thyrd or fourth lyne, where he still repeteth: MarginaliaBelief onely in Christ saueth.In Christo Iesu, per Christum Iesum, Per Iesum Christum Dominum nostram &c. Qui credūt in ipso &c. Omnes qui credunt in eo &c. Credentes in illo, in eum, credentes illi, in nomen eius, in nomine Domini nostri Iesu Christi &c. Beleue (sayth S. Paul to the Iaylor) in the Lord Iesus, and thou shalt be saued and thy whole house &c. Act. 16.MarginaliaAct. 16.

MarginaliaThe personall cause of saluation.Thus then thou seest, as the Passiō of Christ is onely the efficient or personall cause immediate, of our saluation: MarginaliaThe instrumētall cause.so is fayth onely the instrumentall or meane cause that maketh the merites of Christ to vs auaylable. MarginaliaHow faith iustifieth.For as the Passion of Christ serueth to none but such as do beleue: so neither doth fayth as it is onely a bare qualitie or action in mans mynde, it selfe iustifie, vnles it be directed to þ^e body of Christ crucified, as to his obiect, of whō it receaueth all his vertue. MarginaliaChrist the onely obiect of faith which iustifieth.And therfore these ij. must alwayes ioyntly concurre together, fayth, and Christ Iesus crucified. MarginaliaExāple of the brasen Serpent.As for example, whē the people of Israell were bydde of Moses to looke vp to the brasen Serpent, neither could the Serpent haue helped them, except they had looked vp, nor yet theyr lookyng vpward haue profited them, vnles they had directed their eyes vpon the sayd Serpent, as the onely obiect set vp to the same purpose for them to behold. So our fayth in lyke case directed to the body of Iesus our Sauiour is onely the meanes whereby Christes merites are applyed vnto vs, and we now iustified before God, accordyng to the doctrine of S. Paule, who in expresse wordes, MarginaliaWhat faith is by S. Paul.definyng to vs what this fayth is, and how it iustifieth, sayth: If thou shalt confeße with thy mouth the Lord Iesus, and beleue with thy hart, that God raysed hym from death, thou shalt be saued &c. Rom. 10. MarginaliaRom. 10.Or els what action or qualitie so euer is in man, either hope, charitie, or any other kynd of fayth and beleuyng, be it neuer so true, except it apprehēd this obiect (which is) the body of Christ, the sonne of God, it serueth not to iustification. And that is the cause why we adde this particle, Onely, to fayth, and say: MarginaliaFaith onely.that fayth, Onely, in Christ iustifieth vs, to exclude all other actions, qualities, giftes, or workes in man, from the cause of iustifiyng, for so much as there is no other knowledge nor gift gyuen of God to man, be it neuer so excellent, that can stand before the iudgement of God to iustification, or wherunto any promise of saluation is annexed, but onely this fayth, lookyng vp to the brasen Serpent, that is, to the body of Christ Iesus for vs crucified.

MarginaliaDiuers sortes of beleuyng.
The Turkes faith.As for example, when the Turke sayth, that he beleueth in one liuyng God that made heauen and earth, his belief therein is true, yet it iustifieth hym not, because it lacketh the right obiect, which is Christ. MarginaliaThe Iewes fayth.So when the Iew sayth that hee beleueth in one God maker of heauen and earth, and beleueth also the same God to be omnipotent, mercyfull, iust, and true of promise, & hath elected þ^e sede of Abrahā: true it is that he beleueth, & yet all this serueth hym not, because Christ the sonne of God is not ioyned withall. And though þ^e sayd Iew should be neuer so deuout in his prayers, or charitable in hys almose, or precise in keepyng the law, and beleued neuer so stedfastly that he is elect to be saued: MarginaliaEuery truth may be beleued but the beleuyng of euery truth saueth not.yet is he neuer the nerer to saluation for all this, so long as hys fayth is not grounded vppon that head cornerstone, which is the person & body of Christ Iesus the true Sauiour. MarginaliaThe Papistes faith.After lyke sort, it may also be sayd of the Papist, when he sayth that he is Baptised, and beleueth in the father, the sonne, & the holy ghost, three persons and one God, and also confesseth Iesus Christ to be the sonne of God, which dyed for our sinnes, and rose agayne for our rightuousnes &c. hys belief therin is true, and in deede would saue hym, if he dyd stay his saluation in this fayth, and vpon Christes hys Sauiour, MarginaliaOnely.Onely, accordyng to the promise and grace of God, and go no farther. But that he doth not: for neither doth he admitte Christ onely to be hys perfect Sauiour without the helpe of other patrons,heades, aduocates, and mediatours, nor yet permitteth hys fayth in Christ, Onely, to be the meanes of his iustification, MarginaliaHope, and charitie bee no partes of our iustification, nor causes to make þ^e merites of Christ ours.but setteth vp other bymeanes, as hope, charitie, sacrifice of the Masse, confession, penaunce, satisfaction, merites, and pardons, supposing thereby to worke hys iustification before God, contrary to the word of promise, to the Gospell of grace, and to the doctrine of S. Paule, wherof we shall see more (the Lord willyng) hereafter.

MarginaliaThe causes of our saluation distincted.And thus much of the true causes of our iustification after the doctrine of S. Paule. Concernyng which causes this distinction furthermore by the way is to be added, that as touchyng the originall causes of our saluation, which be diuers and sondry, some are external, and without vs: some are internall, and within vs. MarginaliaGrace and mercy.
Election.
Vocation.
Christes Passion.
Christian faith.Of the externall causes which are without vs, the first and principall is the mercy and grace of God. Of this foloweth predestination and election. Then commeth vocation. The last and next cause to vs is the death and bloudshed of Christ whereby we are redemed, and all these be externall causes, because they are without vs. Of internall causes that bee in man through the gift of God, there is but one, and no moe in Scripture appoynted, that is, our faith in Christ, which is the gift of God in vs. Beside this there is no gift of God gyuen to man, vertue, worke, merite, nor any thyng els, that is any part or cause of saluation, but onely this gyft of fayth, to beleue in Christ Iesu. MarginaliaThe meanyng and cause why fayth onely iustifieth.And this is the cause why we hold, that fayth onely iustifieth, meanyng, that amongest all the workes, deedes, actions, labours, and operations, what soeuer man doth or can do, there is nothyng in man that worketh saluation, but onely hys fayth giuē to him of God to beleue in Christ his sonne, folowing therin the true trade of S. Paules teaching: who in precise wordes so ascribeth iustificatiō to fayth, that he excludeth all other actions of man, and workes of the law: And therfore in the same Epistle to the Romanes S. Paule reasonyng of the glory of iustifiyng, asketh the question how this glory is excluded: whether by the law of workes? and concludeth, no: ascribyng onely the glory therof to the law of fayth. And cōsequently vpon þ^e same he inferreth: Colligimus enim iustificari hominem per fidem sine operibus. &c. We hold that a man is iustified by fayth, without the deedes of the law.

MarginaliaAl workes of man exludeth frō the glory of iustifiyngAnd how then can that be accounted for any part of our iustification, which S. Paule vtterly debarreth and excludeth in that behalfe? Of such lyke exclusiues and negatiues the whole curse of S. Paules doctrine is full, where he still concludeth: Sine operibus, absq; operibus legis, non ex operibus, Dei donum est, non ex operibus ne quis glorietur. Ephes. 2. MarginaliaEphes. 2.Non ex operibus iustitiæ quæ fecimus nos, sed secundum suam misericordiam &c. Tit. 3. MarginaliaTit. 3.Non secundum opera nostra, sed secundum propositum suum & gratiā &c. 2. Timot. 1. i. Marginalia2. Timot. 1.It is the gift of God, not of workes, that no man should glory &c. Not of the workes of righteousnes which we haue done, but of his owne mercy &c. Not after our workes, but after his owne purpose, and grace which is giuen to vs &c. Agayne Gal. 2. MarginaliaGal. 2.Non iustificatur homo ex operibus &c. i. A man is not iustified by workes &c. Item. Ei qui non operatur, credenti autem in eum qui iustificat impium, fides imputatur ad iusticiam &c. Rom. 4. MarginaliaRom. 4.To hym that worketh not, but beleueth in him which iustifieth the wicked, his fayth is imputed to righteousnes &c. MarginaliaThe exlusiues and negatiues of S. Paul to be marked.By these exclusiues, and negatiues in S. Pauls doctrine what doth he els meane, but vtterly to seclude all kynd of mans merites, and workes of the law from the office and dignitie of iustifiyng? And although he expresseth not the word, Onely, yet vppon hys exclusiues and negatiues, this exceptiue must nedes be inferred. For in all Logike the consequent is necessary and formall: One man is suffered to come into the house: and no person els is suffered, but one: Ergo, one mā onely is suffered to enter into the house.