THE IMAGE OF NATURE AND GRACE, containing the whole course, and condition of man's estate written by Richard Caundishe.  
¶ Sub laudibus naturae, latent inimici gratia.  
The enemies of Grace, do lurk under the praise of Nature.  AUGUSTINE. 
¶ Seen and allowed.  
AT LONDON Printed by john day, dwelling over Aldersgate.  
¶ Cum gratia, & Privilegio Regiae Maiestatis.   

❧ To all that through simplicity of conscience, and lack of true knowledge, embrace the doctrine of the Papists, Richard Caundishe wisheth the spirit of true understanding.  
seeing the dignity, & excellency of every knowledge standeth in the worthiness of the subject, or matter whereof it entreateth: therefore is this know ledge worthy all reverence, which between your unfriendly abusers, and us your uncredited friends, is so diversly handled with contrary judgement: because the subject or matter thereof, is our justification, & reconciliation into the favour of God again. But alas, though the knowledge be sure, and can not be changed, seeing there can be but one truth, yet to the search of the same our ways do so differre, that the one being settled, the other is subdued. Whereof briefly to examine the principal passages: can not be unworthy of diligent travel. The matter is weighty: for therein consisteth the glory of God, and salvation of ourselves: Inquire of your teachers, from whence they would have you to seek for the truth: if they say from themselves: you are not so simple to think them sufficient to direct your faith: you will look at their hands for some further authorities: if they say from the fathers: yet try or you trust them, for fear they deceive you. The fathers are many, their reasons are divers, they felt their infirmities: their writings do smell of it: wherefore upon their opinions only, to repose the judgement of the truth it can not be possible: to great is the diversity of their several assertions: though great were their gifts, and they worthy reverence, yet each felt his lack: which sometimes appeared in dissenting from himself, by latter revokynges of former opinions: by earnest reprovings of other their fellows. Hierome writing upon this place of the 23. of Matthew, where Christ charged the Scribes, and pharisees with that innocent blood, that was shed from Abel unto zachary the son of Barachye: affirmeth that some of the Fathers did think it was zachary the father of john Baptist: Touching the credit of whose opinion he thus writeth. Hoc quia ex sacris literis 
Hierome. Matth. 23.  authoritatem non habet, eadem facilitate refellitur, qua probatur. Seeing this saith he, hath no authority out of the Scriptures, it may as easily be denied, as affirmed. Here by it appeareth, what authority this father himself attributed to the fathers, where they bring any thing not warranted by the Scriptures of God: & touching the authority of the fathers, thus writeth Augustine. Noli ergo frater 
Aug. and Vincent. epistola 48.  contra divina tam multa, tam clara, tam indubitata testimonia, colligere velle calumnias ex Episcoporum scriptis, sive nostrorum, sive Hilarij: primò quia hoc genus literarum ab authoritate canonis distinguendum est. Non enim sic leguntur, tanquam ita ex eyes testimonium proferatur, ut contrà sentire non liceat, sic ubi fortè aliter senserint, quàm veritas postulat etc. Broother seek not against so many, so clear and so assured testimonies of the scriptures, to gather wrangling matters out of the Bishop's writings, whether it be out of mine, or out of Hilaries: first because this kind of writings, is to be divided from the authority of the Canon: for they are not so read, as though itwer not lawful to think contrary to the testimonies gathered out of them, where they hap to mean otherwise, them the truth requireth. Thus you see within what limits, or bounds the good fathers enclosed the authority of their own writings, submitting them selves always to the judgement of the Scriptures. Again the same Augustine disputing with Hierome about Paul's reproving of Peter, mentioned in the second to the galatians, doth appeal from the authority of the fathers, which Hierome alleged unto the Scriptures. Thus you see the fathers condemned all doctrine, not confirmed by the Scriptures: And I dare boldly affirm it, that your teachers themselves, on whom ye repose you (if they be well awaked) will not so advance the fathers that in them alone you should repose the direction of your faith: if that be their meaning, they do but decayve you, & deal nothing plainly. The fathers dissented, how should they then direct you? some held open errors which they must needs condemn: will they have you believe with Origene that only the father knoweth himself, and that the son knoweth not the father, neither the holy ghost the son, neither the angels the holy ghost? with which error they well know that Origene is charged: will they have you with that good father beleu, that all men shallbe saved, and leave no subject matter for the triumph of God's justice? They dare not so teach you: will they have you with Irenaeus, Victorius, Papias, Lactantius, Methodius, and many other of the excellent learned fathers subscribe to the heresy of the Millinaries? I know they will deny it: Will they have you with Augustin diffinitively judge all infants dying without baptism to be damned, & that the Sacrament should be ministered to infants? They will never allow both: Will they have you with Cyprian, new christian all such heretics, as were baptized out of the Church, if afterwards they be converted? They do not so teach you: Will they have you with Hierome condemn all second marriages, for whoredom? What soever they think, they dare not affirm it: Will they have you with Denice at the burial of the dead, to anoint the corpses with oil? Themselves do not use it: Will they have you to follow the example of Benet, who commanded the Sacrament to be put into the mouth of a dead Nun? They will not confess it. And to conclude, because the Fathers many times say true, they abuse their names, to lead you to error. Your leaders themselves in substance of truth descent from the Fathers, and lead you to mischief, with some of their errors. You see how the greatest had faults full of danger, which must needs make you fear to hang your faith upon them. That ground is to slender for so weighty a cause, you see how they erred, ye aught to be careful, seeing thereby you have cause to know they were but men. If you tell this to your leaders, and require at their hands a more certain ground to build on your faith, they will send you to the Councils, for they can not err: the pope is their warrant: because they affirm it, they would have you believe it, but be not to hasty to wage them with credit. Take these for examples, that Counsels may err: The Council of Aremine consented to the heresy of the Arrians. The second Council of Ephesus did lean to the heresy of the Eutychians. And the Chalcedon council would have given to Leo Bishop of Rome, the name of universal bishop, if the good father (being absent) had not utterly refused it. But this your blind guides do hold for sound doctrine. But no former Council would ever so judge it. The Council where Cyprian was chief, did consent to the rebaptising of heretics. And did not the Council of constance break the institution of the sacrament of the blood of Christ, in withholding the cup from the laity, which no Council before would have allowed? Thus in the Counsels you see open error, and that they always teach not a constant truth. But Solomon affirmeth that a true mouth is ever constant, but you see the council not so: and therefore by these words of Solomon subject to untruth, whereby it appeareth that they contain not the fountain of truth, whereupon to gather the direction of your faith, and what authority the fathers themselves attributed to the Counsels, may easily be judged by these words of Augustine, against Maximine, an Arrian bishop: Thus he writeth: Sed nunc 
Aduersus Maximinum lib. 4.  nec ego Nicenum, nec tu debes Ariminense tamquam praeiudicaturus proffer concilium: nec ego huius authoritate, nec tu illius detineris: scripturarum au thoritatibus, non quorumcunque propriis, sed utrisque communibus testibus, res cum re, causa cum causa, ratio cum ratione concertet. But now neither may I allege the council of Nice, nor you the council of Arrimine to others prejudice, neither stand I bound to the authority of this, nor you to the authority of that: but by the authority of the Scriptures, which are witnesses proper to neither of us, but common to us both, let matter be compared with matter, cause with cause, and reason with reason. Thus you may see your leaders abuse you: their stuff is but feeble: they fly from the rock, and build upon sand: their grounds be unconstant, ye aught to forsake them their hope is still doubtful: their faith is uncertain: their suit without comfort: Refuse them, for the better: and give ear to him that crieth, I am the way, the truth, and the life. Know you who spoke it? He that never told lie: he in whose mouth was no guile: he that liveth in truth, in equity, and righteousness: he at whose anger the mountains shall melt: even the Lord jesus Christ himself, he it is that speaketh it unto you. If he wished not your salvation, he would not teach you the way. In that he saith he is the way: have ye not warning enough that there is no other way besides him? Why then do ye stray into paths of perdition? return, & hear him, his word is a light unto the feet of the righteous. Thy word (saith David) is a light to my feet. Then follow the light that ye may be sure to see whether ye go: at the presence thereof all darkness doth vanish: desire you to be blessed? I know you desire it. Then put on the badge, whereby to be known: put on the delight, which they that be blessed, are furnished withal: His delight (saith David) is in the law of the Lord, and in his law, will he exercise himself both day and night. The scriptures be that light, that whosoever followeth, can not walk in darkness: whereby not only the fathers, and Councils, but the whole world shall also be judged, as Christ himself witnesseth: The 
job. 1●.  word (saith he) which I speak shall judge in the last day. The majesty whereof, the fathers had in due reverence, as partly ye have heard, in that they acknowledged the same only judge of all councils, and writings. And touching farther confirmation hereof, thus writeth Hierome: Omne quod loquimur, debemus affirmare 
In psal 98.  de scriptures sanctis. Whatsoever we affirm we must prove it by the holy scriptures. And again Chrysostom speaking of these 
Aduersus Valentinij script. li. 2. cap. 50.  words of Abraham, in the parable of the rich glutton, that, If they would not believe Moses and the prophets, neither would they believe him that should come from the dead. Writeth thus: Haec autem 
Chrysost in epist. ad Gal. cap. 1.  Christus ipse inducit in parabola loquentem Abraham, declarans se velle plus fidei habendam esse scriptures, quam si mortui reviuiscant. Paulus verò (porrò cum Paulum dico, ipsum Christum dico, hic enim erat qui eius mentem agebat) etiam Angelis è caelo descendentibus praeponit scripturas, idque valdè congruenter: Siquidem Angeli, quàmlibet magni, tamen servi sunt, & ministri. Coeterum omnes scripturae, non à servis, sed abuniversorum domino Deo venerunt ad nos: Christ himself, in the parable bringeth in Abraham to speak this: to declare that he would have more credit to be given to the scriptures, then unto the dead, if they should revive again. And Paul (when I name Paul, I name Christ, for he it was that directed his mind) Paul I say, preferreth the Scriptures before the Angels, though they should descend from heaven, and that very aptly: for although they be mighty, yet be they servants and ministers: but all the scriptures came unto us, not from servants, but from the Lord, and God of all things. And again, Augustine, 
August. de doctrina Christiana, lib. 1. ca 37.  Titubat fides, si divinarum scripturarum vacillat authoritas. If the authority of the holy scriptures waver, then doth faith stumble.  
Again Augustine in his 157. Epistle 
In epi. 157.  hath this sense: Sine Scripturarum authoritate, nihil desiniendum: Nothing is to be affirmed, without authority of the Scriptures. Thus you see the good, and holy fathers in the primitive Church, gave the whole pre-eminence, and judgements of all truth unto the holy Scriptures. Wherefore in forsaking your blind, and unfriendly teachers, and following the example, and counsel of these reverend fathers, apply your selves to the study thereof, and ye shall soon find out infallible rules, to be wray the treachery of your guileful deceivers: this is one of the easiest, and it can never fail, it is gathered out of Paul to the Romans (as a sure touchstone) to discern truth from error: his words be these: But now is the righteousness of 
Roman. 3.  God, declared without the law, having witness of the law, and the Prophets. By which words this rule is plainly gathered, that the righteousness of God hath always the witness of the law and the Prophets, what soever is truth, the law and the Prophets, that is to say, the Scriptures will ever acknowledge: and what soever doctrine they give not witness unto, is falsehood, and error. Now if your blind teachers would make you believe that the search of the scriptures belongeth not unto you, Christ himself doth teach you the contrary. And whether it be more right to follow him, or than, judge yourselves. Search the Scriptures (saith he) for those are they that bear witness of me. You see how Christ himself doth follow the rule, he claimeth witness of the law, and the Prophets, he giveth the Scriptures for the discerner of truth. And in an other place, where he teacheth the cause of error, he showeth the same to be ignorance of the Scriptures. You err (saith he). 
Matth. 22.  because ye know not the Scriptures. Wherefore if your blind teachers seek to withhold you from the Scriptures, you see they deceive you, for these be they only, that can witness the truth. How greatly in the Acts of the Apostles are they of Berea commended? where the reason is given of their great readiness in receiving the Gospel: for they daily searched the Scriptures, whether those things were so: you see that the Scriptures, the law, and the Prophets are only the witness, and avouchers of the truth. These men went not to the father's writings to inquire, whether the Apostles said true: but they went to the Scriptures, as to the pillar of trust, whose witness they were sure could never deceive them. Thus where your seducers would make you believe that the Scriptures belong not to you, they falsely deceive you, as now they may see the text beareth record, that these of Berea were both men, & women, and that not a few. chrysostom in his Homely of Lazarus, and the rich man, exhorteth all men to the reading of the scriptures: and specially by name, occupiers, merchants, and householders, alleging that they can never attain salvation, without continual travel in the Scriptures: affirming that they have more need to read the Scriptures, than holiermen: for that they continually pass their life in greater danger. Thus vehemently doth this good father exhort all men to the reading of the Scriptures which your uncharitable teachers, above all things forbidden you, and yet you see both out of Paul, and Christ himself this rule confirmed, that all true doctrine hath the witness of the law, and the Prophets, that is the witness of the Scriptures. Whereby you must examine the truth of your faith, and utterly condemn all manner of doctrine, that hath not this witness: he giveth to the galatians this absolute decree: If we (saith he) or an Angel from heaven preach 
Galat. y.  unto you, otherwise than that which we have preached unto you, let him be accursed. By these rules examine the counterfeit doctrine of your faithless deceivers: search the bottom of their Mass, or propitiatory sacrifice: & say justly unto them, it hath not the witness of the law and the Prophets, no witness of the Scriptures: They bring a new doctrine, ye must hold them accursed. Likewise for their praying to Saints, their Purgatory, their pilgrimages, their holybread, their holy water, their ringing, their senssing, their work of the worker, their executed works, their undue works, their lyftynges, their crossings, their breathynges, their bendynges, their dumb shows, their washyngs, their anointings, their havings, their relics, and a thousand such follies: you may just lie say to them, they have not the witness of the law and the Prophets, no witness of Scriptures they preach a new doctrine, you must hold them accursed. If they (gentle Reader) meant to deal plainly with you, they could easily tell you, that their doctrine can not abide, to be examined by the Scriptures of God, they could tell you that the greatest endeavour and study of the chief pillars of their feigned Religion, is clearly to deface, and discredit the scriprures, but they will never tell you that, for them they be sure you will credit them no farther. And because you may know, that I tell you the truth, I will in his own words rehearse the sentences of one of their own Cardinals concerning the same. Thus writeth the Cardinal Cusa, Certè hoc te non moveat, quòd diversis temporibus 
Epist 〈◊〉. de usu commu nionis ad Bohemos.  alius & alius ritus sacrificiorum, & etiam Sacramentorum stante veritate, invenitur: Scripturásque esse ad tempus adaptatas, & variè intellectas ita ut uno tempore secundum currentem universalem ritum exponentur, mutato ritu, iterum sententia mutaretur. Truly let not this move thee, that with diversity of time, there is found divers forms both of sacrifices, and Sacraments, the truth nevertheless remaining, and that the Scriptures are framed to the time, and diversly understand: so that one time they must be understand according to the universal custom, and when that custom again is changed, the meaning of the Scriptures again must be changed. Gentle reader mark this open blasphemy, for the word of God abideth for ever. That is to say, is ever one, & the same. And David saith, that it is an undefiled law. But if this man say true, no doctrine can be more filthy: for what greater corruption can be attributed to any, then to be inconstant, & uncertain, still mutable with time, but bear him yet further: Thus saith he in an other place, to confirm the same doctrine. Quare nec mirum si praxis 
Epistolae 7. de ampl●ctēda 〈…〉 te Ecclesiae ad Bohemos.  Ecclesiae, uno tempore, interpretatur scripturam uno modo: & alio tempore, alio modo. Intellectus enim qui cum praxi concurrit, est spiritus vivificans. It is no marvel if the practice of the Church, interpret the Scriptures at one time, one way: and an other way, at another time: for the meaning which goeth with the practice, is a quickening spirit. If this to a Christian conscience be not horror, then what may offend it? Truly (gentle reader) if thou belong unto God, thy heart can not but tremble, at such fearful blasphemy, and yet is this one of the principal pillars of that bewitching synagogue, whereupon your teachers would have your faith grounded: if you knowing, and seeing, will run to destruction, ye worthily perish, but I hope better of you. This have I said to make you know them: & what they would tell you, if they durst utter all: Now touching this treatise, I have therein offered no doctrine unto you, but that which is witnessed by the law, and the Prophets: Namely, by the Scriptures, unto every part whereof, after the same is confirmed by the Scriptures, I have added the father's sentences, which were of the sounder judgement, to show that both they, & we, do acknowledge one truth, whereunto I have added the shameless, and subtle shifts of some of your false teachers, captains I mean. Some of the head Papists and principal Schoolmen bewraying their treachery, wherein (gentle reader) this only I crave at thy hands to read with patience, & examine by the rule of S. Paul, and Christ himself: which of us soever hath not witness of the law, and the Prophets, & the Scripture of God: think he bringeth a new doctrine, & hold him accursed. The Lord (if it be his holy will) open your eyes that you may perfectly see, and constantly confess his victorious truth, in the will of his only begotten son jesus Christ, before whom (in that great day) shall truth be crowned, and error condemned, to the glory of his name, and endless felicity of all the eelect, amongst whom, the Lord place us, to whom be all glory and praise for ever.  
Amen.   

¶ The Arguments of the chapters.  

1. THat Adam's wilful transgression made him, & his offspring rebels to God, & brought in sin and death.  
2. That that transgression made man an apt subject, for the two properties of God, namely, justice, and mercy to work upon.  
3. That for the manifesting of man's subjection to both those properties, the declaration of the law was needful, wherein the condition of his estate might appear.  
4. That the nature of the law is to be known, and what is requisite to the fulfilling thereof: and the contrariety between the same, & the corrupt nature of man.  
5. To what end the law should be given unto man, he having no power to satisfy any part of the same.  
6. How man regarded the law, & how in Christ the promised seed, the covenant concerning man's restitution, was consummate.  
7. How the obedience and death of Christ, was a full satisfaction for the disobedience, and deserved death purchased to all mankind by Adam.  
8. To inquire the nature of the new covenant, & what on the behalf of man is required, to the atteinment of righteousness in the same.  
9 To know the certain tokens of that faith, whereunto justification is imputed, & the difference between the works of the faithful, & the works required in the law.  
10. To know what justification, or righteousness it is, which the scriptures attribute to works, & also what faith it is, against which S. james speaketh, & why justification is imputed to faith, and not to works.    

  

THE IMAGE of Nature, and Grace.  

¶ That Adams wilful transgression, made him and his offspring rebels to God, and brought in sin and death.  
Cap. 1.  
THe eternal wisdom of God having created Adam our first father after the excellency of his own Image, adorned naturally with justice, holiness and all perfection to be unto him, as it were the beauty and glory of all his works, so advanced him by his creation above the rest of all his earthly creatures, that unto him alone he gave 
Man only created to god's Image, was made Lord of all his other earthly creatures  the rule and pre-eminence in nature to be their Lord and ruler. That is, to whom all they should obey and serve: for the first taste of the which excellent dignity and prerogative he placed them all before him as before their sovereign Lord, from his mouth to receive severally 
Man as sovereign and Lord of all creatures, first gave them their several names. Eva the ●omā was given unto man to be his helper. To man was granted free liberty to easy of all that was in paradise, saving only of the 〈◊〉 of life.  their titles and proper names, according to the which they all were called. Then giving Eva unto him for his helper, he placed him in the garden of Eden, the possession of all earthly delights, appointing unto him the keeping thereof, with free liberty for his relief and comfort, to taste & eat of all the excellent fruits therein, the only tree of knowledge of good and evil excepted, of the which he forbade him to eat, affirming that what hour soever he tasted thereof, he should die the death.  
Now forasmuch as the matters here spoken of, namely, the Image of God in man and man's original, justice and perfection, do justly challenge some explication thereof, as well that the excellency of God's first benefits towards man, might after a certain manner be seen, and the glorious estate of his former dignity, more greedily thrusted for again: and also the outrage of his ingratitude with greater detestation abhorred, and the filthiness and foul corruption of his nature, and misery of his present estate by view of his former perfection more perfectly painted out. And finally, that the triumph of God's unspeakable mercy in Christ, which (notwithstanding so huge transgression) hath not only pardoned him, but also adopted him into the fellowship and liberty of his own son: that all these I say, might be made the more apparent, those words do justly challenge some explication. Wherefore, 
What the image of God in man is.  where it is said that man was created after the image of God, it is to be understand, that he was created the most 
Man was the most excellent earthly creature  excellent earthly creature, being made partner of the natural goodness and virtue of God, namely, holy, wise, just, pure, good, true, immortal, etc. having both power perfectly to know God, & also power and free-will constantly to believe him, to serve him, to obey him, to love him, to fear him, and to be short, to perform such works as answered to the image of so excellent a Pattern. And therefore doth Tertullian writing against Martion, most excellently, and briefly define the Image of of God thus. Haec ergo imago censenda est dei in homine, quod eosdem motus & sensus 
Year 〈…〉 c 〈…〉  habeat humanus animus quos & deus, heat non tales qu●les deus, pro substantia enim & status & exitus distant: Therefore is this to be accounted the image of God in man, that the mind of man must have the same movings & felings which god hath, although not even such as God hath, for as touching substance of state and end they differ. That is to say, that is the image of God, which naturally loveth that which god loveth, & hateth that which god hateth, & which of very nature judgeth of all things according to the judgement of God: All which things were necessary to the duty of man's office, for seeing God had made and created him as it were his lieutenant, or vicegerent over all his earthly creatures, it was necessary that to their government his nature should participate of the excellent properties of God, that thereby in the whole execution of his office, he might have power not to swerver from his duty and obedience required in the same. And hereby appeareth what original righteousness was in man, namely, 
Original righteousness.  holiness, knowledge, wisdom, justice, pureness, goodness, truth, immortality, love, temperance, chastity, unlust, freedom from sin, natural and willing obedience to God, having power 
Man is called the image of God for the excellency of the nature that he was first created in. Eph. 4.  to do good, not to sin, not to die, etc. and that he in respect of this excellent and glorious condition of this original nature is called the image of God. It is thus out of the Scriptures of God easily gathered. Thus writeth Paul to the Ephesians. Lay from you the old man which is corrupt through the deceivable lusts, and be ye renewed in the spirit of your mind, and put on the new man, which after God is shapen in righteousness and true holiness. And again the same Paul to the Colos. 
Col. 3.  saith: Lie not one to another, seeing ye have put of the old man with his works, and have put on the new, which is renewed in knowledge after the Image of him that made him. Now, what the putting on of this new  
willingly forgetful of his creator, from whom he had not only received his being, but also the prerogative of so excellent dignity: He I say, miss by deceitful persuasion, neglecting the glory of his creator, rather gave credit to the light persuasion of his wife, then to the reverend and dreadful majesty. For his wife being deceived by the serpent, supposed, the commandment to have been given, rather of subtlety, to hinder their dignity, and as it were a scarcrowe to fray them from the taste of that fruit, whereby their excellency might increase, or as though God had rather not vouchsafed them, that further good hap, which by taste thereof was incident unto them then otherwise: Such was the tickling of ambitious desire, such was the horror of contumelious ingratitude, that now in stead of homage and dutiful thanks for so excellent an estate, straightway is he trained into suspicion of his loving creator. And now seeking in this desire to be the author and builder of his own sovereignty, willingly he tasteth the fruit. But forth with he felt the error of his 
The fall of Adam.  stray, and just scourge of his fall, beholding his nakedness and shame. Now is he which was before the glory of God, 
The glorious state of man utterly overthrown by disobedience  made through his rebellious contempt so loathsome in his own sight, that shaming his own filthy nakedness, he seeketh to make aprons of fig leaves, to hide that which before was naturally 
That innecency covered, sin abhorred.  and most secretly covered with the pure rob of innocency. Now feeleth he the hire of his cruel ingratitude, new the bitter tuice of the tasted fruit stingeth him, the excellent dignity of his first creation lost, the sour sap of deserved destruction, fully felt in possession, the rigorous revenge of his raging rebellion, now woefully wringeth him, down droppeth the glory of his royal estate. A full dispossession of all the excellent ornaments of grace, a swallowing spoil of all former glorious gifts. Now sin having him fully in possession displayeth before his eyes the ensign of death. Horror and calamity rush 
The miseries of man that came  in on every side, that which he before in the swelling of desire forgot to acknowledge. Now the overwhelming calamity 
by the transgression of Adam the first man.  of painful practice hath forced him to feel: namely, that God was the only stay, and glory of his estate, the root and cause of all his dignity. Now filthy wretch, hence flieth he from the face of his God, whose presence before, was the beauty of his comfort: the dreadful view of deserved destruction, burrieth him into corners to hide himself. He that before joyfully presented him to his maker, yea, he in whom was written the glory & magnificence of god, now for fearful shame shroudeth him from his presence: and (being called in this corruption) shieldeth his misery under the trembling shade of silly defence: & being demanded why he had tasted of the forbidden fruit, the woman saith he, whom thou 
Gen. 3.  gavest unto me, gave me of the tree & I did eat. As though he should have said, although the contempt of thy commandment displayeth itself in the act by me committed, yetalas, so measure my cause by the due circumstance, that I be not made faulty above my trespass: the breach of thy commandment I cannot hide, seeing the view of my wretched nakedness bewrayeth the same, in so great a cause, only this small refuge resieth for my defence. Though I be guilty of the act, yet as the author I am not culpable, seeing this woman whom thou gavest unto me being deceived by the serpent, supposing a glorious sovereignty coupled with so beautiful a bait, seething down under the hungry desire of higher dignity, breaking out of the li●●es of thy appointed bounds, into the maze of persuaded liberty, presented to me a taste there of as a rare and singular benefie: which alective persuasion abusing my affection, carried my will into so unadvised consent, that I yielded to the same. Wherefore, though touching the crime I have no just defence, yet as the author I am not culpable. Thus could graceless error, even in an instant, shroud the giltyship of this child of destruction, under the habit of wrangling defence, to hold trembling plea against his creator: Now began he to shine in the right colours of confusion, so far was he failen from acknowledging of offence. Here with God beholding his glorious Image and likeness, utterly canceled and defaced, the beautiful grace of all his goodness, despitefully razed, the stompe or Print of his divine nature, most filthily blotted out. God I say, beholding this, (according to man's just desert) began to hate him, & refuse him for his work, and to loath that, which before he liked. Now all the former delight which he thought to have reposed in man, was turned into just anger, his liking into loathing, his favour into frowns, his cheerful countenance, into destroying displeasure. So that whole man, both thought, life, and action, through the noisome stink of this hateful rebellion, become so abhorfull a creature unto his maker, that it not only repented him that ever he made man, but for his farther plague, 
Goe 1. 6.  he also cursed the whole earth. Here entered our first foil and heinous infection, 
Original sin.  namely, our original sin, the deprivation and ruin of whole nature, the spoil and corruption of all virtues, both of body and mind, the swallowing sea of all confusion, the cursed cloud of ignorance, the deep darkener of all divine knowledge: the ruinous root of all outrage, the mother of all contempt, the head and fountain of all sin: the banisher of reason, and surrenderer of all the reins, and government of life into the hands of licentious lusts, and filthy affections: And to be short, the whole fountain of the tragedy of our confusion, & triumph of Satan. But now, as from the root is derived and sent into every branch and sprowte, that natural sap from which they 
The generation and issue of man corrupted.  take their substance and increase. So this hateful imp nothing unfruitful in his cursed kind, begat (according to the venemed juice of his corruption) children of his own hear, like unto himself: namely, wicked, perverse, corrupt and rebellious, swarming full of all filth and wickedness, naked & barren of any one spot of goodness. Here again in this place, forasmuch as sin & the effects thereof have been touched, I think it not inconvenient for plain understanding to bestow some labour about the consideration thereof.  
Wherefore, first of all beginning with original sin, it may be thus defined: Original sin is the loss of 
The definition of original sin.  original righteousness and corruption of the whole nature of man: the truth of this definition is thus proved. Thus writeth Paul to the Corinthians: 
〈◊〉. Cor. 15.  The sting of death is sin, and the strength of sin is the law: So than the law is the strength of the sting of death: but the law to be the strength of the sting of death, is nothing else but this: namely, that the sting of death hath no strength but over such 
Death hath no power but over the unrighteous.  as the law declareth to be unrighteous, but the law declareth none to be unrighteous, but such as have lost original righteousness. Therefore the sting of death hath no strength but over such as have lost original righteousness, but the sting of death hath strength over the whole nature of man, therefore the whole nature of man hath lost original righteousness, which was first to be proved. Again the same Paul to the Ephesians affirmeth, That man is by 
Ephe. 2.  nature the child of wrath. And again in an other place he affirmeth: That the 
Rom. 1. Col. 3.  wrath of God cometh in respect of fornication, uncleanness, unnatural lusts, evil concupiscence, covetousness, etc. And therefore it followeth that man seeing he is by nature the child of wrath: that he is naturally defiled with the seed of all these corruptions, whereby the truth of the definition is evident. And for further confirmation thereof, God in Genesis saith thus, My 
Gen. 6.  spirit shall not always strive with man, because he is flesh.  
Now seeing Christ the most wise expositor of the scriptures, affirmeth that by the fruit the tree shall be discerned, therefore by the fruits of flesh declared by Saint Paul in the 5. chapter to 
Gal. 5.  the galatians, it is plainly gathered, that flesh is nothing else but a mass of iniquity and corruption, but the whole man was before concluded under the name of flesh. Therefore the whole man is a mass of iniquity and corruption.  
Again in the 8. of Genesis he saith: The imagination of man's heart is evil 
Gen. 8.  even from his youth, whereby it appeareth that there is wickedness and corruption cleaning unto his nature, which David also uttereth in plain words: Behold (saith he) I was begotten 
Psal. 51.  in wickedness, and in sin hath my mother conceived me: And jeremy saith: That the heart of man 
jere. 17.  is wicked and perverse. And of the uncleanness and natural corruption of man, thus job in plain words beareth witness, Who saith he, can make him 
job. 14.  clean, that is conceived of unclean seed? And Christ himself saith: That that which is borne of flesh, is fleshly. The meaning whereof is plain by that which is said before.  
Again Paul witnesseth, That through the offence of one man, sin hath entered upon all men. Again the same Paul to show the filthy corruption of nature, showeth the opposition and contrariety between the law and sin: The law sayeth he, is spiritual, I am carnal sold under sin: as 
Rom. 7.  though he had said, The law is pure, but I am corrupt, which he proveth by Christ's own rule, namely, by the fruits: For saith he, that good which I would, that do I not, but that evil 
Rom. 7  which I hate, that do I: If now I do that I would not, then is it not I that do it, but sin that dwelleth in me. Where, this is to be noted, that he affirmeth sin to devil in him, that is, to have possession of him, and naturally to cleave unto him. Again the same Paul accuseth the whole world, that there is none righteous, that there is none wise, or that seeketh after God. Now I trust the truth of the definition is sufficiently confirmed, whereunto I will also add somewhat of the opinion of the fathers, that the agréement between us in the truth thereof may appear. Thus writeth Augustine, Contra 
Psal. 50  vulnus originalis peccati, quo in Adam omnium hominum corrupta. & mortificata est natura, & unde omnium concupiscentiarum morbus molevit, potens remdium est mors filij Dei Domini nostri jesu Christi. The death of our Lord jesus Christ the son of God, is a mighty remedy against the wound of original 
In libro de articulis falso sibi impositis. Arti. 1.  sin, wherewith the nature of all men is (in Adam) corrupt and slain, and from whence the infection of all concupiscence hath sprung. And the same again in his book of nature and grace, 
Cap. 3.  Natura verò ista hominis qua unusquisque ex Adam nascitur, iam medico indiget, quia sana non est: For this nature of man wherein every man is borne of Adam, hath now need of a Physician, because it is not found. Again, upon the Gospel of john, Non natura quae tota fuerat per liberum arbitrium in ipso radice vitiata: 
Tract. 17.  not by nature which through free will was wholly defiled in the very 
In Luchirid. ad Laurentium cap. 30.  root: And again he calleth it, Perditionem hominis, & liberi arbitrij. The loss of a man and of free will. And again. Amissionem imaginis dei. The loss of the Image of God. Again thus writeth Origene, In lege pro illo qui natus fuerit 
Origene.  iubetur offerri hostia par turturum, aut duo pulli columbini, ex quibus unus pro peccato, et alius in ho 
Rom. 6. lib. 5  locaustomata: pro quo peccato offertur hic pullus unus? numquid nuper aeditus paruulus peccare potuit? et tunc habet peccatum, pro quo hostia iubetur offerria quo mundus negatur quis esse, etsi unius diei fuerit vita eius. In the law it is commanded, that for him that is borne, a pair of turtles or two young pigeons should be offered, of the which the one should be for a sin offering, and the other for a burnt offering: For what sin is this one pigeon offered? could the new borne child sin? yea even then 
We are conceived in original sin.  he hath sin, for the which he is commanded to offer a sin offering, from the which there is no man clear, and though he be but one day old. And a little after in the same place. Sciebant enim illi quibus mysteriorum secreta commissa sunt divinorum, quia essent in omnibus genuinae sordes peccati: For they (to whom the secrets of the divine mysteries were committed) knew that the natural filthinesses of sin were in all 
Homil.  men. And again the same Origene upon Levit. Quaecunque anima in came nascitur, iniquitatis & peccati sorde poluitur: what soul soever is borne in flesh it is defiled with filth of wickedness and sin. And Hierome upon Ezechiell 
Hierom. cap. 47.  A pueritia appositum est cor hominis ad malum, ut ne unius quidem diei a nativitatis suae exordio, sine peccato sit humana conditio. Man's heart is set upon evil even from his childhood, that the nature of man is not one day from his birth without sin. And again Ambrose, Omnes homines in 
Ambrose, de vocatione gentium. Lib. 1. Cap. 3  primo homine sine vitio conditi sumus, et omnes naturae nostrae incolumitatem eiusdem hominis praevaricatione perdidimus, inde tracta mortalitas, inde multiplex corporis animique corruptio, inde ignorantia, et difficultas: All men were 
All men in the first man were created without sin, but by transgression he lost all, & purchased death.  in the first man created without sin, and all by the transgression of the same man have lost the freedom of our nature, from thence we took the manifold corruption both of body and soul, from thence ignorance and dullness, etc. And Bernard speaking thereof: A primo homine usque ad novissimum 
Bernard. Sermon de passione domi ni, feria quata hebdomadae poenosae  protenditur, & in singulis quoque a planta pedis, usque ad verticem diffunditur hoc venenum. It is stretched even from the first man to the last, and this poison spread abroad in every man even from the fool of the foot to the crown of the head.  
Now I suppose it is sufficiently proved what original sin is. Wherefore I will now a little touch the common doctrine of the earnest enemies, I mean the Papists concerning the same. Their common received definition thereof amongst their schoolmen is this: Peccatum originis est reatus tantumm, seu imputatio, qua propter lapsum Adae omnes 
The Papists definition of original un.  homines secundum naturam propagati rei sunt: Original sin is only the guiltiship or imputation, whereby all men generate according to nature, are through the fall of Adam guilty. For the understanding of the error of this definition, it is needful to mark this: that in every sin there are two things to be considered, namely, the 
Two things in every sin to be considered.  offence itself, which is as it were the matter or substance of the sin, and also the guiltiship, subjection or bond to the penalty due to the same. As here in original sin, that which is as it were the matter or substance thereof, is the corruption which is in nature. Now for as much as death is the penalty due unto the same corruption, therefore that bond and subjection wherein man standeth tied unto this penalty, is called the guiltiship. Now these men in this definition free and discharge man's nature from all the corruption, which is as it were the matter and substance of the sin, affirming that original sin is now nothing else in us, but a participation of the bond, or subjection wherein Adam stood tied to the penalty, and no participation of the corruption of his nature. The shameful untruth whereof, is by that which is said before, more than manifest: for as much as it is there proved, that Original sin is not only according to theyir saying, an imputation of Adam's giltishippe, or bond to the penalty due to the offence: but also a full corruption of his whole nature.  
Now forasmuch as the Papists draw so near unto the Pelagians and anabaptists, as well about the nature of original sin, as the propagation thereof, therefore although above all things I labour to be brief, yet will I stay the overvewing of one or two of the principal arguments used herein. How can it be say they, 
another oh biection.  that this corruption of nature should so be from the fathers conveyed into the children, that their nature should equally be poisoned with the same infection? Where unto it is answered.  
That although Adam was created 
The answer.  after the Image of God, participating his natural goodness and virtue as was showed before, all which seed of original righteousness should by him have been conveyed into his posterity: yet were all those excellent qualities, not so indivisibly coherent to his nature, but that to the retaining of them there was a certain condition annexed, the breach whereof should be his deprivation from all: namely, under the condition of his 
God c●●ated the first man heavenly like himself, but yet added 〈◊〉 condition of his obedience.  obedience unto God. That seeing God had crowned him with so excellent gifts, free-will, and power either to use or abuse them, that conditionally if he by disobedience abused them, he should loose the dignity of his estate, and possession of them all. Now these ornaments being lost by his disobedience, and his nature wholly spoiled of original right●●usnes, and wh●ly laden with corruption and uncleanness: it followeth that all his children are by him infected with the same, neither could they by him be generate in any other condition of nature, then that which unto him was proper▪ for very nature teacheth this that in all perfect generation, that is, where generation is between creatures of on kind, the like doth ever bring ●orth the like, neither can a sheep bring forth a wolf, nor a wolf a sheep, but one nature is ever common both to the bréeders and to the brood. Wherefore Adam having his nature utterly corrupted through his fall, must needs convey the same corruption into all his offspring according to this saying of job: Who can make him 
I●●. 14.  clean that is conceived of unclean seed. And amongst men, even in civil justice, if a man that is borne free do by some great offence loose the freedom of his estate and become bond, all his posterity are borne in the same thraldom, 
we are all through Adam made bond and thrall unto sin.  and so remain likewise bond, neither can they make title unto that freedom which once their father possessed, seeing in him they have all justly lost it. But here again the adversaries object, that 
another objection.  as by the fall of Adam, nature received this foil to the infection of all his posterity: so by his justification he being again made righteous, it should follow that he should convey a justified nature into all his posterity. Unto this 
An answer to the objection.  objection it is thus easily answered, that in every sin (as hath been showed before) two things are to be considered, namely the act, and the guiltiship. Now Adam's justification did not for the present state restore his first original pureness, or cleanse his nature from all her corruption: but only this it did, it assured him that the guiltiship of his corrupt nature was not imputed unto him, and laid to his charge, so that his justification did not purge his nature from sin, but it did free and acquit his person from the guiltiship and obligation, wherein he stood tied unto the penalty. Wherefore Adam still possessed his corrupt nature, wherein all his offspring by him were generate, whereby all their natures were laden with the same infection.  
An other of the adversaries objections is this, that seeing no act is 
In other objection.  sin unless it be willingly done, and that children in their infancy have no will, therefore it should follow that infants have no sin. For answer whereof, it is easily granted 
The answer.  that as touching actual sin in themselves, of their own committing, they have none, but touching original sin, their nature therewithal remaineth defiled, seeing their nature can be of no other condition, as is said before, than the original nature where of they be bred. Should not a man seeing the young whelp of a Wolf, or Tiger call them beasts of a ravenous or cruel nature, because that their weakness through tenderness of age can not express in action those properties of nature. Yes surely, they want but time and age to make them manifest.  
Likewise the Serpent in the heart and cold of the winter, lieth in his 
The nature of the Serpent.  shroud so weak, that he may be touched without danger of his biting, which happeneth by want of strength, and not that he should be judged therefore to have lost his venomous nature: for so soon as answerable time furnisheth him of strength, he bewrayeth the same. Even so young children, though they have no actual sin in them of their own committing, which they call personal sin: yet are they utterly defiled by the original corruption of their whole nature, and want only time, and age to express the fruits thereof.  
And hereby appeareth the grossness of this error, in that they reason from A specie to the general word by a Negative, than which 
A false argument.  kind of argument none is falser. For this it is, infants have no actual sin, Ergo, they have no sin. And where their argument was grounded hereon, that unless it were willingly done, it were no sin: thereto it may be truly answered, that even this sin whereof they are culpable, was willingly committed, though not in their own persons, yet in their first father of whose corrupt seed they were bred. Others there be that do more vehemently urge the matter thus: If say they, there be original sin, it must needs be, that the same 
another objection.  cleaveth to the soul, for the flesh being of itself of brute & senseless nature, is not capable thereof, and the soul we receive not of our parents, but of God. How then cometh it, that from our parents we should receive this corruption? The which is thus by some 
The answer.  learned fathers answered, that the soul is not by his creation sinful, but forasmuch as man's disobedience hath utterly spoiled his whole nature of original righteousness, and forasmuch as the soul is in the creation knit unto a body subject unto that loss, and made a part of the accursed man: Therefore it is forthwith both deprived of the original grace and virtue, wherewith by creation it was endued, and wherewith it should have governed the body. And also it hath no means to use itself, but by the instruments or organs of the body, which through the curse are naturally endued with nothing but filthiness, and utterly unapt to all spiritual works, whereby it stubburnlye resisteth and impugneth the spirit, who being now deprived of many of those virtues, wherewith it was by creation endued, is unable to encounter the corruption of the flesh, and specially in her own organs or instruments, and therefore yieldeth unto the inclinations thereof, so that where it should have reigned over the body, now contrariwise the body reigneth over it, and suppresseth it, and carrieth it away captive unto the lusts answerable to the body. And even natural Philosophy teacheth this, that between the soul and the body, there is a certain sympathy or knitting of affection: for who seeth not that in melancholy bodies the mind is heavy and solitary, in sanguine bodies merry and light, etc. whereby it appeareth, that the mind being thus enclosed in this house of corruption, is greatly blinded and drowned in the perfection thereof, and so carried away unto the delight thereof. surely this curious search of the propagation of original sin, as it is very hard and difficult, so it is more than vain, and unto salvation nothing at all necessary. Wherefore the adversaries aught rather in following the counsel of Saint Augustine, in this matter to labour and study to find the way how they must be drawn out of the danger of this original filth & corruption, then curiously to stand questioning how they fell into it, he rehearseth a pretty story how a certain man chancing to fall into a deep pit, lying there shouting & 
A proper & merry history  crying, an other hearing him, came to the pit and began very diligently to inquire of him how he fell in, I pray thee saith he never ask me how I fell in, but study diligently how thou mayst help me out. Having thus briefly spoken of original sin, I think it not convenient because this division is received, to speak now of actual sin, which in deed is nothing else but a fruit or effect 
The definition of actual sin.  of the other. Wherefore it may be thus defined, actual sin is every thought, word, and deed, or whatsoever is contrary to the law and will of God, and what soever is not of faith. The truth of this definition is thus gathered, forasmuch as it is already proved, that the whole nature of man is by original sin utterly corrupted: Therefore the same sin triumphing in his nature, as a cause continually working, can not but bring forth her effects or fruits. And by the words of Christ, the fruit must be answerable to the tree, therefore all thoughts, words, & deeds, & what soever proceedeth from that corrupt nature, is corrupt, & unclean, & so actual sin: and that thoughts be herein comprehended, it is plain, for that they be the effects of the original corruption. For Christ himself sayeth: Out of the heart goeth evil thoughts, and if any act beside be not comprehended under these words, thought, word, or deed, the same is comprehended under these general words of Paul: whatsoever is not of faith is sin. Whereby it appeareth that not only evil thoughts, words and deeds be actual sin, but also those thoughts, words, & deeds, which otherwise (morally) of their own nature be honest and good, if they be done out of faith, that is to say, if they be done by envy, not through faith acceptable unto God in Christ, even those thoughts, words & deeds (seem they never so holy) be sin. Now forasmuch as there is a division of actual sin, which hath been of long time received, it is expedient that somewhat be said concerning the same. The division is this, into deadly sin, and into venial 
The definition of actual sin.  sin. About both which parts, not only how triflingly, but also how wickedly the scoolemen do hold, shall partly be showed. Wherefore, first touching deadly sin in that they bind them to a certain number, affirming only seven 
The teaching that there is but seven. deadly sins is mere papistical & false.  sins to be deadly, they do not only give unto man security, in that his enemy hath but seven ways to assault him unto death, from which if he can imagine him free, he thinketh himself in any other offence not to sin deadly, whereby all other sins are extenuate, and all wicked inclinations, affections, and thoughts, excluded from the number of deadly sins. And yet sins be called deadly for no other cause, but because death is due unto them. And therefore unto what sin soever death 
All sin for the which death is due is of itself deadly un Rmo. 6  is due, that sin is consequently deadly, but death is due to all sin. For Paul saith generally, the reward of sin is death, and therefore all sin is (in respect of his own nature) deadly. And though there be sins which God imputeth not to man, yet that cometh not through the smallness and lightness of the sin, but through the mercy of God. And where again they affirm that deadly sin doth not exclude faith, but that they may both stand together, they no less deceive you as hereby appeareth, for S. Paul saith: they that walk after the flesh, 
Rom. 3.  can not please God: wherefore who so pleaseth God walketh not after the flesh, but whosoever walketh in faith pleaseth God. Therefore whosoever walketh in faith walketh not after the flesh, but to walk after the flesh is to 
Rom. 7  walk in deadly sin. Therefore they that walk in faith, walk not in deadly 
Rom. 8  sin, whereby it followeth that faith, and deadly sin can not stand together. Again, whosoever is dead, hath no life in him, but whosoever hath no life in him, hath no faith in him: For the just do live by faith. Therefore whosoever 
Abac. 2 Hebr. 10  is dead hath no faith in him, but they are dead in whom deadly sin reigneth: For he that sinneth is the servant unto sin. Therefore they in 
john. 8  whom there is deadly sin, have no faith in them. Let this for a touch or say of their errors concerning deadly sin, suffice. Now touching venial or remissible sins, they may thus be defined. Ueniall sins are all those sins which 
The definition of venial sins  through faith are forgiven. The truth of this definityon is evident by these words of Peter in the ten of the Acts: To him give all the prophet's witness, that through his name all that believe 
Act. 10  in him shall receive remission of sins, but whatsoever is remitted is venial, for to be venial and remissible is all one thing, and therefore all sins which through faith are forgiven are venial: whereby the truth of the definition appeareth, and hereby it is evident that no sin can be called venial in respect of his own nature, for so it is deadly, but for that through mercy it is remitted, so that one and the self same sin is in divers respects both 
Deadly sin & venial sin are in divers respects but one.  deadly and venial, for in him where saith is, it is venial, and where faith is not, it is deadly. Whereby it is also evident that unto the wicked no sin is denial, so then the difference between venial sin and deadly, consisteth not in the nature of the sin, but in the will of God, which to the faithful remitteth 
The difference between deadly sin & venial sin  it, and to the unbelievers retaineth it. Now touching the opinion of the schoolmen concerning venial sin, it is a world to see how they turmoil them 
The opinion of the schoolmen concerning venial sin  selves about it, some of them think them to be called venial sins, because they be light and easily remitted, or else washed away with holy water, as they term it: others think it so called, because after death it should be remissible by the fire of purgatory▪ others think them called remissible, or venial in respect of the sin against the holy Ghost, which is called irremissible or un forgivable. But the better learned amongst them, account venial sins the disposition or proneness towards the thoughts, and affections which lead unto deadly sin. Herein is this one thing worthy 
The schoolmen agreed in error.  the noting, that howsoever they amongst themselves disagree in diversity of opinions about the same, yet in this one thing they all agree, that none of them all taketh either counsel, witness, or authority out of God's word concerning the same. The error of all which, can not be hidden from him that considereth what hath been said before. And upon these false grounds thy infer divers opinions of corrupt doctrine, whereof I will rehearse one or two. First they 
The false opinion & doctrine of the papists  affirm that some sins in the wicked be venial sins, which is proved false. Again that venial sins should be light sins, and not of their own nature damnable. Again, that they should be washed away with holy water, or cleansed by the fire of Purgatory. And yet john Baptist said: Behold the 
john. 1.  Lamb of God that taketh away the sins of the world. And again the Angel said to joseph: He shall save his people from their sins. Neither 
Math. 1.  said john nor the Angel, conjured water or Purgatory shall take away the sins of the world, or save the people from their sin. These things suffice for a fast of their errors herein. Now, forasmuch as it doth plainly appear both what original and actual sin is, it is thereby gathered that the difference between them is only this. That in 
The difference between original and actual sin.  actual sin that which is, as it were the matter or substance of the sin, remaineth not after it be committed, but only the guiltiship or bond to the penalty: As when a man committeth whoredom, murder, theft, or any such like, so soon as the act is done, the sin is ended, so that the whoredom, murder, or theft is past and gone, but the guiltiship and bond to the penalty remaineth: but in original sin both the substance and matter of the sin and also the guiltiship remaineth still: for the corruption remaineth still whereby every man feeleth in his nature repining against all goodness, and a greedy lust to the contrary. Thus by Adam 
By Adam sin entered into the world.  sin entered into the world, & death by the means of sin, and all naturally are become the children of wrath, and all dead in sin, so that death and damnation reign over every man. Thus having showed the excellency of man's creation, and horror of his transgression, whereby all his offspring are naturally rebels unto God, and slaves unto sin and death, it followeth.   

Cap. 2.  
¶ That that transgression made man an apt subject for the two properties of God, namely mercy and justice to work upon.  
NOw man having thus thrown himself headlong into the dolorous dungeon of deadly despair, overwhelmed with swallowing surges of destroying distress, being now dedicated unto the just conceived wrath of God, as the conjured foe to his own former felicity. Now lieth his caitiff conscience displayed, before the offended Majesty of his late loving Creator, but now, revenging Lord: so far hath his rebellious outrage banished all grace, and stamp of the divine nature, that no print, or image thereof remaineth perfect within him. In stead of all those glorious ornaments, he hath endued himself with peculiar beauties of his own choice (namely) ignorance, envy, pride, cruelty, carnality, and all other sin, and that so naturally, that the same now lurketh not in him as an accident, which may be removed from his nature, but all his whole corrupt nature is now nothing else but sin itself. The whole man, body, mind, thought, word, and 
The wicked and damnable state that man of himself is in.  deed, utterly perverted into the same, so that the whole endeavour and disposition of his nature, through ravishing sway of insatiable lust unto sin, traveleth (with unquenchable thirst) the execution of the fruit thereof. Whereby it appeareth, that man is now become a most apt subject, and convenient matter, wherein the justice of God, hath to display the magnificence of his power. For he being now nothing else but wickedness itself (which the justice of God utterly abhorreth and hateth) in due punishment of him, all the creatures of God have to testify and magnify the pure, and unspotted righteousness of God, which with holy and just power punisheth most duly the hateful and rebellious monster sin and wickedness. But as his justice hath here an apt subject wherein to manifest to the whole 
As God by his justice condemneth & ●●steth us down, so by his abondant mercy he raiseth us up again.  world, the holy, fearful, and reverent Majesty thereof: so hath his other most victorious propriety, namely his triumphant, and superaboundaunt mercy, such a subject of the same man, wherein to manifest the glorious conquest thereof as the whole world by view of the same, shall be enforced to testify and confess the infinite largeness of his 
The mercy of God far exceedeth his other works  mercy, far to exceed and surmount all the residue of his glorious works. Wherefore the divine Majesty being not only loving and merciful, but in deed love and mercy itself, willing 
john. 4.  yet of his infinite bounty & incomprehensible goodness to love, that which now by nature was most unworthy his love, pitying the utter dissolution and deserved destruction of mankind. God (I say) viewing & beholding with a blincke of undeserved grace the miserable calamity, of this cursed and justly condemned caitiff, glaunsed by him with a certain dim slent of comfort concerning his restitution, and adoptiou again into the glorious liberty of the sons of God: in promising 
Rom. 8.  that by the seed of the woman the Serpent's head should be bruised. Thus 
Gen. 3.  being apparent that Adam's transgression (bringing in sin and death) made him and his offspring rebels to God, and consequently an apt subject, for the mercy and justice of God to work upon It follweth.   

Cap. 3.  
¶ That for the manifesting of man's subjection to both those properties, the declaration of the law was needful, wherein the condition of his estate might appear.  
THe infinite mercy of God, having thus given to Adam a touch or say of the foundation of this new work (concerning man's restitution) seemeth (as it were for a time) to forget man, in leaving him neither rule nor law manifested by his word, whereby to govern himself: to prove whether he (any thing stirred as yet by his sweet promise) would hunt and seek after his God, to the finding of whom he could want no store of guides, seeing all the other creatures of god were indices or pointels, to show him who he was. For the harmony and whole consent of all other creatures in their several kinds conspired (as it were) together, to lead unthankful man to the knowledge, & admiration of his mighty and marvelous creator, by the contemplation of their obedience, and thanckefulnes in their kinds, for his glorious works bestowed upon them: whereby he might be drawn both to reverence and glorify God, and behold his own miserable condition, which amongst all the rest, was found the only jarring, and discordant string from the sweet consent of that harmony: By view whereof, he might also be pricked forward, to shame his lack, and seek recovery of his lost obedience. For casting his 
All creatures under heaven reverence God in their kinds, saving only man.  eyes up to heaven, there he might see the inviolable law of their creation most reverently observed. The rolling sky (with his ravishing sway measuring unto us the due times both of labour, & rest, carrying about with untyred motion in the space of one natural day, all the rest of the heavenly host) painteth out the glory of God. The Sun as a 
The Sun.  glorious bridegroom, expresseth the magnificence of God, holding his yearly circuit about the limits of his stately palace: at whose approaching all things growing on the earth (appareling themselves in the beautiful ornaments of their nature) yield in their kind glory unto God, for the cheerful presence of that comfortable creature.  
The changeable Moon that by her hasty journeys in each monthly travel, 
The Moon.  dispatcheth one whole voyage: in repairing her often decayed light, showeth her obedience to her Creator, thereby yielding him glory: upon whose motion, not only small moistures and humours, but also the waste and swallowing seas, seem to attend. All the residue 
Stars.  of the stars, both wandering and fixed, observing (inviolably) their motions, times, and circuits, declare the great and wonderful power & glory of God. Then drawing his eyes nearer home, 
The Air.  considering the air, there also seeth he nothing but the praise and glory of god, be holding there the continual travel of nature, in filling her storehouses with plenty of munition, to execute the will and commandment of their glorious God: namely, lightning, thunder, 
Lightning Thunder Hail Snow rain Wind The earth declareth the magnificence of God. Beasts Fishes Fowls, Birds in the air. Trees plants  hail, snow, rain, wind, and all other creatures of the place. Then drawing his eyes home to his feet, and beholding the earth, there also seeth he openly dysplayed the magnificence of God. For the earth herself in bringing forth and nourishing her children, bewrayeth the same. Beasts, Fishes and fowls, in craving of God their food, acknowledge his soveraygntye. The birds (in yielding him well tuned thanks in their melodious harmony) declare their reverence to God. All trees, plants, and herbs by their smiling grace, and glorious ornaments of their beauty, paint unto man the magnificence of their creator. And to be short, even from the height of heaven, unto the centre of the earth hath he in all his creatures as it were written, or engraved the glorious Majesty, and magnificence of his incomprehensible might, wisdom, bounty and eternity.  
But what needed this far travel to seek a thing so near at hand, had man but looked into himself, he could not but see that all his own life, increase 
A glass wherein man may behold himself  and conservation, was nothing else but the virtue and power of God dwelling in him, whereby the truth of these sayings of Saint Paul doth well appear, namely, That the invincible 
Rom. ●  things of God, that is to say, his eternal power and Godhead are understand, and seen by the things made from the creation of the world, to the intent that they should be without excuse: because that when they knew God, they glorified him not as God, 
Act. 14.  neither were thankful. And again the Lord left not himself without testimony even towards them to whom he sent no knowledge of his word. Surely although these rules and guides might have trained man to the seeking of God, yet God too give a more evident view of his infinite goodness and mercy, mindful of his promise concerning man's restitution first made to Adam, but more clearly afterwards 
Gen. 3.  to Abraham, in promising that in his seed all the nations of the earth should 
Gene. 22  be blessed, God I say mindful of this promise chose out a peculiar people namely, the children of Israel, indewing 
Psal. 135.  them with the name of his people calling himself the God of Israel, as 
Esay. 19 Exod. 6. Levit. 29.  though he had been peculiar to them only, unto whom he manifestly opened himself both by word and miracle, unto whom he also declared the conditions whereupon he would receive man to favour again. And writing the same in tables of Stone, delivered them to Moses their ruler, as a glass wherein to view their miserable fall and corruption. The some whereof was contained in these two commandments, namely, Thou shalt love the Lord thy God with all thy heart, with all thy 
Deut. 6  soul, with all thy mind, and with all thy strength. The second: Thou shalt love thy neighbour as thyself. 
Levit. 19  And although this brief some was at the deliverance divided into divers and sundry branches, yet all those are from hence derived, as from their fountain and head. Now having showed that man's transgression, bringing in sin and death made him and all his seed rebels to God, and thereby an apt subject for the justice and mercy of God, to work on, and that also for the manyfesting of man's subjection to both those properties, a law was needful wherein the condition of his estate might appear, it followeth.   

Cap. 4.  
¶ That the nature of the law is to be known, and what is requisite to the fulfilling thereof, and the contrariety between the same, and the corrupt nature of man.  
AS the wisdom of God being of itself unsearchable, offereth unto us continual cause to have the same in admiration: so in my judgement it hath not here offered unto us the jest in adding to his puissant and imperial commandment, 
God commandeth us to love him  & law, this word Love In saying, thou shalt love the Lord thy God: why not rather, thou shalt honour, worship, serve, or obey the 
God commandeth us to love him.  Lord thy God. All which words seem at the first sight to argue in the law maker greater empery, superiority, & prerogative, than this word [Love] which seemeth to import too much familiarity and equality: surely the wisdom of God having to deal with the overthwart nature of man, saw it convenient to use that word, of the understanding whereof, man himself was able to pretend lest ignorance, and that whose nature by force of the effect, and property was commonly known to all, and that which in deed well weighed, includeth more than any of the other rehearsed. For if he should have used any of the other words, namely, honour, worship, serve, obey, or such like, it might have been that some whose calling and estate offereth unto them the view of no such reverence, might at the lest have pretended some ignorance of the meaning thereof. But to meet with all occasions, the God of all wisdom used that word, whose effect and property trained every man to so sensible feeling of the meaning thereof, that no man could pretend ignorance of the same, forasmuch as the whole nature of man traveleth in continual use, and practise of love towards sin and wickedness. And although man's knowledge concerning the meaning of that word, was gathered out of the fruits of his corruption, he being as it were sin itself: yet that, neither hindered his understanding of the meaning thereof, neither any whit debased the purity of the nature thereof. So that whosoever by those effects, or properties of love, which he felt in himself (towards sin) had sought the definition thereof, he should forthwith have seen how entire and absolute a righteousness the law requireth. Wherefore having thus spoken of the nature of love, it seemeth now convenient, to use some definityon thereof, whereby the truth of my assertion may be more apparent: wherefore it may be thus defined.  
Love is a natural affection of the mind, inflaming all the powers of the 
Definition of love  lover with willing duty towards the beloved. By this definition it is plain, that where he saith, thou shalt love the Lord thy God, it importeth as much 
What it is to love the Lord our God.  as if he had said, it is required that with willing desire & natural affection both of body and mind, and all the powers of the whole man, thou perform due obedience to the Lord thy God. Surely if the holy Ghost had said no more, but thou shalt love the Lord thy God, the force and efficacy of love is by the definition evident to be such, as it requireth a natural inclination, and willing proneness of all the parts of man to the obedience of God: wherefore most truly it is said of the Apostle Paul, that love is the fulfilling of the law. And to take away all ambiguity, the holy 
Rom. 13  Ghost hath added such other words, as discharge his meaning herein of doubtful understanding. For he addeth these words: with all thy heart, 
Deut. 6  with all thy soul, with all thy mind, and with all thy strength. Now forasmuch as the heart or mind, which I here take to be one, and yet both terms put in, to express the vehemency of the law: Forasmuch I say, as the heart or mind is the fountain, or seat of all willing desire, and natural inclination of the whole man, it is plain, that where he sayeth, with all thy heart, and with all thy mind, it is all one, as if he had said: thou shalt love thy Lord thy God with all willing desire, natural affection, and inclination, of the whole man. And here this note is not to be omitted, that he putteth to this word [all] in saying, with all thy heart, etc. So that thereby no affection, power, nor disposition of the heart may be wanting: whereby it is evident, that to the fulfilling of the law, is required such restitution of man's original nature, that as now all his desire and affections naturally lust after wickedness, so must all the desires and affections of those whom the law can justify, naturally lust after righteousness. He addeth moreover, with all thy soul, to show that the law is spiritual, and requireth also to the fulfilling thereof, all the powers, and intentyons of the soul, which is evident in that Christ himself, the best expositor of the law affirmeth: That who so is angry with his brother unadvisedly, is in 
Math. 5  danger of judgement: and that who so looketh on a woman, and lusteth after her, hath already committed adultery with her in his heart: whereby the spiritual force of the law appeareth. And last of all he addeth, with all thy strength, which is a propriety, 
Deut. 6.  common both to body and mind. And by adding thereto this word [all] it is plain that it requireth the full, natural, and absolute obedience, of all the powers of body and soul. And hereby sufficiently appeareth the meaning of the law, namely, that with all willing desire, and natural affection, both of body and soul, and all the powers and nature of the whole man, thou shalt yield obedience to the Lord thy God: less than the which, the law could by no means require of man, seeing therein is nothing commanded but that which the condition of his original estate was created unto, from the which seeing the whole man (that is to say) body and soul, with endeavour and ability of them both is willingly fallen, as is showed in the first and second chapters. Whereby it appeareth that man's righteousness required in the law, must be in him so naturally, that the same must not lurk in him, as an accident which may be removed from his nature. But all his whole nature must be nothing else, but the Image of righteousness itself: the whole man, body, mind, thought, word, and deed, perfectly resolved into the same, so that the whole endeavour and disposition of nature (through ravishing sway of willing desire and natural affection unto righteousness) must travel with unquenchable thirst the execution of the fruit thereof: such must be the unquenchable passion and prove desire of very nature thereunto, that if no law were given to train man to righteousness, yet nature herself would be unto him a continual & inviolable law concerning the same, as having no power nor ability to desire the contrary: whereof no such example can be given to make us feel the truth of this assertion as the contemplation of the pleasant sway and willing proneness of our nature unto sin, who needeth no law to draw her thereunto, nay no law can keep her from it: which is nothing else in deed, but the very opposite of the other. So that look with what willing and natural pleasure and delight, the whole disposition of man now traveleth to the execution of vice and sin: the law requireth of all them that seek righteousness by the deeds thereof, that with the same willing and natural pleasure and delight, the whole disposition of them must travel the execution of the works of righteousness. So that to be short, as now no law is able to hold man's nature from wickedness: so the law requireth in man, such a natural and absolute righteousness as no law (if any such could be made) should be able to hold his nature from righteousness. Having thus showed by the law of the first table, that all works required in the law to man's restitution, must proceed from a natural proneness, and willing desire of the whole man unto righteousness.  
I see no cause to tarry about the law of the second table, which concerneth only man's duty towards his neighbour, even as the first concerneth his duty towards God. The law is this: Thou shalt love thy neighbour as thyself: unto the understanding 
Levit. 19  whereof, that which is already said concerning love, hath so opened the way, that only this brief explication thereof may suffice: namely, thou shalt with willing desire and natural proneness of all the powers of the whole man, covet thy neighbour's felicity both in body and soul, as much as thine own. Having now sufficiently showed the nature of the law, and what is required to the fulfilling thereof, it is necessary to compare with the same, the corrupt nature of man, expressed in the first and second chapters.  
For the plain understanding whereof, it is expedient to use some definitions of them both. The law may thus be defined: The law is the absolute rule of righteousness, which challengeth to the fulfilling 
Definitien of the law.  thereof, the full obedience, willing desire, and natural proneness of the whole man. Contrariwise, the corrupt nature of man gathered out of the second chapter, is a corrupt disposition infecting 
Man's corrupt nature.  the whole man with full obedience, willing desire and lustful proneness unto sin and rebellion: which by these words of Paul to the Rom. is evident: It is not obedient to the law of God, neither it can be. And to the Corinth's: The natural man perceiveth not the things that be of God, for they are but foolishness unto him, neither can he perceive them, because they are spiritually examined. Thus through the comparison of these two together, it evidently appeareth, that in 
Man can not satisfy the law.  the whole corrupt nature of man, there is no jot of ability to satisfy the law in any one point, their natures being as direct contrary as fire and water, heat and cold, light and darkness.  
And here I cannot omit, seeing the place doth urge me, the fearful shift which in this cause some adversaries seek (in hunting for degrees of perfection) to establish their blind righteousness of works, as though the law challenged not of man the absolute performance thereof, but a certain degree of perfection proportional to the condition of his ability, in saying there is perfection in children, perfection in men, perfection 
A false and corrupt doctrine.  in Angels, and perfection in God, concluding thereby such a perfection only, to be required in man as is proportional to the condition of his ability, as though in the law of God, there were at the lest a certain winking at wickedness, allowing such perfection as man can attain, and winking at the rest of his wants. Surely as this doctrine is untrue, so is it dangerous & fearful. The untruth whereof is hereby manifest, both in that the law was given unto man, and also it doth expressly exact the full and entire obedience of all the principal parts of man. For what creature besides man hath heart, soul, and mind. The dangerousness and fearfulness of this doctrine doth hereby appear, for no man can be so wicked, but under the lée thereof he may find safe harborough to defend the deserved storm of just reproof and punishment: for being reproved for sin, may he not by this doctrine safely say to his reprover? Sir, glory you in the measure of your own perfection. I for my part express the perfection, answerable to my ability, which is as much as the law requireth, the less I can perform, the more is my good hap, seeing the law alloweth the sufficiency of my small ability, for that thereby I have the more liberty to feed my nature with her dainty delights. Surely I see not how this doctrine can have other meaning, seeing they seem to infer this sense, in that they affirm that God commandeth us nothing impossible: which by their own degrees of perfection must needs have this meaning: that where our ability is not able to strain itself to the absolute perfection of the law, there the law slacketh itself to the weak perfection of our ability. Truly if this be not their meaning, it were expedient that some of them made a gloze upon the text, that the reader might better understand it. Surely if they were not to deeply learned in error, they would otherwise consider the nature and end of the law, and acknowledge man's imperfection, & whole insufficientie to the fulfilling thereof, and so seek for that which now followeth here to be required, namely:   

Cap. 5.  
¶ To what end the law should be given to man, he having no power to satisfy any part of the same.  
THe glorious and reverend majesty of God beholding (even from Adam's fall) the miserable captivity of man's estate, and minding his promised deliverance, that thereby the victorious triumph of his mercy might be sounded throughout the world, to the just advancement of his glory. God I say, mindful hereof, as the wisest builder, began the foundation of this new work concerning man's restitution, upon the rock, which was immovable throughout all eternity, & that in such sort that the whole glory thereof (as of right appertained) might justly redound to himself being the beginner, continuer, and finisher of the same: namely, 
God freely and of his purpose procured man's redemption Gene. 3  upon the immutable determination of his own purpose freely offered by promise: first to Adam, in promising that by the seed of the woman, the serpent's head should be bruised, which promise once past him, thereby was straight way offered to careless man, just cause of two principal duties: First, and chiefly with thankful heart to have laid hold of the promise of God: that is, constantly to have believed that as God had promised, so he was both able, and willing to perform the same. secondly, with continual admiration to gaze at the incomprehensible wisdom of God, in the marvelous continuation of that work. Which thing if we now do diligently mark (unto whom from the beginning to the finishing thereof the whole course and order is plainly showed in the scriptures.) Then shall we easily find that which in this chapter is required: namely the end and cause why God gave the law to man though man had no jot of ability to perform any part of the same. wherefore considering well the ordinary course of God's doings in that cause, we shall see how he (as it were by degrees) trained dull man to the understanding of his glorious purpose. First, forasmuch as Adam and the young world immediately succeeding him, was both so near the familiarity (as it were) of God, and the time of the gift of the promise, and also for that the full measure of wickedness (which with the age of the world continually taketh increase) was not yet in man's possession: therefore unto him (as then) it might surely have been sufficient, even by the instinct of the law engrafted in nature, and by the contemplation of the obedience of all other creatures in their kinds, to have viewed and considered the great lack in his own nature towards the performance of righteousness, and thereby to have been stirred by flight to seek the immutable and perdurable free promise of God concerning the woman's seed: thankfully, but yet boldly, challenging privilege of the same, seeing the matter now hung not upon his worthiness, but upon the truth of God's promise. That is to say, that even as God is true, so hath he bound himself to perform man's deliverance 
As God is true, so did he bind himself to perform man's deliverance  in his good time, by the woman's seed: And upon this faith joyfully to have reposed himself. But alas foolish man did not so: which notwithstanding the lenity and long suffering of God, bore with sinful man, to see if yet in any time he would have regard of himself, and see from whence he were fallen. But nothing it booted, for on trotted he in the high way of wickedness, wherein the farther he travailed, the smother, larger, and more delicate he found it. Wherefore God being not mutable as man, but one and the same for ever, most mindful of his promise, whereof the memory seemed now almost razed out of the heart of careless man. God I say vouchsafed to renew the same again, & that in larger 
God renewed his promise for the resto ring of mankind Gene. 22.  words unto Abraham in saying: In thy seed shall all the nations of the earth be blessed. And the same he continued in like form of words afterwards to Isaac. Here was the matter renewed again, still shooting at one 
Gene. 28.  mark, namely, that by the seed of the 
Gene. 3  woman the Serpent's head should be bruised. But now he offereth a plain explication of his meaning, concerning the bruising of the Serpent's head, namely, that where man by despising the commandment of God, and leaning to the subtle persuasion of the Serpent, was fallen into the curse of God: Now was it promised that in the seed of Abraham all the nations of the 
Gene. 22.  earth should be blessed: that is to say, delivered from that curse again. It is also come to a more particularity, for now the promised seed is limited within one stock: namely, of Abraham. Thus by degrees the purpose of God goeth forward more and more opening itself, labouring still to provoke sinful man to foresee his great danger and fly to the promised seed for refuge, which notwithstanding corrupt man hasteth so fast after wickedness, that little he regarded the condition of his own misery: wherefore in the ripeness of time, God seeing the wickedness of man grown to so monstrous an extremity, that none of all his former works, nor free promise could wake his sluggish heart to consider his own misery, and so pricked by necessity to fly to the promised seed, as to the shoot anchor of his safety. God I say seeing this, never unmindful of his promise, determineth now finally to set before man such a glass, wherein he could no way fly, nor escape from the most clear, and evident sight of his own owgely, and monstrous nature: that loathed with the sight thereof, he forthwith might be driven to fly to the sovereign medicine of his restitution: namely to the free promise of God, in the seed of Abraham. Wherefore now choosing out one kind of people 
To the children of Israel God first gave the law.  as was said before: namely, the children of Israel, to make of them a pattern to the rest of the world: that with the view of their obedience towards God, all the world might be provoked by their example to seek after him, unto them I say he delivered the law: which contained in it two several offices, the one exterior or outward, the other spiritual and inward. 
Two offices of the law. The outward office of the law  The outward office of the law, leadeth to the maintenance of the common society in this life: for man according to the letter observing the outward show of the works thereof, although in the doors thereof, that be nothing but sin, yet civil virtue and common order is thereby amongst men conserved: and public society maintained, without which the life of man, should taste nothing but confusion. The inward and spiritual office thereof is this, that 
The spiritual office of the law  man comparing his corrupt nature therewith, and beholding the utter repugnance, and contrariety between them, might forthwith have acknowledged his great rebellion against God, and perfectly understand that the deliverance of man consisteth in the free promise of God, concerning the seed, namely Chryst: and in no righteousness that he in the law could challenge, seeing his nature direct contrary to every part of the same: so that the law was not by Moses declared unto man to justify him. Not that the law wanted ability thereunto, if man could have performed the righteousness required in the same, whereunto he was in his first creation made able: but by the reason of his disability through corruption, the law was opened unto him to be as Saint Paul saith: The displaier of the strength of sin, a threatener 
1. Cor. 15 Rom. 3 2. Cor. 3 Rom. 7 Rom. 4 Rom. 5  of the curse, a bewrayer of his wickedness, the admynistratyon of death, the increase of sin, the stirrer up of the motions of sin, the cause of wrath, the increaser of offence. But unto what end was the law this unto man, to his destruction? Not: but to drive him by the dreadful view of his just condemnation, utterly to abandon himself, and all his own works and righteousness, and to fly from the sentence of the law, unto the sentence of grace contained in the free promise of God, concerning the seed to come, namely, Chryst. Saint Paul to the galatians propened this question himself: After he hath beaten them from the Law, to the promise in Christ 
Gal. 3.  TVherefore then serveth the law? as though he had said, if no man can be justified by the law, to what end then serveth it? He answereth himself, it was added because of transgressions, till the seed came unto which the promise was made, that is, it was added, 
Rom. 7  that sin might appear, and to make sin out of measure sinful, and to conclude all under sin, that all by the fearful sentence thereof, might fly to the promise, and wait the time of the seed to come, namely, Christ, unto whom the promise was made, and by him receive their deliverance. Seeing man's restitution stood now only upon the promise, & truth of God, and not upon the law, to the fulfilling of any part whereof, he had lost both ability and inclination. And therefore S. Paul sayeth: If there had 
Gal. 3.  been a law given which could have given life, than no doubt righteousness should have come by the law, that is to say, if such a law had been given, as corrupt man had been able to have performed and kept, them no doubt he should have been justified by the law. But the law being such, whereunto he neither had ability nor inclination, it had only force to show unto him what he aught to be, and to pronounce upon him the sentence of death, and his just condemnation, to force him thereby to fly from thence, to seek his free relief in Christ, the promised seed to come. But hereunto the adversaries object, that if God should command 
An objection of the papists.  us things unpossible to us to perform, than should we both be justly discharged of blame, & God to be accused of cruelty in condemning us, for not doing that which by no means is possible unto us. Unto the folly and wickedness of which objection, it is easily answered, 
An answer  that although unto our corrupt nature it be now utterly unpossible to satisfy the law, yet neither is the law therefore unjust or violente, nor God extreme or cruel in requiring the performance thereof at our hands, for therein is nothing by him required of us, but that whereunto in our original nature he had created us both able, sufficient, & naturally inclined, with full furniture of free choice and power to have executed the same: whereof what soever now is wanting in the ability of our corrupt nature, that cometh not either by cruelty in God, or fault in the law, but by our own wicked and wilful transgression, whereby the ability thereunto is utterly lost (as is showed before) by spoil of our original righteousness. For the law is not given as a measure, or scantling of the ability of our purchased corruption, but as the absolute rule of our original perfection. The law doth teach us how holy and excellent we were by God created at the first, and how foully by ourselves, we be now fallen from that we aught to be. The law doth paint unto us the excellency of the Image of God, whereunto we were created: if a man by disease or extreme soreness of his eyes, be utterly unable to behold the light, is the light therefore to be thought or judged violente? Nay, is it not for all that the only object, wherein that sense was naturally created, to have his whole use and delight? if now the eyes can not behold it, this argueth neither extremity nor violence in the light, but contrariwise, great disease and corruption in the eyes. So is the law, the natural object whereunto man's nature was created, to have all her motions and senses directed, with natural felicity and delight: which if now it be unable to abide, that neither argueth extremity, violence, or cruelty, either in God, or the law: but contrariwise great disease and corruption, in man's nature. And that the observation of the law is unpossible unto man, as now his nature is corrupted, the testimony of these Scriptures do plainly aumuch. Thus writeth Paul to the Rome, for what the law could not do, in as much as 
Rom. 8.  it was weak, because of the flesh. &c Here as there is an impossibility joined to the law, in that he saith the law could not do it. So also he declared the same impossibility not to consist therein, by reason of the nature of the law, but by reason of the imperfection of the flesh, that is for as much as the imperfection of the flesh is so great, that it can not perform any such work, as the law is able or hath strength to allow. And a little after in the same Chapter: for it is not obedient to the law of God neither it can be. And a little after he affirmeth, that we know not what to desire as we aught: Then much less is it possible to do as we aught. And again to the Corinth's: The natural man perceiveth not the things of the spirit of God, 
Cor. 2.  for they are but foolishness unto him, neither can he perceive them, because they are spiritually examined. And Christ himself saith: how can you speak good things seeing yourselves be evil? And again: an evil tree, can bring forth no good fruit. Hereby sufficiently appeareth, that the fulfiling of the commandments is impossible unto man, as his nature is now corrupt, which by the last Chapter was also evident: & that the father's agréementes with us herein may appear, thus writeth Augustine, concerning the love towards 
De spiritu & lite. Cap. 36.  God, and our neighbour. Cum ab hac peregrinatione, in qua per fidem nunc ambulatur, perventum erit ad speciem, quam (nondum visam) speramus, & per patientiam expectamus: proculdubio & ipsa dilectio, non solùm supra quam hic habemus, sed long supra quam p●timus, & supra quam intelligimus, erit: neque enim restat in nobis aliquid quod addi possit ad totum, quia si restabit all quid, illud non erit totum: proinde de hoc erit primum praeceptum justitiae, quo iubemur diligere Deum extoto cord, ex tota anima, ex tota ment, cui est de proximo diligendo alterum consequens, quod in illa vita complebimus, ●um videbimus Deum fancy ad faciem sed ideo nobis hoc etiam nunc praeceptum est, ut admoneremur quid fide exposcere, quò spem praemittere, & obliviscendo quae retron sunt, in quae anteriora nos extendere debeamus. When from this pilgrimage (wherein we presently walk through faith) we shall come to that thing (which yet unseen) we hope for, and await through patience: without all doubt our love shall not only exceed that which we possess here, but also be far above that which we desire, or understand: for there remaineth nothing in us, that can be added unto All, for if any thing should be left out, then can it not be All, therefore concerning this shall the first precept of righteousness be, wherein we are commanded to love G G D withal the heart, withal the soul, and withal the mind: whereunto followeth another concerning love towards our neighbour, which we shall fulfil in that life when we shall see God face to face. But for this cause is it now also commanded us, that we should be admonished what to ask in faith, whether to address our hope, and in forgetting the things which are behind us, unto what things that be before us, we aught to direct ourselves. Again Ambrose. Sacrificabo hostiam laudis. Non sacrifico inquit, sed sacrificabo, significans illud perfectum esse sacrificium, 
Lib. de bono mortis. Cap. 3.  quando unusquisque Domino corporis huius vinculis absolutus, assisteret, & offeret se hostiam laudis: quia ante mortem nulla est perfecta laudatio. I shall offer the sacrifice of praise, he saith not, I do offer, but I shall offer, signifying that that, is the perfect sacrifice, when every one loosed from the bonds of this body, shallbe present with the Lord, and offer himself a sacrifice of praise, for before death there is no perfect praising. Again Saint 
Super cantica. ser. 50.  Bernard: Nec latuit praeceptorem, praecepti pondus hominum excedere vires: sed iudicavit utile ex hoc ipso, suae illos sufficientiae admoneri, ut & silent sane ad quem justitiae finem niti pro viribus oporteret. Ergo mandando impossibilia, non praevaricatores homines fecit, sed humiles. ut omne os obstruatur, & subditus fiat totus mundus deo, quia ex operibus non just ficabitur omnis caro coram illo, accipientes quip mandatum, & sentientes defectum, clamabimus in coelum, & miserenitur nostri deus, & sciemus in illa die, quia non ex operibus justitiae quae fecimus nos, sed secundum suam misericordiam saluos nos fecit. Neither was it hidden from the commander that the weight of the commandment did exceed the ability of men, but he judgeth it for this cause profitable, that it should warn them of his sufficiency, and that they might also know unto what end of righteousness they aught to apply their force. Wherefore in commanding impossible things, he made not men transgressors, but humble, that every mouth might be stopped, and that all the world might be in danger unto God, because, by works no flesh shall be justified in his sight. For when we receive the commandment & feel our lack, we shall cry unto heaven, and God will have mercy upon us, and we shall know in that day that he hath saved us, according to his own mercy, and not for the righteousness of works, which we have wrought. Again Augustine: Impossibile est legem impleri per ca●nem: It is unpossible that the law should be fulfilled by 
Lib, 3 contra duas epist. Pelag. cap. 2.  flesh. Now touching man's impossibility towards the satisfaction of the law, let this suffice. And as touching the father's opinions concerning the office of the law, thus writeth Augustine: Q●ui propterea jubet ut nos deficientes, ad illum confugiamus: Who doth therefore 
De lit. et spi. ad Marcellinum. cap. 17.  command, that we being insufficyent, might fly together unto him. And again he sayeth: Haec est igitur utilitas legis, quia ostendit hominem sibi ipsi, ut sciat infirm tatem suam, & videat quemadmodum per prohibitionem augeatur potiùs carnalis 
Asollico epist. 200.  concupiscentia, quám sanetur. Appetuntur enim vehementius quae vetantur, dum id quod spiritualiter iubetur, carnalis observare compellitur: This is therefore the utility of the law, that it doth show man unto himself, and that he may see how by the restraint, carnal concupiscence is rather increased then healed. For those things that be forbidden are more vehemently desired, when a carnal man is compelled to observe that which is spirytuallye commanded, And again the same Augustine. Per legem cognitio peccati, non enim ablatio peccati est: quia per 
Expo. quarundam, epist. ad Rome ten  solam gratiam aufe tur peccatum. By the law is the knowledge of sin but not the taking away of sin, because by the grace of God only sin is taken away. And again, justam scilice● legem iniustis hominibus dando, ad demonstranda eorum peccata, non auferenda. In 
In lib. exposit. epist. Paul● ad Galatas.  giving the just law unto unjust men, to show their sins, not to take them away. And again: Omnes itaque homines sub lege constitutos reos facit lex, et ad hoc illis super caput est, ut ostendat peccata, non tollat: For the law maketh all men guilty that be placed under the law 
Super joan. tracta. 3 cap. 1.  and therefore it is over their heads that it may show sin, but not to take away sin. It appeareth by all these authorities that the law (as now man's nature is corrupted) doth serve him 
The law doth show 〈…〉 nne but not take away sin  to this end: namely, to paint unto him his miserable nature, curse, and just condemnation, and to drive him thereby to seek his relief in Chryst the promised seed to come. Thus having showed why the law was given to man though he had no jot of ability to perform any part thereof. It followeth to be inquired.   

Cap. 6.  
¶ How man regarded the law, and how in christ the promised seed, the covenant concerning man's restitutyon, was consummate.  
Forasmuch as man's miserable corruption, had so far carried him from the feeling of the spirit, and life of all divine causes, that now wholly he wandered as it were in the bark, and in the contemplatyon of the outward view, neglecting utterly the mary and pythe: In consideratyon hereof, the incommensurable greatness of God's mercy in the deliverance of the law, the spiritual end and purpose whereof, was by the just terror of the same, to scourge and whip man from trust in himself, to the promised seed. God I say, in the deliverance of the same, used such external cause of terror to train the gross senses unto which man wholly obeyed, that if their dusked and dazzled eyes, had not been more then palpably blind, they could not but have clearly seen, that in the law was offered unto them nothing but fearfulness, horror, curse, and condemination. For the clouds did as it were tear, and rend in sunder over their heads, with roaring of the thunders. The Element with continual flashing 
The giving of the law was horrible & fearful.  of lightnings, seemed utterly resolved into flame. The Mountain by vapouring out fearful fume, and smothering smoke, might seem rather unto them the mouth of hell, and furnace of consuming revenge, them any other spectacle. The terrible & hideous sharme of the trump, might well offer unto them the terror of the host of heaven, as it were ranging towards their just deserved confusion. So that all the course and process of the whole action, seemed to present to them nothing, but horror and fear. Yea and the comfort which Moses himself seemed to give to the relief of their confounded minds, with the view of this fearful pageant was such, as (if they had well considered the same) the end thereof vanished also into terror and fear. Be not afraid (saith he) God is come to prove you, that his fear may be in your eyes, that you sin not: As though he had said unto them, stand not in doubt, nor fear that this should be the day of your destruction, for God doth this to none other end, but as it were to paint unto your outward senses, the horror of his fearful justice, pronounced towards you in the law, which now is to be received, to awake your dull hearts by these external horrors, to fly from the vengeance of the same, that the dreadful regard thereof, by these outward fearful spectacles, may so sink into your minds, that the burning terror of the same, continually blazing before the eyes of your hearts, may chase you from your own righteousness, which is nothing but sin, unto the true righteousness, freely offered in the promised seed. Thus if they had well considered, they might easily have seen, that all the whole comfort given them by Moses; vanished also into horror and fear of the law, that the vengeance thereof always present in sight, might ënforce their flight for succour to the promise. If the face of Moses 
Exo. 34  the bringer of the Law, was of such brightness, that their fleshly eyes were utterly unable to sustain the pure, and piercing beams thereof. O how much might their dull hearts have judged the blered eyes of their corrupt nature, utterly unable to sustain the sharp, and terrible beams of the glorious, and irrevocable sentence of the Law, against sin and wickedness? God having thus delivered unto them the law, as a schoolmaster 
Gal. 3.  to lead them to the promise, he sent them divers times Prophets amongst them, by whom he renewed the same more and more, opening unto than, the meaning of his purpose concerning the promised seed, namely Christ: insomuch, that he foretold them by Esay, of whom he should be borne, namely of a 
Esa. 7.  virgin: by Micheas, where he should be borne, namely in Bethléem: both by 
Mich. 5  Moses himself, and also by Daniel, he 
Gen. 49. Daniel. 9  declared unto them the time, when he should be borne, & the afflictyons which he should suffer for their restitution, he painted at large in Esay, and Zachery, the salvation of his people, glory 
Esa. 53. Zac. 9  of his resurrection and kingdom: both by Esay, jeremy, and zachary he 
Esay. 62. Zac. 9  foretold them, so that from Adam's fall he trained man to take hold of his promise, concerning the seed for their deliverance: All which notwithstanding, so far were they from the true sense, and feeling thereof, that neither themselves were profited, nor by their example the heathen provoked, to seek after God. Wherefore God, new for his truths sake minding the consummation of his promise, determined the final establishment of this covenant, in the hands of the promised seed, whereunto both jew, and Gentile should be invited, that he as the sole mediator between God and man, might make the full reconcilement. Wherefore the time being now come of his long promised determination, he sent his sole and only begotten some our Lord and saviour jesus Chryst, who of the virgin taking flesh, was made man, like unto us in all things, sin excepted: who after many afflictyons in publishing, & declaring Gods full purpose, concerning the consummation of his covenant, sealed up the same with his own guiltless death, and bloodshed. And after his rising again from death, sent his disciples abroad into all the parts of the earth, to publish that glad tidings of man's reconcilement to God, and deliverance from death, and sin, by the merits and just desert of jesus Chryst. Thus having showed how man regarded the Law, and how in Christ the promised seed, the covenant was consummate: it followeth.   

Cap. 7.  
¶ How the obedience, and guiltless death of Christ, was a full satisfaction for the disobedience, and deserved death, purchased to all mankind by Adam.  
Forasmuch as Adam's rebellious dysobedience, had so swallowed up the whole nature of man into sin and wickedness, as is showed before, that his whole nature is nothing else, but a full obedience, willing desire, and natural proneness, of the whole man unto sin and rebellion. And contrariwise, the law of God, is the absolute rule of righteousness, which challengeth to the fulfilling thereof, the full obedience, willing desire, and natural proneness of the whole man unto righteousness. These two being thus direct contrary, which notwithstanding the God of all compassion (for the triumphant glory of his victiorious mercy, by the mediation of Chryst, the appointed seed) had bound himself by promise to reconcile. In consideration whereof, it was expedient, that to this reconcilement such a mediator in the promised seed should be sent, as participating in some point with both the extremes (namely God and man) might have an omnisufficient ability in himself to consummate the absolute reconcilement: wherefore Christ the eternal son and wisdom of the father, coming down from heaven, being very righteousness itself, indewing the similitude of sinful flesh, become perfect man like unto us in all things, except sin. And so of his divine nature, and of natural man (sin excepted) become one perfect Christ, namely that perfect and only mean, which in himself had absolute ability, to consummate the recencilement, in as much as he was fully possessed of the natures of both the extremes, namely perfect god, and perfect man (sin excepted) who having in himself full obedience, willing desire, and natural proneness of the whole man unto the law, he being right ousnes itself, passing through many troubles & afflictions, in proclaiming to stubborn man his nature, office, & cause of his coming, & the nature of the new ●ouenaunt, where of he was the mediator, finally offered up himself unto the justice of God his father, the absolute end, consummation, and sacrifice of this reconcilement. As he unto whom all the former promises, law and prophets, had respect and relation, who now appearing before the sentence of the law and justice of God, presenteth himself the full raunseme and reconcilement of 
Christ is the full ransom, and reconcilement ●or man's transgression. 1. Cor. 15.  man's transgression, by the just desert of his innocent and guiltless suffering: that as by the rebellious act of one guilty man, namely, Adam, sin and eternal death was engendered: even so by the obedient act, and guiltless death of one gilteles man, namely, jesus Christ, sin and eternal death is justly again destroyed, and eternal life, the crown of righteousness absolutely, and most truly purchased for man. So that as the first Adam by corrupting nature made man the slave of sin, so Christ the last▪ Adam by adoption hath restored 
Adam the first man made us bond to 〈◊〉, And Christ the second man, hath made us free from sin. Ozee. 13.  hyni again to be child of righteousness. This is he in whose person it is said by the Prophet Oseas, O death I will be thy death, O hell I will be thy sting, so that by him death is swallowed up into victory: his life hath devoured our death: his righteousness hath subdued our sin: his salvation hath vanquished our damnation: he hath put out the hand writing of the 
Col. 2.  ordinances which were against us: he hath taken it out of the way and fastened it upon his cross. Thus all the promises as Saint Paul saith being in him accomplished, he now remaineth an advocate at the right hand 
Christ is our Advocate to the father.  of his father, making intercession for us, being our peace, our hope and consolation, our wisdom, justice, sanctification, and redemption: our light, our way and our life, the accomplisment and end of the law: unto whom even from the creation of Adam, until his coming, all the doing of God had respect and relation. Thus the son of God become man, to make men by adoption the sons of God: the glorious become abject, to make the abjects glorious, The blessed become cursed, to make the cursed blessed: The rich become poor, to make the poor rich: The righteous become condemned, to make the condemned righteous: The free become bond to make the bond free: great was the sore of sin that needed such a salve, as neither 〈…〉 riarke nor Prophet, power nor Potentate, Angel nor Archangel nor any other, but only the son of God was able to make: And he not otherwise, then by his death and innocent bloodshed. Great I say was the sore of sin. Thus having showed that Christ is the end of the law, and his death the omuisufficient redemption of man, it followeth.   

Cap. 8.  
¶ To inquire the nature of the new covenant, and what on the behalf of man is required, to the attainment of righteousness in the same.  
ALthough in the first covenantmade between God & man, concerning man's restitution, namely, in the law, God offered unto man very much, unto whom in deed he aught nothing: yet notwithstanding, the offer being under such conditions, as man's corrupt nature could no way (neither by action nor consent satisfy) as is showed before, surely the hope of that offer vanquished into just fear, and horror of the sentence: and although the people to whom the law was given, namely, the jews, fantised unto themselves a certain foolish satisfaction, by outward show of holiness, which grew through their negligence, in not searching diligently the spiritual nature of the law, which requireth (as is showed) the entire inclination, and natural obedience of the whole man. Although the jews I say fantised by this occasion such a satisfaction, yet that nothing hindered the purpose of God, (who saw their blind presumption) from establishing this new covenant, which for his truth sake he promised, should be a perfect reconcilement between him & man. The which covenant in deed is nothing else, but the accomplishment, or end of 〈…〉 l covenant, and yet called new in respect of the old promise, and for that the same is now delivered a new and consummate by the mediatot himself. To the which covenant he seeketh no other conditions, then that which from all eternity he had appointed: And that whereunto the whole drift of all his travel both before the law, and in the law, and new under grace, had the only respect, as unto the appointed end, that the glory (as of right appertained) might be only his: namely upon the condition of his own truth, that is to say, that as God is true, so can he not but accept the satisfaction of Christ, the promised seed, for the full and omnisufficient ransom of all them that take hold of the same, unto whom of his free favour he had bound himself by promise concerning the same, in promising that he should justify the multitude and bear away their sins. And Paul declaring 
Esa. 53.  the order of the performance of that promise, affirmeth that this justification is the free gift of God, in respect of Christ, apprehended by faith. For thus he writeth to the Ephesians: By grace are you saved through faith, and not 
Eph. 2.  of yourselves: it is the gift of God, and not of works, lest any man should boast him. Now forasmuch, as it is here declared to be the free, or liberal gift of God, in that he saith. By grace or favour, which argueth the freedom 
By Grace we are saved, through faith and not of ourselves.  of the gift. Therefore hath the expectation of man (for the attainment thereof) only to await upon the free bounty or liberality of God, and from thence only to acknowledge the same received without all desert, seeing it is given of grace or favour. The means also whereby it is received, or applied unto man, is evidently declared, in that he saith, through faith, whereby faith appeareth to be the instrument which unto man is given of God, to take hold of the promises withal. And because ambitious man should have no colour, to think himself any furtherer, or fellow worker in this work, he addeth this plain exception, and not of yourselves, to exclude all opinion of man's help touching the same. Whereunto also for greater evidence of his meaning, he addeth as it were a repetition of the same sentence in other form of words. In saying, it is the gift of God not of works: whereunto finally he addeth the reason, or cause why God so freely giveth it, and why he so earnestly excepteth man with all his works, from helping towards the same: namely, lest any man should boast him, that is, that unto man should not be left so much as the Image, or colour of any cause to pretend title, to any part of the glory of that work, that the same may be wholly reserved to God alone. Now forasmuch as faith is here expressly taught, to be the means which apprehendeth the promise, therefore 
Only faith apprehendeth the promises of God. Sola fides  it is, by necessary consequence gathered, that only faith apprehendeth the promises of God, and so only faith iustyfieth. And now because the weight of this whole matter dependeth greatly upon the true understanding of these words, grace, faith, justification, or righteousness, and works, therefore 
Grace. faith. justification, Righteousness & works.  I think it expedient, to bestow some travel, in several declaration of every of them. And first, touching Grace, forasmuch as in the Scripture, it is taken in three senses at the lest, therefore it is expedient that all be declared, to the end it may be more apparent, in what sense it is used in this place: wherefore, in this first and principal sense, it may thus be defined.  
Grace is a free benevolence of the will 
Definition of grace.  of God, justifying the elect through faith in Christ. Now forasmuch as I know, the adversaries will never admit this definition, because it is the overthrow of their rotten building: Therefore, somewhat to arm the willing reader, against the charms of their wrangling shifts, I will seek by the scriptures, to prous the truth of the same, by the parts thereof, which are these: first, that it is a free benevolence of the will of God secondly, that it justifieth the elect through faith in Christ. Now for the first part, namely, that grace is a free benevolence of the will of God, it is thus proved. Saint Paul to Timothy saith thus: Who saved us, and called us with an holy 
2. Tim. 1.  calling, not according to our deeds, but according to his own purpose, and grace. And again the same Paul to the Ephesians sayeth thus: Who hath predestynate us to be adopted through jesus Chryst unto himself 
Eph. 1.  according to the benevolence of his will. Note that in the former place, he affirmeth our salvation to be given according to his grace or favour: And now in this place, he affirmeth the same to be given according to the benevolence of his will: whereby it is evident that his grace or favour, and the benevolence of his will is all one thing. And Paul to the Romans affirmeth it to be freely done, for he sayeth: All 
Rom. 3.  have sinned, and are destitute of the glory of God; and are justified freely by his grace: And therefore grace is rightly said to be a free benevolence of the will of God, which was first to be proved. Now touching the second part, namely, that grace justifieth the elect through faith in Chryst, it is thus proved by these words of the Apostle. That we being justified by grace, 
Titus. 3  should be made heirs according to the hope of eternal life. Note here, that he saith, we are justified by grace. And in the second to the Ephesians he saith thus: For by grace are you saved 
Eph. 2.  through faith. Whereby it is evident that by grace through faith we are justified, which was secondly to be proved. Now I suppose the truth of this definition is sufficiently confirmed, which being the first, and principal signification of grace, namely, that whereby righteousness is given unto man through faith: the rest do require the less travel. Of the which, the second groweth from this: first thus: Forasmuch as all they which are justified by grace through faith, are by the free spirit of God, regenerate into a new life: which breedeth such disposition or habit as bringeth forth good-workes, and holy cenuersation in them. Therefore those good gifts of God are also sometimes called grace. Finally that favour which Christ hath with God his father, and in respect of which we are beloved of the father, is also called grace: for john saith: we have received grace for grace: that is, we are received into the grace of God the father, for that grace or favour which he beareth unto Christ his son. And this is the third, and last signification of grace; which being showed, it seemeth not inconvenient to note somewhat again, of the pestilent doctrine of your abusing deceivers concerning grace, seeing their error about the same is the mother, and nurse of that presumptuous traitor, and ambitious rebel, I mean the doctrine ●fiustification of works, which to fill the purses of the wicked, spoileth the Majesty of God of the final end of his labour, namely, of the triumph and glory of his free and bountiful favour, and maketh the treasure of the death of Chryst, of vile and contemned price. Wherefore to the hatching of their heinous errors about the effects thereof, necessity constrained them to devise false, and counterfeit matter or substance, or the ground of the same, according whereunto they thus define it: Gratia est habitus a deo in animam infusus, 
Grace defined by the papists.  bonitatis et charitatis eius similis, quo illum habens, gratus deo redditur, et facit opera illigrata, et meritoria: Grace is an habit like unto the goodness and love of God by him infused into the miride, wherewith he that doth possess it, is made acceptable to God, and worketh works both meritorious, and acceptable unto him. For the understanding of the which definytion, it is necessary first to show what they mean by this word habit, wherefore any 
Definition of habit.  property or qualytye which by infusion, education, exercise, custom, or any other way is perfectly attained, is called habit, whereby this definition even at the first taste savoureth of the soil that bred it, for in the whole Scriptures of God there remaineth not so much as the cooloure of proof hereof, that the genus or general word, unto that grace (whereby we are saved) should be an habit of the mind, that is to say, a quality by education, exercise, or infusion made perfect in mind: This divinity is picked out of Aristotle's Ethics, where it is taught, that the habilities & powers of the mind, are strengthened by habit, that is to say, by a perfection therein attained through exercise made easy and ready to be performed, which without the same were very difficult, or not to be done. Which being considered, I think it not amiss, somewhat to note the treachery of this their heythenesse definityon, with shows beautified to the sale, being in deed nothing else but a painted sepulchre, containing only a stinking carrion of Pelagius filthy and corrupt heresy, though above all things they must seem to descent from him, and his doctrine. And therefore at the first, in that they affirm grace to be an habit infused into the mind, they thereby think with a pleasant proffer, in the beginning to dazzle the eyes of the world from suspicion of their joining hands with him: the substance of whose heresy being well weighed, is nevertheless one, and the same with this doctrine: wherefore great cunning was to be used in this matter, seeing his hateful error remained, with great detestatyon condemned of the fathers, and therefore they must seem (at the lest in some superficial trifle) as stout enemies to descent from him. Wherefore, where his cunning was by Saint Augustine detected, that though he used the name of grace, yet he meant nothing thereby but only nature. Now these men to avoid this open view of unity, with his condemned heresy. At the first gate, or entry seek such colerable passage, as dissenting from the show of his words, may nevertheless embrace the substance of his heresy, wherefore not to seem that they account grace to be nature, they term it an infused habit, thinking thereby to make it apparent, that they mean not any natural power or ability. And yet again, in that they affirm it to be like unto the goodness and love of God, they think themselves to have given a substauntyall show, why all they that be therewith adorned, should be acceptable unto God: Namely by reason of that likeness, and similitude to the goodness & love of God. And this forsooth they term. Gratia gratum faciens. That is grace which maketh man acceptable, by which reason it must follow, that the love wherewith God accepteth us must come after this grace, and come in respect thereof. And yet S. john saith he loved us first. And Saint Paul affirmeth that our acceptation with God cometh in respect of his own mercy, And this is here to be noted, that in man himself, they place this their grace, whereby he is made acceptable unto God, making him thereby a cause of his own salvation: which error Pelagius held, the falsehood where 
Pelagians hereby.  of appeareth partly, by that which is said before in the proof of the first part of the true definition of grace, where it is evident, that, that grace whereby we be justified, is a free benevolence of the will of God. Whereby it is manifest how falsely it is said the we are justified by any habit powered into our minds, seeing it is by the favour or grace which is in God (and not in ourselves) whereby he receiveth us into his mercy. But this definition of theirs is (as I said before) grounded upon Aristotle's Divinity. Now for further proof of their joining with Pelagius in the substance of his heresy herein: it is needful to compare the conclusion, of both the doctrines together in this point. Pelagius affirmed, that the beginning of all good works proceeded from ourselves, namely, from the free will and election of man, and that grace did only help the possibility of nature, that these works might more easily be performed. Now the Papists and Schoolmen because (as I said before) they must seem to descent from him in something, affirm that the beginning of good works, proceedeth not from nature, as he affirmed, but from grace. Marry this sovereignty they attributed to nature, that in the will consisteth free power & choice, eitther by giving place unto grace, to bring forth good works, or else by resisting the same, to omit them. And I pray you from whence cometh this will, seeing they call it free? could they have erred more if they had with Pelagius affirmed the first cause of good works, to come from nature? no assuredly: for they place the principal cause in free will, which they place in nature, and unto grace (though in words they give it the first place) yet allow they it no further power, but only to offer it unto the mind, leaving the whole sovereignty unto nature. Namely fire will and choice to admit, or not admit the same, so that in this matter they differre from Pelagius only herein, in that he affirmeth the first cause of good works to consist in nature, and the Papists affirm it to consist in grace: But yet unto that grace they give no further power but only to offer it unto the mind, which Pelagius never denied, but not to convert or renew the same, whereby grace hath at their hands such strait allowance, that unless free will give it leave, it is jacke out of office, and can do nothing: so that with them both, free will is he, that ruleth the roast, whereby they differre a little in childish show of words, but nothing in the substance of the heresy.  
This grace which the Papists have hunted out is like a sleeveless jacket hanging in the air, which every man may at his own choice either slip on, or leave untouched. And yet Paul in plain words affirmeth, that it is neither in him that willeth, nor in him that runneth, but in God that pitieth, whereby it is evident that grace doth not only (as they imagine) invite the mind unto Christ, neither as they dream is it a certain general grace common unto all men, which every one that lysieth hath free will, & power to recave or refuse. But it is in deed that free favour of God in respect of Christ, which not only moveth the mind, but also by his spirit doth clearly turn, renew, and regenerate the same according to these sayings of the Prophets. Thus saith Elia, hear me O Lord, that this 
3 Reg. 18.  people may know that thou art the Lord God, and that thou hast turned their hearts again now at the last. And again jeremy saith, O Lord 
Lament. 5.  turn us unto thee, and so shall we be turned. Again God by Ezechiell saith, 
Ezech. 11.  I will plant a new spirit within your bowels, that stony heart will I take out of your body, and give you a fleshy heart, And again by Zacharie he saith, I will turn them also, for I pity them. Here is both taught that God turneth the heart, & also the cause thereof, namely, his mercy, For I pity them, saith he: according whereunto, David crieth, make 
Psa. 51.  me a clean heart O God, and renew a right spirit within me. And again, incline my heart unto thy testimonies. And Solomon crieth, Incline O Lord the heart of this people, that they may obey thy commandments. Hereby appeareth, that the free favour or grace of God is such, as first moveth the mind, & then reneweth & turneth the same, and draweth it to consent thereunto, according to this saying of Christ, no man cometh unto me unless my heavenly father draw him. 
joh. 6.  Surely the Papists show themselves the natural heirs of Pelagius, in this their definition of grace: As by this which Augustine writeth unto Innocent the Bishop of Rome, is evident: Pelagius (saith he) fearing to be accursed in the Palestine counsel, did aforehand accurse all such as said they could live uprightly without grace: But by grace he understood nothing else, but the gifts which he imagined was bestowed upon us in creation, as free choice, reason, william. etc. by which subtlety the Palestine bishops being decaved, did absolne him: in which deed Saint Augustine doth excuse then for their upright, and simple dealing, for when they heard him confess the grace of God, they could thereby understand no other grace, then that which the Scripture acknowledgeth, namely, the favour of God, whereby we be regenerate and grafted into Christ. By which words of Saint Augustine it appeareth, that all other significations of grace hereunto applied, are but subtle and false shifts to darken the truth withal. And is not this the very shift of the Papists? For how much soever they seem to account of grace, they mean nothing less thereby, than the free benevolence of the will of God in respect of Christ: but in deed they mean their Philosophical grace, their infused habit, which must help nature to hatch her brood of good works, whereby to be justified, if free will be so courteous, as to give her leave. Neither do they only err about the matter or substance of grace, as appeareth, but also about all the effects thereof. For all those, which are but in deed divers effects, or proprieties of the favour or grace of God, they account for several graces, as where the grace of God preventing us, doth stir and move the mind unto goodness, that account they for one several grace, after the which first motion, and (as it were) jogging of the mind, to awake the same from the deadly sleep of rebellious contempt, there worketh another effect of the same grace which performeth the same thing, whereunto the other provoketh, for it turneth and altereth the unwilling mind, and giveth life again unto the dead seed of original obedience: so that the mind which before despised to obey any of the heavenly motions, of the first provoking effect of grace, is now by this other effect, so changed and clearly altered, that it beginneth to hate the flesh whereunto only before, it wholly and willingly obeyed, so that now it hungereth, thirsteth, and greedily desireth the full repair of the lost obedience which before it could not but utterly abhor: and in respect of this effect of grace which thus changeth and turneth the mind, is grace itself called working grace, which is not so called as though this effect were a several grace only furnished with that quality: but it is so called to put a difference between this effect of grace, and another, which immediately followeth the same. Because that this effect of grace worketh ever in such a subject, as never willingly consenteth to the work of the same, for until it hath changed the mind, the mind can consent to no godliness, and so soon as it hath turned the mind, then is the work of this effect finished, which once performed, then forth with appeareth that other effect of grace, whereof I spoke, namely, that as (in the converted mind) grace willeth & worketh the works of true godliness, so doth the regenerate mind, both will & work the same, and this effect of grace is called cooperant, grace or grace working together. And with the first of these two effects of grace, doth the mind meet only passively, because it is by it unwillingly subdued to suffer the working of the same, and is said in the passive voice to be renewed or to be turned But with the second of these two effects the mind doth meet both passively and actively: pasively in that it is drawn to will and work righteousness, and actively in that being drawn, it willingly willeth and worketh the same. And all these several effects of grace, do the Papists (to build up their baggage) account for several graces, and not for the several effect of one, and the same free, and undeserved favour or grace of God, whereby in respect of Christ, we are reconciled. They also account grace making acceptable, and grace freely given for two several graces, and yet Saint Paul affirmeth that if it be not free, it is no grace. But it is good reason to give them leave to err, that seek for no truth: for so they may miss that, they care not what they find, for that once found, farewell their market and sale of all their trash. It appeareth by that which have been said, that in their definition, the name of grace is not applied unto the true genus, or general word, under which all the divers properties thereof, be comprehended: but only unto one effect thereof, namely that, whereby we are provoked unto good works. Let this touching the true understanding of grace, and their errors about the same, suffice.  
This being declared, next cometh faith to be considered: Namely, in what signyfication it is to be taken, where it is said to justify, or what that faith is, through which we be justified. For declaration whereof, it is also necessary to note, how diversely 
Faith diversly taken in the scriptures.  the word is taken. It is sometime taken for the matter or thing which we do believe, as the creed or belief is called the Christian faith. It is also taken for that wherewith we believe, and that is that faith, whereof we have to entreat. There be also other distynctions, as a lively faith, and a dead faith: which dead faith is only faith in name, and not in deed: even as a dead man is called a man, though he be no man in deed: and of this faith doth S. james remember.  
There is also faith to do miracles, whereof Chryst himself speaketh, saying: Verily I say unto you, that whosoever shall say unto this mountain, take thyself away, and cast thyself into the sea, and shall not waver in his heart, but shall believe, those things which he sayeth shall come to pass, whatsoever he sayeth shall be done unto him And this faith is common as well to the reprobate, as to the elect: as by these words of Chryst appeareth. Many (saith he) will say to me in that day, Lord Lord, have we not by thy name prophesied; and by thy name cast out devils? and by thy name done many great works? and than will I profess to them, I never knew you. Departed from me ye that work iniquity. There is also momentany faith, or faith for a time, whereof Christ speaketh in the parable of the seed, where he affirmeth, that some falling in the stony 
Math. 13  ground, springeth up for a time, until the heat of the son, or rage of persecution cometh, but than it withereth away, because it hath no root. But now omitting all the rest of the significations of faith, it is in this place, only that firm, and constant assenting of the mind, unto the truth of God's promises in Chryst, which bringeth with it hope, charity, sure confidence, and all other good works. Which for more 
The definition of faith  plain understanding, may thus be defined. Faith is a full assenting of the mind, unto the truth of God's promises in Christ, puryfiing the hearts of the receivers. The truth of this definityon is gathered out of the Scriptures in this sort. First that it is a full assenting of the mind unto the truth of God's promises in Christ, it is thus proved: Paul to the hebrews saith thus: Let us draw near in a true heart, with assurance of 
Ebr. 10.  faith: And again, Let us keep the profession of our hope, without wavering. And Saint john in the first of his canonical epistles saith thus: He that believeth not God, hath made him a liar: Moore heinous sin (than the 
〈◊〉. joh. 5  which) none can be committed. wherefore faith is so full an assurance (of the truth of God's promise in Chryst) as can admit no whit of suspicion or doubt, for look how much it wanteth of full assurance, so much suspicion (by these words of Saint john) it admitteth of God's untruth: any jot whereof, were more than horrible to be suspected, whereby it followeth, that faith is a full assenting of the mind, to the truth of God's promise in Christ: which was first to be proved. And hereunto well agreeth these words of Hillarius: Ergo regnum coelorum, quod Prophetae nunciaverunt, 
In Mat. 5.  johannes praedicabat, Dominus noster in se esse positum, est professus, vult sine aliqua incerta voluntatis ambiguitate sperari: alioquin justificatio ex fide nulla est, si fides ipsa fiat ambigua. Therefore the kingdom of heaven which the prophets foretold, john preached, and our Lord professed to be placed in himself, he will have it hoped for, without all wavering doubt of mind: otherwise if faith itself be made incertain, then is there no justification of faith. And Augustine sayeth: Quid est enim credere: nisi consentire verum esse quod dicitur. 
De spirit. et litera. cap. 3  For what signifieth this to believe, but to consent that that thing which is said, is true?  
Now touching the second part, namely, that it puryfieth the hearts of the receivers. Peter in the Acts of the Apostles affirmeth it in plain words, for thus he sayeth: He put no difference 
Act. 15.  between us and them, after that he had by faith purified their hearts. Thus the definition being by evident words of the scripture confirmed, the truth thereof is manifest, and that this definition doth agree with that which S. Paul giveth to the hebrews, it is manifest, if we note the matter whereabout faith hath his use, which is the word, & promise' of God: his definition is this: Faith is the ground of things hoped for, a certainty of things which are not seen: In that, he calleth faith, the ground of things hoped for, and that the thing hoped for, is the promised favour of God in Chryst. Therefore is faith the ground of the promised favour of God in Chryst. And what he meaneth by calling it the ground thereof, he presently declareth, in that he termed it a certainty of things that are not seen, whereby it is evident, that by hypostasis or ground, he meaneth a certainty, or full assurance. And unto faith, as it were a present possession of that promised favour of God in Christ, which is yet nevertheless but hoped for, and in expectation, and not present unto the senses, whereby appeareth the truth of that definition which I have put. And by this definition of S. Paul it also appeareth, how much they err, that account faith within the predicament of quality, where in deed it is a relative, in the predicament of relation, for faith is not but in respect of his object, namely the promise of God performed in christ: so that if no promise were, there could be no faith at all touching iustyficatyon.  
Now having showed a true definition of faith, I think it not amiss somewhat to note, what the schoolmen and 
The opinion of the Schoiemen and Papists, of Faith.  papists hold concerning the same: that thereby their error may partly be apparent. The master of the sentences giveth out of S. Augustine this definition thereof: Fides est virtus. qua creduntur, 
Scent lib. 3 distinct. 23. Cap, 1  quae non videntur. Faith is a virtue, wherewith things are believed, that are not seen. The generality of which definition, by a certain contraction he presently streyghtneth thus: Which (saith he) is not to be understand of all things that are not seen, but only of such things as appertain to religion. In this definition, as the schoolmen have handled the matter, lurketh a great and venomous subtlety, which is, in that virtue is made the genus or general word unto faith, whereby faith should seem to be contained in the predicament of quality, which before is showed false: and therefore he had affirmed before in the. 27. distinction of the second book, that no quality in the mind can be a virtue, unless by charity it be there formed, for thus he writeth there, Charitas est spiritus sanctus, quae animae qualitates informat, & sanctificat, ut eyes anima informetur, & sanctificetur, sine qua animae qua'it as non dicitur virtus: charity is the holy Ghost, which charity doth form and sanctify the qualities of the mind, that by them the mind may be formed and sanctified, without which charity, no quality of the mind is called a virtue. Here shineth the cause of his former foundation in that they make virtue the genus, or general word unto faith: namely, because he would express faith to be a quality by charity formed in the mind. And forasmuch as all qualities of the mind be actions or works, therefore in that, he imagineth the same charity to form faith, he thinketh himself to have given a substantial cause, why faith (in our justification) should be considered as it is a work, and not otherwise. So that all his course herein, is run only to this end: namely, to teach that justification consisteth in works, and that faith justifieth in respect that it is a work, and not otherwise. And that this is his meaning it is plain by that question, out of the answer whereof his forenamed authority was alleged, which is this: Cur ergo dicitur fides mereri justificationem, & vitam aeternam? ex ea ratione dictum accipitur, quia per actum fidei meretur illa: Why saith he, is faith said to deserve justification and eternal life? it is understand to be said for this cause, because by the act of believing, it deserveth those things. Now doth it evidently appear, why unto faith he applied that definition out of the discourse: about the subtlety whereof this one thing is gathered worthy the noting, namely, the overthrow of the scholemens' own smoky distinction of formed, and unformed faith, wherewith so greatly they please themselves, for by this definition, it is evident, that there is no other faith, but only forined faith. But to know what hereby is meant, it is necessary to note, that, that quality of the mind which by charitable works expresseth itself outwardly to believe, they call formed faith. And again, that quality of the mind, which likewise believing, though by charitable works it declare it not, they call unformed faith, which by the doctrine of this deceiver, is evident to be no faith at all. For if it be faith, by his definition it must be a virtue, and if it be a virtue, it must by his forenamed authority be formed in the mind by charity, or else he affirmeth it to be no virtue: Wherefore seeing this their quality is unformed, therefore by him it is no virtue, and being no virtue by his definition of faith, it is no faith: and that this is that, which out of his own doctrine is to be gathered, it also appeareth by this question, which he afterwards in the 5. question of the 23. distinction of the 3. book putteth An illa informis qualitas mentis, quae in malo Christiano est, fiat virtus cum sit bonus? Whether the same unformed quality of the mind, which is in an evil Christian be made a virtue, when the man is a good Christian? Here you plainly see that he flieth the name of faith, and calleth it an unformed quality, and not unformed faith, knowing that, that unto his own definition, had been a flat antithesis.  
Thus is it evident, both how their doctrine is at war within itself, and also that as the same is utterly strange from the true doctrine of Christ, so are they driven to forge terms of art accordingly for the same, such as the Scripture can not acknowledge: the cause whereof may seem to have been this, that for as much as the matter of justification of works, which is the prowler for all their provision is by the whole course of the Scriptures overthrown, and the office thereof attributed to faith: Therefore sought they such blind definitions of faith, as in retaining the name of faith for fashion's sake, might nevertheless reserve unto works the sovereignty still. Which being imagined there remained this one thing behind, that for asmuch as their end was, to seek a general gain of all men aswell of the bad as the good, by this their devised Religion, it was of necessity that this their faith being one of the pillars thereof, should contain in it some such plausible proprieties, as with pleasant allurements and shows, might minister matter both to good and bad, to feed themselves with opinion of the possession of true faith, under the colour thereof. For the doing whereof it was necessary that it should contain in it two divers kinds, proportional to the condition of the two divers subjects, which should possess the same, namely the good and the bad. And hence seemeth their subtle distinction of formed, & unformed faith to have grown. Their formed faith 
The unformed faith of the Papists.  was only perculiar to their good men, such as by their charitable works had formed the same, and given it the true nature and form. Namely, by offering at pilgrimages, building chauntreis', buying of pardons, and such other stuff. And their unformed faith is a medicine for all hell hounds, and rake hells, for 
The formed faith of the Papists.  none can be so wicked, but if he acknowledge their Church, they will thus far comfort him, that he may persuade himself that notwithstanding all his villainies, yet hath he in him all good and true faith, necessary unto salvation. Marry they say yet it is unformed. Surely it is like to that which hath been feigned of the Bears whelp, namely that it should be whelped a rude lumppe without shape, which the dame with the licking of her tongue doth perfectly form: So the possessors of this their unformed faith by the licking the same, not with their tongues, but with the charitable works of their purse taught in the rules of their holy Church, may form it at their own pleasure, yea if they list after the best fashion, the more cost, the more perfection. Truly this seemeth to to have been the ground of their doctrine herein, for what soever they say of faith, they mean thereby no other thing, but that a superstitious humbleness, and blind obedience to the penny prowling doctrine of their counterfeit Church, is true and Christian faith, though the possessor therereof know neither how GOD willbe worshipped in Christ, nor how by him he is made gracious, and merciful unto him. This is their faith, to believe nothing determinately, nor with assurance of knowledge, but always under this condition, if the judgement of their Church so allow of it. This call they a faith sufficient unto salvation: is not this a pestilent and wicked doctrine, that such as have no touch of godly fear, nor any feeling of true godliness, should be said to possess all true faith necessary to salvation? where it is proved before in the proof of the true definition of faith, that one of the properties of true faith is, to purify the hearts of all them that possess it. Let this both touching the description of true faith, and the counterfeit faith of the Papists suffice, and let us proceed to show in what sense the righteousness, or justification is to be taken, which faith by grace apprehendeth.  
For the doing whereof, it is necessary to show how diversly the word righteousness 
Righteousness how it is taken in the Scriptures, and also justification.  is used. Sometime it is used, for that common righteousness which naturally cleaveth unto man, whereby, even in the heathen the opposition of general virtues and general vices, was understand, and the contrary estimation of both, thereby generat. And this righteousness is common to all men. In another sense, it is used for that outward righteousness, which by the good fruits or works, of such as be already justified, is apparent in the eyes of men. Therefore in neither of these senses is the word righteousness or justification taken in this place, wherefore that which here is meant, may thus be defined. justification, is a free remission of sin & 
Definition of justification.  imputation of righteousness, unto man, through faith in Christ. The truth of this definition is proved, by these words of Paul, Abraham believed God, and that was imputed to him for righteousness: To him that worketh, the reward 
Rom. 4.  is not counted of favour, but of duty, but to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted to him for righteousness, even as David describeth the blessefulnes of the man unto whom God ascribeth righteousness, without deeds, saying, Blessed are they whose unrighteousness are forgiven, and whose sins are covered: Blessed is the man to whom the Lord imputeth no sin, by these words of Paul it is plain that God justifieth the ungodly which believeth, by forgiving his unrighteousness, and covering his sins, and imputation of righteousness unto him without deeds, and that it is freely done Saint Paul also declareth for all (saith he) have sinned, and are destitute of the glory of GOD, and are justified freely by his grace, therefore is justification rightly said to be a free remission of sins, and imputation of righteousness unto man, through faith in Chryst. Thus having declared what justification or righteousness is truly gathered out of the scriptures of God: I will also briefly note what the Papists and Schoolmen account it to be, wherein you shall perceive the building thereof, to be wholly raised from their devised grace, whereof is sufficiently spoken: Thus writeth the master of the sentences. Mors ergo Christi nos justificat, 
justification taught by the Papists.  dum per eam charitas excitatur in cordibus nostris. For the death of Chryst doth justify us, when as by it, charity is stirred up in our hearts. By which words it appeareth, that he affirmeth the death of Chryst not otherwise to justify us, but by excitation or stirring of the mind unto good works by them to be justified, so that in deed they account justification to signify nothing else, but a certain quality or virtue, or infusion of a certain habit into the mind, inclining or moving the same to goodness, that by the works thereby produced, righteousness may be attained. Which assertion of theirs, affirmeth righteousness to come of ourselves, through our own works: only adding this exception, that first through the merit of Chryst, a certain habit or preventing grace doth incline the mind to the execution of those works: whereby justification is attained: which is (both by the true definytion of justification) false and also by the manifest words of Saint Paul, which so many times affirmeth justification to consist in the free imputation of righteousness, unto man through faith. Abraham sayeth he, believed God, and that was imputed unto him for righteousness. It appeareth that these men account the general power or virtue of God, whereby he produceth and conserveth his creatures, and whereby (even in the heathen) certain moral or civil good works are wrought, to further the doers thereof unto justification. Thus are some of them not ashamed to dream, that such as be not regenerate, may do such good works as may merit the first grace (as they call it) whereby the mind being stirred hath by their doctrine, free will to admit the same, whichebeing once admitted, certain works of such perfection are thereby produced, as in a sort be acceptable to God, and do merit the favour of Chryst, and in a sort do justify: though not by full and exact worthiness, yet by a certain convenyencye or congruencye (aye they call it) according whereunto, they name these works congruent merits. That is to say, such merits as in equity deserve favour, though they satisfy not the extremity of the law. And these first works they call preparing works, meaning that such prepare the doers unto regeneratyon. This their divinity seemeth to be gathered out of this sentence in the civil law: Summum ius, Summa iniuria, extreme right, is extreme wrong. And therefore they will scan with God the equity of the law, inferring thereupon, that by the power of nature, man is able to fulfil the commandment, in as much as appertaineth to the substance of the work required therein, though not fully in such sort as the intent of the commander requireth, that is, though the doing thereof proceedeth not from love and the spirit, they be able to satisfy the equity (as it were) of the commandment, though not the rigour or extremity thereof, and hereby appeareth how fully again they have wallowed themselves from evil to worse, till at length they be perfectly tumbled again into a Pellagian heresy: for by what soever good work nature hath power and free will before justification, to merit the first grace withal, seeing by that first grace once obtained, justification doth by their congruence follow, it is of necessity that that first meritorious work, is the cause of this their justification, and so nature hath of itself in equity, power to justify.  
The horrible error of which doctrine is more than evident, by that which hath been showed before, aswell by the true definition of justification, as by the fourth and fifth chapters, where the filthiness of corrupt nature is evidently declared. Let this touching the true signification of righteousness, or justification, and the errors of the Papists about the meaning thereof, suffice.  
Now resteth somewhat to be said concerning works. Wherefore in one signification, works are those things which by practice of art are done, and apparently remain, as all things wrought by any handy craft, are called the works of the doer. In another signification, works are the actions of men, produced 
Definition of works.  by the willing motion of the mind, which also admit another division. For 
Inward works.  some of them be only inward works, or works of the mind, as to believe, to hope, to fear, to love, and such like. And some other are from the mind 
Outward works.  produced into external, or outward act, to give give alms, to succour, to preach, to teach, and such like. All which be called outward works. And works in both these latter significations, be those whereof in this matter is spoken: but for so much, as some of them be good and some evil, therefore, that the difference may appear, good works may thus be defined. Good works are only 
Definition of good works.  such works as in the commandments of God be required, or in any other place of Scriptures (for the further explication of them) expressed: which tend to the true worship of God, and outward witnessing of man's election in Christ. The truth of this definition, is thus proved: for the first part: Namely, that all the works be good, which in the commandments, or any other place of the Scriptures for their further explication be appointed: It is evident, for so much as hereby we know them to be good works, for that by God, the doing of them is commanded.  
Secondly, that they tend to the true worshipping of GOD, it is thus proved by Christ himself, where he saith: Let your light so shine before 
Math. 5.  men, (he telleth the end wherefore it should shine, namely) that others seeing your good works, may glorify your father which is in heaven. Here is the end of good works, namely, the glory and worship of God. And for as much as God is not worshipped, unless he be truly worshipped, for he is worshipped in spirit and truth: therefore they only be good works, which tend to the true worship of God, which secondly was to be proved. Now touching 
Works are a testimony of man's election.  the last part, that they be a testimony of man's election in Christ, it is evident by these words of Peter: Brethren 
2. Peter. 1.  (saith he) be more diligent by good works to make your election sure. whereby it appeareth: that good works are a testimony of the assurance of his election in Christ, whereby the truth of the definition appeareth, and by this definition it is plain, that all superstitious works of man's invention, be no good works, forasmuch as they tend not to the true worship of God. Here resteth again somewhat to be 
The errors of the Pa〈…〉 s abo 〈…〉 works.  opened of the errors of the papists about works, whereof they have for their purpose devised divers strange distinctions as their preparing works of congruent merit, their Opus operantis, or work of the worker, their Opus operatum. or act of outward execution, and their undue works or works of supererogation. Wherefore, first touching their preparing work of congruent 
Preparing work of congruent merit.  merit (whereof somewhat hath been said before in the discourse about justification) first, what they feign them, it appeareth, namely, the fruits of that their preventing grace, which they imagine to reduce a man into such a trance as they feign him therein (as a man might say) neither dead in sin, nor alive in Christ, whereby all moral, or civil works wrought, though of nature they be not absolutely worthy works to merit full righteousness, yet by a certain conveniency (as they term it) in equity they deserve favour, and so prepare toward the full attainment of justification, and these be all the moral works, which be wrought by such as be not regenerate.  
The error of which drowsy dream is more than palpable, for the scripture of God, can acknowledge no middle estate, 
There is no middle estate between God and the Devil.  between God, and the devil. He that is not against him, is directly with him: he that gathereth not together, letteth not things lie untouched, but he scattereth abroad. He that is not alive in Christ is dead in sin. S. Paul could paint out no mean estate between both, he consessed all either quick in Christ, or dead in sin. The reward (saith he) of sin is death. And again, 
Eph. 2.  You hath he made alive that were dead in trespasses, and sin And again to the Colossians, And ye which 
Coll. 2.  were dead in sin, and in the uncircumcision of your flesh, hath he quickened with him: so that there is no mean estate. Either the workers of their preparing works be alive in Christ, or dead in sin: But a live in Christ they cannot be by these words of Paul, for all before regeneration are dead: wherefore, even as a dead man hath in himself no power at all to prepare himself towards life again: so all (being before regeneration dead in sin) have no power at all to work any work that may prepare them unto life or regeneration: And for that cause doth Paul call them dead in sin, that they might know themselves as utterly unable, to help towards their own regeneration, as a dead carcase is, to help itself to the attainment of life again. Whereby the vileness of this presumptuous invention of preparing works appeareth.  
Now touching their works called, Opus operantis, or work of the worker, after their meaning it is this: namely, 
The work of the worker.  the act and holy purpose of the mind, wherewith the worker goeth about any work which they count holy, and their Opus operatum, or act executed, is the outward execution of the same work. Now touching their undue works, or works of supererogation, it is necessary 
works of Supererogation.  for plain understanding, what they mean to rehearse the invention of the forged fable thereof. For the ground whereof, they begin with a goodly and beautiful show of advancement of God's unspeakable savour towards us. God (say they) who might have prescribed us such strait, and severe precepts to have been observed, as had been utterly to us impossible, hath notwithstanding dealt more favourably with us, and commanded us nothing, but that which (if we list) we be able to perform, and a great deal more. And yet notwithstanding he demandeth no farther of us but to perform the same, by the doing whereof we shall deserve salvation, though we do no more. But if any be towards God so liberally minded that 
Blasphemy to Christ's death and passion.  he will of his frank disposition do more: neither shall he loose the praise nor reward of the same. And this overplus above the fulfilling of the commandments, is that they call their undew works or works of supererogation, superabhomination I should say. Who ever heard a more presumptuous blasphemy? Doth not the commandment require a full obedience, willing desire, & natural proneness of the whole man, as in the 4. chapter is evidently showed. Now than if the whole endeavour of all the parts of man, be thus tied by just bond of duty, unto the commandment, from whence then cometh their overplus of undue works? Nay, is it not both there and in the u chapter evidently proved, that man is utterly unable to fulfil the commandment? and that the Law was not by Moses delivered unto man, to the end he should enable himself to the fulfilling thereof: but contrariwise by view of his insufficiency, to drive him to Christ. But will ye know why these men invented this fable? Forsooth, not without provident consideration, because if that be taken a way, farewell 
Penance.  all the fruits of penance, which is one of the most profitable engines that their church hath, and principal bailiff, under sheriff, their high Stuard, for the 
Christ.  marry and pith of their penance standeth in their satisfaction, which is the last and golden part thereof, and hath 
Satisfaction.  provided for the building of many an Abbey. Wherefore above all things their works of supererogation was to be devised, for else could their satisfaction have been worth nothing unto them, which by this politic proviso, hath made kings fellows of such, as without the same, could never have been able to have maintained two beggars in an hospital: for before any man be able to make satisfaction of the old debt to his creditor, it is of necessity that first he be able, to satisfy the duty of the time present with an overplus, out of the which excess, must be raised a sufficient superplussage, to discharge the former danger. The wicked horror of all which their devise of works shall (besides that which hath been said already) be also justly overthrown hereafter, where it shall appear that no works (no not the works of the justified) be able to satisfy the commandment, any other way then under the shield of mercy: by not having their insufficientie imputed unto them, but contrariwise hidden by Christ's innocenty, from the sight of God's justice. Let this both touching the description of good works, and also the sergeant works of the Papists, suffice. Having thus evidently showed, what these words grace, righteousness, or justification, faith, and works, do mean in this matter, I will now return to speak of the nature of this new covenant, which (as was said before) justifieth man freely by grace through faith in Christ, the explication, or plain meaning whereof, is by these definitions cuident to be this.  
The new covenant doth assure man that his sinne● are freely forgiven, and 
righteousness is un 〈◊〉 unto us, by the f 〈…〉 〈…〉 oh sense and good will of God.  that righteousness is imputed unto him, by the free benevolence of the will of God, through the full assurance of the truth of God's promises in Christ, which unto him is given of God, by the inspiration of the holy Ghost: whereby his heart is purified and ciensed unto good works; which righteousness, is imputed unto him without all respect of his worthiness or works: only for the praise, and glory of the grace, or favour of God. Whereby it is plain that unto the attainment thereof, on the behalse of man: this only thing is required: that he constantly believe (both severally touching himself, and generally touching all the elect) that even as God hath freely promised, to accept the satisfaction of his son Jesus Christ, in full recompense for all their sins: so assuredly he will perform the same. Who soever (I say) hath this undoubted faith, he hath the true apprehension of Christ in the promise: so that by faith only (as is proved before) justification 
Only faith, atteyneth 〈…〉 cation.  is attained in the promise: which faith is the only mean, which by believing God, may assure man of the free favour of God in Christ: without suspicion of encroaching upon any part of the glory of the same: Which God hath reserved to himself, as the only end, for which he hath bestowed upon man so rich a benefit: whereunto (as to the appointed mark or end) all the Scriptures are directed, whereof these authorities for the further confirmation of this truth, may seem not unseasonably rehearsed. Beginning first with the words of our Saviour Christ himself: he saith thus: And as Moses lift up the 
joh. 4.  Serpent in the wilderness, even so must the son of man be lifted up, that none that believe in him perish, but have everlasting life: for god so loved the world, that he hath given his only begotten son, that none that believe in him should perish, but have 
Only faith  everlasting life. Again in the same place: He that believeth in him, shall not be condemned. And again: He that believeth, the son hath everlasting 
John. 6.  life. And in an other place: The Capernaites said unto him, what shall we do that we might work the works of God? jesus answered and said unto them, this is the work of God, that ye believe on him, whom he hath sent. And again in the same 
faith.  chapter: This is the will of him that sent me, that every man which seeth the son, and believeth in him, have 
faith.  everlasting life: and I will raise him up at the last day. Again in the same chapter: Verily, verily, I say unto you, he that believeth on me hath everlasting life. And in an other place: I am the resurrection and the life, he that 
faith. joh. 11.  believeth on me, yea though he were dead, yet shall he live: and who soever liveth and believeth in me, shall never 
faith.  die. And in an other place: I am come 
joh. 12.  a light into the world, that who soever 
faith.  believeth on me, should not bide in darkness. Again Peter in the Acts of the Apostles: To him also give all 
Act. 10.  the Prophet's witness, that through his name all that believe in him, shall 
Only faith  receive remission of sins. Again the Jailor said to Paul and Barnabas: 
Act. 16. faith.  Sirs, what must I do to be saved? and they said, believe on the Lord jesus Christ, and thou shalt be saved, and thy household. Again Paul to the Romans: Therefore by the deeds 
Rom. 3.  of the law, shall no flesh be justified in his sight; for by the law cometh the knowledge of sin: but now is the righteousness of God declared, without the law: having witness of the law & the Prophets, to wit, the righteousness of God by faith of jesus Christ unto all & upon all that believe, for there is no difference, for all have sinned & are destitute of the glory of God, and are justified freely by his grace, through the redemption that is in Christ jesus: whom God hath set forth to be a pacification through faith in his blood, to declare his righteousness, in that he forgiveth the sins that be passed, which God did suffer to show at his time his righteousness: that he might be counted just, and a justifier of him that believeth one jesus. Where is then the boasting? it is excluded, by what law? of works? nay, but by the law of faith. Therefore we gather, that man is justified by 
Faith justifieth, without the views of the law.  faith without the deeds of the law, and a little after: For it is one GOD which shall justify Circuncision which is of faith, and uncircumcision through faith. Again in the next Chapter, for 
Rom. 4.  if Abraham were justified by deeds, then hath he wherein to boast: but not with GOD: for what sayeth the scriptures? Abraham believed God & that was counted to him for righteousness: to him that worketh, the reward is not reckoned of favour but of duty: but to him that worketh not, but believeth on him that justifieth the ungodly 
faith.  his faith is counted for righteousness: Even as David describeth the blissefulnes of the man, unto whom God ascribeth righteousness without deeds: saying, Blessed are they whose unrighteousness are forgiven: and whose sins are covered: blessed is the man to whom the Lord imputeth no sin. And a little after: We say that faith was imputed to Abraham for righteousness. And a little after, for the promise that he should be the heir of the world, was not given to Abraham, or to his seed through the law, but through the righteousness of faith. For if they (which be of the law) be heirs: them is faith but vain: and the promise of no effect. And again, Therefore by faith is the inheritance 
faith.  given: that it might come of grace: and the promise might be sure to all the seed: not to them only which are of the law: but also to them which are of the faith of Abraham, which is the father of us all. And again, then (being justified by faith) 
Faith iustefieth.  we have peace with GOD through our Lord jesus Christ by whom we have access through faith, unto this grace wherein we stand, and rejoice in the hope of the glory of God. And again, what shall we say then? the Gentiles which followed not righteousness have overtaken righteousness, I mean the righteousness which cometh by faith: but Israel which followed the law of righteousness, could not attain the law of righteousness, wherefore? because they sought it not by faith, but as it were by the works of the law. 
Faith justifieth without works of the law.  And again, for they being ignorant of the righteousness of God, and going about to establish their own righteousness, have not been obedient unto the righteousness of God, for Christ is the end of the law to justify all that believe: For Moses describeth the righteousness which cometh of the law in these words, that the man which doth these things, shall live thereby. But the righteousness which cometh of faith, speaketh on this wise: say not in thy heart, who shall ascend into heaven? that is even to fetch Christ down from above, or who shall descend into the deep? that is even to bring Chryst from death: but what sayeth the Scripture? the word is nigh thee, even in thy mouth, and in thy heart. This is that word of faith which we preach: for if thou shalt confess with thy mouth the Lord jesus: and shall believe in thy heart that God raised him up from the dead: thou 
Faith saveth.  shalt besaved. For the belief of thy heart justifieth, & to confess with the mouth saveth a man. For the Scripture sayeth, 
Faith iustiuneth.  who soever believeth on him shall not be ashamed. And again, even so at this time, is there a remnant left through 
Rom. 11.  the election of grace: if it be of grace, then is it not of works: or else were grace, no more grace: but if it be of works, then is it no more grace, or else were works no longer works. And in another place, we which are Jews by nature 
Gala. 2.  and not sinners of the Gentiles, know that a man is not justified by the deeds of the law, but by the faith of jesus Chryst: even we (I say) have believed in jesus Christ, that we might be justified by the faith of jesus Chryst: and not by the deeds of the law: because that by the deeds of the law, no flesh shallbe justified. 
Gal. 3.  Again, for the Scripture saw afore hand, that GOD would justify the gentiles through faith, and therefore preached before hand the Gospel unto Abraham: saying, in thee shall all the Gentiles be blessed. So then, they which be of faith, are blessed with faithful Abraham: for as many as are under the deeds of the law, are under the curse: sore it is written: cursed is every man that continueth not in all things which are written in the book of the law to fulfil them. And that no man is justified by the law in the sight of God, it is evident: for the just shall live by faith: and the law is 
Abac. 2  not of faith: but the man that shall fulfil these things shall live in them.  
Now Chryst hath redeemed us from the curse of the law, when he was made accursed for us: for it is written, cursed is every one that hangeth on tree, that the blessing of Abraham might come on the Gentiles through Chryst jesus: and that we might receive the promise of the spirit through faith. And a little after: but the scripture hath concluded 
Gal. 3  all things under sin, that the promise by the faith of jesus Chryst, should be geeven to them that believe. But before faith came, we were shut up under the law unto the faith which should afterward be revealed: wherefore the law was our Schoolmaster, to bring us to Chryst, that we might be made righteous by faith: but after that faith is come, now are we no longer under the Schoolmaster: for we are all the sons of God by faith in Chryst jesus. 
Gal. 5.  And again, ye are all gone quite from Chryst, as many as are justified by the law, and are fallen from grace: we wait for by the spirit through faith, the hope of righteousness. Again: For by grace are 
faith and not works iustiuneth us  ye saved through faith, and not of yourselves: it is the gift of GOD, and not of works, lest any man should boast him. Again: Who saved us, and called us with a holy calling, not according to our deeds, but according to his own purpose and grace: which grace was given to us through Chryst jesus, before the world was. And in an other place: That we being 
Titus. 3.  justified by grace, should be made heirs according to the hope of eternal life. These authorities I thought good, to rehearse out of the Scriptures: out of the which it is evidently gathered, which hath been said before, touching the justification of faith: And to the end it may be apparent, that the auneyent fathers gathered the same meaning, I will now rehearse of their authorities concerning the same. First Augustine saith thus: Credidit Abraham deo, & reputatum estilli ad justitiam: ecce sine opere, iustificatur exfide, 
Augustide tempore serm. 61 Solafides.  & quicquid illi legali posset observatione conferri, totum credulitas sola donavit: Abraham believed God, and that was imputed unto him for righteousness. Mark this, that without works, he is justified by faith, & that whatsoever he might have gained by observing the law, all that hath faith alone given him. Again Origen 
Faith alone  sayeth: Dicit sufficere solius fidei justificationem, it a ut credens quis tantummodo iustificetur, etiam 
Exclusa est gloriatio. Solafides. Rom. 3. Only faith.  si nihil ab eo operis fuerit expletum: He afirmeth the only justification of faith to suffice to justify a man, that only believeth, although he have done no good work. And by and by after he asketh this question: Quis sine operibus justificatus est? Who is justified without works? Whereunto he answereth: Quantum igitur ad exemplum pertinet, sufficere arbitror illum latronen qui cum Christo crucifixus, clamabat ei de cruce: Domine jesu memento mei, cum veneris in regnum tuum. Nec aliud quicquam describitur boni operis eius in evangelijs, sed pro hac sola fide, ait jesus. Amen dico tibi body eris mecumin Paradiso: As touching the example, I think the theefmay suffice which being crucified with Christ, cried from the cross: Lord jesus remember me, when thou comest into thy kingdom. There is no other good work of his expressed in the Gospel, but for this faith only Christ saith unto him: verily I say unto thee thou shalt be with me this day in Paradise. And a little after: Sola confession justificatum, comitemque sibi paradisum ingressus, assumpsit: By this only confession, he going into paradise, took him with him both justified, and his companion. And a little after concerning the woman's washing Christ's feet with her tears, he saith: Et ex nullo legis opere, sed pro sola fide ait ad eam, remittuntur tibi peccata 
Sola fides.  tua, & iterum fides tua te saluam fecit? And by no deeds of the law but for faith only he saith unto her, thy sins are forgiven thee, and again thy faith hath 
faith noly  made thee whole. And chrysostom upon the third chapter to the Romans, writeth thus: In hoc demonstratur virtus & potentia dei, quòd seruaverit, iustificaverit, 
Sermon. 7.  et gloriationem induxerit, sola fide, absque operibus: Herein is the virtue, & power of 
Sola fides.  God declared, in that he hath saved, justified, and glorified, by faith only without works. And the same upon the 
faith only  fourth chapter: Quòd aliquis destitutus operibus, iustificetur per fidem: fortasse videri potest 
Serm. 8.  benè habere. Quòd autem aliquis ornatus virtutibus, et bonis operibus, non tamen illis iustificetur, 
Sola fides.  fed sola fide, hoc certè est admirabile: That a man destitute of works should be justified by faith, that peradventure may seem to be well: but that a man beautified with virtue, and good works should nevertheless by them not be justified, but by faith only: Truly this is wonderful. Again the same chrysostom in his fourth homily, upon the first chapter of the first epistle to 
Chrisostom in priore. ad Timoth. Cap. 1. Homel. 4: Sola fides.  Timothy: Cui difficilis habebatur fides, quod inimici, quod peccatores, quod hi qui in lege non iustificabantur, neque per opera, hi continuo ex fide sola, primas parts meritorum consecuti sunt: Who could hardly believe that enemies, that sinners, that such as were not justified in the law, nor by works, that they by and by have by faith only 
faith only  obtained the chief merit. And a little after: Incredibile eum esse videbatur, siquidem bomo qui omnem priorem vitam, frustrà atque inaniter consumpsisset, duxissetque per mala opera, postmodùm ex fide sola saluandus diceretur: It seemed 
Sola fides.  to the jews an incredible thing, that a man which had spent all his former life vainly, & disorderly having passed the same in wicked works, that afterward he should be said to be saved by faith only. The same again concerning faith and the law writeth thus: Ante 
faith only  opera, fides primum inducendaest: eum qui operatur opera justitiae sine fide non possum probareviwm fuisse, fidelem autem, absque operibus possum monstrare, & vixisse 
Serm de fide et lege.  & regnum caelorum assecutum. Nullus sine fide vitam habuit, latro autem credidit duntaxat, & justificatus 
Sola fide  est a misericordissimo deo. Atque hîc ne mihi dixeris defuisse ei tempus, quo justè viveret, & honesta faceret opera, neque enim de hoc contenderim ego, sed illud unum asseveraverim quòd sola fides per se saluum fecerit: Faith is to be alleged before works: I can not prove him to have been alive which worketh the works of righteousness without faith, but I can show the faithful without works to have both been alive, and attained the kingdom of heaven. No man hath had life without faith, but the thief did only believe, & he by the most merciful God is justified. And say not unto me here, that he wanted time wherein to live righteously, and do good works. I will not contend thereabout, but this one thing I affirm, that faith only alone did save him. And again Nam ea denium perfecta, & omnimoda gloriatio est in deo, 
Basilius homilia de humilitate.  quando neque propter suam ipsius quis iustiam extollitur, sed agnoscit se quidem vera destitui justitia, verùm sola in Christo fide, justificatum esse: For that in deed is the perfect, & full rejoicing in God, when no man glorieth in his own righteousness, but acknowledgeth himself in deed to be destitute of true righteousness, and that he is justified through faith in Christonely. Ambrose upon this place of Paul justificantur gratîs per gratiam illius, writeth thus: Just ficati sunt gratîs, quia nihil operantes, neque vicem reddentes, sola fide justificati sunt: Both jew & Greek are justified freely, because that without work, or recompense, by faith only they are justified. And again: Quomodo ergo judaei per opera legis justificari se putant justificatione 
Ambrosu● Roma. 4.  Abrahae, cum videant Abraham non ex operibus legis, sed yola fide justificatum? non ergo opus est lege quando impius per solam fidem iustificatur apud deum. How then do the jews think themselves to be justified by the deeds 
Sola fides.  of the law, with the justification of Abraham, when they see that Abraham was not justified by deeds of the law, but by faith only? there is then no need of the law, seeing the wicked is justified with God by faith only. And a little after: Sic decretum 
faith only  dicit a deo, ut cessant lege, solam fidem gratiae dei posceret ad salutem: He saith that 
Sola fides.  it is thus by God decreed, that the law ceasing, he requireth unto salvation only faith in the favour of God. And again: Manifestè beati sunt, quibus sine 
faith only Rome 4.  labore, vel opere aliquo remittuntur iniquitatds, et peccata teguntur, nulla ah his requisite a panitentiae opera, nisi tantum ut credant: They be manifestly blessed whose iniquities are covered, 
Sola fides.  without either labour, or work no work of repentance being (to that purpose) of them required but only that they believe. And again the same: Conuenit ut in solo nomine domini, & conditoris 
Only faith. Rom. 9  consequatur salutem creatura: hoc est, per fidem, quia sublatis omnibus neomenijs et sabbato, et circumcisione et lege escarum, et oblationibus pecorum, sala fides posita est ad salutem: It is mecte that 
Sola fides.  man attain salvation only in the name of the Lord the creator, namely, by faith, because that faith only is the mean to salvation, all new 
Only faith  Moons, Sabbath, Circumcision, difference of meats, offering of beasts set a part. Again the same: Quoniam versutia adversarij cumulare peceata 
Rom. 11.  caeperunt, ut per interdictum magis homo reus constitueretur, deus clementia bonitatis suae, semper homini procurans, ut et quod sine lege peccatum erat, et in lege possit deleri, hoc decrevit, ut solam fidem poneret, per quam onmium peccata aboleret, ut quia nulla spes per 
Solaf ideses.  legem omnibus hominibus erat, dei misericordia saluarentur: Because sin began to be increased by the craft of the adversary that man through the restraint might be found more guilty, God of his merciful 
Only faith  goodness always careful for man, that that which without law was transgressed, might in the law be blotted out, decreed this. Namely, to appoint faith 
faith only  only to be the mean, whereby he would extinguish the sin of all men, that seeing no hope was left to any man in the law, they might by the mercy of God be saved. Again the same Ambrose. In Christo jesu data est gratia, 
1. Cap. 1. epi ad Corinth. Sola fides.  quia hoc constitutum est, ut qui credit in Christum saluus sit sine opere, sola fide, gratîs accipiens remissionem peccatorum. In Christ jesus is grace given, forasmuch as this with God is decreed, that who so believeth in Christ, is saved by faith only without work, receiving freely forgiveness 
faith only  of sins. Again Hillarius upon the 8. of Matthew hath these words: Sola fides iustisicat, only faith doth justify.  
Notwithstanding these authorities of Scriptures and fathers, yet do the 
Sola fides.  adversaries keep still their brazen faces, and stoutly swear it & stare it out that none but heretics and schismatics affirm that only faith justifieth. Truly, gentle reader, if thou be'st not settled in error, thou canst not but see their wicked and shameless facing, in crying out that we corrupt the scriptures, and that none of the fathers gathered out any such sense, or meaning of them, concerning which matter, thou hast heard divers of them, tell their own tales. Now it is here principally to be noted, that where man's justification is a free remission of sins, and imputation of righteousness unto him, through faith in Christ: it may be, that because the phrase of the Scriptures, & of these aucthorityes attribute the same so many times to faith, that therefore some might gather thereby, that faith is the efficient cause of 
Faith is not the efficient cause of our justification but God only.  man's justification which is not so, for the efficient cause is only God: even as sinful man destitute of God's grace, is the material cause, and as the declaration of God's justice & righteousness in performance of his free promise, to the increase of the glory of his grace, is the final cause. And forasmuch as unto this work two instruments were requisite: the one to be used by God, which was Chryst: of whom he made the sacrifice and offering, the other to be used by man which is faith. Therefore that faith being (as I said) the instrument, which taketh hold of the promise, hath relation unto the object of faith: Namely, unto Chryst, and the promise: and so hath the title of justification imputed unto it, for so saith the Scripture. Abraham believed God, and God imputed that to him for righteousness. Which Paul divers times rehearseth, to show that faith is not the efficient cause of justification: but the object of faith: namely Chryst, and the promise. And that faith receiveth the title thereof, only by imputation: and not by propriety of nature. Namely, because it is that wherewith man taketh hold of Christ, and the promise: which I thought worthy the noting. Thus having showed the nature of the new covenant, touching man's justification, and that faith is the only mean, required in man to the attainment thereof, it followeth.   

Cap. 9  
¶ To know the certain tokens of that faith, whereunto justification is imputed, and the difference between the works of the faithful & the works required in the law.  
Faith being the gift of God (as Paul to the Phillippians affirmeth) for unto you (saith he) it is given, not only to believe in Christ, but also to suffer for him, faith I say being the gift of God, is accompanied with newness of life, which possesseth such beauties of God's 
Newness of life.  grace, as forthwith kindle the soul or mind with desire of true obedience unto God: by engrafting him both into the similitude of the death of Christ, 
Rom. 6  whereby he dieth unto sin, and also into the similitude of his resurrection, whereby he riseth unto a new life: being sure that the old man of sin is crucified: that henceforth he should no more be servant to sin. So that now 
Rom. 6.  she traineth his affection, towards the things above, from the things on the earth, in that he is dead to sin, his life being hidden in Chryst with God: whereby he laboureth to mortify the 
Col. 3.  affections of the earthly members: as having put of the old man with his works, 
Eph. 4  and put on the new, which is renewed in knowledge after the Image of God, 
Col. 3 Eph. 4  shapen unto righteousness, and true holiness, labouring not to grieve the spirit of God, by whom he is sealed unto the day of redemption: but knowing himself the temple of the holy ghost, laboureth to cleanse and purify the same. Which desire is 
1. Cor. 6.  not now kindled in him, as in respect of merit: but as proper, and peculiar unto the faith, which through grace hath taken the possession of the mind, whereby he is transformed into the similitude of Chryst: so that where before he yielded himself servant, unto all the works of the flesh: now contrariwise he laboureth to pursue all the works proper unto the spirit: 
Titus. 2.  Being certain that the grace of God which bringeth salvation unto all men hath appeared, and teacheth him, that he should deny ungodliness, and worldly lust●, and that he should live soberly, righteously, and godly in this present life. Seeing Chryst gave himself for him, to redeem him from all unrighteousness: to purge him peculiar unto 
Col. 1  himself, fervently given to good works: that so he might walk worthy of the Lord, in all things that please: being fruitful in all good works, and increasing to the knowledge of God, because he is his workmanship created in Chryst jesus unto good works, 
Eph. 2.  which God ordained, that he should walk in them. Now forasmuch as these be the proprieties, or fruits belonging to regeneration, which entereth with true faith. Therefore presently, where soever she taketh place, she maketh herself known by these effects: and forthwith upon her arrival, beginneth fight with the old man of sin, and deeds of the same. And whereas before whilèst the strong armed man, namely the 
Mar. 12. Luke. 11.  devil kept the palace: that is, possessed the soul or mind: all things were in peace, that is, man slumbered in security, feeling no fight in conscience. Now, so soon as a stronger cometh in place, namely, the holy ghost, furnishing the mind with true faith, whereupon newness of life, and true godliness atténde: Then forthwith entereth man into the christian fight: for presently all the forenamed graces are encountered by the devil, and the corruption of his sinful and rebellious nature, according to these sayings: Hostis noster (adhuc in hac vita nos positos) quanto magis nos sibi rebellare conspicit, tanto amplius expugnare contendit: 
Gre. lib. 24 cap. 12. moralium.  eos autem pulsare negligit, quos quieto iure possidere se sentit. Our enemy (so long as we be in this life) how much the more he seeth us rebel against him: so much the more he striveth to vanquish us, but he neglecteth to smite those whom he feeleth himself to possess with quyettytle. So 
The devil is a great enemy to a virtuous & good life. Rom. 7  that forthwith upon his entry into newness of life, he feeleth just cause to cry with holy Paul: I know the law is spiritual, but I am carnal, sold under sin, for I allow not that which I do, what I would, that do I not: but what I hate, that do I etc. These conflicts attend continually upon true faith, which can no more from her be separate, than heat from fire, and moisture from water. Hereby she be weigheth herself: these properties declare where she dwelleth. Wherefore, whosoever findeth in himself, an undoubted persuasion of the free favour of God, only in the merits or deserts of Chryst, having that confirmed in him by the testimony of the holy ghost, breeding a desire of continual wrestling against sin, and the irksome loathing of his often falls, the hunger of well doing: though (through corruption of nature) he want the ability to perform in such sort as he wisheth: whosoever I say, hath this faith thus confirmed, he assuredly is possessed of righteousness, and hath the true apprehension of the death of Christ, and the earnest penny or pledge of his election.  
And to this end crieth Peter: Brethren, give more dy gence to make your calling, and election sure by good works: as though he should have said, Brethren be diligent and labour continually in good works, that they may be to you a sure pledge & witness, that you are the elect of God in Chryst. For that only is the true faith (whereunto righteousness 
True faith is known by good works.  is imputed) which maketh herself known by good works: without which ye can neither show the obedience of God's children, nor yield testimony of your faith, nor outward witness of your election in Chryst. And again S. Paul to the same effect unto Titus: This is 
Tit. 3.  a true saying, and of these things I will thou shouldest certify, that they which have believed in GOD, might be diligent to maintain good works: These things are good and profitable unto men. Surely good works are so profitable (as I said before) that without them, we can neither show our obedience to God: nor give certain testimony, that true faith, dwelleth in us, without 
Good works are the fruits of good faith.  which faith we can pretend no just title to the kingdom of God. Wherefore above all things, it behoveth every man (that maketh claim thereunto) to declare his faith by these evident fruits, for unless the same be witnessed by his works, and fight against sin: (if death prevent him not) assuredly he hath but a vain opinion, and no faith in deed. Hereby I trust the indifferent reader can not but see, how wrongfully the adversaries (usurping the name of catholics) charge them of our profession, under the scorned name of gospelers, some with the contempt of good works, and some others say that though we maintain good works, yet we give the people no encouragement thereunto, seeing we say, they help not to justification: And therefore we talk of good works, but (as it were) to no end. In deed any such end by them, (as a price of our redemption) we know none, we leave the glory of that triumph to God alone. Seeing he hath by plain words reserved the same for the praise, and glory of his grace and 
Ephes. 1.  favour. But if they will allow this for an end: thus much we constantly affirm, that what soever he be that seeketh not by continual labour in good works, and detestation of his own former wickedness, (as the true and inseparable fruits of faith) to declare his obedience to God, that GOD thereby may be glorified: and the truth of his faith touching his salvation witnessed: assuredly (as I said before) he hath 
True faith must be witnessed by deeds.  but a vain opinion, and no faith in deed, neither any sure warrant to make title to the death of Christ. We constantly affirm, that as the Sun can be seen by no other light, but by that which he giveth himself. So can faith by no other means be discerned, but by the fruits or works proceeding from herself. We say with Ambrose Proprium hoc habet nova creatura per gratiam, ut qui figmentum Dei sunt, 
De vocatione gentium, lib. 1. Cap. 8  et nativitate coelesti conduntur in Christo, non otio torpeant, nec desidia resoluantur, sed de virtute, in virtutem proficiant, per viam bonorum operum ambulando. This hath the new creature through grace proper unto him, that they which be the workmanship of GOD, and in 
Good works.  Christ are builded in the heavenly birth may not slug in idleness, not be resolved in sloth, but must go forward from virtue to virtue, walking by the way of good works, and again with the same Ambrose. Gratia Dei a timore liberati, accipimus spiritum adoptionis filiorum, ut considerantes 
Rom. 8  quid eramus, & quid dono Dei sumus adepti, magna cum diligentia vitam nostram ordinemus, ne ●nomen Dei patris in nobis iniuriam patiatur, & ea omnia quae evafimus, veluti ingrati incurramns, Being delivered from fear through the favour of God, we receive the spirit of children of adoption, that considering 
Good works.  what we were (and what by the gift of God we have attained) we should order our life with great diligence, lest the name of God the father, should in us suffer injury, and lest as ingrateful we run into all those mischiefs, which we have escaped. We say also with Cyprian. Igitur Christianus, qui nominis Christi similitudinem 
De 12. abusionibus Cap. 7  tenet, morum quoque eius similitudinem habere decet. Christianus nemo dicitur rectè, nisi qui Christo moribus cooequatur. Therefore it becometh a Christian man that holdeth the similitude of the name of Christ, to have also the similitude of his manners. No man is rightly called a Christian, but he that imitateth Christ in his conditions. If this be no end of good works gentle reader judge indifferently. But now if we should join hands with our adversaries, to examine whether the good works of the faithful, be able to satisfy the rigour of the law: as though we suspected the matter, this cannot be denied, that we must way them in the balance against the works required in the law: to try whether they aswell keep the inward weight, as the outward fashion. And if there they also be found to light, then shall good works still remain for a witness of our faith, and obedience: that God by them may be glorified: and pass for no penny payment in the price of the purchase of righteousness. Wherefore, for the trial of this matter, it is necessary we seek the definition of faithful works, gathered out of the definition of faith expressed in the viij. Chapter in this sort. The 
Definition of faithful works. The good works of the law.  good works of the faithful, are such works as proceed from a heart purified through faith. Now into the other School or balance, let us lay the works required in the law, whose definition is thus gathered out of the iiij. Chapter. The works required in the law, are such as proceed from the full obedience, willing desire, and natural proneness, of the whole man unto righteousness. Thus weighed in the balance, it is evident that even the very good works of the faithful (compared with the works of righteousness required in the law) are found far to light to satisfy the same. For as much as the law can allow none but such as proceed from a full obedience, willing desire, and natural proneness of the whole man. That is to say, the law can allow no works, but such as should be wrought by natural strength, & desire unto righteousness: But the good works of the faithful be not so, but contrariwise 
The good works of the faithful  they are wrought through the free grace of GOD, purifying the heart by faith, whereupon it followeth, that the good works of the faithful (examined by the justice of God) are insufficient to satisfy the law, and have no strength but under the shield of mercy. So imperfect are the best, and most purest works of the justified, that being examined by the severity of the law, they are unable to abide the presence thereof. Thus having showed the certain tokens of that faith, whereunto righteousness is imputed, and the difference between the works of the faithful, and the works required in the law, it followeth.   

Cap. 10.  
¶ To know what justification or righteousness it is, which the scripture attributeth to works, and also what faith it is against which S. james speaketh, and why justification is imputed to faith, and not to works.  
HOw diversly the word righteousness or justification is taken in the Scriptures is by the viij. chapter declared, where it is evidently proved, that justification (being taken for the free imputation of righteousness unto man, whereby in the sight of God, he is discharged of guiltiship) cometh only through faith in Christ, without respect of man's worthiness or works: by the free benevolence of the will of God, to the praise, and glory of his grace. And that the justification or righteousness of works, is nothing else, but the declaration of the same righteousness of faith, by the outward fruits thereof: which answereth that which is first in this chapter required. Yet notwithstanding, the ambitious pride of the adversaries, is neither ashamed, nor afeard to hold plea as it were with God, for a part of the glory of man's justification, arrogantly challenging the same, as a deserved duty purchased by their works. The contrary whereof, as in the viij. chapter it is manifestly proved, so is the fearful error thereof, by the iiij. chapter evidently disproved. For it is there plain that all the works of corrupt nature are as direct contrary to the law: as death unto life, darkness unto light, or cold unto heat. And yet out of that hateful hoard must they of force take their sergeant store. Seeing they will needs have works to justify, for that enferreth that those works must go before justification, and so be wrought before the man be righteous, which can be nothing but the fruits of a wicked man, for until he be righteous, he is wicked, and by their doctrine he can not be righteous, until the work have made him righteous: therefore whilst he is wicked, it must needs be that he do the work, which shall make him righteous: which is impossible as by the Scriptures doth evidently appear. Thus writeth Paul to the Phillippians: That ye may be pure & without offence, until the day of Christ, filled with the fruits of righteousness, which fruits are in you by jesus Christ, unto the glory & praise of God. Here in these words of Paul we may learn the efficient cause, the formal cause, the material cause, and the final cause of good works, by which causes it doth evidently appear that before justification, no good works can be wrought, and that the end of good works is not to justify the doers of them, but only to the glory and praise of God. Wherefore let us consider his words, first in that he saith that ye may be pure and without offence, he showeth what is the office of a christian man, namely, to labour for such pure and unspotted conversation, as no offence may justly be gathered by the same He saith moreover, Until the day of Christ: to show that the endeavour towards goodness must have continuance, through the whole course of the life. Having thus showed both the office of a christian man, and the term of his continuance in th'execution thereof: he goeth forward to show what furniture is necessary in him to the performance of that office: in saying: Filled with the fruits of righteousness. Here he showeth wherewith he must be filled, that must be pure and without offence: namely, with the fruit of righteousness, that is, with good works. And as he teacheth in these words that good works are the furniture of a christian man: so doth he also teach in the same words, both the formal cause, & the material cause of good works: for in that he sayeth, with the fruits of righteousness, he showeth that righteousness or justification is the formal cause of them: which as a good tree bringeth forth her good fruit: He also showeth that the material cause of any good work is, that it is a fruit of righteousness, whereby it is clearer than the Sun, that there can be no fruit of righteousness until the bringer forth thereof, be transformed into a tree of righteousness, neither can the material cause have her being, until first the formal cause be generate: for the tree must be before the fruit. And in this place doth Paul open the words of Esay in the. 61. chapter where he sayeth, they shall be called trees of righteousness, which cause Paul doth insinuate by expressing the effect: in that he sayeth, filled with the fruits of righteousness, which employeth that the bringers forth of those fruits, must needs be tréees of righteousness: whereby it is evident that no work is good, but that which is brought forth by a righteous man: seeing that it is the fruit of righteousness: but none is a righteous man until he be justified, therefore can none bring forth good works, but such as be already justified. Whereupon it followeth, that before justification no good work can be wrought. Paul goeth forward and saith: which fruits are in you by jesus Chryst. Here doth he evidently declare what is the efficient cause of good works, namely, jesus Chryst: so that where before he had taught justification, or righteousness to be the formal cause of good works, and the fruits thereof to be the material cause, for that he would leave no doubt concerning the efficient cause, therefore he addeth, which fruits are in you by jesus Chryst. Where this is also to be noted, fully agreeing with that which is said already, namely, that no good work can be wrought, but by him in whom jesus Christ doth reign, that is, by that justified: for hereby it is plain that no good work can be in man, unless it be by jesus christ: but jesus Chryst worketh only in the justified: for his spirit doth certify their spirits in whom he dwelleth, that they are the children of God: there is no condemnation to them that are in Chryst jesus: And in this place doth Paul also go forward in prosecuting the word of Esay, for where Esaye calleth them trees of righteousness, that is to say the bringers forth of the fruits of righteousness: he addeth a planting of the Lords, to show that their righteousness is the lords work, and that doth Paul open here where he sayeth, that good works, or fruits of righteousness are in us by jesus Chryst: as though he had said, jesus christ hath, made you to be trees of righteousness, that you might bring forth the fruits thereof, namely, good works, and so declare yourselves to be a planting of the Lords. This being taught, Paul goeth forward in declaring the final cause of good works, in saying, Unto the glory and praise of God, whereby it is plain out of these words of Paul's, that Chryst is the efficient cause of good works, and that none can be wrought, but by him in whom the spirit of christ dwelleth, that is, none can be wrought but by the righteous, or justified, in that he saith, which fruits are in you by JESUS Chryst. Whereby it is plain, that without jesus christ they can not be in them. Where also is declared the material cause of good works, Namely, a fruit of righteousness, so that unless it be brought forth by a righteous tree, it can be no good work: he also declareth that the justification or righteousness of the doer of them, is the formal cause of them, in that he calleth them the fruit of righteousness, for that declareth the doers of them to be trees of righteousness as Esay termeth them: whereby also appeareth, that no good work can be done, but by a man already justified: he also telleth the final cause of them, in that he sayeth, Unto the glory and praise of God, concluding even as Esay in the fore named place doth. For after he had said that they might be called trees of righteousness, a planting of the Lords, he addeth for him to have glory in, so that the end of good works is not to justify the doers, but to glorify God: for unless the doers had been justified, before the works were wrought, they could have been no fruit of righteousness. So that this place of Paul, is an opening of the forenamed place of Esay, for where Esaye sayeth, that they might be called trees of righteousness, Paul expoundeth that to be, that they should bring forth the fruits of righteousness: and where Esaye calleth them a planting of the Lords: that doth Paul open, when he telleth that the fruit of righteousness must be in them by jesus Chryst. And where Esay sayeth, for him to glory in, Paul sayeth, to the glory and praise of God. Thus by, comparing together these words of Paul, and Esay, it is more than evident that good works be so far from iustyfiing the doers, that before justification no good work can be wrought. And Chryst himself affirmeth no less, when he sayeth, that the tree must be good before it bring forth good fruit: Every good tree (sayeth he) bringeth forth good fruit. So that first he acknowledgeth the tree to be good, before it bringeth forth good fruit. And if the tree be evil, he affirmeth in the same place, It bringeth forth evil fruit, concluding plainly that no evil tree can bring forth good fruit. Whereby it is evident, that the man must by faith be made good, that is to say, righteous and justified, before he can bring forth any good works. So 
Good works follow justification & not justification work.  then the work is acknowledged for good, through mercy, which covereth the blemishes thereof, in respect that it is the work of a man, by faith already justified, and clothed in the righteousness of christ: and not in respect of itself, which compared with the justice of God, is wickedness, as in the, 9 Chapter was proved: for we be all by nature, the 
Eph. 2.  children of wrath, as Paul beareth witness. And thus writeth Augustine. Sequuntur bona opera just fi atum, non praecedunt 
Libro de fide et operibus. cap. 14.  iustificandum. Good works follow him that is justified, they go not before him that is to be justified. Again the same Augustine. Quid enim est boni operis ante fidem? cum dicat Apostolus 
In euangel. joh. trac, 86.  quicquidsine fide fit, peccatum est, for what good work is there before saith? seeing the Apostle sayeth that whatsoever is not of faith is sin. And Christ himself sayeth: without me you can do nothing: whereby it is evident that until they have the spirit of Chryst, they can work no good work: but none have the spirit of Chryst, but such as be the children of God: for the scripture saith, these be the children of GOD, that be led by the spirit of GOD: and none are the children of GOD, till they be justified: for to be the children of God, and to be justified is all one thing: therefore none can work good works, but such as be already justified. Again to the working of every good work there be two things specially required, namely, understanding 
Two things required to every good work  and affection: So that the work that must please God must both be joined with the knowledge of the will of God, and also be done with affection, pleasure, and delight in the same. Touching that it should be done with 
Ose. 6.  knowledge, thus saith God by the prophet. 
Ose. 4.  God desireth in man more the knowledge of God, then burnt offerings. And before in his fourth chapter: where he giveth a reason of the destruction of his people, he allegeth only lack of knowledge, my people (sayeth he) are destroyed for lack of knowledge. And Chryst himself saith: 
Mat. 12.  do ye not therefore err, because you understand not the scriptures? And job affirmeth,: that to departed from evil, is understanding. Whereby it is 
job. 23.  plain, that without understanding, or knowledge of the will of God, no man can departed from evil, and do that which is good. And therefore doth David cry: give me understanding, and I shall keep thy law, O give me understanding that I may learn thy commandments. And that good works are 
Psal. 119  wrought through knowledge or understanding, it is by the scriptures evident: Paul to the Phillippians writeth thus: And this I pray, that your love may abound yet more and more in knowledge and understanding, that ye may discern things, that differ one from an other, that ye may be pure and without offence, until the day of Christ. Here doth Saint Paul not only pray, that their love might abound in knowledge, but he also telleth the cause of his prayer, namely, that they might be able to discern things that differ: to judge between good works, and counterfeit works: between true religion & hypocrisy: that so through that knowledge, they might have judgement, how 
we cannot lead a pure & christian life, without the knowledge of the will of God. Phil. 1.  to lead a pure and Christian life: which, without the knowledge of the will of God, is unpossible. And again the same Paul to Philemon: See that the fellowship (saith he) that thou hast in the faith be fruitful, through knowledge of all good things which are in you by jesus Christ. Hereby it appeareth, that without understanding of the will of God, no good works can be wrought. But Paul plainly affirmeth, that all they that be not already justified in Christ, have no understanding. The natural man (saith he) perceiveth not the things, that belong to the 
1. Cor. 2.  spirit of God, for they are but foolishness unto him. Then if he perceive not, nor understand the things that please God. It appeareth by that is said before, that he can by no means do the work that shall please God. Hereby it both plainly appeareth that the knowledge of the will of God, is required to good works, and also that none that is not justified, hath that knowledge.  
Now touching that unto good works, there is also required in the doer affection, & delight, towards the same, that is evident by the definition of good works, expressed in the 8. chapter: where it appeareth that they be nothing but an execution of the commandments: whereunto the whole affection of man, both body, and soul is required as in the. 4. chapter appeareth: which also is confirmed by the example of those of whose good works, the scripture beareth witness. Thus saith David, If my delight 
Psal. 119.  were not in thy law, I should have perished in my trouble, And again, my delight was in thy commandments. And again, thy testimonies have I claimed as mine heritage for ever, and why? they are the very joy of my heart. And again, Lord what love have I unto thy law? all the day long is my study therein: And again, my delight shallbe ever in thy statutes: And again, for I love thy commandments above gold, & precious stone. This affection of the heart is required to the performance of 
Affection of the heart, is required to the performance of good works.  good works, whereof how greatly they be short that be only possessed of the natural man, and not justified in Christ, it is more than evident by the plain words of God himself. In Genesis he saith thus, my spirit shall not always strive in man, because he is flesh. And a little after, The Lord saw that the wickedness of man was great in the earth, and all the imaginations of the thoughts of his heart were only evil continually. And again 
Man of his own nature, hath affection to rebession, and Just to all wickedness.  in the 8. chapter, the imaginations of man's heart is evil, even from his youth. Here appeareth, that the affection of the natural man is only this, affection to rebellion, desire so contempt, and lust to disobedience. Thus it is evident, that in all those which be not already justified in Christ, their is neither understanding how to please God, nor affection thereunto. And so consequently no good work, seeing it is proved that no work can be good, but where both they be joined together, which also is evident by that which is said in the fifth chapter.  
Surely if these men had been as careful searchers of truth herein out of God's holy word: as they have been of mists, and clouds out of Aristotle's school, to darken & shadow the brightness thereof, they would never have sought with so many subtle distinctions, and false definitions (without all ground of God's word) to have builded themselves, 
The Papists have builded a labyrinth of error and a ma●e, for their own confusion.  the labyrinth of error, & maze of their own confusion: But would contrariwise, have humbled themselves unto the spirit of God: and have considered the end of his purpose in man's salvation. But they not considering that to be the praise, and glory of his own grace, and enforcing the rigour of the outward sound of some words in the scripture, have gathered works to be the cause of man's justification, where, (if they more narrowly considered) they should see that faith is the only mean, by which works are endued with the title of goodness: forasmuch as no good work can be wrought, but by a man already by faith justified, and apparelled with the righteousness of Christ: by means whereof, the blemishes and imperfections thereof, are through mercy covered: which otherwise, if the same works were wrought by an unbelieving man: they would appear in the sight of God most filthy, for of mercy it cometh (in respect of Christ) that the most perfect works are not laid to man's charge for sin. Out of this ground, gathered from God truth, this rule of Christian religion is concluded: that where soever righteousness, or justification is in the Scripture imputed to works: it is not imputed to them, as though they were the cause of righteousness: that is to sayas though they going before justification, did procure or purchase the same: but far otherwise: it is imputed unto them, as unto the fruit of the righteousness of faith, which after justification doth witness, and declare that the doer is justified by faith, by apprehending of Christ: in respect of whom, mercy covereth the spots of that work, from the sight of God's justice, so that sin is not imputed to man for the same. Hic murus ahaeneus esto: Let this to a Christian conscience be a wall of brass,  
Now this foundation laid, let us seek (by this rule) to understand those Scriptures, which the adversaries (for their filpursse doctrine of justification of works) have forced into open combat both against their own natural sense, and against the end and scope of God's purpose, declared in the Scriptures, touching man's justification: wherein to seek to answer to all their subtle and shameless wranglings, were more tedious than profitable. And (touching the multitude of words) more painful than possible. Though touching matter (God's truth being judge) enough hath been said already, wherefore to avoid all extremities, and keep myself within my power touching words: (and yet not to pass the rest with silence) I will overlook a few of their principal rags, which they call reasons, wherein their error being opened, the smaller, of themselves will drop a sunder untouched. Wherefore first of all, that plainness might be joined with the brevity for which I labour: let the Scriptures which they make challengers in this fray, be gathered together into these sorts. In the first sort placing those which promising reward to works, procure men to labour for the same. In the second sort, such as by the sound of words, seem to take justification from faith, or giveth the same to works. And in the last sort those Scriptures wherein the righteous thallenge at God's hands reward of their innocency & righteousness. Wherefore by examples of every of these sorts, let us seek truly to understand them, by their agreement with themselves and the rest of the Scriptures: that as of God there is but one spirit, and one truth, so the same truth, by the consent of the whole Scripture together may be acknowledged. For we may not wrist such sense out of the Scripture (by urging the outward bark of some particular places therein) as shall set them at strife with all the rest of the body of the Scripture: and so imagine the spirit of truth at war with himself. Wherefore for the first sort let these authorities serve: Every man shall enjoy good according to the 
Such scriptures as promising reward to works, procure men to labour for the same, are answered and expounded.  fruits of his mouth: and after the works of his hands shall he be rewarded. Again: The son of man shall come in the glory of his father, with his angels, and shall reward every man according to his deeds. And again: God is not unrighteous, that he should forget your work and labour, that proceedeth of love, which love ye showed towards his name, in that ye have ministered unto the Saints, and yet minister. These examples may serve for their argument of this sort: Well say they, seeing that man's reward is according to his works, it appeareth that in works there is merit: and that to man's justification, works are required. Here I might briefly answer that all these words, are spoken of works coming after justification, which is not the matter in question between us, for the question is about works going before justification, for the purchase thereof. But for 
An answer to the argument of the papists.  their great overthrow: Let it be imagined that these promises are made to works going before justification, and yet get they nothing thereby, for we answer: they reason from a general, to a species, which in an affirmative concludeth falsely, as for example. If one seeing a living creature should reason thus, yonder is a living creator, therefore it is a man. For as of living creatures there be divers kinds, whereof man is but one: so of rewards there be divers kinds, whereof merit, or desert is but one. For some rewards, are freely given of love or favour: some through hope of further benefit: and some of merit, desert, or duty etc. So that as untruly this is concluded, that because it is reward, therefore it is merit or duty, as the other, namely, because it is a living creature, therefore it is a man, for in deed this reward is of grace or favour, and not of merits, or works. As by these often rehearsed words of Paul is evident: For of favour 
Eph. 2.  (sayeth he) ye are saved through faith, and not of yourselves, it is the gift of God, and not of works, lest any man should boast him. And although this (well considered, with the definytion of justification in the. 8. chapter) doth fully express what sense in these authorities may well be allowed: yet shall the same in more larger form of words be declared thus. Forasmuch as man's justification is a free remission of sin and imputation of righteousness unto man through faith in Chryst: therefore that the righteousness of the justified, by this free grace might be declared: and the bountiful liberality of God's mercy made manifest to the praise and glory of his grace, for this cause is the reward declared upon the outward work, as upon the outward witness, of the inward righteousness of faith, to the open declaration of the truth of God's promises concerning the woman's seed, namely, Christ. By the Prophet Esay he saith 
Esay. 53  thus: He shall justify the multitude, for he shall bear away their sins. And again, the people shall be all righteous, and possess the land for ever: 
Esay. 60.  The flower of my planting, the works of my hands whereof I will rejoice. And again, that they might 
Esa. 61  be called trees of righteousness. A planting of the Lords for him to rejoice in. Wherefore for this cause, namely that the chosen might be declared to be righteous in the eyes of all the world, and the triumph of God's grace, or favour thereby celebrated, by the open performance of these his promises: that he might be justified in his sayings, and overcome when he is judged: In consideration hereof I say, he openly pronounceth the favourable reward, according to the open, & manifest works or fruits of the righteousness of faith: enduing them with the reward of righteousness, which reward is of favour, in respect of Chryst apprehended by faith, and yet pronounced upon the works, as upon that outward fruit, whereby the inward righteousness of faith is declared, which he doth to this end, that the elect may be declared to be justified, and the performance of his promises in Chryst made apparent: so that for this cause, namely, to justify God's promise concerning this free, and merciful deliverance in the sight of all men, to the increase of the glory of his grace: that as all men heard the promise, so all may witness the performance thereof. For this cause I say is the favourable reward, pronounced according to the outward works, or fruits of the righteousness of faith: whereas if it had been pronounced according to the faith, no man could have witnessed the true performance of the promise. And this is the cause why the favourable reward, is declared upon the works. And not that the works, are the cause of the reward. For the only end of God's actiou herein is (as Paul testifieth) the praise of the glory of his grace, which is also evident by this saying of the Prophet Ezechyell. And ye shall know that I am the Lord, when I shall do good to you for mine own names sake, and not according to your most wicked offences. By which words it appeareth, that God will not only be righteous in the performance of his free, & merciful promise, but he will have all the world both see, and witness the same: for he sayeth in this promise you shall know that I am the Lord etc. So that hereby, God hath promised to declare his free favour, in such an outward subject, as man may be able to see and witness the fulfilling thereof, in that he sayeth, ye shall know, and yet therewith all he giveth a determinate caveat, that, that subject wherein his goodness shall be declared, shall, not be the cause of his goodness: expressing plainly what shallbe the cause thereof: namely his own glory. Affirming that it shall be for his own names sake. Not only excepting works from being the cause, but also to express their great need of mercy, to cover their spots showed them (touching their own nature) how foul they be: in saying, And not according to your most wicked offences: And in both the other places before rehearsed out of Esay, where he promiseth to make all his 
Esa. 60. 61.  people righteous, and that they should be called trees of righteousness. This is specially to be noted: that in both those places, he affirmeth their righteousness shall be the flower of his planting, the works of his hands, and not of their own: adding thereto the cause thereof: namely, for him to rejoice in. That is according to Saint Paul's words: For the praise and glory of his grace. And to this end, are 
Eph. 1.  all the works of GOD done, that he may rejoice, and have glory in them. Whereby it appeareth, that his glory, and not man's works is the cause of the reward: And that works do nothing else, but declare, that that man upon whom the free reward, and performance of the merciful promise is bestowed, is righteous: and hath by faith attained the promise. The reward is declared upon works, as upon that only subject, which was able to manifest the righteousness of faith: And to make the performance of God's merciful, and free promise apparent to all men: that he might be justified in his saying, and overcome when he is judged. Having now showed in what sort all places of the scripture (which attribute rewards unto works) are to be understand: excluding utterly man's merit or desert: according to the true nature of grace and faith, expressed in the. 8. Chapter, and also agreeable unto the end of God's purpose expressed, both by these places before rehearsed out of the prophets, and also by Paul: namely, reserving unto his free favour & grace, the whole praise & glory of this work, as the final cause thereof: having showed 
What price and value our works is accounted of in the scriptures.  this, I will return to show what price man's works are of, by the scriptures, and how the ancient fathers accounted of them.  
First it is said in Genesis: the imagination 
Gen. 8.  of man's heart is evil even from his youth. And it is said in job. 
job. 4.  behold he found untruth in his servants: and in his Angels there was folly: how much more in those that devil in houses of clay? and whose foundation is but dust. And again, How may a man compared unto GOD 
job. 25.  be justified? or how can he be clean that is borne of a woman? behold the Moon shineth not in comparison of him: and the Stars are unclean in his sight: then how much more man that is but corruption, and the son of man that is but a worm. And again: Who can say, my heart 
Pro. 20  is clean: I am pure from sin? And again: Enter not into judgement with 
Psal. 143.  thy servant, for in thy sight shall no man living be justified. And again Though thou wash thee with Nitrus, 
jere. 1  and take thee much Soap, yet thine iniquity is marked before me, sayeth the Lord GOD. Again: We are 
Esa. 64.  all as an unclean thing, & all our righteousness are as menstruous clotheses. Again: All men are liars. Again: The 
job. 15  heart of man is wicked & unsearchable Again: What is man that he should be clean, and he that is borne of a woman that he should be rust? behold he found no steadfastness in his Saints, yea the heavens are not clean in his sight, how much more is man abominable, & filthy which drinketh iniquity like water? Again: All the children of men are unrighteous: yea all their works are unrighteous, and there is no truth in them. Again: In my flesh dwelleth 
3. Esor. 4.  no good things. And again: All 
Rom. 7.  have gone out of the way, & all have been made unprofitable. Again: There is none righteous, not not one: 
Rom. 3.  they are all become abominable: there is none that doth good, not not one. And Christ himself saith: When you have done all that is commanded you, say you be unprofitable servants. Upon the which words of Christ, it shall not be amiss to note, what one of the Popes own Cardinal's Thomas de Ʋio writeth: Neta parabolam pro memoria, et conclusionem 
Cardinal Caietan.  pro documento: si seruando onmia praecepta sunnis inutiles, nec habemus unde superbiamus, quid sentiendum de nobisipsis est, qui non omnia seruamus, qui multorum rei sumus? sed quid de nobis dico quum nullus dicere possit, quod debeham feci? nisi qui exemptus est a dicendo, dimit nobis debita nostra. Quod ergo dicitur quum fecer 'tis omnia, non dicitur, quòd facturi essent omnia, sed quòd si etiam facerent omnia: sed quòd quum merita habuerint facientium omnia praecepta, recognoscant se servos inutiles: ut a fortiori recognoscant se minus quàm inutiles: hoc est debiteres, & reos multorum quae debebant, seu debent facere: Note the parable for remembrance, & the conclusion for your learning: if in keeping all the commandments we be unprofitable, and have nothing to be proud of, what shall we think of ourselves which do not keep all, which be guilty in many of them? 
If no man can do that he aught, I pray you, what place leaveth this Cardinal to undue works, or works of sunetero gation.  what I say shall we think of ourselves, when none of us all can say, I have done that I aught? unless any be privileged from saying, forgive us our trespasses. Wherefore, where it is said, when ye have done all things, it is not therefore said as though they could do all things: but for this cause, that though they could do all things, and though they could have the merits of such, as 
Thus can God use his enemies, to make them sometimes confess the truth against themselves.  perform all the commandments, they must acknowledge themselves unprofitable servants: that by a much stronger argument they might acknowledge themselves less than unprofitable, that is, debtors and guilty of many things, which they aught, and are bound to do. Which things Gregory well understood, when he said: Humana justitia divinae 
Morah. lib. cap. 28.  justitia comparata, iniustitia est: quia & lucerna in tenebris fulgere cernitur, sed in Solis radiis posita tenebratur: Man's righteousness compared with the justice of God, is wickedness: for even a candle is seen to shine in the dark, but being set in the beams of the Sun it is darkened. Having now showed (by these authorities) what is the worthiness of man's works, it plainly appeareth what merit is in them, namely, the merit of damnation. And 
The opinion of the fa. these concerning merits  touching the opinion of the fathers concerning merits. Thus writeth Origen: Sicut hoc quod subsistimus, non potest intelligi, quia ex operis nostri mercede subsistimus, sed evidenter 
Origenes. Rom. 4.  dei munus est quod simus, & gratia conditoris qui nos esse voluit, ita et si haereditatem promissonum dei capiamus, divina gratia est, non alicuius debiti, aut operis merces: As it can not be understand that we be, that which we now be, for the hire of our own work: but that we be, is evidently the gift of God, and the favour of the creator which would have us to be: even so, although we may receive the inheritance of the promise of God, it cometh of the favour of God, not being the hire of any duty, or work. And thus saith S. Augustine writing upon these words of the 30. Psal. Deliver me in thy righteousness. Quis (inquam) 
Augustin. in Psal. 30,  est qui scruatur gratis? is in quo non invenit seruator quod coronet, sed quod damnet, non invenit merita bonorum, sed invenit merita suppliciorum: Who is he (I say) that is saved freely? Even he in whom the Saviour findeth nothing to crown, but to condemn, no merit of good things, but desert of punishment. Again the same Augustine in his epistle to Pauline: Operibus debitum redditur, gratia gratis datur: unde & nuncupatur, si quis autem dixerit, quod gratiam bene operandi fides mereatur: negare non possumus. Imo gratis dedisse confitemur. Si autem ex fide, quomodo gratis? Quod enim fides meretur, cur non potiùs redditur, quàm donatur? Non dicat hoc homo fidelis: quia cum dixerit, ut merear justificationem habeo fidem: respondetur ei, quid habes quod non accepisti? Cum igitur fides impetrate justificationem (sicut unicuique deus partitus est mensuram & ipsius fidei) non gratiam dei aliquid meriti pracedit humani, sed ipsa gratia meretur augeri, ut aucta mereatur perfici: Duty is rewarded to works, of favour it is freely given, whereby also it is called grace. But if any say that faith of well doing may deserve grace, we can not 
We have no faith that can deserve grace, for it is freely given us of God.  deny, but we confess him to have given it freely. But if it be of faith, how is it freely, that which faith deserveth, why is it not rather repaid then freely given? A faithful man may not say this: for if he say, I have faith that I may deserve justification: it shall be answered unto him: what hast thou, that thou hast not received. Therefore when faith obtaineth justification, (according as God hath divided to every man the measure even of the same faith) there goeth no merits of man before the grace of God: but the grace itself deserveth to be increased, that being increased it 
There goeth no merits of man before the grace of God.  may deserve to be perfected. Now forasmuch as S. Augustine doth use here the word duty (which is also an usual word with many of the Fathers in this matter) therefore I think it convenient to say somewhat concerning the meaning thereof: wherefore, the word duty, or debt, 
Duty, or debt, hath two senses.  is taken in two senses, or meanings. The one for recompense, or merit of labour or works: as when an hired servant having finished his appointed labour, doth challenge his hire. Duty or debt (in that respect) is merit or desert. And in that sense doth S. Paul take the word, where he saith: To him that worketh, the reward is not counted of 
He that laboureth is worthy of his hire.  favour, but of duty. The other sense or meaning thereof, is best declared by an example thus: Admit one man beholding an other in extreme misery, (through such debt as he by no means is able to satisfy) and he seeing the penury of this man: moved by compassion, taketh upon him the debt: promising freely the discharge thereof, and for sure confirmation of his promise herein to the needy wretch, he giveth him his obligation 
A debt that groweth of love, & not of duty.  under his hand & seal. This being demanded by the poor soul at the appointed time: may be (in a sort) called duty or debt: though not in respect of desert or merit: yet in respect of the free gift: confirmed by the givers hand writing: and in this signification the word duty, or debt inferreth no desert or merit, but contrariwise the condition being known, it doth make apparent, the free, bountiful, and liberal grace of the giver: and if the adversaries would be content in this sort to understand the word duty, or debt in this matter, (as of right they ought) 
Where this word debt or duty is truly unstand. there no desert is looked for.  they had long a go given over, this wicked & vain brag of merit. wherefore now to return again to the authority of the Fathers. The foresaid Augustine in his book concerning nature and grace writeth thus: Haec igitur Christi gratia (sine qua nec infants, nec 
De natura & gratia. Cupid, 4.  oetate grandes salui fieri possunt) non meritis redditur, sed gratis datur, propter quod gratia nominatur. Therefore this grace of Christ (without which neither young, nor old can be saved) is not recompensed 
The grace of Christ cometh freely, and not for merues sake. August. de c●uitate dei lib. 14. cap. 1  to merits, but it is freely given, for the which cause, it is called grace and favour. And again: Mortis autem regnum in homines usque adeo dominatum est: ut omnes in secundam quoque mortem (cuius nullus est finis) poena debita praecipites ageret, nisi inde indebita dei gratia aliquos liberaret. For the kingdom of death did so reign over all men, that also into the second death (whereof there is no end) deserved punishment would drive all men headlong, if the undeserved favour of God, should not deliver some from thence. Again Augustine: Per ipsam quip iustificamur grat●s●, id est, nullis nostrorum operum precedent 
August. de spiritu et litera. cap. 18  bus mertis, alioquin gratia iam non esset gratia. For by grace we are freely justified, that is without any merits of our works going before, or else grace is not grace. And again: colligimus 
Ibidem. Cap. 13.  non justificari hominem praeceptis benae vitae, nisi per fidem jesu Christi: hoc est, non lege operum, sed lege fidei: non litera sed spiritu: non factorum meritis, sed gratuita gratia. We gather that man is 
By faith to jesus Christ we are justified.  not justified by precepts of good life, but by faith of jesus Chryst, that is, not through the law of works, but by the law of faith: not by the letter, but by the spirit: not by merits of works, but through free favour or grace. And again: Nullis nostris 
Ibidem in Psal. 31.  praecedentibus meritis, sed praeveniente nos misericordia Domini Dei nostri, iustificamur. We are justified by no foregoed merits of ours, but by the mercy of the 
Not merits but mercy prevened out justification. August in expositione 2. Psal. 31. Ibidem in Psal. 18.  lord our God preventing us. And again Et exultate: subaudis in Domino. Quare? Quia iam justi: unde justi? Non meritis vestris, sed gratia illius. And rejoice: namely in the Lord. Wherefore? because now ye be righteous. By what means be ye righteous? not by your merits but by his grace. Again, Coeli, id est, Apostoli, enarrant gloriam Dei, positam in Christo jesu, per gratiam in remissionem peccatorum, onnes enim peccaverunt, & egent gloria dei, justificati gratîs per sanguinem ipsius: quia gratîs, ideo gratia: non est enim gratia nisi gratuita: quia nihil boni ante feceramus, unde talia dona mereremur magis quia non gratîs inferretur supplicium, ideo gratîs praestitum est beneficium. Nihil praecesserat in meritis nostris, nisi unde damnari deberemus, ille autem non propter nostram justitiam, sed propter suam misericordiam, saluos nos fecit per lavacrum regenerationis. The heavens that is, the Apostles, declare the glory of GOD placed in Chryst jesus, for the remission 
We are freely justified in the blood of Christ.  of sins through grace: for all have sinned, and stand in need of the glory of God, and are justified freely through his blood. And because it is freely done, therefore it is favour, for it is not favour unless it be undeserved: for no goodness wrought we before, wherewith to deserve so excellent gifts: but rather because punishment should not be duly executed: therefore was the benefit frankly geeven: for in our merits there went nothing before, but that for which we aught to have been 
God of his own mercy hath saved us.  damned: but he saved us not for our own righteousness, but for his own mercy by the fountain of the new birth. And again: Sed ut iustificentur 
Idem in Psal. 5.  praecedit vocatio: quia no est meritorum, sed gratiae Dei. But that men should be justified their calling goeth before, which is not of merit, but of the favour of God. And again, Propter nomen tuum, 
Idem in Psal. 142.  domine vivificabis me, attendite quantum potestis gratiae commendationem, qua gratîs salui facti estis: propter nomen tuum Domine vivificabis me, non nobis Domine, non nobis, sed nomini tuo da gloriam: propter nomen tuum Domine vivificabis me in tua justitia, non in mea: non quia ego merui, sed quia tu misereris: nam etsi meum ostenderem meritum, nihil abs te mererer, nisi supplicium, awlsisti merita mea, inseruisti dona tua. Lord thou shalt quicken me for 
God for the glory of his names. ache doth freely sane us by his grace and mercy.  thy name's sake: Mark diligently the commendation of that grace whereby ye are freely saved: Lord for thy name's sake shalt thou quicken me, not unto us Lord not unto us, but unto thy name give the glory: Lord for thy name sake shalt thou quicken me in thy righteousness, not in mine: not because I have deserved it, but because thou hast mercy on me: for if I should show my merit I should deserve nothing of the punishment, thou hast weeded out my merits, and haste engrafted thy free gift. And again, Ipsa est perfectio hominis: invenisse 
Idem de tempore sermon 49.  se non esse perfectum. That is man's perfection, to know himself to be unperfect. And again, Sicut nulla sunt tam detestanda facinora, quae possunt gratiae arcere donum, Ita nulla possunt tam praeclara opera existere, 
Ambro. de vocatio. gent. libro. 1. cap. 5.  quibus hoc quod gratîs tribuitur: per retributionis judicium debeatur, vilesceret enim redemptio sanguinis Christi, nec misericerdiae Dei humianorum operum praerogativa succumberet, si justificatio qua fit per gratiam, meritis praecedentibus deberetur, ut non munus largientis, sed merces esset operantis. Like as there is none so detestable outrages, as can restrain the free gift of grace, so can there be no works so excellent, that this (which is freely geeven) should be dew unto them by action of debt: for then the redemption of christ should in deed be nothing worth, neither should the worthiness of man's works be inferior to the mercy of GOD, if the justification which is given of grace, should be a debt dew unto merits, so it should not be the largesse of the giver, but the dew higher of a labourer. And again Augustine sayeth. Nec quisquam 
Ad valent. epist. 46  dicat meritis suorum operum, aut meritis crationum suarum, vel meritis fidei suae, traditam Dei gratiam, & putetur verum esse quod illi haeretici dicunt, gratiam Dei secundum merita nostra dari, quod omnium est falsissimum. Let no man say that for the merits of his works, or for the merits of his prayers, or for the merits of his faith, the grace of God is delivered unto him: And so that which those physics say be countend true, namely, that according to our merits the grace of God is geeven: then the which nothing can be more 
Idem lib. 2. homiliarum homilia. 14 Augustine calleth such heretics, as ascribe grace to merit. August. Sexto, epist. 105.  false. And again. Gratias agamus Domino, & saluatori nostro qui nos nullis praecendentibus meritis unlneratos curavit. Let us give thanks unto our Lord, and saviour which healed us (being wounded) without any foregoed merits of ours. Possunt quidem dicere remissionem peccatorum esse gratiam, quae nullis praecedentibus meritis datur. They may in deed affirm remission of sins, to be grace which is given to no foregoed merits. Again the same Augustine writeth against the heresy of extolling man's merits. unde supradictam Epistolam, 
Aug. Valentino, et fratribus epist. 46  ad Sextum Romanae Ecclesiae praesbyteron, co ntra novos haereticos Pelagianos noveritis esse conscriptam, qui dicunt gratiam Dei, secundum merita dari, ut qui gloriatur non in Domino, sed in seipso glorietur, hoc est in homine non in Domino. Whereupon understand that the forenamed Epistle (to Sixtus an elder of the Church of Rome,) is written against the Pelagians the new heretics, which affirm the grace of GOD to be geeven according to merits: that he that glorieth, should not glory in the Lord but in himself, that is in man, and not in the Lord: Would not the same Augustine think you, if he now were living attribute the same name of heretics unto the Papists, which in this point affirm Pelagians heresy? Yes assuredly, but hear him further. Thus writeth he in an other place. Sed Pelagianis non immeritò anathema dicimus, qui tam sunt inimici gratiae 
Contra duas epist. pelagionorum. Lib. 1  Dei (quae venit per jesum Christum Dominum nostrum) ut eam dicant non gratîs, sed secundum merita nostra dari: ac si gratia non iam sit gratia. Neither do we unworthily accurse the Pelagians which be such enemies unto the grace of God (which cometh by jesus christ our Lord) that they affirm the same not to be freely given: but according unto our merits: as though grace were now no grace. And again. Nulla ne ergo sunt merita justorum? sunt planè, quia justi sunt: sed ut 
Idem ad Sextum Rom. praesi epist. 105.  justi fierent merita non fecerunt: justi enim facti sunt sed sicut dicit Apostolus justificati gratîs per gratiam ipsius. Then are there no merits of the righteous? yes in deed are there: because the doers be righteous, but that they should be made righteous, their merits wrought not that, they in deed be made righteous but (as the Apostle sayeth) they are justified freely by his grace. And 
Idem libro. 3. contra pelag. hipognast. cap. 37.  again he affirmeth. Deum nullis meritis hominum gratiam suam dare. That GOD giveth his grace in respect of no man's merits. And again Chrisostom saith thus. Et si millies moriamur: & si omnes virtutes animae expleamus●: nihil dignum gerimus ad ea, quae ipsi a 
De compu●tions cordis.  deo percepimus. Although we should die a thousand times: and though we should accomplish all the virtues of the mind: yet do we nothing worthy of those things, which we receive of GOD. Again Bernard in his: 53. Sermon: Hoc totum hominis meritum, si totam spem ponat in eo, qui totum saluum fecit. This is the whole merit of man: if he put his whole trust in him, that hath saved the whole. Unto this place may be applied all the authorities rehearsed in the 8. Chapter about the justification of faith.  
Having now showed what man's merit, or desert is: I think it now convenient to proceed to the consideration of those authorities, which I put in the second sort: namely, such places of Scripture, as either seem with outward sound of words, to take justification from faith, or attribute the same to works: through colour, whereof some of the adversaries reason thus. Paul (say they) hath nothing 
The reasoning of the adversarirs  more strongly to prove justification of faith: then that the Scripture imputeth faith unto Abraham, for righteousness: wherefore if now we can show, that God also in the Scriptures imputeth righteousness unto works: have not we our justification of faith and works, and not yours of faith only? It is said of Phinées in the 106. Psal. that his act was imputed to him for righteousness: And likewise in deuteronomy of him that delivered his neighbours pledge, that it shall be righteousness unto him, before the Lord his God. And likewise S. james saith, was not Abraham our father justified by works? in offering his son Isaac upon the altar? Whereupon they conclude, that as man is not justified by works: so is he not justified by faith without works: flatly against S. Paul, who concludeth plainly, that man is justified of favour through faith without works 
Man is justified thorough faith without works.  where he telleth both the final cause of that liberal gift (namely, the praise and glory of the grace, or favour of God) and also he telleth the reason why he so vehemently excludeth works, namely, lest any man should beast: that is, through blind presumption should challenge any part of the glory of that work, which God hath reserved to himself for his special triumph: Now if the adversaries will needs urge that the word, righteousness, or justification, hath the same signification in these places by them alleged, that it hath in Paul: Do they not tear in sunder the spirit of truth, and set him at war with himself? forasmuch as by the rigour of words they be contrary. Paul saith fiatly, and affirmeth it by many discourses that faith without work justifieth: and 
Rom. 3.  that by works no man living shall be justified: but these authorities affirm 
Gal. 2. 25y works no man living shallbe justified.  the contrary, that these men by works were justified.  
Now if they will needs affirm that both in Paul, and in these places which they allege the word righteousness, or justification hath one sense: is not this a doctrine that either must accuse Paul of ignorance of the sense of the ancient scriptures, or of error in his own, and rob God of his final triumph, namely, of his glory, and utter spoiling man of the assurance of God's favour in Christ: for if his assurance thereof be once joined with the condition of his own desert or works: surely he falleth by and by into one of our Physicians new found Agewes: A triple tertian quotidian: he can never know when he is without a fit. Surely it were to hard for Peter Lombard himself, with 
Peter Lom bard.  both his foundations of hope, to spy out a time to find himself clear from a fit: if for one mass while, on the Sunday, his imagination could mock him that he were creeping to godward: The true testimony of his conscience might assure him, that all the rest of the week after, he were galloping to the devilward. The Lord hath blessed his elect from such assurance. Wherefore let us now reverently with Paul have respect unto the final end of God's work in this cause. Namely, to him only to yield all the glory, and to man assurance and undoubted possession of his favour in Christ. And we shall easily see in these places no contrarictie, but most sweet consent. Let us follow the rule of the ancient fathers in searching the truth of doubtful sentences. Thus saith Hillarius. Intelligentia dictorum, ex causis est assumenda dicendi, quia non sermoni 
Hilla. lib. 4. de trinitate.  res, sed reiest sermo subiectus. The meaning of words is to be gathered by the causes of the speaking, for the matter is not subject to the word: but the word to the matter. Again Jerome upon the Epistile to the galatians saith thus. Nec putemus in verbis Scripturarum esse evangelium, sed in sensu: 
Hier. in epist. ad Gal. Cap. 1.  non in superficie, sed non medulla: non in fermonum folus, sed in radice rationis. Neither let us think that the gospel, consisteth in the words of the Scripture but in 
The 〈…〉 e of the scripture consisteth not in the words, but in the meaning of the same.  the meaning: not in the bark, but in the pith: not in the leaves of words but in the root of the meaning. Wherefore let us (in following the Counfell of these ancient fathers) seek such meanings, and sense of these Scriptures as may express their consent with the rest of the Scriptures. And have respect unto the final cause of God's purpose. Namely (as I have often said) that unto his favour, and grace for this so free a benefit, all praise and glory may redound. That all works wrought by man before justification, be nothing else but the evil fruit of an evil tree, it is before evidently proved: And so utterly unable to abide the presence of god's justice. Whereby it followeth of necessity, that the works alleged (in these their authorities) were not there meant, for works going before justification; as causes thereof, but in deed, for such works as following the same, declared 
Works follow justification.  manefestly the righteousness which (to the doers of them) was offrée favour through faith imputed. For that the works of a man (by faith) already justified, be in the sight of God allowed for righteous, by not having sin imputed unto them: it is not only not denied, but most constantly affirmed. For how can it be otherwise, but that God in beholding in them his own most glorious Image, wherewith through grace in respect of faith they be clothed. He must both acknowledge it, and delight therein. But that their spots and blemishes are now covered with the righteousness of Christ, this cometh not to them either by themselves, or in respect of themselves, but only by grace or favour through faith: as is showed before. For they being the works of a man, already by faith justified and clothed in the righteousness of Christ: Therefore they (thereby clothed in the same righteousness, having their spots and blemishes through mercy therewith covered) are acknowledged for righteous. They are accepted for good fruit, because they were brought forth by a good free. So that faith by apprehending of Christ, and his righteousness in the promise, through grace and favour, attaineth man's justification: 
Faith apprehendeth righteousness, and works declare the apprehension.  So the works or fruits of the righteousness of the same faith, do manifestly declare and witness, the doer of them to be righteous. That is, as faith apprehendeth righteousness in the free promise for man: so the works or fruits of that righteousness of faith, do declare and testify that he is justified. Wherefore, wheresoever in the Scriptures man is said to be justified by works: the meaning is, that he is by works declared and known to be a righteous man. And not that the works were the cause of his righteousness. This being thus considered, there appeareth between Paul, and the authorities by them alleged, no strife, but most sweet agreement. For as Paul telleth the means how a man is justified: so the other show and declare how man is openly known to be righteous or justified. Now mark gentle reader, how this doctrine tendeth fully to that end, where unto Saint Paul directeth his course: Namely, that the whole glory may redound to GOD alone: and that man may have a sure possession of God's favour in Christ.  
first, in that by justification of works, this only is to be understand, that man by works is declared to be righteous: it concludeth (even as in the answer to their former authorities) that all the world may acknowledge the performance of God's merciful promise in Christ, towards the elect. Who by their works are evidently declared 
Good works declare us to be righteous.  to be righteous. And besides that it reserveth the whole glory of that work to GOD alone, forasmuch as works do only declare, and witness man's righteousness, and challenge to be no cause of the same. Thus unto God is his prerogative reserved unblemished: Namely all the glory.  
Now touching man, in that they declare the certain possession of the righteousness of faith, they witness in him the estate of a most quiet, and joyful conscience, and that he is through faith, assured of the favour of God in Christ. Now it is apparent, what righteousness of the Scripture attributeth to faith, and what to works. Namely, that by faith man apprehendeth Christ in the promise, by whom he 
Faith apprehendeth Christ, by whom we are made righteous.  is made righteous: and by works or fruits of the righteousness of faith, man is declared and known to be righteous: and hath his conscience thereby reposed in the sure possession of God's favour in Christ.  
Thus having showed what justification the Scriptures attribute unto works, I think it also convenient to show what faith it is, which james disableth to justification. His words be these, what availeth it my brethren though a man say he hath faith, when 
The meaning of S. james words.  he hath no deeds? can faith save him? Here even at the first it is evident, that S. james in this place inveigheth not against faith in deed: but against the bore name or title of faith: in such certain licentious jews Christened as (only by the same) seemed to challenge justification. For he sayeth not, though a man have faith without deeds: But he saith, though a man say he hath faith. Whereby it is evident that he only enueyeth against the name, or title of faith, which by them was applied unto themselves unworthily, and therefore in vain. And doubting that some men might apply his words against faith in deed, he maketh his entry warily, not against faith, but agynste a vain name, or title of faith: in saying: Though a man say he hath faith, and not though a 
Note here the manner of speaking of S. James.  man have faith: which he might think sufficient warning to all men that he meant not to inveigh against true faith, and therefore he goeth forward labouring against that their vain opinion, under the same name or title which they attributed unto it, calling it faith as they did: thinking that (his former warning) in the beginning (in saying, though a man sayeth he hath faith) and not, though he have faith in deed, had been a sufficient warning, that he meant not true faith, but only a vain opinion, termed of them by the name of faith: and that now he might at his own liberty (without suspicion of enueyghing against true faith) beaten down that wicked opinion under the same name or title by which they termed it: namely under the name of faith, and thereupon he addeth: can faith save him? meaning only such faith as they make their challenge by, or as he at his entrance enueighed against: that is the bore name or title of faith, and that this was his meaning, it is plain by that which followeth, in that he goeth about to open their error as it were by comparison: in showing how far, their vain opinion (which they called faith) differed from true faith in deed, in saying: If a brother or sister be naked or destitute of daily food, and one of you say unto him, departed in peace, warm yourselves, and fill your bellies: notwithstanding ye give not them those things which are needful to the body: what helpeth it? even so faith if it have no deeds, is dead 
faith with out works is a dead faith.  in itself, as though he had said unto them. Brethren what do you think of faith? do ye think that only the bore name, or title thereof, is sufficient to justification? or do ye think that true faith can see the necessity of their needy brother or sister unrelieved? no, not, deceive not yourselves: for love, charity, and all good works, can no more be absent 
True faith cannot be without good fruits.  from faith in deed, than heat from fire: and that faith which lacketh those fruits, is no more faith, than a dead man is a man: but is in deed dead and no faith at all, but only a bore name, or title of faith, with the vain cloak whereof, ye beguile yourselves. Do ye think this vain bragging of faith amongst yourselves can justify you? or do ye think that because ye believe God, is, that ye therefore shall be saved? nay brethren be not so vainly carried away, if that might serve the turn, the devils would be saved aswell as you, for they have that faith common with you: for they both believe that God is, and tremble at him. But shall I by example paint unto you your vanity, whereby you may see that your bragging title of faith, which hath no fruits, nor works to 〈◊〉 the same, is but dead, and no faith in deed? Then compare it with the true faith, which in our father Abraham was manifest, whom the apparent fruits, or works of righteousness 
Abraham's faith had fruits.  thereof, evidently declared, to be a righteous man. His faith lay not lurking in him in idle name, without fruit or works: not, not, his faith had life, which by the fruit was made manifest, in offering his son Isaac, being certain, that the death, or sacrifice of his son, could nothing at all hinder the promise of God: but that notwithstanding God both could, & would perform his promise and word. Thus was his faith witnessed by his works. And the perfectness thereof made apparent, so that the truth of the Scripture (which said: Abraham believed God, and that was imputed to him for righteousness) was by his works made so evident: that he was endued with the name of righteous, and was called the friend of God. Whereby it is evident unto you, that by deeds, as the fruits of the righteousness of his faith, his righteousness was declared: and he known for a righteous man: and not by the idle name of faith only, without works, which (as I said before) is dead, and no faith at all. And likewise Kahab the harlot (in lodging the messengers of God's people) was declared to be righteous. Wherefore to conclude, lay away your vain brags of your idle, and bore name of faith: for as the body that wanteth spirit is dead: so assuredly this which you term faith, having no works to witness the same unto you is dead, and no faith at all, but a vain or light opinion. Thus to him (that with a single eye, considereth both the end of S. james his purpose, and also thoroughly the order of his words) it appeareth plainly, that he enueigheth 
S. james enueigheth not against a true faith but against a feigned & false faith  not against faith, in deed: but against a loose, and licentious opinion, which those jews unto whom he writ, had covered under the name, or title of faith.  
Now touching their argument grounded upon the xix of Matthew: Where a certain ruler came to Christ, and asked of him, what good thing he should 
Math. 19  do, that he might have eternal life, Christ answered, if thou wilt enter into life, keep my commandments: here say they, it appeareth, that keeping 
The keeping of the commandments of God were able to justify us, if we were able to observe them Levit. 18  of the commandments (which is but works) do justify. That the keeping of the commandments is able to justify him, that were able to observe them, it was never doubted of. For Moses witnesseth, that he that doth them, shall live thereby: but that no man hath power to keep them, it is evidently proved already, neither by nature, as now it is 
No man hath nor can keep the laws as God requireth them to be kept A question moved by a lawyer unto Christ.  corrupt, nor by grace, in the four and ix chapters. Wherefore (gentle reader) mark the circumstance: first who asketh the question. A ruler or Lawyer, who dreamt of nothing, but the outward observance of the law. Secondly, what is the question: namely, What good thing he might do, to have everlasting life? Mark, that this his whole question was not otherwise to learn the way to everlasting life, then by deeds or works: in ask what thing he should do. Wherefore what director answer could be given, then that which Christ used, seeing the question was only of works? namely, keep the commandments: seeing no other works 
Christ's answer to the lawyers question  could serve that turn. But peradventure some of them will say, If Christ had not known him able to keep the commandments, he surely would have taught him the way possible to him. Surely these be tender hearts, that will teach the holy ghost to be pitiful: but Christ himself said, he came not to call the righteous, but sinners to repentance, that is, he came not to call such fellows as would justify themselves: 
Luk. 5.  but such as would humble themselves to his justification. Wherefore Christ (seeing the filthy pride of his heart) even in the due answer of his question, offered him the glass of the Law, (whereof he bragged in his heart) to see his own filthiness therein: that by the fight thereof, he might have trained him to have framed a more humble question, concerning the way to heaven. But what answer maketh he? goeth he not on in the justification of himself, in saying? All this have I kept from my youth upward: what lack I yet? Then christ to open to his eyes the pack of his corruption, applieth to his very heart a corsive, to teach him that the law is spiritual, and challengeth the entire obedience of the heart. If thou wilt be perfect (sayeth he) cell that thou hast, and give it to 
This is a hard speech to the lovers of the world.  the poor, & thou shalt have treasure in heaven, and come and follow me: which when he heard, he went his way mourning, because he had great possessions. So that it appeareth by the whole course of the action, that Christ enabled him not to the satisfying of the law: but contrariwise (by example of his own wickedness compared with the law) he sought to teach him, being a teacher of others, how far he himself was short from the understanding of the Law, in supposing it to consist only in outward action. And to conclude, Christ offered the law to this proud ruler, to no other end, than before generally it was given to all the jews, namely to see his own filthiness, thereby to be driven to seek relief in Christ: and it was also the very direct answer to his question. Other of the adversaries cavil thus: In deed (say they) there be two justifications, the one in regeneration or 
another argument of the Papists.  baptism, and that is freely bestowed upon us, neither is it needful that any good works should go before this justification. But now falling after this regeneration, it is needful (say they) that (to the justification of us again) satisfaction by good works must be made. The error and impiety of this doctrine is not only manifest (by that which is said before) where it is proved that no works, but only the works of the justified by faith, can appear in the presence of God: but also for that it feigneth Christ in respect of divers times, to be a mediator of divers power, or ability. For they confess him sufficient, to restore man unto God's favour, and to justify him that is not yet converted: but to restore him that after regeneration, 
The Papists account Christ to be very weak, that being able to justif 〈…〉 a man before he was converted, were not also able to restore him if he fell after he was regenerate.  by filthiness is fallen from God, they make his power to weak: and that portion of power which in this case they take from Christ, they attribute the same unto that man, which (of all other) may seem most hateful unto God, namely, unto him that by cruel ingratitude, and wicked contempt, is fallen from the grace bestowed upon him: preferring his condition before the condition of them, that never were converted, in giving him power to work his own justification: which they plainly confess the other to want: and yet is the condition of the other (in reason) to be preferred before theirs, who by their cruel ingratitude, deserve justly the most abhorfull estate: as the holy ghost beareth witness: For it is not possible (saith he) that they which were 
Hebr. 6.  once lightened, & have tasted of the heavenly gift, and were become partakers of the holy ghost, and have tasted of the good word of God, & of the power of the world to come (if they fall away) should be again renewed unto repentance, forasmuch as they have) as concerning themselves (crucified the Son of God a fresh, making a mock of him: And again. If we sin willingly, after that we have received 
Hebr. 10  the knowledge of the truth, there remaineth no more sacrifice for sins, but a fearful looking for judgement, & violent fire, which shall devour the adversaries. And again, Christ himself saith, The servant that knoweth his master's will, and doth it not, shall be 
Luk. 12.  beaten with many stripes. This is the horrible estate of them, that are fallen from Christ. And yet are the adversaries nothing ashamed, to rob Christ of a piece of his power, or honour or his office, to paint up this their Isops crow withal: making the power of his office or mediation in respect of divers times, and subjects greater, or lesser. But well hath the holy ghost in the first Epistle of S. John, met with this wrangling 
1. Iho. 2  shift thus, My little children (saith he) these things I writ unto you, that ye sin not: but if we do sin, we have an advocate with the father, even jesus Christ the righteous. And he it is, that obtaineth grace for our sins. By which words it plainly appeareth, that when we fall after regeneration, or baptism, Christ is our justification, even as he was at the first, and not our 
Christ is our justification, both before Baptism and after.  own works: so that our first justification in regeneratyon, and our latter with repentance, come both by one means: namely by the free gift of God through faith in Christ. Howbeit in deed this dystinction of theirs is more than wicked, for whosoever is by regeneration once justified, he can never again be uniustifyed, for whomsoever God once loveth, he loveth him to the end, for God is not mutable as man, neither can he deny himself. Another 
another objection.  of the shifts, which these busy hunters to rob God of his honour have found out, is this: faith (say they) doth justify: but faith is a work: therefore works do justify. To whom we answer, 
The answer.  that faith in respect that it is our work expressed by our will, or understanding, justifieth not: because it is feeble and weak, for no man believeth so assuredly as he is bound: nor doth so earnestly assent unto the truth of God's promises as he aught to do. Wherefore, wheresoever faith is said to justify: faith is there taken for the object of faith: Namely, for Christ, and the mercy of God in the promise. And for asmuch as it is the instrument which taketh hold thereof: therefore is justification imputed unto it: According to Saint Paul's saying, Abraham believed God, and 
Rom. 4.  that was imputed unto him for righteousness: so that faith is said to justify because it taketh hold of Chryst, in 
Faith doth justify, because it apprehendeth Christ's justification.  the promise who doth justify: and not in respect that faith is a work of ours. Wherefore examining this argument of the adversaries: you shall see how finely at the first, they foist in a fallax, called of the logicians fallacia accidentis That is, the deceit of the accident. Inferring that in the conclusion, whereunto that word (whereupon it is inferred) did not stretch itself, in the second proposition, for where it is said faith is a work, to be a work of ours, is but an accident unto faith, in respect of justification: for justification cometh not, because faith is a work of ours, but because the mercy of God, doth in the promise freely give it, to all believers: So that faith in the first proposition is referred, and hath relation, unto the object of faith: namely, Christ, and the mercy of God, in the promise. And in the second proposition, faith is there otherwise taken, namely, as it is a work of ours. Wherefore, faith not being one in both propositions, the conclusion is falsely inferred. Or more briefly, it is answered thus: Faith in the first proposition is a relative, in the predicament of relation, as in the 8. chapter is declared, and in the second proposition: where it is considered, as a work it falleth in the predicament of quality: whereby the argument having four terms, the conclusion must needs be false. An other of the adversaries 
1. Cor. 13.  arguments is this, Saint Paul affirmeth that of faith, hope, and 
faith, hope, and love. Objection  love, love is the greatest, or most excellent: and in that the fulfilling of the law consisteth: and therefore justification is rather to be imputed to the more excellent: then to the inferior. That love is most excellent of the three, it 
Answer.  is evident: for faith and hope have only continuance, until the things that be believed, and hoped for, be fully in man's possession. At which time they both shall end: but love doth continued and flourish through all eternity, and that it is the fulfilling of the law, is in the. 4. chapter evident. For who so loved God, and his neighbour, so much 
Love fulfilleth the law.  as he aught to do, should surely fulfil the law. But now touching their argument, that because it is more excellent, therefore it must justify: that is more than childish. The ear is a far more excellent instrument, or organ of the body, then is either the hand or mouth, for thereby we receive the glad promises of God, touching our whole felicity: Should we therefore infer, because the ear is the more excellent Organ or instrument, that therefore we should receive our meat with our ears, and not rather with the hand and 
Faith is the instrument, whereby we receive our justification by Christ.  mouth? which though they be meaner, yet are they instruments appointed to that use: And so faith, though it be the meaner, yet is it the instrument appointed to that use. An other of the adversaries shifts is this, works (say they) justified not in respect that they be our works: 
another objection  but in respect that they be the works of God in us. Here is the show of a goodly substance, but launch it a little, and you shall find it nothing else but an empty bladder, puffed with wind only. Mark whose be the works which here they 
Answer.  allege, are they not the works of God in us? Do they not imagine God to work in us? but (as hath been before evidently showed) God worketh unto salvation in none, but in those that be his children, that is to say, justified, for they that are led by the spirit of God they are the children of God, that is, justified. Why if they be his children already, the question is ended, for those works that come after they be his children, can not be the purchaser of that estate, whereof the doer was possessed before they were wrought: wherefore those works do not justify him that 
Our justification is done by Christ, before our works  was justified before ever he wrought them: for he was the child of God before he wrought them, for they confess God to devil in him, and work in him: but God dwelleth, and worketh 
God worketh to salvation only in his children, that is in the justified.  in none unto salvation but in his children: that is, in the justified (as it is said before). Wherefore gentle reader, that thou mayest be able to unfold, all the subtle shifts of the deceitful adversaries intricate snares of this kind, keep this for a general, and sure rule, which can never fail thee. Mark diligently whether in that work whereby they will have justification obtained, they avouch God to be any worker or no. If they avouch him to be no worker, then by the. 4. and 5. chapters thou evidently seest, that the work is abominable unto him. If they avouch him to be a worker (as in this argument) which I am sure they must needs do: them say unto them, seeing God worketh in them to salvation, they are 
God by his own working and not be ours, maketh us his children  before hand the children of God, that is, justified already: for the Scripture affirmeth, that they that are led by the spirit of God, are the children of God: but none be his children till they be justified, and therefore these works which they avouch, are the works of such as be alredyiustified: which is not in question, for those works can be no help to obtain him that estate whereof he was possessed, before they were wrought: and without the possession whereof, they could never have been wrought. Wherefore if they will have works to justify they must allege such works as God is no worker in: for God worketh in none unto salvation 
All good works are wrought by God, in them that are justified by faith  but in such as be already justified: for whosoever is led by the spirit of God, he is already justified, for he is the child of God (as I said before.)  
Now touching these Scriptures which I put in the last sort, namely, where the righteous challenge and crave of god, the reward of their innocency, and righteousness: and as it were offer the same to be examined before his justice: of which examples there be principally in the Psalms: whereof I will 
Psal. 7.  rehearse one or two. first david in the. 7. Psalm: judge me O Lord according to my innocency, and according to the cleanness of my hands, in thy sight. And again in the. 18. Psalm:: God hath rewarded me according 
Psal. 18  to my innocency, and according to the cleanness of my hands hath he recompensed me, for I observed the commandments of the Lord, and was not wicked against my God, but I had all his laws before me: neither cast I his commandments from me: I was pure before him, & abstained mine own wickedness: therefore God hath rewarded me according to my innocency, and according to the cleanness of my hands in his sight. Who so considereth in the Scriptures the cause, and the manner of the exclamatyon of the righteous in their lamentable calamity; under the cruel, unjust, and merciless 
The righteous being under the merciless persecution lament and 〈…〉 e.  persecutions, and afflictions of the wicked & tyrannous oppressors, shall forthwith see the solution of these arguments, namely, that the righteous therein justify not themselves, neither avouch their innocency in respect of the justice of God, but in respect of the false, unjust, and tyrannous wickedness of the oppressor: in respect of their most horrible injury and cruelty, they may well avouch their righteousness and innocency: and therefore they fly for secure unto the justice of God, who knoweth how guiltless they are touching the false accusation of their blood thirsty enemies, requiring of God in that cause to be defended from their enemies, even as he, who knoweth their conscience, could testify that they had not committed 
The righteous cry out, that they are no such offenders as the wicked report them to be.  those evils, for the which their enemies most cruelly pursued them, as here in the. 7. Psal, David (being falsely accused by Chus, one of Saules kinsmen) challengeth the justice of God, for the defence of his innocency in that case toward Saul, desiring of God his deliverance according as he knew him guiltless toward Saul, seeing his conscience could accuse him of no conspiracy, or treason towards him. In this sort do the righteous (sometimes) in the scriptures offer the innocency of their causes, before the judgement seat of God: not alleging innocency in respect of God's 
The righteous offer the innocency of their causes to the judge ment seat of god.  justice: but in respect of the false and wicked untruths, wherewith their enemies charged them. Wherefore in the 18. Psalm David being by the mercy of God settled in the seat of his Kingdom, giveth thanks unto God, for that (even according to the innocency of his heart, & cleanness of his hands towards Saul) he had rewarded him in delivering him, from the danger of so mighty, and cruel an enemy, rejoicing in that ●he having the law of God before his 
David rejoiceth that he held his hand, and heart from committing of wickedness against Saul.  eyes, had withholden his heart, & hands from committing wickedness against his anointed Lord and king. For such was his innocency and righteousness ●n respect of Saules wickedness, that he ●ould nothing accuse himself towards Saul. For in making his moan to jonathas Saules son, thus he avoucheth his innocency: What have I 
1. Sam. 20.  done, saith he? wherein am I faulty? what is the sin that I have committed against thy father, that he seeketh my life? And anon after he saith unto him: If there be in me any trespass, them slay me thyself. Hereby ye may see, the innocency, and righteousness 
The innocency of David in respect of Saules cruelty.  which David aveucheth in himself was in respect of Saules wicked and unjust cruelty: and not in respect of the justice of God. For where soever he handleth the cause between the justice of God and himself, there he singeth another song. Then crieth he: Be merciful unto me O Lord, be merciful 
Psal. 51.  unto me, according to thy great mercies: and according to the multitude of thy mercies do away mine offences. Then crieth he: Lord re● 
Psal. 38. 130.  prove me not in thine anger, neither chastise me in thy heavy displeasure If thou Lord wilt watch what is don● amiss, Lord who shall be able to 〈◊〉 bide it. Lord cleanse me from my 〈◊〉 
Psal. 19  crete sins, and such like. Then neither talketh he of his own innocency or righteousness: he beasteth then of no righteousness: but of mercy: Blessed are 
Psal. 32.  they, saith he, whose wickedness are forgiven, and whose sins are covered. Blessed is the man to whom the Lord imputeth no sin. Here is all the righteousneshe knoweth of him 〈…〉 when he hath to deal with the justice of God. Thus having briefly showed by a few examples, the true answers of the principal objections of the enemy, 
God must have the whole honour of man's salvation.  of justification of faith: and the sweet agreement thereby of the Scriptures, in giving to God the whole honour of man's salvation: and unto man a sure possession of God's favour in 
justification why it is imputed to faith, and not to works.  Christ: I will now show why justification is imputed to faith, and not to works, and so make an end.  
Touching this question there appear two just causes thereof: first for that faith is the only mean between man, and the promise: and that which apprehendeth righteousness: and worl 〈…〉 are nothing else, but as it were an effect or fruit of the righteousness of the same faith. Therefore justification is to be imputed to that which apprehended the righteousness, and not to the fruit thereof. Secondly and principally, that forasmuch as the end of all God's works is to purchase to himself (as of right is due) all praise, honour, and glory in the performance of his promise (as hath often been said) as the greatest prerogative he challengeth from his creatures. Therefore it is of necessity, that no part of man's justification should be imputed to works, as unto any part of the cause thereof. For that ambitious man, should have no colour of title to any proportional part of the glory of the work: that no flesh might boast in his presence. And this is the cause which Paul himself showeth to the Ephesians concerning the same: For by grace, saith he, ye are saved through faith and not of yourselves: it is the gift of God, and 
Eph. 2.  not of works, jest any man should boast him, that all the glory might redound to God alone: who as he saveth us for his own sake, so by himself only, hath he begun, continued, and ended the whole work, concerning our salvation. To whom through jesus Christ our only and omnisufficient Saviour, be therefore all glory, honour, and majesty, kingdom, power, and dominion, through all eternity, Amen.  

¶ A Correlary.  
It is hereby manifest, that forasmuch as the only end of Good works, is to show man's obedience to God, that God thereby may be glorified: and to witness, and declare the possession of that true faith, whereby only righteousness is proper to the elect of God: that by them man may yield a full testimony of his calling and election, through Christ, into the favour or love of God. Forasmuch I say, as this is the only end of good works, therefore he that either teacheth or doth any work (having appearance of holiness) to any other end, than this, namely, in hope of any reward 
No work may be done upon hope of reward.  for the worthiness thereof: that work (what show soever it hath of godliness) is wicked, and detestable in the sight of God, in that it offereth a filthy price for that, by the free gift whereof, God seeketh honour. That the price offered is filthy, it is hereby apparent: in that all works not being of faith, are sin. And all the works of faith proceed from the entire obedience of the mind unto God: but what obedience is this to challenge that from God, by desert, which no works, not not the very works of the faithful are able to make just title unto? as is proved in the 9 chapter whereby it appeareth to be the presumptuous work of corrupt, and ambitious man: encroaching upon God's prerogative, namely, upon his honour, to challenge that by desert, which no work is able to countervail: seeing it is proved, no work can satisfy the justice of God. And let no man marvel that works can be wicked, having appearance of holiness: for the Scripture testifieth, that the devil can transform 
1. Cor. 11.  himself into an Angel of light: that is, into the pure Image of holiness: therefore there is no doubt, but he is able to clothe his works with the same livery. And to conclude: All works done to any other end (than is aforesaid) are of the same stamp, how 〈…〉 appear in outward show: for it is not the act, but the purpose of the doer, which God considereth. God will have obedience, & not feigned holiness. Whereunto well agreeth this saying of S. Augustine: Videtis quia non quid faciat homo, 
August. in epist. 1. johan nis tract.  considerandum est: sed quo animo faciat. In eodem facto invenimus Deum patrem, in quo invenimus Judam: patrem benedicimus, judam detestamur: benedicimus charitatem, detestamur iniquitatem. Quantum enim praestitum est generi humano de tradito Christo? nunquid non cogitavit judas ut traderet? Deus cogitavit salutem nostram quaredempti sumus: judas cogitavit precium, quo vendid 〈…〉 Dominum, filius ipse cogitavit precium, 〈…〉 ledit pro nobis: judas cogitavit precium quod accepit, ut venderet: diversa ergo intentio, diversafacta fecit. Cum sit una res, ex diversis eam intentionibus si metiamur: unum amandum, alterum damnandum, unum glorificandum, alterum detestandum invenimus: You see that we may not consider what a man doth: but with what mind, and will he doth it. For we find God the father a worker in the same deed, in which we find judas a worker: we bless the father, we abhor judas: we bless the love (in the father) we detest the wickedness (in judas.) For what knowledge is given unto mankind concerning the delivery of Christ? Did not judas mean to betray him? but God meant our salvation, wherewith we be redeemed: judas had respect unto the price for which he sold the Lord: the son himself had respect unto the price, which he gave for us: judas minded the price which he received for sale of him. Wherefore the diversity of the intentes, maketh the works contrary. If we measure one self thing, by the divers intentes of the doers: we shall find the one to be in braced: the other to be condemned, the one to be extolled, the other to 
Aduersus judaeos erat one.  be detested. And again chrysostom: Etenim quod fit juxta Dei voluntatem, quamuis videatur improbum esse, tamen omnino Deo gratum est, & acceptum: contrà, quod fit praeter Dei voluntatem, ac secus quàm ille vult fieri, quanquam existimatur acceptum Deo, tamen est omnium pessimum, & iniquissimum: Of a truth that which is done according to the will of God: although it seem to be wicked, yet is it altogether pleasant & acceptable to God. contrariwise what soever is done besides the will of God, and otherwise then he will have it done: though it be esteemed as a thing acceptable to God, yet it is of all other the worst, and most wicked. And that thou mayest understand this to be true, read the 3. of Kings the 19 chapter, concerning Achab that took ea certain King of the Assyrians, and Phinées was for man's slaughter honoured with Priesthood.     

 

  

   

The Table, wherein note these two letters, a. b. a. signifieth the first side of the leaf, and b. the second.  

A.  
Abrahams' faith had fruits. 112. b  
Adam created. 1. a  
Adam deceived by Eve his wife. 4. b  
Adam accuseth his wife. 6. a  
Adam the first man made us bond, and thrall unto sin. 44. a  
Adams disobedience hath corrupted all mankind. 12. a. b  
Anavaptistes, Pelagians and Papists. 11. b  
Arguments made by the Papists of good works, answered 95. a. b. 107. a. 115. a. 116. a. b. 117. a   

B  
blasphemy to Christ's death and passion. 68 a   

C  
CHrist only taketh away the sins of the world. 19 a  
Christ the son of God was made man and borne of the virgin Mary. 42. a  
Christ was perfect God, & perfect man. 43. b  
Christ is very righteousness itself. 43. a  
Christ is our Advocate to the father. 44. b  
Christ is our justification, both before Baptism, and after. 116. b  
Christ the second man hath made us free from sins. 44. a  
Christ become accursed, to make us blessed. 44. b  
Christ had paid the full taunsome of man's transgression. 44. a  
Christ justifieth us, before we work. 119. a  
Conflicts attend continually upon true faith. 81. b  
Corrupt doctrine of the Papists. 29. b   

D  
David rejoiced in his innocency. 121. a. b  
Death hath power over the unrighteous. 7. b  
Death hath power over the whole nature of man. 7. b  
Death is dew to all sin. 17. a  
Death and damnation reigneth over every man. 19 b,  
Deadly sin excludeth faith. 17. a  
Deadly sin, & venial sin what difference. 18. a  
Definition of actual sin. 16. a  
Definition of venial sin. 16. b  
Definition of love. 25. b. 26. a  
Definition of the law. 29. a  
Degrees of perfection. 29. b  
Definition of habit. 49 b  
Definition of faith. 56. b. 57 a. b  
Definition of works. 65. a. b.  
Definition of justification. 62. b  
Definition of works of the faithful. 84. b  
Difference between original, and actual sin. 19 a  
Devil is the enemy of man's felicity. 4. a  
Devil and God, there is no middle estate between them. 67. a  
Devil, an enemy to virtuous life. 81. a  
Duty or debt, hath two senses or meanings. 101. a   

E.  
EDen, the garden wherein man was placed at his first creation. 1. a  
Errors of Papists about works. 66. b  
Eve the woman was given unto man to be his helper. 1. b  
Eve deceived by the devil, 4. b  
Exposition of this place of john: we have received grace for grace. 48. b   

F.  
Faith and deadly sin can not stand together. 17. b  
faith only apprehendeth the promises of God. 47. a  
Faith diversly taken in the Scriptures, 55. b. 56. a  
Faith, what the schoolmen think of it. 56. a  
Faith only attaineth justification. 70. a  
Faith only justifieth proved by the Scriptures and an● cient fathers. 70. b. 71. a. b 72. a. b. 73. a. b. 74. a. b. 75. a. b 76. a. b. 77. a. b. 78. a. b  
faith is not the efficient cause of our justification but God only. 78. b. 79. a  
Faith is aceompanied with newness of life. 79. b. 80. a. b 81. a  
Faith is made known by good works. 82. a  
Faith, hope, and love. 118. a  
Faith is the instrument, whereby we receive justification, 118. b  
Faith in jesus Christ justifieth us. 103. a  
Faith apprehendeth enter righteousness. 109. b. 110. a. b  
faith without works is a dead faith. 112. a  
Faith that is lively, cannot be without good works. 112. a  
Faith justifieth, because it apprehendeth our justification. 117. a  
Flesh is but a mass, or lump of iniquity. 8. a  
Fruits of sin. 20. a   

G.  
GOD abhoryed man, and refused him for his work. 6. b  
God cursed all the earth for man's offence. 6. b  
God in his creation of man conditioned that he should not break his to 〈…〉 ment. 12. 〈◊〉  
God commandeth us to love him, and our neighbour. 24. b  
God commandeth nothing impossible, proved false. 30. a  
God himself freely procured man's redemption. 31. a  
God is true of his promise. 32. a. b  
God gave the law to the children of Israel. 33. a  
God sent his prophets to declare the promised seed. 41. b  
God trained man by his prophets to take hold of the promised seed. 42. a  
God loved us first. 50. b  
God by his grace is the only worker of man's health and salvation. 51. a  
God and the devil, there is no middle estate between them 67. a  
God for the glory of his name doth freely save, and justify us. 10. 4a. b. 105. a. b. 106. a. b  
God is the worker of all good works in his justified children. 119. a. b  
God must have the whole honour of man's salvation. 122. a  
God wrought in love, in sending Christ to suffer death, to redeem man. 124. a. b  
God the father a worker in the same deed, that judas wrought in. 124.  
God's unspeakable mercy declared to us in Christ. 2. b 20. b. 21. a  
Gods justice. 20. b  
God's creatures every of them under heaven, inviolably observe the law of their creation, saung man only. 22. a 23. b  
Good works are the fevites of good faith. 82. a  
Good works are to be done of the faithful, but not as the price of our redemption. 82. b  
Good works are witnesses to good saith. 83. a. b. 84. a  
Good works for own our justification. 89. b  
Good works, two things are required in them. 90. a 91. a. b. 92. a  
Good works require affection of the heart. 92. a  
Good works, declare us to be righteous. 110. b  
Grace hath saved us through faith in Christ, and not of ourselves. 46. a  
Grace defined by the Papists. 49. a  
Grace of God is given us freely, and not for merit's sake. 102. b   

H.  
Habit defined. 49. b  
Holy water, nor purgatory can cleanse us of our sins. 19 a   

I  
IMage of Nature and Grace 1. a  
Image of God, what it is. 2. a  
Image of God in man. 2. a  
Infants have no actual sin, of their own committing. 14. a  
Inward works. 65. a  
Innocency of man clearly lost. 5. a  
judas wrought in treason. 124. a. b  
justification cometh by faith and not by works. 47. a 48. a. b  
justification how it is understand in the scriptures. 62. a  
justification taught by the Papists. 63. a. 64. a. b  
justification followeth not good works but good works follow justification. 89. b  
justification is often pronounced upon works, for faiths sake. 96. b  
justification, why it is imputed to faith, & not to works. 122. a   

L  
Labyrinth of error, & maze of confusion. 92. b  
Law declareth them to be unrighteous that have lost original righteousness. 7. b  
Law of God is spiritual. 8. b  
Law had two offices. 33. b  
Law, why it was given to man. 30. b. 31. b. 34. a  
Law is able to justify a man, if man could perform the righteousness of the law. 34. a  
Law is unpossible to man to be observed, his nature being now corrupted as it is. 36. a. b. 37. a. b. 38. a. b. 39 a. b.  
Law of God given to man in most fearful, and terrible manner. 40. b  
Law bringeth terror & fear. 41. a  
Law of God is the absolute rule of righteousness. 43. a  
Law might save us, if we could observe the law. 113. b  
Lawyer moveth a question to Christ. 114. a  
Love fulfilleth the law. 118. a  
Love is the fulfilling of the commandments of God. 24. b. 25. a. 26. a. 27. a. 28. a. b   

M  
MAn placed in Paradise. 1. b Man made sovereign Lord ever all earthly creatures. 1. a  
Man created to the excellency of God's Image. 1. a. 2. a. 3. a  
Man ashamed to confess his sin. 5. b  
Man and all his issue corrupted. 7. a. b  
Man a mass or lump of iniquity. 8. a  
Man by nature is the child of wrath. 8. a. b. 9 a. b.  
Man in his first creation was without sin. 10. b  
Man by his rebellion, and sin, brought forth fruits of his own choice. 20. a  
Man made an apt subject for the mercy, and justice of God. 20. b  
Man in wicked estate. 20. d  
Man of his own nature hath affection to rebellion. 92. a  
Man is justified by faith, without works. 107. a  
Man cannot satisfy the law. 29. a  
Man is not mindful of his duty towards God. 32. a  
Man's original justice. 1. a  
Man's glorious state overthrown. 5 a  
Man's works are sinful. 9 a  
Man's corrupt nature. 29. a  
Man's duty towards God. 31. a  
Man's nature, prove to rebellion and sin. 43. a  
Mercy, and not merits hath prevented our justification. 103. a b. 104. a   

N  
NAture of man is prove, and ready unto sin. 28. a   

O  
objections with answers. 12. a, 13. a. 35. a. 118. a  
Opus operantis 67. b  
Original righteousness. 3. a. b  
Original sin, and our most heinous infection. 6. a  
Original sin defined. 7. a  
Original sin defiled the nature of man. 10. a. b  
Original sin defined by the Papists. 11. a. 14. b. 15. a. b  
Outward works 65. a   

P  
Papists, Pelagians, & Anabaptistes. 11. b  
Papists, their unformed faith. 61. a. b  
Papists, their formed faith. 61. a  
Papists errors about works. 66. a  
Papists build a labyrinth of error, and a maze of confusion. 92. b. 93. a. b. 94. a  
Papists Argument of works. 95. a. b. 96. a. b  
Papistical doctrine. 18. b. 49. a  
Pelagians, Papists, and Anabaptistes. 11. b  
Pelagius heresy. 50. a. 51. a  
Penance an apt and meet instrument for the Papists. 68 b  
Perfection denied. 29. b  
Peter Lombard. 108. a  
Preparing works what they are. 66. b. 67. a  
Purgatory, nor holy water, can not take away sins. 19 a   

R  
RAhabs faith had fruits. 113. a  
Reward is not properly so called, when it is paid to a labourer for his travel, but rather a duty. 101. b  
Righteous persons complain, and cry to God. 120. b  
Righteousness cometh not by the law. 41. a  
Righteousness how it is understand in the scriptures. 62. a  
Righteousness, how it is imputed unto us. 69. b  
Righteousness and justification are diverstye, taken in the scripture. 85, a. b. 86. a. b. 87. a. b. 88 a. b. 89. a   

S  
SAint James meaning of works. 111. a. b. 113. b  
Satisfaction is the best officer that the papists can retain 68 b  
Schoolmen, how they handle faith. 58. a. b. 59 a. b. 60-a b  
Schoolmen what they say of venial sin. 18 a  
Schoolmen agreed in error. 18 b  
Scriptures that seem to promise' reward to works, are expounded. 94 b  
Sense of the Scripture is not in words, but in the meaning of the same. 108 b  
Serpents kind to be weak and tame in winter. 14. a  
Sin, that is to say, every sin that deserveth death, is a deadly sin. 17. a  
Sin triumpheth over man, and driveth him from his glorious state. a  
Sin & the fruits thereof. 7 a  
Sin by the offence of one man, entered upon all men. 8. b  
Sin wherein two things are to be considered. 11. a  
Sin deadly, & sin venial, are in divers respects but one. 18. a  
Sin deadly, & sin venial what difference. 18. a  
Sin of man was so grenens an offence as could net be cured, but by the death, and bloodshedding of innocent Christ, the only Son, of God. 45. a  
Sins, to say there are but. 7. that be deadly, is false. 16. b  
Sins by faith are forgiven & therefore called venial. 18. a   

V  
Denial sins. 17. b. 18. a   

W  
Wisdom of God, in his creation of man. 1. a  
Works good are a testimony of man's election. 66. a  
Works taught by papists. 66 a  
Works which the papists call preparing works. 66. b  
Work of the worker. 67. b  
Works of supererogation. 67. b. 68 a  
Works, not, not the works, of justified are able to justify before God. 69 a  
Works of the law. 84. b  
Works of the faithful. 84. b  
Works of the faithful are insufficient to fulfil the law. 85. a.  
Works are not the cause of reward but God for his own glory accepteth them. 96. b 97. a  
Works must be done for t 〈…〉 glory of God, and not for 〈◊〉 wards sake. 97. b  
Work, what value they are accounted of in the scriptures. 98. a. b. 99 a. b  
Works, when we have wrought all that we can, say that we are unprofitable servants. 99 b  
Works of supererogation are the pope's merchandise, and are most superstitious, and wicked. 99 b  
Works, how they were esteemed of the fathers. 100 a. b  
Works can justify no man. 107. b  
Works declare a righteous man. 109. b  
Works declare what faith hath apprehended. 109. b  
Works follow justification. 109. a  
Works may not be done for rewards sake. 123. a. b.   
FINIS.   

Faults escaped in printing.  
Fol.  Lin.  3 a 14. wrieth, read, writeth. 5. a 17. the, read, that. 9 b  in the margin, Luchirid. read, Enchirid. 15. b 3 perfection, read, imperfection. 18. b 19 thy, read, they. 20. a 10. divine nature, read, divine nature. 38. a 22. miserenitur, read, miserebitur. 53. b 2. then, read them. 61. a  in the first note, unformed, read, formed.    in the second note, formed, read, unformed. 64. a 15. aye, read, as. 76. b 22. am, read, tiam. 77. b 3 iniquitaids. read, iniquitates., 81. b 8. beway, read bewray. 97. b 1. showed, read showeth. 98. b  in the note, jer. 1. read, jere. 2. 100 a 12. justitia., read, justitiae. 103, b 1, inferretur, read, inferreretur. 104. b 1. of the punishment, read, of thee but punishment. 106. a  in the note, praesi. read, p 〈…〉 i. 107. a 〈◊〉. saith, read, faith. Ibidem b 16. non medulla, read, in medulla. 110. b 19 put out, of. 113. b 19 my command, read, the command.