also forgiuenes of sinnes vnto Monks coules to candles and the ashes of the boughes of the oliue trée and the palme trée and vnto pilgrimages Wherefore they procéeded vnto such fond and vngodlie trifles by meanes of those things which they so peruerselie interpreted in the holie scriptures concerning merits Vndoubtedlie none vnderstand but they which haue experience how hard a thing it is that a hart brused ouerthrowne and laden with the burthen of sinnes should when it is gréeued and oppressed quiet it selfe in the frée promises of God through Christ It is a verie difficult thing to rest in the promises of God for such a hart earnestlie laboureth that once at the length it may with a firme faith be established If we should with the Sophisters will a man to haue a respect vnto his works then should he neuer be in quiet but should alwaies be vexed and alwaies doubt of his saluation and at the last be swallowed vp with desperation I would not that anie man should thinke that when we reason of this matter we take in hand a vaine thing or a strife about words The fruit and end of this disputation It is a thing whereby is defended the honour of Christ and that which is proper vnto himselfe onelie namelie to iustifie and to forgiue sinnes We séeke that the same should in no case be attributed vnto works or to anie other thing else of ours We séeke that the promise should be firme and that afflicted consciences should receiue consolation in the words and promises of God Lastlie we séeke that the Gospell should be distinguished from the lawe and the lawe from the Gospell but this cannot they doo which ascribe iustification to works and confound and perniciouslie mingle them togither And for the confirmation of this proposition although I could bring a great manie more reasons in a maner infinite yet these which I haue alreadie brought shall suffice and I will omit the rest for they which are not mooued with these reasons neither will they be touched with anie other 19 Howbeit I thinke it not good to passe ouer with silence the trifling shiftes and wilie deceites whereby the Sophisters vse to auoid and obscure this doctrine which we haue now put foorth Whether iustification he denied to be onelie as touching the ceremonies First they saie that the holie scriptures as often as they take awaie the power of iustifieng from workes doo that onelie as touching the ceremonies of the old lawe and not as touching iust and vpright workes which commonlie they doo call morall workes In which thing how much men are deceiued euen the testimonies of the scriptures and especiallie of Paule whome they affirme to be most of all on their side as touching that matter will most plainlie declare For although this apostle speaketh of manie things which séeme to perteine both to the rites and also to the ceremonies of the lawe yet in his declaration he writeth a great manie mo other things Testimonies of Paul wherby is proued that morall workes are excluded from the power of iustifieng Ro. 1 23. c whereby he declareth that he speaketh not onelie of ceremonies but also euen of the other lawes of righteousnesse and goodnesse yea rather altogither of those which perteine to maners and euen vnto the table of the ten commaundements And in the .1 chapter when he reprooueth the Gentiles that without the faith of Christ they could not be iustified he setteth before their eies their works namelie idolatrie and shamefull lusts And toward the end of the chapter he rehearseth a verie long catalog of vices wherewith they were infected neither speaketh he anie thing of the ceremonies of Moses Wherefore forsomuch as those vices which he there mentioneth are against the ten commaundements and the morall lawe we can not thinke but of that also he vnderstandeth those things which he writeth And in the second chapter he reprooueth the Iewes for the like kind of sinnes vers 21 for he saith Thou which teachest an other doost thou not teach thy selfe Thou which teachest that a man should not steale doost thou steale That a man should not commit adulterie aft a fornicatour Yea and thou which detestest idols doost rob God of his honour Who séeth not that these things are conteined in the lawe of the ten commandements And in the third chapter he yet more manifestlie intreateth of the same when he writeth vers 11 c. There is none iust there is none that vnderstandeth or inquireth after God All haue declined and are together made vnprofitable there is none that dooth good no not one These things we sée are of the same kind and perteine vnto maners If the apostle would haue spoken onelie of ceremoniall lawes he would neuer haue made mention of these things And this is also more euidentlie gathered that when he had said Rom. 3 20 No flesh is iustified by the works of the lawe he addeth For by the lawe commeth the knowledge of sinne Wherefore that lawe whereby we knowe sinne iustifieth not According to which meaning he said also in the fourth chapter The lawe worketh wrath so farre is it off that it should iustifie Rom. 4 15. But it is verie manifest vnto all men that sinnes are better perceiued and the wrath of God against transgressours more prouoked by reason of the ten commandements than through the precepts of ceremonies I will not speake also of that generall sentence wherein it is said in the fourth chapter that Vnto him which worketh vers 4. a reward is not imputed according vnto grace but according to debt and also That God would haue the inheritance to consist of grace that the promise should abide firme and not be changed that our glorieng might be excluded which glorieng commeth no lesse of good workes morall than of ceremonies It is written also in the fift chapter that The lawe entred in Rom. 5 20. that sinne might abound and where sinne hath abounded there also hath grace more abounded These things also can not be drawne vnto ceremonies onelie Moreouer in the sixt chapter Rom. 6 1. when it was obiected vnto him that by so depressing the worke and the lawe he did séeme to open a gate vnto loose life and vnto slouthfulnesse and vnto sinnes as now dailie they obiect vnto vs he answered that We ought not to abide in sinne forsomuch as we are now dead vnto it By baptisme saith he we are buried with Christ that euen as he died and rose againe so likewise should we walke in newnesse of life And he admonisheth vs that euen as Christ died once and dieth no more so also we should estéeme our selues dead to sinne but liuing vnto God And he addeth that we must haue a diligent care that sinne raigne not in our mortall bodies and that we giue not our members the weapons of iniquitie vnto sinne but giue ouer our selues vnto God as of dead
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. 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 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 vnto our aduersaries let vs sée what Ierom saith He vnto Ctesiphon against the Pelagians vpon these words Rom 3 20. By 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. 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 God requireth of men more than faith Mark 1 15. 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 Mar. 16 14. shall be saued He addeth also that in the epistle to the Ephesians Eph. 5 25. 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 Peter 3 21. 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 A rule as touching the writings of the fathers 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 The righteousnesse that sticketh in vs consisteth not of faith onelie 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 Rom. 8 23. 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
yet hath it not the nature of faith There is also another kind of faith which serueth to worke miracles A faith of miracles and much differeth from the iustifieng faith and is common both to the godlie and also to the vngodlie of this Paule maketh mention in the first to the Corinthians when he saith 1. Cor. 12 vers 8 c. Vnto one is giuen the word of wisedome to another the word of knowledge to another he saith is giuen faith And it is not likelie that in that rehearsall of gifts and graces should be ment anie other faith than that which is the roote of miracles especiallie when as straitwaie are added gifts of healing and of vertues or powers And of this kind of faith both Chrysostome also Theophilactus haue made mention vpon the same first epistle to the Corinthians where in the 13. chapter it is said If I haue all faith 1. Cor. 13 2. so that I can remooue mountains c. And that vnto the wicked also this kind of faith is granted it is hereby testified in that it is most certeine that both they doo prophesie and worke miracles wherefore Christ shall saie vnto them I knowe you not although they boast with open mouth Matt 7 23. Haue we not in thy name prophesied Haue we not cast out diuels We must seuer also from this faith that faith Faith enduring but for a time which endureth but for a time whereof the Lord made mention in the parable of the séed which is sowen in the féeld for all falleth not vpon good ground but some vpon stonie ground when it is sproong vp with verie good successe it verie plainlie expresseth them which with a glad and ioifull mind receiue the word of God 〈…〉 but when the burning and feruentnes of persecution shall waxe hot they fall awaie from it and therfore they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Men hauing faith for a season Wherefore leauing all these significations we in this discourse vnderstand faith to be that firme assent which is of so great force and efficacie as it draweth with it the affection of confidence hope and charitie lastlie all good works as much as the infirmitie of this present life will suffer 6 Therefore Smith Smith an english man an impudent â—…ophisier which wrote against me a booke of iustification although he set it out before against Luther against Melancthon and speaketh much against others and seldome maketh mention of me is herein excéedinglie deceiued in that he iudgeth that those are sharpelie to be reprooued which saie that faith is a trust And he bringeth a place out of the epistle to the Ephesians the third chapter where it is written By whom namelie by Christ Iesus Eph. 3 1â— we haue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is boldnes to speake A place to the Ephesians declared and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is an accesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in trust which commeth by faith Therefore saith he séeing trust is by faith it is not faith Oh fine man and wittie Diuine which alone sawe that these two things namelie faith and trust are two things which are diuerse and distinct each from other What other thing in a maner dooth Philip Melancthon and others our faithfull teachers meane when they call that faith whereby we are iustified Trust but that the same is not dead that it is not slothfull that it is not an humane persuasion but of so vehement an assent that it hath euen trust it selfe most inwardlie and nighlie ioined vnto it But I mind not much to contend with this man all that he bableth he scrapeth onelie out of the works of Ecchius Pighius and other â—able of the Romane Antichrist and setteth them abroad as though they were his owne That faith which draweth not trust A dead faith iustifieth not but driueth into desperation and other holie motions of the mind driueth men into desperation so farre is it off that it can iustifie which thing the miserable ends of Caine and Iudas doo plainlie testifie But that which is a firme faith continuallie trusteth yea it sealeth our faith in the church by this common word Amen This word Amen sealeth praiers vsed among the faithfull Which word is deriued of this Hebrue word Aman which I before spake of and signifieth as Dauid Kimhi testifieth It shall be ratified and firme So shall the Lord bring to passe They which praie without faith do loose their labour A similitude They which praie without such a faith doo loose their labour In this faith vndoubtedlie men doo quiet themselues by tranquillitie and vnspeakable peace and are like vnto him which found a most ample treasure and pretious pearle wherein he so contented himselfe that he sold all that he had to buie it Hereof came it verse 4. that in the 7 chapter of Esaie the prophet said vnto the wicked king Achaz exhorting him to the true faith Hisschameer vehaschket that is Take heed and be quiet for the prophet would that the king should beware of incredulitie staie himselfe on the word of God which is the propertie and nature of faith as contrariewise the nature of infidelitie is to wauer and be vnconstant What is the propertie and nature of faith For They who beleeue not are shaken with euerie blast of doctrine and opinions and alwais wauer and doubt Wherfore in Iosua the 7. chapter verse 5. the people is reprooued bicause their harts melted awaie as water and that vndoubtedlie happened onelie by their incredulitie 7 Forsomuch therefore as hereby it now appéereth what we vnderstand by faith among manie significations of this word which of them we doo followe in this question we must now speake somewhat of works A distinction of works There is one kind of worke which after the action and motion remaineth outwardlie and appéereth after it is finished as the image which Phidias made is called a worke and the temple of Ierusalem was called the worke of Salomon But otherwise the actions of men and their voluntarie and reasonable motions are called works and after this maner we now take works which are neuertheles sundrie waies distinct the one from the other For there are some which are inward as To beléeue Works inward and works outward To loue To fauour To feare and To pitie other some are outward as To trauell abroad To giue almes To preach To teach and such like and of both these kind of works is our question ment Works morall and works ceremoniall They also diuide works into them which perteine vnto ceremonies and them which they call morall and we in like maner doo imbrace both kinds Further the time wherein good works are wrought must be distinguished for some be done before we are iustified and haue obteined the benefit of regeneration Works either go before or else followe
spirit before that we can either will or thinke anie thing that is good But herein is an error if we thinke that men are indued with the grace of Christ when they are not yet regenerate nor renewed in Christ Certeine illuminations giuen vnto the Infidels Indéed there be illuminations sometimes giuen vnto them but if those be not so vehement and so effectuall as they change their minds then serue they vnto their iudgement and condemnation and not vnto their saluation which thing we must thinke that euen the sinnes of them which are so illuminated doo deserue And least that anie man should be ignorant what these mens meaning is it must be vnderstood that they affirme that Paule excluded from iustification such works onelie as are doone of them by frée will alone and by the helpe of the lawe But I would faine knowe of these men what maner of works those be which are so doone of men In verie déed they are not grosse and shamefull sinnes such as are murthers fornications adulteries thefts and such other like for these are not doone by the helpe of the lawe but rather by the impulsion of the flesh and of the diuell Neither are they naturall works as to plaie or pastime to plough to reape and to saile for as touching those things there is nothing commanded in the lawe Then there remaineth onelie honest ciuill or morall works as to honour the parents to helpe the poore to be sorie for wicked acts committed for these things are both commanded in the lawe and may as these men thinke be performed by frée will from all these saie they Paule taketh awaie the power of iustifieng But what other good works then are there remaining Vndoubtedlie I sée none vnlesse peraduenture they vnderstand those which are doone of men alreadie iustified for before iustification other works haue we none besides those which we haue now rehearsed Séeing therefore these men exclude both sinnes and also works naturall and these morall works which the lawe commandeth vndoubtedlie they exclude all works Let them shew then by what works they would haue men to be iustified If they had anie consideration they would haue this saieng alwaies before their eies If of grace Rom. 11. 6. then not of works if of works then not of grace Neither would they flie to this fond false vaine cauillation to saie that Paule must be vnderstood as touching those works onelie which are destitute of anie faith or grace whatsoeuer they be How dare these men speake this séeing they cannot abide that anie man should saie that men are iustified by faith onelie Ye adde saie they that same word Onlie of your owne head it is not found in the holie scriptures If they laie this iustlie rightlie against vs why doo they themselues commit the same fault Why will they allow that in themselues which they will not admit in others Séeing therefore Paule taketh awaie the power of iustifieng from works not adding thereto this word Onlie by what autoritie might they then adde that word vnto them Why we are said to be iustified by faith onlie But for the adding of the word Onlie vnto Faith we haue most firme arguments out of the holie scriptures and we vse that kind of speach which as we shall declare is receiued and vsed of all the fathers But let vs heare what they babble as touching this matter Paule saie they had most adoo with the Iewes which thought they might so be iustified by works and especiallie by the works of the lawe that they had no néed of Christ wherefore the apostle bendeth himselfe to that onlie But I am of that mind that whatsoeuer things he wrote he wrote them vnto the church which did consist both of the Iewes and also of the Gentiles which with one assent confessed Christ Doo they thinke that there were anie among all these which promised vnto themselues saluation without Christ Vndoubtedlie if there had béene anie such the church would not haue suffered them But yet there were some which togither with Christ would haue reteined ceremonies vnto which they attributed ouer much but that there were anie which excluded Christ it is not to be thoght Further Paul wrote of iustification to the whole church which consisted both of Iewes and of Gentiles Eph. 2. 8 and 9. Paule when he teacheth these things instructed not onlie the Iewes but also the Gentiles as it most manifestlie appéereth by the epistle vnto the Ephesians where he saith that A man is iustified by faith and that saith he not of your selues least anie man should boast And in that place he calleth those Gentiles by name vnto whom he writeth and especiallie in the second chapter Wherefore this fond inuention of theirs is vaine and ridiculous Looke In Rom. 2 6. Meritum congrui meritum condigni 25 But now let vs come to their sacred and strong anchor-hold There are two kinds of merits saie they one of congruitie the other of woorthines And they confesse that the works which go before iustification merit not iustification of woorthines but onlie of congruitie If thou demand of them what they meane when they saie merit of congruitie they will answer that they ascribe it vnto those works which in verie déed of their owne nature deserue not saluation but so farre foorth as promise is made to them through a certeine goodnes of God and such saie they are those morall acts which are done by manie before iustification But the merit of woorthines they call that for whose sake altogither the reward is due And this doo they ascribe vnto those works which are done of the godlie after regeneration And by this distinction they thinke that they haue gotten the victorie But forsomuch as they haue it not out of the holie scriptures there is no cause why they shuld so much delight themselues therein What if we on the contrarie side teach that the same distinction is manifest and directlie repugnant vnto the word of God Will they not grant that this their so notorious inuention was by them found out and deuised onlie to shift awaie our arguments Paule when he spake of men iustified yea euen of the martyrs of Christ which at that time suffered persecutions and most gréeuous calamities for their consolation wrote these words Rom. 8 18. The sufferings of this time are not woorthie of the glorie to come which shall be reuealed in vs. These men saie that such sufferings are woorthie but Paule denieth them to be woorthie How agrée these things togither Or rather how manifestlie are they repugnant one to an other And bicause they saie that in the merit of congruitie are regarded onelie the promises of God and not the dignitie or nature of the action let them shew what euer God promised vnto those works which are done without faith and the religion of Christ Further who séeth not how foolish this kind of speach is Vndoubtedlie they which
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 1. Cor. 4 7. 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 The Pelagians fled vnto the common grace of creation 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 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 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 Rom. 4 ver 1. 6. 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 Tit. 3 5. 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 Rom. 11. 6. 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 A strong reason to prooue that onlie faith iustifieth Rom. 3 28. 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 Deut. 6 13. 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 Matt. 4 10. 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 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
men is called bloud that must be vnderstood by a figuratiue kind of spéech Propositions out of the tenth eleuenth and twelfe chapters of Genesis Necessarie proposition 1 IT is not lawfull for anie man to kill himselfe vnlesse he be stirred therevnto by the speciall motion of God proposition 2 We must temper our selues from the slaieng of man because he is made to the image of GOD. proposition 3 It is lawfull vnto christians for defense of their life to vse the armed helpe of the magistrate proposition 4 Euen as droonkennesse is iustlie to be condemned in droonkards so in Noah it deserueth excuse proposition 5 That which is bondage in déed had the originall thereof from sinne proposition 6 Bondage is contrarie vnto mans nature as the same was instituted of God proposition 7 It is not lawfull for seruants vnder the title of christianitie to shake off the yoke of bondage naie they ought to serue their masters so much the rather bicause they be christians proposition 8 As touching redemption felicitie of soules and iustification by Christ there is no difference betwéene seruants and frée men proposition 9 In outward and politike matters it is lawfull for christian men to vse manie differences betwéene seruants and frée men Probable proposition 1 THe couenant which was made by GOD with Noah whose signe the rainebowe is shadowed the couenant of deliuerance by Christ proposition 2 By Gods promises which had respect to the conseruation of bodilie life we may inferre that euen he will giue vs the saluation of our soules proposition 3 The matter and efficient cause of the rainebowe the coloures thereof and figure be fit tokens to shew that a generall flood is no more to be feared proposition 4 The Christian fathers by a verie likelie argument interpret the rainebowe to be Christ proposition 5 When Noah being dronken and laid naked in his pauillion was mocked by his sonne he bare a figure of Christ crucified proposition 6 There is a certeine voluntarie bondage procéeding of charitie which although sinne had not happened might haue had place in our nature Propositions out of the xiij and xiiij chapters of Genesis Necessarie proposition 1 THe diuine calling hath respect to the saluation of them that be called by faith sometime it hath this respect that they should enter into some certeine function proposition 2 And there is a certeine calling that is not effectuall by the which they that are called come not thither whither they be called proposition 3 Faith dependeth of calling proposition 4 Calling is not offered vnto vs by God for our works or deserts sake proposition 5 In the scapings out of dangers when man is put in mind what he may do by worldlie means vnlesse he doo this he tempteth God proposition 6 The vse and possession of riches is not forbidden by God vnto christian men proposition 7 A christian man is bound after this maner to leaue his goods namelie that he will call his mind from them least he being too much hindered by them should the lesse serue his vocation proposition 8 Otherwhile a christian man is bound so to leaue his goods that he should in verie déed cast them awaie for Christ his sake proposition 9 Albeit that Christ forbad not the possession of riches yet dooth he condemne the putting of trust in them proposition 10 It is lawfull for a christian man by iust meanes to inrich himselfe proposition 11 To the séed of Abraham according to the flesh God promised the land of Chanaan but to the spirituall séed the inheritance of the world proposition 12 The continuall repeating of Gods promises dooth not a little stir vp faith Probable proposition 1 VErie manie of the things which are read to be doone of Abraham were not onelie shadowes of those things which belong vnto the new testament but also of those things which should happen afterward vnto his posteritie before Christ was borne proposition 2 In the time of the lawe death was more greatlie feared of the fathers than now of true christians vnder the Gospell proposition 3 When GOD permitteth the speciall saints sometime to fall he vseth their infirmitie for their spirituall commoditie proposition 4 When Abraham in defending of Saraes chastitie knew not what to doo he did well in committing the same vnto the Lord to be kept proposition 5 They which allow of the fact of Abraham wherein he would haue Sara to be accounted his sister not his wife and they also which saie that he then fell haue probable reasons on both sides for their opinion Propositions out of the xiiij and xv chapters of Genesis Necessarie proposition 1 TO go to war is not repugnant to christian religion proposition 2 When war is to be made it must be taken in hand not by priuate men but by publike power proposition 3 A magistrate that will make war iustlie must of necessitie haue a iust cause and therewithall must be stirred vnto it not through priuate affections proposition 4 It is not for ministers of the church to war with outward armour vnlesse they be stirred herevnto by speciall instinct from God proposition 5 It is lawfull for ministers of the church to be present in war with them that fight iustlie and somtimes to persuade magistrates vnto iust wars proposition 6 In war it is not forbidden to vse lieng in wait proposition 7 A magistrate must trie and vse all meanes possible both to kéepe peace and obteine it before he take war in hand proposition 8 It is not forbidden vnto christians to ioine themselues with confederates either for the defense or obteining of those things which are giuen vnto vs by the goodnesse of God proposition 9 It is perceiued in the figure of Meldâ—isedech that the priesthood of Christ is both of longer continuance and more excellent than the priesthood of Leui. proposition 10 In the promises made vnto Abraham we must confesse that he vnderstood Christ the sauiour to be offered vnto him Probable proposition 1 GOD adorned the fathers in the old testament both with riches and victories wherby he might win them authoritie in the lawfull setting foorth of Gods religion proposition 2 When Abraham made war against the foure kings he was not altogither a priuate man Propositions out of the xv chapter of the booke of Genesis Necessarie proposition 1 TO haue receiued the lawe of GOD or to haue heard it dooth not iustifie proposition 2 By the works of the lawe which some call morall we are not iustified proposition 3 We are iustified by a liuelie not by a dead faith proposition 4 Ceremonies iustifie not by the power of the action or as they speake for the worke it selfe sake proposition 5 To be iustified although it be manie waies spoken yet in our propositions it must be vnderstood that it signifieth the remission of sins and to haue a participation of the righteousnes of Christ proposition 6 Faith is a firme assent of the mind vnto the promises
WHatsoeuer iustice is found in the lawes of men is conteined either in the Ethnike writers or else in the table of the ten commandements proposition 2 All iust and vniust actions maie be reduced vnto the table of the ten commandements euen as all things which be are to the ten predicaments proposition 3 In the table of the ten commandements are taught in few words those things which be most plaine for principles should both be bréefe and euident proposition 4 All things which be commanded in the table of the ten commandements doo verie well agrée with the light of nature proposition 5 The table of the ten commandements is vnderstood of all those which be indued with reason concerning those things which are laid before vs in it at the first vew but those things which it hath in secret are not perceiued except of them which are lightened with the spirit of God proposition 6 In both the tables there are handled thrée kinds of actions namelie of the heart of the toong and of the worke proposition 7 Certeine precepts of the ten commandements were not then first commanded by God when he gaue the lawe vpon mount Sina but long before but in the lawe they are repeated and plainlie set downe for the better expressing of them proposition 8 There are two causes alledged why the sabboth was commanded whereof the one is of the whole commandement and the other is of a part proposition 9 Although that these words Thou shalt loue the Lord thy God with all thy hart c. And thy neighbour as thy selfe be not expresselie had in anie of the ten precepts yet are they the forme and measure of them all proposition 10 Albeit that he which loueth his neighbour hath fulfilled the lawe yet are not so manie commandements of the table superfluous Probable proposition 1 IN the first table we place foure precepts first that he which is the true God should be alone accounted for God The second precept that no other gods or anie images should be placed togither with him The third that his name should be accounted holie The fourth that the sabboth daie be kept But in the second table there are taught six precepts namelie Thou shalt honour thy parents Thou shalt not kill Thou shalt not commit adulterie Thou shalt not steale Thou shalt not beare false witnesse Thou shalt not lust proposition 2 The last precept wherein is spoken of concupiscence is to be comprehended in one not to be diuided into two proposition 3 Onelie two kinds of coueting are recited therein bicause those be the grosser kind and doo more commonlie happen proposition 4 The first commandement and the last doo after an excellent maner answer one to another for both of them giue precept as touching the spirituall motions of the mind for the first requireth good motions and in the last we are forbidden euill motions proposition 5 He that offendeth in one is made guiltie of all for no lesse are the commandements of God ioined one with another than are the vertues of the philosophers Propositions out of the xx chapter of the booke of Exodus Necessarie proposition 1 IN the holie scriptures there séemeth contrarietie attributed to the lawe of God according as it is taken either by it selfe or by the accident or else as it is considered perfect whole or otherwise maimed and vnperfect When it is taken by it selfe and perfect that is not without Christ and faith then it is said to be spirituall quickening and comfortable but contrariewise if it be vnderstood as it dooth happen and not whole that is without faith and Christ it is said to bring damnation death the wrath of God and such like euils proposition 2 The works of the lawe must not be vtterlie denied to be the causes of our righteousnes and saluation but it must be denied that they be the principall and whole causes of these good things the mercie of God in verie déed is the chéefe and verie true cause of our iustification proposition 3 The works of the lawe yea and faith it selfe when it is vnderstood by it selfe that is seuerallie from Christ and the mercie of God as they procéed from vs they haue alwaies sinne ioined with them yea and they be sinnes proposition 4 If we take the lawe without Christ there shall we sée commanded vs things vnpossible and such as stir vp ill affections proposition 5 Séeing God ioined the Gospell with the lawe it behooueth vs that we receiue the same in such wise as it is giuen vs by him so that we separate not the one from the other proposition 6 Albeit that the lawe cannot be fullie kept of anie mortall man in this life yet must not the promises of the lawe be accounted vaine proposition 7 The works of the lawe declare righteousnesse by that which followeth that is by an argument which bringeth in the cause by the effect and by the continuall vse of those works we obteine righteousnesse whereby nature is restored and made perfect but yet are we not iustified before God with it by it selfe proposition 8 Albeit that the works of the lawe are said to iustifie by another thing that is by faith annexed therevnto yet is it not accidentallie bicause the knitting togither of faith with works is of it selfe proposition 9 The ciuill and morall lawes of the old people be abrogated not as touching the substance but as touching the maner obseruations or circumstances but the morall part remaineth simplie in his owne strength yet may it in some respect be said to be abrogated bicause it condemneth not the faithfull secondlie bicause it is not gréeuous vnto them séeing willinglie and of their owne accord they bend themselues therevnto proposition 10 Euerie faithfull man according to the proportion of his faith is partaker of this deliuerance from the lawe proposition 11 Such is the vse of the lawe among the faithfull as they preach the same vnto the vnbeléeuers further that by it they stir vp themselues to repentance and renew themselues to good works and to a better life proposition 12 The law of God requireth thrée maner of perfections in our works First that what we doo outwardlie it be honest secondlie that we doo this willinglie and of our owne accord lastlie that by a good and spirituall motion we refer all this vnto God proposition 13 We must by the discretion of the law of God not by our owne iudgement determine of that which is honest and that which is dishonest or of the goodnesse and naughtinesse of our owne actions Probable proposition 1 THose before God are counted the dooers of the lawe which hauing faith in Christ doo earnestlie exercise themselues in the obedience of his commandements proposition 2 In that sentence of Daniel Thou shalt redeeme thy sinnes with almes he meaneth the punishment and paine which is due for sinnes proposition 3 They which by their owne iudgement not by the word and lawe of God will
vndoubtedlie good or euill as it sufficeth that they be named for they be foorthwith either chosen or refused such are felicitie infelicitie life death and whatsoeuer is of the like sort But there be certeine other more obscure or indifferent vpon which things men are woont to deliberate That God is to be worshipped all men confesse without anie doubting but after what maner and with what rites and ceremonies he must be worshipped therein is great doubt That it is profitable for men to be togither in cities and to mainteine fellowship all men doo knowe but by what lawes they must be ruled or what kind of Common-weale ought to be vsed In what things free will consisteth there men manie times doo doubt verie much In these and such other like things is frée will occupied Definition of free will 2 I define frée will after this sort Frée will is a facultie or power whereby we either take or refuse as we lust our selues those things which be iudged by reason But whether such a kind of power be in men or no or how it is in them cannot with one answer be defined First we must of necessitie distinguish the state and condition of man There be verelie found in man foure differences of state at the least In man are foure differences of state for the state of Adam when he was created in the beginning was farre differing from the state after his fall such as is now also the state of all his posteritie Moreouer they which be regenerated in Christ be in farre better state than they which liue without Christ for we shall become most happie and most frée when we haue put off this mortall bodie wherefore we will make answer vnto the proposed question Adam was free in his first state Three kinds of works in man according to these foure states We must beléeue that Adam in his first creation had frée will which thing before I shall declare thrée kinds of works that be in vs are to be noted Of the which some doo apperteine vnto nature as to be sicke to be in health to be nourished to digest our meate and such other like in the which things albeit the first man was a great deale more happie than we be at this present yet he was subiect vnto some necessitie for it behooued him both to eate to be nourished and to take meate Neuertheles he was frée from all calamities which might bring death There are other works also which after a ciuill or morall consideration be either iust or vniust The third kind is of those works which be liking and acceptable to God As concerning all these man was frée from the beginning for He was created vnto the image of God vnto whom nothing dooth better agrée Gen. 1 27. than true perfect libertie And of him it is thus written Psalm 8 6. God hath crowned him with glorie honor and againe When he was in honor Psal 49 13. he knew it not And what honour can there be where libertie wanteth Lastlie God made subiect vnto him all things which he had created Gen. 1 28. the which out of doubt he could not trulie and according to right reason haue gouerned if he himselfe had béene created a slaue vnto affections and lusts But in what sort that state was séeing there wanteth scripture to shew vs there can nothing be defined for certeintie Augustine in his booke De correptione gratia The grace that wee haue by Christ is preferred before Adams grace in paradise saith that The helpe of the grace of God was bestowed vpon Adam such an helpe it was as both he might forsake it when he would and therein might remaine if he would but not that it should be as he would And as touching this thing Augustine dareth preferre the grace which we enioie by Christ aboue that grace which Adam had in paradise for now by the grace of Christ not onelie we abide if we will Phil. 2 13. but also as Paule saith We haue both to will and to performe for the hart of beléeuers is changed so as of not willing they be made willing And this same To will was in the verie choise of the first man neither was it the grace of God that wrought this in him But why God gaue frée will vnto Adam in his first creation Augustine bringeth this reason in his second booke De libero arbitrio for that God had decréed to declare vnto him both his goodnes his iustice And he would haue declared towards him his goodnes if he had doone well which thing vndoubtedlie he could not haue doone if he had not béene frée Why God at the creation gaue free will But if so be he should behaue himselfe dishonestlie and naughtilie God was to vse towards him the seueritie of his iustice But he when he was frée fell miserablie And euen as Christ describeth the man comming downe from Ierusalem to Iericho Luk. 10 30 to haue fallen among théeues to be ill intreated of them so he to wit Adam not onlie hauing his garment taken awaie lost all his ornaments but also hauing receiued manie wounds was left for halfe dead and destitute of hope 3 Wherefore we saie as concerning this second state of man when we are strangers from Christ Little freedome remaineth to them that be not regenerate there is but a little fréedome remaining vnto vs for both we be subiect to the necessities of nature and are afflicted with diseases will we or no and last of all we are striken with death Howbeit there is some fréedome left as concerning woorks that be ciuill and morall What freedome is left to the not regenerate for these things are both subiect vnto our naturall knowledge and also they excéed not the powers of our will and yet in them also men haue experience of great difficultie bicause licentious lusts doo resist morall honestie Entisements and pleasures doo alwaies hurt our senses and these are set forward by wicked persuaders sathan also dooth continuallie vrge vs and driue vs forward For he enuieng mans commoditie and perceiuing that ciuill discipline by such kind of works is still retaind he coueteth by all meanes to ouerthrowe them But that mans power maie doo much in these ciuill matters at the leastwise in respect of iudgement manie good lawes set foorth by Lycurgus Solon Numa and by diuers other doo sufficientlie declare And Paule to the Romanes Rom. 2 3. Doost thou thinke saith he ô man that thou shalt escape the iudgement of God when thou doost the selfe same things that thou iudgest Moreouer in these things there be two points which must not be passed ouer God vseth the wils of men to his owne ends The first is that God vseth the will of man to those ends which he hath appointed The second is which dependeth also of the first that those euents followe not
point to disagrée from the Pelagians But Augustine so farre disagréed from these kind of opinions as vnto those which be regenerate while they liue in this flesh he granteth not a perfect obseruation of the commandements of God which euidentlie appéereth by his retractations And that his iudgement therin is most true Paule declareth in the epistle to the Romans Rom. 7. Doubtles if the matter were so The Pelagians make the death of Christ of none effect as the Pelagians taught there was no néed of Christs comming and of the sacrifice of the crosse for these things were therefore giuen bicause by our owne strength we could not atteine to the righteousnesse of works Rom 8 3 Which Paule plainlie testifieth saieng That which was vnpossible to the lawe forsomuch as it was made weake by the flesh c. These things doo manifestlie teach that man by reason of the infirmitie of the flesh might not fulfill the lawe Further he saith The wisedome of the flesh is enimitie towards God Rom. 8 7. for it is not subiect vnto the lawe of God neither can it be For although the lawe hath power to teach and to giue light vnto the mind yet doth it not therefore minister strength or change the will Wherefore Ambrose in his booke De fuga saeculi saith that The lawe can stop the mouth of all men but yet cannot conuert the mind And a little after The lawe in déed maketh the fault euident but taketh not awaie the naughtinesse Wherefore grace must be added therevnto the which bicause the Pelagians contemned they wandered from saluation and were iustlie condemned of the church The office of the lawe 4 As concerning then the office of the lawe these few things must be obserued first that the same is not altogither vnprofitable euen without regeneration for it may be auaileable to some ciuill discipline For if men doo the outward works of the lawe in such sort as they may although they be sinnes vnto them which doo them yet through them ciuill order may be preserued For where there is no obseruation of these things all things are confounded wrongs be doone naughtie lust rageth out of measure the wrath of God is kindled so as he suffereth those common-weales which be thus corrupted not long to continue Also there is an other worke of the lawe which is inward apperteining to the conscience that it should perpetuallie accuse vex whip and condemne the same And by this meane as we haue said God dooth at the length bring men to iustification After regeneration the lawe is not idle which iustification being obteined the lawe dooth not yet lie idle but is like vnto a glasse wherein the regenerate behold what fruits of faith they ought to bring foorth how much they ought euerie daie to profit what they haue to giue thanks for and how much they want of the iust restitution whereby they may the more earnestlie praie vnto God therefore Also the lawe setteth a marke before our eies whervnto they ought to leuell in all their actions vnto the which although they cannot atteine in this life yet they must applie their indeuour to depart but a little from it By these things it appéereth how much the lawe dooth auaile in outward works what it worketh in the conscience and how much it helpeth them which be regenerate Of Philosophie and of the comparison hereof especiallie morall with Diuinitie taken out of the beginning of the Commentaries vpon Aristotles Ethiks 5 All the knowledge that we haue is either reuealed or gotten by indeuour in the former part is diuinitie and in the latter is philosophie The name of philosophie is compounded Wisedome of some is called a knowledge of all the things that be extant How farre wisdomâ— knowledge extendeth But since that wisdome comprehendeth nothing but a certeine and vndoubted knowledge it cannot be as concerning all things for some certeine things are vnknowne things that come by chance and casuallie cannot be knowne bicause of their vncerteintie Others saie that the same is a knowledge of diuine and humane things howbeit betwéene diuine and humane there are found manie things namelie the circles of heauen starres elements meteors stones mines plants herbes and brute beasts But they referre heauen vnto God bicause it is a thing immortall but inferiour things they saie belong vnto men forsomuch as they be corruptible But in what place will they account the science Mathematicall Howbeit it séemeth méet that it be defined to wit A definition of wisdome that It is an habit giuen to mens minds by God increased by diligence exercise wherby althings that be are comprehended so far foorth as they can certeinlie by firme reason be comprehended that man maie attaine vnto felicitie And héere be all the kinds of causes The forme which is the habit The matter wherein it cleaueth that is to wit The causes of wisdome the mind and reason of man and those things about which as about obiects the same is occupied namelie about all things that be extant yet not simplie and absolutelie but so far foorth as they can be certeinelie knowne The worker is specified namelie in that God is appointed to be the author for he hath planted light in our minds and hath sowen in vs the séeds which are the originals of all sciences Whervpon Cicero in the first booke of his Tusculane questions saith that Philosophie is the gift and inuention of the gods And this dooth Lucretius also grant although he were an Epicure And forsomuch as an assured knowledge of all things may rather be desired than hoped for and is sooner loued than possessed and that the more we giue our selues to the same so much the more are we stirred vp towards it therfore it is called philosophie The author of this name was Pythagoras he when he was come to Philonta and had spoken with Leontes which in this place was a tyrant maruelling at the wit and eloquence of the man demanded of him what art or science he would professe who would not saie that he was a wise man but one that desired wisedome that is a philosopher 6 And this being defined on this wise it is diuided into the part actiue and contemplatiue A diuision of philosophie both which Aristotle intreated of according as the subiect required These doo so differ as contemplatiue aloneâ—ie beholdeth and actiue practiseth those things that be knowen So as they differ in their ends for contemplatiue reposeth it selfe in the verie contemplation of things for it is not able to exercise them But actiue dooth therefore behold that it may in worke expresse the thing which it knoweth And we sée vndoubtedlie that in man there be two works for he vnderstandeth and afterward he worketh And euen as God not onelie vnderstandeth himselfe and is happie and perfect to himselfe but also by his prouidence dooth create things being brought foorth gouerneth them so likewise is
not imputed sinne By the which words we doo not onelie gather that the righteousnes by which we are said to be iustified sticketh not in our minds but is imputed of God that it is such an imputation as consisteth not of works but of the méere clemencie of God Further the apostle dooth by another propertie of good works confirme his opinion namelie The tenth reason bicause works are signes or seales of the righteousnesse alreadie obteined where he saieth of Abraham And he receiued the signe of circumcision being a seale of the righteousnes of faith which was in vncircumcision c. vers 11. Séeing therefore that good workes are signes and also seales which beare witnes of the righteousnes alreadie receiued they cannot be the causes thereof Neither haue ceremonies onelie that propertie but also euen those works which are called morall Euen verie morall works are seales of righteousnes imputed when they are pleasant and acceptable before God for they also are signes tokens of our righteousnes Wherfore Peter exhorteth vs to endeuour our selues to make our vocation sure namelie by liuing vprightlie by good works yea and the forme of the promise which God made with Abraham 2. Pet. 1 10. is dilligentlie to be weighed for therevnto is not added a condition of the lawe The eleuenth reason or of works And séeing God added none what boldnes were it in vs to presume to doo it and Paule saith For not through the lawe was the promise made vnto Abraham or to his seede Rom. 4 13. that he should be the heire of the world but through the righteousnes of faith For if those which pertaine vnto the lawe be heires then is faith made frustrate and the promise is of no force namelie because the lawe worketh anger Wherefore if we fulfill not the lawe the promise shall take no place And to beléeue that promise which shall neuer be fulfilled would be a vaine thing which vndoutedlie must néeds vtterlie be so if it be giuen vpon this condition that we should performe the lawe when as no man can perfectlie accomplish the lawe Vers 16. The twelfth reason But the apostle procéedeth further and by the iudgement of the most mercifull counsell of God decréeth after this maner Therefore is the inheritance giuen by faith and according to grace to the end the promise should be firme As if he should saie If the promise should depend vpon works our mind would continuallie wauer none might appoint anie certeintie of his owne saluation for his conscience would euermore accuse him that he had not perfourmed those works for the which the promise was made To the end therefore we should not wauer Why God would that our iustification shuld come by faith vers 18. The .13 reason God would that our iustification should consist of faith and grace that the promise might be firme The same thing also is gathered by that which is declared of Abraham howe that Contrarie to hope he beleeued in hope He is said to beléeue in hope contrarie to hope which either in him selfe or in nature séeth or féeleth no maner of thing which might persuade him to hope Euen as Abraham was an hundred yéeres of age his bodie was in a maner dead his wife an old woman and barren all which things naturallie put him from hoping and yet preuailing against them all he hoped But we if we had merites or good works whereby we might obtaine righteousnes then should we not hope contrarie to hope but in hope and according to hope Wherefore our iustification is to be appointed no otherwise than we read it was in Abraham for he is the father of vs all as it was imputed vnto him euen so shall it be imputed vnto vs. The .14 reason 12 But now let vs come to the .5 chapter There againe Paule plainlie expresseth in what case men are before they be regenerate for he saith For Christ when we were yet weake according as the time required Rom. 5 6. died for the vngodlie And straight waie But God setteth out his loue towards vs in that when we were yet sinners Christ died for vs. And he addeth vers 8. For if when we were enimies we were reconciled to God by the death of his sonne vers 10. much more being now reconciled shall we be saued by his life Hereby we gather that before regeneration men are weake sinners vngodlie and the enimies of God Who then can ascribe vnto such men power to obtaine righteousnesse at their pleasure when they list to doo good works Others maie beléeue it but the godlie will neuer be so persuaded This moreouer is another proofe in that he setteth foorth the cause of so great an euill when he saith Therefore vers 12. euen as by one man sinne entred into the world and by sinne death The .15 reason euen so death went ouer all men forsomuch as all men haue sinned As if he should haue said We haue béene euen from the beginning by the first man lost and condemned And least thou shouldest thinke that infants are to be excepted he saith vers 14. Yea death hath reigned from Adam euen to Moses ouer them also which haue not sinned after the similitude of the transgression of Adam The masse or lumpe of perdition comprehendeth all those that are borne from which corruption the holie scriptures teach that it is not possible for men to escape by their works and to challenge iustification vnto themselues Afterward in the .6 chapter thus speaketh our apostle vers 21. What fruit had ye then in those things whereof ye are now ashamed For the end of them is death The .16 reason but now being deliuered from sinne and made the seruants of God ye haue your fruit to sanctification and the end euerlasting life What other thing meane these words than that all things which men doo before they beléeue in Christ deserue nothing else but ignominie shame And there is no fruit there of sanctification but it followeth regeneration it selfe And who will saie that we are iustified by those things which are full of ignominie and shame The .17 reason But now let vs heare what is said in the beginning of the .7 cap. Knowe ye not brethren for I speake to them that knowe the lawe how that the lawe hath power ouer man as long as he liueth Rom. 7 1. For the woman which is in subiection to a man is bound by the lawe to the man as long as he liueth but if the man be dead she is losed from the lawe of the man Wherefore if whilest the man liueth she couple her selfe with another man she shal be counted a wedlocke-breaker but if the man be dead she is free from the lawe of the husband so that she is no wedlock-breaker though she couple her selfe with another man Euen so ye also my brethren are dead vnto the
iustification then come through workes The .34 reason Further there is no doubt but that iustification commeth of the good will and fauour of God séeing by it men are receiued into grace adopted to be his children and made heires of eternall life But such as before iustification are occupied in the workes of the lawe are bound vnder the curse so farre is it off that they should haue the fruition of the fauour of God For the apostle addeth As manie as are vnder the lawe vers 10. are vnder the curse But to the end we should not thinke this to be his owne inuention he saith As it is written Cursed be he which abideth not in all the things that are written in the booke of the lawe After this he argueth from the time I speake after the maner of men The .35 reason though it be but a mans testament yet if it be allowed vers 15. no man reiecteth it or addeth anie thing thereto Moreouer vnto Abraham were the promises made and vnto his seed he saith not to his seedes as speaking of manie but to thy seed as of one which is Christ This I doo saie that the lawe which began afterward beyond .430 yeeres dooth not disanull the testament that was before confirmed of God vnto Christ-ward to make the promises of none effect First saith he The testament of God and the first promise offereth iustification without works wherefore the testament confirmed receiued and allowed is not restrained by the lawe which was so long time afterward giuen If there had beene a lawe giuen The .36 reason vers 21. which could haue giuen life then should righteousnes haue beene of the lawe This reason of the apostle is not full for there must be added the deman of the antecedent namelie That the lawe can not giue life For as it is declared vnto the Romans It was weakened through the flesh although as touching it selfe it conteined commandementes which perteined vnto life Wherefore séeing it is for certeine that the lawe can not giue life no more can it likewise iustifie But before that faith came we were kept vnder the lawe The .37 reason vers 23. and were shut vp vnto that faith which afterward should be reuealed Wherefore the lawe was our schoolemaister vnto Christ that we should be iustified by faith If the lawe be as it were a schoolemaister then should we doo great iniurie vnto God and to Christ which are vnto vs in stéed of parents if we should ascribe vnto the schoolemaister that which is proper vnto them It is not the schoolemaister which maketh vs heires which adopteth vs which giueth vs all things but it is the father wherefore let vs ascribe our iustification vnto God and vnto Christ and not vnto the lawe nor vnto workes nor to our merits Tell me The .38 reason Gala. 4 21. ye that would so faine be vnder the lawe doo ye not heare what the lawe saith For it is written that Abraham had two sonnes one of an handmaiden an other of a freewoman and he which came of the handmaiden was borne according to the flesh but he which came of the freewoman was borne according to promise which thinges are spoken by an allegorie For these are two testaments the one from the mount Sina which ingendreth vnto bondage the which is Agar for Agar is mount Sina in Arabia and is ioined vnto the citie which is now called Ierusalem and it is in bondage with hir children but Ierusalem which is aboue is free which is the mother of vs all In these words this thing is chéeflie to be noted that the lawe ingendreth not but vnto bondage as Agar did But if by the works therof it could iustifie it should ingender to libertie for what thing else is iustification than a certeine libertie frō sinne But forsomuch as it is both called a seruant and gendreth to bondage we ought not then by it to looke for iustification In the fift chapter it is written verse 2. The 39. reason verse 3. If ye be circumcised Christ shall nothing profit you And he brings a reason of the said sentence For that man saith he which is circumcised is debter to keepe the whole lawe So much dooth Paule take iustification from circumcision and works as he saith that Christ nothing profiteth them in case they will be circumcised after they beléeue And still he more stronglie confirmeth that which was said The 40. reason Christ is come in vaine vnto you for if ye haue iustification as the fruit of your works then the comming death and bloud-shedding of Christ should not haue beene necessarie verse 11. And I if I yet preach circumcision whie doo I suffer persecution Then is the offense of the crosse abolished The offense and slander of the crosse is that men being wicked and otherwise sinners are by God counted iust through Christ crucified and by faith in him Here the flesh is offended here dooth reason vtterlie resist which thing happeneth not when iustification is preached to come of works whether they be ceremoniall or morall But God would haue this offense to remaine bicause it pleaseth him 1. Cor. 1 21. by the foolishnes of preaching to saue them that beléeue verse 1. The 41. reason 16 Vnto the Ephesians the 2. chapter it is written And ye when ye were dead in trespasses and sinnes in which in time past ye walked according to the course of this world euen after the gouernor that ruleth in the aire and the spirit that now worketh in the children of vnbeliefe among whom we also had our conuersation in time past in the lust of the flesh and fulfilled the will of the flesh and of the mind and as it is in the Gréeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of our thoughts were by nature the children of wrath euen as others are Let vs note in these words that men at the beginning before they come to Christ are dead in sinne and therfore are not able to helpe themselues to liue and to be iustified Who euer sawe that a dead man could helpe himselfe Further by those words is shewed that they were in the power of the prince of darkenes which worketh and is puissant in the children of vnbeliefe Séeing therefore they were gouerned by him how could they by their works tend to iustification And bicause we should not thinke that he spake onlie of some other certeine vngodlie persons he addeth All we comprehending also the apostles in the number Among them saith he we were And what did we then We were conuersant in the lusts of our flesh And to the end we might vnderstand that these lusts were not onelie the wicked affections of the grosser part of the soule it followeth We doing the will of the flesh and of the mind or of reason did followe also the thoughts or inuentions of human reason If we were all such from whence then commeth saluation and
folks now liuing and our members the weapons of righteousnesse to sanctification 20 These things which we haue rehearsed and the rest which followeth euen in a maner to the end of the chapter séeme they to perteine vnto the ceremonies of Moses or rather to a iust sincere and morall life The matter is so plaine as there néedeth no question therein yet those things which are written in the seuenth chapter Rom. 6 5. be yet much more manifest The affections saith he which are in the members had force by the lawe to bring forth fruit vnto death But what other thing are these affections than lusts filthie desires anger hatred and enuie which affections are rehersed to the Galathians Gal. 5 19. in the catalog where the works of the flesh are separated from the works of the spirit And there is no doubt but that all these things perteine vnto the ten commandements Which thing the better to vnderstand Rom. 7 7. Paule addeth What shall we saie then Is the lawe sin God forbid But I had not knowne sinne but by the lawe for I knew not what lust ment vnlesse the lawe had said Thou shalt not lust Also The lawe in deed is holie the commandement is holie verse 12. iust and good Againe The lawe indeed is spirituall but I am carnall sold vnder sin for that which I do I allow not for the good which I would I doo not but the euill which I would not that I doo wherfore it is not I now that worke it but sin which dwelleth in me for there dwelleth no good in me that is in my flesh I haue a delight in the lawe of God as touching the inward man but I feele another lawe in my members resisting the lawe of the mind Oh vnhappie man that I am Who shall deliuer me from the lawe of sinne and of death Wherfore in mind I serue the lawe of God but in flesh the lawe of sinne Whosoeuer shall diligentlie weigh all these testimonies shall easilie sée that the apostle wholie speaketh of the ten commandements whereof also he plainlie maketh mention in these words Rom. 8 3. But the words which afterward followe in the eight chapter namelie That which was impossible vnto the lawe insomuch as it was weake by meanes of the flesh God sending his owne sonne in the similitude of flesh subiect vnto sinne for sinne condemned sinne in the flesh These words I saie cannot be expounded of the lawe of ceremonies and much lesse that which followeth in the same chapter verse 12. We are debters not vnto the flesh that we should liue according to the flesh for if ye liue according to the flesh ye shall die but if by the spirit ye doo mortifie the deeds of the flesh ye shall liue Neither canne this be referred vnto ceremonies no more than that can be Gal. 3 19. which is written to the Galathians The lawe was giuen bicause of transgression for where there is no lawe there is also no transgression And it is certeine that neither boasting can be excluded neither can the promise be firme if our iustification should depend of the obseruation of the ten commandements and of the morall precepts howsoeuer thou take awaie the rites and ceremonies of Moses But much more firme is that place out of the eleuenth chapter of the epistle to the Romans And if it be of works Rom. 11 6. then it is not of grace if of grace then is it not of works This Antithesis is vniuersall neither can it by anie meanes be applied vnto ceremonies Phil. 3 6. I will not speake of that also which Paule writeth vnto the Philippians how that he besides those precepts of Moses liued also without blame as touching the righteousnes which is of the lawe Ephesi 2 9. For that which he writeth vnto the Ephesians the second chapter Not of works least anie man should boast he writeth vnto the Gentiles Wherfore those works which he excludeth from iustification cannot be vnderstood of ceremonies for the Gentils obserued them not 2. Tim. 1 9. But what will they saie of the epistle to Timothie where in the first chapter we are plainlie absolutelie said to be called not for our works Titus 3 1. but according to purpose and grace Also to Titus He hath saued vs saith he not by the works of righteousnes which we haue don but according to his mercy 21 All these things are so plaine and manifest that they néed not anie interpretation For there is no man so dull but that as soone as he once heareth these things he easilie perceiueth how that they can not without great iniurie be wrested to the ceremonies rites of Moses But I would faine knowe of these men why they take awaie the power of iustifieng from the works of ceremonies and doo so easilie attribute it vnto our morall works Is it not a point of good and laudable maners to worship God with certeine appointed rites which God hath commanded Were not the rites holie seruices which were at that time prescribed vnto the people of the Iewes commanded in the ten commandements Vndoubtedlie where the saboath is commanded to be obserued there are these things conteined And euen these selfe-same Sophisters doo they not at this daie attribute the forgiuenesse of sinnes and bestowing of grace vnto their sacraments The constancie of the Sophisters as in the old testament they were attributed vnto circumcision What maner of new constancie is this one while to saie that the rites of Moses had no power to iustifie and an other while to grant that the same were sacraments of the old fathers and that in circumcision originall sinne was forgiuen vnto infants But this affirme not we naie rather we vtterlie denie that anie sacraments bestowe grace Sacraments giue not anie grace they doo in déed offer grace but yet by signification For in the sacraments and in the words and visible signes is set foorth vnto vs the promise of God made through Christ which promise if we take hold of by faith we both obteine a greater grace than that was which before we had and also with the seale of the sacraments wée seale the gift of God which by faith we embraced But I cannot inough maruell at these men which both affirme and also denie one and the selfe-same thing An other cauillation They answer in déed but not with anie great aduisednes as their accustomed maner is that they vtterlie take not awaie from the sacraments of the elder fathers and chieflie from circumcision the strength of iustifieng but onelie from the time that the gospell was published abroad of which onlie time as they saie the disputation which Paule had to prooue that the rites of Moses should be no more reteined did arise But here also according to their accustomed maner they are both deceiued themselues and also they deceiue others Rom. 4 10. For séeing
much did set by their estimations and the iudgements of men that rather than they would be cast out of the synagog or yet be noted of anie infamie with the people they would forsake the confession of the name of Christ Wherefore when as the Lord saith that Such cannot beleeue and Iohn affirmeth that They did beleeue it is manifest that they spake of a diuerse and sundrie faith vnlesse we will saie that two contradictories maie both at one and the selfe-same time be true Wherefore Iohn spake of an humane faith but Christ of the sincere and true faith Two places reconcilled which at the first sight seeme repugnant Rom. 10 10. which true faith ought to be ioined with confession as Paule declareth saieng With the hart we beleeue vnto righteousnes and with the mouth man confesseth to saluation He which séeth the connexion betwéene righteousnes and saluation must néeds also sée the coniunction which ought to be betwéene faith profession Wherefore we saie that their faith was a dead faith but a dead faith is not a faith A dead faith is no faith no more than a dead man is a man 60 Although Smith in a certeine little booke of iustification which he wrote against me Smith contendeth that a dead faith is a faith which he prooueth chéeflie by this argument for that he by bodie of a dead man although it be dead is notwithstanding a bodie And this good wise man woonderfullie delighteth in this his similitude in which yet he hath vttered a sophisticall argument not disagréeing from his studie and skill For let vs a little examine this notable similitude Whether a carcase be the bodie of a man I would haue him to answer me whether a carcase be the bodie of a dead man or simplie the bodie of a man I thinke he will not answer that it is the bodie of a man for the bodie of a man and a dead carcase doo differ much the one from the other and that in verie déed more than two particular kinds which are of one and the selfe-same generall for that they are conteined vnder diuerse generall kinds from which they come next and as it were lineallie descend I grant that the carcase of a dead man is a bodie in the generall nature of substance as are stones stocks such other like but that it is in verie déed the bodie of a man I vtterlie denie For death taketh away from the bodie of a man the proper forme nature which he had before but it leaueth the generall nature onlie so that it maie be called a bodie Euen so true and iustifieng faith when it is lost or ceaseth to be a true and proper faith it maie indéed as touching the generall word which dooth betoken all kind and nature of faith be called a certeine cold assent sproong of humane persuasion and not such as commeth of the holie Ghost and which hath the selfe-same strength efficacie that it had before Wherfore if on either side be kept the selfe-same proportion of the similitude this woonderfull subtill shift shall make nothing against vs for as we confesse that a dead bodie is a bodie so we grant a dead faith is a faith so that by faith we vnderstand the generall kind which comprehendeth all sorts of faith and not that liuelie true faith whereby we are iustified Parlogismus aequiuocationis This reason is as they call it Paralogismus aequiuocationis that is a false argument comming of a word of diuerse significations He addeth moreouer that faith cannot iustifie bicause of his owne nature it is a thing dead receiueth life of another thing namelie of charitie and of good works True faith is no dead thing These obiections are vaine and trifling for none that is in his right wits will grant that true faith is a dead thing for The iust man is said to liue by his faith Abac. 2 4. And if out of faith we drawe life how can it then vnto anie man séeme dead But that it taketh life of an other thing From whence the life of faith commeth we denie not for it hath it partlie of those things which it beléeueth namelie of Christ and of the promises of God and partlie of the holie Ghost by whose breathing it is inspired In this sort we will grant that it hath life of another thing but not in that sort that this man will namelie that it hath it either of charitie or of good works For what man that is well in his wits will euer saie that either the stock of a trée or the branches or the fruits or the flowers doo giue life vnto the roots A similitude And faith is before either hope or charitie therefore of them it receiueth not life for in verie déed faith cannot be the matter of these vertues And euen as that facultie or power of the soule wherby we liue and are quickened which they call Vegetatiue giueth life to the bodie and receiueth not life of the facultie or power sensitiue whereby we féele or rationall whereby we vnderstand the which dooth followe euen so faith giueth life vnto the soule but taketh not that life either of charitie or of good works How faith is increased by good works Howbeit I grant that that life of faith is made so much the greater and ampler as it hath more and better works more feruent charitie breaking foorth of it not that it is increased by dooing of manie actions as they saie of vertues which they call morall but bicause God of his grace mercy multiplieth the talent for that it was not idle and bicause God by his power bringeth to passe that faith when it worketh through loue is stronger than it selfe when it dooth not so 61 But omitting these things let vs returne againe to Pighius He as much as lieth in him laboureth to prooue that a man cannot be iustified by that faith which is in Christ and in the remission of sinnes for that faith saith he whereby Abraham was iustified was not applied vnto these things For God promised vnto him onelie a plentifull séed and possession of a countrie and straitwaie is added that Abraham beleeued God Gene. 15 6. and it was imputed vnto him for righteousnes In this argument Pighius dooth scorne and triumph in words against the truth and vtterlie derideth this our opinion and iudgement but this is nothing else than to deride Paule himselfe For he by most expresse words affirmeth Rom. 4 3. that We are iustified by faith in Christ and by the remission of sinnes Neither is there anie thing else in Pighius than a méere madnesse and a wicked desire to contend But let Paule come foorth and answer for himselfe what he thought to be vnderstood by the séed promised vnto Abraham Vndoubtedlie in his epistle vnto the Galathians the third chapter he calleth that séed Christ verse 16. Vnto Abraham
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 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 Iohn 6 44. 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 Cyrill 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 Iohn 6 29. 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 Iohn 14 4. 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 Leo. 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 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 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 Gregorie 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 Acts. 10 4. 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 arâ—â—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 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 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 haue alreadie before taught that we
eternall life 3 56 a Gregories opinion that faith is the entrie whereby wee come to good workes but not contrariwise 2 260 ab Many ioyned with faith prooued 3 72 b Whether they are the cause of eternall life 3 35 b The Pelagians opinion that they come from our freewill c. 3 50 b Pelagius and the schoolemen affirme good workes but not such as further to the kingdome of heauen 2 268 a Why they that are foreseene be not the cause of predestination 3 13 a 15 b 16 b 17. 18 a 19 b Before regeneration there are none 3 118 a They are not sacrifices propitiatorie 3 101 a They are ingendred of faith 3 74 b Whether good workes auaile to the certainetie of hope 3 86 b They are meanes not causes to eternall life 3 13 a Sinnes are mingled euen with our best 3 54 b Good workes after iustification are sacrifices of thankesgiuing 3 101 a Whether good woorkes are giuen to the regenerate by grace 3 54 a What God hath respect vnto in our workes 3 278 a What kind of works are sinnes yea most grieuous sinnes 2 263 b Our workes by a good intent cannot be meritorious 1 93 b Whether free in iustification may concurre with them 3 156 b Why God promiseth many things vnto them 3 223 a How those of the penitent doe satisfie God 3 222 b Those of Christians are not better than the working of them and why 1 8 b Holie workes depend vppon two principles namely knoweledge and appetite 2 254b Augustine accuseth the meane workes which hee did before his conuersion 2 265 b In what respects woorkes may be saide to bee good 2 258 a Augustine confesseth that the works which followe faith bee of God but denieth that faith is of our selues as some hold opinion 2 260 b Blasphemie to say that without the grace of God wee can doe workes acceptable vnto GOD. 2 258 ab Why the libertie of the godlie to doe them is not perfect 2 270 b In such strangers from Christ haue no freedome at all 2 254 b What become christian Churches 4 66. â— In what respect God commendeth the workes of certaine men not good 2 572 b Howe God accepteth of them they being naturallie euill 2 567 b That neither before nor after iustification they doe make righteous 3 97 a They giue iudgement to vs who be saued who not 4 115 b Why faith rather than they iustifieth 3 137 a Whether works before iustification deserue 3 101 b Workes follow iustification 3 100 b Of their nature before regeneration 3 9â— b 97 a Howe God rendereth to euerie man according to them 3 113 a Augustines rule touching righteousnes of them 3 113 b Whether faith can consist without them 3 60 b By what sort some say righteousnesse is recouered 3 105 b Why Christ in the last iudgement will make mention of outwarde Workes 3 113 a Howe the Workes of men may please God 3 113 a God rewardeth those oâ— the faithfull 2 521 b Whether God hath respect to their worthinesse 3 390 b 391a They are no cause of our felicitie 3 52 b Augustines diuision of theÌ„ and of what works we may iudge and not iudge 2 533 a God refuseth them though they seeme godlie and deuout as how 2 265ab Workes be sinnes if they be destitute of their due end 2 265 a Whether those of charitie hope be iust 3 156 b Whereunto Workes without faith are compared and that they cannot saue 3 150 b Who seeke God by faith and who by them 3 142 b They cannot properlie be called merites 3 52 b 53 a In what respects good mens are good and euill 2 562 b Whether God attributeth more vnto them than vnto faith 3 146 a Of actions which followe after them alreadie brought to passe 1 4 b Without faith can neuer saue such as bee the woorkers of them 2 262 b Howe God by them bringeth vs vnto life eternall 3 â—2 b Whereupon the goodnesse of them dependeth 2 389 a Howe they make fayth perfect 3 75 a A distinction of them 3 93 a 55 b Of iudging men according to them â— 48a Whether they shal be called necessarie or contingent 3 35b 36 a Our saluation dependeth not of them 3 17 a The godlie can attaine vnto Workes acceptable vnto God proued 2 270 a 265 b 266 a Of Cornelius and his Workes and whether he were regenerate or no when he wrote them 2 259a 263 a The intent that men ought to haue in forbearing wicked Works 2 573 b Of the Works of the regenerate 3 46 a A distinction of them 3 55 b Of those before and after 3 â—6 b Whether Workes doe iustifie 3 93. 94. 95. 96. 97. 98. 99. 100. 101. 102. 117 b 155 b 156 a 143 b 103. 104. 105. Howe Iustification is granted vnto them 3 147 a How the Fathers are to be vnderstood when they attribute righteousnes vnto them 3 148 ab Why we take from them the power of iustifying 3 136 b Vnto what Workes the merits of congruitie and worthinesse are due 1 108 ab 119b 120 a Of Workes due and not due vnto God 3 236 b Howe those of dutie and those of supererogation doe differ 3 227 b Whether Workes ceremoniall doe iustifie 3 156b 157 b Of Workes morallie good and superstitious and whereto some ascribe iustification 3 102 b They iustifie in no case 3 103 ab 104 ab 105 a Euen they are signes and seales of righteousnes imputed 3 95b 96 a Though in shewe neuer so good before God they are sinne â— 257b How we ought to bethinke our selues considering the good morall Workes of men not regenerate 1 96 a Whether penall Workes iustifie 3 157 b Of Workes Preparatorie and in whom they bee 2 264 b 1 95. 3 121 b 141 ab Slenderlie prooued 3 111b 112. 113. 114. 115 116. 1â—7 Whether they doe merite 3 1â—… b 224 b Iustifie not 3 126 ab â— 556 b Woorkes of satisfaction reduced to three points 3 221 b Workes of Supererogation proued and disprooued 3 227. 228. 229. 230. 231. Answeres to the reasons brought for them 3 230b 231. 232. What maner of ones they be 3 230 a Whether Workes wrought doe iustifie 3 116 b Whether the Workes of Infidels bee sinnes 3 106 a 243 b 244 a 2 263 b How they please God 3 111 b That their Workes are sins 2 269 b Whereto Chrysostome compareth such 2 262 b Whether they please GOD. 3 299 a Counted glistering sinnes 3 277 ab Against them that say the wicked may doe good Workes and such as please God and through them can deserue as they say of congruitie 2 264 a Of the notable Workes of the Romanes recompensed of God inferred by way of obiection 2 263 a All the good Workes of the not regenerate are but a robberie to Gods grace 2 264 b How farre they are from them 2 267 a What those bee which the aduersaries so highlie
and not ioined 115 a Whereby the same is wrought and not wrought 149 b 150 a Wherin the true and sound respect thereof consisteth 97 a 5 b Wherevpon it dependeth and dependeth not 131 a K. KEies of the church and how they are ment 26 a b When they were giuen vnto Peter 26 b They are generall things and how 27 a How euerie priuate man hath them 27 a Knowledge distinguished according to sense reason and faith 105 b That of God without integritie of life is hurtfull 86 a Two kinds thereof 159 b Of that which the Ministers are said to kéepe with their lips 29 a b. L. LAbour with hands and what is to be obserued therein 157 b Lawe of God though it be his will yet is it not euerie will of his 119 b The Gospell and it must not be separated 165 b Whie all men may not performe it sith it is Gods reuealed will 119 a who are counted dooers thereof 166 a Contrarietie séemeth to be attributed to the same and how 165 a b A distinction of those things which GOD forbiddeth therein 68 b What the not regenerate can doo in the same 102 b The end and vse thereof 103 a How and whereby the dignitie of the same is to bée esteemed 145 a Manie things commanded therein were kept before the same was giuen 147 b The promises thereof not vaine though the lawe it selfe cannot bee fulfilled of vs 165 b It requireth thrée perfections in our works 166 a With what terrour it was published 163 b Whie God gaue it in the desart or wildernesse 164 a The vse of the same among the faithfull 165 b 166 a What it requireth touching performance 102 b How the morall and ciuill of the old people be abrogated 165 b To go to Lawe is permitted to a Christian 163 a A lesson for such as are in sute 162 b Lawes of men and wherein the iustice of them is conteined 164 b. Laieng on of hands in making Ministers whereof it might séeme to haue come 169 a Leuen and whie God refuseth that it should not be offered him 169 a Libertie Christian a case touching it to be maintained or violated 71 b Lie officious is not repugnant to charitie 167 b Of the midwiues of the Hebrues and their Lie 158 a Lies though officious ought to bee auoided 150 b Life and how far foorth wee ought to loose it 68 a wee must laie it downe for our brethren 74 b How it is ment that we must so doo 75 a Arguments or persuasions of good Life 145 a Faith the instrument whereby wee obteine eternall Life 126 b Lifting vp of hands in praier 162 b Lights great in heauen and the end vse of them 144 b Whereof the originall of them in churches sprang 170 b Loue of God shineth in the death of Christ 7 a The inestimable fire of Christs 7 a M. MAgistrates their charge in a plentifull yeare 157 a Touching othes 164 b Touching idle persons 157 b Whie they be instituted 162 a What is to be regarded in the making of them 157 a Of their misusage 19 a Christians for safetie of their life may vse their helpe 148 a What they must doo if they will giue a testimonie of their innocencie 155 a A strong reason that God would haue them 163 a Mankind soone increased in number 147 a Manna wherevnto like and vnlike 162 a What wee are to learne by that wherewith the Israelites were fed 161 b At what time it was commanded to be eaten 162 a Manslaughter and whie we must forbeare it 148 a Marrie with infidels is contempt of religion 155 a Whether it bée necessarie that a man should Marrie a maid with whom he hath lien 142 a 2. Marriage is not condemned in that God requireth of the Israelites to absteine from their wiues vntill the third daie 163 a What is determined touching such as are coupled therein in flight in persecution 77 a b Who must not delaie it vnder pretense of pouertie 154 b Marriages that are not well knit and concluded 146 a Masse no propitiatorie sacrifice 132 b 133 a Whence the name thereof is deriued 135 b 136 a An application of the sacrifice of the same 134 b No eucharisticall or gratulatorie sacrifice 137 a Whether it be a sacrifice 132 a What a holie thing it was supposed to be 121 a b An enimie to the benifits of Christ 5 b Whereof the eleuation of bread in the same sprang 170 b The dangers insuing vpon going thereto 146 a Masses priuate not heard of among the fathers 134 b When they began 136 b Matrimonie declared to bee inseparable and how 45 b By what meanes it is violated 167 a Whie it is said to bee a mysterie 145 b Whether it be good simplie or in respect 167 a What is not ratified though carnall copulation follow it 154 a Whether the lawfull vse thereof be a veniall sin 167 a Whie God would haue it betwéene such as were not far off in kindred 154 a Whie it is commended and commanded 167 a Delaie therof should be inioined to none 156 b The néere coniunction of man and wife in it 82 a The commandement of the same and the vse thereof 145 a Mediator none betwéene God and man but one prooued 91 a Christ is none vnlesse he be also a man 134 b 135 a Whether the Anabaptists haue the true one 130 b 131 b 132 a Meditation and in what things it dooth consist 36 a Memorie and why diuers writers doo extoll it 1 a What things must be committed therevnto and whie 1 a Men and a distinction of their state 102 a Mercie of God and of the greatnes of the same and how far foorth it should be celebrated 136 a b. Merit of congruitie and condignitie attributed to the will 106 a Messias and touching the Iewes which denie that he is come 130 b Midwiues of the Hebrues and their lie 158 a Mind of man how it behaueth it selfe actiuelie passiuelie in spirituall things 127 a How it cannot atteine vnto supernaturall things 108 a God vseth it as an instrument to performe his counsels 127 a Wherein the change thereof of euill to be made good dooth stand 127 b Ministers when they may labour and what they must take héed of therein 157 b Whether in baptisme regard is to be had of their faith and religion 137 a b 138 a Of the custome to praie and prophesie at the making of them 153 b Why GOD giueth not to euerie one of his the gifts of the spirit 159 a b Controuersie about their apparell 116 b 122 a 123 a 115 b 118 a c. 121. Whether the surplis c. inioined them to weare had originall from the Pope 119 a Not bound to worke and labour with their hands and why 157 b Whether they may flie in persecution 77 b God communicateth with his the properties of some of his actions 150 b How far foorth slight in persecution