inspiration, as he which maie also refuse it. Wherefore, they fullie conclude, that it perteineth to man, to admit or receiue; although they confesse, that he can not doo that, vnlesse he be called and stirred vp by grace.

But how can the hart of man, vnlesse it be renewed by the spirit and grace of God, receiue those things, wherevnto it is enimie, by reason of his nature, being yet corrupt and defiled? Assuredlie, though it be neuer so much stirred vp, taught, and mooued; yet, vnlesse it be vtterlie changed, it will continuallie refuse it, and resist. Wherfore Augustine, Ad Simplicianum, ³⁹⁶ writeth verie well; that, It is not in our power, to bring to passe, that those things, which are set foorth vnto vs, should be acceptable and pleasant vnto vs. But that thing, which is neither acceptable nor pleasant, we choose not; though we be vrged by admonishers. As if there should be offered vnto a sicke man, good healthfull meats, ³⁹⁷ and verie pleasantlie dressed; yet, bicause they are neither pleasant, nor acceptable vnto him, he refuseth them: though there stand manie by, which saie vnto him, that those meats are wholsome, and verie well dressed. The selfe-same thing vndoubtedlie happeneth vnto a mind not regenerate; except that, as touching the receiuing of the grace of God, there can no violence be doone vnto the mind: but the sicke person maie be compelled to take meats, that are to him vnpleasant. Wherefore, so long as our will and vnderstanding is not changed by the spirit of God, it will not admit anie healthfull admonitions. And euen as a sicke person, ³⁹⁸ before he be restored to health, neither abideth, nor gladlie receiueth anie meats, when they are offered him: euen so the mind of man, vnlesse it be changed from infidelitie to faith, from impietie to godlinesse, (as saith the Arausican Councell) it neither obeieth, nor giueth place vnto grace, which calleth, & stirreth it vp: which thing neuerthelesse, the good Fathers of Trent doo affirme.

45 But least they should séeme to speake without scriptures, they bring foorth two testimonies: the one out of the first chapter of Zacharie; Be ye conuerted vnto me, ³⁹⁹ and I will be conuerted vnto you. This (saie they) hath a respect vnto the man, who is commanded; that euen as touching iustification he should do somwhat. ⁴⁰⁰ And Ieremie saith; Conuert vs, ô Lord, and we shall be conuerted: by which words is declared, that vnto this conuersion is also required the helpe of God. And by this meanes they diuide the whole matter betwéene GOD and man. But Augustine, and manie other of the fathers, ascribe the whole act of our iustificaon vnto GOD onelie. But as touching this place of Zacharie, it may be expounded two maner of waies; first, that those are the words of the lawe commanding, and yet by them cannot be prooued, ⁴⁰¹ that a man may be conuerted, vnlesse God conuert him. For of it Augustine thus writeth; Lord giue that which thou commandest, and command what thou wilt. Another exposition is this; In iustification are two inward motions, whereof the one perteineth vnto reason, which (as we haue said) hath néed not onelie to be taught, ⁴⁰² but also to be persuaded, and to be forced to yéeld to the intent of the holie Ghost: the other motion perteineth vnto the will, that the same may be bowed to receiue all those things which the holie Ghost promiseth and offereth. And this is the faith, by which we are iustified, and whereby our sinnes are forgiuen vs.

But forsomuch as these things were doone secretlie in the inward parts of the mind, the prophet speaketh not of them, but rather spake of those that followe: for man, after he is once iustified, beginneth to be conuerted vnto good works. Wherefore he which before liued dissolutelie and wickedlie, now behaueth himselfe well and orderlie: and being renewed with grace and the spirit, worketh togither with the power of God. Of this conuersion the prophet speaketh, when he saith; Be conuerted vnto me. And God promiseth to heape vp great benefits vpon them: which is signified by this; And I will be conuerted vnto you. For before, when he withdrew from them his benefits, and afflicted them with captiuities, and other miseries, he séemed to be turned awaie from them. Wherefore the prophet spake not of the inward iustification, but of the outward conuersion vnto good works. But Ieremie, when he said; Conuert vs Lord, and we shall be conuerted, had a respect to this inward motions of the mind, which we haue now described. But our men of Trent, when they thus saie, although they feigne that they differ from the Pelagians, yet in verie déed they can neuer prooue it. They saie, that they denie not grace, but in verie déed they meane such a grace as the Pelagians would neuer haue denied. ⁴⁰³

46 But let vs sée what degrées and what preparations these men appoint to iustification. First (saie they) a man which is to be iustified, called, and stirred vp by the grace of God, beginneth to beléeue those things, which are written in the holie scripture; then is he both smitten with the feare of sinnes, which he hath committed; afterward looking vpon the mercie of God, he beginneth to hope well; this hope being conceiued he loueth God, which loue bréedeth in him a certeine detestation of sinnes, and a purpose to liue well; lastlie he receiueth baptisme, or the sacrament of penance: and herein saie they consisteth iustification. For other things, which went before, were onelie preparations. But these men sée not, that we ought far otherwise to iudge of baptisme. For the holie scriptures doo teach, ⁴⁰⁴ that Abraham was first iustified by faith in vncircumcision; and then he receiued circumcision, as a seale of righteousnes alredie receiued. This selfesame consideration, according to the analogie, must be kept in baptisme: for our baptisme answereth vnto the circumcision of the fathers of the old testament. ⁴⁰⁵ When these men say, that faith, the feare of God, hope, charitie, detestation of sinne, a new purpose of honest life, are onelie certeine preparations vnto iustification; they decrée that a man may be perfect, before he be iustified.

Then they adde the causes of our iustification, and begin at the finall cause; ⁴⁰⁶ and that (saie they) is the glorie of God, and our saluation. The efficient cause, they saie, is God himselfe of his méere mercie. The meritorious cause (as they call it) they adde to be Christ Iesus, by his death vpon the crosse, and the shedding of his bloud: and hitherto indéed not amisse. The formall cause, they saie, is the iustice of God; not that iustice, wherby he himselfe is iust; but that which he communicateth vnto vs, whereby we trulie both are counted iust, and also are so indéed. By which words they vnderstand the renewing of a man now regenerate, & his new forming by grace and the holie Ghost. The which things, that they are doone in a man alreadie iustified, we denie not: but that iustification consisteth therein, we cannot grant. ⁴⁰⁷ For Paule hath affirmed it to stand in this point, that Our sinnes are forgiuen vs, and that they are no more imputed vnto vs. And to confirme this, ⁴⁰⁸ he citeth a testimonie out of Dauid; Blessed are they whose iniquities are forgiuen. And also that saieng in Genesis; Abraham beleeued God, and it was counted vnto him for righteousnes. And to the end he might expresse the thing more plainelie, he oftentimes in the selfe-same place vseth this word [Imputation.] And therfore we saie, that in that righteousnes & instauration, (wherby we are fashioned anew by God) cannot consist iustificatio~, bicause the same through our corruption is vnperfect, so that we cannot stand therewith before the iudgement seate of Christ.

Further, they saie, that this righteousnesse, wherby they wil haue vs to be iustified, is distributed vnto euerie man by the holie Ghost, as it pleaseth him. This indéed may be; for the holie Ghost is the disposer & as it were th’administrator in the distribution of the gifts of God. ⁴⁰⁹ But they go on further, and saie; According to the measure of the preparation: but this can by no meanes be borne withall. For we haue before shewed out of the fathers, and chéefelie out of the holie scriptures, that all those things, which are doone before iustification, are sinnes; so far is it off, that they can merit, and prepare vnto iustification. Further, these men doo teach, that if iustification be receiued, men can neuer be sure and certeine of the same; but must néeds be euermore doubting and full of care. And when we obiect, that this is to derogate from the truth of the promises of God, & the dignitie of grace, they denie that to be true. For they saie, that they doubt not of the promises of God; but when they looke vpon their owne indispositions (as they call them) then at the length they begin of necessitie to doubt. Certeinelie, this is not to be maruelled at: for if a man haue a regard to his owne vnwoorthines, he shall not only doubt of the promises of God, but also shall be most assured that he cannot be iustified.

But the holie scriptures teach far otherwise: for they set foorth vnto vs the example of Abraham, ⁴¹⁰ how that He, contrarie to hope, beleeued in hope; and that he, when now he was well-néere an hundred yéeres of age, had no regard, either to the barrenesse of his owne bodie, or else vnto the wombe of Sara being past child-bearing: & that he stood not in a mamering through distrust, but was by faith confirmed, and most certeinelie persuaded, that God was able to performe whatsoeuer he had promised. This example teacheth vs, that we ought not to haue regard vnto those things, which either may or séeme to hinder our iustification; but out faith ought vtterlie to be fixed in the words and promises of GOD. But contrariwise, these men will call vs backe to our owne indispositions (as they call them,) and will haue vs therefore alwaies to be in doubt of our iustification. Indéed we ought not to dissemble, whatsoeuer imperfection or fault is in vs; and that bicause it may be daily corrected & amended: yet ought we not therefore to be in doubt and wauering touching our iustification, and the grace of God.

47 Now haue we to prooue the second proposition; ⁴¹¹ namelie, that a man is iustified by faith: which we intend first to prooue by testimonies of the holie scriptures. Paule in the 1. chapter of the epistle to the Romans defineth the Gospell; that It is the power of GOD to saluation, to euery one that beleeueth. ⁴¹² In these words is touched the efficient cause of our iustification; namelie, The power of God; and the end, which is, Our saluation; and also the instrument, whereby it is receiued, namelie, Faith: for he addeth; Vnto euerie one that beleeueth. And this he confirmeth by a testimonie of Abacuke the prophet; ⁴¹³ in which sentence he was so much delighted, that he vseth it both to the Galathians, ⁴¹⁴ and also to the Hebrues, in the selfe-same sense. He addeth moreouer; The wrath of God was reuealed from heauen, ⁴¹⁵ by reason of the knowledge of the philosophers, which did with-hold the truth of God in vnrighteousnes, and who, at such time as they knew God, glorified him not as God, but fell to the worshipping of idols. But contrariwise, ⁴¹⁶ in the Gospell is reuealed the righteousnes of God; namelie, that righteousnes, whereby men are iustified from faith to faith: which phrase of speach, we haue in his due place sufficientlie expounded. Vpon the third chapter; Now is the righteousnesse of God (saith he) made manifest without the lawe, ⁴¹⁷ the righteousnesse (I saie) of God, by the faith of Iesus Christ, in all, and vpon all them which beleeue in him. And a little afterward; Wherefore, being iustified freelie by his grace, ⁴¹⁸ by the redemption that is in Christ Iesus, whome God hath set foorth to be a reconciliation, through faith in his bloud.

Here also is not onelie shewed the grace, by which God fréelie iustifieth vs; but also Christ and his death is set foorth, that it may manifestlie appéere, that he is the reconciliator and the mediator. Wherevnto is added faith, whereby we receiue the fruit of his redemption, for the setting foorth also of his righteousnes in this time, that he himselfe might be iust, iustifieng him which is of the faith of Iesus Christ. If men could by their works get vnto themselues righteousnes, the righteousnes of God should not then in such sort be declared: but séeing we perceiue it is communicated to vs by faith, without anie preparation of works: it must néeds séeme vnto vs verie great. And amongst other things, which God requireth of men, this is the chéefest; that they should not anie thing glorie of themselues. But if iustificatio~ consist of works, men might boast of their own trauell & indeuor: but seing we are fréelie iustified by faith, there is no place left for boasting. Wherfore Paule saith; Thy boasting is excluded. By what lawe? ⁴¹⁹ By the lawe of works? No, but by the lawe of faith. Wherefore he concludeth after this maner; ⁴²⁰ We iudge that a man is iustified by faith without works. And that we should not thinke that proposition to be particular, he declareth that it is vniuersall; ⁴²¹ God (saith he) is he the God of the Iewes onlie? Is he not also the God of the Gentils? Yes of the Gentils also: for it is one God, which iustifieth vncircumcision through faith, and circumcision by faith. Wherefore, euen as there is but one God ouer all men; so iustifieth he all men by one and the selfe-same waie.

⁴²² 48 And in the fourth chapter he saith; But vnto him that worketh not, but beleeueth in him which iustifieth the wicked, faith is imputed vnto him vnto righteousnes. By this sentence both works are excluded, and also faith is set foorth; by which is imputed righteousnes vnto men. And straitwaie he addeth of Abraham, that He is the father of all them that beleeue, ⁴²³ being vncircumcised; that it might also be imputed vnto them, and that he is the father of circumcision, not onelie vnto them which are of circumcision, but also vnto them which walke in the steps of faith, which was in the vncircumcision of Abraham our father. Afterward by the nature of the promise he sheweth, that iustification is by faith: ⁴²⁴ for he saith; By the lawe was not the promise made vnto Abraham and vnto his seed, to be the heire of the world, but by the righteousnes of faith: for if those, which are of the lawe, should be heires, then should faith be abolished, and the promise made void. In these words are two excellent things to be noted. The first is, that the promise is frée, neither it is ioined with the condition of works: and therefore, séeing faith, as a correlatiue, is referred vnto the promise; it must néeds followe, that it is such as the promise is: and therefore it hath a respect vnto the promise by it selfe, and not to the condition of our vntowardnesse, or indisposition, as the holie Fathers of Trent doo teach. The second is, that if the inheritance and righteousnes should depend of that condition of works, then had there béene no néed of the promise: for men might haue said; Why is that fréelie promised vnto vs, which we maie claime vnto our selues by our owne endeuour and labour? Or why is it so necessarie, that we should beléeue, séeing by our owne works we can atteine vnto righteousnes?

Afterward Paule addeth the finall cause, why iustification commeth by faith; By grace (saith he) that the promise might be firme: ⁴²⁵ for if by our owne works and preparations, we could be iustified, the promise should alwaies be vnstedfast, neither could we appoint anie certeintie of it. Afterward he putteth the example of Abraham, ⁴²⁶ (who as it is before said) Contrarie to hope, beleeued in hope: neither had he a regard vnto those things, which as touching his owne part, might haue béene a let vnto the promise of God; namelie, His owne bodie (being now as it were dead, & an hundred yeares old) and the age of Sara his wife. These things sufficientlie declare, what maner of faith that was, by which vnto Abraham was imputed righteousnes: so that therby we maie also vnderstand the power and nature of faith, which iustifieth. Paule also addeth, that by such a faith, is much aduanced the glorie of God. For when as nothing is attributed vnto our works and merits, it must néeds be, that the whole glorie redoundeth vnto God. Therefore Paule saith of Abraham; ⁴²⁷ He gaue the glorie vnto God. knowing this most fullie, that whatsoeuer he had promised, he was able also to performe. And the more to expresse the certeintie of faith, he vseth this participle ⟨…⟩; whereby he signifieth, that Abraham, with a certeine most full assent, imbraced the promise of God. And least anie man should thinke, that this was a proper and peculiar prerogatiue giuen vnto Abraham; the apostle addeth an vniuersall rule, and saith; that, ⁴²⁸ It was not written for him onelie, that it was imputed vnto him for righteousnes: but also for vs, vnto whome it shalbe imputed, so that we beleeue in him, which raised vp Iesus Christ from the dead, which was deliuered for our sinnes, and rose againe for our iustification.

Further, out of the fift chapter, we haue also an other testimonie; ⁴²⁹ Wherefore (saith he we being iustified by faith, haue peace towards God, through Iesus Christ, by whome we haue accesse through faith, into this grace wherein we stand. Here are twoo things to be noted; the one is, that we are iustified by faith, and that by grace; the second is, that vnto this grace is not an entrance made open by preparations, or works which dispose vs; but onelie by faith. In the eight chapter are set foorth, as it were certeine steps and degrées, by which we must come to eternall saluation; ⁴³⁰ Whome he hath foreknowne (saith he) those also hath he predestinated, that they should be like fashioned vnto the image of the sonne of God, that he might be the first begotten amongst manie brethren. And whome he hath predestinated, those also hath he called; and whome he hath called, those hath he iustified; and whome he hath iustified, those will he also glorifie. Here are reckoned vp fiue degrées; foreknowledge, predestination, vocation, iustification, and glorification: in which, as touching our purpose, let vs consider what commeth betwéene vocation, and iustification. And that is nothing else but faith: for as much as vocation is wrought by the promise of iustification, and of saluation, the same is receiued by faith, giuing assent therevnto.

49 Towards the end of the 9. chapter, there is set foorth, ⁴³¹ the difference betwéene the Iewes and the Gentiles; and a reason is giuen, why the Gentiles obteined righteousnes, and not the Iewes. For thus Paule saith; What shall we saie then? That the Gentiles, which followed not righteousnes haue taken hold of righteousnes, which is by faith? But Israel, which followed righteousnesse, atteined not vnto the lawe of righteousnes, bicause they sought it not by faith, but as it were by works. What can there be more manifest than these words? For they declare, that they, which will be iustified by faith, doo obteine righteousnes; but those, which doo aspire vnto it by works, doo labour in vaine. This selfe thing he prooueth, euen from the beginning of the tenth chapter, ⁴³² where he describeth two kinds of righteousnes; the one, which he calleth ours, which consisteth of works; the other, which he calleth the righteousnes of God, which is taken hold of by faith. And thus he writeth; They being ignorant of the righteousnes of GOD, and going about to establish their owne, did not submit themselues to the righteousnes of God. Hereby it is manifest that they which will establish their owne righteousnes; that is, the righteousnes of works, doo fall away from the righteousnes of God. Paule goeth on, and more plainelie openeth the nature of these two kinds of righteousnes; ⁴³³ Moses (saith he) thus writeth of the righteousnes, which commeth of the lawe: ⁴³⁴ The man, which dooth these things, shall liue by them. By these words he sheweth, that the righteousnes of the lawe consisteth in works.

But of the righteousnes, comming of faith, he thus speaketh; Saie not thou in thy hart, Who shall ascend vp into heauen, to fetch Christ from thence? Or who shall descend into the deepe, to fetch vp Christ againe ftom the dead? But what saith he? The word is nigh thee, euen in thy mouth, and in thy hart? The same is the word of faith, which we preach, which word he that beleeueth in his hart, and with his mouth confesseth the Lord Iesus Christ, shall be saued. Hereby we sée, that not the righteousnes of the lawe, which is had by works; but the righteousnes of faith is it which bringeth saluation. And this is by the latter words more manifestlie confirmed: ⁴³⁵ for in that there is added; With the hart we beleeue vnto righteousnes, and with the mouth is confession made vnto saluation. The latter clause touching confession, which séemeth to be an outward worke, is therefore added; least we should thinke, that the faith, whereby we are iustified, should be idle: for it is not a vaine and barren faith, such a one as our aduersaries dreame that we obtrude. It hath most plentifull and most aboundant fruits, amongst which the profession of godlines obteineth the first place, and is most necessarie.

Herevnto Paule addeth a testimonie out of the prophet; ⁴³⁶ He which beleeueth in him, shall not be made ashamed. They are commonlie ashamed, which, contrarie to their expectation, are frustrated of that, which they hoped to haue obteined. Wherefore the meaning is; He which beléeueth in Christ, and by this faith waiteth for saluation, shall not be put to shame: bicause he shall not be frustrated of his hope. He addeth also an other testimonie, taken out of the prophet Ioel; ⁴³⁷ Whosoeuer doth call vpon the name of the Lord, shall be saued: in which words the promise of saluation séemeth to be ascribed vnto inuocation. But Paule profitablie teacheth (as I haue before oftentimes said) when promises séeme to be adioined vnto works, we must alwaies runne from them, vnto the roote & foundation, namelie vnto faith. So Paule in this place, when he had said; ⁴³⁸ Whosoeuer calleth vpon the name of the Lord, shall be saued, straitwaie addeth; How shall they call vpon him, in whom they haue not beleeued? So he resolueth the whole matter from inuocation, into faith. ⁴³⁹ And that we should not thinke, that faith by his owne power hath anie thing, whereby it can iustifie; he againe passeth from it vnto the obiect, saieng; How shall they beleeue without a preacher? And how shall they preach, except they be sent? Also; Faith commeth by hearing, and hearing by the word of God. Wherefore the vttermost point of the resolution, is the word of God, & the promise touching Christ; from whence, as from the fountaine, is deriued our saluation and iustification.

In the 11. chapter is set foorth the Antithesis or contrarie position betwéene incredulitie and faith; ⁴⁴⁰ which séemeth verie much to confirme that which we now teach. The branches were broken off, that I might be graffed in: this was an obiection of the Gentiles against the Iewes. Paule answereth; Thou saiest well, bicause of vnbeleefe they were broken off: but thou standest by faith. Here is giuen the reason of the fall and destruction of men; and on the other side, of saluation and constancie: namelie, vnbeléefe, and faith. And of the Iewes, which should one daie be restored, he addeth; And if they abide not still in their vnbeleefe, they shall be againe graffed in; ⁴⁴¹ for God is of might to graff them in. Here we sée that by departing from vnbeléefe, which consisteth in beléeuing; men that haue fallen are restored. This maketh verie much against the error of those, which although they after a sort confesse, that the first iustification is giuen fréelie, without anie works going before; yet vnto men that haue fallen, they grant not restitution vnto iustification, but by satisfaction and manie works preparatorie.

50 These things out of the epistle vnto the Romans. In the first epistle to the Corinthians, the first chapter it is thus written; ⁴⁴² Bicause the world, in the wisedome of God, knew not God by wisedome, it pleased God by the foolishnes of preaching to saue them that beleeue. Bicause the wise men of this world (saith the apostle) by their naturall searching out, could not take hold of the wisedome of God, whereby they might be saued; God of his goodnes hath instituted a contrarie waie: namelie, the preaching of the Gospell, which vnto the flesh séemeth foolishnesse, that by it saluation should be giuen vnto men; but yet not to all sorts of men, but to those onlie that beléeue. Wherefore in the second to the Corinthians, ⁴⁴³ the 1. chapter, it is thus written; By faith ye stand: by which words we vnderstand, that the foundation, whereby we are confirmed and established in the waie of saluation, ⁴⁴⁴ is faith. Further, Paule to the Galathians, the 2. chapter, where he reprooueth Peter for his simulation, whereby he séemed to lead the Gentiles to obserue the ceremonies of the Iewes, thus speaketh; If thou being a Iew, liuest after the maner of the Gentiles, and not as doo the Iewes; why compellest thou the Gentiles to liue as doo the Iewes? For we, which are Iewes by nature, and not sinners of the Gentiles, knowing that a man is not iustified by the works of the lawe, euen we beleeue in Christ, that we might be iustified by the faith of Christ, and not by the works of the lawe: bicause by the works of the lawe shall no flesh be iustified. Here we sée, that the apostles therefore followed Christ, that they might be iustified by faith; which they could not obteine by works. ⁴⁴⁵ And afterward; In that that I now liue in the flesh, I liue by the faith in the sonne of God: which is all all one, as if he should haue said; As yet in déed sinne sticketh in my flesh, and in it I carrie death about: but yet notwithstanding I haue life, not through mine owne merit, but by the faith of the sonne of God.

⁴⁴⁶ In the 3. chapter he thus writeth; I would knowe this of you, Receiued ye the spirit by the works of the lawe, or by the hearing of faith? And straitwaie he addeth; He which ministreth vnto you the spirit, and in you worketh miracles, doth he the same by the works of the lawe, or by the hearing of faith? By these words we sée, that it is faith, and not works, whereby we take hold of the gifts of God. ⁴⁴⁷ And he addeth; Ye know that they which are of faith, the same are the children of Abraham: and that vndoubtedlie, for no other cause, but for that in beléeuing they doo followe and resemble him. ⁴⁴⁸ Wherfore (saith he) The scripture forseeing that God would iustifie the Gentiles by faith, shewed before hand glad tidings vnto Abraham, saieng; In thee shall all nations be blessed. This blessing spred not abroad vnto them, bicause they had their beginning of the flesh of Abraham; but bicause they followed the steps of his faith. Otherwise of Abraham, as touching the flesh, came not (as farre as we can read) anie other nation than the Ismaelites, Edomites, and Israelites. Then followeth the conclusion; ⁴⁴⁹ Therefore they which are of faith shall be blessed with faithfull Abraham. But To be blessed, in the Hebrue phrase is nothing else, than To receiue the gifts of God; amongst which, iustification is the most principall. Wherefore it followeth, that Vnto the Gentiles, through Christ, ⁴⁵⁰ might come the promise made vnto Abraham, that we might receiue the promise of the holie Ghost through faith. So then we sée, that the promise of the holie Ghost is not taken hold of by works, as manie faine it is. Which thing euen reason sufficientlie declareth: for, séeing the Lord (as it shall a little afterward be declared) had by promise giuen this blessing vnto Abraham; we must sée what is referred vnto the promise as a correlatiue; which (as we haue said) can be nothing else, but faith: for faith setteth foorth vnto it selfe the promises of God as an obiect.

51 Paule furthermore addeth, ⁴⁵¹ that The scripture hath concluded all vnder sinne, that the promise by the faith of Iesus Christ should be giuen to them that beleeue. This is the cause why the holie scriptures so diligentlie shew vnto men, how they be guiltie of sinnes; namelie, that they should the more be stirred vp to imbrace the promises of God by faith: at the least, when they haue not good works, whereby they might take hold of them. And this vnderstand we by that, which is afterward written; ⁴⁵² The lawe is our schoolemaister vnto Christ, that we should be iustified by faith. These words signifie nothing else, but that the lawe therefore sheweth sinnes, and setteth foorth vnto men their infirmities, and stirreth vp their lusts, whereby sinnes are more and more increased; that they being thus admonished, should returne vnto Christ; and might from him, thorough faith receiue righteousnesse. Which thing they vndoubtedlie did, of whom it was said; ⁴⁵³ Ye are all the children of God by the faith of Iesus Christ. For what is it to be the sonnes of God, but bicause we haue alredie obteined adoption; which we obteine onelie by regeneration or iustification? And in the fourth chapter; ⁴⁵⁴ Brethren (saith he) we are, after the maner of Isaac, children of the promise. But to be children of the promise, is nothing else, but to beléeue those things which God promiseth; whereby we are made his children, according as he hath promised we should be. For so was Isaac borne vnto Abraham, not by the strength of nature, but by the benefit of the promise of God.

In the fift chapter he writeth; ⁴⁵⁵ We in the spirit looke for the hope of righteousnesse by faith. In this place are two things touched; the spirit of God, whereby we are new fashioned and renewed vnto saluation; and faith, whereby we apprehend righteousnes. Wherefore in this matter of our iustification, although there be in our minds manie other works of the holie Ghost; yet none of them, except faith, helpe to iustification. Wherevpon the apostle concludeth; Circumcision is nothing, ⁴⁵⁶ and vncircumcision is nothing, but onelie faith, which worketh through loue. Hereof onelie dependeth iustification, of this faith (I saie) not being dead, but liuing, and of force. And for that cause Paule addeth; Which worketh by loue. Which yet ought not so to be vnderstood, as though faith should depend of loue; or hath of it (as they vse to speake) hir forme: but for that, when it bursteth foorth into act, and will shew foorth it selfe, it must of necessitie doo this by loue. So the knowledge of anie man dependeth not hereon, for that he teacheth other men; but by that meanes it is most of all declared. But if anie perfection of these actions of louing and teaching redound vnto faith and knowledge, that commeth of another cause; and not for that they depend of it, or thereof haue their forme, as manie Sophisters haue dreamed.

⁴⁵⁷ 52 In the epistle to the Ephesians the 2. chapter, it is thus written; By grace ye are made safe through faith, and that not of your selues, for it is the gift of God. And after that, in the third chapter; ⁴⁵⁸ That according to the riches of his glorie, he would grant you, that ye may be strengthened with might in the inward man by the spirit, that Christ may dwell in your hart by faith. He that hath Christ in him, the same hath without all doubt righteousnes: for of him Paule thus writeth vnto the Corinthians, in the former epistle, ⁴⁵⁹ and the first chapter; Who is made vnto vs wisedome, righteousnes, holines, and redemption. Here therefore it is shewed, by what meanes Christ dwelleth in our harts; namelie, by faith. Againe, Paule in the third chapter to the Philippians; ⁴⁶⁰ That I might be found (saith he) in him, not hauing mine owne righteousnesse, which is of the lawe, but that which is of the faith of Iesus Christ. Here that righteousnes, which is of works, and of the lawe, he calleth His: but that which is of faith, and which he most of all desireth, he calleth The righteousnes of Iesus Christ. ⁴⁶¹ Vnto the Hebrues also it is written in the eleuenth chapter; The saints by faith haue ouercome kingdoms, haue wrought righteousnesse, and haue obteined the promises. These words declare how much is to be attributed vnto faith: for by it the saints are said, not onelie to haue possessed outward kingdoms; but also to haue exercised the works of righteousnesse; namelie, to haue liued holilie and without blame, and to haue obteined the promises of God.

⁴⁶² And Peter, in his first epistle, and first chapter; By the power of God (saith he) are ye kept vnto saluation through faith. In these words are signified two principall grounds of our saluation; the one is, the might and power of God, which is wholie necessarie for vs to obteine saluation; the other is faith, whereby, as by an instrument, saluation is applied vnto vs. Iohn, in his first epistle, and fift chapter; ⁴⁶³ Euerie one (saith he) which beleeueth that Iesus is Christ, is borne of God: but, To be borne of God, is nothing else, than to be iustified, or to be borne againe in Christ. If followeth in the same chapter; ⁴⁶⁴ This is the victorie which ouercommeth the world, euen our faith. By which testimonie is declared, that the tyrannie of the diuell, of sinne, of death, and of hell; is by no other thing driuen awaie from vs, but by faith onelie. And toward the end of the selfe-same chapter, it is said; And these things haue I written vnto you, ⁴⁶⁵ which beleeue in the name of the sonne of God, that ye might knowe, that ye haue eternall life, and that ye should beleeue in the name of the sonne of God.

53 Now let vs gather out of the euangelists, as much as shall serue for this present question. Matthew, in his eight chapter, saith; ⁴⁶⁶ That Christ exceedinglie wondred at the faith of the Centurion, and confessed, that he had not found such faith in Israel: and turning vnto him, said; Euen as thou hast beleeued, so be it vnto thee. Here some replie, that, This historie, and such other like, intreate not of iustification; but onelie of the outward benefits of the bodie, giuen by GOD. Howbeit, these men ought to consider, that sinnes, which are in vs, are the causes of the gréefes and the afflictions of the bodie. For, onelie Christ excepted, who vtterlie died an innocent; all other, forsomuch as they are subiect vnto sinne, doo suffer no aduersitie without iust desert. And although God, in laieng of his calamities vpon vs, hath not alwaies a respect herevnto, (for oftentimes he sendeth aduersities, to shew foorth his glorie, and to the triall of all those that are his:) yet none, whilest he is so vexed, can complaine that he is vniustlie dealt withall: for there is none so holie, but that in himselfe he hath sinnes, which are woorthie of such like, or else of greater punishments. And where the cause is not taken awaie, neither is nor can the effect be remooued. Wherfore Christ, forsomuch as he deliuereth man from diseases of the bodie, manifestlie declareth, that it was he which should iustifie men from sinnes.

And that this is true, the selfe-same euangelist teacheth vs in the.9. chapter: ⁴⁶⁷ for when he that was sicke of the palsie, was brought vnto Christ to be healed, he saith that Christ answered; Be of good cheare my sonne, thy sinnes are forgiuen thee. At which saieng, when as the Scribes and Pharisies were offended, to the end they should vnderstand, that the cause of euils being taken awaie, euen the euils them selues are taken awaie: He commanded him that was sicke of the palsie to arise, and take vp his bed and to walke. Wherefore it manifestlie appeareth, that Christ, by the healings of the bodies, declared himselfe to be euen he that should forgiue sinnes: and that euen as those healings were receiued by faith, so also by the same faith are men iustified, and receiue the forgiuenesse of sinnes. ⁴⁶⁸ And in the same.9. chapter it is declared, that Christ answered vnto the two blind men, which were verie importunate, and most earnestlie desired to be healed; Doo ye beleeue that I can doo this for you? And when they had made answere that they beléeued, he said; Euen as you haue beleeued, so be it vnto you. And when our sauiour was going to the house of the ruler of the synagog, to raise vp his daughter from death, there followed him a woman, which had an issue of bloud; which woman was indued with so great faith, that she thought thus with hir selfe; that If she might but touch the hem of his garment, she should straitwaie be made whole. Wherefore Christ answered hir; Be of good confidence daughter, ⁴⁶⁹ thy faith hath made thee whole. But whie Christ adioined confidence to faith, we haue before declared in the beginning of this question, when we declared the nature of faith: for we taught, that that assent, wherewith we take hold of the promises of God, is so strong and so vehement; that the rest of the motions of the mind, which are agréeable vnto it, doo of necessitie followe. In Luke also is set forth the historie of that sinfull woman vnto whom the Lord thus answered; ⁴⁷⁰ Thy faith hath made thee safe: signifieng that he, for hir faith sake, had forgiuen hir hir sinnes. And that the faith of this woman was verie feruent, she declared by the effects; In that she loued much, in that she kissed his feete, in that she washed them with hir teares, and wiped them with hir heare.

54 In the Gospell of Iohn, the third chapter, Christ said vnto Nichodemus; ⁴⁷¹ So God loued the world, that he gaue his onlie begotten son, that he which beleeued in him, should not perish, but haue eternall life. And in the selfe-same chapter, Iohn Baptist thus speaketh of Christ He which beleeueth in the sonne; hath eternall life; but he which beleeueth not, hath not life, but the wrath of God abideth on him. Out of which place we gather, not onelie that we presentlie intreat of; ⁴⁷² but also this: that they, who are strangers from Christ, and beleeue not, can doo nothing that may please God: and therefore they cannot merit of congruitie (as they call it, and as our aduersaries affirme the grace of God.) And in the sixt chapter, Christ saith; This is the will of him that sent me, ⁴⁷³ that he which seeth the sonne, and beleeueth in him, hath eternall life: and I (saith he) will raise him vp at the last daie. And when he had before said; ⁴⁷⁴ No man commeth vnto me, vnlesse my father drawe him: also; He that hath heard of my father, ⁴⁷⁵ and hath learned, commeth vnto me: afterward he addeth; And he which beleeueth in me, ⁴⁷⁶ hath eternall life.

In the eleuenth chapter, when Christ should raise vp Lazarus, he saith vnto Martha; ⁴⁷⁷ He which beleeueth in me, though he were dead, yet shall he liue: and he which liueth, and beleeueth in me, shall not die for euer. And in the 17. chapter; This is eternall life, ⁴⁷⁸ that they acknowledge thee the onlie true GOD, and whom thou hast sent Iesus Christ. But this is to be noted, that here he speaketh not of a cold knowledge, but of a mightie and strong faith: wherefore if it be eternall life, then shall it also be iustification. For iustification and life are so ioined togither, that the one is oftentimes taken for the other. And in verie déed, iustification is nothing else than eternall life now alreadie begun in vs. And in the 20. chapter; ⁴⁷⁹ These things (saith he) are written, that ye should beleeue, that Iesus is the Christ; and that in beleeuing ye should haue eternall life. ⁴⁸⁰ In the Acts of the apostles, the 15. chap. it is thus written; By faith purifieng their harts. In which place Peter speaketh of the Gentils, that they should not be compelled vnto the works of the lawe of Moses, forsomuch as Christ had without them giuen vnto them the holie Ghost, and had by faith made cleane their harts from sins. Paule also in his oration to king Agrippa said, ⁴⁸¹ that He was called of Christ to be sent vnto the Gentils which should by his ministerie be illuminated, and by faith receiue remission of sinnes, and lot amongst the saints. And these testimonies hitherto we haue gathered out of the new testament.