But if I should out of the old testament rehearse all that which maketh to this purpose; I should then be ouer tedious. And if there be anie of so obstinate a hart, that those things, which we haue alreadie spoken, cannot force them to confesse the truth; neither should it anie thing profit such men, if we should bring manie more testimonies: wherefore a few shall suffice. And besides those testimonies, which Paule cited out of the 15. chapter of Genesis; ⁴⁸² Abraham beleeued God, and it was counted vnto him for righteousnes: out of Abacuke; The iust man shall liue by his faith: out of Dauid; ⁴⁸³ Blessed are they whose iniquities are forgiuen: out of Esaie; Euerie one that beleeueth in him, shall not be confounded: and a few other such like. Besides these testimonies (I saie) I will cite the 53. chapter of Esaie, wherein Christ by most expresse words is painted foorth. For there He is said, ⁴⁸⁴ to haue taken vpon him our sorrowes, & to haue borne our infirmities, to haue giuen his soule a sacrifice for sinnes; and manie such other things: which are so plaine, that they can be applied vnto none other, but onlie vnto Christ Iesus our sauiour. And it is said moreouer; And by the knowledge of him, shall my righteous seruant iustifie manie, and he shall beare their iniquities. These words doo teach, that Christ iustifieth manie; namelie, the elect by the knowledge and perfect vnderstanding of him: which knowledge vndoubtedlie is nothing else, but a true faith; and that he also in such sort iustifieth them, that he taketh vpon himselfe, and beareth their iniquities. And Ieremie in the fift chapter writeth; ⁴⁸⁵ O God, haue not thine eies a regard vnto faith? As if he should haue said; Although thou séest all things, and there is nothing perteining vnto man hidden from thée, yet hast thou chéeflie regard vnto faith, as vnto the roote and foundation of all good actions. And as touching the oracles of the scripture, this shall suffice.

55 Now will I answer such obiections, as are commonly brought against this second proposition. And we will begin first with Pighius, bicause our aduersaries count him for their Achilles, or chéefe champion; and thinke, that he onelie, by his subtill sharpe wit, hath pearsed euen into the secretest mysteries of the truth. And this man vseth this cauillation: ⁴⁸⁶ Ye are not iustified by that, from which this iustification maie be separated; for it is not possible, that the causes should be pulled awaie, or separated from their effects: But faith is separated from iustification; ⁴⁸⁷ for manie that beléeue, doo notwithstanding liue most shamefullie; so farre is it off, that they séeme to be iustified. But bicause he thinketh that this maie be denied; he bringeth a reason to prooue, that it is not against the nature and definition of faith, but that iustification maie be separated from it. And he maketh an obiection, out of the 13. chapter of the first epistle to the Corinthians; ⁴⁸⁸ If I haue all faith, so that I can remooue mountaines, and haue not charitie, I am nothing. By these words he concludeth, that faith maie be separated from charitie; and therefore from all good works. He citeth this also out of Matthew; ⁴⁸⁹ Manie shall come in that daie, and shall saie, Lord in thy name we haue prophesied, and haue cast out diuels, and haue wrought signes. But vnto them shall answer be made; I knowe you not. These signes (saith Pighius ) can not be doone without faith. Wherefore, séeing that they are shut foorth from the kingdome of heauen, which doo yet these things; it is cleare, that they were not iustified: wherefore in them faith was separated from righteousnes.

But this he thinketh, is much more plainlie confirmed by Iohn: for he saith; That manie rulers of the priests beleeued in Christ, ⁴⁹⁰ which yet durst not openlie professe him. But they, which flie from the confession of the name of Christ, are farre from saluation: for Christ himselfe saith; ⁴⁹¹ He that is ashamed of me before men, of him will I be ashamed before my father. These arguments, although at the first sight, they séeme to haue some shew; yet if a man more narrowlie examine them, he shall sée, that that well agréeth with them, ⁴⁹² which Epictetus pronounceth of his books ⟨…⟩; that is, These are but sights, or ghosts of the dreames of hell. Wherfore we must diligentlie ponder these reasons, and not iudge of them by the first sight. And euen as in coines of monie, we vse not so much to haue a regard vnto the inscriptions, ⁴⁹³ or images; as to the goodnesse and weight of the matter: so also in arguments ought we to weigh and regard, not so much the shew and colour of them; as the thing it selfe, and the strength of them. We first denie, that faith can be separated from iustification. And whereas Pighius saith, That that is not repugnant vnto the nature and definition of faith; we in no wise admit it: for against that opinion are all the holie scriptures, and the true sense of the definition of faith, and also the Fathers.

For as touching the scriptures, Iohn saith; He that beleeueth that Iesus is Christ, ⁴⁹⁴ the sonne of God, is borne of God: and he which is borne of God, sinneth not. For so long as faith beareth swaie in our harts, we commit not those sinnes, which destroie the conscience, and alienate vs from GOD. How then saith Pighius, that it is not against the nature of faith, to be separated from iustification, and from good works; especiallie, séeing Iohn saith; ⁴⁹⁵ He which sinneth, knoweth not God? This thing also sawe the Fathers: for Cyprian, ⁴⁹⁶ De simplicitate praelatorum, (where he complaineth of the vngratiousnesse of his time, for that charitie, feare, good works, and such like were waxen verie cold) thus writeth; No man thinketh vpon the feare of things to come, no man considereth the daie of the Lord, and the wrath of God, and that vpon the vnbeléeuers shall come punishments, and that euerlasting torments are appointed for the vnfaithfull: of which things our conscience would be afraid, if it beléeued; but bicause it beléeueth not, therefore is it vtterlie without feare; and if it beléeued, then also would it beware; and if it did beware, then also should it escape. These words declare, that with true faith is ioined the feare of God, and the eschewing of eternall punishments, and auoiding of sinnes. Now let Pighius go and saie, that true faith can be separated from holie motions of the mind, and from good works. This selfe-same thing doth Ierome togither with Cyprian affirme against the Luciferians; ⁴⁹⁷ And if (saith he) I beléeued trulie, I would cleanse that hart, wherewith GOD is séene; I would with my hands knocke my brest, I would with teares water my chéekes, I would haue in my bodie a horror, I would be pale in mouth, I would lie at the féete of my Lord, and would wash them with wéeping, and wipe them with my haires: I would vndoubtedlie cleaue fast vnto the stocke of the crosse; neither would I let go my hold thereof, before I had obteined mercie. Hereby also it is manifest, that with true faith are ioined good works and repentance.

⁴⁹⁸ 56 But as touching the definition and nature of faith, it may easilie be prooued, that it can not be separated from iustification, and from good works; that is, from his effects. For faith is no common, but a firme and vehement assent, and that procéeding from the holie Ghost. And if a poore caitife being condemned to die, should receiue a promise onelie at the hand of a man, that he should be deliuered, and should giue credit vnto those words; straitwaie his mind would wholie be changed to mirth, and would begin inwardlie to loue the man that promised him such things, and would pleasure him in what thing so euer laie in his power. How much more is to be attributed to the true faith, which is giuen to the word of God, and is inspired by the spirit of God? Wherfore if that humane faith doo drawe with it woonderfull motions of the mind; how can we saie, that the true and christian faith is naked without good works, and destitute and alone? Wherefore we now plainlie sée, both by the holie scriptures, and by the fathers, and by the definition and nature of faith; that it cannot be separated from righteousnes, & from godlie works. Now let vs come to Paule: he saith; ⁴⁹⁹ If I haue all faith, &c. But how knoweth Pighius, that Paule there speaketh of that generall faith, which cleaueth vnto the promise of God, and iustifieth: and not rather of a particular faith, whereby are wrought miracles, and which is a frée or gratious gift of the holy Ghost? This faith is not applied to all things which are found in the holie scriptures; but onlie is a certeine vehement confidence, wherby we certeinlie beléeue, that God will doo this miracle, or that miracle. ⁵⁰⁰ Of this faith Chrysostome interpreteth Paule in this place.

And to th’end that of this distinction either part might haue a peculiar name; the one they call The faith of doctrine; ⁵⁰¹ the other, The faith of signs and miracles. And vnto this latter faith, Chrysostome applieth these words; If ye haue faith as a graine of mustard seed, ⁵⁰² ye shall saie vnto this mountaine; Get thee hence, and hurle thy selfe into the sea: and it shall be done. Neither vndoubtedlie can it be denied, but that there is such a kind of faith: for Paule, in the 22. chapter of the first epistle to the Corinthians, ⁵⁰³ when he rehearseth vp the frée gifts which the holie Ghost distributeth vnto euerie man, as pleaseth him, thus writeth; Vnto one is by the spirit giuen the word of wisedome, and to another the word of knowledge by the same spirit, and to an other is giuen faith by the same spirit, and to an other the gifts of healing by the same spirit. Here we sée, that amongst the frée gifts of the holie Ghost is reckoned faith, and that in the third place: the which Paule would not haue spoken of the generall faith, wherby we are iustified. And if we diligentlie peise these things, we shall sée that Paule kéepeth the selfe-same order in the 13. ⁵⁰⁴ chapter of the 1. to the Corinthians. For as here in the first place he putteth the word of wisdome, so there he putteth prophesieng: and as here in this second place he putteth knowledge, so there also in the selfe-same place he putteth knowledge: and as here, so also there he putteth faith in the third place: and as here the gift of healings and of miracles followeth faith, so doth it there the remoouing of mountaines. And therefore those things, which Paule hath spoken of a particular faith, ought not to be wrested to the vniuersall and iustifieng faith: for that is to make a false argument, which they call A secundum quid, ad simpliciter; to wit, ⁵⁰⁵ From that which is in some respect, vnto that which is absolutelie. As if a man should saie, This faith may be separated from iustification, which is called faith Secundum quid; to wit, in some respect: Ergo, the true faith, and the iustifieng faith, which is called faith Simpliciter, that is, absolutelie, maie be separated from iustification. If a man should so compare two seuerall kinds, that he will ascribe one, and the selfe-same propertie vnto either of them, he shall soone be deceiued.

57 But Pighius sawe, that by this easie and plaine exposition, all his reasoning might be ouerthrowen; and therefore he went about to wrest it out of our hands, forgetting in the meane time, that the author and patrone thereof is Chrysostome. And to infringe it, he vseth this argument; Paule manifestlie saith, All faith; ⁵⁰⁶ wherefore we may not vnderstand it of anie singular faith. For the Apostle maketh an vniuersall proposition. But this man ought to know, ⁵⁰⁷ that vniuersall propositions are to be streictned & abridged vnto that matter, whereof the words are meant and spoken. And although this might be declared by manie examples, yet at this present onlie one shall suffice vs. Paule in that selfe-same epistle vnto the Corinthians, the 1. chapter, saith; that He giueth thanks vnto God for them, that they were enriched in all kind of speach, and in all knowledge. And it is not verie likelie, that they were by the spirit of Christ indued with naturall philosophie, with metaphysicall and mathematicall knowledge, with knowledge of the lawe, and with other liberall sciences; but onlie with all knowledge which should perteine vnto pietie, and vnto the gospell. Neither is it likelie, that they by the power of the holie Ghost were adorned with all kind of Rhetoricall, Logicall, Poeticall, and Historicall speaches; but onelie with those which should perteine vnto the edification of the church, with sound doctrine & godlie admonitions. Wherefore propositions, although they be vniuersall, yet are they not alwaies to be vnderstood simplie; but ought sometimes to be abridged vnto the matter, which at that time is entreated of.

So likewsie that, which Paule saith; If I haue all faith, we vnderstand of all that faith, which serueth vnto the working of miracles. And that in this sort they must be taken of necessitie; the words following doo declare: for Paule straitwaie addeth; So that I can remooue mountains. Chrysostome also saith; ⁵⁰⁸ that He in that vniuersalitie sawe, that this particular sentence is of necessitie to be vnderstood: for he saith; that It may be doubted, how Christ saith; that to remooue mountains, a little faith is sufficient, which is in smallnes of quantitie resembled to a graine of mustard séed, when as Paule saith; If I haue all faith, so that I can remooue mountains: as though to bring that to passe is required a woonderfull great faith. He thus expoundeth the question, and saith; that Christ spake of the truth and nature of the thing: for the gift of faith, although it be neuer so small, sufficeth to worke miracles, be they neuer so great. But Paule had a respect vnto the common opinion and iudgement of men: for they, when they looke vpon the greatnes and hugenes of a mountaine, thinke that it cannot be remooued without a certeine incredible efficacie and greatnes of faith.

Neither helpeth it much Pighius his cause, that Erasmus making answer vnto the Sorbonicall doctors, ⁵⁰⁹ reiecteth this our interpretation. For first his reason is verie weake, and secondlie false: for he saith, that The purpose of the apostle was to praise charitie by comparison. But what praise should that be (saith he) if it should be compared with faith, which is one of the frée gifts of the holie Ghost; and may light as well vpon the wicked, as vpon the godlie? For he should but coldlie praise a man, which would saie, that he is better than a dog or a beare. First, this is false, that Paule compareth not charitie with frée gifts of God: for he maketh mention of prophesieng, of knowledge, and of the gift of toongs; and preferreth charitie before them. Secondlie, it is weake that he saith; that if our interpretations be receiued, the apostle should compare charitie onlie with frée gifts: for we confes, that toward the end, he compareth it with the true faith. For Paule saith, There are three things; faith, hope, and charitie: but the chiefest is charitie. And he bringeth a reason why; For it abideth, and the other shall cease. Further, it is a full comparison, if (as we haue said) we begin at the frée gifts, and so afterward come in order to the vertues Theologicall; yea rather by that, that Paule, toward the end of the chapter, compareth charitie with true faith, it is most likelie that he did not so before.

But if we should fullie grant this vnto Pighius, that that faith, whereof Paule speaketh, is the generall faith, whereby men are iustified; yet neither so vndoubtedlie should he obteine his purpose. For the apostle going about by all maner of meanes, to set foorth charitie, thought to amplifie that same by a fiction or feining; which is a figure of Rhetorike, knowne euen vnto children. ⁵¹⁰ And yet doth not Paule therefore bring a false proposition: for he vseth a conditionall proposition, which may not resolue into a categoricall proposition; and yet notwithstanding is the truth in the meane time kept. As if I should saie vnto anie man; ⁵¹¹ If thou haddest the life or vse of the reasonable soule, without the life or vse of the sensible soule; thou shouldest not be troubled with perturbations of the mind. No man could reprooue this kind of speach as false: and yet it is not possible, that in a man the life and vse of the reasonable soule should be seuered from the sensible. Such kind of speaches also are found in the holie scriptures: as for example; ⁵¹² If I shall ascend vp into heauen, thou art there; if I descend downe into hell, thou art present; and if I take the fethers of the morning, and dwell in the vttermost ends of the sea, thither shall thy right hand lead me. These sentences are true: & yet it is not possible, that a man should take vnto him the fethers of the morning. After the same maner we saie; If a man should separate faith from charitie, he should make it vnprofitable: though in verie déed it cannot be separated from charitie.

And that Paule in that place vsed such an excesse of speach or fiction, that euidentlie declareth, which he a little before spake; ⁵¹³ Though I should speake with the toongs of men and of angels, & haue not charitie, I am like to sounding brasse, or a tingling cymball. But wée knowe, that angels haue neither bodies nor toongs; and yet notwithstanding Paule speaketh truth, that If they had toongs, and I should speake with them, yet that should nothing profit me without charitie. And this exposition Basilius confirmeth in an epistle Ad Neocaesarienses: for he saith, that The apostle minded in this place, to commend charitie; and he saith, that he vseth those reasons, not that all those things, which he here maketh mention of, can be separated from charitie. Wherefore, of the former interpretation, we haue Chrysostome for an author: and the later interpretation Basilius confirmeth. Let Pighius go now, and of this saieng of the apostle conclude, if he can, that which he contendeth so much about.

58 But as touching those words of Matthew; Lord, haue we not in thy name prophesied, and in thy name cast out diuels, &c. ⁵¹⁴ Which things Pighius denieth, can be doone without faith; and yet they which haue doone them, are not iustified; séeing they are excluded from the kingdome of heauen. We maie answer with the selfe-same solution, which we haue now brought; namelie, that they, whome Matthew maketh mention of, had the faith of signes, or a dead faith, but not a true and iustifieng faith. Moreouer, I sée not how true this is, that miracles cannot be doone without faith: ⁵¹⁵ for God sometimes worketh miracles, not for his faiths sake, by whome they are doone; but either to aduance his glorie, or to giue testimonie vnto true doctrine. Vndoubtedlie, Moses and Aaron, when they stroke water out of the rocke of strife, ⁵¹⁶ wauered in faith; and yet God, that he might stand to his promise, with a great miracle, gaue water vnto the people, and reprooued Moses and Aaron of infidelitie. And Naaman the Syrian doubted of recouering his health, in the waters of Iordan; yea also, he would haue gone his waie, for that he said, that the riuers of his countrie were much better than Iordan: and yet notwithstanding, GOD left not his miracle vndoone. And when the dead bodie was cast into the sepulchre of Elizaeus, ⁵¹⁷ by a great miracle it came to passe, that at the touching of the dead bones of the prophet, life was restored vnto it. But there was no faith there, neither in the dead corps, nor in the bones of the prophet, nor in them which brought the dead man thither.

And yet not alwaies is it granted vnto them that desire to doo miracles, that they should doo them, when faith is absent: for in the Acts we reade, that when the Exorcists, which were the sonnes of Scaeua the high priest, would haue cast out diuels in the name of Christ, whome Paule preached, ⁵¹⁸ the diuell answered; Iesus I knowe, & Paule I knowe, but who are ye? And straitway he ran vpon them. Here we sée, that God would not giue a miracle, when it was asked; as it is most likelie, by wicked and vnbeléeuing men. Howbeit, contrariewise in Marke the 9. chapter, that a certeine man did cast out diuels, ⁵¹⁹ in the name of Christ, who yet followed not Christ: and when Iohn would haue reprooued him, Christ suffered not Iohn so to doo. By this Pighius might haue séene, that to the working of miracles, is not alwaies required faith. And yet, if I should grant him, that faith is of necessitie required; therevnto were sufficient, either the faith of signes, or else a dead faith. Wherefore Pighius, in his second confirmation, prooueth nothing: for it hath nothing in it that is found.

59 Now let vs examine his third proofe. Iohn saith; Manie of the princes beleeued in him, but they confessed him not, ⁵²⁰ for feare they should be cast out of the synagog: and therefore they were not iustified by faith. This reason is but a waterish reason, and not so strong, as he thinketh it to be: for we denie, that they beléeued trulie. For that assent of theirs was nothing, but an humane assent: for when they sawe, that by Christ were wrought woonderfull works, and that his doctrine was confirmed by most euident signes; they began by a certeine humane persuasion to giue credit vnto him. The diuell also, for that he certeinlie knoweth manie things doone by God, assenteth vnto the truth, ⁵²¹ and beléeueth it: and yet it is not to be thought, that he is by a true faith induced to beléeue. And that these rulers had not the true and liuelie faith, hereby it is manifest, that Christ said vnto them; How can ye beleeue, when ye seeke for glorie at mans hand? ⁵²² By which words we vnderstand, that they, which more estéeme humane glorie, than godlinesse, cannot beléeue trulie in God. And those princes were to be numbred amongst them: for they so much did set by their estimations, and the iudgements of men; that rather than they would be cast out of the synagog, or yet be noted of anie infamie with the people, they would forsake the confession of the name of Christ. Wherefore, when as the Lord saith; that Such cannot beleeue; and Iohn affirmeth, that They did beleeue: it is manifest, that they spake of a diuerse and sundrie faith; vnlesse we will saie, that two contradictories, maie both at one and the selfe-same time be true. Wherefore Iohn spake of an humane faith, but Christ of the sincere and true faith: ⁵²³ which true faith ought to be ioined with confession, as Paule declareth, saieng; With the hart we beleeue vnto righteousnes, and with the mouth, man confesseth to saluation. He which séeth the connexion betwéene righteousnes and saluation; must néeds also sée the coniunction, which ought to be betwéene faith & profession. Wherefore we saie, that their faith was a dead faith; but a dead faith is not a faith, ⁵²⁴ no more than a dead man, is a man.

60 Although Smith, in a certeine little booke of iustification, which he wrote against me, ⁵²⁵ contendeth that a dead faith is a faith: which he prooueth, chéeflie by this argument; for that he by bodie of a dead man, although it be dead, is notwithstanding a bodie. And this good wise man woonderfullie delighteth in this his similitude: in which yet he hath vttered a sophisticall argument, not disagréeing from his studie and skill. For let vs a little examine this notable similitude. ⁵²⁶ I would haue him to answer me, whether a carcase be the bodie of a dead man, or simplie the bodie of a man? I thinke he will not answer, that it is the bodie of a man: for the bodie of a man, and a dead carcase, doo differ much the one from the other; and that in verie déed, more than two particular kinds, which are of one, and the selfe-same generall: for that they are conteined vnder diuerse generall kinds, from which they come next, and as it were lineallie descend. I grant, that the carcase of a dead man is a bodie, in the generall nature of substance, as are stones, stocks, & such other like; but that it is in verie déed the bodie of a man, I vtterlie denie. For death taketh away from the bodie of a man the proper forme & nature, which he had before; but it leaueth the generall nature onlie, so that it maie be called a bodie. Euen so, true and iustifieng faith, when it is lost, or ceaseth to be a true and proper faith, it maie indéed, as touching the generall word, which dooth betoken all kind and nature of faith, be called a certeine cold assent, sproong of humane persuasion; and not such as commeth of the holie Ghost, and which hath the selfe-same strength & efficacie that it had before. Wherfore, if on either side be kept the selfe-same proportion of the similitude, this woonderfull subtill shift shall make nothing against vs: for as we confesse, that a dead bodie is a bodie; so we grant, a dead faith is a faith: so that by faith we vnderstand the generall kind, which comprehendeth all sorts of faith; and not that liuelie & true faith, whereby we are iustified.

⁵²⁷ This reason is, as they call it, Paralogismus aequiuocationis, that is, a false argument comming of a word of diuerse significations. He addeth moreouer, that faith cannot iustifie; bicause of his owne nature it is a thing dead, & receiueth life of another thing; namelie, of charitie, and of good works. ⁵²⁸ These obiections are vaine and trifling: for none that is in his right wits will grant, that true faith is a dead thing; for, The iust man is said to liue by his faith. ⁵²⁹ And if out of faith we drawe life, how can it then vnto anie man séeme dead? But that it taketh life of an other thing, ⁵³⁰ we denie not: for it hath it partlie of those things, which it beléeueth; namelie, of Christ, and of the promises of God; and partlie of the holie Ghost, by whose breathing it is inspired. In this sort we will grant, that it hath life of another thing, but not in that sort that this man will; namelie, that it hath it either of charitie, or of good works. For what man, that is well in his wits, will euer saie, that either the stock of a trée, or the branches, or the fruits, or the flowers, doo giue life vnto the roots? ⁵³¹ And faith is before either hope or charitie; therefore of them it receiueth not life: for in verie déed, faith cannot be the matter of these vertues. And euen as that facultie or power of the soule, wherby we liue, and are quickened, which they call Vegetatiue, giueth life to the bodie, and receiueth not life of the facultie or power sensitiue, whereby we féele; or rationall, whereby we vnderstand; the which dooth followe: euen so faith giueth life vnto the soule, but taketh not that life either of charitie, or of good works. ⁵³² Howbeit, I grant, that that life of faith is made so much the greater and ampler, as it hath more and better works, & more feruent charitie breaking foorth of it: not that it is increased by dooing of manie actions, as they saie of vertues, which they call morall; but bicause God, of his grace & mercy, multiplieth the talent, for that it was not idle: and bicause God by his power bringeth to passe, that faith, when it worketh through loue, is stronger than it selfe, when it dooth not so.

61 But omitting these things, let vs returne againe to Pighius. He, as much as lieth in him, laboureth to prooue, that a man cannot be iustified by that faith, which is in Christ, and in the remission of sinnes: for that faith (saith he) whereby Abraham was iustified, was not applied vnto these things. For God promised vnto him onelie a plentifull séed, and possession of a countrie: and straitwaie is added, that Abraham beleeued God, ⁵³³ and it was imputed vnto him for righteousnes. In this argument, Pighius dooth scorne and triumph in words, against the truth, and vtterlie derideth this our opinion and iudgement: but this is nothing else, than to deride Paule himselfe. For he, by most expresse words, affirmeth; ⁵³⁴ that We are iustified by faith in Christ, and by the remission of sinnes. Neither is there anie thing else in Pighius, than a méere madnesse, and a wicked desire to contend. But let Paule come foorth, and answer for himselfe, what he thought to be vnderstood by the séed promised vnto Abraham. Vndoubtedlie, in his epistle vnto the Galathians, the third chapter, he calleth that séed, Christ; ⁵³⁵ Vnto Abraham, (saith he) were the promises made, and vnto his seed. He saith not, And vnto the seeds, as speaking of manie; but, as it were of one, and in thy seed, which is Christ. And this testament, I saie, was confirmed by GOD towards Christ. Let Pighius now yet beléeue Paule, that in that séed, which was promised vnto Abraham, was Christ comprehended and meant: neither let him from hencefoorth with such malapertnesse, and desire of victorie, take vpon him to saie, that the faith, whereby Abraham was iustified, was not faith in Christ. But as touching the remission of sinnes, forsomuch as vnto vs is promised the blessing; we ought to remember, that the chiefe and principall point thereof, consisteth in this; that we should be receiued of God into fauour, and that our sinnes should be forgiuen vs. But Pighius goeth on manifestlie to oppugne the doctrine of the apostle touching the iustification of Abraham: for he saith, that Before Abraham was circumcised, & had a testimonie of the scripture, that his faith was imputed vnto him vnto righteousnes. He beléeued God, ⁵³⁶ as it is manifest in the 12. chapter of Genesis: wherefore (saith he) according to this opinion of yours; he was then iustified: neither was his righteousnes differred, vntill that historie which is written in the 15. chapter. It is woonderfull to sée, how much he attributeth vnto these his arguments; as though by them were taken awaie from vs all possibilitie to answer.

⁵³⁷ What I beséech you letted, but that Abraham might be iustified at that first time, when God spake vnto him first; to go out of his countrie, and from his kinred? For euen in the selfe-same place at the beginning of the 12. chapter, wée read the selfe-same promises, which are in the 15. chapter. For thus God promised him; I will make of thee a great nation, and will blesse thee, and will make thy name great, and thou shalt be a blessing: I will also blesse those that blesse thee, and will curse those that curse thee; and in thee shall all the families of the earth be blessed. Vndoubtedlie in these words is conteined the promise of Christ, and the remission of sinnes. And therefore there shall be no absurditie, if we saie that Abraham, by beléeuing of those words, was also iustified. But bicause the scripture in that chapter did not plainlie set foorth this; therefore Paule with great wisedome hath cited those words which are spoken in the 15. chap. where it is expresselie written; that Faith was imputed to him for righteousnes: which saieng was most necessarie to confirme the sentence of the apostle. namelie, ⁵³⁸ that A man is iustified by faith. But why God would renew the selfe-same promises, it is not hard to sée; so weake is our mind, that except the words of God be repeated, and againe and againe driuen into vs, it easilie starteth backe from faith. Neither doutles is iustification once onlie taken hold of, but is so often apprehended, as we trulie & mightilie assent vnto the promises of God: for séeing we continuallie slide, and fall into sinnes; we haue néed euermore that our iustification should be renewed.

62 Afterward he cauilleth, that in the epistle vnto the Hebrues, ⁵³⁹ are manie things found touching faith; and manie woonderfull acts spoken of, which haue béene obteined by it: but yet not one word spoken, that iustification is to be ascribed thereto. But this man with an vniust paire of balance weieth the words of the holie scripture; neither sufficientlie considereth what those words meane; ⁵⁴⁰ The iust haue by faith ouercome kingdoms, haue wrought righteousnesse, haue obteined the promises: for these are so to be resolued, that from the last effect, we must returne vnto the first. The last is, To ouercome kingdoms; the next, To worke righteousnes; the first, To obteine the promises: among which promises, are reckoned blessing, life, remission of sinnes, and such other like, which serue to iustification. Wherefore that which is first made mention of, faith apprehendeth, & by it we are iustified: afterward followe good works, ⁵⁴¹ and therfore it is said; And they wrought righteousnes: lastlie, by the selfe-same faith we obteine temporall good things, & for that cause it is said; They haue ouercome kingdoms. So then Pighius falslie affirmeth, that in the epistle vnto the Hebrues, among the effects of faith, is no mention made of iustification: for, although that word be not there read; yet it is of necessitie and manifestlie gathered of those things that are there written. For we verilie are not Arrians (as some wickedlie béelie vs) that we will grant nothing but that which is by plaine and expresse words read in the holie scriptures: for we grant those things also, which are by euident and plaine arguments gathered out of them. But Pighius afterward demandeth, Why we take awaie from works, the power of iustifieng? Vnto this wée could make answer in one word, that we doo it, bicause the holie Ghost in the scriptures so teacheth vs; namelie, that Men are iustified by faith without works.

But to the end we should not so brieflie dispatch it, he hath laid a blocke in our waie: for he answereth vnto himselfe, that the cause thereof, is, for that our works are vnperfect; neither satisfie they the lawe of God, neither also can they stand sure before the iudgement seat of God. But by this means also (saith he) we may affirme, that iustification is not of faith: for it also is vnperfect; for there is no man beléeueth so much as he should doo. But vnto this we answer as we haue in other places oftentimes answered; that faith, as it is a worke, iustifieth not: ⁵⁴² for it hath that effect and fruit, not by anie power of his owne, but by his obiect, that is, by that which it doth regard, and laieth hold vpon: for from the death of Christ, & the promises of God, is righteousnes deriued vnto vs. So a begger receiueth almes with a leprous, weake, and sore hand; ⁵⁴³ and yet not in that respect that his hand is in such sort weake and leprous. But thou wilt saie; Why doo not other good works also by their obiect (namelie, by God, for whose sake they are done) apprehend righteousnes, as well as faith? I answer, ⁵⁴⁴ that faith was to this vse made and instituted by God: for euen so in the bodie of a man, although it haue diuers and sundrie members; yet the hand onelie taketh hold and receiueth. And so is easilie dissolued that common, lewd, & false reason; We are iustified by faith; Faith is a worke; Ergo, we are iustified for works sake. Here, in the conclusion, is stuffed in this word For, which was not in the former propositions; and therefore the collection is not good. Further, the forme of the reason is, as they call it, Ab accidenti, so that it is faltie: for it is an accident, ⁵⁴⁵ or happeneth to faith, to be out worke, in that it iustifieth vs. Wherfore it is a fallacie or deceitfull reason (as the Logicians terme it) of the accident.

Besides, Pighius obiecteth, that charitie iustifieth rather than faith; for that it is the nobler and more excellent vertue. But this reason we haue before confuted as ridiculous; Charitie is more nobler than faith, Therefore it iustifieth rather than faith. For nobilitie or dignitie serueth nothing to iustification. ⁵⁴⁶ For it is all one, as if a man would thus reason; The eies are more excellent than the mouth, and the hands; Ergo, meats are to be receiued with the eies, and not with the mouth or the hands. Which also we sée happeneth in naturall things, that things which followe, are of more perfection, although they giue not life. ⁵⁴⁷ In the child conceiued, nature ascendeth, as it were by degrées, from the power of quickning, to the power of féeling; and from the power of féeling, to the power of vnderstanding: and yet doth it not thereof followe, that the powers of vnderstanding or of féeling, for that they are more noble than the power of quickening, doo therefore giue life vnto the child. And that to iustifie, ⁵⁴⁸ rather perteineth vnto faith, than vnto charitie (besides that the holie scriptures doo teach the same) it may also be shewed by good probable reasons: for the power of knowledge, which perteineth vnto vnderstanding, consisteth in perceiuing. And therefore they, which are taught anie thing, after they once vnderstand it, are accustomed to saie; Accipio, or Teneo; that is, I take it, or, I hold it. For in verie déed, by knowledge a thing is after a sort receiued into the mind; wherefore it ought not to séeme strange, that by faith we are said to take hold of the promises of God, and the merits of Christ. But charitie consisteth in powring out, bestowing, and communicating our goods vnto others; which thing ought to followe iustification, and not to go before: for, before that we are regenerate, we are euill; neither can we vprightlie, or in such sort as God will allow of it, communicate anie good thing vnto others.

63 Herevnto Pighius addeth, that If so be faith, which iustifieth, suffereth not with it selfe hainous sinnes, which may spoile the conscience, & alienate a man from God; it must néeds followe, that if a man which beléeueth, doo chance to fall into anie gréeuous & wicked crime, he is straitwaie destitute of faith, and ceaseth to beléeue that there is a God: when as yet notwithstanding we sée, that wicked men doo not onelie beléeue that there is a God, but also doo confesse all the articles of the faith. This argument at the first sight séemeth to be verie terrible: ⁵⁴⁹ but suffer not thy selfe gentle reader to be deceiued with a vaine shew; examine it well, and trie it diligentlie, and thou shalt find it is a weake and ridiculous argument. We grant, that a man that is by sinnes and wicked facts alienated from God, may assent vnto the articles of the faith, & beléeue that there is a God. But this good man shuld haue taught further, that the same is done by the motion and impulsion of true faith. There may in déed be left to a wicked man, a certeine humane persuasion, either by education, or by opinion; bicause he thinketh it to be most likelie. But least anie man should thinke, that this that I saie, is of mine owne inuenting; namelie, that a man which gréeuouslie sinneth, is destitute of the true and iustifieng faith; let him rather consider what Paule saith. For he vnto Timothie saith; ⁵⁵⁰ He which hath not a care ouer his owne, and especiallie ouer his household, hath renounced faith, and is woorse than an infidell. Doubtlesse, he which renounceth faith, hath not faith. And vnto Titus he saith; ⁵⁵¹ They confesse they knowe God, but in deeds they denie him. To confesse, and to denie, are things contrarie: wherfore it must néeds be, that forsomuch as both are spoken of the same men, they are to be taken in diuers senses. Wherfore they may haue faith, that is, a certeine humane opinion, such as it is: but yet not that firme & forceable assent, inspired by the holie Ghost, whereof we now intreat.

Iohn saith in his first epistle, and second chapter; He which saith that he knoweth God, ⁵⁵² and keepeth not his commandements, is a lier, and the truth is not in him. So then the true faith, whereby we beléeue trulie in God; is not without good works. Neither ought it to séeme vnto anie man absurd, that one and the selfe-same thing may be knowne diuers waies: ⁵⁵³ for the diuell also, as well as we, both knoweth and confesseth manie things touching Christ: whom yet Pighius doubtles (as I suppose) will not grant to be indued with the true faith, whereby wée are persuaded to beléeue those things, which we confesse of Christ. It is possible also, ⁵⁵⁴ that one skilfull in the Mathematiks, may assent to some one conclusion confirmed & prooued by demonstration; which demonstration if he chance afterward as oftentimes it happeneth) by reason of age, or some disease to forget, he will not yet for all that cease to affirme that proposition, which he before knew: but this he will doo by opinion, or some probable argument; and not (as he before did) by demonstration. Therfore the knowledge of one, and the selfe-same thing, dooth not of necessitie inferre the selfe-same ground and principle of knowledge. And let these things be spoken onelie as it were by supposition, as though we granted that opinion, which held, that after a man hath committed anie great, hainous, and wicked fact, true faith is lost; which yet in the elect is afterward, by the benefite of God, againe recouered: otherwise it maie be said, that in men iustified, and also appointed of God vnto saluation, faith cannot, through the committing of anie hainous crime, be vtterlie extinguished, but as it were cast into a sléepe, and lie hidden; neither breake out to shew his life by good actions, vnlesse it be againe stirred vp by the holie Ghost: for in such men as haue so fallen, the séed of God still abideth, although for a time it bringeth not foorth fruit.

But Pighius goeth on, and saith; Faith is the foundation; Therefore it is farre from the perfection of the building; so then it iustifieth not: for vnto iustification manie other preparations are required. If by this perfection of the building, ⁵⁵⁵ he vnderstand the blessed resurrection, and chéefe felicitie, wherein we shall sée God face to face; we grant that faith is verie farre from it: for we must, by manie tribulations, aduersities, and gréeuous labours, come to the kingdome of heauen. But after the selfe-same maner we maie saie, that iustification also is onelie the foundation of that eternall saluation; and that it is also farre from the blessednes which we looke for. For the first degrée vnto saluation, is to be receiued of GOD into fauour, and to be regenerated through Christ: and afterward doo followe other degrees, whereby we come vnto that chéefe and souereigne blessednesse, which we looke for. But where this man found, that faith is onelie the foundation; he cannot teach out of the holie scriptures: except peraduenture he will bring the same out of the epistle vnto the Hebrues; ⁵⁵⁶ Faith is the substance of things that are hoped for. But by those words is nothing else meant, but that those things, which we hope for, are by faith vpholden and confirmed in our minds; which would otherwise wauer, neither should they by anie means stand fast. But this maketh nothing at all to this purpose. ⁵⁵⁷ And if in case he will cite this also; that, He which will come vnto God, ought to beleeue; we haue alreadie before answered therevnto: and peraduenture we will afterward in due place speake somewhat more as touching the same.

64 Well, now when he by so manie meanes hath gone about to ouerthrowe our doctrine; let vs heare at the length what he himselfe affirmeth, ⁵⁵⁸ and vnto what things he attributeth the power of iustifieng. There are (saith he) manie preparations, and dispositions required in vs that we maie be iustified. First (saith he) we beléeue the words of God; afterward we are afraid of his wrath; after we hope for mercie; then we detest sinnes. To be bréefe, he reckoneth vp all those things, which we before declared, vnder the name of the Councell of Trent. But lastlie he saith, that there succéedeth a sincere & pure loue of God, which altogither beareth dominion in our harts: and vnto this he saith, is ascribed iustification. I cannot inough maruell at the deuise of this man: for he affirmeth, that a man is in a maner perfect, before he can be iustified: for he which beléeueth, feareth, hopeth, repenteth, and sincerelie loueth God; what wanteth he to perfection? But this man affirmeth, that a man being without Christ, being a stranger from God, & not yet iustified; is able to accomplish those things. Which vndoubtedlie in no wise agréeth with the holy scriptures, for they teach, that a man, before he is iustified, is occupied in euill works, and wandreth in the hatred of God: as it is manifest in the epistle to the Colossians, the first chapter: and to the Ephesians, the second chapter. ⁵⁵⁹ But how can they, by whome are wrought so excellent works, as this man maketh mention of, be the children of wrath? How can they be sinners? ⁵⁶⁰ How can they, as it is written to the Romans, be the enimies of God?

But omitting these things, let vs sée what are the grounds of this opinion. ⁵⁶¹ First he citeth out of Iohn; He which loueth not, abideth in death: and thereby he concludeth, that of loue is had iustification and life. This is all one, ⁵⁶² as if a man should saie; He which cannot laugh, is not a man: therefore, by the power of laughing, a man obteineth to be a man. But how absurd this is, euerie man maie perceiue: for, to be men, we haue it of the soule indued with reason; vnto which soule, forsomuch as the power of laughing is of necessitie ioined, this proposition which we haue brought, is euer true: He whith cannot laugh, is not a man. So is that most certeine, which Iohn saith; that He which loueth not, abideth in death: although he haue not life, of loue, but of faith, wherewith loue is of necessitie ioined. ⁵⁶³ He citeth also those words of Christ; If ye had God to your father, doubtlesse ye would loue me: Therefore (saith he) of loue we haue the adoption, whereby we are made the children of God. But here also he vseth the selfe-same forme of reasoning: for they, which loue not Christ, are not the children of God: & yet are we not the children of God, in respect of that loue; but for faiths sake, from whence loue springeth. After the selfe-same maner, a man might saie; If thou wert liberall, thou shouldest also be prudent; and this indéed is a true proposition: and yet it followeth not, that a man is by liberalitie made prudent: yea much rather, of prudence springeth liberalitie. To be bréefe, these arguments, and such other like, doo conclude nothing els, than that iustification cannot consist without loue, and other christian vertues. And, yet it cannot thereof be rightlie gathered, that a man is iustified for these vertues sake.

Pighius addeth moreouer this sentence of Christ; If anie man loue me, he will keepe my commandements, ⁵⁶⁴ & I and my father will come vnto him, and make our abiding with him. By these words it appéereth (saith he) that iustification followeth of loue, and the obseruing of the commandements of God: for those being obserued, Christ promiseth, that he will come with his father, and abide with vs. For he meaneth, that, To receiue and to reteine Christ, is nothing else, ⁵⁶⁵ than To be iustified. And we grant, that when christians being now regenerate and iustified, doo liue vprightlie, and by good works shew foorth their faith; God commeth vnto them and plentifullie powreth in them greater gifts, and more ample grace. For God, although otherwise he be euerie where; yet it is expressedlie said, that he commeth vnto them, in whom he beginneth to worke new works. And sithence he dailie increaseth and adorneth his, which behaue themselues vprightlie and godly, ⁵⁶⁶ and faithfullie exercise the talents committed to them; it is verie well said, that he dailie commeth vnto them, by reason of new gifts. And this is that kind of visiting, whereof Christ speaketh in the Gospell of Iohn. But if we will knowe the first accesse of God, and the comming of Christ into our harts to dwell in them, Paule teacheth it vs vnto the Ephesians: ⁵⁶⁷ for thus he writeth; That Christ may through faith dwell in our harts. Wherefore this sentence of Christ teacheth not, that iustification commeth of looue: for iustification goeth before it, although not in time, yet in order.

⁵⁶⁸ 65 Pighius goeth on, and maketh such a distinction of testaments; that some he saith are absolute and frée, whereby the heire may straitwaie enter vpon the inheritance; other some are conditionall, which make no heire, but vpon certeine conditions: and to this latter kind he referreth the testament of God. And therefore he earnestlie affirmeth, that except those conditions be performed, none can be iustified. Here we denie that which he affirmeth; namely, that the testament, touching the remission of sinnes in Christ, ⁵⁶⁹ hath any condition ioined with it. Which thing Paule testifieth in his third chapter to the Galathians, when he thus writeth; Brethren, I speake according to the maner of men: though it be but a mans testament, yet, when it is confirmed, no man dooth abrogate it, or adde any thing therevnto. Now to Abraham were the promises, and to his seed: he said not To the seeds, as speaking of many; but as of one, and in thy seed, which is Christ. And this I saie, that the lawe, which began foure hundred and thirtie yeeres after, cannot disanull the testament, before approoued of GOD, towards Christ, that it should make the promises of none effect. These words most plainelie declare, that the testament, which God made with Abraham, was pure and absolute, and without anie condition of the lawe. And this doo the verie words of Genesis declare: For God once promised vnto Abraham the blessing. Afterward was giuen the lawe, which vnto those promises should adde conditions of precepts; so that if men would be iustified, and obteine them, they should knowe that they ought to performe and accomplish all the commandements of God. But this latter waie of iustification, although it can by no meanes be accomplished, cannot let, or make void the first waie. But that first waie was nothing else, but the Gospell through Christ; and that men should the more willinglie come vnto it, there was set foorth also the latter waie of iustification by works, that men, when they vnderstood that they were not able to performe them, should flie vnto Christ, of whome, when they being iustified endeuoured themselues to liue vprightlie, they might fréelie receiue the promises set foorth in the lawe.

Now let vs sée what those conditions be, which this man dooth adde vnto the testament of God. In the 103. psalme it is written; ⁵⁷⁰ The mercie of the Lord is from generation to generation vpon them that feare him; & his righteousnes vpon childrens children vpon those that keepe his testament, and are mindfull of his commandements to doo them. Of these words Pighius gathereth, that the feare of God, the mindfulnesse of the testament of God, and the indeuour to performe his commandements, are the conditions of the promises of God. But here I doo not a little maruell, that Pighius would affirme, that a man is iustified by loue; when as he confesseth, that the holie scriptures doo attribute the same vnto feare. But we will not let Pighius to be against himselfe. Howbeit if we will hearken to the scriptures in the 32. psalme, mercie is promised vnto them that hope: for thus it is written; And him that hopeth in God, ⁵⁷¹ mercie shall compasse about. Also in another place it is written; He which beleeueth, ⁵⁷² shall not be confounded; and he which calleth vpon the name of the Lord, shall be made safe. But who séeth not, that all these vertues are in a man alreadie iustified; and that God hath mercie vpon him? But here laie all the controuersie, vnto which of these vertues chéefelie iustification is to be ascribed. Vndoubtedlie by the testimonie of the scriptures the same must be attributed vnto faith. Pighius saith moreouer, that in that condition which Dauid named, is said that they should be mindfull of the commandements of God, to doo them. There (saith he) is not added; To doo all the commandements: God receiueth a man which indeuoureth himselfe to doo them, and of his mercie he forgiueth manie things. But this that is written; To doo them, must of necessitie be vnderstood of all: for doubtlesse in the lawe, which this man calleth the testament, are written all. ⁵⁷³ And if God forgiue or remit anie thing, he doth it vnto men alreadie regenerate; and not vnto them that are strangers from him, and children of wrath: such as they must néeds be, which are not as yet iustified, but doo still prepare themselues, & are bent to performe the conditions; vnto these (I saie) nothing is remitted: wherefore they are bound vnto all. And therefore Moses said, ⁵⁷⁴ as Paule testifieth; Cursed be he which abideth not in all things which are written in the booke of the lawe.

66 Further, he maketh a contention also about the springing as it were, and bringing foorth of faith: and demandeth from whence it hath his beginning in vs. We in one word easilie answer, that it hath his beginning of the holie Ghost. But he faineth himselfe to woonder, ⁵⁷⁵ how we grant the holie Ghost vnto a man before he doth beléeue: for he thinketh that to be absurd. First, I cannot deuise, how this man should so much woonder at this: but afterward I perceiue, that he manifestlie teacheth and maketh with the Pelagians, that faith is of our selues, and that it is gotten by humane power and strength: for otherwise, if he beléeue that it is of God, and of the holie Ghost, he should not separate the cause from his effects. But that he may not thinke that wée, without good reason, doo attribute vnto the holie Ghost the beginning of faith; let him harken vnto the most manifest testimonies of the scriptures. Paule saith in the first epistle vnto the Corinthians; Not in the words, which mans wisedome teacheth, ⁵⁷⁶ but which the holie Ghost teacheth; that your faith should not be of the wisedome of men, but of God. And in the same place; The carnall man vnderstandeth not the things that are of God, ⁵⁷⁷ neither can he: for vnto him they are foolishnes; for they are spirituallie discerned. But how can they be spirituallie discerned, except the spirit of God be present? Children also knowe, that from Coniugata, ⁵⁷⁸ words that are coupled as it were in one yoke, are deriued firm arguments. And to the Galathians; God (saith he) hath sent his spirit into our harts, whereby we crie; Abba, Father: for by the spirit we beléeue, & in beleeuing we call vpon God; yea and The spirit himselfe (as it is written to the Romans) beareth testimonie vnto our spirit, that we are the children of God. And vnto the Ephesians; Be ye strengthned by the spirit, in the inward man, that Christ may by faith dwell in your harts. Here we sée, that that faith, wherby we embrace Christ, commeth of the spirit of God; whereby our inward man is made strong. The apostles, when they said; Lord increase our faith, ⁵⁷⁹ manifestlie declared, that it sprang not out of their owne ablenes and strength; but by the inspiration of almightie God.

And Paule in the 1. to the Corinthians, ⁵⁸⁰ the 12. chapter; Vnto one (saith he) is giuen the word of wisedome, vnto another the word of knowlege, vnto another faith, and vnto another the grace of healing. And then he addeth, that It is one & the selfe-same spirit, which worketh all these things, diuiding vnto euerie man as pleaseth him. And if thou wilt saie, that this place, and the foresaid petition of the apostles perteineth vnto the particular faith, by which are wrought miracles; doubtles I will not be much against it. And yet, if thou wilt néeds haue it so, I will reason A minori, that is, From the lesse: for if these frée gifts are not had, but from the spirit of God; much lesse can that vniuersall & effectuall faith, whereby we are iustified, be had from else where. Further, Paule vnto the Romans; ⁵⁸¹ Vnto euerie one (saith he) as God hath diuided the measure of faith. And in the last to the Corinthians; ⁵⁸² Hauing (saith he) the selfe-same spirit of faith, euen as it is written; I haue beleeued, for which cause also I speake. We also beleeue and speake, that God, which raised vp Iesus from the dead, shall through Iesus raise vp our bodies also. Vnto the Galathians are reckoned vp the fruits of the spirit; Charitie, ioie, peace, patience, lowlines, ⁵⁸³ gentlenes, faith, meekenes, and temperance. Faith here is numbered among the fruits of the spirit; wherefore it procéedeth of the spirit. But vnto the Ephesians he saith more manifestlie; ⁵⁸⁴ By grace ye are saued, through faith, & that not of your selues, for it is the gift of God. And in the Acts of the apostles it is thus written; ⁵⁸⁵ The Lord opened the hart of the woman that sold silks, to giue heed vnto those things which Paule spake. And in the 13. chapter; They beleeued, ⁵⁸⁶ as manie as were predestinate vnto eternall life. Wherefore it is not to be doubted, ⁵⁸⁷ but that faith is ingendered in our harts by the holie Ghost: who in déed may for all that be had of them, which beléeue not; but yet as persuading onlie, and not as sanctifieng them. And although into the elect he suddenlie powreth in faith; yet forsomuch as he is the cause of faith, he is therefore before it both in dignitie and in order.

67 Now let vs sée what absurdities Pighius gathereth out of this our sentence & iudgement. If the spirit (saith he) be the author of our faith, and vseth the instrument of the word of God, and may be also in them that beléeue not; how commeth this to passe, ⁵⁸⁸ that when as there are manie at one and the selfe-same sermon, where as both the spirit is present, and the word preached, yet part doo beléeue, and part beléeue not? We answer in one word; that that commeth, bicause the spirit is not of like efficacie in all men; neither doth after one and the selfe-same maner teach all men inwardlie, & in the mind. But of his will we cannot render anie cause; although we nothing doubt, but that it is most iust. If the matter be so (saith he) the hearers will easilie content themselues; neither will they put to their indeuor or studie: for they knowe, that that is in vaine, when as it wholie dependeth of the spirit of God. This is not onelie a verie common, but also an enuious obiection. But we answer, that all men are bound to beléeue the word of God; and therefore their bounden dutie is diligentlie and attentiuelie to hearken therevnto, & with all their strength to assent vnto it: and if they so doo not, they shall then incur the punishments of the lawe. Neither are they to be hearkened vnto, if they shall saie, that they could not obeie it; or if they would haue gone about to haue prooued what their strength could haue done; their indeuor, for that they were not as yet iustified, should haue béene in vaine and sinne. ⁵⁸⁹ As if a maister should bid his seruant, which is lame, to walke; and he would excuse himselfe, and saie, that he were lame, and could not go without great deformitie: it is not to be thought, ⁵⁹⁰ that therefore he is excused. We are not of that mind, to thinke, that all sinnes are alike: naie rather, we teach that they, which omit or neglect those outward works, which they might performe, and put not to their indeuor and studie to doo well; doo much more gréeuouslie sinne than they, which according to their strength and power, obserue some outward discipline. And as Augustine saith; Cato and Scipio shall be much more tollerablie delt with, than Catiline or Caligula.

But I would haue Pighius himselfe, whom our opinion so much misliketh, to declare, when he thinketh that the holie Ghost is giuen vnto men. He will answer; when as now these preparations haue gone before, when a man hath beléeued, feared, hoped, repented, and sincerelie loued. What thing else would Pelagius saie? As though to beléeue, to loue, and such other like, doo spring of mans strength. He alledgeth this also, & thinketh it to make for his purpose; ⁵⁹¹ Come vnto me all ye which labour, and are laden, and I will refresh you. For he thinketh, that labours, burthens, contrition, confession, and (as they call it) satisfaction, fastings, teares, and such other like, doo make to the obteinement of iustification. But this place is to be vnderstood farre otherwise: for Christ calleth them labouring and loden, which were oppressed with the lawe, and felt their owne infirmitie, and the burthen of their sinnes; and which had now long time laboured vnder humane traditions. These men being now wearie, and in a maner without all hope, the Lord calleth vnto him: for they are more apt and fit for the kingdom of heauen, than are other blessed and quiet men, which by their owne works and good déeds, doo thinke themselues verie iust. God (saith Pighius ) requireth works preparatorie; and then he promiseth not to faile them of his grace. This was wholie the opinion of the Pelagians. Against which the holie scriptures are vtterlie repugnant: for they teach, that It is God which giueth both to will, ⁵⁹² & to performe, according to his good will; that it is God which beginneth in vs the good worke, and accomplisheth it euen vnto his owne daie; ⁵⁹³ that it is God from whom onlie we haue sufficiencie: when as otherwise we are not able to thinke anie thing of our selues, as of our selues. Wherefore it is manifest, that Pighius confoundeth the lawes of God, & describeth those things which are well set foorth in the holie scriptures.

68 Further, when as we saie, that vnto iustification, it is not sufficient to haue an historicall faith; he faineth himselfe to maruell what maner of historicall faith we vnderstand. For if (saith he) they call all those things, which are written in the holie scriptures, an historie; ⁵⁹⁴ will they bring to vs another faith, wherby we may beleue those things which are not written in the holie scriptures? But we reiect not an historicall faith, as though we would haue some new obiects of faith, besides those which are set foorth in the holie scriptures, or are not out of them firmelie concluded. But we require not a vulgar or cold assent, (such as they haue, which are accustomed to allow those things which they read in the holie scriptures, being thereto led by humane persuasion, and some probable credulitie; as at this daie the Iewes and Turkes doo confesse and beléeue manie things, which we doo) but an assured, firme, and strong assent; and such as commeth from the moouing and inspiration of the holie Ghost, which changeth and maketh new the hart and the mind, and draweth with it good motions and holie works. In this maner we saie, that that faith, which is of efficacie, differeth verie much from an historicall assent. And that we are by that faith, ⁵⁹⁵ which we haue now described, iustified; we haue thrée maner of testimonies: the first is of the holie Ghost; Which beareth witnesse vnto our spirit, that we are the children of God: the second is of the scriptures: the third is of works. But contrariewise, they which hold and crie, that a man is iustified by works, haue no sufficient testimonie: for the holie Ghost testifieth it not, the holie scriptures denie it: onelie works are brought foorth, & those without godlines and faith; such as were in times past the works of the old Ethniks, & are at this daie the works of manie, which beléeue not in Christ, and be strangers from God.

But it is woorthie to be laughed at, that he hath cited also a place out of the 66. chapter of Esaie, ⁵⁹⁶ by which onlie, though there were no more places than it, his cause is most of all ouerthrowne; Vnto whom (saith God) shall I looke, but vnto the poore man, vnto the contrite hart, and vnto him that trembleth at my words? By these words Pighius thinketh are signified those works, whereby God is drawne to iustifie vs. But the matter is far otherwise: for the scope of the prophet was, to detest the superstition of the Iewes; for they neglecting th’inward godlines of the mind, trusted onelie to outward ceremonies. Wherefore this did God by the voice of the prophet condemne, and declared how odious it was vnto him; Heauen (saith he) is my seate, and the earth is my footestoole. ⁵⁹⁷ As if he should haue said; I nothing passe vpon your temple, which ye so much boast of: for Heauen is my seate, such a seate as you cannot frame to make; And the earth adorned with all kind & varietie of plants, liuing creatures, hearbes and flowers, is my footestoole. Where then shall be that house, which ye will build for me? And where shall be my resting place? And straitwaie, to declare that it is not the temple built with hands; All these things (saith he) hath mine hand made, and all these things are made, saith the Lord. By which words we learne, that God delighteth not in these things, and in outward ornaments, & sumptuous buildings for their owne sakes: but chéeflie requireth faith & inward godlinesse of the minds, that he may dwell in them.

And who be indéed faithfull and godlie, is declared by their certeine and proper notes. Whosoeuer is poore, and séeth himselfe to want righteousnesse; and whosoeuer is contrite of hart, that is to saie, afflicted in this world; whosoeuer is of a mild and humble spirit, and not of an arrogant and proud spirit; whosoeuer with great reuerence and feare receiueth the words of GOD, he most iustlie may be numbred amongst them. These are sure tokens, and as it were the proper colours of faith and true godlines. Afterward the prophet declareth, how much God estéemeth the works of men that beléeue not; and are not as yet regenerate, though these works be neuer so goodlie to the shew. He which killeth an oxe (saith he) it is all one, as if he should kill a man; and he which sacrificeth a sheepe, as if he cut off a dogs necke; he that offereth an oblation, as if he offered swines flesh; and he that maketh mention of incense, as if he blessed iniquitie. All these kinds of oblations and sacrifices were commanded, and appointed in the lawe of God; which yet being doone of an vncleane hart, and one that is estranged from God, were counted for most gréeuous sinnes. Wherefore Pighius hath nothing out of this place, whereby to defend his error: but we by the selfe-same place doo most aptlie and most trulie confirme our owne sentence. Now this is a notable and sharpe disputer, which bringeth for himselfe those things which make so plainlie and manifestlie against himselfe.

69 But he snatcheth at this also out of the epistle vnto the Hebrues; ⁵⁹⁸ that He which commeth vnto God, ought to beleeue, that there is a God, & that he rewardeth them which seeke vnto him. By these words it séemeth, that he would conclude, that iustification is giuen vnto them who séeke God; by good works. ⁵⁹⁹ But he ought to haue made a distinction of them that séeke God, which thing Paule also did; to wit, that some séeke him by works, & other some by faith. This distinction Paule sheweth; neither leaueth he vnspoken what followeth of it: for thus he writeth vnto the Romans; Israel, ⁶⁰⁰ which followeth after righteousnes, atteined not vnto the lawe of righteousnes; bicause they sought it of works, and not of faith. Wherefore they which séeke God, to be iustified of him by faith, as the apostle teacheth, doo atteine vnto that which they desire: but they which will be iustified by works, doo fall awaie from iustification. And that God rewardeth works, which are doone of men regenerate, and by which they hast forward to the crowne of eternall saluation; we denie not. But that perteineth not to this question: for at this present the contention is not about this kind of works; but onelie about those things, which are doone before regeneration. Those Pighius laboureth to prooue, that they haue their reward, and to be merits (after a sort) of iustification. Neither, dooth this anie thing helpe his cause, when he affirmeth, that this kind of merit redoundeth not vnto God; or maketh him debtor vnto vs, or is equall vnto that which is rewarded: for these things, although vnto him they séeme to serue onelie to extenuate the dignitie of merits; yet doo they vtterlie take awaie all the nature of merit. For whatsoeuer good thing men doo, yea euen after iustification, the same is not properlie theirs, for God worketh it in them. Moreouer also, all that, whatsoeuer it be, was alreadie before wholie due vnto God: neither can we doo anie thing that is good, or giue anie thing vnto him which is not his. Wherfore we must take awaie all merit, not onelie in them which are not as yet iustified; ⁶⁰¹ but also in them that are iustified.

But Pighius, the easilier to persuade, putteth forth a similitude of a certeine maister, which hath manie seruants; vnto whom, to the end they should the more diligentlie and spéedilie accomplishe some worke, which he setteth them to doo, ⁶⁰² he appointeth a reward. Who (saith he) will denie, but that those seruants, which spéedilie and diligentlie haue finished their worke, haue deserued the reward that was promised? We will bréeflie examine what may be concluded by this similitude. If by seruants we vnderstand men regenerate in Christ, we will grant, that God setteth foorth prices & rewards, whereby we are stirred vp to liue holilie. Neither will we denie, but that such may be said to receiue a reward: but yet we will not grant, that they trulie and properlie merit the crowne of eternall felicitie. And certeine of our writers, to declare, that this thing perteineth vnto the iustified, doo vse a similitude, ⁶⁰³ not of a maister and his seruants, but of a father & his children. For fathers are woont oftentimes, with some certeine condition to promise a gowne, a cap, or monie vnto their children; which although otherwise they would fréelie giue vnto them, yet with some condition they doo it, to quicken their endeuour: as for example; that they shall haue this or that thing, after they haue once throughlie learned this or that booke. Héere no man, that will speake as he should doo, and properlie, will say, that these children, when they haue finished their worke, haue deserued the gifts which were promised vnto them: for the father fréelie and of his frée liberalitie giueth & bestoweth the same vpon them. But Pighius entreateth of seruants, that is, of men not as yet regenerate. But that vnto such are by God set foorth anie rewards of good things, I maruell out of what place he can declare it; or wherby will he prooue, that the works of such men, séeing they are yet, as we haue taught, sinnes, can please God? And séeing the matter is so, vnto them is set foorth, not a reward, but a punishment. Howbeit, to make the thing more plaine, let vs compare children and seruants together. Children, though they doo nothing, ⁶⁰⁴ yet they enter vpon their fathers inheritance; onelie if that they will receiue it: but seruants, though they labour neuer so much, yet they haue no inheritance with the children. This is so plaine, that it néedeth no further declaration.

70 But to wrest from vs that which we doo affirme; namelie, that if works be required vnto iustification, the honour of Christ should be diminished, as though his merit alone could not be sufficient to reconcile vs vnto God; I (saith he) doo take awaie nothing from Christ, but doo leaue vnto him his honour whole and safe. But I beséech thée, how doost thou take away nothing, when as thou requirest works vnto our iustification; and so requirest them, as thou saiest, that GOD more regardeth them, than faith? But he thus expoundeth his owne subtill ridle, that Christ, in that order of his, is a sufficient cause: as if he should haue said; If we speake of the reconciliator, and of that sacrifice, whereby we are reconciled vnto God, Christ onlie is sufficient. But we cannot be prepared, and be made apt vnto that benefit, but by manie works. I cannot doubtlesse but maruell, where is become the wit of this so great a Sophister. As though they forsooth, against whome the apostle disputeth, euer said, that works are required vnto iustification, as outward principles or grounds. Vndoubtedlie they also went about the same which Pighius dooth; that works are certeine purgings, and preparations of the minds. Further, who séeth not, that a generall proposition being true, it is lawfull to applie vnto all the particular propositions thereof, that which is either affirmed or denied in it? Wherefore, séeing Paule denieth, that a man is iustified by works, he excludeth all kinds of works, in what order soeuer they be put. But Pighius saith further, that God requireth these works, that he maie fréelie impute vnto vs iustification. Whosoeuer is but euen slenderlie exercised in the holie scriptures, shall easilie sée, that this man is euen directlie repugnant vnto Paule: for he in the epistle to the Romans saith; ⁶⁰⁵ Vnto him which worketh not, a reward is imputed according to grace. But Pighius saith; Vnto him which worketh, God imputeth righteousnes fréelie. But to impute fréelie, and not to impute fréelie, euerie child maie sée, that they are contradictorie.

But weigh (gentle reader) this reason of two contrarie branches. These works, which he speaketh of, either profit to iustification, or els profit not: if they profit not, why calleth he them preperations? For amongst causes are reckoned also causes preparatorie. But if he will say, that they profit, and are in verie déed causes preparatorie; with what face can he affirme, that he plucketh awaie nothing from the honour of Christ; but appointeth him to be the whole and absolute cause of our iustification? But peraduenture this two-membred argument, a man will turne vpon vs, touching those works which followe iustification. For (he will saie) either they are profitable to obteine saluation, or they are not profitable: if they be not profitable, why are they required, ⁶⁰⁶ and why are promises made vnto them? But if they be, why doo we not allow merit to be in them? I answer, that such works are profitable vnto men regenerate; for that they liuing vprightlie & orderlie, be renewed and made more perfect. But that is nothing els, but a certeine inchoation, and as it were a participation of eternall life. Further, it hath séemed good vnto God, by such meanes, or rather by such spaces, to bring men to eternall felicitie. But we cannot call these works, merits: for Paule expressedlie teacheth; that The reward of sinne is death, ⁶⁰⁷ but eternall life is grace. But that which is giuen fréelie, ⁶⁰⁸ vtterlie excludeth merit. And in the meane time we ought to remember, that there is a great difference (as we haue oftentimes taught) betwéene their works, which are as yet strangers from Christ and from God; and their works, which are now by grace graffed in Christ, and made his members.

71 Afterward also he goeth about to confute that which we say; that a man is iustified by that faith, which hath a respect vnto the promises of Christ, and of the remission of sinnes: as though we hold, that faith is the proper correlatiue of such promises. For he saith, that faith hath equallie a respect vnto all the things, which are set forth in the holie scriptures: yea (saith he) he dooth vnto God a thing no lesse acceptable, which beléeueth that he created the world, or beléeueth the thrée persons of the diuinitie, or the resurrection to come; than he, which beléeueth that Christ was giuen to be our mediatour, and that by him is to be obteined the remission of sinnes: for that faith is of no lesse worthines than the other. And if we be iustified by faith, he affirmeth, that that faith no lesse perteineth vnto the other articles, than to the remission of sinnes, by Christ. And this he thinketh may be prooued by that, which Paule writeth in the fourth chapter vnto the Romans; ⁶⁰⁹ And not for him onelie were those things written, but also for vs, vnto whom it shalbe imputed; so that we beleeue in him which hath raised vp Christ from the dead. Behold (saith he) that faith is imputed vnto vs vnto righteousnes, whereby we beléeue that GOD raised vp Christ from the dead; and not that faith, whereby we beléeue that sinnes are forgiuen vs by Christ. First, here we confesse, that our faith assenteth vnto all the things, which are conteined in the holie scriptures. But forsomuch as amongst them, there is but onelie one principall and excellent truth, vnto which all the other truths are directed; namelie, that Christ the sonne of GOD suffered for vs, that by him we might receiue forgiuenes of sinnes; what maruell is it, if our faith haue respect vnto this one thing chéeflie? For this that we saie, ⁶¹⁰ Paule prooueth: for he saith; ⁶¹¹ that Christ is the end of the lawe. Wherefore, séeing he is the end of all the scriptures; he is also the summe and principall obiect of our faith: although otherwise, by our faith, we also imbrace all other things, which are conteined in the holie scriptures.

And whereas he addeth, that the faith, which is of the other articles, is no lesse acceptable vnto God, than this faith which concerneth Christ, and the remission of sinnes; we maie first saie, that is not true, if a man rightlie weigh the dignitie of the action of faith: for the dignitie of faith, as also the dignitie of other like kinds of powers and qualities, is measured by the obiects. For as those obiects differ one from another, in excellencie and dignitie; ⁶¹² so the consents which faith dooth yéeld vnto them, ought, according to the same, to be counted inferiour, or of more excellencie. Séeing therefore God would in such sort haue his sonne to die, and men by him to be reconciled; that for this he hath instituted all the other things to be beléeued, which are set foorth in the holie scriptures: we cannot put anie doubt, but that this pleaseth him much more than the other; for that the other are directed vnto this, as vnto their end. And this is a common rule amongst the Logicians: That thing it selfe is much rather of such condition and qualitie, by meanes whereof another thing hath such condition and qualitie. Wherefore this action of faith, whereby we assent vnto this most noble truth, ought to excell all other actions of faith, whatsoeuer they be. And so it is not by anie thing like acceptable vnto God, whether a man beléeue this or that. If we should vse this answer, I knowe Pighius were neuer able to confute it.

But we saie moreouer, that he in vaine contendeth about the greater, or lesse dignitie of faith; as touching this or that article: ⁶¹³ for we are not iustified by the dignitie of faith; for it is in euerie man, weake and féeble. But we therefore saie, that we are iustified by faith; bicause by it, as by an instrument vnto this end giuen vnto vs, and by God appointed, we applie Christ vnto vs, and take hold of the forgiuenesse of sinnes. Wherefore the woorthinesse or vnwoorthinesse thereof, is to no purpose considered. But that which he bringeth out of the 4. chapter to the Romans, he bringeth cut and maimed: for if a man read the full and perfect sentence, he shall easilie sée, that plaine mention is there made of the death of Christ, and of the remission of sinnes, which by it we haue obteined. For Paule saith; that Vnto vs it shall be imputed, ⁶¹⁴ as it was vnto Abraham; if we beleeue that God raised vp our Lord Iesus Christ from the dead, which was deliuered for our sinnes, and rose vp againe for our iustification. Is it not here most manifestlie said, that we ought to beléeue, that that Iesus Christ, whom God raised vp, was dead, and rose againe, that we should be iustified, and haue all our sins forgiuen vs? Doubtlesse it is a thing most vncomelie for a man, that professeth diuinitie, so wilfullie not to sée things that are most manifest.

⁶¹⁵ 72 Afterward he maketh a cauilling about the particular faith, whereby we saie, that euerie one that beléeueth trulie in Christ, ought to be most assured with himselfe, that his sins are forgiuen him. He denieth, that there is anie such faith found in the holie scriptures; and that therefore this is onelie our deuise and inuention. Here vndoubtedlie I cannot hold my selfe, but I must néeds saie, that Pighius lewdlie lieth: for I would haue him to tell me, what did Abraham beléeue, when he was iustified, but that vnto him should one daie be rendered those promises of God? For whom is it likelie that he beléeued they should be rendered vnto, but vnto himselfe? The selfe-same thing may be said of Moses, of Dauid, and of manie other; of whom it is most certeine, that they beléeued, that the promises, which God made vnto them, should particularlie be rendered vnto them. And what (I beséech you) ment Christ; when he said vnto the man that was sicke of the palsie; ⁶¹⁶ Sonne, thy sinnes are forgiuen thee: and when he said vnto the woman; ⁶¹⁷ Thy faith hath made thee safe? And dooth not Paule to the Galathians thus speake of Christ; ⁶¹⁸ Who hath loued me, and deliuered vp himselfe for me? What can be more manifest than these words?

Let Pighius go now, and make his vants, that we were the first finders out of this proper and singular faith: and let him crie, that euerie christian man ought to beléeue, that the promises are made onelie indefinitelie; and that it is not méet, that euerie one of vs should applie them seuerallie vnto himselfe. For we ought to beléeue of our selues, and not of others; for we may as concerning others, be deceiued, whether they beléeue or no: but touching our selues, we may be assured and certeine of it. Let euerie man beléeue the promises of God indefinitelie, as touching others: for we knowe not who is predestinate, and who is reprobate. But none which is faithfull, ought in anie wise to doubt of himselfe, but to beléeue, that the promise is particular as touching himselfe; when he perceiueth himselfe to beléeue trulie. Further, when promises are set foorth in a generall proposition, we may most assuredlie of them gather their particular proposition. And Christ saith in Iohn; ⁶¹⁹ This is the will of my father, that euerie one that seeth the sonne, and beleeueth in him, should haue eternall life. Wherefore we thus inferre; But I beléeue in the sonne of God; Therefore I haue now, and shall haue that which he hath promised.

73 Pighius still goeth on, and (to prooue that the faith of euerie other article, and not that onlie, which is referred vnto Christ, touching remission of sinnes, iustifieth) he vseth the example of Noe: for he saith, ⁶²⁰ that He beleeued onelie those things, which perteined to the safegard of his familie, and to the destruction of the world; and by that faith he saith he was iustified. Here (saith he) is no mention made of Christ, or of the remission of sinnes. But it séemeth vnto me, that this man hath not verie diligentlie read that, which Peter writeth in his first epistle, and third chapter: for Peter saith; ⁶²¹ When once the long suffering of God expected in the daies of Noe, while the arke was preparing, wherein few, that is, eight soules were saued, through the water (vnto the figure whereof baptisme now agreeing, maketh vs also safe:) whereby not the filth of the flesh is put awaie, but thereby is brought to passe, that a good conscience is well answering vnto God. That which Peter sawe was signified by the arke, and by those things, which Noe did; can we thinke, ⁶²² that the patriarch himselfe sawe not? This vndoubtedlie were too much derogation vnto him: and if he sawe those things, which Peter maketh mention of; he beléeued not onelie those things, which were then doone; but also those, which were looked for to be accomplished by Christ. And therefore of good right it is written vnto the Hebrues, that He was by such a faith made the heire of righteousnesse. ⁶²³

But Pighius nothing passeth vpon this; who (so that he may be against vs) is nothing afraid to fight euen against the apostles themselues: for he is not afraid to affirme, that our first father Adam was iustified; but yet not with that faith, which we speake of, which concerneth the remission of sinnes through Christ: for he saith, that thereof he had no promise, as touching that, so farre as may be gathered out of the scriptures. But doubtlesse this man is both farre deceiued, ⁶²⁴ and also hath forgotten his fathers, whom he would séeme to make so much of. Was not the selfe-same thing said vnto Adam, which was by God promised vnto Eue his wife; namelie, that his séed should bruise the head of the serpent? Christ was that séed, and he hath so broken the head and strength of the diuell; that now neither sinne, nor death, nor hell can anie thing hurt his members. This place all the fathers in a maner thus interpret.

But Pighius, which yet is lesse to be borne withall, is not afraid to saie, that iustification is not giuen vnto vs by the promise. In which thing doubtles he is manifestlie against Paule: for he vnto the Galathians thus writeth; God gaue vnto Abraham by the promise. ⁶²⁵ And there is no doubt, but that vnto vs it is giuen, after the selfe-same maner that it was vnto Abraham. But this is to be knowne, that this word Promise, ⁶²⁶ is taken two maner of waies: either for the thing promised; and so it is not to be doubted, but that we are iustified by the promise, that is, by Christ, and by the forgiuenesse of sinnes, which is promised vnto them that beléeue: or else it is taken for the verie words of God, in which he through Christ promiseth vnto vs remission of sinnes. And in this maner also we maie be said, to be iustified by the promise: for although the cause of our iustification be the méere will and mercie of God, yet is not the same offered or signified vnto vs, but by the words of the promises, and by the sacraments; for these haue we as sure testimonies of the will of GOD towards vs. And so, vnlesse faith be wanting, whereby we apprehend the things that are offered, we are iustified by the promises.

⁶²⁷ 74 Afterward Pighius, to prooue that God attributeth more vnto works, than vnto faith, citeth a place out of the 22. chapter of Genesis. There is described that excellent worke of Abraham, that he refused not to slaie his onelie sonne, & to offer him vnto God: and therefore God said vnto him from heauen; Bicause thou hast doone this thing, ⁶²⁸ I haue sworne by my selfe, that in blessing, I will blesse thee; and in multiplieng, I will multiplie thy seed, that it shall be as the starres of heauen, and as the sand of the sea. It shall possesse the gates of his enimies, and in thee shall all nations be blessed. Behold here (saith he) are promises giuen for works sake, and therevnto is added a most faithfull oath; but there is no mention at all made of faith: wherfore (saith he) God hath more regard vnto works, than vnto faith. This speaketh he with a wide mouth: but (according to that prouerbe;) The mountaines will be brought a bed, and out will spring a sielie mouse. For if you aske what I thinke as touching this matter, I will answer, that it is a notable and most excellent historie; whereout that cannot yet be gathered, which this man exclaimeth. First, here is no mention made of iustification: what serueth it then to that matter whereof we now intreat? So often as anie thing is called in controuersie, we must run to such certeine and assured places, in which the selfe-same thing is intreated of: and not vnto those places, wherein it maie be answered, that they intreate of another matter. Of this nature is that place which Paule citeth, ⁶²⁹ as touching this thing; Abraham beleeued in God, and it was imputed vnto him vnto righteousnes.

But as concerning this historie, I willinglie grant, that Abraham by that worke obteined a certeine more ample benefit, than he before had by faith: howbeit not in substance, or number, or quantitie of the promises; but in a sound and firme certeintie. For although he doubted not, but that whatsoeuer things he beleeued, God would faithfullie render vnto him; yet afterward, when he had doone those excellent déeds, he was more fullie persuaded of the veritie of his faith, and constancie of the promise, and strength of the righteousnes imputed vnto him. I denie not, but that, by that excellent worke, Abraham obteined these things. What is then here, that Pighius should boast of? What new thing is here promised? What couenant not heard of before, or new oth is here set foorth: Nothing is héere rehearsed, which was not before made mention of. For the couenant, which is héere made, was before ordeined; partlie when circumcision was appointed; and partlie in that sacrifice, wherein it was commanded, that the beasts should be diuided, partlie on the right hand, and partlie on the left: as though they which should sweare, and make the couenant, should passe through the middest. For that maner (to touch it by the waie) was also vsed among the men of Athens, ⁶³⁰ as Demosthenes declareth in his oration against Aristocrates. Further, we can not denie, but that Abraham was iustified before: for euen before it was said; Abraham beleeued God, and it was imputed vnto him vnto righteousnes. And séeing the matter is so, although afterward were added some promise; yet will that make nothing against vs: for we denie not, but that those works which followe iustification, are both good, and also doo please God; and are of him, although fréelie, yet with great and ample gifts recompensed.

Now resteth onelie to declare another waie, how to vnderstand this cause; Bicause thou hast doone these things, &c. And this perteineth vnto the certeintie, whereof we before made mention; which (as we haue said) is from the effects, and (as they vse to speake) A posteriori, that is, From the later. The which that you shall not thinke to be of mine owne inuention, go & read Augustine in his questions vpon Genesis: for he diligentlie peiseth these words; Now I knowe thou fearest God. ⁶³¹ Was God (saith he) ignorant of this before? Had he anie néed of this triall, when as he is the searcher of the reins, and of the hart? Nothing lesse (saith he:) for here this word [I knowe] is nothing else, but, I haue made thee to knowe, or, I haue made plaine and manifest. Wherefore here is not rendered a reason of the promises by the cause; but after the selfe-same maner vndoubtedlie, by which it was said of the sinfull woman; Manie sinnes are forgiuen hir, ⁶³² bicause she hath loued much: of which place we haue so largelie before intreated, that now there is no néed at all of anie repetition.

75 Pighius hath scraped an other obiection out of the 18. chapter of Ezechiel; If the wicked man (saith the prophet vnder the person of God) shall repent him of all his iniquities, and shall doo all my commandements, I will no more remember all his iniquities. Here (saith Pighius ) we sée that iustication, which is the forgiuenes of sinnes, is not promised vnto faith; but vnto perfect repentance, and vnto the obseruation of the lawe of God. And here his bristles so arise, as though we must néeds giue place. ⁶³³ But this argument, if it be more narowlie considered, is both vaine and trifling: for we easilie grant, that if a man perfectlie repent him of all his iniquities, and doo all the commandements of God; he shall haue iustification by works. None of vs euer denied this. But here lieth all the matter, here were a hard worke, to find such a one, who being not yet iustified, hath performed this. And where I praie you maister Pighius, is that your interpretation, wherein you said before, that God required not that we should performe all the commandements; but that he of his mercie remitteth manie things? For here you haue brought a most manifest testimonie against your selfe.

But to returne to the matter: forsomuch as man neither performeth, nor also can performe those things which are set foorth, both of the prophet, and of the lawe: what resteth there then, but that he should come humblie vnto Christ; and hauing through faith fréelie receiued iustification of him, should by grace, and the spirit, now giuen vnto him, perfectlie repent, (so much as this life will suffer) and with an obedience (such as in this life we may begin) to obeie the lawe of God. Intreating of this argument, there came to my remembrance the old Philosopher Antisthenes: ⁶³⁴ for when a certeine glorious yong man, which was one of his scholers, boasted that he had a ship laden with excellent merchandize; and when it were arriued, he would giue vnto him an excellent gift. This song was common euermore in his mouth, that he was troublesome to him who heard him; insomuch that Antisthenes brought him foorth into the market place, and in a certeine shop asked a few elles of cloth. Which cloth when Antisthenes had in his hand, not hauing paid the monie, he made a proffer to go his waie: the Merchant called him backe againe; Ho good fellowe (saith he) before thou depart paie me my monie. Then Antisthenes shewing him the yoong man; This man (said he) will paie you so soone as his ship is arriued.

Euen so will I answer vnto Pighius; When you shall shew me one, which being not regenerate, by his owne strength repenteth him of all his iniquities, and obserueth all the commandements of God; we will saie, that he is iustified by his works. But when will this ship arriue? Wherefore, let him cease to boast of the words of the lawe: for those words, whatsoeuer they be, whether they perteine vnto promises, or vnto precepts; we will after this maner interpret. But he saith moreouer, that Christ also said; ⁶³⁵ He that dooth the will of my father, shall enter into the kingdome of heauen: but the Lord said not (saith he) He which beleeueth. Yea, but I saie that in another place he did, and maketh no mention of anie worke; ⁶³⁶ for This (saith he) is the will of my father, that he which seeth the sonne, and beleeueth in him, hath eternall life. Let not Pighius then from hencefoorth denie, that the Lord euer spake this. But least any man should thinke, that the scriptures speake things contrarie; I answer, that these two sentences are not repugnant, but agrée verie well togither. Pighius, by the will of the father, vnderstandeth a great heape of good works: but Christ saith; This is the worke of God, that ye beleeue. ⁶³⁷ And after this action of beléeuing, doo followe manie other good works: wherefore the holie scriptures are not repugnant one to another. And Pighius his argument is left weake, and of no efficacie.

But Pighius, for that he séeth himselfe vrged with Gods word, bicause so oftentimes is read in the holie scriptures, that Man is iustified by faith; he therefore saith, that that is to be vnderstood of a liuelie and strong faith, which hath other vertues ioined with it: as though we euer spake of anie other faith. ⁶³⁸ If he spake this from the hart, he beléeueth the selfe-same thing that we beléeue: wherefore laie aside the contention; and the controuersie being ended, let vs all agrée in one. But Pighius cannot abide, that this agréement should take place: for afterward, when he would expound how we are iustified fréelie, he saith; that that is nothing else, but that God will fréelie impute vnto vs vnto righteousnes, the works of faith, hope, and charitie. What haue we here to doo? Doubtles, it séemeth vnto me, that this man dooth not with a sound iudgement read the scriptures; but dooth with a corrupt affection wrest them at his pleasure. For where works are, ⁶³⁹ there Paule denieth that there is a frée imputation; for these two are repugnant one to an other: wherefore in that Pighius goeth about to ioine them together, doth he not séeme most manifestlie to be against the apostle?

76 Thus much of Pighius; vnto whom our Smith, the eight wise man of Greece, ⁶⁴⁰ and the first wise man of England ioined himselfe a companion, as Theseus did vnto Hercules. But in verie déed he bringeth nothing else, but that which he hath drawen out of the sinks of this man, and other such like. First he saith, that faith is not for the remission of sinnes; and that therefore we fondlie faine that iustification is had by it. For the faith (saith he) whereby christians are discerned from no christians, is in Iesus Christ: which thing also (as though it made much to the purpose) he goeth about to prooue by the holie scriptures, and by a testimonie of Ierom. But I would haue this man to answer me, if euer he learned the Hebrue toong, what is the signification of this name IESVS? Vndoubtedlie, amongst all the Hebrues, this word Iascha signifieth, To saue: ⁶⁴¹ wherefore IESVS may in Latine rightlie be turned SERVATOR, that is, A sauiour. But if (which thing I thinke true) he be ignorant of the Hebrue toong; yet he ought at the least, to haue beléeued the angel, which so interpreted that name; ⁶⁴² Thou shalt call his name (saith he) IESVS, for he shall saue his people from their sinnes. How then can faith bée in CHRIST IESVS, vnles it be also touching the remission of sinnes, through Christ?

Afterward he is not afraid to cite that also, out of the epistle of Peter; ⁶⁴³ Charitie couereth the multitude of sinnes: Behold (saith he) forgiuenes of sinnes is here ascribed, not vnto faith, but vnto charitie. ⁶⁴⁴ He that will haue a fit axe to cut these knots asunder; let him attentiuelie consider the holie scriptures, and diligentlie sée, from whence those places, which are cited in the new testament, are taken out of the old. This sentence of Peter is had in a maner, out of the 10. chapter of the Prouerbs: ⁶⁴⁵ for there it is thus written; Hatred stirreth vp reprochfull speaches. For whom a man hateth, he discouereth, & publisheth abroad his faults, as much as in him lieth: but contrariwise, charitie hideth and couereth the sinnes of his brother. For they which trulie loue one another, are woont to defend one another; and to couer one anothers faults, so much as they sée by conscience they may. And this is a most true sentence of Salomon. Wherefore Peter going about to exhort christians vnto charitie; wiselie and aptlie borowed this sentence out of Salomon. But Smith not vnderstanding or considering this, supposeth that Peter thought, that remission of sinnes is gotten by charitie: howbeit he is most fowlie deceiued, as oftentimes he is woont to be.

⁶⁴⁶ But passing ouer these men, let vs remember, that if at anie time the fathers séeme to attribute righteousnes vnto works; the same is not to be vnderstood of that righteousnes, which God fréelie imputeth vnto vs through Christ: but of that inward righteousnes, which is rooted in vs, which we get and confirme by leading continuallie an vpright life. Or if those things, which they speake, doo manifestlie perteine vnto the righteousnes imputed, that is, vnto the remission of sinnes; we must alwais (as we haue before taught) run vnto the foundation of good works; namelie, vnto a liuelie faith in Christ: which rules, and such like, if our aduersaries would consider, they would neuer so impudentlie and obstinatelie defend so manie lies. Although, if I should speake anie thing touching Pighius, forsomuch as I sée, that he is neither of dull wit, nor vnlearned; I cannot saie that he in earnest, and from the hart wrote touching this matter: but when he had once taken the matter in hand, he tooke these things for pastime and pleasure.

77 Now to prosecute that order, which I haue begun; let vs come vnto the Fathers, and sée how much they make on our side. And vndoubtedlie, for this matter wée shall not néed anie great number of testimonies. For euen as to vnderstand what taste the water of the sea is; ⁶⁴⁷ it is not néedfull that a man drinke vp the whole sea: euen so, to vnderstand what the Fathers thinke touching this, we shall not néed to go through all their saiengs. Irenaeus, ⁶⁴⁸ a most ancient author, in his 4. booke and 30. chapter against Valentine, writeth somewhat touching this matter, although brieflie. And I suppose, that he for this cause wrote so brieflie of it; bicause this truth was in those first times so confessed & certeine, that it was not of anie man called in ⟨…⟩out. But yet by that little, which he hath, it may sufficientlie be vnderstood what his iudgement was: as the saieng is, that Protogenes knew Apelles, by the draught of one line onelie. Irenaeus therefore saith, that the old Fathers, euen those also which were before the law, were iustified by faith. For first, when he had spoken of Abraham, he ascended from him vnto Lot, vnto Noe, & vnto Enoch. And afterward he addeth a reason, why in these mens times the law was not written: bicause (saith he) they were alreadie iust, vnto whom the lawe was not giuen; for the iust haue the lawe written in their harts.

But peraduenture you will scarselie admit this testimonie; bicause Irenaeus in that place, when he speaketh there of Enoch, saith, that he was sent a legate vnto the angels: which may séeme to be apocryphall, so not to be counted of, as of sound authoritie. But I thinke the same is cited, not so much out of anie apocryphall booke, as out of some old tradition: for manie things were as it were by hand deliuered vnto the ancient Fathers, that are not to be reiected; so that they be not repugnant to the holie scriptures. Otherwise, if for that cause we reiect this testimonie, why doo we not also reiect the epistle of Iude? For he also citeth a sentence of Enoch, ⁶⁴⁹ that God shall come with thousands to iudgement. But whereas Irenaeus saith, ⁶⁵⁰ that Enoch was a legate vnto the angels; I suppose that it may be thus vnderstood; to saie, that those Angels were men, such as were princes and great kings, or such as were borne of the familie of Seth: ⁶⁵¹ for so in Genesis, The sonnes of God are said to haue seene the daughters of men, that they were faire. Peraduenture Enoch was sent vnto them by God, to reprooue them: and thus much of Irenaeus.

⁶⁵² Tertullian in his booke of baptisme saith, that Faith hath a perfect securitie of saluation. Wherefore it is not we alone that haue brought in a particular faith of the remission of sinnes. Neither ought anie thing to mooue vs, that in that booke he defendeth most manifest errors touching baptisme; and exhorteth men to deferre baptisme, till they come to ripe age, and not to make hast vnto it before they marrie. For although we allow not these things; yet in the meane time, ⁶⁵³ whilest he intreateth hereof, he hath manie things, which ought not to be contemned, which were at that time receiued in the church. So Cyprian, when he intreateth of rebaptising of heretiks, when they returned vnto the church, hath yet by the waie manie true and weightie testimonies which we cannot reiect; although in the verie state of the question we vtterlie disagrée fro~ him. And what father (I praie you) is there, amongst them all, which in some one place defendeth not some matter that is not to be allowed; and yet ought not all their works to be contemned? For there is no pomegranat so faire, ⁶⁵⁴ which hath not in it some rotten carnell.

⁶⁵⁵ 78 Now let vs come vnto Origin. He, in his first booke vpon Iob, (if it be Origins worke) thus writeth; All things, which men doo, whether it be in virginitie, or in abstinencie, or in chastitie of the bodie, or in burning of the flesh, or in distribution of their goods; all these things (I saie) they doo Gratis, that is, in vaine; if they doo them not of faith. ⁶⁵⁶ In this place, whereas he saith Gratis; all men vnderstand that he signifi- In vaine. Which thing doubtlesse Pighius, and his companions will not admit; for they will haue these things to be certeine preparations vnto iustification. But that Origin is by expresse words against them, those words which followe doo more plainelie declare: for thus he writeth; that All holines & righteousnes, which a man dooth without faith, he dooth it in vaine, and to his owne destruction. And he citeth this sentence of Paule; ⁶⁵⁷ Whatsoeuer is not of faith, is sinne. I am sure, that neither Pighius can denie, but that Origin in this place maketh on our side, and that he in that sense vnderstood these words of Paule; Whatsoeuer is not of faith, is sinne. Which words yet he crieth out that we are accustomed to abuse, although not onelie Origin, but also Augustine, Basilius, and other fathers (as we haue before taught) expound those words after the selfe-same maner. Wherefore he dooth vniustlie and impudentlie accuse vs. But if he will saie, that we must not so much regard, what interpretations the fathers giue; but must sée, whether the place in the text may be so taken: therein we will commend him; for we gladlie admit appealing from the fathers vnto the word of God. But he ought to haue remembred, that it is not the point of a good man, to reprooue that in others, which he dooth himselfe. Wherefore he should suffer vs also, on the other side, when the matter so requireth, to appeale from the fathers vnto the scriptures.

But as touching the verie matter, we haue else-where declared, that that sentence of Paule, as it is written in his epistle, is so to be expounded; that of it may be inferred, that the works of men not regenerate, are sinnes. Origin afterward addeth; Of whom shall he receiue a reward? Of him thinke you, whom he sought not for? Whom he hath not acknowledged? In whom he hath not beléeued? He shall not (saith he) receiue of him a reward, but iudgement, wrath, and condemnation. If these things be rendred vnto such works, who will denie, but that they are sinnes? Afterward he bringeth a similitude. ⁶⁵⁸ Euen as (saith he) he whith buildeth without a foundation, looseth his labour, and hath onelie trauell and sorrowe: euen so it is with him, which will build vp good works without faith. ⁶⁵⁹ And euen as vnto him which beléeueth, all things are possible, that he may find refreshing at his hand in whom he hath beléeued: so vnto him that beléeueth not, nothing is possible. Like as the earth, without the sunne, ⁶⁶⁰ bringeth not foorth fruit; so, except the truth of God, through faith, doth shine foorth in our harts the fruit of good works springeth not vp. For so (saith he) all that whole yéere, wherin Noah was saued from the floud, for that the sunne shined not foorth, the earth could bring foorth no fruit. Thus much hath Origin in that place, which we haue now cited; whereby we conclude, that faith formeth and maketh perfect all good works which followe: ⁶⁶¹ and not that it (as these men I knowe not who haue feigned) taketh and boroweth his forme of them.

The same Origin, vpon the fourth chapter vnto the Romans, thus reasoneth; If he which beléeueth, that Iesus is Christ, be borne of God; and he which is borne of God, sinneth not: then it is certeine, that he which beléeueth in Christ Iesus, sinneth not. This kind of argument is called Sorites, & is allowed of the Logicians: for the Stoiks were woont oftentimes to vse it. The former propositions of this argument cannot be denied; for they are taken out of the holie scriptures. But he addeth afterward; And if he sinne, then it is certeine that he beléeueth not. This of necessitie followeth of the former conclusion: for if euerie one which beléeueth, sinneth not; then doubtlesse whosoeuer sinneth, beléeueth not. Let Pighius now go laugh; for that we saie, ⁶⁶² that by gréeuous sinnes true faith is lost, or is so laid a sléepe, that it hath not his force in working and operation. And let him aggrauate the matter as much as he can, that he which sinneth gréeuouslie; neither beléeueth that there is a God, nor also the rest of the articles of the faith. Origin both thinketh and writeth the selfe-same thing that we doo. And he saith moreouer, that A token of true faith is there, where sinne is not committed: as contrariwise, where sinne is committed, it is a token of infidelitie. Againe, he addeth in the same chapter; If peraduenture that, which is said of the apostle, To be iustified by faith, séeme to be repugnant to that, which is said, that We are iustified freelie, (for if faith be offered first of a man, he cannot séeme to be iustified fréelie) we must remember, that euen faith it selfe is giuen of God: and this he prooueth by manie testimonies.

But this thing our Pighius cannot abide: for he derideth vs, as often as we saie, that faith is had by the grace and inward working of the holie Ghost. For he saith, that it is woonderfull, that the holie Ghost should haue his abiding, and worke in them, which doo not as yet beléeue. The same Origin vpon Leuiticus, in his third booke, and third chapter; The holie sicle (saith he) representeth our faith: for if thou shalt offer faith to Christ, as a price to the ram, without spot offered vp for a sacrifice; thou shalt receiue remission of sinnes. Here also we haue expressedlie, that remission of sinnes is obteined by faith; by that faith (I saie) which is directed vnto Christ, who was deliuered vnto death, and sacrificed for vs. There can be nothing more manifest than these testimonies, which Origin hath brought for vs. But these men are so obstinate, that they will not be led from the opinion, which they haue once taken in hand to defend; although thou bring neuer so great light with thée, least they should séeme to anie of theirs to haue defended an ill cause.

⁶⁶³ 79 Cyprian, beside those things, which we afore spake, touching the coniunction of faith with a good life, writeth also in his third booke to Quirinus; that Faith onelie profiteth, and that we are able so much to doo as we doo beléeue. The first part of this sentence perteineth vnto the third article of this question; but the latter serueth verie much for that, which we are now in hand with. It is a woonderfull saieng doubtles, that So great is the force of faith, that by it we are able to doo what we will. And yet did not Cyprian thinke it sufficient, absolutelie to pronounce this; but he hath also confirmed it by manie and sundrie testimonies of the scriptures. As touching Basilius, and Gregorius Nazianzen, that shall suffice, which I haue before cited. Chrysostome, ⁶⁶⁴ in his sermon which he hath intituled De fide, lege naturae, & spiritu, saith; that Euen faith is of it selfe able to saue a man. And for example he bringeth foorth the théefe, ⁶⁶⁵ who (saith he) onlie confessed and beléeued: but works (saith he) alone cannot saue the workers, ⁶⁶⁶ without faith. After that he compareth works without faith, with the reliks of dead men: for dead carcases (saith he) although they be clothed with pretious and excellent garments, yet they obteine not heate by them; so (saith he) they which want faith, although they be decked with glorious works, yet are they by them nothing holpen. ⁶⁶⁷

And the same father, vpon the epistle vnto the Romans, vpon these words of Paule; ⁶⁶⁸ But the righteousnes, which is of faith; Thou séest (saith he) that this is chéeflie particular vnto faith, that we all treading vnder foot the complaint of reason, should inquire after that which is aboue nature; and that the infirmitie of our cogitations being by the vertue and power of God cast awaie, we should imbrace all the promises of God. Here we sée, that by faith we obteine the promises of God: and although by it we assent vnto all that which is conteined in the holie scriptures; yet it peculiarlie hath a regard vnto the promises of God. This is also to be considered, that he saith, that The infirmitie of our cogitations, in beléeuing, is by the vertue and power of GOD cast awaie: for this maketh against them, which contend, that this is doone by humane power and strength; as though we had faith of our selues, and that it should go before iustification. The same Chrysostome, vpon the 29. chapter of Genesis, in his 54. homilie; This (saith he) is the true faith, not to giue héed vnto those things, which are séene, although they séeme to be against the promise: but onelie to consider the power of him that promiseth. Let them well consider this, which will haue vs to haue a regard, not onelie to the power and promises of God; but euen chéeflie to our owne preparations. And expounding these words in Genesis; Abraham beleeued God, ⁶⁶⁹ and it was imputed vnto him vnto righteousnes: Let vs also (saith he) learne (I beséech you) of the patriarch of God to beléeue his saiengs, and to trust vnto his promises, and not to search them out by our owne cogitation; but to shew a great gratitude: for this can both make vs iust, and also cause vs to obteine the promises. Here also are two things to be noted; the one is, that we are made iust by faith; the other, that by the same we obteine the promises: which two things our aduersaries stoutlie denie.

The same father, vpon these words of Paule vnto Timothie; ⁶⁷⁰ Of whom are Hymenaeus and Alexander, which haue made shipwracke as concerning faith: So (saith he) he which once falleth awaie from the faith, hath no place where he may staie himselfe, or whither to repaire; for the head being corrupted and lost, what vse can there be of the rest of the bodie? For if faith without works be dead, ⁶⁷¹ much more are works dead without faith. Here is to be noted, that this is an argument A minori, that is, From the lesser vnto the greater: for he saith, that works are more dead without faith, than is faith without works. The same authour, in his sermon De verbis apostoli, vpon these words of the apostle; Hauing one and the selfe-same spirit of faith: ⁶⁷² for it is vnpossible (saith he) yea doubtlesse it is vnpossible, if thou liue vnpurelie, not to wauer in faith. By this we sée, how great a coniunction Chrysostome thought that to be, betwéene faith and good works. The same father, expounding these words of the apostle; ⁶⁷³ Doo we then destroie the lawe by faith? God forbid, naie rather we confirme the lawe: So soone as (saith he) a man beléeueth, ⁶⁷⁴ straitwaie he is iustified; wherefore faith hath confirmed the will of the lawe, whilst it hath brought to an end euen that, for which the lawe did all things. How then dooth Pighius saie, that faith is onelie the foundation, and therefore is verie farre from the perfection of iustification? Or vnto what purpose is that, that after faith he putteth so manie degrées and meanes, whereby we come vnto iustification? For Chrysostome speaketh farre otherwise, that a man is iustified straitwaie, so soone as euer he beléeueth.

Further, he attributeth vnto faith euen this also; that it maketh men iust, when as the law was not able to performe that, although by manie waies it did endeuour it. Moreouer, when he expoundeth these words; They being ignorant of the righteousnes of God, ⁶⁷⁵ & going about to establish their owne righteousnes, were not subiect to the righteousnes of God: This righteousnes of God (saith he) he calleth the righteousnes of faith, which is wholie giuen by grace from aboue, and not in respect of our labours. And vpon these words; Behold, I put in Sion a stone of offense: Thou séest then (saith he) that faith hath with it confidence and securitie. Here he manifestlie appointeth a particular faith, and a certeintie touching the remission of sinnes: which thing our aduersaries so greatlie speake against. Further, when he expoundeth that saieng in the.11. chapter; ⁶⁷⁶ And if they abide not in their incredulitie, they also shall againe be graffed in: If faith (saith he) could graffe thée, when thou wast a wild oliue trée, into a good oliue trée; it can restore them into their owne good oliue trée. Here also, the power to be graffed into Christ, by iustification, and the power to restore them which are cut off, is attributed vnto faith.

I could now passe ouer to Ierom, if there were not somewhat, ⁶⁷⁷ which calleth me backe againe vnto Chrysostome: for the selfe-same man writeth, that Faith onelie is not sufficient vnto saluation. And such sentences are oftentimes read in the Fathers, which our aduersaries continuallie wrest against vs: although (to speake the truth) such an obiection is not the whurlebat of Entellus, nor so greatlie to be feared: for it may easilie be answered in one word. For he saith not, that faith is not sufficient vnto iustification; but onelie vnto saluation: for faith is of it selfe sufficient vnto iustification. But after we are once iustified, it is not inough to the obteinement of saluation, to saie; I beleeue: we must put to also an holie life, and good works; for by them, as it were by certeine degrées, God bringeth vs to felicitie. ⁶⁷⁸ And after this maner we maie interpret all the sentences of the Fathers, which séeme to tend this way. And if their words (as sometimes it happeneth) will not beare such an exposition; ⁶⁷⁹ then (as it is most right) we will appeale from them writing negligentlie, vnto the selfe same Fathers writing in another place more soundlie, and more catholikelie: as did that woman in ancient time, which appealed from Philip being droonke, vnto the selfe-same Philip being sober.

80 Ierom, ⁶⁸⁰ vpon the epistle vnto the Galathians, vpon these words; And we knowing that man is not iustified by the works of the lawe, but by the faith of Iesus Christ: he saith, ⁶⁸¹ that All the forefathers were iustified by the selfe same faith in Christ, by which we are now at this daie iustified. And this sentence he confirmeth, by bringing in of manie examples. First he reckoneth vp Abraham: ⁶⁸² for of him he saith Christ thus spake; He sawe my daie, he sawe it, and reioised. After him, he maketh mention of Moses: for of him (he saith) it is thus written in the epistle vnto the Hebrues; ⁶⁸³ that He counted the reproches of Christ, greater riches than the treasure of Aegypt, and that he refusing to be in the court of Pharao, did choose rather t’embrace the crosse of Christ. And he addeth, ⁶⁸⁴ that Iohn the euangelist, in his 12. chapter most manifestlie teacheth; that all those things, ⁶⁸⁵ which Esaie hath put in writing, touching the glorie of God. when he sawe the Lord sitting vpon an high throne lifted vp, are to be vnderstood of the sonne of God. He addeth moreouer, ⁶⁸⁶ out of the epistle of Iude; that the Lord Iesus Christ deliuered the people of Israel out of Aegypt, & after that smot the vnbeléeuers. In which place I verie much maruell, that Ierom, a man otherwise excellent in the Gréeke toong, turned it thus; The Lord Iesus Christ: when as in our text, is had onelie this word Lord; vnlesse we will suppose, that his copie was differing from that which we now vse. Which I speake not, as though I douted, whether those things, which at that time hapned, were done by Christ the sonne of God, ⁶⁸⁷ or no: for Iohn saith; No man hath seene God at anie time, but the sonne, which is in the bosome of the father, he hath declared him.