Common Places, Part 3 · Chapter 4 (5 of 5)

Common Places · Part 3 · Chapter 4 (5 of 5)

p. 146Now reſteth onelie to declare another waie, how to vnderſtand this cauſe; Bicauſe thou haſt doone theſe things, &c. And this perteineth vntounto the certeintie, whereof we before made mention; which (as we hauehave 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 vponupon Geneſis: for he diligentlie peiſeth theſe words; Now I knowe thou feareſt God. Gen. 22, 12.Gen 22:12Was 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 hauehave made thee to knowe, or, I hauehave 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, Luk. 7, 48.Luke 7:48bicauſe ſhe hath p. 147loued much: of which place we hauehave 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 vnderunder 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 vntounto faith; but vntounto perfect repentance, and vntounto the obſeruation of the lawe of God. And here his briſtles ſo ariſe, as though we muſt néeds giuegive place. An explication of a place in Ezechiel, … 18. chapBut 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 hauehave iuſtification by works. None of vsus 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 merciemercy remitteth manie things? For here you hauehave 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 vntounto Chriſt; and hauing through faith fréelie receiued iuſtification of him, ſhould by grace, and the ſpirit, now giuen vntounto 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: Antiſthenes.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 giuegive vntounto 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 vntounto 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 vntounto promiſes, or vntounto precepts; we will after this maner interpret. But he ſaith moreouer, that Chriſt alſo ſaid; Mat. 7, 21.Matt 7:21He 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; Iohn. 6, 40.John 6:40for 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. Ibidem. 29.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. That we be iuſtified by an effectuall faith.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 vsus 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 vntounto vsus vntounto righteouſnes, the works of faith, hope, and charitie. What hauehave we here to doo? Doubtles, it ſéemeth vntounto 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, Rom. 4, 4.Rom 4:4there 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; vntounto whom our Smith, the eight wiſe man of Greece, Smith an Engliſh man.and the firſt wiſe man of England ioined himſelfe a companion, as Theſeus did vntounto Hercules. But p. 148in 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 hauehave 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: The ſignification of this word Ieſus.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 hauehave beléeued the angel, which ſo interpreted that name; Mat. 1, 21. That faith is touching the remiſſion of ſinnes.Matt 1:21Thou 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; 1. Pet. 4, 8.1 Pet 4:8Charitie couereth the multitude of ſinnes: Behold (ſaith he) forgiuenes of ſinnes is here aſcribed, not vntounto faith, but vntounto charitie. A rule.He that will hauehave 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: verſe. 12.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 louelove 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 vntounto 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.

Another rule.But paſſing ouer theſe men, let vsus remember, that if at anie time the fathers ſéeme to attribute righteouſnes vntounto works; the ſame is not to be vnderſtood of that righteouſnes, which God fréelie imputeth vntounto vsus through Chriſt: but of that inward righteouſnes, which is rooted in vsus, which we get and confirme by leading continuallie an vpright life. Or if thoſe things, which they ſpeake, doo manifeſtlie perteine vntounto the righteouſnes imputed, that is, vntounto the remiſſion of ſinnes; we muſt alwais (as we hauehave before taught) run vntounto the foundation of good works; namelie, vntounto 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 hauehave begun; let vsus come vntounto 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; A ſimilitude.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, Irenaeus.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 vntounto Lot, vntounto Noe, & vntounto Enoch. And afterward he addeth a reaſon, why in theſe mens times the law was not written: bicauſe (ſaith he) they were alreadie iuſt, vntounto whom the lawe was not giuen; for the iuſt hauehave 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 vntounto 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 vntounto 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, Iude. 1, 5.Jude 1:5that God ſhall come with thouſands to iudgement. p. 149But whereas Irenaeus ſaith, The expounding of a place of Enoch.that Enoch was a legate vntounto 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: Gen. 6, 2.Gen 6:2for ſo in Geneſis, The ſonnes of God are ſaid to hauehave ſeene the daughters of men, that they were faire. Peraduenture Enoch was ſent vntounto them by God, to reprooue them: and thus much of Irenaeus.

Tertullian.Tertullian in his booke of baptiſme ſaith, that Faith hath a perfect ſecuritie of ſaluation. Wherefore it is not we alone that hauehave brought in a particular faith of the remiſſion of ſinnes. Neither ought anie thing to mooue vsus, 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 vntounto it before they marrie. For although we allow not theſe things; yet in the meane time, Errors touching baptiſme.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 vntounto 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 frō 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, A ſimilitude.which hath not in it ſome rotten carnell.

Origin.78 Now let vsus come vntounto Origin. He, in his firſt booke vponupon 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. Where Gratis ſignifieth In vaine.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 hauehave theſe things to be certeine preparations vntounto 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; Rom. 14, 23.Rom 14:23Whatſoeuer 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 hauehave before taught) expound thoſe words after the ſelfe-ſame maner. Wherefore he dooth vniuſtlie and impudentlie accuſe vsus. But if he will ſaie, that we muſt not ſo much regard, what interpretations the fathers giuegive; 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 vntounto the word of God. But he ought to hauehave remembred, that it is not the point of a good man, to reprooue that in others, which he dooth himſelfe. Wherefore he ſhould ſuffer vsus alſo, on the other ſide, when the matter ſo requireth, to appeale from the fathers vntounto the ſcriptures.

But as touching the verie matter, we hauehave 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 vntounto ſuch works, who will denie, but that they are ſinnes? Afterward he bringeth a ſimilitude. A ſimilitude.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. Mark. 9, 23▪Mark 9:23And euen as vntounto him which beléeueth, all things are poſſible, that he may find refreſhing at his hand in whom he hath beléeued: ſo vntounto him that beléeueth not, nothing is poſſible. Like as the earth, without the ſunne, A ſimilitude.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 hauehave now cited; whereby we conclude, that faith formeth and maketh perfect all good works which followe: Faith formeth and perfecteth all good works that followe.and not that it (as theſe men I knowe not who hauehave feigned) taketh and boroweth his forme of them.

The ſame Origin, vponupon the fourth chapter vntounto 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 p. 150be 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, Through greeuous ſins faith is laid aſleepe.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 vsus, 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 hauehave his abiding, and worke in them, which doo not as yet beléeue. The ſame Origin vponupon 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 hauehave expreſſedlie, that remiſſion of ſinnes is obteined by faith; by that faith (I ſaie) which is directed vntounto Chriſt, who was deliuered vntounto death, and ſacrificed for vsus. There can be nothing more manifeſt than theſe teſtimonies, which Origin hath brought for vsus. But theſe men are ſo obſtinate, that they will not be led from the opinion, which they hauehave once taken in hand to defend; although thou bring neuer ſo great light with thée, leaſt they ſhould ſéeme to anie of theirs to hauehave defended an ill cauſe.

Cyprian.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 vntounto 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 hauehave before cited. Chryſoſtome, Chryſoſt.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, Luk. 23, 42.Luke 23:42who (ſaith he) onlie confeſſed and beléeued: but works (ſaith he) alone cannot ſaue the workers, Faith can ſaue without works, but not works without faith.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.A ſimilitude.

And the ſame father, vponupon the epiſtle vntounto the Romans, vponupon theſe words of Paule; Rom. 10, 6.Rom 10:6But the righteouſnes, which is of faith; Thou ſéeſt (ſaith he) that this is chéeflie particular vntounto faith, that we all treading vnderunder 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 vntounto all that which is conteined in the holie ſcriptures; yet it peculiarlie hath a regard vntounto 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, vponupon the 29. chapter of Geneſis, in his 54. homilie; This (ſaith he) is the true faith, not to giuegive héed vntounto 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 hauehave vsus to hauehave 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, Gen. 15, 6.Gen 15:6and it was imputed vntounto him vntounto righteouſnes: Let vsus alſo (ſaith he) learne (I beſéech you) of the patriarch of God to beléeue his ſaiengs, and to truſt vntounto his promiſes, and not to ſearch them out by our owne cogitation; but to ſhew a great gratitude: for this can both make vsus iuſt, and alſo cauſe vsus to obteine the promiſes. Here alſo are two things to be noted; the one is, that we are p. 151made iuſt by faith; the other, that by the ſame we obteine the promiſes: which two things our aduerſaries ſtoutlie denie.

The ſame father, vponupon theſe words of Paule vntounto Timothie; 1. Tim. 1, 20.1 Tim 1:20Of whom are Hymenaeus and Alexander, which hauehave 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, If faith be dead without works, much more works without faith.much more are works dead without faith. Here is to be noted, that this is an argument A minori, that is, From the leſſer vntounto 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, vponupon theſe words of the apoſtle; Hauing one and the ſelfe-ſame ſpirit of faith: 2. Cor. 4, 13.2 Cor 4:13for 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; Rom. 3, 31.Rom 3:31Doo we then deſtroie the lawe by faith? God forbid, naie rather we confirme the lawe: So ſoone as (ſaith he) a man beléeueth, So ſoone as a man beleeueth he i… iuſtified.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 vntounto what purpoſe is that, that after faith he putteth ſo manie degrées and meanes, whereby we come vntounto iuſtification? For Chryſoſtome ſpeaketh farre otherwiſe, that a man is iuſtified ſtraitwaie, ſo ſoone as euer he beléeueth.

Further, he attributeth vntounto 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, Rom. 10, 3. Rom. 9, 33.Rom 10:3Rom 9:33& 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 vponupon 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; verſe. 23.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 vntounto faith.

I could now paſſe ouer to Ierom, if there were not ſomewhat, The contradiction of Chryſoſtome.which calleth me backe againe vntounto Chryſoſtome: for the ſelfe-ſame man writeth, that Faith onelie is not ſufficient vntounto ſaluation. And ſuch ſentences are oftentimes read in the Fathers, which our aduerſaries continuallie wreſt againſt vsus: 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 vntounto iuſtification; but onelie vntounto ſaluation: for faith is of it ſelfe ſufficient vntounto 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 vsus to felicitie. How we maie interpret all the ſentences of the Fathers.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; We muſt appeale from one place of the Fathers to an other place.then (as it is moſt right) we will appeale from them writing negligentlie, vntounto 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, vntounto the ſelfe-ſame Philip being ſober.

80 Ierom, Ierom.vponupon the epiſtle vntounto the Galathians, vponupon 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, All the forefathers were ſaued by the faith in Chriſt.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: Iohn. 8, 56.John 8:56for 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 vntounto the Hebrues; Heb. 11, 26.Heb 11:26that 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, verſe. 3.that Iohn the euangeliſt, in his 12. chapter moſt manifeſtlie teacheth; that all thoſe things, Eſaie. 6, 9.Isa 6:9which Eſaie hath put in writing, touching the glorie of God▪ when he ſawe the Lord ſitting vponupon an high throne lifted vp, are to be vnderſtood of the ſonne of God. He addeth moreouer, verſe. 5.out of the epiſtle of p. 152Iude; 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, Iohn. 1, 18.John 1:18or 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.

Wherefore, whatſoeuer is vttered vntounto men, touching things diuine, is vttered by the ſonne of God, Whatſoeuer touching diuine things h…e been vttered, they were vtt… by the ſonne of God. verſe. 4. verſe. 9.who hath moſt trulie giuen himſelfe vntounto mankind, a faithfull interpreter of God his father. And Paule in his firſt epiſtle vntounto the Corinthians, the tenth chapter ſaith; They droonke of the ſpirituall rocke following them, and that rocke was Chriſt. Againe; Let vsus not tempt (ſaith he) Chriſt, as certeine of them tempted him. The ſame Ierom, vponupon the epiſtle to the Galath. where he reckoneth vp the fruits of the ſpirit, when he commeth vntounto faith, thus he writeth; If charitie be abſent, faith alſo departeth awaie togither with it. Theſe words manifeſtlie declare, True faith cannot be diuided from charitie.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 vsus, that this doctrine agréeth both with the ſcriptures, and with the fathers.

Ambroſe alſo expounding theſe words out of the epiſtle vntounto the Romans; Ambroſe. Rom. 3, 30.Rom 3:30For 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, vponupon theſe words; Therefore by faith, Rom. 4, 16.Rom 4:16according 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, vntounto 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 vnderunder the lawe, are guiltie; but the promiſe cannot be giuen vntounto 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, Rom. 5, 1.Rom 5:1vponupon theſe words; Being iuſtified by faith, we hauehave peace towards God: Faith (ſaith he) & not the law, cauſeth vsus to hauehave peace with God; for it reconcileth vsus vntounto God, when our ſinnes are taken awaie, which had before made vsus enimies vntounto God. And afterward vponupon theſe words; The lawe of the ſpirit of life: Rom. 8, 2.Rom 8:2It is faith (ſaith he) which iuſtifieth them that flie vntounto it, that it may forgiue them, whom the lawe holdeth guiltie, that they liuing vnderunder faith, may be frée from ſinne. And in his 2. booke vponupon the Goſpell of Luke he ſaith, that Peter wept not, Luke. 22, 61.Luke 22:61vntill the Lord had looked backe vponupon him: and he addeth, that the Lord brought foorth in him, both repentance, and the power to wéepe.

81 But Auguſtine, Auguſtine.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 vponupon 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 vntounto 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 vponupon 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 vntounto 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, Note diligentlie what grace we ought to confeſſe.& 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 vsus. This maketh plainlie againſt them, which appoint I wot not what generall grace; and will hauehave 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, Works which ſeme good, are turned into ſinnes.againſt the ſecond epiſtle of the Pelagians, the 3. booke, & 5. chapter; Euen as works (ſaith he) which ſéeme good, are vntounto the vngodlie turned into ſinnes, p. 153&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 vsus 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 vntounto 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; An anſwer why one man is perſuaded, and another is not. Rom. 11, 33 Rom. 9, 14.Rom 11:33Rom 9:14Why 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 giuegive credit to our aduerſaries, this had béene a verie rude and blind doubt: for they would ſtraitwaie hauehave 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 vsus both to will, and to performe, Phil. 2, 13.Phil 2:13according 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 vntounto God, who diſtributeth vntounto 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 vsus to ſearch them out; vnleſſe we will hauehave that to happen vntounto vsus, which commonlie happeneth vntounto a certeine kind of flies, which being allured by the light of the candle, A ſimilitude.and flieng too nigh vntounto it, are oftentimes burnt with the flame thereof.

The grace which the Pelagians feined to be ſet foorth to all the ſaints was no other but nature.The ſame Auguſtine De praedestinatione ſanctorum, in his fift chapter, reprooueth Pelagius, for that he had feigned that common grace vntounto all the ſaints; which he would hauehave 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 vntounto all men; and that it lieth in euerie mans power to receiue it, if ſo be that he will. The ſame author Ad Vitalem, Grace is giuen vntounto ſome, and not giuen vntounto other ſome.in his 207. epiſtle; VntoUnto them (ſaith he) whoſe cauſe is like to theirs vntounto whom grace is giuen, yet to them it is not giuen; that they, vntounto 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 vsus willing; and taketh awaie our ſtonie hart, and giueth vsus 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 vsus to chooſe, thinke, and conſent vntounto euerie good thing perteining vntounto ſaluation. And in his 13. booke, and 17. chapter De trinitate; The word of the ſonne of God (ſaith he) tooke vponupon him the nature of man, without anie maner of merit: & after the ſelf-ſame maner alſo is the grace of God giuen vntounto vsus. 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, It is not in our owne will to be touched with that ſight, wherby our will ſhould be mooued to faith.to hauehave his mind touched with ſuch a ſight, whereby the will may be mooued vntounto faith? And in his 61. ſermon vponupon Iohn; All ſinnes (ſaith he) are comprehended vnderunder the name of infidelitie. And he addeth; that Faith cannot be without hope and charitie; which thing alſo he moſt plainlie teacheth vponupon 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 hauehave vtterlie no place to flie vntounto. Iohn. 6, 44.John 6:44There 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; Cyrill.and 14. page, ſaith; The faith of Abraham and our faith is vtterlie one and the ſame. And the ſame author vponupon Iohn, in the third booke, and 31. chapter, expounding this ſentence; Iohn. 6, 29.John 6:29This 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 vponupon Iohn, in his ninth booke, and 32. chapter, vponupon theſe words; And whither I go, Iohn. 14, 4.John 14:4ye knowe, and ye knowe the waie. For we are p. 154iuſtified by faith, and are made partakers of the diuine nature, by the participation of the holie Ghoſt. Leo.Leo, in his 13. ſermon of the paſſion of the Lord; The fathers (ſaith he) beléeued togither with vsus, that the bloud of the ſonne of God ſhould be ſhed. The fathers were iuſtified by the faith of the ſame promiſes which we beleeue.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 hauehave liued before vsus, 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 vsus, 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 vsus: 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.

Gregorie.Gregorie Biſhop of Rome, in his 19. homilie vponupon Ezechiel; We come not (ſaith he) to faith by works, but by faith we atteine vntounto vertues: for Cornelius the Centurian came not by works vntounto faith, but by faith he came vntounto works: Acts. 10, 4.Acts 10:4for 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 vntounto a more full knowledge. Hereby I would hauehave 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, Beda.although they ſéeme good. Beda vponupon 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 hauehave 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 vntounto all men, and giueth his gifts vntounto 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 vsus, 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 hauehave now cited. Howbeit, I cannot leaue vnſpoken, that in the councell of Mentz, which was celebrated vnderunder 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 hauehave now hitherto ſpoken as touching this article; namelie, that men are iuſtified by faith in Chriſt, and hauehave confirmed the ſame by ſcriptures, and hauehave ouerthrowne the obiections of our aduerſaries, and alleadged teſtimonies of the Fathers, to confirme our ſaieng: let vsus now come to the third article. Wherefore we ſaie, The third article.that iuſtification conſiſteth by faith onelie. Which ſaieng all thoſe places of ſcripture doo prooue, We are not iuſtified by faith onelie.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 hauehave 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. A ſimilitude.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 vsus; 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; A falſe argument. A ſimilitude.Onelie the will willeth; But the will is not alone in the mind; Ergo not the will alone p. 155willeth. 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?

Smith.But here Smith (the light forſooth of diuinitie) ſetteth himſelfe againſt vsus. 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, Of the ad…erbe, Gratis, that is freelie.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 vntounto Iacob; Gen. 29, 15.Gen 29:15Bicauſe 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; Num. 11, 5.Num 11:5The people ſaid, that in Aegypt they did eate fiſhes Gratis: and in the Pſalme; They hauehave hated me Gratis: Pſal. 69, 4.Ps 69:4Here (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 hauehave 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 giuegive 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 hauehave 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; Gala. 2, 16.Gal 2:16But 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, Of the aduerbe, Except.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, Gene. 43, 5.Gen 43:5that Ioſeph in Geneſis ſaid vntounto his brethren; Ye ſhall not ſee my face, except ye bring your yoongeſt brother: and Chriſt (ſaith he) ſaith; Iohn. 6, 53.John 6:53Except ye eate the fleſh of the ſonne of man, ye ſhall not hauehave 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 vponupon 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 hauehave 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 vntounto them the power of iuſtifieng. For that which Paule ſaith; Rom. 3, 20.Rom 3:20that 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, A ſimilitude.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 hauehave vsus 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. A fallace of the accident.In this argument is a fallace or deceit of the accident: for vntounto 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 vsus warme. What works then dooth Smith exclude from p. 156iuſtification, 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 hauehave 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 vntounto iuſtification. And if they ſhould by anie means profit vntounto 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 vsus. But this is the chiefeſt thing to be marked, that theſe men attribute a great part of ſuch works vntounto 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, 1. Cor. 4, 7.1 Cor 4:7Why 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 hauehave it not of our owne: for it is God, which hath indued vsus with this facultie, & gaue vsus frée will, when he created vsus.

But this is not ſufficient to take awaie glorieng: firſt, for that this were to flie vntounto the common grace of creation, which thing the Pelagians did; The Pelagians fled vntounto the common grace of creation.and by that means there ſhould at the leaſt waie be left vntounto vsus a good vſe of frée will, whereof we might glorie. For although we hauehave the ſame of God by creation, yet the right vſe thereof is ours; namelie, to aſſent vntounto God when he calleth vsus, & to applie our ſelues to good works, which of God are ſet forth to vsus. And therfore vtterlie to take awaie all glorieng, it is néedfull that we euer beare this in mind, which Auguſtine doth admoniſh vsus 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 vsus 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 vsus to will, and to followe good things.

85 Further, our aduerſaries thinke, that although works concurre vntounto iuſtification; Whether free iuſtifieng may concur with works.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 vntounto 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, Rom. 4, ver. 1. & 6.Rom 4:1Rom 4:6which was iuſtified by faith, and not by circumciſion; and he vſeth a teſtimonie of Dauid, of whom it is well knowne that he liued vnderunder 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 vntounto Paule, who vntounto Titus ſaith; Tit. 3, 5.Titus 3:5Not by the works of righteouſneſſe, which we hauehave 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 louelove 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, Rom. 11. 6.Rom 11:6then 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: A ſtrong reaſon to prooue that onlie faith iuſtifieth. Rom. 3, 28.Rom 3:28for 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; Deut. 6, 13.Deut 6:13Thou 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 hauehave thus turned that place; Thou ſhalt feare the Lord thy God, foreign, and him onelie thou ſhalt p. 157ſerue. 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; Matt. 4, 10.Matt 4:10Thou ſhalt worſhip the Lord thy God, and him Onlie ſhalt thou ſerue. Here we ſée, that to diſprooue the worſhipping, which is giuen vntounto 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?

The fathers vſed this word Onlie. Smith.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. Rom. 3, 8.Rom 3:8For, 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 (vntounto 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 vntounto vsus, but that we may be deceiued thereby? Further, he feigneth, that Paule excluded from iuſtification onelie the works of the lawe. But this we hauehave before abundantlie confuted, and hauehave taught, that the reaſons of Paule are generall. Yea, the fathers ſawe euen this alſo: Auguſtine.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 vntounto our aduerſaries, let vsus ſée what Ierom ſaith. He vntounto Cteſiphon againſt the Pelagians, vponupon theſe words; Rom 3, 20.Rom 3:20By the works of the lawe no fleſh ſhall be iuſtified, thus writeth: Ierom was of the opinion, that not alone the ceremoniall works are to be excluded from iuſtification. Rom. 7, 16.Rom 7:16Bicauſe thou thinkeſt this to be ſpoken of the lawe of Moſes onelie, and not of all the commandements, which are conteined vnderunder this one name of the lawe, the ſelfe-ſame apoſtle ſaith; I conſent vntounto 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 vntounto 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, God requireth of men more than faith. Mark. 1, 15.Mark 1:15that it is certeine, that God requireth much more of vsus than faith: for in Marke, it is thus written; Repent, and beleeue. Here (ſaith he) vntounto faith is adioined repentance. And in another place; He that beleeueth, and is baptiſed, Mar. 16, 14.Mark 16:14ſhall be ſaued. He addeth alſo, that in the epiſtle to the Epheſians; Eph. 5, 25.Eph 5:25The 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 vsus ſafe. Peter. 3, 21.And that Ierom alſo thus writeth vponupon 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 vntounto faith, but alſo vntounto the ſacraments.

As touching the firſt, we grant, that Chriſt requireth more of vsus than faith: for who doubteth, but that he will hauehave men that are iuſtified to liue vprightlie, and to exerciſe themſelues in all kinds of vertues; otherwiſe, they ſhall no… come vntounto eternall ſaluation? Howbeit, theſe are fruits of faith, and effects of iuſtification, and not cauſes. But as touching the ſacraments, p. 158we hauehave manie times taught, how iuſtification is to be attributed vntounto them: for they are in the ſame reſpect vntounto iuſtification, as is the preaching of the Goſpell, and the promiſe concerning Chriſt, which is offered vntounto vsus to ſaluation. And verie oftentimes in the ſcriptures, that which belongeth vntounto 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 vntounto it onelie. Wherefore the words of the Fathers ought nothing to mooue vsus, when as they write thus; that Faith alone is not ſufficient to ſaluation: for they vnderſtand this, A rule as touching the writings of the fathers.of that eternall ſaluation, vntounto 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 vntounto 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, The righteouſneſſe that ſticketh in vsus conſiſteth not of faith onelie.as companions. Sometimes alſo by iuſtification, they vnderſtand that righteouſnes, which ſticketh in vsus; the which without all doubt, dooth not conſiſt or depend of faith onelie.

88 They thinke alſo, that this maketh againſt vsus: Rom. 8, 23.Rom 8:23for that Paule writeth vntounto 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 vponupon that place ſaith; that Hope is there put for faith: which is no rare thing in the holie ſcriptures. But they hauehave 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 vntounto it. But how vaine this is, Rom. 3, 28.Rom 3:28Paule 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. Wiſd. 15, 3.Wis 15:3In 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 louelove. But who euer would ſo ſaie, but onelie this man? Vndoubtedlie, by louelove, we doo not knowe, but we doo louelove.

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; Iohn. 17, 3.John 17:3This is eternall life, that they knowe thee, the onelie true God. Although of this ſaieng alſo of our ſauiour; Gardiner the Biſhop of Wincheſter, Gardiner.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, This word Onelie, ſometime ſignifieth Principall. 1. Cor. 13, 131 Cor 13:13that 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 hauehave it) then ſhould charitie hauehave the chéefeſt part, and not faith. And this alſo is a great let vntounto theſe men, which I hauehave oftentimes ſpoken of, that Paule ſo aſcribeth iuſtification vntounto faith, that he ſaith; Without works. Auguſtine.But Auguſtine (ſaie they) vntounto Simplicianus writeth; that By faith we begin to be iuſtified. VntoUnto 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 hauehave 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 vsus.

They cite alſo Ambroſe, vponupon the fift chapter vntounto the Galathians; In Chriſt, &c. For (ſaith he) we hauehave néed of faith onelie, in charitie to iuſtification. Behold (ſaie they) vntounto iuſtification we hauehave 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 hauehave néed of faith onelie, namelie, that which is ioined with charitie. But Ierom vponupon the fift chapter vntounto the Galathians, ſaith; that It is charitie onelie, Gala. 5, 6.Gal 5:6which 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 p. 159Paule vntounto Timothie ſaith; 1. Tim. 1, 5.1 Tim 1:5Charitie 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 hauehave a cleane hart, when we be indued with charitie. After this maner alſo hauehave 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 vntounto; It is the charitie of God (ſaith he) by which onelie, he is iuſt, whoſoeuer is iuſt. But this ſéemeth alſo beſt vntounto me, to vnderſtand ſuch ſaiengs of the fathers to concerne that righteouſnes, which abideth and ſticketh in vsus: for that conſiſteth not onelie of faith, but alſo of all vertues & good works. Why our righteouſnes is ſomtime attributed vntounto charitie alone.Now, bicauſe amongſt all vertues, charitie is the principall; therfore the fathers ſomtimes attribute righteouſnes vntounto it onlie. And that which our aduerſaries hauehave moſt vniuſtlie vſurped, to expound this word Onelie, for Principall or cheefe, may in this place moſt iuſtlie ſerue vsus: 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 hauehave 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 merciemercy of God, and by the merit of Chriſt onelie: which cannot be apprehended by anie other inſtrument, than by faith onelie.

We muſt not deſiſt from vſing this word Onelie.Neither muſt we giuegive place vntounto 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 vntounto the Arrians this word foreign, A like example.that is, Conſubſtantial, or Of like ſubſtance: bicauſe they would ſtraitwaie hauehave ſaid, that The ſonne indéed, by appellation or name, is God, like vntounto the father, and in a maner equall vntounto 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 foreign, 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 vsus a word moſt méet to confute the errors of thoſe, which would hauehave iuſtification to come of works.

Moreouer, Gardiner biſhop of Wincheſter, Gardiner.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 vsus 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 vntounto 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 vntounto vsus, perteineth vntounto the whole man, and vntounto 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, A ſimilitude.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 vsus; which in verie déed is diſperſed in the whole man: but about iuſtification, The righteouſnes whereby we are iuſtified is in God, not in vsus.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 vsus.

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, Origin.vponupon the epiſtle vntounto the Romans, vponupon theſe words; Thy glorieng is excluded. By what lawe? Rom, 3, 27.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 hauehave doone no good worke at all. And for example p. 160he bringeth foorth that théefe, Luke. 22, 43.Luke 22:43which was crucified togither with Chriſt; and that woman, vntounto whom Chriſt anſwered; Matth. 9, 22.Matt 9:22Thy faith hath made thee ſaie. Afterward he obiecteth vntounto 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 vntounto our doctrine. Cyprian to Quirinus, Cyprian.in his 42. chapter; Faith (ſaith he) onelie profiteth, and looke how much we beléeue, ſo much are we able to doo.

Baſilius.Baſilius, in his ſermon De humilitate, writeth; that A man is iuſtified by faith onelie. Hilarius alſo vponupon Matthew, Hilarie. Ambroſe.the .8. chapter; Faith (ſaith he) onelie iuſtifieth. Ambroſe, vponupon the .5. chapter vntounto the Romans, vponupon 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 vponupon 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 vntounto 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, vponupon the firſt chapter of the ſecond epiſtle vntounto 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.

Chryſoſt.Out of Chryſoſtome I could bring a great manie places to confirme this ſentence: but of them I will picke out onelie a few. VponUpon the third chapter vntounto the Romans, vponupon theſe words; Rom. 3, 27.Rom 3:27Thy 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 hauehave (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, Rom. 10, 3.Rom 10:3vponupon 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 vponupon Leuiticus, Heſychius.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, Theophil.vponupon the third chapter vntounto the Galathians, expounding theſe words; Bicauſe by the lawe, Gala. 2, 16Gal 2:16no man is iuſtified before God: Now (ſaith he) Paule plainlie declareth, that faith euen alone hath in it the power to iuſtifie. Phocius,Phocius vponupon the fift chapter vntounto the Romans; Iuſtification (ſaith he) conſiſteth of faith onelie. Acacius in Oecumenius, Acacius.vponupon the firſt chapter vntounto the Romans; He hath onelie (ſaith he) by faith raiſed vp, and quickened vsus, being mortified by ſinnes. Barnard, Barnard.in his 22. ſermon vponupon the Canticles; By faith onelie (ſaith he) he that is iuſtified, ſhall hauehave peace. And in the ſelfe-ſame ſermon; That wanteth (ſaith he) of grace, whatſoeuer thou aſcribeſt vntounto merits. Grace maketh me iuſtified fréelie.

Whome theſe things ſuffice not, let them read Gennadius, vponupon the fift chapter vntounto the Romans; Cyrillus, in his ninth booke, & third chapter vponupon Iohn; Theodoretus, vponupon the fift chapter to the Romans; Didymus, vponupon 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, vponupon the third to the Galathians; The ordinarie Gloſe, vponupon the epiſtle vntounto Iames; Haimo, vponupon the Goſpell of crcumciſion; Sedulius, vponupon the firſt and ſecond chapters vntounto the Romans; Thomas, vponupon the third to the Galathians; Bruno, vponupon the fourth vntounto the Romans; Arnobius, vponupon the 106. Pſalme. Now I thinke I hauehave ſpoken inough, as touching this queſtion.

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