Wherefore, whatsoeuer is vttered vnto men, touching things diuine, is vttered by the sonne of God, ⁶⁸⁸ who hath most trulie giuen himselfe vnto mankind, a faithfull interpreter of God his father. And Paule in his first epistle vnto the Corinthians, the tenth chapter saith; They droonke of the spirituall rocke following them, and that rocke was Christ. Againe; Let vs not tempt (saith he) Christ, as certeine of them tempted him. The same Ierom, vpon the epistle to the Galath. where he reckoneth vp the fruits of the spirit, when he commeth vnto faith, thus he writeth; If charitie be absent, faith also departeth awaie togither with it. These words manifestlie declare, ⁶⁸⁹ that his iudgement was, that true faith cannot be diuided from charitie, which thing we also teach and defend. But Pighius, with his fellowes, hisseth at it, and crieth out against it; howbeit let him grunt as much as he will, it sufficeth vs, that this doctrine agréeth both with the scriptures, and with the fathers.

Ambrose also expounding these words out of the epistle vnto the Romans; ⁶⁹⁰ For it is one God which iustifieth circumcision by faith: Bicause (saith he) there is but one God, he hath iustified all men after one & the selfe-same maner; forsomuch as nothing causeth merit & dignitie, but faith. And afterward, vpon these words; Therefore by faith, ⁶⁹¹ according to grace, that the promis might be firme to all the seed: The promise (saith he) cannot be firme to all the séed, that is, vnto all maner of men, of what nation so euer they be; except it be by faith. For the beginning of the promise is of faith, and not of the lawe: for they, which are vnder the lawe, are guiltie; but the promise cannot be giuen vnto them that are guiltie, and therefore they ought first to be purified by faith, that they may be made woorthie to be called the sonnes of God, and that the promise may be firme. And towards the beginning of the 5. chapter, ⁶⁹² vpon these words; Being iustified by faith, we haue peace towards God: Faith (saith he) & not the law, causeth vs to haue peace with God; for it reconcileth vs vnto God, when our sinnes are taken awaie, which had before made vs enimies vnto God. And afterward vpon these words; The lawe of the spirit of life: ⁶⁹³ It is faith (saith he) which iustifieth them that flie vnto it, that it may forgiue them, whom the lawe holdeth guiltie, that they liuing vnder faith, may be frée from sinne. And in his 2. booke vpon the Gospell of Luke he saith, that Peter wept not, ⁶⁹⁴ vntill the Lord had looked backe vpon him: and he addeth, that the Lord brought foorth in him, both repentance, and the power to wéepe.

81 But Augustine, ⁶⁹⁵ when he intreateth of this matter, séemeth to be in his owne field, so that to hunt in him for testimonies, touching this controuersie, is (as the common saieng is) to séeke water in the sea. Howbeit, it shall not be from our purpose to picke somewhat out of him also. In the sermon of the Lord vpon the mount, touching the words of the gospel in Matthew, in his 7. sermon towards the end; If thou presume of thine owne worke, a reward (saith he) is rendered vnto thée, and not grace giuen thée. I demand now; Beléeuest thou O sinner? I beléeue. What? Beléeuest thou that thy sinnes may be by him fréelie forgiuen thée? Then hast thou that which thou beléeuest. In his preface vpon the 31. psalme; Thou hast done no good, and yet remission of sinnes is giuen thée. Thy works are considered, and they are all found naught. If God should render vnto those works that which is due, doubtles he should condemne thée. And in his booke De spiritu & litera, the 12. chap. We gather, that a man is not iustified by the rules of good life, but by the faith of Iesus Christ. And in his booke against the two epistles of the Pelagians, in his 3. booke, & 5. chapter; Our faith (saith he) that is, the catholike faith, discerneth the iust from the vniust, not by the lawe of works, but euen by the lawe of faith.

And Augustine, and Alipius, in the 106. epistle; Righteousnesse is of faith, whereby we beléeue that we are iustified, that is, that we are made iust by the grace of God, through Iesus Christ our Lord. The same father against Pelagius, and Coelestinus, in his 1. booke, ⁶⁹⁶ & 10. chapter; It is not inough (saith he) to confesse what grace thou wilt, but that grace whereby we are persuaded, whereby we are drawen, and whereby that which is good it selfe is giuen vs. This maketh plainlie against them, which appoint I wot not what generall grace; and will haue it to lie in euerie mans power, either to admit, or to refuse the same. But this grace, whereby we are so persuaded, is nothing els but faith; which faith in déed is necessarie to iustifie. But those works which are done before we be iustified, doo nothing auaile: for the same Augustine, ⁶⁹⁷ against the second epistle of the Pelagians, the 3. booke, & 5. chapter; Euen as works (saith he) which séeme good, are vnto the vngodlie turned into sinnes, &c. And in his booke De spiritu & litera, the 28. chapter: Euen as (saith he) there are certeine veniall sinnes, without which the verie iust man cannot liue, and yet they hinder vs not from saluation; so are there certeine good works, without which, euen the most wicked men can verie hardlie liue, which works yet nothing profit them vnto saluation.

And that we should not thinke, that this faith, wherby we are iustified, is a thing common and straieng at pleasure, he addeth afterward in the 3. chapter; ⁶⁹⁸ Why is this man so instructed, that he is vtterlie persuaded, and another not so? There are onlie two things, which I thinke good to answer; O the depth of the riches, &c! Also; What? Is there iniquitie with God? He that is displeased with this answer, let him séeke (saith he) men better learned, but let him beware of presumptuous persons. If we should giue credit to our aduersaries, this had béene a verie rude and blind doubt: for they would straitwaie haue answered at one word; that the one was persuaded, bicause he would; and the other was not persuaded, bicause he would not. But Augustine considering the matter more déeplie; namelie, that It is God which worketh in vs both to will, and to performe, ⁶⁹⁹ according to his good will; and perceiuing that Paule himselfe (being ouercome with the admiration of this thing) made such exclamation, thought it most méet rather to refer the whole matter vnto God, who distributeth vnto euerie man that which séemeth to him good, and that (without doubt) iustlie: although we sée not the reasons of his iustice, yea neither is it méet for vs to search them out; vnlesse we will haue that to happen vnto vs, which commonlie happeneth vnto a certeine kind of flies, which being allured by the light of the candle, ⁷⁰⁰ and flieng too nigh vnto it, are oftentimes burnt with the flame thereof.

⁷⁰¹ The same Augustine De praedestinatione sanctorum, in his fift chapter, reprooueth Pelagius, for that he had feigned that common grace vnto all the saints; which he would haue to be nothing else, but nature. The verie which thing our aduersaries also at this daie doo, when as they crie out, that that grace is set foorth, as it were openlie vnto all men; and that it lieth in euerie mans power to receiue it, if so be that he will. The same author Ad Vitalem, ⁷⁰² in his 207. epistle; Vnto them (saith he) whose cause is like to theirs vnto whom grace is giuen, yet to them it is not giuen; that they, vnto whom it is giuen, may vnderstand how fréelie it was giuen to them. And in the selfe-same place, he plainlie declareth, that it is God, which of vnwilling maketh vs willing; and taketh awaie our stonie hart, and giueth vs a fleshie hart. This manfestlie declareth, that it is faith, whereby we are iustified; and that God distributeth it according to his good will. The same father, De dogmatibus ecclesiasticis, in the fourth chapter, (for that booke, whosoeuer was the author therof, beareth the name of Augustine; ) To be purged from sinnes (saith he) God tarieth not for our will. And in the 44. chapter; The holie Ghost maketh vs to choose, thinke, and consent vnto euerie good thing perteining vnto saluation. And in his 13. booke, and 17. chapter De trinitate; The word of the sonne of God (saith he) tooke vpon him the nature of man, without anie maner of merit: & after the self-same maner also is the grace of God giuen vnto vs. This comparison is taken of the greater: for if that man, which was made the son of God, obteined it without anie merit; much more are we without anie merit, either of congruitie, or of woorthines, receiued into adoption.

The same Augustine to Simplicianus, in the first booke, and second question; Who (saith he) can liue vprightlie, & worke iustlie, except he be iustified by faith? Who can beléeue, except he be toucht by some calling, that is, by some testification of things? Who hath in his owne power, ⁷⁰³ to haue his mind touched with such a sight, whereby the will may be mooued vnto faith? And in his 61. sermon vpon Iohn; All sinnes (saith he) are comprehended vnder the name of infidelitie. And he addeth; that Faith cannot be without hope and charitie; which thing also he most plainlie teacheth vpon the 31. psalme. The same father, in his first booke, and 19. chapter, against the two epistles of the Pelagians, at large intreateth after what maner we are drawne of God: and amongst other things, he saith, that the Pelagians would too much triumph ouer the christians, if they had not the word of drawing in the holie scriptures. But forsomuch as that word is expressed in the verie Gospell, they haue vtterlie no place to flie vnto. ⁷⁰⁴ There are infinite other places in Augustine, which doo confirme this opinion; which now, for breuitie sake, I thinke good to ouerpasse.

82 Cyrillus against Iulianus, in his first booke; ⁷⁰⁵ and 14. page, saith; The faith of Abraham and our faith is vtterlie one and the same. And the same author vpon Iohn, in the third booke, and 31. chapter, expounding this sentence; ⁷⁰⁶ This is the worke of God, that ye beleeue in him whom he hath sent. For faith (saith he) bringeth saluation, and grace iustifieth; but the commandements of the lawe rather condemne: wherefore faith in Christ is the worke of GOD. In these words we ought to note, that faith is it, whereby is brought saluation; and that we are iustified by grace. And he declareth these things more plainlie vpon Iohn, in his ninth booke, and 32. chapter, vpon these words; And whither I go, ⁷⁰⁷ ye knowe, and ye knowe the waie. For we are iustified by faith, and are made partakers of the diuine nature, by the participation of the holie Ghost. ⁷⁰⁸ Leo, in his 13. sermon of the passion of the Lord; The fathers (saith he) beléeued togither with vs, that the bloud of the sonne of God should be shed. ⁷⁰⁹ Wherfore, there is nothing (déerlie beloued) strange in christian religion from the things which were of old signified; neither was saluation hoped for at any time of the righteous men, who haue liued before vs, but by the Lord Iesus Christ, for whom they did looke. This, and manie other like testimonies, doo confute those chéeflie, which dare saie, that Abraham was indéed iustified; yet not through faith in Christ, but by faith touching earthlie promises. Albeit this author may séeme to make against vs, in that we saie, that true faith is not found without charitie: for in his sermon De collectione & eleemosyna, he thus writeth of sathan; He knowing that God is denied, not onelie in words, but also in déeds, hath taken awaie charitie from many, from whom he could not take awaie faith; & possessing the féeld of their hart, with the roots of couetousnes, he hath spoiled of the fruit of good works, those whom he hath not depriued of the confession of their lips. These words, if they be déepelie considered, make nothing at all against vs: for we speake of a true, sound, and liuelie faith. But Leo vnderstandeth onelie a certeine outward profession of faith: for when he would render a reason, whereby it might appéere that faith was not taken from them; he mentioneth onelie an outward confession of the lips: which we also grant may consist without charitie; and be oftentimes boasted of of manie men, which neuerthelesse are most wicked. And after this maner I suppose are to be expounded such like testimonies; if anie happen in the fathers.

⁷¹⁰ Gregorie Bishop of Rome, in his 19. homilie vpon Ezechiel; We come not (saith he) to faith by works, but by faith we atteine vnto vertues: for Cornelius the Centurian came not by works vnto faith, but by faith he came vnto works: ⁷¹¹ for it is said; Thy praiers and almes. But how praied he, if he beléeued not? But now because he knew not that the mediatour was incarnate, by workes he came vnto a more full knowledge. Hereby I would haue our aduersaries to know, that faith necessarilie goeth before all good works: for they affirme, that morall works, which ar⟨…⟩ ⟨…⟩oone of Ethniks, and of men not yet beléeuing in Christ, are good; which thing is in this place of Gregorie confuted. The same author, in his second booke, and 25. chapter of his morals, (speaking of the same matter) thus writeth; Vnlesse faith be first gotten in our harts, all other things, whatsoeuer they be, cannot indéed be good, ⁷¹² although they séeme good. Beda vpon the 2. chapter of Iames; He onelie beléeueth trulie, which by working exerciseth that which he beléeueth: for faith and charitie cannot be separated asunder. And this shall suffice as touching the fathers. But what the African, Mileuitan, and Arausican councell doo teach, concerning iustification, faith, grace, and works; we haue before at large declared in the former article. This onelie I will now adde, that our aduersaries, when they saie that GOD offereth his grace vnto all men, and giueth his gifts vnto men that desire them, and take hold of them, and forgiueth sinnes to them that doo that which they ought to doo; for so much as in the meane time they omit the inspiration of the holie Ghost and the power of God, which draweth vs, and the inward persuasion of the mind, and also those things which are most chéeflie required in this matter: they are most manifestlie against those councels, which we haue now cited. Howbeit, I cannot leaue vnspoken, that in the councell of Mentz, which was celebrated vnder Carolus Magnus, in the first chapter is cited Gregorie, who thus writeth; He beléeueth trulie, which by working exerciseth that which he beléeueth.

83 Forsomuch therefore, as we haue now hitherto spoken as touching this article; namelie, that men are iustified by faith in Christ, and haue confirmed the same by scriptures, and haue ouerthrowne the obiections of our aduersaries, and alleadged testimonies of the Fathers, to confirme our saieng: let vs now come to the third article. Wherefore we saie, ⁷¹³ that iustification consisteth by faith onelie. Which saieng all those places of scripture doo prooue, ⁷¹⁴ which teach, that we are iustified fréelie; and those which affirme, that iustification commeth without works; and those also, which put an Antithesis or contrarietie betwéen grace and works: all these places (I say) most trulie conclude, that we are iustified by faith onelie; although this word [Onelie] be not read in the holie scripture. But that is not so much to be weighed: for the signification of that word, is of necessitie gathered out of them. Further, this also is to be noted, euen as we haue alreadie before taught; that we affirme not, that that faith, whereby we are iustified, is in our minds without good works: though we saie, that the same onelie is it which taketh hold of iustification, and remission of sinnes. ⁷¹⁵ So the eie cannot be without a head, braines, hart, liuer, and other parts of the bodie: and yet the eie onelie apprehendeth colour and the light. Wherefore they, which after this maner reason against vs; Faith (as ye say) iustifieth; But faith is not alone; Ergo faith alone iustifieth not: they commit the fault of a false argument. As if a man should thus conclude; ⁷¹⁶ Onelie the will willeth; But the will is not alone in the mind; Ergo not the will alone willeth. Here euen little children may sée the fallace or deceit, which they call; Of composition and of diuision. And is it not a foule thing, that so great Diuines should not sée it?

⁷¹⁷ But here Smith (the light forsooth of diuinitie) setteth himselfe against vs. He of late cried out, euen till he was hoarse, that we falselie affirme; that those places of the scripture, which testifie that we are iustified Gratis (that is fréelie) should signifie all one with this, to be iustified by faith Onelie: for this word Gratis, is not all one with Solùm, ⁷¹⁸ that is, Onelie. O dull Grammatians that we are, which without this good maister could not vnderstand this aduerbe so much vsed! Howbeit, this Grammaticall Aristarchus, least that he should séeme without some reason to plaie the foole: It is written (saith he) in Genesis, that Laban said vnto Iacob; ⁷¹⁹ Bicause thou art my kinseman, shalt thou therfore serue me Gratis? Here (saith he) put this word, Onelie, and thou shalt sée, what an absurd kind of speach it will be. And in the booke of Numbers; ⁷²⁰ The people said, that in Aegypt they did eate fishes Gratis: and in the Psalme; They haue hated me Gratis: ⁷²¹ Here (saith he) cannot be put this aduerbe, Onelie; Wherefore we rashlie and verie weakelie conclude, that bicause in the scriptures a man is said to be iustified Gratis, he is therefore straitwaie iustified by faith Onelie. But this sharpe witted man, and one so well exercised in the concordance of the Bible, should haue remembred, that this word Gratis, signifieth without a cause, or without a reward and price: and therefore we rightlie saie, that iustification consisteth of faith Onelie; bicause it is said to be giuen Gratis. For if works were required, there should be a cause, or a reward, or a price to the obteinement of righteousnes. But forsomuch as Gratis excludeth all these things, of that word is rightlie and trulie inferred, Onelie faith.

And those places, which this man hath alleadged, are not hard to confute: for Laban saith, Shalt thou serue me Gratis? that is, without this couenant that I should giue thée some thing: which is onelie to take, and nothing to repaie. And the Israelits, when they said that they did eate fishes Gratis; meant, that they did eate them without anie price paid. And that saieng; They haue hated me Gratis, is nothing else, than without a cause, or without anie my desart. So that if this word Gratis take awaie price and merit, (forsomuch as Paule saith, that we are iustified Gratis ) we must néeds vnderstand, that it is doone without anie our price or merits: which doubtlesse might not be true, if works should be required, as causes and merits. And bicause we once brought a place out of the epistle to the Galathians; ⁷²² But seeing we knowe, that man is not iustified by the works of the lawe, except it be by the faith of Iesus Christ: and of this particle (Except) concluded, ⁷²³ that iustification consisteth of faith Onelie; this man therefore according to his wisedome, rageth, and saith, that this word, Except, is not all one with Onelie. For he saith, ⁷²⁴ that Ioseph in Genesis said vnto his brethren; Ye shall not see my face, except ye bring your yoongest brother: and Christ (saith he) saith; ⁷²⁵ Except ye eate the flesh of the sonne of man, ye shall not haue life in you. Who (saith he) will saie, that life is had onlie by eating of the sacraments? Wherefore (saith he) these things cannot be expounded, by this word Onelie. Yes doubtles, but they maie: for in Genesis, what other thing meant Ioseph, than to admonish his brethren, that they should vpon this condition onelie, come againe into his sight; to wit, if they brought their yoongest brother with them? And Christ in the sixt of Iohn, intreated not of the eating of the sacrament: for he had not as yet instituted it; wherefore by this word, To eate, he signifieth, To beléeue. And he saith, that they which are of full age, herein onelie haue life, if they eate his flesh, and drinke his blood: that is, if they beléeue that the sonne of God was deliuered for them, for the remission of their sinnes; and that this is the onelie waie whereby they maie be saued.

84 But Smith addeth, that from iustification is not to be excluded, hope, charitie, and other good works. I grant indéed, that those are not to be excluded from a man that is iustified; howbeit I doo not attribute vnto them the power of iustifieng. For that which Paule saith; ⁷²⁶ that A man is not iustified by works, should not be true, if we should be iustified by anie kind of works: for if a man should saie, ⁷²⁷ that an artificer worketh not with his fingers, and afterward should grant that he to that worke which he dooth, vseth his fingers, he were woorthie to be laughed at; although being conuict, he would saie, that he excepted onelie the little finger; and not the thumbe, forefinger, or middlefinger: for he which vseth thrée fingers, vndoubtedlie vseth fingers. But why dooth this man saie, that hope and charitie are not excluded? Bicause (saith he) euen ye your selues will haue vs to be iustified by a liuelie faith, which certeinlie is not without these. We grant that these vertues are alwaies ioined with true faith; but yet in them we put no part of our iustification before God. ⁷²⁸ In this argument is a fallace or deceit of the accident: for vnto those things which are adioined, is attributed that which is proper to the same, wherevnto they are ioined. As if a man should saie; The sunne is round and high; Ergo, the roundnes and hight of the sunne doo make vs warme. What works then dooth Smith exclude from iustification, when as he includeth hope and charitie? I suppose surelie, that he excludeth outward works, fastings, almes, and such like. But with what face can he so saie or teach, séeing he appointeth and defendeth works preparatorie?

But this sharpe witted man thinketh, that he hath trimlie escaped, for that he saith, that these things are not of necessitie required to iustification, and that onlie they are profitable to iustification if they be present. But this is woorthie to be laughed at: for we haue before most plainlie taught, that all works which are done before iustification, are sinnes; so far is it off, that they can serue anie thing vnto iustification. And if they should by anie means profit vnto iustification, our glorieng should not then be excluded: for wée might glorie, that we had done these things, by whose helpe and aid we were iustified. But of this (saith he) we cannot boast, for that they were done by a certeine grace of God preuenting vs. But this is the chiefest thing to be marked, that these men attribute a great part of such works vnto frée will; and therefore, in that behalfe, at the least, we may glorie. Neither also shall that be true which the apostle saith; What hast thou, that thou hast not receiued: and againe, ⁷²⁹ Why dooest thou boast, as though thou hadst not receiued? Here some of them answer, that we cannot glorie of this libertie of will; for that we haue it not of our owne: for it is God, which hath indued vs with this facultie, & gaue vs frée will, when he created vs.

But this is not sufficient to take awaie glorieng: first, for that this were to flie vnto the common grace of creation, which thing the Pelagians did; ⁷³⁰ and by that means there should at the least waie be left vnto vs a good vse of frée will, whereof we might glorie. For although we haue the same of God by creation, yet the right vse thereof is ours; namelie, to assent vnto God when he calleth vs, & to applie our selues to good works, which of God are set forth to vs. And therfore vtterlie to take awaie all glorieng, it is néedfull that we euer beare this in mind, which Augustine doth admonish vs in his booke De spiritu & litera, the 24. chap. that The will & election of well doing, is of God; not onlie bicause he hath by creation giuen choise and frée will, but also for that by the persuasion of things he hath made vs both to will, and to beléeue; and that not onlie by the outward preaching of the gospell, but also by inward persuasion. For he doth not onlie stirre vp the hart, but also persuadeth, draweth, and boweth it to beléeue. I grant in déed, that it is the office of the will, to will and to embrace that which God offreth; for we doo not will by vnderstanding, or by memorie; but by will. And yet for all that, I doubt not, but that it is God which maketh vs to will, and to followe good things.

85 Further, our aduersaries thinke, that although works concurre vnto iustification; ⁷³¹ yet is that notwithstanding true, which the holie scriptures teach; that we be iustified fréelie: bicause (saie they) those works are giuen of God, and are done by grace. If this refuge might helpe, then had not Paule done well, when as he tooke awaie from ceremoniall works, the power of iustifieng: for a Iew might saie; Our fathers, which in the old time were circumcised, and performed other obseruations of the lawe, did not the same by their owne naturall strength; but by the grace of God, both helping them and stirring them vp therevnto. Wherefore, if other works which were commanded in the law, could profit vnto iustification, to merit it (as you speake) of congruitie; why could not ceremoniall works doo the same? Neither will this anie thing helpe, to saie, that Paule taketh not awaie from them the power of iustifieng; but onlie after the comming of Christ. For he manifestlie speaketh of Abraham, ⁷³² which was iustified by faith, and not by circumcision; and he vseth a testimonie of Dauid, of whom it is well knowne that he liued vnder the lawe. But whereas this man saith, that charitie and hope cannot be excluded; I would gladlie knowe of him, whether the works of these vertues be iust or no? I know he will grant that they are iust. What will he then answer vnto Paule, who vnto Titus saith; ⁷³³ Not by the works of righteousnesse, which we haue done? But I know these mens fond deuises; they answer that such works are excluded, if they be done by the law, and by frée will, without grace. But what néedeth to exclude that which cannot be; for who will either loue God, or hope in him without grace? Further, in what maner so euer they be done, they cannot serue to iustification: for we are iustified by grace, as it plainlie appeareth by the holie scriptures. But betwéene grace & works is so great contrarietie, that Paule saith; If of grace, ⁷³⁴ then it is not now of works; and if of works, then it is not of grace.

Neither ought these men to be so much displeased, for that we vse this word Onelie: ⁷³⁵ for we necessarilie conclude it, of that which Paule saith; first, that We are iustified by faith; and afterward addeth; Without works. How aptlie we thus conclude, I will declare by a similitude. In the sixt chapter of Deuteronomie (if we followe the truth of the Hebrue) it is thus written; ⁷³⁶ Thou shalt feare the Lord thy God, and him thou shalt serue. Here (as you sée) wanteth this particle Onelie; yet bicause it there followeth; Thou shalt not go after strange gods: the seuentie interpretours haue thus turned that place; Thou shalt feare the Lord thy God, ⟨…⟩, and him onelie thou shalt serue. These men, of the first proposition being affirmatiue, that God is to be worshipped; and of the other being negatiue, that strange gods are not to be worshipped; concluded, that God only is to be serued. Whose authoritie should not be of so great weight with me, but that Christ himselfe hath cited that place in that sort: for thus he rebuked the diuell; Depart from me sathan, for it is written; ⁷³⁷ Thou shalt worship the Lord thy God, and him Onlie shalt thou serue. Here we sée, that to disprooue the worshipping, which is giuen vnto a creature; this particle Onelie is necessarie: which although it be not had in the Hebrue, yet it is necessarilie gathered out of it. Now, when as we also reason after this maner, why should these men be so much offended?

⁷³⁸ 86 Let them consider also, that the best, and the most ancient fathers did not mislike that word. It is a thing ridiculous to sée, with how cold toies, and poore shifts Smith goeth about to preuent and answer them. First he saith, that they ment nothing else, but to represse men, that they should not waxe insolent. But let Smith in one word, according to his good wisedome, answer me; Whether the fathers spake this trulie or falselie. If they spake it trulie, then make they on our side. And why dooth this man so much impugne it? But if falselie, this good end nothing helpeth them, to represse the insolencie of men. ⁷³⁹ For, euen as Euill must not be committed, that good may insue; so false doctrine must not be auouched, to supplant other false doctrine. But this man vndoubtedlie, is so farre besides himselfe, as he saith, that this was lawfull for the fathers to doo. For in his booke De votis, which not manie yéeres ago he set abroad, he saith; that Augustine De bono viduitatis, wheras he writeth, that Their matrimonies, which had vowed a vow of virginitie, or of sole life, are true marriages, and not adulteries; wrote the same for no other end, but to persuade Iuliana the widowe (vnto whom he wrote the booke) that marriages in generall are not euill. And so a Gods name he confesseth, that Augustine setteth foorth one false doctrine, to ouerthrowe another false doctrine.

And with the like wisdome, in the same booke he feigneth, that Clement Alexandrinus wrote, that Paule had a wife (which he thinketh to be most false;) onelie to prooue that marriage is good and honourable. And if it be lawfull so to mingle true things with false, and to confound all things; when then shall we beléeue the fathers? What thing can at anie time be certeine vnto vs, but that we may be deceiued thereby? Further, he feigneth, that Paule excluded from iustification onelie the works of the lawe. But this we haue before abundantlie confuted, and haue taught, that the reasons of Paule are generall. Yea, the fathers sawe euen this also: ⁷⁴⁰ for Augustine, in manie places affirmeth, that Paule intreateth not onelie of ceremoniall works, but also of morall works. But bicause the authoritie of Augustine is (I knowe not how) suspected vnto our aduersaries, let vs sée what Ierom saith. He vnto Ctesiphon against the Pelagians, vpon these words; ⁷⁴¹ By the works of the lawe no flesh shall be iustified, thus writeth: ⁷⁴² Bicause thou thinkest this to be spoken of the lawe of Moses onelie, and not of all the commandements, which are conteined vnder this one name of the lawe, the selfe-same apostle saith; I consent vnto the lawe of God. There are others also of the fathers, which teach the same: but I now ouerpasse them. Let it suffice to shew, that this other feigned inuention of Smith is vaine and trifling.

87 Thirdlie he saith, that they ment to exclude works (as he calleth them) penall; those works (I suppose) which repentant men doo. But to shew how ridiculous this is also, shall néed no long declaration. For first, such works were required of men; not that by them they should be iustified before God, but onelie to approoue themselues vnto the church; that is, least they by a feigned and dissembled repentance should séeke to be reconciled. Further, it is not likelie, that Paule spake of anie such works: for they were not at that time in vse. Indéed Ambrose, when he excludeth works from iustification, hath herevnto once or twise a respect. But we ought not so much to consider, what one or two of the fathers doo saie; but what agréeth with the holie scriptures. Smith addeth moreouer, ⁷⁴³ that it is certeine, that God requireth much more of vs than faith: for in Marke, it is thus written; Repent, and beleeue. Here (saith he) vnto faith is adioined repentance. And in another place; He that beleeueth, and is baptised, ⁷⁴⁴ shall be saued. He addeth also, that in the epistle to the Ephesians; ⁷⁴⁵ The church is said to be sanctified by the washing of water in the word. And that Peter in his third chapter of his first epistle saith; that Baptisme hath made vs safe. ⁷⁴⁶ And that Ierom also thus writeth vpon the first chapter of Esaie; The washing of regeneration dooth onelie remit sinnes. Behold (saith he) iustification, and remission of sinnes is ascribed, not onelie vnto faith, but also vnto the sacraments.

As touching the first, we grant, that Christ requireth more of vs than faith: for who doubteth, but that he will haue men that are iustified to liue vprightlie, and to exercise themselues in all kinds of vertues; otherwise, they shall no⟨…⟩ come vnto eternall saluation? Howbeit, these are fruits of faith, and effects of iustification, and not causes. But as touching the sacraments, we haue manie times taught, how iustification is to be attributed vnto them: for they are in the same respect vnto iustification, as is the preaching of the Gospell, and the promise concerning Christ, which is offered vnto vs to saluation. And verie oftentimes in the scriptures, that which belongeth vnto the thing, is ascribed to the sacrament or signe. And because baptisme promiseth remission of sinnes by Christ, and signifieth it, and sealeth it in them which are washed; therefore Ierom, of all other sacraments, attributeth this vnto it onelie. Wherefore the words of the Fathers ought nothing to mooue vs, when as they write thus; that Faith alone is not sufficient to saluation: for they vnderstand this, ⁷⁴⁷ of that eternall saluation, vnto which we come not, except some fruit followe our faith. But of their saiengs we ought not to gather, that a man is not iustified by faith onelie. And though at anie time, the verie same fathers séeme to referre their words vnto iustification; yet are they to be vnderstood, that their meaning was to expresse the nature of the true and iustifieng faith: for it in verie déed is neuer alone, but hath euer hope and charitie, and other good works, ⁷⁴⁸ as companions. Sometimes also by iustification, they vnderstand that righteousnes, which sticketh in vs; the which without all doubt, dooth not consist or depend of faith onelie.

88 They thinke also, that this maketh against vs: ⁷⁴⁹ for that Paule writeth vnto the Romans; By hope we are made safe. Neither doo they sée, that hope is there taken for the last regeneration, which we hope we shall one daie obteine in the heauenlie countrie: for the apostle a little before spake of it. And vndoubtedlie, we possesse that saluation onelie in hope, not as yet in verie déed. If there be anie peraduenture, whom this most iust and most true answer will not suffice; let him followe the interpretation of Origin: for he vpon that place saith; that Hope is there put for faith: which is no rare thing in the holie scriptures. But they haue found out yet another fond deuise, whereby (as much as lieth in them) they doo go about to qualifie this word Onelie, which is so often vsed of the Fathers; namelie, that faith onelie hath the beginning, and as it were, the first degrée of iustification: which afterward is made perfect and full, when other good works come vnto it. But how vaine this is, ⁷⁵⁰ Paule himselfe sufficientlie teacheth: for he dooth not onelie saie, that We are iustified by faith onelie, but also he addeth, without works. Further this also maketh against these men, which is written in the booke of Wisedome; To knowe God is full righteousnesse. ⁷⁵¹ In which place it is a sport to sée, how Smith wringeth himselfe. First he dares not denie the sentence, for he counteth that booke for canonicall: but as he is of a sharpe wit, at the last this he deuiseth; that God is not knowen by faith onelie, but also by loue. But who euer would so saie, but onelie this man? Vndoubtedlie, by loue, we doo not knowe, but we doo loue.

But that which is spoken in the booke of Wisdome (which yet with me is not of so great authoritie) Christ himselfe hath most manifestlie testified in the Gospell, saieng; ⁷⁵² This is eternall life, that they knowe thee, the onelie true God. Although of this saieng also of our sauiour; Gardiner the Bishop of Winchester, ⁷⁵³ deuised of late, I wot not what; namelie, that to knowe God, is not properlie eternall life, although it somewhat helpe forward therevnto. But forsomuch as neither the Fathers, nor Paule, nor Christ himselfe can satisfie these men; there is no hope that we shall anie thing preuaile with our reasons. They adde moreouer, that the Fathers saie, that onelie faith iustifieth; that is, it is the principallest thing whereby we are iustified. I confesse in déed, ⁷⁵⁴ that Onelie sometimes signifieth Principall. But this sense cannot agrée with Paules purpose: for if charitie be compared with faith, charitie (as Paule saith) is more excellent and better. Wherefore, if both of them iustifie (as these men will haue it) then should charitie haue the chéefest part, and not faith. And this also is a great let vnto these men, which I haue oftentimes spoken of, that Paule so ascribeth iustification vnto faith, that he saith; Without works. ⁷⁵⁵ But Augustine (saie they) vnto Simplicianus writeth; that By faith we begin to be iustified. Vnto this we maie answer two maner of waies; first, that that beginning is such, that in verie déed it hath the verie full and whole iustification. So that Augustines meaning is, that we are iustified so soone as we haue faith. Or if this please them not, we will saie (as the truth is in déed) that Augustine ment of the righteousnesse which sticketh in vs.

They cite also Ambrose, vpon the fift chapter vnto the Galathians; In Christ, &c. For (saith he) we haue néed of faith onelie, in charitie to iustification. Behold (saie they) vnto iustification we haue no lesse néed of charitie, than of faith. But they are far deceiued: for by those words Ambrose ment nothing else, but to make a distinction betwéene true faith and vaine opinion: therefore he saith; that we haue néed of faith onelie, namelie, that which is ioined with charitie. But Ierom vpon the fift chapter vnto the Galathians, saith; that It is charitie onelie, ⁷⁵⁶ which maketh cleane the hart. What other thing else shall we here answer, but that this his saieng (if it be sharplie and sincerelie vrged) is false? For it is faith also which purifieth the harts, as it written in the Acts of the apostles. And Paule vnto Timothie saith; ⁷⁵⁷ Charitie out of a pure hart, and a good conscience, &c. By which words it is plaine, that the hart must of necessitie first be pure, before charitie can come. Wherfore we will interpret that sentence by the effect, and as touching our knowledge: for then it is most certeine, that we are regenerate, and haue a cleane hart, when we be indued with charitie. After this maner also haue we before expounded this; Manie sinnes are forgiuen hir, bicause she loued much.

89 And by the selfe-same meanes also, may that saieng of Augustine, in his booke De natura & gratia, the 38. chapter, be answered vnto; It is the charitie of God (saith he) by which onelie, he is iust, whosoeuer is iust. But this séemeth also best vnto me, to vnderstand such saiengs of the fathers to concerne that righteousnes, which abideth and sticketh in vs: for that consisteth not onelie of faith, but also of all vertues & good works. ⁷⁵⁸ Now, bicause amongst all vertues, charitie is the principall; therfore the fathers somtimes attribute righteousnes vnto it onlie. And that which our aduersaries haue most vniustlie vsurped, to expound this word Onelie, for Principall or cheefe, may in this place most iustlie serue vs: for here we intreate not of that iustification, which is had by imputation; but of that which we atteine to after regeneration. Wherefore, in this our proposition, we exclude not from a man that is iustified, hope, charitie, and other good works: but this onelie we saie, that they haue not the power, or cause, or merit of iustifieng. And when we saie, that a man is iustified by faith onelie; we saie nothing else vndoubtedlie, but that a man is iustified onelie by the mercie of God, and by the merit of Christ onelie: which cannot be apprehended by anie other instrument, than by faith onelie.

⁷⁵⁹ Neither must we giue place vnto our aduersaries, not to vse this word Onelie, though they crie out neuer so much, that of it springeth great offense; and mens minds are by this persuasion somewhat weakened in the exercise of vertues. For by sound doctrine we doo easilie remedie these discommodities: for we alwaies teach, that it is not iustification, or true faith, which wanteth the fruits of good life. But we see the subtile and craftie deuise of these men: for if we should saie, that a man is simplie iustified by faith, leauing out this word Onelie; straitwaie they would adde of their owne, that a man indéed is iustified by faith: but yet he is no lesse iustified by hope, and charitie, and other good works. For this verie cause the Catholikes, in times past, would not permit vnto the Arrians this word ⟨…⟩, ⁷⁶⁰ that is, Consubstantial, or Of like substance: bicause they would straitwaie haue said, that The sonne indéed, by appellation or name, is God, like vnto the father, and in a maner equall vnto him; but yet not of one and the selfe-same nature and substance. Wherefore they did with tooth and naile defend and kéepe still this word ⟨…⟩, that is, Consubstantiall, or Of one and the selfe-same substance, as a word most apt to expresse the truth of that controuersie. Which they might also by good right doo; and chéefelie, for that they sawe, that that word was of necessitie concluded out of the holie scriptures: out of which also is most euidentlie concluded this our word Onelie; & is thought of vs a word most méet to confute the errors of those, which would haue iustification to come of works.

Moreouer, Gardiner bishop of Winchester, ⁷⁶¹ counted this our proposition to be absurd; and against it, amongst other arguments, he vsed this, the which to me doubtlesse is verie strange, that it is so greatlie estéemed of some of his parasites; The righteousnes (saith he) that is giuen vs of God, whereby we are iustified, perteineth to all the faculties and powers of the mind, or rather to the whole man; Therefore we are not iustified by faith onelie: for that perteineth onelie vnto the higher part of the soule. Here (gentle reader) that thou be not deceiued, lieth hidden a double fallacie or deceit. For first, grant, that that righteousnes, which is giuen vnto vs, perteineth vnto the whole man, and vnto all the powers and faculties of the mind: shall it therfore followe, that that righteousnes, which is offered of God, is not apprehended by faith onelie? Vndoubtedlie, the meate which we eate, ⁷⁶² is distributed into all the members, and into the whole bodie; and yet it is receiued with the mouth onlie, and not with the whole bodie. Further, the disputation is not about anie righteousnes, which is fastened and sticketh in vs; which in verie déed is dispersed in the whole man: but about iustification, ⁷⁶³ which is the forgiuenes of sinnes. But this righteousnes hath no place nor seate in our minds, but in GOD alone, by whose will onelie our sinnes are forgiuen vs.

90 But now, forsomuch as this article hath béene sufficientlie defended, against the cauillations of importunate men; we will omit this, and bréeflie declare, that the ancient fathers did not mislike of this word Onelie, the which our aduersaries so greatlie shun. Origin, ⁷⁶⁴ vpon the epistle vnto the Romans, vpon these words; Thy glorieng is excluded. By what lawe? ⁷⁶⁵ By the lawe of deeds? No, but by the lawe of faith. For we suppose, that a man is iustified by faith without the works of the lawe. The iustification (saith he) of faith onelie is sufficient, that a man onelie beléeuing should be iustified, although he haue doone no good worke at all. And for example he bringeth foorth that théefe, ⁷⁶⁶ which was crucified togither with Christ; and that woman, vnto whom Christ answered; ⁷⁶⁷ Thy faith hath made thee saie. Afterward he obiecteth vnto himselfe, that a man hearing these same things, might be made secure, & contemne good works. But he answereth, that he which after iustification, liueth not vprightlie, casteth awaie the grace of iustification: for no man (saith he) receiueth forgiuenes of sinnes, to vse licence to sinne; for pardon is giuen, not of faults to come, but of sinnes past. Than which sentence nothing can be said more conformable vnto our doctrine. Cyprian to Quirinus, ⁷⁶⁸ in his 42. chapter; Faith (saith he) onelie profiteth, and looke how much we beléeue, so much are we able to doo.

⁷⁶⁹ Basilius, in his sermon De humilitate, writeth; that A man is iustified by faith onelie. Hilarius also vpon Matthew, ⁷⁷⁰ the.8. chapter; Faith (saith he) onelie iustifieth. Ambrose, vpon the.5. chapter vnto the Romans, vpon these words; Being iustified freelie: Bicause (saith he) they working nothing, nor rendring turne for turne, are by faith onelie iustified by the gift of GOD. The same author vpon these words; According to the purpose of the grace of God; So Paule (saith he) saith; It was decreed of God, that the lawe ceasing, onelie faith should be required vnto saluation. And straitwaie after; God hath ordeined, that men should by faith onelie, without labour, and anie obseruation, be iustified before God. The same father, vpon the first chapter of the second epistle vnto the Corinthians; It is appointed (saith he) by God, that he which beléeueth in Christ, shall be saued without works, by faith onelie. And he hath the like sentences, in his booke De vocatione gentium.

⁷⁷¹ Out of Chrysostome I could bring a great manie places to confirme this sentence: but of them I will picke out onelie a few. Vpon the third chapter vnto the Romans, vpon these words; ⁷⁷² Thy glorie is excluded: In this (saith he) is set foorth the might and power of God, in that he hath saued, iustified, and wrought our reioising by faith onelie, without works. And at the beginning of the fourth chapter; That a man being destitute of works, should be iustified by faith, peraduenture it maie appeare to be well: but that a man, being adorned with vertues and good works, is not for all that iustified by them, but by faith onelie; this assuredlie is woonderfull. Hereby our aduersaries maie vnderstand, that although faith haue (as companions) hope, charitie, and other good works, (which cannot be doubted of, but that they were in Abraham; ) yet they doo serue nothing to the comprehending of righteousnes. And on the 10. chapter, ⁷⁷³ vpon these words; They being ignorant of the righteousnes of God, and going about to establish their owne righteousnes, were not subiect to the righteousnes of God: He calleth (saith he) the righteousnes of God, that righteousnes, which is of faith; bicause we without labour, are by faith onelie iustified through the gift of GOD. Of Augustine I will speake nothing: for he is full of this matter against the Pelagians: and euerie man maie easilie by his writings confirme it.

Hesychius vpon Leuiticus, ⁷⁷⁴ in his first booke and second chapter; Grace (saith he) is apprehended by faith onelie, not by works. The verie which thing he in a maner hath in his 4. booke, and 14. chapter. Theophilactus, ⁷⁷⁵ vpon the third chapter vnto the Galathians, expounding these words; Bicause by the lawe, ⁷⁷⁶ no man is iustified before God: Now (saith he) Paule plainlie declareth, that faith euen alone hath in it the power to iustifie. ⁷⁷⁷ Phocius vpon the fift chapter vnto the Romans; Iustification (saith he) consisteth of faith onelie. Acacius in Oecumenius, ⁷⁷⁸ vpon the first chapter vnto the Romans; He hath onelie (saith he) by faith raised vp, and quickened vs, being mortified by sinnes. Barnard, ⁷⁷⁹ in his 22. sermon vpon the Canticles; By faith onelie (saith he) he that is iustified, shall haue peace. And in the selfe-same sermon; That wanteth (saith he) of grace, whatsoeuer thou ascribest vnto merits. Grace maketh me iustified fréelie.

Whome these things suffice not, let them read Gennadius, vpon the fift chapter vnto the Romans; Cyrillus, in his ninth booke, & third chapter vpon Iohn; Theodoretus, vpon the fift chapter to the Romans; Didymus, vpon the second chapter of Iames; Eusebius, in his ecclesiasticall historie, the third booke, and 27. chapter; Cyprian, or whatsoeuer he were in his exposition of the articles of our faith; Lyranus, vpon the third to the Galathians; The ordinarie Glose, vpon the epistle vnto Iames; Haimo, vpon the Gospell of crcumcision; Sedulius, vpon the first and second chapters vnto the Romans; Thomas, vpon the third to the Galathians; Bruno, vpon the fourth vnto the Romans; Arnobius, vpon the 106. Psalme. Now I thinke I haue spoken inough, as touching this question.

¶ Osianders feigned deuise, as touching essentiall righteousnes, is confuted in the epistle to the Lords of Polonia.

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← 39. The third Chapter. Of Faith, and the · Contents · 41. The fift Chapter. Of peace and →

Footnotes

1. The question is put faith. ↩

2. The signification ⟨…⟩f this word To iustifie. ↩

3. Two maner of waies God is said to iustifie. ↩

4. We now intreat of the latter fo⟨…⟩me of iustifieng. ↩

5. Rom. 4, 3. ↩

6. What this word Faith signifieth. ↩

7. verse. 10 ↩

8. Rom. 4, 20. ↩

9. An analogie between the two words To beleeue and to iustifie. ↩

10. A double certeintie of faith. ↩

11. An assured persuasion is not naked, but draweth with it other motions of the mind. ↩

12. Vnto faith is ioined an assured confidence. ↩

13. Hab 2, 4. Psal. 22, 5. Promises are in the scriptures giuen both vnto faith and vnto confidence. Rom. 8, 37. Esai. 28, 16. Iohn 3, 36. Rom. 3, 28. Psal. 2, 12. Esai. 26, 3. Rom. 5, 5. Titus. 3, 7. ↩

14. Why in the old testament is often expressed hope and trust, and in the new testament, faith. ↩

15. Faith somtimes signifieth a constancie in words and promises. 1. Cor. 1, 9. 10, 13. & 1. Cor. 1, 18. 1. Thes. 5, 24 Psa. 111, 7. Rom. 3, 3. ↩

16. Gen. 15, 6. ↩

17. How faith is taken in this discourse. The definition of faith ↩

18. Hebr. 11, 1. The definition of faith in the .11, to the Hebrues is declared. ↩

19. What ⟨…⟩ signifieth. ↩

20. In beleeuing we haue need of strength. ↩

21. Ephe. 6, 16. ↩

22. 1. Iohn, 5, 4.
    ↩

23. Whether in that place to the Hebrues faith is defined. ↩

24. ⟨…⟩ must be applied vnto faith. ↩

25. Things differing in nature haue some things common in their definitions. ↩

26. What ⟨…⟩ is referred to, in faith & in hope. ↩

27. Faith hath respect vnto things past, present, and to come: so they be hidden. ↩

28. Esaie. 26, 2. ↩

29. The Creed of Athanasius. ↩

30. A distinction of faith into a liuelie faith and a dead faith ↩

31. Iam. 2, 20. ↩

32. A dead faith is no faith. ↩

33. A faith of miracles. ↩

34. 1. Cor. 12, vers. 8, &c.
    ↩
35. 1. Cor. 13, 2.
    ↩

36. Matt 7, 23. ↩

37. Faith enduring but for a time. ↩

38. ⟨…⟩. ↩

39. Smith an english man an impudent ⟨…⟩ophisier. ↩

40. Eph. 3, 1⟨…⟩. ↩

41. A place to the Ephesians declared. ↩

42. A dead faith iustifieth not, but driueth into desperation. ↩

43. This word Amen, sealeth praiers. ↩

44. They which praie without faith, do loose their labour. A similitude. ↩

45. verse. 4. ↩

46. What is the propertie and nature of faith. ↩

47. verse. 5. ↩

48. A distinction of works. ↩

49. Works inward, and works outward. ↩

50. Works morall, and works ceremoniall. ↩

51. Works either go before, or else followe iustification. ↩

52. This question comprehended in three propositions. ↩

53. If good works iustifie not, that happeneth not through their fault. ↩

54. A similitude. ↩

55. Faith as it is a worke, iustifieth not. ↩

56. A similitude. ↩

57. The doctrine of iustification, is the principall point of godlines. ↩

58. Rom. 2. 18. The first reason for the first proposition. ↩

59. verse. 17. ↩

60. The second reason. ↩

61. The third reason. ↩

62. Rom. 3, 10. ↩

63. Ibidem. 19. ↩

64. verse. 20. What signifieth the flesh. ↩

65. The fourth reason. ↩

66. verse. 19. ↩

67. The fift reason. ↩

68. verse. 21. ↩

69. The sixt reason. ↩

70. verse. 27. ↩

71. verse. 8. ↩

72. The seuenth reason. ↩

73. The eight reason. ↩

74. Rom. 4, 2. ↩

75. The ninth reason. ↩

76. Rom. 4, 1. ↩

77. vers. 3, & 4. ↩

78. vers. 7. Psal. 32, 2. ↩

79. The tenth reason. ↩

80. vers. 11. ↩

81. Euen verie morall works are seales of righteousnes imputed. ↩

82. 2. Pet. 1, 10.
    ↩

83. The eleuenth reason. ↩

84. Rom. 4, 13. ↩

85. Vers. 16. The twelfth reason. ↩

86. Why God would that our iustification shuld come by faith. vers. 18. The .13. reason. ↩

87. The .14. reason. ↩

88. Rom. 5, 6. ↩

89. vers. 8. ↩

90. vers. 10. ↩

91. vers. 12. ↩

92. The .15. reason. ↩

93. vers. 14. ↩

94. vers. 21. ↩

95. The .16. reason. ↩

96. The .17. reason. ↩

97. Rom. 7, 1. ↩

98. verse. 5. ↩

99. The 18. reason. ↩

100. verse. 15. ↩

101. The 19. reason. ↩

102. Rom. 8, 3. ↩

103. The 20. reason. ↩

104. Ibidem. 6. ↩

105. The 21. reason. ↩

106. verse. 27. ↩

107. verse. 28. ↩

108. The 22. reason. ↩

109. verse. 33, and 34. ↩

110. The 23. reason. ↩

111. Rom. 9, 11. ↩

112. The 24. reason. ↩

113. Exod. 33, 19 ↩

114. The 25. reason. ↩

115. verse. 16. ↩

116. verse. 18. ↩

117. The 26. reason. ↩

118. verse. 31. ↩

119. The 27. reason. ↩

120. verse 3. ↩

121. The 28. reason. ↩

122. Rom. 11, 5. ↩

123. The 29. reason. ↩

124. verse. 33. ↩

125. Rom. 14. 22. ↩

126. The 30. reason. ↩

127. vers. 4. ↩

128. The .31. reason. ↩

129. vers. 16. ↩

130. Gala. 2, 21. ↩

131. The .32. reason. ↩

132. The .33. reason. Gala 3, 2. ↩

133. vers. 5. ↩

134. The .34. reason. ↩

135. vers. 10. ↩

136. The .35. reason. ↩

137. vers. 15. ↩

138. The .36. reason. vers. 21. ↩

139. The .37. reason. vers. 23. ↩

140. The .38. reason. Gala. 4, 21. ↩

141. verse. 2. The 39. reason. verse. 3. ↩

142. The 40. reason. ↩

143. verse. 11. ↩

144. 1. Cor. 1, 21.
     ↩

145. verse. 1. The 41. reason. ↩

146. The 42. reason. vers. 8. ↩

147. Ephe. 2, 10. ↩

148. The 43. reason. verse. 12. ↩

149. Phil. 3, 4. The 44. reason. ↩

150. verse. 21. The 45. reason. ↩

151. The 46. reason. ↩

152. verse. 13. ↩

153. The 47. reason. ↩

154. verse. 9. ↩

155. The 48. reason. ↩

156. Titus. 3, 4. ↩

157. The 49. reason. ↩

158. Heb. 9. & 10. ↩

159. The 50. reason. ↩

160. verse. 17. ↩

161. verse. ⟨…⟩8. ↩

162. The 51. reason. ↩

163. verse. 33. ↩

164. verse. 35. ↩

165. The 53. reason. ↩

166. verse. 7. ↩

167. verse. 1. ↩

168. verse. 5. ↩

169. The 54. reason. ↩

170. The 55. reason. ↩

171. Matt. 6, 12. ↩

172. The 56. reason. ↩

173. Iohn. 1, 10. ↩

174. The 57. reason. Mal. 3, 3. Psal. 51, 4. ↩

175. The 53. reason. verse. 15. verse. 18. ↩

176. The 59. reason. Psa. 130, 3. The 60. reason. Esai. 55, 1. ↩

177. verse. 6. ↩

178. The 61. reason. ↩

179. verse. 6. ↩

180. The 62. reason. ↩

181. Ibidem. 8, and 20. The 63. reason. ↩

182. Rom. 9. 20. ↩

183. Gen. 6, 5. and 8, 21. Ier. 17, 9. ↩

184. To holie water, and other trifles, the aduersaries ascribe forgiuenes of sinnes. ↩

185. It is a verie difficult thing to rest in the promises of God. ↩

186. The fruit and end of this disputation. ↩

187. Whether iustification he denied to be onelie as touching the ceremonies. ↩

188. Testimonies of Paul, wherby is proued that morall workes are excluded from the power of iustifieng. Ro. 1, 23. &c ↩

189. vers. 21, ↩

190. vers. 11, &c. ↩

191. Rom. 3, 20, ↩

192. Rom. 4, 15. ↩

193. vers. 4. ↩

194. Rom. 5, 20. ↩

195. Rom. 6, 1. ↩

196. Rom. 6, 5. ↩

197. Gal. 5, 19. ↩

198. Rom. 7, 7. ↩

199. verse. 12. ↩

200. Rom. 8, 3. ↩

201. verse. 12. ↩

202. Gal. 3, 19. ↩

203. Rom. 11, 6. ↩

204. Phil. 3, 6. ↩

205. Ephesi. 2, 9. ↩

206. 2. Tim. 1, 9.
     ↩

207. Titus. 3, 1. ↩

208. The constancie of the Sophisters. ↩

209. Sacraments giue not anie grace. ↩

210. An other cauillation. ↩

211. Rom. 4, 10. ↩

212. Psal 32, 1. ↩

213. Abac. 2. 4. Rom. 1, 17. ↩

214. vers. 10. ↩

215. An other cauillation. ↩

216. They put a difference betweene them which were first conuerted vnto Christ, and those which hauing fallen are restored. ↩

217. They which are fallen from christianitie, are in wors⟨…⟩r state than the Infidels. Heb. 6, 4. ↩

218. Luke. 12, 47. ↩

219. 1. Tim. 5, 8.
     ↩

220. Acts. 19, 19. ↩

221. In what sense the fathers haue attributed so much vnto praier, fastings, and teares. ↩

222. An other shift. ↩

223. Whether the workes of infidels be sinnes. ↩

224. A similitude. ↩

225. We can please God with no faith, except that which is in Christ Iesus. Acts. 4, 12. ↩

226. Rom. 2, 22. & 4, 24. Gala. 2, 20. Ephe. 1, 13. &. 15. ↩

227. Ge ne. 15, 6. ↩

228. Abraham was iustified by faith in Christ. Galat. 3, 16. ↩

229. Iohn. 8, 56. ↩

230. Iob. 19, 25. ↩

231. A true faith draweth with it all good motions of the mind. ↩

232. The Ethniks male haue a credulitie, but not a true faith. ↩

233. The Turks haue no true faith, though they beleeue manie things with vs. 1. Cor. 13, 2. ↩

234. They affirme that the infidels works are not doone without grace. ↩

235. The aduersaries fall into the Pelagian heresie. ↩

236. A preuenting grace, and an after following grace. ↩

237. Certeine illuminations giuen vnto the Infidels. ↩

238. Rom. 11. 6. ↩

239. Why we are said to be iustified by faith onlie. ↩

240. Paul wrote of iustification to the whole church, which consisted both of Iewes and of Gentiles. Eph. 2. 8, and 9. ↩

241. Looke In Rom. 2, 6. Meritum congrui, & meritum condigni. ↩

242. Rom. 8, 18. ↩

243. Works preparatorie are not vtterlie to be denied. ↩

244. Mat. 21, 31. ↩

245. The means by which we be brought vnto slauation, are made effectuall by the grace of Christ. ↩

246. Luke. 15, 11 ↩

247. An example of the prodigall sonne. ↩

248. A similitude. ↩

249. Means and preparations of their owne nature, do nothing helpe, vnlesse the grace of God be annexed vnto them. The difference betweene God and physicians. An example of Iudas. Mat. 27, 4. ↩

250. Gen. 4, 14. ↩

251. The lawe is not vnprofitable, though it cannot be fulfilled. Rom. 3, 20. ↩

252. Ibid. 4, 13. ↩

253. Ibid. 5, 20. ↩

254. Gala. 3, 10. ↩

255. Ibidem. 24. ↩

256. An example of Aristotle. ↩

257. The lawe of God is after a sort obserued of the godlie. ↩

258. By ciuill discipline, the scourges of the wrath of God are auoided. ↩

259. It lieth in no mortall man to moderate the lawe of God. ↩

260. An argument taken of the Romane lawe. ↩

261. The lawe of God is infinitelie more firme than the lawe of man. Gene. 9, 6. ↩

262. Deut. 19, 5. ↩

263. Deut. 4, 2. There maie nothing be added to the lawe of God nor yet taken from it. ↩

264. Rom. 8, 3. ↩

265. Rom. 8, 7. ↩

266. 1. Cor. 2, 14.
     ↩

267. Matt. 7, 18. ↩

268. Matt. 12, 34. The lawe of God is vnpossible to be obserued by humane strength. ↩

269. 1. Kin. 21, 27 An instance as touching Achabs repentance.
     ↩

270. Ibid. 29. ↩

271. How Achab is said to be humbled before God. ↩

272. God forbeareth scourges for the obseruation of outward discipline. Gen. 15, 16. ↩

273. God will haue an order to be kept in outward things. ↩

274. 2. Par. 12, 14. How Roboam is said, not to haue prepared his hart,
     ↩

275. Prou. 16, 1. Why it is said that it belongeth to man to prepare the hart. ↩

276. verse. 17. The preparation of the hart of the poore. ↩

277. What is the preparation of the hart. ↩

278. God prepareth the harts of the saints. ↩

279. Rom. 8, 25. ↩

280. God prepareth the harts by the holie ghost. ↩

281. Mat. 6, 10. ↩

282. verse. 13. ↩

283. A conciliation of the place of Ieremie and Ezechiel. verse. 26. ↩

284. verse. 18. ↩

285. Ion. 3, 10. ↩

286. Of the fact of the Niniuites. ↩

287. A rule of Augustine. ↩

288. A similitude. ↩

289. A similitude. ↩

290. 2. Cor. 5, 10. How is to be vnderstood: God rendereth to euerie man according to his works.
     ↩

291. Mat. 25, 35. ↩

292. Why Christ in the last iudgment will make mention of outward works. ↩

293. There be two manie of principles of things. 1. Sam. 2, 3⟨…⟩ ↩

294. verse. 18. ↩

295. A similitude. ↩

296. A distinction of confession. ↩

297. Matt. 27, 4. ↩

298. Auricular confession. ↩

299. Matt. 6, 12. ↩

300. verse. 14. ↩

301. Forgiue vs our trespasses expounded. ↩

302. The lawe and the Gospell are not separated by volumes. ↩

303. After what maner we ought to forgiue iniuries. ↩

304. Dan. 4, 24. ↩

305. Redeeme the sinnes by almes, is expounded. ↩

306. verse. 12. ↩

307. Iohn. 1, 11. ↩

308. The power is adoption and grace. ↩

309. 1. Cor. 1, 30.
     ↩

310. Matt. 10, 28. ↩

311. 1. Iohn. 4, 18
     ↩

312. A similitude. ↩

313. A place of Iohn expounded. ↩

314. Charitie dooth not alwaies followe a seruile feare. ↩

315. How a seruile feare maie be called profitable. ↩

316. Matt. 7, 7. ↩

317. How this is to be vnderstood: Aske and ye shall haue. ↩

318. Luke. 11, 41. ↩

319. How this entence: Giue almes, &c. is to be vnderstood. ↩

320. Eccl. 30, 24. ↩

321. Acts. 15, 9. ↩

322. Theodore Beza. ↩

323. What be the keies deliuered to the church. ↩

324. Matt. 28, 29. ↩

325. Luk. 7, 47. Manie sinnes are forgiuen hir, bicause, &c. expounded. ↩

326. Rom. 2, 13. Not the hearers, but the dooers of the lawe, shalbe iustified, expounded. ↩

327. Phil. 2, 12. ↩

328. With feare and trembling worke your saluation, expounded. ↩

329. vers. 20. A place in the Apocalypse: Behold I stand at the doore and knocke, expounded. ↩

330. A method in citing of the Fathers. ↩

331. Matt. 7, 12. ↩

332. They that doo obserue Gods commandments to another end than they ought, they sinne. 1. Cor. 10, 31 ↩

333. Before regeneration there are no good works. Whether an Infidel can doo a worke pleasing vnto God. Iohn. 8, 34. Mat. 6, 24. ↩

334. 2. Cor. 6, 14
     ↩

335. Gen. 4, 7. ↩

336. verse. 3. ↩

337. 2. Tim. 2, 3.
     ↩

338. Mat. 24, 46. ↩

339. Deut. 12, 5. ↩

340. Mat. 15, 8. Esai. 29, 13. ↩

341. Rom. 10, 2. ↩

342. Phil. 2, 7. ↩

343. 1. Cor. 13, 3.
     ↩

344. Gregorie Nazianzen. ↩

345. Augustine. ↩

346. Rom. 2, 14. ↩

347. Heb. 11, 6. ↩

348. A similitude. ↩

349. Rom. 14, 23. ↩

350. Psal. 31, 2. ↩

351. 1. Tim. 1, 5.
     ↩

352. Chrysostome. Rom. 10, 4. ↩

353. Rom. 10, 3. ↩

354. Ambrose. Psal. 32, 1. ↩

355. Rom. 3, 24. ↩

356. Rom. 5, 14. ↩

357. Cyprian. ↩

358. Origin. ↩

359. Rom. 4, 4. ↩

360. Rom. 6, 23. ↩

361. How eternall life maie be called the stipend of righteousnes. ↩

362. Origin. ↩

363. Psal. 32, 1. ↩

364. Basil. verse. 7. ↩

365. Augustine. Gala. 2, 21. ↩

366. Augustine transferreth vnto nature that which Paule spake of the lawe, concerning iustification. ↩

367. Iohn. 1, 16. ↩

368. Chrysost. ↩

369. Ephe. 2, 8. ↩

370. Rom. 8, 4. ↩

371. Rom. 2, 13. ↩

372. Matt, 7, 17. Luk. 6, 43. ↩

373. Matt. 23, 27. ↩

374. What Councel⟨…⟩ are to be harkned vnto. ↩

375. The African Councell. ↩

376. Iohn. 15, 5. ↩

377. The Mileuitane councell. ↩

378. verse. 16. ↩

379. The Arausicane councell. ↩

380. Pro. 16, 1. ↩

381. Phil. 2, 13. ↩

382. Phil. 1, 6. ↩

383. Ibidem. 29. ↩

384. Ephe. 2, 8. ↩

385. 1. Cor. 4, 7.
     ↩
386. 1. Co. 15, 10
     ↩
387. 2. Cor. 3, 5.
     ↩

388. Iohn. 15, 5. Mat. 16, 17. ↩

389. Iohn. 6, 44. ↩

390. 1. Cor. 12, 3.
     ↩

391. Iohn. 8, 36. ↩

392. Heb. 11. ↩

393. 1. Cor. 7, 25.
     ↩

394. What Councels must be harkened vnto. ↩

395. The Councell of Trent. ↩

396. It is not in our power that those things, which be set foorth vnto vs, should please vs. ↩

397. A similitude. ↩

398. A similitude. ↩

399. Zach. 1, 3, ↩

400. Iere. 31, 18. ↩

401. An exposition of a place in Zacharie. ↩

402. What are the inward motions of iustification. ↩

403. Degrees of iustification appointed by the Syned of Trent. ↩

404. Rom. 4, 10. ↩

405. A confutation of these degrees. ↩

406. What causes of iustification they of Trent assigne. ↩

407. Rom. 3, 4, and .6. ↩

408. Psal. 32, 1. In whom properlie iustification consisteth. Gen. 15, 6. ↩

409. Iustification consisteth not in that righteousnes which cleaneth in vs. ↩

410. Rom. 4, 18. A man being iustified doubteth not of his iustification. ↩

411. A confirmation that we are iustified by faith. ↩

412. Rom 1, 16. ↩

413. Abac. 2, 4. ↩

414. Gala. 3, 11. Heb. 10, 38. ↩

415. Rom. 1, 18. ↩

416. Ibid. 17. ↩

417. Rom. 3, 21. ↩

418. Ibid. 24. ↩

419. Rom. 3, 27. ↩

420. verse. 28. ↩

421. verse. 29. ↩

422. Rom. 4. ↩

423. Ibid. 11. ↩

424. Ibid. 13. ↩

425. verse. 17. ↩

426. verse. 18. ↩

427. Ibid. 20. ↩

428. verse. 23. ↩

429. Rom. 5. 1. ↩

430. Rom. 8, 28, ↩

431. Rom. 9, 30. ↩

432. Rom. 10, 3. ↩

433. Leuit. 18, 5. ↩

434. Ibidem. 5. ↩

435. verse. 10. ↩

436. verse. 11. Esai. 28, 16. ↩

437. verse. 13. Ioel. 2, 32, ↩

438. Rom. 10, 14 ↩

439. Note that the scriptures teach a resolution from works vnto faith. Againe from faith vnto his obiect. ↩

440. verse. 19, ↩

441. The restoring of them that be fallen is prooued to be, and to be doone by faith. ↩

442. verse. 21. ↩

443. verse. 24. ↩

444. verse. 14. ↩

445. Gal. 2, 20. ↩

446. Gal. 3, 2. ↩

447. verse. 7. ↩

448. verse. 8. ↩

449. verse. 9. ↩

450. verse. 14. ↩

451. Ibidem 22, ↩

452. verse. 24. ↩

453. verse. 26. ↩

454. Rom. 4, 28. ↩

455. Rom. 5, 5. ↩

456. Ibidem. 6. ↩

457. Ephes. 2, 8. ↩

458. Eph. 3, 16. ↩

459. 1. Cor. 1, 30.
     ↩

460. Phil. 3, 9. ↩

461. Heb. 11, 33. ↩

462. verse. 5. ↩

463. verse. 1. ↩

464. Ibidem. ⟨…⟩. ↩

465. verse. 3. ↩

466. Mat. 8, 19, ↩

467. verse. 2, ↩

468. Mat. 9, 28. ↩

469. Ibidem. 22. ↩

470. Luk. 7, 50. ↩

471. Iohn. 3, 16. ↩

472. It is prooued that strangers from Christ can doo no good thing that may please God. ↩

473. Iohn. 6, 40. ↩

474. verse 44. ↩

475. verse. 45. ↩

476. verse. 47. ↩

477. Ioh. 11, 25. ↩

478. Iohn. 17, 3. ↩

479. Ioh. 20, 31. ↩

480. Acts. 15, 9. ↩

481. verse, 18. ↩

482. Gen. 15, ⟨…⟩. ↩

483. Abac. 2, 4. Psal. 3⟨…⟩, 1. Esai. 28, 26. ↩

484. verse. 4. ↩

485. verse. 3, ↩

486. A Cauillaton. ↩

487. Whether iustification maie be separated from faith. ↩

488. verse. 3. ↩

489. Matt. 7, 22. ↩

490. Iohn. 12, 4⟨…⟩. ↩

491. Mark. 8, 28. ↩

492. The iudgement of Epictetus touching his owne books. ↩

493. A similitude. ↩

494. 1. Iohn 5, 1.
     ↩

495. Iohn. 3, 6. ↩

496. Cyprian. ↩

497. Ierome. ↩

498. The definition of faith declareth that it can not be separated from iustification. A similitude. ↩

499. 1. Cor. 13, 3.
     ↩

500. Chrysost. ↩

501. The faith of doctrine, and faith of miracles. ↩

502. Matt. 17, 19. ↩

503. verse. 8. ↩

504. verse. 2. ↩

505. A paralogisme. ↩

506. Ibidem. ↩

507. Vniuersall propositions, must be streitned vnto that matter, at that time intreated of ↩

508. Chrysost. ↩

509. Erasmus. ↩

510. Figura fictionis. ↩

511. A similitude. ↩

512. Psal. 139, ver. 7, 8, &c ↩

513. 1. Cor. 13, ⟨…⟩
     ↩

514. Matt. 7, 22. ↩

515. Miracles are not alwaies doon for faiths sake. ↩

516. Num. 10, 12 Psa. 106, 32. ↩

517. 2. Kin. 13, 21
     ↩

518. Acts. 19, 15. ↩

519. verse. 38. ↩

520. Iohn. 12, 42. ↩

521. There is a certeine humane faith, not inspired by God. ↩

522. Iohn. 5, 44. ↩

523. Two places reconcilled, which at the first sight seeme repugnant. Rom. 10, 10. ↩

524. A dead faith is no faith. ↩

525. Smith. ↩

526. Whether a carcase be the bodie of a man. ↩

527. Parlogismus aequiuocationis. ↩

528. True faith is no dead thing. ↩

529. Abac. 2, 4. ↩

530. From whence the life of faith commeth. ↩

531. A similitude. ↩

532. How faith is increased by good works. ↩

533. Gene. 15, 6. ↩

534. Rom. 4, 3. ↩

535. verse. 16. ↩

536. verse. 4. ↩

537. What time Abraham was iustified. ↩

538. Why God would renew the selfe-same promises. ↩

539. Heb. 11. ↩

540. Ibidem. 33. ↩

541. In the 11. chap. to the Hebrues, faith is said to iustifie. ↩

542. Faith as it is a worke, iustifieth not. ↩

543. A similitude. ↩

544. Why rather faith than other works, iustifieth. ↩

545. A fallacie. ↩

546. The dignitie of the vertue, serueth nothing to the power of iustifieng. ↩

547. A similitude. ↩

548. It is shewed by reason that faith, not charitie iustifieth. ↩

549. Whether true faith abideth with sinnes that be grieuous and waste the conscience. ↩

550. 1. Tim. 5, 8.
     ↩

551. Tit. 1, 16. ↩

552. verse. 4. ↩

553. The diuell is not indued with a true faith. ↩

554. A similitude. ↩

555. Faith is verie far from the last perfection. ↩

556. Hebr. 11, 1. ↩

557. Ibidem. 6. ↩

558. Pighius opinion as touching iustification. ↩

559. Col. ⟨…⟩, 21. Eph. 2, 1, &c ↩

560. Rom. 5, 10. ↩

561. Iohn. 3, 14. ↩

562. A similitude. ↩

563. Iohn. 8, 42. ↩

564. Iohn. 14, 23. ↩

565. When and how God commeth vnto vs. ↩

566. Mat. 25, 14. ↩

567. Eph. 3, 17. ↩

568. Pighius distinction of testaments. ↩

569. The promise concerning iustification hath no condition ioined with it. Galat 3, 15. ↩

570. verse. 17. ↩

571. verse. 10. ↩

572. Esai. 28, 16. Ioel. 2, 32. ↩

573. Vnto those which are not iustified, nothing is remitted of the rigor of the lawe. ↩

574. Deut. 21, 23 Gal. 3, 13. ↩

575. From whence faith hath his beginning. ↩

576. 1. Cor. 2, 4.
     ↩

577. Ibidem. 14. ↩

578. Coniugata, be those words, which being of one kind, be deriued of an other, as of iustice, a iust thing, &c. Gal. 4, 6. Rom. 8, 16. Ephe. 3, 16. ↩

579. Luke. 17, 5. ↩

580. verse. 8. ↩

581. Rom. 12, 3. ↩

582. 2. Cor. 4, 13.
     ↩

583. Gal. 5, 22. ↩

584. Eph. 2, 8. ↩

585. Acts. 16, 14. ↩

586. Acts. 13, 48. ↩

587. How the holie Ghost is in men not rege⟨…⟩erate. ↩

588. How it commeth that at one verie sermon, part of the hearers beleeue, and part not. ↩

589. A similitude. ↩

590. All sinnes are not alike. ↩

591. Mat. 11, 28. ↩

592. Phil. 2, 13. ↩

593. Phil. 1, 6. ↩

594. The difference betweene an historicall faith, and a faith of efficacie. ↩

595. How it appeereth that we are iustified by a faith of efficacie. Rom. 8, 16. ↩

596. verse. 2. ↩

597. Ibidem. 1. ↩

598. Heb. 11, ⟨…⟩. ↩

599. Two sorts of them that seeke God. ↩

600. Rom. 9, 30. and 10, 3. ↩

601. All merit is taken both from the iustified and not iustified. ↩

602. A similitude. ↩

603. A similitude. ↩

604. A comparison between children and seruants. ↩

605. Rom. 4, 4. ↩

606. Wherevnto good works profit after iustification. ↩

607. Rom. 6, 23. ↩

608. That which is freelie giuen, excludeth merit. ↩

609. verse. 23. ↩

610. Rom. 10, 4. ↩

611. Christ is the principall obiect of our faith. ↩

612. The dignitie of faith is measured by the obiect. ↩

613. We are not iustified by the dignitie of faith. ↩

614. Rom. 4, 24. ↩

615. That by faith euerie man is sure of his saluation. ↩

616. Matth. 9, 2. ↩

617. Ibidem. 22. ↩

618. Gal. 2, 20. ↩

619. Iohn. 6, 40. ↩

620. Heb. 11, 7. ↩

621. verse. 20. ↩

622. Noe was iustified by faith in Christ. ↩

623. Heb. 11, 7. ↩

624. Adam was iustified by faith, wherby he beleeued the remission of sinnes through Christ. Gen. 3, 15. ↩

625. Gen. 3, 18. ↩

626. Promise, vnderstood two maner of waies. ↩

627. A place in the 5. of Genesis expounded. ↩

628. verse. 19. ↩

629. Gene. 15, 6. Rom. 4, 3. ↩

630. A custome of the Atheniens. ↩

631. Gen. 22, 12. ↩

632. Luk. 7, 48. ↩

633. An explication of a place in Ezechiel, ⟨…⟩ 18. chap ↩

634. Antisthenes. ↩

635. Mat. 7, 21. ↩

636. Iohn. 6, 40. ↩

637. Ibidem. 29. ↩

638. That we be iustified by an effectuall faith. ↩

639. Rom. 4, 4. ↩

640. Smith an English man. ↩

641. The signification of this word Iesus. ↩

642. Mat. 1, 21. That faith is touching the remission of sinnes. ↩

643. 1. Pet. 4, 8.
     ↩

644. A rule. ↩

645. verse. 12. ↩

646. Another rule. ↩

647. A similitude. ↩

648. Irenaeus. ↩

649. Iude. 1, 5. ↩

650. The expounding of a place of Enoch. ↩

651. Gen. 6, 2. ↩

652. Tertullian. ↩

653. Errors touching baptisme. ↩

654. A similitude. ↩

655. Origin. ↩

656. Where Gratis signifieth In vaine. ↩

657. Rom. 14, 23. ↩

658. A similitude. ↩

659. Mark. 9, 23. ↩

660. A similitude. ↩

661. Faith formeth and perfecteth all good works that followe. ↩

662. Through greeuous sins faith is laid asleepe. ↩

663. Cyprian. ↩

664. Chrysost. ↩

665. Luk. 23, 42. ↩

666. Faith can saue without works, but not works without faith. ↩

667. A similitude. ↩

668. Rom. 10, 6. ↩

669. Gen. 15, 6. ↩

670. 1. Tim. 1, 20.
     ↩

671. If faith be dead without works, much more works without faith. ↩

672. 2. Cor. 4, 13.
     ↩

673. Rom. 3, 31. ↩

674. So soone as a man beleeueth he i⟨…⟩ iustified. ↩

675. Rom. 10, 3. Rom. 9, 33. ↩

676. verse. 23. ↩

677. The contradiction of Chrysostome. ↩

678. How we maie interpret all the sentences of the Fathers. ↩

679. We must appeale from one place of the Fathers to an other place. ↩

680. Ierom. ↩

681. All the forefathers were saued by the faith in Christ. ↩

682. Iohn. 8, 56. ↩

683. Heb. 11, 26. ↩

684. verse. 3. ↩

685. Esaie. 6, 9. ↩

686. verse. 5. ↩

687. Iohn. 1, 18. ↩

688. Whatsoeuer touching diuine things h⟨…⟩e been vttered, they were vtt⟨…⟩ by the sonne of God. verse. 4. verse. 9. ↩

689. True faith cannot be diuided from charitie. ↩

690. Ambrose. Rom. 3, 30. ↩

691. Rom. 4, 16. ↩

692. Rom. 5, 1. ↩

693. Rom. 8, 2. ↩

694. Luke. 22, 61. ↩

695. Augustine. ↩

696. Note diligentlie what grace we ought to confesse. ↩

697. Works which seme good, are turned into sinnes. ↩

698. An answer why one man is persuaded, and another is not. Rom. 11, 33 Rom. 9, 14. ↩

699. Phil. 2, 13. ↩

700. A similitude. ↩

701. The grace which the Pelagians feined to be set foorth to all the saints was no other but nature. ↩

702. Grace is giuen vnto some, and not giuen vnto other some. ↩

703. It is not in our owne will to be touched with that sight, wherby our will should be mooued to faith. ↩

704. Iohn. 6, 44. ↩

705. Cyrill. ↩

706. Iohn. 6, 29. ↩

707. Iohn. 14, 4. ↩

708. Leo. ↩

709. The fathers were iustified by the faith of the same promises which we beleeue. ↩

710. Gregorie. ↩

711. Acts. 10, 4. ↩

712. Beda. ↩

713. The third article. ↩

714. We are not iustified by faith onelie. ↩

715. A similitude. ↩

716. A false argument. A similitude. ↩

717. Smith. ↩

718. Of the ad ⟨…⟩erbe, Gratis, that is freelie. ↩

719. Gen. 29, 15. ↩

720. Num. 11, 5. ↩

721. Psal. 69, 4. ↩

722. Gala. 2, 16. ↩

723. Of the aduerbe, Except. ↩

724. Gene. 43, 5. ↩

725. Iohn. 6, 53. ↩

726. Rom. 3, 20. ↩

727. A similitude. ↩

728. A fallace of the accident. ↩

729. 1. Cor. 4, 7.
     ↩

730. The Pelagians fled vnto the common grace of creation. ↩

731. Whether free iustifieng may concur with works. ↩

732. Rom. 4, ver. 1. & 6. ↩

733. Tit. 3, 5. ↩

734. Rom. 11. 6. ↩

735. A strong reason to prooue that onlie faith iustifieth. Rom. 3, 28. ↩

736. Deut. 6, 13. ↩

737. Matt. 4, 10. ↩

738. The fathers vsed this word Onlie. Smith. ↩

739. Rom. 3, 8. ↩

740. Augustine. ↩

741. Rom 3, 20. ↩

742. Ierom was of the opinion, that not alone the ceremoniall works are to be excluded from iustification. Rom. 7, 16. ↩

743. God requireth of men more than faith. Mark. 1, 15. ↩

744. Mar. 16, 14. ↩

745. Eph. 5, 25. ↩

746. Peter. 3, 21. ↩

747. A rule as touching the writings of the fathers. ↩

748. The righteousnesse that sticketh in vs consisteth not of faith onelie. ↩

749. Rom. 8, 23. ↩

750. Rom. 3, 28. ↩

751. Wisd. 15, 3. ↩

752. Iohn. 17, 3. ↩

753. Gardiner. ↩

754. This word Onelie, sometime signifieth Principall. 1. Cor. 13, 13 ↩

755. Augustine. ↩

756. Gala. 5, 6. ↩

757. 1. Tim. 1, 5.
     ↩

758. Why our righteousnes is somtime attributed vnto charitie alone. ↩

759. We must not desist from vsing this word Onelie. ↩

760. A like example. ↩

761. Gardiner. ↩

762. A similitude. ↩

763. The righteousnes whereby we are iustified is in God, not in vs. ↩

764. Origin. ↩

765. Rom, 3, 27. ↩

766. Luke. 22, 43. ↩

767. Matth. 9, 22. ↩

768. Cyprian. ↩

769. Basilius. ↩

770. Hilarie. Ambrose. ↩

771. Chrysost. ↩

772. Rom. 3, 27. ↩

773. Rom. 10, 3. ↩

774. Hesychius. ↩

775. Theophil. ↩

776. Gala. 2, 16 ↩

777. Phocius, ↩

778. Acacius. ↩

779. Barnard. ↩