The fourth Chapter. Of Iustification; Vpon the epistle to the Romans, at the end of the 11. chapter. This place is also treated of, vpon the 1. to the Cor. 1. about the end; and vpon Genesis, 15. verse 6.
IT shall now be a profitable thing to intreat of iustification, which is the scope and end of all that Paule teacheth in the epistle to the Romans. Let this question be put foorth after this sort; namelie, whether men be iustified by works or by faith? 1 But first of all, it shall be good to discusse the words of the question proposed; and we will begin with this word iustification. This verbe Tsadac, 2 with the Hebrues in the first coniugation signifieth, To be iust: but if it be transferred vnto the third coniugation, it signifieth To transferre righteousnes into an other, and to make iust. For this is the efficacie of the forme of those verbes, which they call Hiphil. Euen as Amad signifieth, To stand; so Heemid signifieth, To appoint: that is, To make an other thing to stand. Wherefore Hitsdic in the Hebrue signifieth, To iustifie, that is, To make one iust: which thing, when it is done of God, 3 it is done of him two maner of waies. For somtimes he doth assuredlie bring foorth righteousnes in men. First, when God with his holie spirit frameth them againe, & wholie reneweth them in restoring the strength of their minds, & deliuering the powers of man from a great part of his naturall corruption; and this is the first righteousnes, which sticketh & cleaueth to our minds, by the benefit of God, through Christ. Secondlie, when he hath so restored and made them new againe, he giueth iust and holie workes; by the vse and continuance of which works, a qualitie, or (as they call it) an habit is ingendered in our minds, whereby we are made pliant to liue honestlie and godlie: and we denie not, but this kind of righteousnes is in the harts of the regenerate.
But sometimes God iustifieth, in absoluing vs from sinnes, and ascribing and imputing righteousnes: and then this word Hitsdic, is a word taken of the law, which perteineth to iudgment, as also this word H⟨…⟩schiah, which signifieth, To declare one to be an offender & a wicked person. And to iustifie in iudgement, is by words, testimonies, and affirmation, to count one for iust. And forsomuch as these are the two significations of this word, To iustifie; namelie, either in déed, or in account and estimation; and God is the author of either of them: whether of these two shall we followe in the disputation proposed? Forsooth the latter; 4 and that for bicause the renouation inspired by the spirit of God, and our righteousnes, as touching the habit gotten by good works, are whilest we liue here so vnperfect and maimed, that if iudgement should be giuen by them, we might not be able to stand before the iudgement seate of God. Besides that; Paule disputing of this matter, 5 after he had brought foorth the authoritie of Dauid, and a testimonie of the historie of Abraham in Genesis; vseth this word of imputing: and by the proper signification thereof, he reasoneth touching this present cause or question. And this I suppose to be sufficient as touching the declaration of the first word; namelie, Iustification.
2 Now let vs intreat of Faith. Aman among the Hebrues in the first coniugation signifieth, 6 To be firme: the verie which verbe in the third coniugation; being called (as I haue said) Hiphil, signifieth, To giue constancie and assurednes to anie promise or thing. Wherefore the Latines saie; Fidem homini aut verbis tribu⟨…⟩re; which is in English, To giue faith or credit vnto a man, or vnto words: and it signifieth euen as much as if a man should saie, To beleeue. Wherfore this Hebrue verbe Heemin, signifieth none other thing, than To suppose, or thinke a thing to be firme, constant, and true. And as touching God, he which beléeueth not him, maketh him a lier: for Iohn saith in his first epistle, the 5. chapter; He which beleeueth not God, 7 maketh him a lier. Which thing how gréeuous a sinne it is, let euerie man consider with himselfe. Contrariwise, he which beléeueth God, adorneth him with glorie & honor: 8 for in the epistle to the Romans it is written of Abraham, that he staggered not through doubting, through the consideration of his owne bodie, or of the wombe of Sara being in a maner past child bearing; but gaue the glorie vnto God, being strong in faith, 9 and fullie persuaded that he was able to performe whatsoeuer he would. Wherefore there séemeth to be a certeine analogie or proportion betwéene this word, To beleeue, and that To iustifie; as we in this place take it: for as, To iustifie, is by waie of iudging & accounting, to ascribe righteousnes to a man; and not to make him to be in verie déed iust: so, To beleeue, is not (in verie déed) to make the words and promises of anie man sure, and firme; but to thinke and determine with our selues, that so they are.
But this act of beléeuing, whereof we now entreate, hath two maner of firmnes and certeintie. First of the things; namelie, of the words and promises of God, which abide much more firmlie than heauen and earth. 10 Secondlie, as touching the persuasion it selfe; which séeing it is wrought by the power of God, it is also most firme, most certeine, and of assured persuasion; that is, that it is neuer naked, but alwaies draweth with it manie and sundrie motions of the mind. 11 For experience & dailie vse teacheth, that in things ciuill, a man being well and fullie persuaded of pleasant promises, is filled with confidence, reioiseth, sheweth a merie countenance, is glad, and pleasant, and cleaueth vnto him that made the promise, that he maie by all meanes allow him: but contrariewise, when he beléeueth not the persuasion, he laugheth at it, neglecteth and contemneth it, or waxeth cold, and bendeth the brow. Wherefore it can neuer be, that he which beléeueth in verie déede, can want such affections, which are accustomed to followe a full and strong persuasion. And therefore, those that are the pure professors of the Gospell, doo iustlie affirme, that, To beleeue, hath a verie great coniunction with the action, 12 or with the motion of confidence, hope, and such like affections: but most of all, with the sincere and firme affiance, which the same alwaies draweth with it.
Whereby it commeth to passe, that in the holie scriptures, promises are made both to faith, and to trust. 13 For euen as it is said; The iust man liueth by faith: also; He which beleeueth in him, shall not be confounded: and in the new testament; He which beleeueth in the sonne, hath eternall life: againe; We thinke that a man is iustified by faith: Euen so is it written in the Psalme; Blessed are all they which put their trust in him: and in Esaie, the. 26. chapter; He shall keepe peace, bicause they trusted in him: and in the new testament; Hope confoundeth not: to Titus also, the.3. chapter; That we maie be heires, according to the hope of eternall life. Although in the old testament we doo find the promises are oftener made vnto hope, than vnto faith; yet in the new testament it is contrariwise: 14 the reason whereof maie be this, because in the old time, the Hebrues erred not, in beléeuing that there was but one God; naie rather, they professed the worshipping of him onelie. But this was not well amongst them, that they had not a liuelie faith, which draweth with it a trust; otherwise they had by education conceiued either a certeine opinion, or else a certeine knowledge; and therefore vnto this the scripture exhorteth them, to beléeue trulie and effectuallie, which was expressed by the effect, vnder the name of trust. But in the new testament they erred in the meaning, both the Gentiles which were worshippers of idols, and of manie gods; and also the Iewes, as touching the conditions of Messias: for they looked that he should come in glorious pompe, like a king, and magnificall in worldlie empire. Wherefore faith was oftentimes beaten into them, whereby they might obteine the promises of God: for it was verie necessarie, that they should rightlie be instructed of the chéefe point of the thing that they should beléeue.
3 And of this Hebrue verbe Aman, is deriued this noune Emunah, which signifieth Faith: 15 and it sometimes signifieth, Certeintie, and constancie of words and promises. Wherefore God is oftentimes in the holie scriptures, called faithfull; and his workes are called faithfull; because they be firme, and doo constantlie continue: and we read in the epistle to the Romanes; What if some of them haue not beleeued? Hath their incredulitie made vaine the faith of God? Yea, and this Latin word Fides, that is, Faith, if we maie beléeue Cicero, is deriued of Fio; because that thing is doone in déed, which was spoken. And sometimes it signifieth the assent of our mind, whereby we receiue words which are set foorth vnto vs: as it is said of Abraham; He beleeued God, 16 and it was imputed vnto him for righteousnes. And for so much as in this discourse, 17 we take faith now after this maner, it shall not be from the purpose, to define what faith is. Wherfore, Faith is a firme and an assured assent of the mind, vnto the words of God; which assent is inspired by the holie ghost, vnto the saluation of the beléeuers. And therefore it consisteth in the mind, and is occupied about the words of God, from whence we haue the matter therof. Of the forme also we néed not to doubt, (because it is defined to be an assent.) The efficient cause is set downe to be the inspiration of the holie ghost. And the end is declared in the last place, when as we saie, that this assent is inspired of the holie ghost, to the saluation of the beléeuers.
Not much vnlike vnto this definition, are those things, which be written concerning faith, in the epistle vnto the Hebrues the.11, chapter; 18 namelie, that Faith is a substance of things to be hoped for, and an argument of things that appeere not. Where, that which the Latine interpretours haue turned Substantia, that is, Substance; in Gréeke is written ⟨…⟩. Which word Budaeus most learnedlie turneth in his commentaries, Boldnesse, strength, or valiantnes of mind: 19 and it is deriued of this verbe ⟨…⟩, which signifieth to Sustaine, to receiue, not to giue place vnto one that rusheth vpon a man. Hereof a soldiour is called ⟨…⟩, which is, Trustie, and turneth not his backe vnto his enimies; but goeth against them, and resisteth them. 20 And vndoutedlie in beléeuing, we haue néed of this strength, & patience; by reason of the great fight, of which we haue there experience. For we must resist the flesh, we must ouercome reason, which verie much striueth against faith; we must also resist the condemnation of our owne conscience, sinne, and the wrath of God: and there are manie things besides, by which a fathfull assent is both letted and assaulted. Now this ⟨…⟩, or substance, and those things that are hoped for, are verie well compared togither betwéene them selues. For God promiseth resurrection, but yet vnto the dead; he promiseth eternall life, but yet vnto them that are rotten; he calleth them blessed, but yet those which abundantlie thirst and hunger, and are on euerie side oppressed; he pronounceth men to be iustified, but yet such as are couered with sinnes and filthines.
Wherefore séeing these things séeme to be so far off from vs, it is néedfull that we haue boldnes, strength, and the assurance of a most firme assent; which maie make these things to abide, and to stand with vs as things most assured. With such a most strong shield of defense ought we to be armed, 21 wherby we maie quench all the firie dartes of the diuell, when they are cast against vs, that we maie also ouercome euen the world: for as Iohn testifieth; This is the victorie, 22 which ouercommeth the world, euen our faith. Further, we must note, that this word Argumentum, that is, Argument, which in Gréeke is ⟨…⟩, is turned of some Demonstratio, that is, a Declaration; bicause, by faith are shewed & declared those things which appéere not. But me thinketh Augustine, although perhappes not so Latine-like, yet verie faithfullie turned it Conuictio, that is, An ouercomming; for by faith our mind is ouercome, to grant that those things are true, which God either speaketh or promiseth.
4 But Hostiensis intreating of the holie Trinitie, and the catholike faith, laboureth by two reasons to shew, that faith by these words of the apostle is not defined; bicause that ⟨…⟩, or substance agréeth also with hope. For as much therefore as it is not proper to faith, he saith, it cannot be applied to the definition thereof. Further, bicause faith hath not a regard onlie to things to come, and those things which are hoped for; but also is referred vnto things past: for we beléeue that God created heauen & earth, that Christ was borne of a virgine, that he suffered for vs, and was raised from the dead; but all these things are past, neither are they hoped for to come againe. These two reasons of Hos⟨…⟩iensis are verie weake, neither doo they prooue, that these words vnto the Hebrues cannot be applied vnto the definition of faith. I grant indeed, that the intent of the apostle in that place was not to define faith, bicause he spake of patience chéeflie, 23 and would shew that it is most néerelie knit to faith; bicause faith is ⟨…⟩, that is, A substance, &c. But by this reason are touched all things that expresse the nature of faith. 24 And to the first obiection we saie, that ⟨…⟩, or substance must indéed be applied vnto hope; but yet that ⟨…⟩, which it draweth from faith, not that which it hath of it selfe.
Neither ought it to séeme anie new matter, if these things, which are of a diuerse nature, 25 haue some thing common in their definitions: for a lion, a dog, and a man, although they differ much in nature, yet herein they agrée, that they be liuing creatures. And therefore in their definitions is something put, which is common vnto them all; séeing both they are bodies, and are also things hauing life, and indued with senses. Wherefore, it ought not to séeme maruellous, if faith and hope agrée in that ⟨…⟩; forsomuch as they are distinguished by other differences. 26 For in faith ⟨…⟩ is referred vnto the assent, but in hope to the expectation, whereby we patientlie abide, vntill the promises and such things as we haue receiued by faith be rendered vnto vs. To the other reason we answer, that Paule made mention of things past, which are made sure and plaine vnto vs by faith: for he saith not onlie, that it is a substance of things to be hoped for; but addeth, that it is an argument or conuiction of things that appéere not. Now these things, which are past, appéere not: for by that word, 27 Paule comprehendeth whatsoeuer is beléeued, and is not euident; whether it be past, or whether it be to come, or whether it be now present. But peraduenture thou wilt demand, why in the first place he maketh mention of those things which are hoped for? We answere, that it is rightlie doone; bicause these things are for good cause put first, which are more hard to beléeue: for peraduenture there be some, which will easilie enough grant, that God created all things, that Christ the sonne of GOD came into the world, and was borne of the virgin, and such like; but yet they will much doubt of the remission of their sinnes, of the resurrection of the flesh to come, and of the eternall glorie which shall be giuen to the iust. Wherefore, aptlie and orderlie are those things placed, which are read in the epistle to the Hebrues.
5 But what the nature of faith is, Esaie the prophet hath aptlie expressed in the 26. chapter, in which place is described the church as a citie built of God. 28 The prophet crieth; Open your gates, and a iust nation shall enter therein: and he addeth the cause of that righteousnes; Schomer emunim, that is, Preseruing or keeping faith: where thou séest, that by faith the beléeuers are iustified. Then he addeth the thing, wherein consisteth that faith, whereby the people of God is iust; namelie, bicause Ietser samuchthitt sor schalom; that is, With a constant affection thou shalt keepe peace. This is the true faith, whereby we are iustified; namelie, that we beléeue, that God will be vnto vs the author of peace and felicitie, and a faithfull kéeper of his promise. And Augustine in his fortith treatise vpon Iohn saith; What is faith, but to beléeue that which thou séest not? Which selfe-same thing he writeth vpon the words of the apostle in his 27. sermon: but in his booke De spiritu & litera, the 31. chapter, he writeth; that To beléeue, is nothing else but to consent, that that is true, which is spoken. The Maister of the sentences, in the third booke, the 23. distinction saith, that Faith somtimes is that which we beléeue. 29 For in the Créed of Athanasius it is said; And this is the catholike faith, that we should beléeue, &c.
Sometimes it is that, whereby we beléeue; and in this latter signification doo we vnderstand faith in this discourse. 30 He separateth also a liuelie faith from a dead faith, which distinction is to be liked, bicause Iames maketh mention of a dead faith. 31 But we must knowe, that a dead faith is onelie a faith in name; neither is it anie more a faith, than a dead man is a man. For euen as a dead man is called a man, 32 although he be none: so a dead faith, although it be called a faith, yet hath it not the nature of faith. There is also another kind of faith, which serueth to worke miracles, 33 and much differeth from the iustifieng faith, and is common both to the godlie, and also to the vngodlie: of this, Paule maketh mention in the first to the Corinthians, when he saith; 34 Vnto one is giuen the word of wisedome, to another the word of knowledge, to another (he saith) is giuen faith. And it is not likelie, that in that rehearsall of gifts and graces should be ment anie other faith, than that which is the roote of miracles; especiallie when as straitwaie are added gifts of healing, and of vertues, or powers. And of this kind of faith both Chrysostome, & also Theophilactus haue made mention vpon the same first epistle to the Corinthians; where, in the 13. chapter it is said; If I haue all faith, 35 so that I can remooue mountains, &c.
And, that vnto the wicked also this kind of faith is granted, it is hereby testified, in that it is most certeine, that both they doo prophesie, and worke miracles: wherefore Christ shall saie vnto them; I knowe you not: although they boast with open mouth; 36 Haue we not in thy name prophesied? Haue we not cast out diuels? We must seuer also from this faith, that faith, 37 which endureth but for a time; whereof the Lord made mention in the parable of the séed, which is sowen in the féeld: for all falleth not vpon good ground, but some vpon stonie ground; & when it is sproong vp with verie good successe, it verie plainlie expresseth them, which with a glad and ioifull mind receiue the word of God, 38 but when the burning and feruentnes of persecution shall waxe hot, they fall awaie from it, and therfore they are called ⟨…⟩, that is, Men hauing faith for a season. Wherefore, leauing all these significations, we in this discourse vnderstand faith to be that firme assent, which is of so great force and efficacie, as it draweth with it the affection of confidence, hope, and charitie: lastlie, all good works, as much as the infirmitie of this present life will suffer.
6 Therefore Smith, 39 which wrote against me a booke of iustification, although he set it out before against Luther, & against Melancthon, and speaketh much against others, and seldome maketh mention of me, is herein excéedinglie deceiued; in that he iudgeth, that those are sharpelie to be reprooued which saie, that faith is a trust. And he bringeth a place out of the epistle to the Ephesians, the third chapter, where it is written; By whom, namelie, by Christ Iesus, 40 we haue ⟨…⟩, that is, boldnes to speake, 41 and ⟨…⟩, that is, an accesse; ⟨…⟩, that is, in trust, which commeth by faith. Therefore (saith he) séeing trust is by faith, it is not faith. Oh fine man, and wittie Diuine, which alone sawe that these two things, namelie, faith and trust, are two things, which are diuerse and distinct each from other! What other thing in a maner dooth Philip Melancthon, and others our faithfull teachers meane, when they call that faith, whereby we are iustified, Trust, but that the same is not dead, that it is not slothfull, that it is not an humane persuasion, but of so vehement an assent, that it hath euen trust it selfe most inwardlie and nighlie ioined vnto it? But I mind not much to contend with this man; all that he bableth, he scrapeth onelie out of the works of Ecchius, Pighius, and other ⟨…⟩able of the Romane Antichrist, and setteth them abroad, as though they were his owne.
That faith, which draweth not trust, 42 and other holie motions of the mind, driueth men into desperation; so farre is it off that it can iustifie: which thing the miserable ends of Caine and Iudas doo plainlie testifie. But that which is a firme faith, continuallie trusteth; yea it sealeth our faith in the church by this common word Amen, 43 vsed among the faithfull. Which word is deriued of this Hebrue word, Aman, which I before spake of; and signifieth (as Dauid Kimhi testifieth) It shall be ratified and firme; So shall the Lord bring to passe. 44 They which praie without such a faith, doo loose their labour. In this faith vndoubtedlie men doo quiet themselues by tranquillitie, and vnspeakable peace; and are like vnto him, which found a most ample treasure and pretious pearle, wherein he so contented himselfe, that he sold all that he had, to buie it. Hereof came it, 45 that in the 7, chapter of Esaie, the prophet said vnto the wicked king Achaz, exhorting him to the true faith, Hisschameer vehaschket, that is, Take heed and be quiet: for the prophet would, that the king should beware of incredulitie, & staie himselfe on the word of God, which is the propertie and nature of faith; as contrariewise the nature of infidelitie is to wauer and be vnconstant. 46 For, They who beleeue not, are shaken with euerie blast of doctrine and opinions, and alwais wauer and doubt. Wherfore in Iosua the 7. chapter, 47 the people is reprooued; bicause their harts melted awaie as water: and that vndoubtedlie happened onelie by their incredulitie.
7 Forsomuch therefore as hereby it now appéereth, what we vnderstand by faith; & among manie significations of this word, which of them we doo followe in this question: we must now speake somewhat of works. 48 There is one kind of worke, which after the action and motion, remaineth outwardlie, and appéereth after it is finished; as the image which Phidias made, is called a worke; and the temple of Ierusalem was called the worke of Salomon. But otherwise the actions of men, and their voluntarie and reasonable motions, are called works: and after this maner we now take works, which are neuertheles sundrie waies distinct the one from the other. For there are some, which are inward; as, To beléeue, 49 To loue, To fauour, To feare, and To pitie: other some are outward; as To trauell abroad, To giue almes, To preach, To teach, and such like: and of both these kind of works is our question ment. 50 They also diuide works into them which perteine vnto ceremonies, and them which they call morall; and we in like maner doo imbrace both kinds. Further, the time wherein good works are wrought, must be distinguished; for some be done before we are iustified, and haue obteined the benefit of regeneration; 51 and other some followe, and are counted the fruits of a new life, and of righteousnes begun. And forsomuch as we cannot intreat of these latter works being such as followe iustification, wée will speake onlie of the former: for this onlie is called into controuersie; Whether works iustifie vs. For those which followe iustification, cannot bring foorth iustification; bicause it is alreadie had.
8 These points being first so handled and ordered, wée will dissolue this whole question by thrée propositions, which be these; Iustification is not of works; Iustification is had by faith; 52 Iustification is giuen by faith onlie. These thrée things if we shall confirme by reasons taken out of the holie scriptures, and defend them from the obiections and cauillations of our aduersaries; we suppose that then we shall haue sufficientlie answered the question. God grant and worke with vs to bring this to such effect as we desire! As touching the first proposition, when we saie that men are not iustified by works; 53 it is not to be thought, that the same happeneth thorough the default of good works: for if they could so be performed of vs, as the lawe commandeth them, then should we be iustified by them. For God, bicause he is iust, as he acquiteth not the wicked; so would he by his sentence iustifie such as satisfie the lawe. But there is no man, which can throughlie accomplish such works as the lawe commandeth. And as, 54 if a man should owe a thousand crownes of gold, and had toward the paiment thereof but onlie a thousand péeces of lead or brasse monie, vndoubtedlie he should not be discharged of the debt, neither might he be pronounced cleare or quit; which thing should not happen through the default of the crownes of gold, but through the default of his naughtie monie, and for that he wanteth monie of gold: euen so saie we, that the lawe is in déed spirituall, holie, iust; and he which could doo all the things that it commandeth, should liue by them: for it is set foorth vnto vs as life. But forsomuch as none of vs either doth or can do it, as it is giuen of God; therefore are we not iustified by works.
Moreouer also, 55 if faith it selfe should be considered as it is our worke, we cannot be iustified by it; forsomuch as it is a worke maimed and vnperfect, and far vnderneath that that the lawe requireth. But therefore we are said to be iustified by it; for that by it we take hold of the promises of God, and of the righteousnes and merits of Christ, and applie them vnto vs. 56 Suppose there were a begger which hath a verie lothsom & leprous hand, wherewith he receiueth the almes of him that offereth it vnto him; vndoubtedlie that begger is nothing at all holpen by the lothsomnes or leprosie of his hand; but by the almes which he receiued with his hand, what maner of hand so euer he haue. There is none indued with true pietie, but must néeds grieuouslie lament and be sorie when he séeth manie (which are called christians) to be ignorant whether works iustifie or no: séeing this doctrine is the head, fountaine, 57 and staie of all religion, and therefore of it aboue all things we ought to be most sure and certeine. But now a daies it is not onelie called into controuersie, but manie disagrée one from another, and perniciouslie erre from the true doctrine.
But if by complaining I might anie thing preuaile, I would at large complaine of this vnhappines: but forsomuch as that which is so, we can by no meanes bring to passe, but that it be so: onlie this will I preuent what I can; namelie, that we fall not into those opinions, which diminish the glorie of God, and are repugnant vnto the holie scriptures, and also are hurtfull vnto our consciences. Peraduenture some will looke that I should chéefelie make answere to the cursed speakings, slanders, and reproches, wherewith the aduersaries doo as touching this matter, most importunatelie and tragicallie infame vs: but I am not so mad, to thinke that these things are to be preferred before the setting foorth and defense of the truth. Wherfore first of all I will descend to the matter, and then when I haue confirmed our owne opinion, I will picke out such wicked obiections as are laid against vs, and according to the strength that God hath giuen me I will ouerthrowe them. And to the end it may manifestlie appéere, that men are not iustified by works, (which thing was our first proposition;) I will reherse in due forme the order of the reasons which Paule hath in the epistle to the Romans; whereby it may the easier be perceiued, that I in all points agrée with him, neither doo I one heares bredth depart from his doctrine.
9 In the first chapter he began to reprooue the Gentils, 58 bicause before they came to the knowledge of Christ, although by their philosophie they knew the true God; yet they woorshipped him not as they should haue doone; neither gaue they thanks vnto him, as to the author of all good things; but being made foolish they became vaine in their reasons & cogitations; and changing the glorie of God, did transfer it from him, and gaue it not onelie to the images of men, but vnto birds, foure footed beasts, and serpents; wherefore God deliuered them ouer to the affections and desires of their owne harts, by meanes whereof they liued most shamefullie, and became, as it is there written, full of all iniquitie, maliciousnes, fornication, auarice, and those vices, which doo there followe. And if so be they were such, and liued after that maner; vndoubtedlie they could not be iustified by their works: neither should Paules reason against the Gentils haue béene of anie force, to prooue to them, that the religion of Christ had béene necessarie to the iustifieng of them, vnlesse he had taught, that they were vniuersallie such as in that first chapter he described them to be. For who would thinke it to be an effectuall reason, which appéereth to be true onlie of some, and not of all?
And in the second chapter he writeth in a maner the same things of the Iewes; 59 Behold (saith he) thou art called a Iew, 60 & dooest trust in the lawe, and makest thy boast of God, and knowest his will, and allowest the things that are profitable being instructed by the lawe: thou boastest that thou art a leader of the blind, a light of them which are in darkenes, an informer of them which lacke discretion, a teacher of the vnlearned, as one that hath the forme of the doctrine that is by the lawe. Thou therfore which teacheth another, teachest thou not thy selfe? Thou which preachest, a man should not steale, dooest thou steale? Thou which saiest a man should not co~mit adulterie, committest thou adultery? Thou that abhorrest images, dooest thou commit sacrilege? And thou which makest thy boast of the lawe, dooest thou by transgressing of the lawe dishonour God? For the name of God, as it is written, is euill spoken of among the Gentils through you. Such therefore were the Iewes without Christ; wherefore they could by no meanes be iustified by their works: or else they might haue answered Paule, that they were so gréeuouslie accused without cause.
10 But in what case men were before they receiued the faith of Christ, 61 is more manifestlie shewed in the third chapter: for there we read; 62 There is none righteous, there is none that vnderstandeth or seeketh after God: all haue gone out of the waie, and are become vnprofitable, there is none that dooth good, no not one: their throte is an open sepulchre, with their toongs they haue deceiued, the poison of aspes is vnder their lips, whose mouth is full of cursing and bitternes: their feet are swift to shed bloud, destruction and wretchednes are in their waies, they haue not knowne the waie of peace, the feare of God is not before their eies, &c. These testimonies Paule gathered togither out of sundrie places of the holie scripture; by which the nature of man, being destitute of the grace of God, is set foorth in his colours. And that no man should saie, that onlie the idolatrous and wicked Gentils are by these words signified; the apostle (as it manifestlie appéereth) sheweth, that these things are also extended vnto the Iewes, who aboue all other thought themselues most holie: and he addeth; But we knowe, that whatsoeuer the lawe speaketh, 63 it speaketh vnto them which are vnder the lawe. And to the end we should not doubt, but that his intent was to bring a generall reason, he addeth; 64 Bicause by the works of the lawe no flesh shall be iustified. And by the flesh he vnderstandeth a man not yet regenerate.
I knowe there haue béene some, which by the flesh haue vnderstood the inferiour parts of the mind, which are grosse, and intangled with shamefull lusts. 65 But this sense Paule excludeth when he saith; By the works of the lawe, that is, 66 by the works commanded by God in the lawe, which must néeds come of reason, & not of the strength of the inferiour parts of the mind. Further, 67 the scripture, after the Hebrue phrase, by the flesh vnderstandeth the whole man; which thing we haue in another place more aboundanltie expressed. 68 Afterward, to the end he might the better confirme this sentence, he saith That euerie mouth might be stopped, and that the whole world might be guiltie before God. Vndoubtedlie, if men should be iustified by works, their mouthes should not be stopped, neither should they be guiltie before God. For they should alwaies haue somewhat to saie; namelie, that they are quit from sinnes, bicause they haue deserued it by works: but now, when men perceiue the contrarie, they dare not once open their lips. Further, he saith; But now without the lawe, is the righteousnes of God made manifest, which hath the testimonie both of the lawe and of the prophets. What man would appoint that thing to be the cause of our righteousnes, without which, righteousnes may be obteined? Vndoubtedlie no wise man would so doo, séeing that such is the nature of causes, that without them the effects cannot be wrought.
To the same purpose also serueth that which followeth; 69 Where is then thy boasting? It is excluded? By what lawe? By the lawe of works? No, 70 but by the lawe of faith. He would haue vs knowe, that all iust cause of glorie is excluded and taken awaie from vs: for the whole glorie of our righteousnes ought to be giuen and yéelded to God. But if we should be iustified by works, then would it not be so: for the glorie should be ours, and euerie man would count himselfe to be therefore iustified, bicause he hath liued vertuouslie and iustlie. And how certeine and assured this was vnto the apostle, those things which followe doo declare; We thinke therefore that a man is iustified by faith, 71 without the works of the lawe. 72 Whie then shall we denie that, which the apostle with so great vehemencie affirmeth? Vndoubtedlie it were a thing most impudent so to doo. Wherefore let vs assent vnto him, and not resist so great a testimonie of his. But besides these things, let vs weigh and consider the pith of Paules meaning; 73 If we should be iustified by works (saith he) we should not only haue matter to boast of; 74 but the occasion of our boasting & reioising in God, & of praising & commending his fauour towards vs, should be taken awaie. For without doubt it is vnto vs a thing most praise-woorthie, and glorious, to acknowledge, that the beneuolence and readie fauour of God towards vs, through Christ, is so great, that he deliuereth vs miserable men from our sinnes, and receiueth vs into fauour, although we be couered ouer with neuer so great lothsomnes and dregs of sinnes. If we should (I saie) be iustified by works, then doubtlesse we might not trulie boast, brag, or glorie hereof.
11 But it is better for vs to heare what the apostle himselfe saith in the beginning of the fourth chapter; 75 What shall we saie then, 76 that our father Abraham found according to the flesh? For if Abraham were iustified by works, he hath wherof to boast, but not before God. For what saith the scriptures? Abraham beleeued God, and it was imputed vnto him for righteousnes. But vnto him which worketh, a reward is not imputed according to grace, but according to debt. Wherefore to the end that so swéet a consolation of the loue and beneuolence of God towards vs, should not be taken awaie from vs; let vs constantlie affirme with the apostle, that we are not iustified by workes. And that he might the better persuade vs hereof, he vrgeth this word ⟨…⟩, which we saie, is To impute, to ascribe vnto a man righteousnes, 77 or to count a man to be iust; and he setteth it as an Antithes⟨…⟩is or contrarie position vnto merit or debt: so that he, to whome anie thing is imputed, deserueth not the same, neither receiueth it as a debt. But he which obteineth anie thing as a debt, accounteth not the same as imputed or ascribed vnto him. Neither did Paule thinke it sufficient, that he brought the scripture, concerning Abraham; but he also citeth Dauid; 78 Blessed are they whose iniquities are forgiuen, and whose sinnes are couered. Blessed is the man, vnto whome the Lord hath not imputed sinne. By the which words we doo not onelie gather, that the righteousnes, by which we are said to be iustified, sticketh not in our minds, but is imputed of God; & that it is such an imputation, as consisteth not of works, but of the méere clemencie of God.
Further, the apostle dooth by another propertie of good works confirme his opinion; namelie, 79 bicause works are signes or seales of the righteousnesse alreadie obteined: where he saieth of Abraham; And he receiued the signe of circumcision, being a seale of the righteousnes of faith, which was in vncircumcision, &c. 80 Séeing therefore that good workes are signes and also seales, which beare witnes of the righteousnes alreadie receiued, they cannot be the causes thereof. Neither haue ceremonies onelie that propertie, but also euen those works, which are called morall, 81 when they are pleasant and acceptable before God: for they also are signes & tokens of our righteousnes. Wherfore Peter exhorteth vs to endeuour our selues to make our vocation sure; namelie, by liuing vprightlie, & by good works: yea, and the forme of the promise which God made with Abraham, 82 is dilligentlie to be weighed: for therevnto is not added a condition of the lawe, 83 or of works. And séeing God added none, what boldnes were it in vs to presume to doo it? and Paule saith; For not through the lawe was the promise made vnto Abraham, or to his seede, 84 that he should be the heire of the world; but through the righteousnes of faith. For if those, which pertaine vnto the lawe, be heires; then is faith made frustrate, and the promise is of no force; namelie, because the lawe worketh anger. Wherefore if we fulfill not the lawe, the promise shall take no place. And to beléeue that promise, which shall neuer be fulfilled, would be a vaine thing; which vndoutedlie must néeds vtterlie be so, if it be giuen vpon this condition, that we should performe the lawe, when as no man can perfectlie accomplish the lawe.
85 But the apostle procéedeth further, and by the iudgement of the most mercifull counsell of God decréeth after this maner; Therefore is the inheritance giuen by faith, and according to grace, to the end the promise should be firme. As if he should saie; If the promise should depend vpon works, our mind would continuallie wauer; none might appoint anie certeintie of his owne saluation: for his conscience would euermore accuse him, that he had not perfourmed those works, for the which the promise was made. To the end therefore we should not wauer, 86 God would that our iustification should consist of faith and grace, that the promise might be firme. The same thing also is gathered by that which is declared of Abraham, howe that, Contrarie to hope, he beleeued in hope. He is said to beléeue in hope, contrarie to hope, which either in him selfe, or in nature séeth or féeleth no maner of thing, which might persuade him to hope. Euen as Abraham was an hundred yéeres of age, his bodie was in a maner dead: his wife an old woman, and barren; all which things naturallie put him from hoping: and yet preuailing against them all, he hoped. But we, if we had merites or good works, whereby we might obtaine righteousnes; then should we not hope contrarie to hope, but in hope, and according to hope. Wherefore our iustification is to be appointed no otherwise, than we read it was in Abraham; for he is the father of vs all: as it was imputed vnto him, euen so shall it be imputed vnto vs.
87 12 But now let vs come to the.5. chapter. There againe Paule plainlie expresseth, in what case men are before they be regenerate: for he saith; For Christ; when we were yet weake, according as the time required, 88 died for the vngodlie. And straight waie; But God setteth out his loue towards vs, in that when we were yet sinners, Christ died for vs. And he addeth; 89 For if when we were enimies, we were reconciled to God, by the death of his sonne, 90 much more being now reconciled, shall we be saued by his life. Hereby we gather, that before regeneration men are weake, sinners, vngodlie, and the enimies of God. Who then can ascribe vnto such men, power to obtaine righteousnesse at their pleasure, when they list to doo good works? Others maie beléeue it, but the godlie will neuer be so persuaded. This moreouer is another proofe, in that he setteth foorth the cause of so great an euill, when he saith; Therefore, 91 euen as by one man sinne entred into the world, and by sinne, death: 92 euen so death went ouer all men, forsomuch as all men haue sinned. As if he should haue said; We haue béene euen from the beginning, by the first man, lost and condemned. And least thou shouldest thinke, that infants are to be excepted, he saith; 93 Yea death hath reigned from Adam euen to Moses, ouer them also, which haue not sinned, after the similitude of the transgression of Adam. The masse or lumpe of perdition, comprehendeth all those that are borne; from which corruption the holie scriptures teach that it is not possible for men to escape by their works, and to challenge iustification vnto themselues. Afterward in the.6. chapter, thus speaketh our apostle; 94 What fruit had ye then in those things, whereof ye are now ashamed? For the end of them is death, 95 but now being deliuered from sinne, and made the seruants of God, ye haue your fruit to sanctification, and the end euerlasting life. What other thing meane these words, than that all things, which men doo, before they beléeue in Christ, deserue nothing else but ignominie & shame? And there is no fruit there, of sanctification, but it followeth regeneration it selfe. And who will saie, that we are iustified by those things, which are full of ignominie and shame? 96 But now let vs heare what is said in the beginning of the.7. cap. Knowe ye not brethren (for I speake to them that knowe the lawe) how that the lawe hath power ouer man, as long as he liueth? 97 For the woman, which is in subiection to a man, is bound by the lawe to the man, as long as he liueth: but if the man be dead, she is losed from the lawe of the man. Wherefore, if whilest the man liueth, she couple her selfe with another man, she shalbe counted a wedlocke-breaker: but if the man be dead, she is free from the lawe of the husband, so that she is no wedlock-breaker, though she couple her selfe with another man. Euen so ye also, my brethren, are dead vnto the lawe, by the bodie of Christ, that ye should be coupled to another; namelie to him, which is risen againe fro~ the dead, that we should bring foorth fruit vnto God. Paule would by this reason declare, that before our faith in Christ, we as it were to husbands, were coupled to the lawe, and to the flesh; of which copulation could come no fruits, but such as are pernicious and deadlie: but now being deliuered by the grace of God, we are coupled vnto Christ by the spirit, vnto Christ (I saie) being raised from the dead: by which copulation, we shall now bring foorth fruit vnto God, and not anie more to death and damnation.
And the selfe-same thing he affirmeth, or rather expoundeth, 98 when he addeth; For when we were in the flesh, the lusts of sinnes, which are by the lawe, tooke effect in our members, to bring foorth fruit vnto death. Here let vs note, that so long as we were in the flesh, we were subiect vnto wicked affections, which by the lawe were of force in our members; how then could we be iustified by our works? Further, in the same chapter it is written; For that which I doo, I allow not: 99 for what I would, that I doo not; but what I hate, that doo I. If now I doo that, which I would not, 100 then it is not I that doo it, but sinne that dwelleth in me. For I knowe that in me (that is in my flesh) dwelleth no good thing. Here (as it manfestlie appéereth) he dooth intreat of the works of men. And although that in interpreting of these words, I haue effectuallie prooued, that they are to be vnderstood of those works, which are doone of the godlie, which haue alreadie obteined iustification: yet now I leaue it frée vnto the aduersaries, to take whether part they will. And if they grant, that these things ought to be vnderstood of works doone before iustification; then, forsomuch as they are neither allowed, nor good, how shall they deserue righteousnes? For they are called euill, and no man is iustified by an euill action. But if we vnderstand works, which are here described, to be the works of those that are iustified; then will I make my argument A maiori, that is, From the greater. If those works, which might séeme most acceptable & iust, and holie to God, are called euill, & by the iudgement of reason now renewed are not allowed; how can we affirme then, that those works, which are of sinners, are such, as they be able to iustifie?
13 And least anie man should saie, that we take our argument onelie of that, which happeneth through the slouthfulnes of men; when as the disputation is of that which may be doone, if men would put to their good will (for manie are not iustified by their good works, when as they might be iustified by them if they would.) Herevnto we answer with the apostle in the eight chapter, 101 who saith; For that which the lawe could not performe, insomuch as it was weake, bicause of the flesh, 102 that performed God by his owne sonne, being sent vnder the similitude of flesh subiect vnto sinne, and for sinne condemned sinne through the flesh. This place admonisheth vs, that the righteousnes, which God commanded in the commandements, could not be performed by the helpe of the lawe; by reason of the corruption and infirmitie of the flesh: and for that cause was Christ sent by the father, to performe that which could not be accomplished of vs. The same thing also teacheth he a little after: for when he had said, 103 that The lust of the flesh is death; he addeth moreouer, that It is enimitie against God: 104 for it is not subiect to the lawe of God, neither indeed can be. Wherefore, whatsoeuer we doo of our owne naturall strength and power (which is called flesh) the same resisteth God: for our corrupted nature cannot be subdued vnder the lawe of God. And forsomuch as it is so, 105 then can we not be iustified by the déeds thereof. In the same chapter also we read; Vnto those that loue God, 106 all things worke to good, vnto those, I saie, which are called of his purpose. In which words the apostle touched the beginning and chéefe point of all our goodnes, namelie, the purpose of God; which is so the cause of our saluation, that all our goodnes dependeth thereof, but it is not mooued by anie of our goodnes.
But the verie causes of mans felicitie are afterward orderlie and distinctlie described; among which there is no mention at all of our good works. Those which he knew before, 107 he also predestinated; and whom he hath predestinated, those hath he also called; and whom he hath called, them also hath he iustified; and whom he hath iustified, them also will he glorifie. This chaine is linked togither with all the meanes and helps, whereby God bringeth vs vnto saluation. But séeing there is no mention made of the works of the lawe, and of merits; it sufficientlie appéereth, that by them we are not iustified. Further, when it is said; 108 Who shall accuse the elect of God? It is God which iustifieth, who shall condemne? 109 It is Christ which died, yea which also is risen againe, which also sitteth at the right hand of God, which also maketh intercession for vs. If by the iudgement of God we should be iustified by works, it had béene sufficient to haue said; The elect shall be accused in vaine, forsomuch as they haue good merits; and séeing by their vertuous and holie works they shall obteine absolution. He saith not so; But (saith he) it is God which iustifieth. And it might haue béene answered; No man shall condemne the elect, séeing that their works be such, as they deserue both absolution, and a reward. But he maketh no such answer, but saith; It is Christ that died, &c. Why then should we take vpon vs to mingle our works therewithall, séeing the scripture willeth vs in no case so to doo?
14 Now come we to the ninth chapter, wherin is intreated of the prouidence of God, which directeth and ordereth all things; not for anie other cause vndoubtedlie, but that we should thinke, that the nature of it, and of iustification is all one: for either of them is giuen fréelie, and not of works. 110 For the apostle writeth, that Of two brethren, which were not yet borne, and when they had doone neither good nor euill, 111 (to the end the election of God should abide according to his purpose, not of works, but of him that calleth) it is said; The elder shall serue the yoonger, as it is written; Iacob haue I loued, and Esau haue I hated. Here, as we sée, are works most manifestlie excluded. 112 Also vnto Moses it was answered; I will shew mercie to whom soeuer I shew mercie, 113 and will haue compassion on whom soeuer I haue compassion. These words also declare, that the forgiuenes of sins, and the meanes wherby men are receiued into fauour, depend not of their works, but of the meere and mercifull beneuolence of God. 114 And no lesse also doo the words following declare; It is not of him that willeth, 115 nor of him that runneth, but of God that hath mercie. 116 Againe; He hath mercie on whom he will, and whom he will he hardeneth. But if iustification might be gotten by our will, or by works; then should it be both of him that willeth, and of him that runneth. Neither should they be conuerted, on whom God hath compassion; but they, which should haue most compassion vpon themselues: neither also should God harden anie man, séeing all men might promptlie, easilie, and at their pleasure by good works be reconciled vnto God, and also be iustified. But it is farre otherwise; for they which put their confidence in works, doo too far⟨…⟩e erre from the true righteousnes, whereof we now speake. 117 Toward the end of the ninth chapter, the apostle saith; Israel which followed the lawe of righteousnes, 118 atteined not to the lawe of righteousnes. And why? Euen bicause they sought it not by faith, but as it were by the works of the lawe. And if the works of the lawe were a let vnto the Iewes, for the obteining of iustification; what should we then hope to haue thereby?
119 The verie same thing the apostle, although in other words, declareth in the tenth chapter; They being ignorant of the righteousnes of God, 120 and going about to establish their owne righteousnes, did not submit themselues vnto the righteousnes of God. These words signifie nothing else, but that they fall from the righteousnes of God, which attribute much vnto their owne righteousnes; namelie, to works. And there is so great a contrarietie and repugnancie betwéene grace and works, that the effect, which procéedeth from the one, cannot procéed from the other. For Paule saith; There is a remnant left, according to the election of grace. 121 If it be of grace, then it is not now of works; for else should grace be no more grace: 122 & if it be of works, then it is not of grace. For this is the propertie of grace, to be giuen fréelie, & of méere liberalitie: but the propertie of worke is, that the reward should be giuen of dutie, & euen of verie right. Lastlie, what shall we saie, 123 séeing the apostle crieth out; Oh the depth of the riches of the wisedome of God! 124 Vndoubtedlie Paule by this affection declareth, that it is a thing most hard to be knowne; whether God deale iustlie, which predestinateth whom he will, & iustifieth whom he wil, hauing no respect to condition & merits? There humane reason is verie much offended, there our flesh ceaseth not to crie against: but if either of them; namelie, iustification and election, should happen by works and merits, there should be no trouble, no offense, no stumbling blocke laid against vs. But forsomuch as it is farre otherwise, and that by vs cannot be rendered a reason of the will of GOD; therefore Paule iustlie and woorthilie crieth out: and to his opinion must all men that be wise agrée. In the 14. chapter it is written; 125 Blessed is he which iudgeth not himselfe, 126 in that thing which he alloweth. But he which iudgeth, is condemned if he eate, bicause he eateth not of faith. For whatsoeuer is not of faith, is sinne. Hereby are we taught, that they which want a true faith, can doo or performe nothing which is not sinne.
I knowe indéed, that the aduersaries interpret these words of the conscience; but they are neuer able to prooue, that faith signifieth conscience. And although peraduenture Paule teacheth this at the beginning; namelie, that wée ought not to doo anie thing against our conscience: yet in a maner afterward he bringeth in a generall sentence, when he writeth, that Whatsoeuer is not of faith, is sinne. As though he should haue said; This is a generall rule, when men go about to doo anie thing, they ought to be persuaded by the spirit and word of God, that that which they haue in hand to doo, is acceptable vnto God, and pleaseth him: which persuasion if they haue not, then vndoubtedlie they sinne in dooing that which they doo. And if I should grant, that in this place, faith signifieth the conscience; I would thinke it should be added also, that the conscience ought not to be beléeued, vnlesse it be instructed by the word of God: forsomuch as there be manie indued with so superstitious a conscience, that whether they obeie it, or not obeie it, they sinne most gréeuouslie. But I will not stand long at this time about the expounding of this place, & therefore let vs heare what is said in the.4. chapter of the first epistle to the Corinthians, where it is thus written; I knowe nothing by my selfe, 127 yet am I not thereby iustified. These words Paule spake of his ministerie, being now conuerted vnto Christ, 128 being now an apostle, and whome, as touching his function, no man was able to accuse. And if so great a fréend of God, pronounceth this of him selfe, and of his works; what meane we to attribute iustification to the works of them that are not yet regenerate? The works of the godlie, and of the chéefe apostle of Christ, could not deserue it; how then can it be granted vnto those, which are yet strangers from Christ?
129 15 To the Galathians, the second chapter, Paule repeateth that sentence, which he had written in the.3. chapter to the Romans; namelie, that, No flesh shalbe iustified by the workes of the lawe. Which sentence forsomuch as it is plaine inough, and hath béene alreadie before recited, néedeth now no further declaration. But in the same chapter it is written; 130 If righteousnes come by the lawe, then Christ died gratis. 131 In which place, gratis, signifieth nothing else, but in vaine, and to no purpose: which then vndoubtedlie should be most true. For if true righteousnes before God, could by anie other meanes haue béene atteined vnto by men, whie then died he? And whie was he crucified? And againe; This one thing I desire to learne of you; 132 Receiued ye the spirit by the workes of the lawe, or by the preaching of faith? And straight waie; He therefore that ministreth vnto you the spirit, 133 and worketh miracles amongst you, dooth he that through the deeds of the lawe, or by the preaching of faith? They which are iustified, receiue the holie Ghost; for without it, it is vtterlie impossible to be iustified: and if it be not giuen through workes, neither can iustification then come through workes. 134 Further, there is no doubt, but that iustification commeth of the good will and fauour of God; séeing by it men are receiued into grace, adopted to be his children, and made heires of eternall life. But such as before iustification, are occupied in the workes of the lawe, are bound vnder the curse; so farre is it off, that they should haue the fruition of the fauour of God. For the apostle addeth; As manie as are vnder the lawe, 135 are vnder the curse. But to the end we should not thinke this to be his owne inuention, he saith; As it is written, Cursed be he, which abideth not in all the things that are written in the booke of the lawe. After this he argueth from the time; I speake after the maner of men: 136 though it be but a mans testament, yet if it be allowed, 137 no man reiecteth it, or addeth anie thing thereto. Moreouer, vnto Abraham were the promises made, and vnto his seed: he saith not, to his seedes, as speaking of manie; but to thy seed, as of one, which is Christ. This I doo saie, that the lawe, which began afterward, beyond.430. yeeres, dooth not disanull the testament, that was before confirmed of God vnto Christ-ward, to make the promises of none effect. First, saith he; The testament of God, and the first promise, offereth iustification without works: wherefore the testament confirmed, receiued, and allowed, is not restrained by the lawe, which was so long time afterward giuen.
If there had beene a lawe giuen, 138 which could haue giuen life, then should righteousnes haue beene of the lawe. This reason of the apostle is not full: for there must be added the deman of the antecedent; namelie, That the lawe can not giue life. For as it is declared vnto the Romans; It was weakened through the flesh, although as touching it selfe, it conteined commandementes, which perteined vnto life. Wherefore séeing it is for certeine, that the lawe can not giue life; no more can it likewise iustifie. But before that faith came, we were kept vnder the lawe, 139 and were shut vp vnto that faith, which afterward should be reuealed. Wherefore the lawe was our schoolemaister vnto Christ, that we should be iustified by faith. If the lawe be as it were a schoolemaister, then should we doo great iniurie vnto God, and to Christ, which are vnto vs in stéed of parents, if we should ascribe vnto the schoolemaister, that which is proper vnto them. It is not the schoolemaister, which maketh vs heires, which adopteth vs, which giueth vs all things; but it is the father; wherefore let vs ascribe our iustification vnto God, and vnto Christ; and not vnto the lawe, nor vnto workes, nor to our merits. Tell me, 140 ye that would so faine be vnder the lawe; doo ye not heare what the lawe saith? For it is written, that Abraham had two sonnes, one of an handmaiden, an other of a freewoman; and he which came of the handmaiden, was borne according to the flesh; but he which came of the freewoman, was borne according to promise; which thinges are spoken by an allegorie. For these are two testaments, the one from the mount Sina, which ingendreth vnto bondage, the which is Agar: for Agar is mount Sina in Arabia, and is ioined vnto the citie, which is now called Ierusalem, and it is in bondage with hir children: but Ierusalem, which is aboue, is free, which is the mother of vs all. In these words, this thing is chéeflie to be noted; that the lawe ingendreth not, but vnto bondage, as Agar did. But if by the works therof it could iustifie, it should ingender to libertie; for what thing else is iustification than a certeine libertie fro~ sinne? But forsomuch as it is both called a seruant, and gendreth to bondage; we ought not then by it to looke for iustification. In the fift chapter it is written; 141 If ye be circumcised, Christ shall nothing profit you. And he brings a reason of the said sentence; For that man (saith he) which is circumcised, is debter to keepe the whole lawe. So much dooth Paule take iustification from circumcision and works, as he saith, that Christ nothing profiteth them in case they will be circumcised, after they beléeue. And still he more stronglie confirmeth that which was said; 142 Christ is come in vaine vnto you: for if ye haue iustification, as the fruit of your works, then the comming, death, and bloud-shedding of Christ should not haue beene necessarie. 143 And I, if I yet preach circumcision, whie doo I suffer persecution? Then is the offense of the crosse abolished. The offense and slander of the crosse is, that men being wicked, and otherwise sinners, are by God counted iust, through Christ crucified, and by faith in him. Here the flesh is offended, here dooth reason vtterlie resist; which thing happeneth not, when iustification is preached to come of works, whether they be ceremoniall or morall. But God would haue this offense to remaine, bicause it pleaseth him, 144 by the foolishnes of preaching, to saue them that beléeue.
145 16 Vnto the Ephesians the 2. chapter it is written; And ye, when ye were dead in trespasses and sinnes, in which in time past ye walked according to the course of this world, euen after the gouernor that ruleth in the aire, and the spirit that now worketh in the children of vnbeliefe, among whom we also had our conuersation in time past, in the lust of the flesh, and fulfilled the will of the flesh, and of the mind, and as it is in the Gréeke ⟨…⟩, of our thoughts, & were by nature the children of wrath, euen as others are. Let vs note in these words, that men at the beginning, before they come to Christ, are dead in sinne; and therfore are not able to helpe themselues to liue, and to be iustified. Who euer sawe that a dead man could helpe himselfe? Further, by those words is shewed, that they were in the power of the prince of darkenes, which worketh and is puissant in the children of vnbeliefe. Séeing therefore they were gouerned by him, how could they by their works tend to iustification? And bicause we should not thinke that he spake onlie of some other certeine vngodlie persons, he addeth; All we (comprehending also the apostles in the number) Among them (saith he) we were. And what did we then? We were conuersant in the lusts of our flesh. And to the end we might vnderstand, that these lusts were not onelie the wicked affections of the grosser part of the soule, it followeth; We doing the will of the flesh and of the mind, or of reason, did followe also the thoughts or inuentions of human reason. If we were all such, from whence then commeth saluation, and iustification? But God, which is rich in mercie, for his exceeding loue sake, wherewith he loued vs, yea euen when we were dead in sinnes, hath quickened vs togither with Christ.
But what instrument vsed he to giue vnto vs our saluation? For, 146 By grace (saith he) were ye saued through faith, and that not of your selues; for it is the gift of God: not of workes, lest anie man should boast. Could works be more manifestlie excluded? In what place then shall we put them? Certeinlie they followe iustification. For the apostle addeth; For we are his workmanship, 147 created in Christ Iesus vnto good works, which God hath prepared, that we should walke in them. But they could not be in vs before, which thing is verie well thus described; 148 Ye were at that time without Christ, being alienated from the common wealth of Israel, strangers from the testaments of promise, hauing no hope, and being without God in this world. Bein in this state, who can faine vnto himselfe good works, whereby men may merit iustification? And to the Philippians the 3. chapter; 149 If anie other man may seeme that he hath whereof he might trust in the flesh, I haue more, being circumcised the eight daie, of the kinred of Israel, of the tribe of Beniamin, an Hebrue, borne of the Hebrues; as concerning the lawe, a Pharisie; as touching feruentnes, I persecuted the church of God; as touching the righteousnes which is of the lawe, I was vnrebukeable. Séeing that Paule had so manie, and so great things before his conuersion, and that he had whereof to trust and boast in the flesh, let vs heare what he at the length pronounceth of all these things; These things (saith he) if they be compared vnto the true righteousnes, which is through the faith of Christ, I count losse, vile, and doong. If we should thereby obteine righteousnes, should so profitable things be counted for losses; so pretious & holie things, for vile; and things acceptable and pleasant vnto God, for doong? Let Paule take héed what he saith here; naie rather let the readers take héed that they beléeue not Sophisters more than Paul.
Now to the Colossians, the first chapter; 150 And you which were sometimes far off, and through euill works, enimies in your hartes; yet hath he now reconciled in the bodie of his flesh, through death. Here ought euerie word diligentlie to be noted, so as we may perceiue, that in them which be alienated from God, we are not to looke for such things, whereby they may returne into grace & fauour; & that they which be enimies in mind, cannot obteine that peace which is ioined with iustification: that it is vnpossible that good works should be done of them, before they be changed, which are said to sticke in euill works. But what maner of works those were, it appéereth in the 2. 151 chapter, séeing it is there written; And ye, 152 when ye were dead through sinnes, and through the vncircumcision of your flesh, hath he quickened togither with him, forgiuing all our sinnes, & hath put out the hand-writing that was against vs. In the 2. to Timothie, the 1. chapter; 153 Who hath called vs with an holie calling, not according to our works, 154 but according to his purpose and grace, which is giuen vs through Christ Iesus. Here he speaketh of the effectuall calling, whereby we are iustified; and not of the common calling, which is by the preaching of the word of God, that is laid open to all men. And forsomuch as this consisteth not (as Paule saith) of merits or works; neither can iustification also come of them. 155 Vnto Titus it is written; The goodnes and loue of God our sauiour towards vs, 156 hath appeered: not by the works of righteousnes, which we had done, but according to his mercie hath he saued vs. Also vnto the Hebrues, there is but one onlie sacrifice, 157 and one oblation affirmed to be; namelie, the death of Christ, by which sinnes are wiped awaie, 158 and satisfaction made for men. Wherefore iustification is not to be looked for of works: and it ought to suffice vs, that the good works which we doo after iustification, are sacrifices of thanksgiuing: but let vs not make them sacrifices propitiatorie; for then we should doo great iniurie vnto Christ.
17 But setting aside the epistles of Paule; let vs séeke testimonies also out of other places of the holie scriptures. Christ in the seuenth of Matthew saith; 159 Euerie good tree bringeth foorth good fruits, 160 but an ill tree bringeth foorth euill fruits. And to the end the nature of those which are not regenerate, might be the better declared, 161 he addeth; A good tree cannot bring foorth euill fruits, neither can an euill tree bring foorth good fruits. Wherefore séeing Christ saith, that this cannot so be, how dare these men affirme that it may be; and saie, that by works men may be iustified? 162 Christ vseth the selfe-same matter in the twelfe chapter of Matthew; Either make the tree good, 163 and his fruit good; or make the tree euill, and his fruit euill: for by the fruit the tree is knowne. O ye generation of vipers! How can ye speake good things, when as ye your selues are euill? For of the abundance of the hart the mouth speaketh. 164 A good man out of the good treasure of the hart bringeth foorth good things; and an euill man out of an euill treasure bringeth foorth euill things. These words of Christ doo declare, that men, which are not yet regenerate, are euill trées, which neither doo nor can bring foorth good fruit: and they testifie, that the wicked cannot speake good things, much lesse then can they worke good things; and that out of an euill treasure of the hart, are euill things to be looked for. And séeing the matter is so, consider I praie. you, whether they, which are alienated from Christ, ought to be called euill, or no. Vndoubtedlie vnlesse they be euill, none of vs which cleaue vnto Christ can be good.
Also in Luke the 17. chapter; 165 But which of you that hath a seruant that goeth to plough, or feedeth your cattell, 166 will straight waie saie vnto him, when he commeth from the feeld; Go thy waie and sit downe? And saith not rather vnto him; Prepare that I may sup, gird vp thy selfe, and serue me, till I haue eaten and dronken, and afterward eate thou, and drinke thou? Dooth he thanke this seruant, bicause he hath doone those things which he hath commanded him? I trowe not. So likewise ye, when ye haue doon all those things that are commanded you, saie, We are vnprofitable seruants, we haue doone that which we ought to haue doone. These words spake Christ to his disciples, to his apostles I meane, & to them which were now conuerted to saluation; who if they worke vnprofitable works, what shall we then iudge of those, which haue not yet receiued the faith of Christ? But the Sophisters haue made the world such fooles, that they saie, that works before iustification doo after a sort deserue it; and those works which followe, they call most profitable of all. Wherefore now men would in a maner make account with God, and with beades number how manie praiers they haue said: for what other thing ment they by them, than that they should by a certeine number recite so manie Pater nosters, or so many Aue Maries; thinking by that recitall to haue GOD most assuredlie bound to them?
In the 15. of Iohn, 167 Christ is compared vnto a vinetrée, and we vnto the branches thereof: wherefore he saith; Euen as the branch cannot bring foorth fruit, of it selfe, vnlesse it abide in the vine; no more also can ye, vnlesse ye abide in me. I am the vine, and ye be the branches; he that abideth in me, and I in him, the same bringeth foorth much fruit. And whosoeuer shall not abide in me, they are cast out of the doores, euen as the branches or cuttings off from the vine, and they shall gather them, and cast them into the fire. Now that we haue recited these words of the Lord, how agréeth it, that men being strangers from Christ, and yet not regenerate, can worke good works, whereby they may be iustified; séeing they are called drie branches which shall be cast into the fire? And it is said, that they onelie can bring foorth fruit, which cleaue vnto Christ, as branches cleaue to the vine. And that we shuld the better vnderstand the will of Christ, 168 there is added; Without me yee can doo nothing. 169 Which sentence some go about to make obscure; and saie, that Nothing can be doone without Christ, in respect the he is God, forsomuch as he is the first cause of all things: as though the Lord disputed then of the generall conseruation of naturall things, and of that power, whereby God bringeth foorth all things vniuersallie. Christ came not into the world to teach this philosophie, he vndoubtedlie intreated of the fruit of saluation, and of eternall life; and spake of those, which should cleaue vnto his doctrine, or else should be strangers from it.
170 18 Moreouer, the sonne of God commanded, that the faithfull should in their praiers saie; Forgiue vs our trespasses: 171 signifieng thereby, that the faithfull also haue néed of forgiuenes, in those things which they doo; for our works are vnperfect, neither are they able to satisfie. Wherfore, if our works, which we doo after our regeneration, néed purging by the merit of Christ; and we praie, they may so be: how can they be propitiatorie? A great deale lesse can we thinke of those works, which are doone before regeneration, that they should be acceptable and pleasant vnto God. And further, no man can iustlie saie, that he is not one of this number, séeing God hath commanded all men to praie in that maner: and his will is not, that anie man should make a lie in his praier. 172 Yea and Iohn also writeth; If we shall saie, that we haue no sinne, 173 we deceiue our selues, & there is no truth in vs. And I suppose there is none, that will iudge it a thing méet, that there should be manie mediators brought in, when as There is but onelie one mediator betweene God and man; namelie, the man Christ Iesus. But if besides him, and his merits, our works should also iustifie vs; then should they be set betwéene God and vs: neither should Christ be the onelie mediator. 174 Ouer this, the prophets doo euerie-where praie, and Dauid also; that God would wash, clense, purifie, and purge their sinnes; namelie, in forgiuing and remitting them: but if they could haue atteined vnto that thing by their works, then néeded they not to haue requested it by praier, or at the least-waie not with so great feruencie.
175 And in Iob the 15. chapter, it is written that The verie heauens are not pure before God: and in the fourth chapter, he pronounceth the angels not to be pure. In what case then shall men be, 176 before they obteine iustification? Dauid also in his Psalmes crieth; If thou Lord looke streictlie vpon our iniquities, Lord, who shall be able to abide it? Esaie calleth the thirstie vnto the waters, and bidden them buie without siluer. But our men (forsooth) will merit, and be iustified, both by merits, and by works, and also by siluer. Moreouer, 177 in the fortie chapter the same prophet (when he heard a voice, 178 wherein it was said, Crie out ) answered, What shall I crie? And it was said vnto him that he should crie; All flesh is grasse; and Chasdo, that is, his pietie, or religion, or mercie, wherewith he succoureth his neighbour, is as the flower of the field; that is, a thing vanishing, which straitwaie vadeth awaie, neither can it continue. The same thing also affirmeth he in the 64. chapter, 179 where hée saith; that All our righteousnes is as filthie rags. 180 Which sentence, whether a man applie it vnto works doone after regeneration, or before; I passe not much: for either waie will make on our side. And in the selfe-same chapter he addeth; O our God, we are claie, and thou art our creator, and we are the worke of thy hands. And the same similitude of the claie and potter vseth Paule to the Romans, in the ninth chapter; wherein is notablie declared, 181 that so much are we able to doo towards our iustification, as can the claie towards the potter, to cause him to make it after this maner, or that maner. We might also recite testimonies, 182 which are written of the maliciousnes of our harts, both in Genesis, and in Ieremie: 183 but I suppose I haue alreadie brought testimonies enow for the confirmation of our proposition.
And this now onelie will I saie, that there haue béene men so rash, that they haue not onelie attributed some merit of iustification vnto honest works, and which are (as they terme them) morallie good; but also vnto superstitious works, which they themselues haue imagined and inuented. For who is ignorant of the rimes commonlie set abroad of holie water? Aqua benedicta, deleantur tua delicta, sit tibi laus & vita; that is, 184 By holie water let thy sinnes be blotted out, and let it be vnto thee praise and life. They ascribe also forgiuenes of sinnes vnto Monks coules, to candles, and the ashes of the boughes of the oliue trée, and the palme trée, and vnto pilgrimages. Wherefore they procéeded vnto such fond and vngodlie trifles, by meanes of those things which they so peruerselie interpreted in the holie scriptures concerning merits. Vndoubtedlie, none vnderstand, but they which haue experience, how hard a thing it is; that a hart brused, ouerthrowne, and laden with the burthen of sinnes, should, when it is gréeued and oppressed, quiet it selfe in the frée promises of God through Christ: 185 for such a hart earnestlie laboureth, that once at the length it may with a firme faith be established. If we should, with the Sophisters, will a man to haue a respect vnto his works; then should he neuer be in quiet, but should alwaies be vexed, and alwaies doubt of his saluation, and at the last be swallowed vp with desperation. I would not that anie man should thinke, that when we reason of this matter, we take in hand a vaine thing, or a strife about words. 186 It is a thing, whereby is defended the honour of Christ, and that which is proper vnto himselfe onelie; namelie, to iustifie and to forgiue sinnes. We séeke, that the same should in no case be attributed vnto works, or to anie other thing else of ours. We séeke that the promise should be firme, and that afflicted consciences should receiue consolation in the words and promises of God. Lastlie, we séeke that the Gospell should be distinguished from the lawe, and the lawe from the Gospell; but this cannot they doo, which ascribe iustification to works, and confound, and perniciouslie mingle them togither. And for the confirmation of this proposition, although I could bring a great manie more reasons, & in a maner infinite; yet these which I haue alreadie brought, shall suffice: and I will omit the rest, for they which are not mooued with these reasons, neither will they be touched with anie other.
19 Howbeit I thinke it not good to passe ouer with silence, the trifling shiftes and wilie deceites, whereby the Sophisters vse to auoid and obscure this doctrine, which we haue now put foorth. 187 First they saie, that the holie scriptures, as often as they take awaie the power of iustifieng from workes, doo that onelie as touching the ceremonies of the old lawe, and not as touching iust and vpright workes, which commonlie they doo call morall workes. In which thing how much men are deceiued, euen the testimonies of the scriptures, and especiallie of Paule, (whome they affirme to be most of all on their side, as touching that matter) will most plainlie declare. For although this apostle speaketh of manie things, which séeme to perteine both to the rites, and also to the ceremonies of the lawe; yet in his declaration he writeth a great manie mo other things: 188 whereby he declareth, that he speaketh not onelie of ceremonies, but also euen of the other lawes of righteousnesse and goodnesse: yea rather altogither of those, which perteine to maners, and euen vnto the table of the ten commaundements. And in the.1. chapter, when he reprooueth the Gentiles, that without the faith of Christ, they could not be iustified, he setteth before their eies, their works; namelie, idolatrie and shamefull lusts. And toward the end of the chapter, he rehearseth a verie long catalog of vices, wherewith they were infected; neither speaketh he anie thing of the ceremonies of Moses. Wherefore, forsomuch as those vices, which he there mentioneth, are against the ten commaundements, and the morall lawe, we can not thinke, but of that also he vnderstandeth those things, which he writeth. And in the second chapter he reprooueth the Iewes for the like kind of sinnes: 189 for he saith; Thou which teachest an other, doost thou not teach thy selfe? Thou which teachest that a man should not steale, doost thou steale? That a man should not commit adulterie, aft a fornicatour? Yea, and thou which detestest idols, doost rob God of his honour? Who séeth not, that these things are conteined in the lawe of the ten commandements?
And in the third chapter, he yet more manifestlie intreateth of the same, when he writeth; 190 There is none iust, there is none that vnderstandeth, or inquireth after God. All haue declined, and are together made vnprofitable, there is none that dooth good, no not one. These things we sée are of the same kind, and perteine vnto maners. If the apostle would haue spoken onelie of ceremoniall lawes; he would neuer haue made mention of these things. And this is also more euidentlie gathered, that when he had said; 191 No flesh is iustified by the works of the lawe: he addeth; For by the lawe commeth the knowledge of sinne. Wherefore that lawe, whereby we knowe sinne, iustifieth not. According to which meaning, he said also in the fourth chapter; The lawe worketh wrath: so farre is it off, that it should iustifie. 192 But it is verie manifest vnto all men, that sinnes are better perceiued, and the wrath of God against transgressours more prouoked, by reason of the ten commandements, than through the precepts of ceremonies. I will not speake also of that generall sentence, wherein it is said in the fourth chapter; that, Vnto him which worketh, 193 a reward is not imputed according vnto grace, but according to debt: and also; That God would haue the inheritance to consist of grace, that the promise should abide firme, and not be changed, that our glorieng might be excluded; which glorieng commeth no lesse of good workes morall, than of ceremonies. It is written also in the fift chapter, that, The lawe entred in, 194 that sinne might abound; and where sinne hath abounded, there also hath grace more abounded. These things also can not be drawne vnto ceremonies onelie. Moreouer, in the sixt chapter, 195 when it was obiected vnto him, that by so depressing the worke and the lawe, he did séeme to open a gate vnto loose life, and vnto slouthfulnesse, and vnto sinnes; as now dailie they obiect vnto vs, he answered; that, We ought not to abide in sinne, forsomuch as we are now dead vnto it. By baptisme (saith he) we are buried with Christ, that euen as he died, and rose againe; so likewise should we walke in newnesse of life. And he admonisheth vs, that euen as Christ died once, and dieth no more; so also we should estéeme our selues dead to sinne, but liuing vnto God. And he addeth, that we must haue a diligent care, that sinne raigne not in our mortall bodies, and that we giue not our members the weapons of iniquitie vnto sinne, but giue ouer our selues vnto God, as of dead folks, now liuing, and our members the weapons of righteousnesse to sanctification.
20 These things, which we haue rehearsed, and the rest which followeth, euen in a maner to the end of the chapter, séeme they to perteine vnto the ceremonies of Moses; or rather to a iust, sincere, and morall life? The matter is so plaine, as there néedeth no question therein; yet those things, which are written in the seuenth chapter, 196 be yet much more manifest. The affections (saith he) which are in the members, had force by the lawe, to bring forth fruit vnto death. But what other thing are these affections, than lusts, filthie desires, anger, hatred and enuie; which affections are rehersed to the Galathians, 197 in the catalog, where the works of the flesh are separated from the works of the spirit? And there is no doubt, but that all these things perteine vnto the ten commandements. Which thing the better to vnderstand, 198 Paule addeth; What shall we saie then? Is the lawe sin? God forbid. But I had not knowne sinne, but by the lawe: for I knew not what lust ment, vnlesse the lawe had said; Thou shalt not lust. Also; The lawe in deed is holie, the commandement is holie, 199 iust, and good. Againe; The lawe indeed is spirituall, but I am carnall, & sold vnder sin; for that which I do: I allow not, for the good which I would, I doo not; but the euill which I would not, that I doo: wherfore it is not I now that worke it, but sin which dwelleth in me: for there dwelleth no good in me, that is, in my flesh. I haue a delight in the lawe of God, as touching the inward man: but I feele another lawe in my members, resisting the lawe of the mind. Oh vnhappie man that I am! Who shall deliuer me from the lawe of sinne and of death? Wherfore in mind I serue the lawe of God, but in flesh the lawe of sinne. Whosoeuer shall diligentlie weigh all these testimonies, shall easilie sée, that the apostle wholie speaketh of the ten commandements; whereof also he plainlie maketh mention in these words.
200 But the words, which afterward followe in the eight chapter; namelie, That which was impossible vnto the lawe, insomuch as it was weake, by meanes of the flesh, God sending his owne sonne in the similitude of flesh subiect vnto sinne, for sinne, condemned sinne in the flesh. These words I saie, cannot be expounded of the lawe of ceremonies: and much lesse that which followeth in the same chapter; 201 We are debters, not vnto the flesh, that we should liue according to the flesh: for if ye liue according to the flesh, ye shall die; but if by the spirit ye doo mortifie the deeds of the flesh, ye shall liue. Neither canne this be referred vnto ceremonies, no more than that can be, 202 which is written to the Galathians; The lawe was giuen, bicause of transgression: for where there is no lawe, there is also no transgression. And it is certeine, that neither boasting can be excluded, neither can the promise be firme, if our iustification should depend of the obseruation of the ten commandements, and of the morall precepts; howsoeuer thou take awaie the rites and ceremonies of Moses. But much more firme is that place out of the eleuenth chapter of the epistle to the Romans; And if it be of works, 203 then it is not of grace; if of grace, then is it not of works. This Antithesis is vniuersall, neither can it by anie meanes be applied vnto ceremonies. 204 I will not speake of that also, which Paule writeth vnto the Philippians; how that he, besides those precepts of Moses, liued also without blame as touching the righteousnes which is of the lawe. 205 For that which he writeth vnto the Ephesians, the second chapter; Not of works, least anie man should boast; he writeth vnto the Gentiles. Wherfore those works, which he excludeth from iustification, cannot be vnderstood of ceremonies: for the Gentils obserued them not. 206 But what will they saie of the epistle to Timothie; where, in the first chapter, we are plainlie & absolutelie said to be called; not for our works, 207 but according to purpose and grace? Also to Titus; He hath saued vs (saith he) not by the works of righteousnes, which we haue don, but according to his mercy.
21 All these things are so plaine and manifest, that they néed not anie interpretation. For there is no man so dull, but that as soone as he once heareth these things, he easilie perceiueth, how that they can not, without great iniurie, be wrested to the ceremonies & rites of Moses. But I would faine knowe of these men, why they take awaie the power of iustifieng from the works of ceremonies, and doo so easilie attribute it vnto our morall works. Is it not a point of good and laudable maners, to worship God with certeine appointed rites, which God hath commanded? Were not the rites & holie seruices, which were at that time prescribed vnto the people of the Iewes, commanded in the ten commandements? Vndoubtedlie, where the saboath is commanded to be obserued, there are these things conteined. And euen these selfe-same Sophisters, doo they not at this daie attribute the forgiuenesse of sinnes, and bestowing of grace, vnto their sacraments; 208 as in the old testament they were attributed vnto circumcision? What maner of new constancie is this; one while to saie, that the rites of Moses had no power to iustifie; and an other while to grant that the same were sacraments of the old fathers; and that in circumcision, originall sinne was forgiuen vnto infants? But this affirme not we; naie rather we vtterlie denie, that anie sacraments bestowe grace: 209 they doo in déed offer grace, but yet by signification. For in the sacraments, and in the words, and visible signes is set foorth vnto vs the promise of God, made through Christ: which promise if we take hold of by faith, we both obteine a greater grace, than that was, which before we had; and also with the seale of the sacraments, wée seale the gift of God, which by faith we embraced. But I cannot inough maruell at these men, which both affirme, and also denie one and the selfe-same thing.
210 They answer in déed, but not with anie great aduisednes, as their accustomed maner is; that they vtterlie take not awaie from the sacraments of the elder fathers, and chieflie from circumcision, the strength of iustifieng; but onelie from the time that the gospell was published abroad: of which onlie time (as they saie) the disputation which Paule had, to prooue that the rites of Moses should be no more reteined, did arise. But here also, according to their accustomed maner, they are both deceiued themselues, and also they deceiue others. 211 For séeing the apostle teacheth, that Abraham was not iustified by circumcision; but receiued it afterward, being now iustified by faith; vndoubtedlie he taketh awaie the power of iustifieng from that ceremonie, euen also in the time of Abraham, wherein it was first instituted. 212 Dauid also, when he affirmeth, that blessednes herein consisteth, that sinnes should not be imputed; (which thing, as we now reason, is nothing els than to be iustified) speaketh he of his owne time, or of an other time? 213 And Abacuke when he saith, that The iust man liueth by faith, and excludeth works from iustifieng, (as Paule manifestlie expoundeth him) spake he onlie of his own time thinke you? Vndoubtedlie he spake both of our time, and also of his owne time. Lastlie, when Paule expressedlie writeth vnto the Galathians, in the 3. chapter; 214 As manie as are of the lawe, are vnder the curse: and goeth on proouing that sentence; from whence (I beséech you) séeketh he his testimonie? Vndoubtedlie, out of the lawe. He saith; Cursed be he, which abideth not in all the things, that are written in the booke of the lawe. Séeing therefore the law so speaketh, and that (as Paule saith) it wrappeth in a curse all those that transgres the commandements thereof; then it followeth of necessitie, that by those works which perteine vnto it, no man can be iustified.
215 22 But these men flie to an other shift. For they saie, that all those which are to be iustified, are not of one and the selfe-same condition: for they saie, that some of the Hebrues, & some of the Gentils, are conuerted to the faith of Christ, and become christians: againe, that some, 216 after they haue once receiued Christ, doo fall into gréeuous and wicked crimes, and haue néed againe of instauration. Now (saie they) the state and consideration of both partes is not alike: for they, which haue once professed the name of christians, when they are fallen, cannot recouer righteousnes, but by good works; as by almes-déeds, by teares, fasting, confessions, and such other: which preparations & merits are not required of them, that from infidelitie be first conuerted vnto Christ. But I would first heare of these good wise men, out of what place of the holie scripture they found this distinction. And séeing the maner of iustification is vtterlie one and the self-same, and perteineth as well to the one as to the other; why should the one come vnto it one waie, and the other an other waie? Further, why doo they attribute vnto them that are fallen in christianitie, 217 that they by their good works doo merit vnto themselues iustification; but vnto those which come fro~ infidelitie, they attribute not the same? Are they, which haue not kept faith when they were in the church, better than the ⟨…⟩? Certeinlie I thinke not; For they which haue once tasted of the sweete word of God, and doo afterward fall from it, are in worse state than the other. And; The seruant, 218 which knoweth the will of his maister, and doth it not, is more greeuouslie punished. Also; 219 He which hath not a care ouer his, and especiallie ouer his owne houshold, the same man hath denied the faith, and is worse than an Infidel. But they saie, they denie not, but that they which are conuerted from Infidels, may doo some good works; yea and that if they doo them, they may after some sort deserue iustification, at the least waie [as they terme it] of congruitie: but that these works are alike required, as well of these, as of the other, they denie.
But forsomuch as all their works (as I haue else-where taught) are sinnes; how can they doo good works before God? Moreouer, how are not good workes required of them, before they come vnto Christ, and are baptised; séeing none of them, which are regenerate by Christ, can beléeue trulie, vnlesse he earnestlie repent him of the life which he hath lead? For he dooth greatlie lament the sinnes and offenses of his former life, & confesseth, that he hath grieuouslie erred; which thing if he doo not, vndoubtedlie he beléeueth not faithfullie and trulie. This dooth Augustine write of himselfe, in his booke of confessions. And in the Acts of the apostles, 220 the Ephesians, when they had giuen themselues vnto Christ, did not onlie confesse their sinnes; but also burned those bookes, which before they had vsed vnto superstition. But I will declare what hath deceiued these men. They read peraduenture in the Fathers, that they attributed much vnto teares, fastings, almes, and other godlie works of the penitent. 221 But these men vnderstand not what the Fathers meant in those places: for they intreated of ecclesiasticall satisfactions, and not of our works, whereby God should be pacified, or the forgiuenesse of sinnes deserued. For the church, forsomuch as it séeth not the inward faith of them that fall, (for there are manie, which not abiding the shame of exco~munication, doo sometimes counterfeit some shew of conuension and repentance, thereby the rather to be reconciled, and receiued vnto the communion of the other brethren;) the church (I saie) to the end that this should not happen, would haue a proofe of their faith, and conuersion to God: neither would it admit vnto the fellowship of the faithfull such as were fallen; before they had shewed fastings, confessions, and almes, as witnesses of a true and perfect changing. And bicause these men marke not this, they confound all things, and build therevpon most detestable hypocrisie.
222 23 But they haue yet another shift: for they saie, that the works of Infidels, are not sinnes, although they be doone without the faith of Christ. 223 For they imagine, that there is a certeine generall confused faith towardes God, which faith, they which haue, although they beléeue not in Christ; yet that they maie worke manie excellent works, which euen for that selfe same faiths sake, maie please God, and after a sort deserue iustification. They giue (saie they) large almes, they honour their parents, they beare excéeding loue to their countrie; if they haue co~mitted anie thing that is euill, they are sorie for it; they liue moderatlie, and doo a great manie other such like things, & that not vnaduisedlie. But because they beléeue that there is a God, which delighteth in such duties, therefore they bend their endeuour to those things, to make themselues acceptable vnto him. Further, they paint out & colour their fond deuise, with a trim similitude. 224 A stake (saie they) or a post, being put into the earth, although oftentimes it take not roote, or life; yet draweth it some iuice out of the earth, and so bringeth foorth some leaues, and buddeth, as if it liued in verie deed: likewise, men (saie they) that are strange from Christ, although they liue not by the celestiall spirit; 225 yet by some inspiration of the spirit, they worke those excellent works, which we haue described. But we that are instructed by the holie scriptures, doo acknowledge no other faith, whereby we can please God; but onelie that which is in Christ Iesus. For, There is none other name vnder heauen giuen vnto men, whereby we can be saued, 226 but onelie the name of Christ our sauiour. And Paule, as often as he maketh mention of faith which iustifieth, alwaies declareth it to be that faith, whereby we are godlie affected towardes Christ, and his Gospell.
But least that Paule of himselfe, and alone should séeme to teach this; I will a little more déeplie repeated the whole matter. 227 Abraham beleeued God, and it was counted vnto him for righteousnesse. But what beléeued he? 228 Forsooth this; that he should haue séed giuen him, namelie, that onelie séed (as Paule interpreteth it) wherein all nations should be blessed, which is Christ Iesus. This testament was confirmed of God vnto him in Christ; yea, the Lord himselfe, when he spake of him, said 229 He sawe my daie, and reioised. Iob also in the.19. chapter; 230 I knowe (saith he) that my redeemer liueth, which shall also rise in the last daie, ouer them which doo lie in the dust. And after the woormes haue destroied this bodie, I shall see the Lord in my flesh; whome I my selfe shall see, and mine owne eies shall behold, and none other for me. This faith, expressed in those words, is in no wise generall or confused: for in it are plainelie described the principall points, which perteine vnto Christ. For first he is called a redéemer, wherein is published the forgiuenesse of sinnes. Further, his comming to iudgement is set foorth, and also the resurrection of the dead; wherein, not other bodies, but euen the selfe same, which they had before, shalbe restored vnto men. There is also added the humane nature of Christ, which maie be séene with corporall eies. Further, what maner of faith (I beséech you) is that, which these men affirme Infidels to haue? For a true and firme persuasion, 231 and a constant and an assured assent vnto the promises of God, draweth with it (as I said at the beginning) all good motions of the mind. How then can they saie, that these men haue faith, which lie still weltering in idolatrie, and in most shamefull and grosse sinnes?
They may indéed haue a certeine credulitie, 232 either by education, or by human persuasion, or by an opinion after a sort rooted in them: but to haue a true faith, so long as they lead such a kind of life, it is not by anie meanes possible; vnlesse they will grant, that the Turks haue also faith: for they assent vnto manie things, 233 which we professe and beléeue. But that place of Paule in the first epistle to the Corinthians, wherein it is said; If I haue all faith, so that I can remooue mountaines, and haue not charitie, I am nothing: they will haue it to be vnderstood, not onelie of the true faith; but they also saie, that the same faith may be separated from charitie. Howbeit they grant, that if it so come to passe, the same faith will not profit anie thing at all. Séeing therefore they expound that place after this maner, how agrée they with Paule, séeing they saie that a generall and confused faith, wherewith men be indued that are yet strange from Christ, can bring foorth good works, which of congruitie may merit iustification, & please God; when as Paule saith, that euen The true faith also (as they interpret it) dooth nothing profit without charitie? But that similitude, which they bring of a stake or a post fastened into the earth, vtterlie ouerthroweth their owne opinion. For although being dead it séemeth to liue; yet in verie déed it liueth not: and a wise husbandman séeth that the budding foorth is vnprofitable; and therefore such leaues he casteth awaie and destroieth, as vaine and nothing woorth. And of the same estimation with God are those works, which these men so colour and set foorth to the shew.
234 24 They inuent also another fond colour, not much unlike vnto the former: [for they saie] that those works of the infidels are not doone without grace. For there is (saie they) a certeine generall grace laid foorth vnto all men, and common euen vnto men not regenerate; wherwith they being after a sort holpen, may merit iustification, and doo works which please God. But in so saieng, 235 they fall into the heresie of Pelagius: for he also taught, that men without the grace of Christ, might euen by the vertue and strength of nature, and by the doctrine of the lawe worke good works, whereby they might be iustified. Neither dooth this anie thing helpe their cause, in that they said, that they referre not these things vnto nature, but vnto grace; which the Pelagians vtterlie denied. For in words they will séeme to disagrée from them, when as in verie déed they verie much agrée with them: for in that they assigne a grace, whereby they can atteine vnto righteousnes without Christ, they are both against Christ, and the Mileuitane Councell, and the holie scriptures. Further, in that they make grace common vnto all men, they turne it into nature; and they saie that some will vse it, 236 some will not vse it. And this grace they call a preuenting grace; but that other, which is more absolute, they call an after following grace. Which diuision we denie not, so that it be rightlie vnderstood: for we grant there is one grace which preuenteth, and another which followeth after; howbeit, the fauour of God through Christ, wherewith we are both preuented to will well, and wherewith we afterward being regenerate, are holpen and stirred vp to liue well, is one and the same. For who euer doubted, but that we are preuented of God, to the intent we may be changed and renewed in Christ? He were woorse than mad, which would saie, that we in our conuersion and turning vnto God, doo preuent the aid and helpe of God. He first loueth vs, before we can begin to loue him; he first stirreth vs vp by his fauour and spirit, before that we can either will, or thinke anie thing that is good.
But herein is an error, if we thinke that men are indued with the grace of Christ, when they are not yet regenerate, nor renewed in Christ. 237 Indéed there be illuminations sometimes giuen vnto them; but if those be not so vehement, and so effectuall as they change their minds, then serue they vnto their iudgement and condemnation, and not vnto their saluation: which thing we must thinke, that euen the sinnes of them which are so illuminated doo deserue. And least that anie man should be ignorant, what these mens meaning is; it must be vnderstood, that they affirme that Paule excluded from iustification such works onelie, as are doone of them by frée will alone, and by the helpe of the lawe. But I would faine knowe of these men, what maner of works those be, which are so doone of men. In verie déed they are not grosse and shamefull sinnes, such as are murthers, fornications, adulteries, thefts, and such other like: for these are not doone by the helpe of the lawe, but rather by the impulsion of the flesh, and of the diuell. Neither are they naturall works; as to plaie or pastime, to plough, to reape, and to saile: for as touching those things, there is nothing commanded in the lawe. Then there remaineth onelie honest, ciuill, or morall works; as, to honour the parents, to helpe the poore, to be sorie for wicked acts committed: for these things are both commanded in the lawe, and may (as these men thinke) be performed by frée will: from all these (saie they) Paule taketh awaie the power of iustifieng.
But what other good works then are there remaining? Vndoubtedlie I sée none, vnlesse peraduenture they vnderstand those, which are doone of men alreadie iustified: for before iustification, other works haue we none, besides those which we haue now rehearsed. Séeing therefore these men exclude both sinnes, and also works naturall, and these morall works, which the lawe commandeth; vndoubtedlie they exclude all works. Let them shew then by what works they would haue men to be iustified. If they had anie consideration, they would haue this saieng alwaies before their eies; If of grace, 238 then not of works; if of works, then not of grace. Neither would they flie to this fond, false, & vaine cauillation; to saie, that Paule must be vnderstood as touching those works onelie, which are destitute of anie faith or grace, whatsoeuer they be. How dare these men speake this, séeing they cannot abide, that anie man should saie, that men are iustified by faith onelie? Ye adde (saie they) that same word [Onlie] of your owne head; it is not found in the holie scriptures. If they laie this iustlie & rightlie against vs, why doo they themselues commit the same fault? Why will they allow that in themselues, which they will not admit in others? Séeing therefore Paule taketh awaie the power of iustifieng from works, not adding thereto this word, Onlie; by what autoritie might they then adde that word vnto them?
239 But for the adding of the word (Onlie) vnto Faith, we haue most firme arguments out of the holie scriptures: and we vse that kind of speach, which (as we shall declare) is receiued and vsed of all the fathers. But let vs heare what they babble as touching this matter; Paule (saie they) had most adoo with the Iewes, which thought they might so be iustified by works, (and especiallie by the works of the lawe) that they had no néed of Christ: wherefore the apostle bendeth himselfe to that onlie. But I am of that mind, that whatsoeuer things he wrote, he wrote them vnto the church, which did consist both of the Iewes, and also of the Gentiles; which with one assent confessed Christ. Doo they thinke, that there were anie among all these, which promised vnto themselues saluation without Christ? Vndoubtedlie, if there had béene anie such, the church would not haue suffered them. But yet there were some, which togither with Christ, would haue reteined ceremonies, vnto which they attributed ouer much: but that there were anie which excluded Christ, it is not to be thoght. Further, 240 Paule, when he teacheth these things, instructed not onlie the Iewes, but also the Gentiles: as it most manifestlie appéereth by the epistle vnto the Ephesians, where he saith; that A man is iustified by faith, and that (saith he) not of your selues, least anie man should boast. And in that place he calleth those Gentiles by name, vnto whom he writeth, and especiallie in the second chapter. Wherefore this fond inuention of theirs is vaine and ridiculous.
241 25 But now let vs come to their sacred and strong anchor-hold. There are two kinds of merits (saie they,) one of congruitie, the other of woorthines. And they confesse, that the works which go before iustification, merit not iustification of woorthines, but onlie of congruitie. If thou demand of them, what they meane, when they saie merit of congruitie; they will answer, that they ascribe it vnto those works, which in verie déed of their owne nature deserue not saluation; but so farre foorth, as promise is made to them through a certeine goodnes of God: and such (saie they) are those morall acts, which are done by manie before iustification. But the merit of woorthines, they call that, for whose sake altogither the reward is due. And this doo they ascribe vnto those works, which are done of the godlie after regeneration. And by this distinction they thinke, that they haue gotten the victorie. But forsomuch as they haue it not out of the holie scriptures, there is no cause why they shuld so much delight themselues therein. What if we on the contrarie side teach, that the same distinction is manifest and directlie repugnant vnto the word of God? Will they not grant, that this their so notorious inuention was by them found out, and deuised onlie to shift awaie our arguments? Paule, when he spake of men iustified, yea euen of the martyrs of Christ, which at that time suffered persecutions, and most gréeuous calamities, for their consolation wrote these words; 242 The sufferings of this time are not woorthie of the glorie to come, which shall be reuealed in vs. These men saie, that such sufferings are woorthie: but Paule denieth them to be woorthie. How agrée these things togither? Or rather how manifestlie are they repugnant one to an other? And bicause they saie, that in the merit of congruitie are regarded onelie the promises of God, and not the dignitie or nature of the action; let them shew what euer God promised vnto those works, which are done without faith and the religion of Christ. Further, who séeth not how foolish this kind of speach is? Vndoubtedlie, they which are woorthie of anie thing, the same is of congruencie due vnto them: and such, vnto whom by an vpright and sound iudgement anie thing is of congruencie due, ought to be iudged woorthie of it. Wherfore it manifestlie appéereth, that this distinction was both ill framed, and also maliciouslie deuised to auoid our reasons.
26 And yet these men accuse vs, as though we neglect, or rather vtterlie denie those works, 243 which they call works of preparation. Which thing vndoubtedlie, we doo not; for although we admit not the preparations of these men, yet some preparations we both grant, and also allow. For God, the author of our saluation, thorough Christ, vseth manie and sundrie meanes, and degrées, and waies, whereby he may lead vs to saluation: which, by reason of his prouidence, and wonderfull power, and incredible loue toward vs, may be called preparations. Although, if a man weigh the nature of things themselues and consider also our mind and will in dooing of them, they haue in them nothing, why our saluation ought to be ascribed to them: naie rather they are repugnant vnto our saluation. For those goodlie actions, which they call morall, doo minister matter vnto the wicked, to puffe vp themselues, and are occasions to make them delight in themselues; and not to séeke anie saluation either of Christ, or of sincere godlines. But contrarie we sée it happen oftentimes, that they which haue fallen into grosse and hainous sinnes, are sooner touched with an healthfull repentance, and doo more readilie come to Christ. Wherefore Christ said vnto the Scribes & Pharises; 244 Harlots and Publicans shall go before you in the kingdome of God. Neither also will anie good man saie, that men are either restrained from iustification by the fault of wicked acts; or els holpen therevnto by the strength of ciuill vertues. But herein consisteth all, that these meanes sometimes are destitute of the grace of God; 245 and sometimes they are by him conuerted vnto our saluation: so that, although, as touching vs, they are sinnes, and of their own nature doo helpe nothing; yet by the gouernment of God, they are alwaies brought vnto a good end. A man shall sée sometimes some men liue vprightlie and honestlie, as touching the iudgement of men; which yet forsomuch as inwardlie they swell in pride and disdainefulnes, are forsaken of God, so that they runne hedlong into most shamefull falles, and most hainous sinnes; and yet by that meanes it commeth to passe, that they more easilie acknowledge themselues, and are amended, & doo returne againe vnto the shéepefold of Christ.
This is plainlie set foorth vnto vs in the gospell. 246 The prodigall sonne leauing his father, and hauing spent and wasted his patrimonie, 247 was at the last driuen to this point, that he became a bond-man, and also a swine-herd; which thing vndoubtedlie he could not doo without great shame. For being borne of so noble a bloud, he should neuer haue embaced himselfe vnto such vile things: but he being in this state, began to thinke with himselfe that he should be happie, if that he might but eate cods with the swine: of which cods, yet he had not his bellie full. All these things vndoubtedlie were to be counted a reproch vnto him; and yet thereby it came to passe, that he began to thinke and saie with himselfe; Ah! how manie hired seruants are in my fathers house, which haue plentie of bread & good meat, but I perish here for hunger? And by this means there was stirred vp in him a iust repentance: wherefore he wiselie and godlie went againe to his father, from whom he had rashlie departed. For who knoweth the secret counsels of God, and the most déepe bottomles pit of his prouidence? He oftentimes prepareth men vnto saluation by those things, which of their owne nature would be hurtfull and deadlie; but that he of his goodnes turneth them to an other end. This will I declare by a similitude so plaine and manifest, that there is no man but may vnderstand the same.
248 A physician sometimes commeth to a man that hath a putrified leg, which can by no means be cured, vnlesse it be cut and lanced. He cutteth it, afterward he applieth plaisters and medicins therevnto, and at the length healeth the man. Here I demand, whether that cutting may séeme to be a preparation to recouer health or no? Thou wilt saie that it may: but whether hath it that of his owne nature, or els by some violence and condition of the sicke person? It hath not that vndoubtedlie of his owne nature; for if the sicke person being so cut, had béene giuen ouer and left of the physician, without doubt he had perished: for he in verie déed that were left in that paine and anguish, should neuer be able by his owne wit, or by his owne strength to recouer health; naie rather for verie paine and anguish he would die. Wherefore in that the cutting and lancing was a preparation to health, the same is to be ascribed to the physician, and to his art. Euen so, if God should leaue a man in those waies and degrées, by which some are brought vnto saluation, he should miserablie perish in them: but forsomuch as God by his most healthfull art and wisdome vseth them, they are made preparations vnto iustification, 249 although of their owne nature they nothing helpe vs; but through our naughtines and corrupt nature, doo excéedinglie hurt vs, vnles the grace of God be ioined vnto them. But this similitude in this part faileth, for that the physician cannot peraduenture heale the sicke person without that cutting; but God can by infinite other waies and meanes bring vs to saluation: which thing I will now by examples declare. Iudas, when he had betraied Christ, acknowledged his sinne, and confessed it openlie: for he said openlie, that He had sinned, and betraied the iust bloud. This acknowledging and confessing should vndoubtedlie haue béene preparatiues vnto iustification, if God would haue vsed them: but forsomuch as God vsed them not, what other thing shall we thinke Iudas therin deserued, but only damnation? For certeine it is, that afterward he hoong himselfe, and perished for euer. This selfe-same thing we sée happened in Caine; 250 for he also confessed his sinne, and yet was he swallowed vp with desperation. This is the strength and nature of these things, if they be not gouerned and ordered by God.
27 Further, our aduersaries accuse vs, 251 that we hainouslie slander the lawe of God, & make it vnprofitable; when we affirme, that it cannot be obserued of men by naturall strength and ablenesse. But these men doo right well declare, that they neuer exactlie considered in the scriptures, what are the offices of the lawe: for if they had pondered them, they would neuer iudge it vnprofitable, although it cannot fullie be obserued of vs. The first part or office thereof (as Paule teacheth) is to shew sinne: for, By the lawe is the knowledge of sinne. Againe, it prouoketh ⟨…⟩ ⟨…⟩ the wrath of God: 252 for, The lawe worketh wrath. Moreouer, it augmenteth the hainousnes of sinne: 253 for, The lawe entered in, that sinne should abound. It bringeth also a curse: for, 254 As manie as are vnder the lawe, are vnder the curse. But to what end are these things? That it might be as it were our schoolemaister vnto Christ. 255 For they which acknowledge their sinnes, doo sée that the wrath of God hangeth ouer them; and féele that their sinnes doo dailie increase, and that they continuallie more and more are vnder the curse: at the length, when the spirit of God shall breath vpon them, they begin to long for Christ, that they might by him be deliuered from so great euils. And this is the schoolemaistership of the lawe vnto Christ. Now, séeing it is so; how can the lawe séeme vnto anie man vnprofitable? Further, who will saie, that Aristotle laboured vnprofitablie, 256 when with so great cunning he did set foorth in his bookes, called Analytica posteriora, the nature of a Syllogisme demonstratiue: when as yet notwithstanding, there are scantlie found anie reasons framed with so great cunning, in anie facultie or sciences of wise men? For, séeing we are ignorant of the last & perfectest differences of things, we cannot either perfectlie define, or make a perfect demonstration.
But yet notwithstanding Aristotle bestowed good and diligent labour: for by those his most excellent rules, he sheweth wherevnto at the least we should leuell, if anie man will surelie and firmlie prooue anie thing. Cicero also, when he described vnto vs such an Oratour, as there neuer hath béene, or shalbe; yet looseth not he his labour: for this at the least waie he sheweth, what patterne he ought to set before him, which desireth to excell in that art. So hath God set foorth his lawes, that men should alwaies haue an example before their eies, wherevnto they should frame their life. Besides this, vnto men that are regenerate in Christ, the lawes of God are not vtterlie impossible to be obserued: 257 for séeing that they by the spirit of God haue their strength after a sort renewed, and the rage of the flesh somwhat repressed, they maie accomplish manie things which are gratefull and acceptable vnto GOD. Further also, men not yet regenerate maie neuerthelesse, as touching outward discipline, after a sort applie themselues vnto the lawes of GOD. Which thing where it is exercised, publike wealths flourish, and the wrath of God is not so much kindled against men; 258 and the punishments, which God vseth sometimes, to powre vpon open sinners, are for a time auoided.
28 And these are no small or vulgar vtilities of the lawe, which they séeme to be ignorant of, which make those obiections vnto vs. But they, not being content with these, saie further; that the lawe maie be kept, euen of men not yet regenerate. And if a man obiect the excellencie and difficultie thereof; they answer, that our righteousnes, if it be compared with the righteousnes of God, which is on euerie side absolute and perfect; or if it be applied vnto the lawe, as the lawe by it selfe is considered; it is no righteousnes. But if our righteousnes be so compared with the lawe, as God of his goodnes condescendeth vnto our infirmitie; after that maner we maie obserue it, and be iustified by good works. 259 But this you must knowe is a sophisticall distinction of Pighius, wherby he took vpon him the authoritie to moderate the lawe of God; which authoritie doubtlesse can perteine vnto no mortall men. And this maie we prooue both by the lawe of man, and also by the lawe of GOD: for it is written in the Digests, De legibus & senatus consultis; As touching those things, which are first in a common wealth, 260 decrées ought to be made certeine, either by interpretation, or by the constitution of a good Prince: namelie, that it be not in the hand of anie man, or Iudge, to mitigate the lawes at his pleasure, or to transgresse them vnder the name of anie equitie. For so in déed lawes should be made, Lesbiaregula; that is, A rule of lead; and all things would be confounded at euerie mans pleasure.
But rather this rule is therefore giuen, that if the extremitie of the lawe be set foorth in anie decrée, and the equitie and moderation of that extreame lawe be no where expressed; the iudge ought to followe the extreame lawe, and ought not to vse equitie; which equitie yet he maie then followe, if it be expressed in anie lawe. As for example; All lawes agrée, that if a debtor paie not his monie at his daie, and the creditour by that meanes sustaineth losse, the debtor is bound to beare the losse. And this they call to paie the interest, or (as other speake) to paie the damage. But bicause we find in the Digests, De regulis iuris; In all causes, that thing is taken for a fact, wherein it commeth to passe, that by another mans meanes, there is a staie whie it is not doone: therefore, if the debtor can prooue, that the fault was not in him, why the monie was not paid, for that he had the monie, and offered the same, and that the creditor was in fault of non paiment; although the creditor susteine neuer so much losse by forbearing his monie, yet is not the debtor bound in equitie to make recompense. For by written equitie it is counted for a déed, when the let came by reason of another. Wherefore it manifestlie appéereth, that it is not in the power of a iudge, or of anie other man, to moderate lawes as he list himselfe.
And if the case be so in the Romane lawes, inuented & set foorth by men, what shall we thinke of the lawe of God? 261 For it ought infinitlie to be more firme than the lawe of man: neither is it lawfull for vs, to faine anie equitie therin, vnles when we sée expreslie written. As for example; The lawe is; He which shall shed mans blood, his blood also shalbe shed. Here haue we the extremitie of the lawe, which vndoubtedlie we ought alwaies to followe; vnlesse in some other place equitie had taught, that the same extremitie ought to be mitigated. But in another place it is thus written; 262 If two go foorth togither into the wood to cut downe wood, and the axe by chance falleth out of the hand of the one, and killeth him that standeth by him; let there be some cities of refuge, wherevnto this manqueller maie flie, and in which he maie liue safelie, till such time as the matter be tried: so that, if he can prooue his innocencie, then let him be let goo free at the death of the high priest. This equitie might the iudges vse, bicause it was written in the lawes of God; yea, and it was their part also to vse it, so often as they sawe that the matter, which they had in hand, did so require. But that it was lawfull for them, by their authoritie, to bend the lawes of God; or to mitigate them; it cannot be prooued by anie testimonie of the holie scriptures: naie, on the contrarie part, they were co~manded, that They should not decline either to the left hand, 263 or to the right hand; and that they should neither ad anie thing vnto the lawe of God, nor yet take awaie anie thing from it. And we néed no long discourse to teach, that the lawe is vnpossible to be obserued, as touching our ablenesse and strength; and especiallie before we are regenerate: for this the scripture plainlie testifieth. For Paule writeth thus in the. 8. chapter vnto the Romans; That which was impossible vnto the lawe, 264 in as much as it was weakened by the flesh, 265 &c. Also in the same chapter; The wisedome of the flesh is enimitie against God; for it is not subiect vnto the lawe of God, naie trulie, nor yet can it be. And in the.1. to the Corinthians; 266 The carnall man vnderstandeth not the things, which are of the spirit of God, neither yet can he: for vnto him they are foolishnes. Christ also; 267 An euill tree (saith he) cannot bring foorth good fruits. Also; How can ye speake good things, 268 when ye your selues are euill? All these things doo manifestlie teach, that it is vnpossible that the lawe of God should be obserued by humane strength, being so defiled and corrupted as it is. But as touching these cauillations, and subtill shifts of the papists, let these saiengs suffice.
29 Now let vs come to certeine particular obiections of theirs, whereby they labour both to trouble vs, and also to establish their owne fond lies. They saie that Achab, 269 the vngodlie king, did rent his garments at the threatnings of Elias, that he put on sackecloath, and so laie on the ground and fasted, and went barefoote: and for that cause the Lord said vnto the prophet; 270 Hast thou not seene Achab humble himselfe before me? In his daies I will not bring the euill, but in the daies of his sonne. Behold (saie they) the works of an vngodlie king, and one not yet iustified, doo so please God, that they pacifie GOD towards him. But we saie on the contrarie side, that Achab, by these facts was not iustified: for if he had had that true faith, which dooth iustifie men; he would not haue abiden still in idolatrie, and other most detestable sinnes. Indéed he was somewhat mooued at the threatenings of the prophet; but yet that which he did, perteined onelie vnto a certeine outward & ciuill discipline, rather than to true repentance. But God saith, that he was humbled before him. I answer, that that word, 271 Before me, maie be referred either vnto the words of God, which were spoken vnto Achab, by the prophet; so that the meaning is: Before me, that is to saie, At my words: or else, Before me, that is to saie, In the church of the Israelits. And by that fact, Achab testified, that he repented of the wicked part, which he had doone: and that was a good and profitable example before the multitude. But God, which behold the inward parts of his hart, sawe that that repentance was feined and vnfruitfull; and for that cause he promised that he would onelie deferre the punishment, so that that punishment, which otherwise should haue happened in his daies, should happen in the daies of his sonne.
Neither is this strange, 272 neither ought we to be ignorant thereof, that for the kéeping of outward discipline, plagues are forborne, and most gréeuous punishments of this present life are auoided. For we teach not, that all sinnes are equall; God would also expect till the sinnes of the Amorrhites were full. And then at the length his wrath is woont to be powred out, when fowle lusts, and wicked acts, impudentlie and without anie staie doo range abroad: yea, where outward discipline is kept, God oftentimes giueth manie good things; not indéed for the merit of the déeds, but for order sake, 273 appointed by God in nature. For God, in respect of the conseruation, and good order of things, will, that this by a certeine connexion, should followe of the other. But I maruell what these men meane, when out of the bookes of the Chronicles, they saie, 274 that Roboam the sonne of Salomon did euill, in that he prepared not his hart to inquire of the Lord. They might easilie haue séene, that this serueth nothing to this present purpose, vnles they be (if I may so terme them) table-doctors, which haue more skill in the tables, than in the bookes. For so oft as they find in the table of the holie bookes, this word, To prepare; or, Preparations, that straitwaie, whatsoeuer it be, they snatch; & thinke that it maketh for their purpose, and perteineth vnto their preparatorie works. But the holie historie, when it had declared, that the king behaued himselfe wickedlie; addeth by exposition (as it oftentimes doth) that He had not an vpright heart, and readie to seeke the Lord.
Neither doth this anie whit more helpe their cause, which is written in the 16. chapter of the Prouerbs; 275 It perteineth to a man to prepare the hart, but the answer of the toong is of the Lord. For we ought by those words to vnderstand nothing els, than that men in déed are woont to purpose with themselues manie things; howbeit the euent & successe is not in their power, but dependeth of God. Men doo oftentimes appoint with themselues what they will saie in the senat house, in the iudgement place, before the king, vnto the souldiours, and vnto the people; but what shall come to passe, that lieth in the pleasure of God. They in déed prepare the hart, but God ordereth the answer of the toong, according to his prouidence. Such another weightie reason they cite out of the 10. psalme; 276 The Lord hath heard the desire of the poore, thine eare hath heard the preparation of their hart. But in this place these good maisters make two flat errors; for first they vnderstand not that which they speake; secondlie, they cite not the place according to the truth of the Hebrue. For the sense is, the God despiseth not the praiers of the poore, but according to his great goodnes accomplisheth those things for them, which they had determined in their mind to desire of him: 277 and this is the preparation of the hart. For none that is godlie desireth anie thing of GOD, but first he deliberateth in his hart, that the same thing is to be desired; otherwise he should come rashlie vnto God, and should praie foolishlie. But these men, wheresoeuer they find in the holie scriptures, this word, To prepare; straitway they snatch it vp, euen against the nature thereof, to establish works preparatorie.
But now let vs sée what the sentence is after the Hebrue veritie; Thaauath anauimschamata Iehoua takin libbam tacschif ozneeca, that is; Thou Lord hast heard the desire of the poore, thou hast prepared, or shalt prepare their hart; thine eare shall heare. Here we sée Dauid doth affirme, that God heareth the desires of the saints, whom he calleth poore. And he addeth a cause; namelie, because God prepareth their harts, 278 to require those things, which may serue for their saluation, and which please God. But by whom God worketh such a preparation in the harts of the faithfull, Paule teacheth in his epistle to the Romans, and thus he writteth; 279 What we should aske, as we ought, we knowe not: but the spirit praieth for vs with vnspeakeable sighes. But God, who searcheth the harts, séeth what the spirit will aske for the saints. We sée therefore both by Dauid, and also by Paule, that God heareth those praiers, which are by the impulsion of his spirit stirred vp in them that praie vnto him. We learne also of the Ethnike philosophers, 280 and that in mo places than one; that those are reprooued, which without consideration, and rashlie, doo require anie thing of God. But they which professe Christ, euen as they beléeue that he is the author of their praiers: so also doo they close vp their praiers in this sentence; 281 Thy will be done.
30 But (saie they) Ezechiel saith in his 18. chapter; Walke in my waies, 282 and make ye a new hart. And Ieremie; Be ye conuerted vnto me saith the Lord. Wherefore a man (saie they) may of himselfe prepare himselfe to the obteining of righteousnes. But these men should remember, that it is no vpright dealing, 283 to cite some places of the holie scriptures, and to ouerhip and leaue other some vnspoken. Let them go therefore, and sée what Ezechiel writeth in the 36. chapter; I (saith the Lord) will bring to passe, that ye shall walke in my waies; And, I will giue vnto you a fleshie hart, and will take awaie from you your stonie hart. Ieremie also in the 31. chapter; Conuert me ô Lord, 284 and I shall be conuerted. Wherefore Augustine verie well said; Giue what thou commandest, & command what thou wilt. They abuse also an other place out of the prophet Ionas, to confirme their error: 285 for there it is written, that God regarded the works of the Niniuites. 286 Behold (saie they) the afflictions of the Niniuites, whereby they afflicted themselues with fastings, and cried vnto the Lord: the Lord prepared their minds, and made them apt to obteine pardon. As though it behooued not the Niniuites first to beléeue the word of God, before they could either praie effectuallie, or else repent them. Séeing therefore they beléeued, before they did anie works; they were iustified by faith, and not by works, which followed afterwards. And God is said to haue regarded their works, bicause they pleased him.
Neither did we euer denie, that the works of men, being now iustified, are acceptable vnto God. So often as we find in the scriptures such places, which serue to attribute righteousnes vnto our works; wée must (according to the doctrine of Augustine ) haue a consideration, 287 out of what foundation those works procéed. And when we perceiue, that they spring out of faith; we ought to ascribe vnto that root, that which afterward is added as touching righteousnes. And how fowlie these men erre in their reasoning, hereby we may perceiue; for that they take vpon them to transferre those things, which are proper to one kind of men, vnto another. Which thing humane lawes will not suffer to be done: for, 288 as we find in the Code, as touching testaments or last willes; If rusticall & vnlearned men, which dwell out of cities, and haue not store of wise and learned men, doo make their last willes without a solemnitie required thervnto, and without a sufficient number of witnesses prescribed, which yet otherwise should be necessarie; such testaments ought to be allowed. Now if a man would transferre this prerogatiue vnto citizens, who, for that they haue their abiding in cities, haue store of men of vnderstanding; he should excéedinglie erre: for if their testaments be so made, they are refused; neither are they counted firme. So we saie, that the works of men iustified may please God: but this notwithstanding neither can nor ought to be granted vnto them, which are without faith, and without Christ.
31 Further, let vs marke the accustomed sophisticall and deceitfull kind of reasoning of the aduersaries; which the Logicians doo terme, A non causa vt causa; to wit, From that which is not the cause, as though it were the cause. For they alwaies appoint good works to be the causes of righteousnes; when as in verie déed, they are effects of righteousnes, and not causes. For it is as though a man should saie; 289 The fire is therfore hot, bicause it maketh hot: but it is cleane contrarie; for therefore it maketh hot, bicause it is hot. So also we, bicause we are iustified, therefore we doo iust things: and not bicause wée doo iust things, therefore we are iustified. Sometimes also they obiect, 290 that God will render vnto euerie man according to his works: wherfore works (saie they) are the cause of our felicitie. But here also, as their woonted maner is, they are verie much deceiued: for, vnles they deuise some new Grammar vnto themselues; vndoutedlie this word According, signifieth not the cause. But Christ (saie they) in his last iudgement, séemeth to expresse these to be as it were causes, for the which the kingdome of heauen is giuen vnto them: for thus will he saie; I was hungrie, 291 and ye fed me; I was thirstie, and ye gaue me drinke.
But Christ doth not in verie déed rehearse these things, as causes: but rather those things which went before; 292 Come ye blessed of my father, possesse the kingdome which was prepared for you from the beginning of the world. For the true cause of our felicitie is, bicause we are elected and predestinate of God to the eternall inheritance: for they which are in this number, are in their time adorned with faith, whereby they being iustified, haue right vnto eternall life. But bicause this faith is hidden, neither can it be séene; and that Christ will haue all men to vnderstand, that none but the iust are receiued into the kingdome of heauen; therfore reherseth he these outward works, that by them it might plainlie be perceiued, that righteousnes is giuen vnto men by faith. For there is no man which can be so ignorant, 293 but that he knoweth that there are two foundations and principles of things; the one wherby they are; the other whereby they are knowne.
Againe, they obiect out of the first of Samuel; Those that honour me, I honour; and those that loue me, I loue. Here (saie they) the promise is made vnto the worke. But if they would make a distinction betwéene the promise of the gospell, and the promises of the lawe; they should easilie vnderstand, that that place is nothing repugnant vnto our saieng. For if we could of our selues satisfie the commandements of the lawe, then might it be the cause, why the promise shuld be giuen vnto vs: but forsomuch as no man is able to performe it, all men flie vnto Christ, and are through faith in him iustified. Then, by a certeine obedience begun, we begin to worke: which although it be not exactlie done, according vnto the rule of the commandement; yet it pleaseth God: and he of his méere liberalitie performeth the promise which was adioined vnto that worke. And so those conditions, which are adioined vnto the precepts, are not vnprofitable: for they that are iustified atteine vnto them.
Neither are these men ashamed to cite these words out of the 25. psalme; 294 Looke vpon my humilitie & my labour, and forgiue me all my sins: as though our labours and afflictions are the causes of the remission of sinnes. But in this place Dauid, being in most gréeuous calamities, desireth of God to forgiue him all his sins; that if he were angrie for his sinnes, the cause of punishments might be taken awaie. For here is not intreated of labours, which a man taketh vpon him of his owne voluntarie will; but of punishments laid vpon men by God. 295 We sée also, that children, whilest they are beaten of their maisters, doo desire forgiuenes and pardon. If thou giue an almes vnto one that is leprous, the leprosie cannot properlie be called the cause of thy compassion or mercie; for otherwise, all that passed by the leper, should doo the same: but the true cause thereof, is the louing affection in thy mind.
32 But they saie moreouer, that in the holie scriptures, much is attributed vnto repentance: which thing we denie not. But we, on the other side, would haue them to vnderstand, that repentance is the fruit of faith; and that no man can profitablie repent him of his sinnes, vnlesse he first beléeue. They also boast of manie things touching confession. 296 But thereof we make a distinction; for either it is separated from hope and faith, as it was in Iudas, which confessed that he had sinned, 297 in béetraieng the iust bloud: and that confession is so farre off from bringing anie profit, that it is a preparatiue vnto desperation, and also to destruction. Or else it is ioined with faith and hope, as it was in Dauid and Peter; and so it is not the cause, but the effect of iustification: for it followeth faith, 298 and goeth not before it. The auricular confession also of the papists, is altogither superstitious; wherefore we vtterlie contemne it: for they obtrude it, as a thing necessarie vnto saluation, and a cause why sinnes should be forgiuen; which they are neuer able to prooue by anie testimonie of the holie scriptures. They violentlie wrest this also out of the Lords praier; 299 Forgiue vs our trespasses, as we forgiue them that trespasse against vs. 300 Againe; Forgiue, and it shalbe forgiuen you: Ergo (saie they) the forgiuenesse of iniuries, is the cause why our sinnes are forgiuen vs. 301 This their reason (as the co~mon saieng is) with the one hand stroketh the head, & with the other giueth a blowe. For if the forgiuenes of iniuries, should (as these men would haue it) deserue remission of sinnes, then that remission should be no remission; for after thou hast once paid the price, there is nothing can be forgiuen thée: but then hath remission place, when the price is not paid. And as touching that place; we first desire that our sinnes should be forgiuen vs. And bicause that by benefits receiued, men are incouraged to hope, that they shall receiue other greater benefits; therfore this is the meaning of that sentence: O Father, which hast of thy fatherlie goodnes, giuen vs grace to forgiue iniuries vnto our trespassours, forgiue vnto vs also our sinnes. Now by these words is not signified a cause, but a similitude, although that similitude be not perfect & absolute. For none that is wise, would haue his sinnes so forgiuen him of God, as he hath forgiuen his neighbour the iniuries that he hath doone vnto him. For euerie one, by reason of the flesh, and that infirmitie which it carieth about, forgiueth much lesse vnto his brother than he ought: for there sticketh alwaies in his mind some offense, which although it burst not foorth, yet his owne conscience is a sufficient witnesse vnto himselfe, that his mind is not verie perfect, and entire towards him, by whome he hath béene hurt. But the former exposition teacheth, that the similitude is to be referred, not vnto remission; but vnto the liberalitie of GOD: that euen as he hath giuen the one, so also he will vouchsafe to giue the other. But whereas it is said; Forgiue, and it shalbe forgiuen: that is a commandement, and therefore it perteineth to the lawe. But thou wilt obiect, that this sentence was writen in the Gospell, and not in the lawe. That maketh no matter; 302 for the lawe and the Gospell are not separated asunder, by volumes or bookes: for both in the old testament are conteined the promises of the Gospell; and also in the Gospell the lawe is not onelie comprehended, but also most perfectlie by Christ expounded. Wherefore by those words, we are commanded to forgiue iniuries doone vnto vs.
And forsomuch as we are bound to doo that, 303 according to the prescript of the lawe, and that lawe dependeth of this great precept; Thou shalt loue the Lord thy God, with all thy hart, with all thy soule, and with all thy strength: according to the forme therof, we ought to forgiue our enimies. Which thing, bicause no man hath at anie time performed, neither can performe; it followeth, that we ought to flie to Christ, by whome we maie by faith be iustified; afterward being iustified, we maie after a sort fulfill that which is commanded: which though we doo not perfectlie performe, yet it pleaseth God. And he fréelie giueth vnto vs the promise that is added, not bicause of our works, or of our merits; but onelie for Christes sake. They go about also to blind our eies with the words of Daniel, when he exhorteth the king, 304 To redeeme his sins with almes. But in that place, by Sinnes, we maie vnderstand, 305 the paines and punishments due vnto sinne: for the scripture vseth oftentimes such phrases of spéech, which thing we neuer denied. Yea rather we willinglie grant, that in respect of the works, which procéed from faith, God is woont to forgiue manie things; especiallie, as touching the mitigation of plagues and punishments.
33 They obiect also this sentence out of the first chapter of Iohn; 306 God gaue them power to be made the sonnes of God: wherefore (they saie) that those, which haue alreadie receiued Christ, that is, haue beléeued in him, are not yet iustified, and regenerate, and made the children of God; but onelie haue receiued power to be made the children of God (as they thinke) by works. And in this argument, Pighius, the great champion and Achilles of the papists, putteth great affiance, but yet in vaine: for he thinketh, that he of necessitie, to whome power is giuen to haue anie thing, as yet hath not the same. As though we should héere deale philosophicallie, that power excludeth act: which yet euen amongst the philosophers also is not vniuersallie true. — For when they define the soule; they saie, that, It is an act of a bodie naturall, hauing members or instruments, and also hauing life in power. By which definition appeareth, that our bodie hath life in power; when neuerthelesse it hath life in act, in verie déed. But that word Power, here signifieth, that the bodie hath not life of it selfe, but of another; namelie of the soule. Which thing we maie here also at this present affirme; to wit, that those which haue receiued the Lord, and haue beléeued in him, are regenerate, and made the children of God: and yet not of themselues, but some other waie; namelie, of the spirit and grace of GOD. For so signifieth this word Power: although the euangelist in that place spake not Peripateticallie; but simplie, and most plainelie: for a litle before he said, 307 that His receiued him not. By this word [His] he meant the Iewes, which peculiarlie professed the knowledge of the true God: but when they had refused the truth offered vnto them, GOD would not be without a people; but appointed them to be his peculiar people, which should beléeue and receiue Christ. Wherefore he gaue vnto them Power, that is, a right and a prerogatiue; that when they had receiued the Lord by faith, they should he made, and be in déed the sonnes of GOD. And therefore Cyrillus expounding the place, 308 saith; that This Power signifieth adoption and grace.
Further, Pighius, although he thinke him selfe verie sharpe of wit; yet séeth not, that when he thus reasoneth, he speaketh things repugnant. For how is it possible, that anie man should haue life in himselfe, and not liue? Assuredlie, if they in beléeuing haue receiued Christ, it must néeds be, that straightwaie they haue righteousnes: for as Paule writeth in the first epistle to the Corinthians; 309 He is made of God vnto vs, wisedome, righteousnes, and redemption. But what néed we so long a discourse? The euangelist himselfe declareth vnto vs, who those be, which haue receiued such a power; namelie, Which are not borne of bloud, nor of the will of the flesh, nor of the will of man, but of God. And if they be borne of God, then followeth it of necessitie, that they are iustified and regenerated. They obiect also vnto vs a seruile feare, which goeth before charitie; as though by it we should be prepared vnto iustification, and the more easilie to receiue charitie. Vnto whome we answer; that such a feare without charitie, is sinne. They replie againe, and saie; that Christ commanded that feare. But God commandeth not sinne. And he commanded such a feare (saie they) when he said; 310 I will shew vnto you, whom ye ought to feare: feare him, which when he hath killed the bodie, can also cast the soule into hell-fire.
And that this feare prepareth vnto iustification, they thinke maie hereby be prooued; for that Augustine expounding that, out of the first epistle of Iohn; 311 Perfect charitie casteth out feare; saith, This seruile feare is not vnprofitable: for euen as a bristle being put in by the shoomaker, 312 draweth the thread after it: so this feare draweth with it charitie. As touching the first, I answer, that their ground is false; namelie, that God hath euer in anie place commanded such a feare as wanteth charitie and faith; which thing, I knowe right well, these men are neuer able to find. But as touching Augustine, we answer, that in that place of Iohn; Herein is charitie perfect in vs, that in the daie of iudgement, we haue confidence, that euen as he is, so are we: 313 in this world there is not feare in charitie, but perfect charitie casteth out feare: by charitie is not to be vnderstood, our loue towards GOD, but the loue of GOD towards vs: for he speakth of perfect charitie, such as we haue not in this life. And the meaning of Iohn is, that after we be persuaded of the perfect loue of God, wherwith he imbraceth vs; we haue confidence, that in the daie of iudgement we shalbe in safetie. And this perfect charitie of God, after we once knowe it, casteth out feare; bicause it suffereth vs not to feare. Wherefore that interpretation of Augustine, touching our loue towards God, maketh nothing to the purpose.
But suppose that Iohn spake of our loue towards God, as that place is commonlie taken; in that sense also maie the words of Augustine be true, but yet not vniuersallie, 314 that charitie alwaies followeth such a feare: for we knowe, that it otherwise happened in Caine and Iudas; but it so happeneth onelie in men that are to be iustified. For GOD vseth this meane; first, to pearse them with great feare of their sinnes, and then by it, to bring them vnto faith and charitie. In the meane time yet, we nothing doubt, 315 but that such a feare is sinne; and yet neuerthelesse, that feare maie be called profitable; not by his owne merit, or of his owne nature; but bicause of the order instituted by God, whose will is so to vse it to our saluation. And this thing also we adde, that that charitie, the more it increaseth in vs, so much the more and more dooth it cast out feare; not onelie seruile feare, but also the feare which men iustified haue. For whosoeuer is throughlie persuaded of the loue of God towards him, can neuer feare his owne damnation: for that doubting, whereby we feare eternall punishments, is sinne: And yet that doubt somewhat alwaies sticketh in our minds; for we neuer in this life beléeue so much as we ought, nor so much as we should: and by reason of this weaknesse of charitie, wherewith we should loue our neighbours: and bicause of the féeblenes of persuasion, wherby we ought to beléeue in God so long as we are in this life, we neuer put off all this corrupt feare.
34 They also take hold of this saieng, and obiect the same against vs; Aske, 316 and ye shall receiue; seeke, 317 and ye shall find; knocke, and it shall be opened vnto you. But they ought to remember, that praiers procéed from faith, and cleaue vnto it onelie; for otherwise they cannot be heard. But I maruell why they left this vnspoken of; Whatsoeuer ye shall aske beleeuing, it shall be giuen you. For by these words it appéereth, that whatsoeuer is giuen vnto them that aske, is giuen vnto faith. Herevnto also they adde a sentence out of Luke; 318 Giue almes, and all things be cleane vnto you. But these words may be expounded thrée maner of wais, of which yet neuer a one serueth for their purpose. 319 The first waie is, to saie, that that kind of spéech was a taunt: as if Christ would haue said vnto the Pharisies; Ye giue almes, and ye thinke straitwaie that all things are cleane vnto you, which is not so: for we ought first to make cleane those things which are within. Another waie is (which Augustine followeth in his Enchiridion to Laurentius ) certeine had persuaded themselues, that if they gaue almes, they should be saued, though they ceased not from sinning: and their chéefest anchor-hold was these words of Christ. Augustine answereth, that those words of Christ are to be vnderstood of the true and approoued almes, whereof it is written in Ecclesiasticus, 320 the thirtie chap.; Haue compassion of thy soule, and please God. Wherefore thou oughtst to begin true almes at thine owne selfe, that hauing compassion of thy selfe, thou maist be conuerted vnto GOD, and cease off from sinnes; and afterward haue thou compassion of others.
The third waie is this, which in my iudgement more agréeth vnto the purpose: Christ being at dinner with the Pharisies, began to eate with vnwashed hands; for which thing when they were offended, Christ began to reprooue their ignorance, which would haue their dishes, hands, and all outward things cleane & beautifull; but as touching that which they had inwardlie, that is, in their mind, they were nothing carefull. Wherfore, he first exhorteth them to purifie the hart, which is inwardlie. Which thing is doone by faith: for in the Acts it is written; By faith purifieng their harts. 321 Afterward as touching outward things, he addeth; Giue almes, and so all things shall be cleane vnto you. Further, 322 as Theodorus Beza, a man of great learning and iudgement, hath in his annotations verie well considered, Christ spake not of all maner of cleanesse; but of that which perteins vnto meate. Wherevnto Christ applieth a double commandement; one is, that they should eate nothing gotten by robberie or stealth; another is, that of those things, which are within, that is, which are conteined in the dishes, somewhat should be taken out for the almes of the poore, whereby whatsoeuer is left might be clensed and sanctified. But of this there is nothing, which may further our aduersaries opinion.
35 There are others, which thinke to establish this their error by the ministerie of the keies, whereby they thinke that men are absolued from their sinnes. But they are deceiued; for they vnderstand not what those keies are, that which Christ commended vnto his church. The preaching of the word of God, 323 touching the remission of sinnes, to be obteined by Christ, is the onelie keie to open the kingdome of heauen. And if he which heareth his word, doo also adioine a true faith, and giue full assent vnto those words; then commeth also the other keie. With these two keies is the kingdome of heauen opened, and the forgiuenes of sinnes obteined. Wherefore Christ, sending foorth his apostles, said; Go ye, and preach the Gospell: 324 then he addeth; He which beleeueth, shalbe saued. By these few words he expresseth the keies, which he deliuered vnto the church. In the which words thou shalt find no worke wrought, as they call it: for Christ spake onelie of the faith of the hearers, and of the word of God, which is preached. But how shall we at length confute this sentence, which is neuer out of their mouth; Manie sinnes are forgiuen hir, 325 bicause she hath loued much; if the place be diligentlie pondered, it will be an easie matter to doo. We ought to knowe, that some reasons are taken of the causes; & some of the effects. Christ in a few words afterward sheweth the cause of saluation; when he saith vnto the woman; Thy faith hath made thee safe. But bicause that faith was hidden in hir mind, neither could it be séene of those which were present, therefore putting foorth a parable, he sheweth; that they loue more, which receiue greater gifts of anie. And that this woman receiued a verie great gift, (that is, iustification) he sheweth by the effects; namelie, bicause she washed his féet with hir teares, and wiped them with hir heare; bicause she kissed them, & bicause she annointed them. Which things, forsomuch as that Pharisie did not, it maie be a verie great token or signe, that he had not receiued the like gift. 326
They cite also out of the epistle vnto the Romans; Not the hearers of the lawe shalbe iustified, but the dooers. But Paule in the place, when he reprooued the Iewes, bicause when they had receiued the lawe, and boasted thereof, yet liued contrarie to the lawe; meant thereby nothing else, but that if righteousnes were to be sought for by the lawe, it is not sufficient either to haue it, or to heare it: but it behoueth both in acts and déeds to performe it. And this we neuer denied, but that a man maie be iustified by the lawe, if he doo perfectlie and fullie accomplish it: but forsomuch as the same is by no meanes possible, we saie, that by it righteousnes cannot be hoped for. That also which they obiect out of the epistle vnto the Philippians; 327 With feare and trembling, worke your saluation, dooth nothing helpe them. 328 Vndoubtedlie, they which knowe that they haue all that they haue from God, are of a moderate and humble mind; and are euermore afraid of themselues: for they sée that in themselues, there is nothing that is good, but that helpe is to be looked for at the hands of God onelie; and therefore Paule biddeth a godlie man alwaies to feare and tremble. But they which thinke, that it lieth in their owne power to iustifie and saue themselues, (such be they, which in this matter contend against vs) haue nothing whereof they néed to be afraid, or to tremble. For they boast, that their saluation consisteth in themselues: which saluation, though Paule doo in this place name; yet he thereby vnderstandeth not iustification: for he writeth vnto those which were alreadie before iustified. Wherefore this place maketh nothing for them. But Paule calleth saluation, a renewing, by which we alwaies profit, and go forwards vnto things better and better. Lastlie, as it were to make vp their armie, and assure themselues the victorie, they obiect this out of the third chapter of the Apocalypse; 329 Behold I stand at the doore, and knocke: and if anie man open vnto me, I will enter in, and sup with him. Now we doo fullie consent vnto them, that by these words is signified; that God, at the beginning, calleth, stirreth vp, and instigateth vs to saluation; vnto which no man by his owne strength can be led, without the impulsion of God: but that we of our owne accord, without the grace of God pearsing and changing the mind, can open our hart vnto God, we vtterlie denie; neither can these men prooue it by the holie scriptures.
36 But bicause we haue certeine aduersaries, which passe verie little, or else nothing at all vpon the holie scriptures; but measure all their religion by Fathers and Councels, so that they maie rather be called Humanes, than Diuines; & Father-speakers, than Scripture-teachers, & that (which is more intollerable) they gather certeine pretie sentences out of the writings of the Fathers, & obtrude them vnto the people; & the easier to obscure the truth, & to blind poore simple men, they adde taunting speaches; & especiallie, forsomuch as certeine of them think themselues cunning crafts-men in Rhetoricall speach, and haue in that kind of studie spent the greatest part of their life time: for these causes (I saie) I shall desire the indifferent reader, not to iudge anie thing rashlie against the truth; but rather attentiuelie to consider those things, which we also will alledge out of the Fathers: for by that meanes he shall easilie vnderstand, that the Fathers make not so much on our aduersaries side, as they doo on ours. But least we should cite anie sentence out of the Fathers, 330 confusedlie and rashlie, we will vse a method or compendious waie; which method, that it maie be easilie vnderstood, it shalbe good, first to put foorth a demonstration, or a certeine proofe out of those testimonies of the holie scriptures, which we haue before cited: which shalbe in this maner. They which doo worke according to the prescript of the lawe, that is, as the verie lawe requireth, are iustified by works; But none, and especiallie before regeneration, doo such works as the lawe requireth; Wherefore none are iustified by works. The Maior, or first proposition is so plaine, that it néedeth no exposition: for he which dooth anie thing, contrarie vnto that which the lawe prescribeth, vndoubtedlie committeth sinne; so farre off is it, that he can thereby be made iust. But the Minor, or second proposition, although it be prooued by testimonies of the scriptures, yet will we expound it out of the Fathers. Then, séeing the conclusion is, that iustification is not of works, it must of necessitie be of grace. Wherefore, we will secondlie shew out of the Fathers, that men are iustified fréelie, and without all consideration of merits. And bicause we reiect not good works, but saie that in their degrée, they ought to be had in estimation, as they which by a most streict bond followe iustification alreadie obteined; we will lastlie teach this also, out of the saiengs of the Fathers; that good works followe iustification, but go not before. And we will speciallie cite out of the Fathers those places, which are founded vpon the holie scriptures. 331
37 And first commeth to mind Basilius, who in his first booke De baptismo, bringeth these words out of the Gospell; Manie shall saie in that daie, Lord, in thy name we haue prophesied, we haue cast out diuels, 332 we haue doone manie miracles. But these men (saith he) God will not onelie cast out of his kingdome, but also will call them workers of iniquitie. Wherefore they which worke miracles, and séeme to obserue the commandements of God, and his iustifications; if they doo it to anie other end and purpose, than they ought to doo, are said to sinne: namelie, bicause they followe not the precept of God published by the apostle Paule; Whether ye eate or drinke, or whether ye doo anie thing else, doo all things to the glorie of God. And it is most certeine, that this cannot be doone without faith and charitie; which faith and charitie, forsomuch as men not yet regenerate do want; it necessarilie followeth, by the words of Basilius, that their works are sinnes. Of the verie which sentence he writeth in his second booke De baptismo, 333 the seuenth question: and purposelie he demandeth, Whether anie man, so long as he abideth in sinne, can doo anie thing that is acceptable before God? Which thing he affirmeth to be vnpossible, and that by reasons, both manie in number, and also taken out of the holie scriptures. First (saith he) the holie Ghost testifieth; that He which worketh sinne, is the seruant of sinne. Further, Christ saith; Ye cannot serue God and mammon: for no man can serue two maisters. Paule also saith, that Light hath no fellowship with darknes, 334 neither hath God anie agreement with Belial. The verie same also he prooueth out of Genesis, although he followe the translation of the seuentie interpretors. Thus (saith he) spake God vnto Caine; 335 If thou offer well, and diuidest ill, thou hast sinned: be content. The sense (saith he) is; If thou offer sacrifice, as touching the outward shew, and thy mind be not right, neither regardest thou the end, which thou oughtest to doo; then is thine oblation sin. With this saieng agréeth that also, which Esaie writeth in the 66. chapter; 336 He which killeth an oxe, is as if he should kill a man: and he which sacrificeth a beast, is as though he should kill a dog. It is not enough to doo a worke, which is goodlie and beautifull to the eie; but it behooueth also, that thou applie it vnto the prescript of the lawe of God: which is, that whatsoeuer thou dooest, let it be doone in such maner, and in such condition, as the lawe requireth. And therefore (saith he) Paule said; 337 that None shall be crowned but he which hath wrestled lawfullie. Now it is not sufficient to wrestle, vnlesse thou wrestle lawfullie. 338 Christ also in the Gospell saith; Blessed is that seruant, which when his Lord commeth, he shall find him thus dooing. By which words it appéereth, that it is not sufficient to doo, but it behooueth also to doo euen so as he hath commanded. 339 Moreouer, he sheweth out of the old testament, that he had committed sinne, which did sacrifice vnto the true God out of the temple, or not in that place where the tabernacle was: for, although that were sacrified which was commanded in the lawe; yet was the condition as touching the place vnperformed, which the lawe also required. And if anie man had either in the temple, or in that place, where the tabernacle was, killed an offering which had anie spot; the same man also had committed sinne: bicause he neglected a necessarie condition. He also citeth that saieng in the gospell, which is taken out of the prophet; 340 This people honoureth me with their lips, but their hart is farre from me. And he thinketh, that to the same end tendeth that which Paule writeth in the epistle to the Romans; 341 They haue in deed the zeale of God, but not according to knowledge. And that which he writeth of himselfe vnto the Philippians; 342 that he counted for off-scowrings, doong, and losses, all those his works which he did when he liued vnder the lawe; yea and that without blame. Séeing therefore the affection and scope is taken awaie from works, which ought to be in them; what let is there then, but that they are sinnes, and are displeasing vnto God?
And to this end he thinketh that doth serue, which Paule writeth vnto the Corinthians; 343 If I deliuer my bodie to be burnt, and if I distribute all my gods to the poore, yet if I haue not charitie, I am nothing. Wherefore vnlesse these men will ascribe vnto men not yet regenerate, faith and charitie; they must of necessitie grant, that they can doo nothing, which is not sinne; or is not displeasing vnto God. And thus farre out of Basilius. Gregorius Nazianzenus, 344 in that oration which he made after he returned out of the countrie, the things being ended which were done against Maximus, saith; that There is no works accepted or allowed before God, without faith; whether it be done through the desire of vaineglorie, or by the instinct of nature: in that respect that a man doth iudge it to be honest. Here this is woorthie to be noted, that the worke which is done by the instinct of nature, that is, in that respect, bicause it séemeth to be honest, is dead, neither can it please God. The selfe-same sentence hath he in his oration De sancto lauacro, toward the end: and in both places he addeth; Euen as faith without works is dead, so a worke without faith is dead also. And if it be dead, how can it (as these men would haue it) merit iustification? But by this we sée, that these two Fathers, although otherwise they were great exacters of works, and patrons of fréewill; yet as touching this thing, they were altogither of the same mind that we be of.
38 But Augustine most manifestlie of all teacheth the same, 345 in his fourth booke against Iulianus, the 3. chapter: in which place he intreateth vpon these words of the Apostle; The Gentiles, 346 which haue not the lawe, doo by nature those things which are of the lawe. These words (saith he) are to be vnderstood, either of the church conuerted vnto Christ, who now fulfilled the law, by the grace of the gospell. And so, that which he saith, By nature, is no otherwise to be vnderstood, than that the lawe is excluded: but he meaneth such a nature, as is now corrected and amended by the spirit which regenerateth. Or els (saith he) if thou wilt haue those words to be vnderstood of the Gentiles being yet vnbeléeuers, thou must saie, that they by nature fulfilled the lawe, not in déed so much as it required, but after a sort: neither did that outward and ciuill righteousnes anie further profit them, but to be more tollerablie punished than others; which vtterlie casting awaie all discipline, liued wickedlie and beastlie. For we iudge, that Fabricius is lesse punished than Catiline; vnlesse peraduenture (saith he) the Pelagians haue prepared for the Fabricij, Reguli, Fabij, Camili, and Scipios, some middle place, betwéene the kingdome of heauen, and the hell of the damned: euen such a place (saith he) as they haue framed for yong infants, which depart without Christ. In briefe he concludeth, 347 that forsomuch as Without faith it is impossible to please God; Infidels can by no meanes haue true vertues. Which sentence the Pelagians so derided, that they said, If the chastitie of Infidels be not true chastitie, neither are their bodies true bodies; 348 neither is the corne which groweth in their fields true corne.
Augustine confuteth them, and sheweth; that this is no apt similitude: for the bodies of Infidels, forsomuch as they are made by God, are true bodies; their corne also (séeing it is his worke) is verie corne: but their chastitie, forsomuch as it procéedeth out of their corrupt and defiled will, can by no meanes be counted true chastitie. And he addeth that vniuersall sentence, whereof we haue much spoken before; Whatsouer is not of faith, 349 is sinne. The same Augustine, vpon the 30. psalme, expounding these words; Deliuer me in thy righteousnes: 350 Who (saith he) is saued fréelie? Euen he, in whom our sauiour findeth not anie thing woorthie to be crowned, but findeth much woorthie to be condemned; in whom he findeth no merits of good things, but deserts of punishments. Hereby we sée, what is the nature of humane works before iustification. The same father in his first booke and 30. question to Simplicianus, saith; that We are commanded to liue vprightlie, and that by a reward set before vs, that we may atteine to liue blessedlie for euer. But who (saith he) can liue vprightlie and worke well; vnlesse he be iustified by faith? Here we are taught, that in men there might be a merit and deseruing of happie and eternall life, if they could accomplish that which is commanded: but forsomuch as that is impossible for vs to doo, therefore we fall awaie from merit. The same Augustine in his Enchiridion ad Laurentium, the 121. chapter; The end (saith he) of the commandements, 351 is charitie, out of a pure heart, a good conscience, and a faith vnfeined. The end of euerie precept is charitie, and hath relation vnto charitie: & whatsoeuer is done without such charitie, is not done as it ought to be doone. Wherefore if it be not done as it ought to be, it cannot be denied, but that it is sinne.
352 39 Chrysostome expounding these words of Paule; The end of the lawe is Christ: If the end of the lawe (saith he) be Christ, if followeth, that he which hath not Christ, though he séeme to haue the righteousnes of the lawe, yet hath he it not in verie déed. By these words we gather, that he which is without Christ, may doubtlesse haue works séeming to be good, which yet in verie déed cannot be iust. And straitwaie he saith; Whosoeuer hath faith, the same also hath the end of the lawe; and whosoeuer is without faith, is farre from either of them. Hereby we gather, that they which haue not faith, are strangers, not onlie from Christ, but also from the righteousnes of the lawe; which herein consisteth, euen to doo that which is commanded. And straitwaie; For what doth the lawe tend vnto? To make a man iust. But it cannot: for no man hath fulfilled it. But bicause a man might obiect; Although a man not regenerate, cannot fulfill the lawe; yet if he take paines therein, and indeuour, and trauell, he may atteine vnto righteousnes? This obiection also Chrysostome excludeth. And a little before, when he expounded these words; 353 Being ignorant of the righteousnes of God, & willing to establish their owne righteousnes, they became not subiect vnto the righteousnes of God. Thus (saith he) he calleth the righteousnes of God; which is of faith: bicause it is altogither of the heauenlie grace, wherein we are iustified; not by our labours, but by the gift of God.
This selfe-same thing also writeth Ambrose. 354 when he expoundeth these words of Dauid; Blessed are they, whose iniquities are forgiuen, and whose sinnes are couered. He calleth them blessed (saith he) of whom God hath decréed, that without labour, or anie obseruation, shall be iustified by faith onelie. And vpon these words of Paule; Being iustified freelie by his grace: 355 They are iustified fréelie (saith he) bicause by the gift of God they are iustified by faith onlie: they themselues working nothing, nor making anie recompense. The same Ambrose also vpon these words of Paule; 356 Wherefore death hath reigned vpon them which haue not sinned, after the similitude of the transgression of Adam: He wrote this (saith he) bicause it is impossible for a man not to sinne; which thing, séeing peraduenture he spake of men regenerate, what is it to be thought of men that are strangers from Christ? Cyprian also d A Quirinum; 357 We ought (saith he) to boast in nothing, bicause we haue nothing of our owne. I suppose it sufficientlie now appéereth, that the same which we affirme, is true; namelie, that men before iustification can not frame their works to the prescript of the lawe; & therefore are they sinnes, and cannot merit iustification.
But if our aduersaries will saie, that they affirme not, that those works, which they call preparatorie, doo merit iustification; but onlie are certeine preparations, whereby men are made apter to atteine to iustification: we may thus answer them; If they merit not, why doo you falslie attribute to them that your merit of congruitie? Further, why call ye them good, séeing (as we haue taught) they neither please God, nor are doone according to the prescript of the lawe? Lastlie, forsomuch as they want their end, and not onlie are, but also are of good right called sinnes; how teach ye, that men by them are prepared vnto righteousnes; when as they are much rather by them prepared, vnto punishments? Wherefore let them once at the length cease to adorne them with these goodlie titles. For though peraduenture, God sometimes by these works, bringeth men to saluatio~, he doth it, bicause of his mercie towards them; which mercie is so great, that he will vse sinnes and works also, which are euill, vnto the benefit of them.
40 Now let vs sée, if iustification be not attributed vnto works, how the same is then giuen. It is giuen fréelie, & it wholie dependeth of the méere grace of God: for it no maner of waie dependeth of merits. Which thing Origin sawe; for he, 358 vpon the epistle to the Romans, expounding these words; Vnto him which worketh, the reward is not imputed according to grace, 359 but according to debt: But I (saith he) when I desire excellencie of speach, whereas he saith, that vnto him that worketh, is rendred a debt, can scarselie persuade my selfe, that there can be anie worke, which can of dutie require a recompense of God: forsomuch as euen this, that we can doo or thinke, or speake anie thing, we doo it by his gift and liberalitie. What debt then shall he owe vnto vs, séeing his grace hath preuented vs? A little afterward, he rendreth a reason of his saieng; which reason Augustine oftentimes vsed: for he bringeth that place of Paule; 360 The wages of sinne is death, but the grace of God is eternall life. For here the apostle said not; But the stipend of righteousnes is eternall life, which yet the nature of the Antithesis required. 361 For Paules meaning was to declare, that our wicked works doo of dutie deserue death, and that euerlasting death; but eternall life is not giuen, but onelie by grace: wherefore in the second part, he left out the name of stipend and of righteousnesse, and in stéed of them, put in the name of grace. Neither doo I greatlie passe, that Augustine in another place writeth, that Paule might haue said; The stipend of righteousnesse is eternall life: but yet would not saie so, least he should haue giuen occasion of erring. For vndoubtedlie, I sée no cause why Augustine did thinke, that Paule might haue said it; vnlesse peraduenture by righteousnesse he vnderstood the works of men regenerated; forsomuch as with those works, the merits of Christ are ioined: for so it might be true, that eternall life is the stipend of such a righteousnes.
362 Further, Origin goeth on, and sheweth, that Men are so iustified fréelie, that good works are not required to go before. For, expounding this sentence; Blessed are they, whose iniquities are forgiuen: 363 The soule (saith he) whose sinnes are forgiuen, must néeds now be in good state; for it is called blessed. Wherefore it hath the righteousnes, which God imputeth vnto it, although it haue not yet doone anie works of righteousnes: but onelie for that it hath beléeued in him which iustifieth the vngodlie. Out of these words we gather manie things; first, that God, for works sake, is not made debtor vnto anie man; secondlie, that not onelie iustification, but also eternall life is giuen fréelie; lastlie, that righteousnes is imputed vnto the minds of them that beléeue, although no good works went before in them. Basilius, 364 vpon these words of the.116. Psalme; Turne thou vnto thy rest, ô my soule, for the Lord hath rewarded thee: For (saith he) eternall rest is set foorth vnto them, which in this life haue wrestled lawfullie; which yet is not rendred according to the merits of works, but is giuen according to the grace of the most liberall God, vnto them which haue hoped in him. Seeing these things are spoken of the works of men alreadie iustified, as touching eternall felicitie; then are they to be counted much more true, if they be referred vnto the works of them which are yet strangers from Christ. Wherefore, euen as those doo not merit an eternall reward; no more can these merit iustification: for both these things are giuen fréelie.
41 Augustine in his booke De dogmatibus ecclesiasticis, the.48 chapter; 365 If by the lawe (saith he) commeth righteousnes, then died Christ in vaine: so also maie we saie; If by nature come righteousnes, Christ died in vaine. This spake he against the Pelagians, who affirmed, that The libertie of man was so great, that by nature onelie it could doo things acceptable vnto God. And Augustine warelie transferreth that vnto nature, which Paule spake of the lawe, 366 and sheweth, that the selfe-same absurditie followeth both the one and other; namelie, that the death of Christ is made in vaine. For in verie déede, there is no cause why the lawe bringeth not righteousnes; but onelie bicause nature is corrupt and weake: wherefore, that which is spoken of the one, maie rightlie agrée with the other. the same Augustine, vpon the first chapter of Iohn, expounding these words; 367 Grace for grace: What is grace, saith he? He answereth; Euen that which is fréelie giuen. What is grace fréelie giuen? That which is not rendred (saith he) as due: for if it were due vnto thée, then it is a reward rendred; if it were due, thou wast good before. And also in his booke De praedestinatione sanctorum, the seuenth chapter: Let no man extoll himselfe, as it is customablie said; Therfore deserued he to beléeue, because he was a good man, and that before he beléeued: which thing séemeth to be written of Cornelius, sith that he had faith, when he did good works. These words are so plaine, that they haue no néed of declaration.
368 Chrysostome in his second homilie, vpon the first epistle vnto the Corinthians; Where grace (saith he) is, there are no works; and where works are, there is no grace: wherefore if it be grace, why are ye proud? By what reason are ye puffed vp? Chrysostome, according to the maner of Paule, dooth so oppose grace against works, that the one excludeth the other: so farre it is off, that he will haue grace to be giuen for works. Ierome vpon the epistle to Philemon; It is grace (saith he) whereby ye are saued, & that by no merits or works. The same Ierome vpon the epistle vnto the Ephesians, expounding these words; By grace ye are made safe, through faith, 369 and that not of your selues; for it is the gift of God: Paule (saith he) therefore spake this, least that some secret thought should créepe in vnto vs; if by our works we be not saued, yet vndoubtedlie by faith we are saued: so that in another kind, it is our owne, as it were, & commeth of our selues, that we are saued. All these testimonies sufficientlie declare, that iustification is giuen fréelie: neither can it be gotten by anie merits or works going before.
Now resteth to declare out of the Fathers, how good works are to be estéemed. Vndoubtedlie they followe iustification, as the fruites thereof, which spring and bud foorth out of a true faith. Wherefore Origin saith in the same place, which we before cited, expounding these words vnto the Romans; 370 But vnto him that worketh, the reward is not imputed according to grace, but according to debt: Wherefore (saith he) the root of righteousnes, commeth not out of works, but works growe out of the root of righteousnes. Which self-same thing Augustine affirmeth vnto Honoratus, saieng; From hence spring good works, because we are iustified: and not bicause good works went before, therefore are we iustified. And in his first booke, and second question, Ad Simplicianum; Yea, and works (saith he) if there be anie that be good, doo followe that grace, as it is said, and go not before it. And therefore he addeth; If there be anie good: bicause euen the works of the regenerate, haue in them much imperfection; and vnlesse the righteousnes of Christ, which is imputed vnto the beléeuers, were ioined with those works, certeinlie they should not be good. The same father, in his.26. chapter, De spiritu & litera, at large handleth that place to the Romans; Not the hearers of the lawe shalbe iustified, 371 but the dooers: and by manie reasons he prooueth, that good works followe iustification, and go not before. To this also tendeth that, which Basilius writeth in his second booke, De spiritu sancto; the.7. chapter, out of the words of the Lord; 372 that First it behoueth that the tree be good, and then his fruits to be good: and that the Pharisies were to be reprooued, which in their dishes and cups, made cleane that which was without; 373 Make ye cleane (saith he) that which is within, and that which is without will be cleane: otherwise, ye shalbe compared vnto painted sepulchres, which in deed without seeme beautifull, but within are vncleane, and full of dead mens bones.
42 Now let vs come to the Councels, 374 which neuertheles must be heard with choise & iudgement. We ought to receiue and reuerence those councels onlie, which haue framed their doctrine to the rule of the holie scriptures. Demosthenes in an oration against Androtion saith; that Decrées of the senate ought not to be made, but according to the prescript of those things, which are alreadie determined in the lawes. So in ecclesiasticall councels there ought no new decrées to be made, as touching doctrine; but of those things onlie, which are either expreslie named in the word of God, or else may assuredlie and euidentlie be gathered out of it. First, we will begin with the African councell, where, 375 in the 80. chapter, a curse is pronounced against the Pelagians, who said; that The grace of iustification is therefore giuen, that by grace we may the easilier fulfill that which we were co~manded. As if euen without grace, (although with more difficultie) we might by our fréewill fulfill the commandements of God: when as yet the Lord speaking of the fruits of the commandements, said not: 376 Without me ye can hardlie doo anie thing: but; Without me ye can vtterlie doo nothing.
By these words are reprooued the Papists of our time, which are not ashamed to saie; that A man, before iustification, maie doo the works, which are commanded in the lawe, and which doo please God; and doo prepare to regeneration. For what thing els is this, than with the Pelagians to saie; that A man may euen before iustification performe the lawe, although not so fullie and easilie as after he is iustified? And that is nothing which they saie; to wit, that they put a certeine grace preuenting; whereby men not yet regenerate, may doo those works which they call preparatorie. For in speaking after this maner, they differ in name onelie from the Pelagians: for they also taught no lesse than these men doo; that a certeine grace of the lawe, and of the knowledge of the will of God, and of illumination goeth before, whereby a man vnderstandeth what he ought to doo. But as for the rest, they doo attribute it to fréewill; which thing these men doo also. And that the Pelagians were of that opinion, 377 the Mileuitane councell declareth, wherein it is thus written in the 4. chapter; We curse all them, which saie, that the grace of God, through Iesus Christ our Lord, helpeth vs onlie; for that by it is reuealed and opened vnto vs the vnderstanding of the commandements of God, that we may knowe what we ought to desire, & what to auoid: and that by it also is not giuen vnto vs to loue, and to be able to doo that which we knowe ought to be done. For whereas the Apostle saith; Knowledge puffeth vp, but grace edifieth: it is a verie wicked part to beléeue, that we should haue the grace of Christ vnto that which puffeth vp, and not to that which edifieth: especiallie, séeing it is written in the 4. chapter of the 1. epistle of Iohn; 378 that Loue is of God.
379 43 Moreouer, in the second Arausicane councell, the 4. chapter, it is thus written; that They resist the holie Ghost, which saie, that the Lord waiteth for our will, 380 séeing Salomon saith; The will is prepared of the Lord: and also in that Paule saith vnto the Philippians; 381 It is God that worketh in vs both to will, and to performe, according to his good will. And in the 5. chapter are reprooued those, which affirme, that by the grace of Christ is giuen an increase of faith, but not the entrance or beginning thereof. For the beginning also of faith commeth by the inspiration of the holie Ghost, which correcteth our infidelitie, bringing it from infidelitie to faith; and from vngodlines to godlines. And the proofe hereof is brought out of sundrie places of the scriptures: 382 for Paule saith vnto the Philippians; I trust that he, which hath begun a good worke in you, shall accomplish it in the daie of the Lord. And againe, 383 in the same epistle; Vnto you it is giuen, not onelie to beleeue in him, but to suffer for him. 384 And vnto the Ephesians; By grace ye are saued through faith, and that not of your selues; for it is the gift of God.
Moreouer, they were accursed, which said; that The mercie and grace of God is giuen vnto the willing, to the beléeuers, to them that desire it, to them that indeuour to haue it, to them that labour, to them that watch, to them that studie, to them that aske, to them that séeke, to them that knocke; but would not confesse, that by the infusion and inspiration of the holie Ghost, and by the gift of God is giuen vnto vs to haue a will to beléeue, to endeuour our selues, and to labour. They cite these testimonies out of the holy scriptures; 385 What hast thou, that thou hast not receiued? And if thou hast receiued, why bostest thou, as though thou hast not receiued? And the Apostle writeth of himselfe; 386 By the grace of God I am that I am. In the 7. chapter are condemned those, which déeme, that by the strength & power of nature, we can thinke or atteine vnto anie thing that serueth to saluation; or that we can, without the illuminatio~ of the holie Ghost, giue credit vnto the words of GOD preached. This may be confirmed by the scriptures: for Paule saith; 387 that We cannot thinke anie thing of our selues, as of our selues; but our sufficiencie is of God. Christ also saith; 388 Without me ye can doo nothing. Also; Blessed art thou Simon Bat-iona: for flesh and bloud hath not reuealed this vnto thee.
They also are cursed, which grant, the fréewill is after some maner weakened and hurt; yet not so, but that men by it may be turned to saluation. Against these men the scriptures doo openlie reclaime: for the Lord doth saie; 389 No man commeth vnto me, vnlesse my father shall drawe him. Paule also to the Corinthians; 390 No man can saie, The Lord Iesus, but in the spirit of God. This is an excellent sentence; God loueth vs, being such as we shall be by his gift; and not such as we are by our owne merit. And in the 13. chap. it is thus written; Fréewill being lost in the first man, cannot be repaired; and bicause it is lost, it cannot be restored, but by him, by whom it was giuen at the beginning. Wherfore the truth it selfe saith; 391 If the sonne shall make you free, then shall ye be free in deed. Further, in the 17. chapter is decréed, that The strength of the Ethniks commeth of worldlie lust: which words declare, that their vertues (as we haue before shewed out of Augustine, and other fathers) were not true vertues; chieflie, forsomuch as they sprang out of an euill ground. But humane lust comprehendeth whatsoeuer is possible to be found in men not regenerate. It followeth in the same chapter, that The loue of God maketh the force and strength of Christians; which loue is powred in our harts, not by fréewill, but by the holie Ghost, which is giuen to vs, whereas no merits go before that grace.
And in the 25. chapter; We ought to preach, & to beléeue, that by the sin of the first man, fréewill is so decaid and diminished; that no man afterward can either loue God as he ought to doo; or beléeue in God, or for Gods sake worke that which is good; vnlesse the grace & mercie of God preuent him. Wherefore, iust Abel, Noah, 392 Abraham, Isaac, Iacob, and all the saints in the old time, are in the epistle vnto the Hebrues, said to haue done those things, which in the holie scriptures are mentioned to haue béene done by them: which faith we haue before taught to come of God. And Paule writeth of himselfe; 393 I haue obteined mercie, that I may be faithfull. But he saith not; I haue obteined mercie, bicause I was before faithfull: but contrariwise. And in the selfe-same chapter; This also we profitable confesse, and beléeue, that in euerie good worke, it is not that we our selues do first begin, & afterward are holpen with the mercie of God: but that he first inspireth into vs, both faith, and the loue of him, and that without anie of our merits going before. Wherefore we must without all doubt beléeue, that both Zacheus, and the théefe, and alsoo Cornelius, atteined not to beléeue through nature, but by the gift of the bountifulnesse of GOD.
44 These things haue I alledged out of the Arausican Councell, peraduenture more largelie, than maie séeme to be conuenient for this place. But for this cause haue I the willinglier doone it, for that I sawe, that all those things, which are there affirmed, are confirmed by the holie scriptures, and doo verie much serue for our purpose. Such Councelles (gentle reader) must be harkened vnto, 394 which cleaue vnto the word of God: for whatsoeuer commoditie, or discommoditie the church hath, the same ought wholie to be ascribed vnto the obseruation, or contempt of the word of God. For in the old and auncient Councelles, how were Arrius, Eunomius, Nestorius, Eutyches, and other pestiferous heretikes ouercome, otherwise than by the word of God? For without doubt, they could neuer, by anie other engines, be ouercome and vanquished. And contrariewise, when began the church to giue place vnto abuses, and to superstitions; but when the word was contemned? And now in our times, vnlesse the word of God had béene sought for, and called againe in a maner out of exile, how could we euer haue béene deliuered from the tyrannie of the Pope? Let these few things be a warning vnto vs, not rashlie to beléeue euerie Councell: but let vs receiue those Councelles alone, which haue soundlie confirmed the decrées of their doctrine by the scriptures. But that the thing, which I affirme, 395 maie be more manifest; let vs bring foorth the Councell of Trent: that by the contrarie, the truth maie the better be vnderstood.
In that Councell, the fift Session, from the fift chapter vnto the eleuenth chapter, is intreated of iustification. There these good holie Fathers, the hirelings of the Pope, doo thus decrée; that The beginning of iustification is of grace. But what they there vnderstand, they straitwaie make it plaine. For thus they saie; It calleth, and it stirreth vp: they which are to be iustified, are so holpen by it, that being called and stirred vp, they giue assent vnto this grace; and worke therewith, and are made apt to regeneration. But this assent and working togither with it, they doo attribute to frée will, as the words doo shew. What else would Pelagius saie, if he were now aliue? For euen he doubtlesse denied not grace, if thou take it for an admonition, calling, and stirring vp. He also attributed this vnto frée will, that it had power to assent, and to obeie the commandements of God. But the grace, which the holie scriptures set foorth vnto vs, reneweth our vnderstanding and will; and in steed of a stonie hart, giueth vs a fleshie hart: for it dooth not onelie counsell our reason, but also fullie persuadeth it, and bendeth and changeth the will. Our men of Trent doo grant indeed, that God toucheth the hart of man, by the illumination of the holie Ghost: but least a man himselfe should doo nothing, they adde; that man admitteth the inspiration, as he which maie also refuse it. Wherefore, they fullie conclude, that it perteineth to man, to admit or receiue; although they confesse, that he can not doo that, vnlesse he be called and stirred vp by grace.
But how can the hart of man, vnlesse it be renewed by the spirit and grace of God, receiue those things, wherevnto it is enimie, by reason of his nature, being yet corrupt and defiled? Assuredlie, though it be neuer so much stirred vp, taught, and mooued; yet, vnlesse it be vtterlie changed, it will continuallie refuse it, and resist. Wherfore Augustine, Ad Simplicianum, 396 writeth verie well; that, It is not in our power, to bring to passe, that those things, which are set foorth vnto vs, should be acceptable and pleasant vnto vs. But that thing, which is neither acceptable nor pleasant, we choose not; though we be vrged by admonishers. As if there should be offered vnto a sicke man, good healthfull meats, 397 and verie pleasantlie dressed; yet, bicause they are neither pleasant, nor acceptable vnto him, he refuseth them: though there stand manie by, which saie vnto him, that those meats are wholsome, and verie well dressed. The selfe-same thing vndoubtedlie happeneth vnto a mind not regenerate; except that, as touching the receiuing of the grace of God, there can no violence be doone vnto the mind: but the sicke person maie be compelled to take meats, that are to him vnpleasant. Wherefore, so long as our will and vnderstanding is not changed by the spirit of God, it will not admit anie healthfull admonitions. And euen as a sicke person, 398 before he be restored to health, neither abideth, nor gladlie receiueth anie meats, when they are offered him: euen so the mind of man, vnlesse it be changed from infidelitie to faith, from impietie to godlinesse, (as saith the Arausican Councell) it neither obeieth, nor giueth place vnto grace, which calleth, & stirreth it vp: which thing neuerthelesse, the good Fathers of Trent doo affirme.
45 But least they should séeme to speake without scriptures, they bring foorth two testimonies: the one out of the first chapter of Zacharie; Be ye conuerted vnto me, 399 and I will be conuerted vnto you. This (saie they) hath a respect vnto the man, who is commanded; that euen as touching iustification he should do somwhat. 400 And Ieremie saith; Conuert vs, ô Lord, and we shall be conuerted: by which words is declared, that vnto this conuersion is also required the helpe of God. And by this meanes they diuide the whole matter betwéene GOD and man. But Augustine, and manie other of the fathers, ascribe the whole act of our iustificaon vnto GOD onelie. But as touching this place of Zacharie, it may be expounded two maner of waies; first, that those are the words of the lawe commanding, and yet by them cannot be prooued, 401 that a man may be conuerted, vnlesse God conuert him. For of it Augustine thus writeth; Lord giue that which thou commandest, and command what thou wilt. Another exposition is this; In iustification are two inward motions, whereof the one perteineth vnto reason, which (as we haue said) hath néed not onelie to be taught, 402 but also to be persuaded, and to be forced to yéeld to the intent of the holie Ghost: the other motion perteineth vnto the will, that the same may be bowed to receiue all those things which the holie Ghost promiseth and offereth. And this is the faith, by which we are iustified, and whereby our sinnes are forgiuen vs.
But forsomuch as these things were doone secretlie in the inward parts of the mind, the prophet speaketh not of them, but rather spake of those that followe: for man, after he is once iustified, beginneth to be conuerted vnto good works. Wherefore he which before liued dissolutelie and wickedlie, now behaueth himselfe well and orderlie: and being renewed with grace and the spirit, worketh togither with the power of God. Of this conuersion the prophet speaketh, when he saith; Be conuerted vnto me. And God promiseth to heape vp great benefits vpon them: which is signified by this; And I will be conuerted vnto you. For before, when he withdrew from them his benefits, and afflicted them with captiuities, and other miseries, he séemed to be turned awaie from them. Wherefore the prophet spake not of the inward iustification, but of the outward conuersion vnto good works. But Ieremie, when he said; Conuert vs Lord, and we shall be conuerted, had a respect to this inward motions of the mind, which we haue now described. But our men of Trent, when they thus saie, although they feigne that they differ from the Pelagians, yet in verie déed they can neuer prooue it. They saie, that they denie not grace, but in verie déed they meane such a grace as the Pelagians would neuer haue denied. 403
46 But let vs sée what degrées and what preparations these men appoint to iustification. First (saie they) a man which is to be iustified, called, and stirred vp by the grace of God, beginneth to beléeue those things, which are written in the holie scripture; then is he both smitten with the feare of sinnes, which he hath committed; afterward looking vpon the mercie of God, he beginneth to hope well; this hope being conceiued he loueth God, which loue bréedeth in him a certeine detestation of sinnes, and a purpose to liue well; lastlie he receiueth baptisme, or the sacrament of penance: and herein saie they consisteth iustification. For other things, which went before, were onelie preparations. But these men sée not, that we ought far otherwise to iudge of baptisme. For the holie scriptures doo teach, 404 that Abraham was first iustified by faith in vncircumcision; and then he receiued circumcision, as a seale of righteousnes alredie receiued. This selfesame consideration, according to the analogie, must be kept in baptisme: for our baptisme answereth vnto the circumcision of the fathers of the old testament. 405 When these men say, that faith, the feare of God, hope, charitie, detestation of sinne, a new purpose of honest life, are onelie certeine preparations vnto iustification; they decrée that a man may be perfect, before he be iustified.
Then they adde the causes of our iustification, and begin at the finall cause; 406 and that (saie they) is the glorie of God, and our saluation. The efficient cause, they saie, is God himselfe of his méere mercie. The meritorious cause (as they call it) they adde to be Christ Iesus, by his death vpon the crosse, and the shedding of his bloud: and hitherto indéed not amisse. The formall cause, they saie, is the iustice of God; not that iustice, wherby he himselfe is iust; but that which he communicateth vnto vs, whereby we trulie both are counted iust, and also are so indéed. By which words they vnderstand the renewing of a man now regenerate, & his new forming by grace and the holie Ghost. The which things, that they are doone in a man alreadie iustified, we denie not: but that iustification consisteth therein, we cannot grant. 407 For Paule hath affirmed it to stand in this point, that Our sinnes are forgiuen vs, and that they are no more imputed vnto vs. And to confirme this, 408 he citeth a testimonie out of Dauid; Blessed are they whose iniquities are forgiuen. And also that saieng in Genesis; Abraham beleeued God, and it was counted vnto him for righteousnes. And to the end he might expresse the thing more plainelie, he oftentimes in the selfe-same place vseth this word [Imputation.] And therfore we saie, that in that righteousnes & instauration, (wherby we are fashioned anew by God) cannot consist iustificatio~, bicause the same through our corruption is vnperfect, so that we cannot stand therewith before the iudgement seate of Christ.
Further, they saie, that this righteousnesse, wherby they wil haue vs to be iustified, is distributed vnto euerie man by the holie Ghost, as it pleaseth him. This indéed may be; for the holie Ghost is the disposer & as it were th’administrator in the distribution of the gifts of God. 409 But they go on further, and saie; According to the measure of the preparation: but this can by no meanes be borne withall. For we haue before shewed out of the fathers, and chéefelie out of the holie scriptures, that all those things, which are doone before iustification, are sinnes; so far is it off, that they can merit, and prepare vnto iustification. Further, these men doo teach, that if iustification be receiued, men can neuer be sure and certeine of the same; but must néeds be euermore doubting and full of care. And when we obiect, that this is to derogate from the truth of the promises of God, & the dignitie of grace, they denie that to be true. For they saie, that they doubt not of the promises of God; but when they looke vpon their owne indispositions (as they call them) then at the length they begin of necessitie to doubt. Certeinelie, this is not to be maruelled at: for if a man haue a regard to his owne vnwoorthines, he shall not only doubt of the promises of God, but also shall be most assured that he cannot be iustified.
But the holie scriptures teach far otherwise: for they set foorth vnto vs the example of Abraham, 410 how that He, contrarie to hope, beleeued in hope; and that he, when now he was well-néere an hundred yéeres of age, had no regard, either to the barrenesse of his owne bodie, or else vnto the wombe of Sara being past child-bearing: & that he stood not in a mamering through distrust, but was by faith confirmed, and most certeinelie persuaded, that God was able to performe whatsoeuer he had promised. This example teacheth vs, that we ought not to haue regard vnto those things, which either may or séeme to hinder our iustification; but out faith ought vtterlie to be fixed in the words and promises of GOD. But contrariwise, these men will call vs backe to our owne indispositions (as they call them,) and will haue vs therefore alwaies to be in doubt of our iustification. Indéed we ought not to dissemble, whatsoeuer imperfection or fault is in vs; and that bicause it may be daily corrected & amended: yet ought we not therefore to be in doubt and wauering touching our iustification, and the grace of God.
47 Now haue we to prooue the second proposition; 411 namelie, that a man is iustified by faith: which we intend first to prooue by testimonies of the holie scriptures. Paule in the 1. chapter of the epistle to the Romans defineth the Gospell; that It is the power of GOD to saluation, to euery one that beleeueth. 412 In these words is touched the efficient cause of our iustification; namelie, The power of God; and the end, which is, Our saluation; and also the instrument, whereby it is receiued, namelie, Faith: for he addeth; Vnto euerie one that beleeueth. And this he confirmeth by a testimonie of Abacuke the prophet; 413 in which sentence he was so much delighted, that he vseth it both to the Galathians, 414 and also to the Hebrues, in the selfe-same sense. He addeth moreouer; The wrath of God was reuealed from heauen, 415 by reason of the knowledge of the philosophers, which did with-hold the truth of God in vnrighteousnes, and who, at such time as they knew God, glorified him not as God, but fell to the worshipping of idols. But contrariwise, 416 in the Gospell is reuealed the righteousnes of God; namelie, that righteousnes, whereby men are iustified from faith to faith: which phrase of speach, we haue in his due place sufficientlie expounded. Vpon the third chapter; Now is the righteousnesse of God (saith he) made manifest without the lawe, 417 the righteousnesse (I saie) of God, by the faith of Iesus Christ, in all, and vpon all them which beleeue in him. And a little afterward; Wherefore, being iustified freelie by his grace, 418 by the redemption that is in Christ Iesus, whome God hath set foorth to be a reconciliation, through faith in his bloud.
Here also is not onelie shewed the grace, by which God fréelie iustifieth vs; but also Christ and his death is set foorth, that it may manifestlie appéere, that he is the reconciliator and the mediator. Wherevnto is added faith, whereby we receiue the fruit of his redemption, for the setting foorth also of his righteousnes in this time, that he himselfe might be iust, iustifieng him which is of the faith of Iesus Christ. If men could by their works get vnto themselues righteousnes, the righteousnes of God should not then in such sort be declared: but séeing we perceiue it is communicated to vs by faith, without anie preparation of works: it must néeds séeme vnto vs verie great. And amongst other things, which God requireth of men, this is the chéefest; that they should not anie thing glorie of themselues. But if iustificatio~ consist of works, men might boast of their own trauell & indeuor: but seing we are fréelie iustified by faith, there is no place left for boasting. Wherfore Paule saith; Thy boasting is excluded. By what lawe? 419 By the lawe of works? No, but by the lawe of faith. Wherefore he concludeth after this maner; 420 We iudge that a man is iustified by faith without works. And that we should not thinke that proposition to be particular, he declareth that it is vniuersall; 421 God (saith he) is he the God of the Iewes onlie? Is he not also the God of the Gentils? Yes of the Gentils also: for it is one God, which iustifieth vncircumcision through faith, and circumcision by faith. Wherefore, euen as there is but one God ouer all men; so iustifieth he all men by one and the selfe-same waie.
422 48 And in the fourth chapter he saith; But vnto him that worketh not, but beleeueth in him which iustifieth the wicked, faith is imputed vnto him vnto righteousnes. By this sentence both works are excluded, and also faith is set foorth; by which is imputed righteousnes vnto men. And straitwaie he addeth of Abraham, that He is the father of all them that beleeue, 423 being vncircumcised; that it might also be imputed vnto them, and that he is the father of circumcision, not onelie vnto them which are of circumcision, but also vnto them which walke in the steps of faith, which was in the vncircumcision of Abraham our father. Afterward by the nature of the promise he sheweth, that iustification is by faith: 424 for he saith; By the lawe was not the promise made vnto Abraham and vnto his seed, to be the heire of the world, but by the righteousnes of faith: for if those, which are of the lawe, should be heires, then should faith be abolished, and the promise made void. In these words are two excellent things to be noted. The first is, that the promise is frée, neither it is ioined with the condition of works: and therefore, séeing faith, as a correlatiue, is referred vnto the promise; it must néeds followe, that it is such as the promise is: and therefore it hath a respect vnto the promise by it selfe, and not to the condition of our vntowardnesse, or indisposition, as the holie Fathers of Trent doo teach. The second is, that if the inheritance and righteousnes should depend of that condition of works, then had there béene no néed of the promise: for men might haue said; Why is that fréelie promised vnto vs, which we maie claime vnto our selues by our owne endeuour and labour? Or why is it so necessarie, that we should beléeue, séeing by our owne works we can atteine vnto righteousnes?
Afterward Paule addeth the finall cause, why iustification commeth by faith; By grace (saith he) that the promise might be firme: 425 for if by our owne works and preparations, we could be iustified, the promise should alwaies be vnstedfast, neither could we appoint anie certeintie of it. Afterward he putteth the example of Abraham, 426 (who as it is before said) Contrarie to hope, beleeued in hope: neither had he a regard vnto those things, which as touching his owne part, might haue béene a let vnto the promise of God; namelie, His owne bodie (being now as it were dead, & an hundred yeares old) and the age of Sara his wife. These things sufficientlie declare, what maner of faith that was, by which vnto Abraham was imputed righteousnes: so that therby we maie also vnderstand the power and nature of faith, which iustifieth. Paule also addeth, that by such a faith, is much aduanced the glorie of God. For when as nothing is attributed vnto our works and merits, it must néeds be, that the whole glorie redoundeth vnto God. Therefore Paule saith of Abraham; 427 He gaue the glorie vnto God. knowing this most fullie, that whatsoeuer he had promised, he was able also to performe. And the more to expresse the certeintie of faith, he vseth this participle ⟨…⟩; whereby he signifieth, that Abraham, with a certeine most full assent, imbraced the promise of God. And least anie man should thinke, that this was a proper and peculiar prerogatiue giuen vnto Abraham; the apostle addeth an vniuersall rule, and saith; that, 428 It was not written for him onelie, that it was imputed vnto him for righteousnes: but also for vs, vnto whome it shalbe imputed, so that we beleeue in him, which raised vp Iesus Christ from the dead, which was deliuered for our sinnes, and rose againe for our iustification.
Further, out of the fift chapter, we haue also an other testimonie; 429 Wherefore (saith he we being iustified by faith, haue peace towards God, through Iesus Christ, by whome we haue accesse through faith, into this grace wherein we stand. Here are twoo things to be noted; the one is, that we are iustified by faith, and that by grace; the second is, that vnto this grace is not an entrance made open by preparations, or works which dispose vs; but onelie by faith. In the eight chapter are set foorth, as it were certeine steps and degrées, by which we must come to eternall saluation; 430 Whome he hath foreknowne (saith he) those also hath he predestinated, that they should be like fashioned vnto the image of the sonne of God, that he might be the first begotten amongst manie brethren. And whome he hath predestinated, those also hath he called; and whome he hath called, those hath he iustified; and whome he hath iustified, those will he also glorifie. Here are reckoned vp fiue degrées; foreknowledge, predestination, vocation, iustification, and glorification: in which, as touching our purpose, let vs consider what commeth betwéene vocation, and iustification. And that is nothing else but faith: for as much as vocation is wrought by the promise of iustification, and of saluation, the same is receiued by faith, giuing assent therevnto.
49 Towards the end of the 9. chapter, there is set foorth, 431 the difference betwéene the Iewes and the Gentiles; and a reason is giuen, why the Gentiles obteined righteousnes, and not the Iewes. For thus Paule saith; What shall we saie then? That the Gentiles, which followed not righteousnes haue taken hold of righteousnes, which is by faith? But Israel, which followed righteousnesse, atteined not vnto the lawe of righteousnes, bicause they sought it not by faith, but as it were by works. What can there be more manifest than these words? For they declare, that they, which will be iustified by faith, doo obteine righteousnes; but those, which doo aspire vnto it by works, doo labour in vaine. This selfe thing he prooueth, euen from the beginning of the tenth chapter, 432 where he describeth two kinds of righteousnes; the one, which he calleth ours, which consisteth of works; the other, which he calleth the righteousnes of God, which is taken hold of by faith. And thus he writeth; They being ignorant of the righteousnes of GOD, and going about to establish their owne, did not submit themselues to the righteousnes of God. Hereby it is manifest that they which will establish their owne righteousnes; that is, the righteousnes of works, doo fall away from the righteousnes of God. Paule goeth on, and more plainelie openeth the nature of these two kinds of righteousnes; 433 Moses (saith he) thus writeth of the righteousnes, which commeth of the lawe: 434 The man, which dooth these things, shall liue by them. By these words he sheweth, that the righteousnes of the lawe consisteth in works.
But of the righteousnes, comming of faith, he thus speaketh; Saie not thou in thy hart, Who shall ascend vp into heauen, to fetch Christ from thence? Or who shall descend into the deepe, to fetch vp Christ againe ftom the dead? But what saith he? The word is nigh thee, euen in thy mouth, and in thy hart? The same is the word of faith, which we preach, which word he that beleeueth in his hart, and with his mouth confesseth the Lord Iesus Christ, shall be saued. Hereby we sée, that not the righteousnes of the lawe, which is had by works; but the righteousnes of faith is it which bringeth saluation. And this is by the latter words more manifestlie confirmed: 435 for in that there is added; With the hart we beleeue vnto righteousnes, and with the mouth is confession made vnto saluation. The latter clause touching confession, which séemeth to be an outward worke, is therefore added; least we should thinke, that the faith, whereby we are iustified, should be idle: for it is not a vaine and barren faith, such a one as our aduersaries dreame that we obtrude. It hath most plentifull and most aboundant fruits, amongst which the profession of godlines obteineth the first place, and is most necessarie.
Herevnto Paule addeth a testimonie out of the prophet; 436 He which beleeueth in him, shall not be made ashamed. They are commonlie ashamed, which, contrarie to their expectation, are frustrated of that, which they hoped to haue obteined. Wherefore the meaning is; He which beléeueth in Christ, and by this faith waiteth for saluation, shall not be put to shame: bicause he shall not be frustrated of his hope. He addeth also an other testimonie, taken out of the prophet Ioel; 437 Whosoeuer doth call vpon the name of the Lord, shall be saued: in which words the promise of saluation séemeth to be ascribed vnto inuocation. But Paule profitablie teacheth (as I haue before oftentimes said) when promises séeme to be adioined vnto works, we must alwaies runne from them, vnto the roote & foundation, namelie vnto faith. So Paule in this place, when he had said; 438 Whosoeuer calleth vpon the name of the Lord, shall be saued, straitwaie addeth; How shall they call vpon him, in whom they haue not beleeued? So he resolueth the whole matter from inuocation, into faith. 439 And that we should not thinke, that faith by his owne power hath anie thing, whereby it can iustifie; he againe passeth from it vnto the obiect, saieng; How shall they beleeue without a preacher? And how shall they preach, except they be sent? Also; Faith commeth by hearing, and hearing by the word of God. Wherefore the vttermost point of the resolution, is the word of God, & the promise touching Christ; from whence, as from the fountaine, is deriued our saluation and iustification.
In the 11. chapter is set foorth the Antithesis or contrarie position betwéene incredulitie and faith; 440 which séemeth verie much to confirme that which we now teach. The branches were broken off, that I might be graffed in: this was an obiection of the Gentiles against the Iewes. Paule answereth; Thou saiest well, bicause of vnbeleefe they were broken off: but thou standest by faith. Here is giuen the reason of the fall and destruction of men; and on the other side, of saluation and constancie: namelie, vnbeléefe, and faith. And of the Iewes, which should one daie be restored, he addeth; And if they abide not still in their vnbeleefe, they shall be againe graffed in; 441 for God is of might to graff them in. Here we sée that by departing from vnbeléefe, which consisteth in beléeuing; men that haue fallen are restored. This maketh verie much against the error of those, which although they after a sort confesse, that the first iustification is giuen fréelie, without anie works going before; yet vnto men that haue fallen, they grant not restitution vnto iustification, but by satisfaction and manie works preparatorie.
50 These things out of the epistle vnto the Romans. In the first epistle to the Corinthians, the first chapter it is thus written; 442 Bicause the world, in the wisedome of God, knew not God by wisedome, it pleased God by the foolishnes of preaching to saue them that beleeue. Bicause the wise men of this world (saith the apostle) by their naturall searching out, could not take hold of the wisedome of God, whereby they might be saued; God of his goodnes hath instituted a contrarie waie: namelie, the preaching of the Gospell, which vnto the flesh séemeth foolishnesse, that by it saluation should be giuen vnto men; but yet not to all sorts of men, but to those onlie that beléeue. Wherefore in the second to the Corinthians, 443 the 1. chapter, it is thus written; By faith ye stand: by which words we vnderstand, that the foundation, whereby we are confirmed and established in the waie of saluation, 444 is faith. Further, Paule to the Galathians, the 2. chapter, where he reprooueth Peter for his simulation, whereby he séemed to lead the Gentiles to obserue the ceremonies of the Iewes, thus speaketh; If thou being a Iew, liuest after the maner of the Gentiles, and not as doo the Iewes; why compellest thou the Gentiles to liue as doo the Iewes? For we, which are Iewes by nature, and not sinners of the Gentiles, knowing that a man is not iustified by the works of the lawe, euen we beleeue in Christ, that we might be iustified by the faith of Christ, and not by the works of the lawe: bicause by the works of the lawe shall no flesh be iustified. Here we sée, that the apostles therefore followed Christ, that they might be iustified by faith; which they could not obteine by works. 445 And afterward; In that that I now liue in the flesh, I liue by the faith in the sonne of God: which is all all one, as if he should haue said; As yet in déed sinne sticketh in my flesh, and in it I carrie death about: but yet notwithstanding I haue life, not through mine owne merit, but by the faith of the sonne of God.
446 In the 3. chapter he thus writeth; I would knowe this of you, Receiued ye the spirit by the works of the lawe, or by the hearing of faith? And straitwaie he addeth; He which ministreth vnto you the spirit, and in you worketh miracles, doth he the same by the works of the lawe, or by the hearing of faith? By these words we sée, that it is faith, and not works, whereby we take hold of the gifts of God. 447 And he addeth; Ye know that they which are of faith, the same are the children of Abraham: and that vndoubtedlie, for no other cause, but for that in beléeuing they doo followe and resemble him. 448 Wherfore (saith he) The scripture forseeing that God would iustifie the Gentiles by faith, shewed before hand glad tidings vnto Abraham, saieng; In thee shall all nations be blessed. This blessing spred not abroad vnto them, bicause they had their beginning of the flesh of Abraham; but bicause they followed the steps of his faith. Otherwise of Abraham, as touching the flesh, came not (as farre as we can read) anie other nation than the Ismaelites, Edomites, and Israelites. Then followeth the conclusion; 449 Therefore they which are of faith shall be blessed with faithfull Abraham. But To be blessed, in the Hebrue phrase is nothing else, than To receiue the gifts of God; amongst which, iustification is the most principall. Wherefore it followeth, that Vnto the Gentiles, through Christ, 450 might come the promise made vnto Abraham, that we might receiue the promise of the holie Ghost through faith. So then we sée, that the promise of the holie Ghost is not taken hold of by works, as manie faine it is. Which thing euen reason sufficientlie declareth: for, séeing the Lord (as it shall a little afterward be declared) had by promise giuen this blessing vnto Abraham; we must sée what is referred vnto the promise as a correlatiue; which (as we haue said) can be nothing else, but faith: for faith setteth foorth vnto it selfe the promises of God as an obiect.
51 Paule furthermore addeth, 451 that The scripture hath concluded all vnder sinne, that the promise by the faith of Iesus Christ should be giuen to them that beleeue. This is the cause why the holie scriptures so diligentlie shew vnto men, how they be guiltie of sinnes; namelie, that they should the more be stirred vp to imbrace the promises of God by faith: at the least, when they haue not good works, whereby they might take hold of them. And this vnderstand we by that, which is afterward written; 452 The lawe is our schoolemaister vnto Christ, that we should be iustified by faith. These words signifie nothing else, but that the lawe therefore sheweth sinnes, and setteth foorth vnto men their infirmities, and stirreth vp their lusts, whereby sinnes are more and more increased; that they being thus admonished, should returne vnto Christ; and might from him, thorough faith receiue righteousnesse. Which thing they vndoubtedlie did, of whom it was said; 453 Ye are all the children of God by the faith of Iesus Christ. For what is it to be the sonnes of God, but bicause we haue alredie obteined adoption; which we obteine onelie by regeneration or iustification? And in the fourth chapter; 454 Brethren (saith he) we are, after the maner of Isaac, children of the promise. But to be children of the promise, is nothing else, but to beléeue those things which God promiseth; whereby we are made his children, according as he hath promised we should be. For so was Isaac borne vnto Abraham, not by the strength of nature, but by the benefit of the promise of God.
In the fift chapter he writeth; 455 We in the spirit looke for the hope of righteousnesse by faith. In this place are two things touched; the spirit of God, whereby we are new fashioned and renewed vnto saluation; and faith, whereby we apprehend righteousnes. Wherefore in this matter of our iustification, although there be in our minds manie other works of the holie Ghost; yet none of them, except faith, helpe to iustification. Wherevpon the apostle concludeth; Circumcision is nothing, 456 and vncircumcision is nothing, but onelie faith, which worketh through loue. Hereof onelie dependeth iustification, of this faith (I saie) not being dead, but liuing, and of force. And for that cause Paule addeth; Which worketh by loue. Which yet ought not so to be vnderstood, as though faith should depend of loue; or hath of it (as they vse to speake) hir forme: but for that, when it bursteth foorth into act, and will shew foorth it selfe, it must of necessitie doo this by loue. So the knowledge of anie man dependeth not hereon, for that he teacheth other men; but by that meanes it is most of all declared. But if anie perfection of these actions of louing and teaching redound vnto faith and knowledge, that commeth of another cause; and not for that they depend of it, or thereof haue their forme, as manie Sophisters haue dreamed.
457 52 In the epistle to the Ephesians the 2. chapter, it is thus written; By grace ye are made safe through faith, and that not of your selues, for it is the gift of God. And after that, in the third chapter; 458 That according to the riches of his glorie, he would grant you, that ye may be strengthened with might in the inward man by the spirit, that Christ may dwell in your hart by faith. He that hath Christ in him, the same hath without all doubt righteousnes: for of him Paule thus writeth vnto the Corinthians, in the former epistle, 459 and the first chapter; Who is made vnto vs wisedome, righteousnes, holines, and redemption. Here therefore it is shewed, by what meanes Christ dwelleth in our harts; namelie, by faith. Againe, Paule in the third chapter to the Philippians; 460 That I might be found (saith he) in him, not hauing mine owne righteousnesse, which is of the lawe, but that which is of the faith of Iesus Christ. Here that righteousnes, which is of works, and of the lawe, he calleth His: but that which is of faith, and which he most of all desireth, he calleth The righteousnes of Iesus Christ. 461 Vnto the Hebrues also it is written in the eleuenth chapter; The saints by faith haue ouercome kingdoms, haue wrought righteousnesse, and haue obteined the promises. These words declare how much is to be attributed vnto faith: for by it the saints are said, not onelie to haue possessed outward kingdoms; but also to haue exercised the works of righteousnesse; namelie, to haue liued holilie and without blame, and to haue obteined the promises of God.
462 And Peter, in his first epistle, and first chapter; By the power of God (saith he) are ye kept vnto saluation through faith. In these words are signified two principall grounds of our saluation; the one is, the might and power of God, which is wholie necessarie for vs to obteine saluation; the other is faith, whereby, as by an instrument, saluation is applied vnto vs. Iohn, in his first epistle, and fift chapter; 463 Euerie one (saith he) which beleeueth that Iesus is Christ, is borne of God: but, To be borne of God, is nothing else, than to be iustified, or to be borne againe in Christ. If followeth in the same chapter; 464 This is the victorie which ouercommeth the world, euen our faith. By which testimonie is declared, that the tyrannie of the diuell, of sinne, of death, and of hell; is by no other thing driuen awaie from vs, but by faith onelie. And toward the end of the selfe-same chapter, it is said; And these things haue I written vnto you, 465 which beleeue in the name of the sonne of God, that ye might knowe, that ye haue eternall life, and that ye should beleeue in the name of the sonne of God.
53 Now let vs gather out of the euangelists, as much as shall serue for this present question. Matthew, in his eight chapter, saith; 466 That Christ exceedinglie wondred at the faith of the Centurion, and confessed, that he had not found such faith in Israel: and turning vnto him, said; Euen as thou hast beleeued, so be it vnto thee. Here some replie, that, This historie, and such other like, intreate not of iustification; but onelie of the outward benefits of the bodie, giuen by GOD. Howbeit, these men ought to consider, that sinnes, which are in vs, are the causes of the gréefes and the afflictions of the bodie. For, onelie Christ excepted, who vtterlie died an innocent; all other, forsomuch as they are subiect vnto sinne, doo suffer no aduersitie without iust desert. And although God, in laieng of his calamities vpon vs, hath not alwaies a respect herevnto, (for oftentimes he sendeth aduersities, to shew foorth his glorie, and to the triall of all those that are his:) yet none, whilest he is so vexed, can complaine that he is vniustlie dealt withall: for there is none so holie, but that in himselfe he hath sinnes, which are woorthie of such like, or else of greater punishments. And where the cause is not taken awaie, neither is nor can the effect be remooued. Wherfore Christ, forsomuch as he deliuereth man from diseases of the bodie, manifestlie declareth, that it was he which should iustifie men from sinnes.
And that this is true, the selfe-same euangelist teacheth vs in the.9. chapter: 467 for when he that was sicke of the palsie, was brought vnto Christ to be healed, he saith that Christ answered; Be of good cheare my sonne, thy sinnes are forgiuen thee. At which saieng, when as the Scribes and Pharisies were offended, to the end they should vnderstand, that the cause of euils being taken awaie, euen the euils them selues are taken awaie: He commanded him that was sicke of the palsie to arise, and take vp his bed and to walke. Wherefore it manifestlie appeareth, that Christ, by the healings of the bodies, declared himselfe to be euen he that should forgiue sinnes: and that euen as those healings were receiued by faith, so also by the same faith are men iustified, and receiue the forgiuenesse of sinnes. 468 And in the same.9. chapter it is declared, that Christ answered vnto the two blind men, which were verie importunate, and most earnestlie desired to be healed; Doo ye beleeue that I can doo this for you? And when they had made answere that they beléeued, he said; Euen as you haue beleeued, so be it vnto you. And when our sauiour was going to the house of the ruler of the synagog, to raise vp his daughter from death, there followed him a woman, which had an issue of bloud; which woman was indued with so great faith, that she thought thus with hir selfe; that If she might but touch the hem of his garment, she should straitwaie be made whole. Wherefore Christ answered hir; Be of good confidence daughter, 469 thy faith hath made thee whole. But whie Christ adioined confidence to faith, we haue before declared in the beginning of this question, when we declared the nature of faith: for we taught, that that assent, wherewith we take hold of the promises of God, is so strong and so vehement; that the rest of the motions of the mind, which are agréeable vnto it, doo of necessitie followe. In Luke also is set forth the historie of that sinfull woman vnto whom the Lord thus answered; 470 Thy faith hath made thee safe: signifieng that he, for hir faith sake, had forgiuen hir hir sinnes. And that the faith of this woman was verie feruent, she declared by the effects; In that she loued much, in that she kissed his feete, in that she washed them with hir teares, and wiped them with hir heare.
54 In the Gospell of Iohn, the third chapter, Christ said vnto Nichodemus; 471 So God loued the world, that he gaue his onlie begotten son, that he which beleeued in him, should not perish, but haue eternall life. And in the selfe-same chapter, Iohn Baptist thus speaketh of Christ He which beleeueth in the sonne; hath eternall life; but he which beleeueth not, hath not life, but the wrath of God abideth on him. Out of which place we gather, not onelie that we presentlie intreat of; 472 but also this: that they, who are strangers from Christ, and beleeue not, can doo nothing that may please God: and therefore they cannot merit of congruitie (as they call it, and as our aduersaries affirme the grace of God.) And in the sixt chapter, Christ saith; This is the will of him that sent me, 473 that he which seeth the sonne, and beleeueth in him, hath eternall life: and I (saith he) will raise him vp at the last daie. And when he had before said; 474 No man commeth vnto me, vnlesse my father drawe him: also; He that hath heard of my father, 475 and hath learned, commeth vnto me: afterward he addeth; And he which beleeueth in me, 476 hath eternall life.
In the eleuenth chapter, when Christ should raise vp Lazarus, he saith vnto Martha; 477 He which beleeueth in me, though he were dead, yet shall he liue: and he which liueth, and beleeueth in me, shall not die for euer. And in the 17. chapter; This is eternall life, 478 that they acknowledge thee the onlie true GOD, and whom thou hast sent Iesus Christ. But this is to be noted, that here he speaketh not of a cold knowledge, but of a mightie and strong faith: wherefore if it be eternall life, then shall it also be iustification. For iustification and life are so ioined togither, that the one is oftentimes taken for the other. And in verie déed, iustification is nothing else than eternall life now alreadie begun in vs. And in the 20. chapter; 479 These things (saith he) are written, that ye should beleeue, that Iesus is the Christ; and that in beleeuing ye should haue eternall life. 480 In the Acts of the apostles, the 15. chap. it is thus written; By faith purifieng their harts. In which place Peter speaketh of the Gentils, that they should not be compelled vnto the works of the lawe of Moses, forsomuch as Christ had without them giuen vnto them the holie Ghost, and had by faith made cleane their harts from sins. Paule also in his oration to king Agrippa said, 481 that He was called of Christ to be sent vnto the Gentils which should by his ministerie be illuminated, and by faith receiue remission of sinnes, and lot amongst the saints. And these testimonies hitherto we haue gathered out of the new testament.
But if I should out of the old testament rehearse all that which maketh to this purpose; I should then be ouer tedious. And if there be anie of so obstinate a hart, that those things, which we haue alreadie spoken, cannot force them to confesse the truth; neither should it anie thing profit such men, if we should bring manie more testimonies: wherefore a few shall suffice. And besides those testimonies, which Paule cited out of the 15. chapter of Genesis; 482 Abraham beleeued God, and it was counted vnto him for righteousnes: out of Abacuke; The iust man shall liue by his faith: out of Dauid; 483 Blessed are they whose iniquities are forgiuen: out of Esaie; Euerie one that beleeueth in him, shall not be confounded: and a few other such like. Besides these testimonies (I saie) I will cite the 53. chapter of Esaie, wherein Christ by most expresse words is painted foorth. For there He is said, 484 to haue taken vpon him our sorrowes, & to haue borne our infirmities, to haue giuen his soule a sacrifice for sinnes; and manie such other things: which are so plaine, that they can be applied vnto none other, but onlie vnto Christ Iesus our sauiour. And it is said moreouer; And by the knowledge of him, shall my righteous seruant iustifie manie, and he shall beare their iniquities. These words doo teach, that Christ iustifieth manie; namelie, the elect by the knowledge and perfect vnderstanding of him: which knowledge vndoubtedlie is nothing else, but a true faith; and that he also in such sort iustifieth them, that he taketh vpon himselfe, and beareth their iniquities. And Ieremie in the fift chapter writeth; 485 O God, haue not thine eies a regard vnto faith? As if he should haue said; Although thou séest all things, and there is nothing perteining vnto man hidden from thée, yet hast thou chéeflie regard vnto faith, as vnto the roote and foundation of all good actions. And as touching the oracles of the scripture, this shall suffice.
55 Now will I answer such obiections, as are commonly brought against this second proposition. And we will begin first with Pighius, bicause our aduersaries count him for their Achilles, or chéefe champion; and thinke, that he onelie, by his subtill sharpe wit, hath pearsed euen into the secretest mysteries of the truth. And this man vseth this cauillation: 486 Ye are not iustified by that, from which this iustification maie be separated; for it is not possible, that the causes should be pulled awaie, or separated from their effects: But faith is separated from iustification; 487 for manie that beléeue, doo notwithstanding liue most shamefullie; so farre is it off, that they séeme to be iustified. But bicause he thinketh that this maie be denied; he bringeth a reason to prooue, that it is not against the nature and definition of faith, but that iustification maie be separated from it. And he maketh an obiection, out of the 13. chapter of the first epistle to the Corinthians; 488 If I haue all faith, so that I can remooue mountaines, and haue not charitie, I am nothing. By these words he concludeth, that faith maie be separated from charitie; and therefore from all good works. He citeth this also out of Matthew; 489 Manie shall come in that daie, and shall saie, Lord in thy name we haue prophesied, and haue cast out diuels, and haue wrought signes. But vnto them shall answer be made; I knowe you not. These signes (saith Pighius ) can not be doone without faith. Wherefore, séeing that they are shut foorth from the kingdome of heauen, which doo yet these things; it is cleare, that they were not iustified: wherefore in them faith was separated from righteousnes.
But this he thinketh, is much more plainlie confirmed by Iohn: for he saith; That manie rulers of the priests beleeued in Christ, 490 which yet durst not openlie professe him. But they, which flie from the confession of the name of Christ, are farre from saluation: for Christ himselfe saith; 491 He that is ashamed of me before men, of him will I be ashamed before my father. These arguments, although at the first sight, they séeme to haue some shew; yet if a man more narrowlie examine them, he shall sée, that that well agréeth with them, 492 which Epictetus pronounceth of his books ⟨…⟩; that is, These are but sights, or ghosts of the dreames of hell. Wherfore we must diligentlie ponder these reasons, and not iudge of them by the first sight. And euen as in coines of monie, we vse not so much to haue a regard vnto the inscriptions, 493 or images; as to the goodnesse and weight of the matter: so also in arguments ought we to weigh and regard, not so much the shew and colour of them; as the thing it selfe, and the strength of them. We first denie, that faith can be separated from iustification. And whereas Pighius saith, That that is not repugnant vnto the nature and definition of faith; we in no wise admit it: for against that opinion are all the holie scriptures, and the true sense of the definition of faith, and also the Fathers.
For as touching the scriptures, Iohn saith; He that beleeueth that Iesus is Christ, 494 the sonne of God, is borne of God: and he which is borne of God, sinneth not. For so long as faith beareth swaie in our harts, we commit not those sinnes, which destroie the conscience, and alienate vs from GOD. How then saith Pighius, that it is not against the nature of faith, to be separated from iustification, and from good works; especiallie, séeing Iohn saith; 495 He which sinneth, knoweth not God? This thing also sawe the Fathers: for Cyprian, 496 De simplicitate praelatorum, (where he complaineth of the vngratiousnesse of his time, for that charitie, feare, good works, and such like were waxen verie cold) thus writeth; No man thinketh vpon the feare of things to come, no man considereth the daie of the Lord, and the wrath of God, and that vpon the vnbeléeuers shall come punishments, and that euerlasting torments are appointed for the vnfaithfull: of which things our conscience would be afraid, if it beléeued; but bicause it beléeueth not, therefore is it vtterlie without feare; and if it beléeued, then also would it beware; and if it did beware, then also should it escape. These words declare, that with true faith is ioined the feare of God, and the eschewing of eternall punishments, and auoiding of sinnes. Now let Pighius go and saie, that true faith can be separated from holie motions of the mind, and from good works. This selfe-same thing doth Ierome togither with Cyprian affirme against the Luciferians; 497 And if (saith he) I beléeued trulie, I would cleanse that hart, wherewith GOD is séene; I would with my hands knocke my brest, I would with teares water my chéekes, I would haue in my bodie a horror, I would be pale in mouth, I would lie at the féete of my Lord, and would wash them with wéeping, and wipe them with my haires: I would vndoubtedlie cleaue fast vnto the stocke of the crosse; neither would I let go my hold thereof, before I had obteined mercie. Hereby also it is manifest, that with true faith are ioined good works and repentance.
498 56 But as touching the definition and nature of faith, it may easilie be prooued, that it can not be separated from iustification, and from good works; that is, from his effects. For faith is no common, but a firme and vehement assent, and that procéeding from the holie Ghost. And if a poore caitife being condemned to die, should receiue a promise onelie at the hand of a man, that he should be deliuered, and should giue credit vnto those words; straitwaie his mind would wholie be changed to mirth, and would begin inwardlie to loue the man that promised him such things, and would pleasure him in what thing so euer laie in his power. How much more is to be attributed to the true faith, which is giuen to the word of God, and is inspired by the spirit of God? Wherfore if that humane faith doo drawe with it woonderfull motions of the mind; how can we saie, that the true and christian faith is naked without good works, and destitute and alone? Wherefore we now plainlie sée, both by the holie scriptures, and by the fathers, and by the definition and nature of faith; that it cannot be separated from righteousnes, & from godlie works. Now let vs come to Paule: he saith; 499 If I haue all faith, &c. But how knoweth Pighius, that Paule there speaketh of that generall faith, which cleaueth vnto the promise of God, and iustifieth: and not rather of a particular faith, whereby are wrought miracles, and which is a frée or gratious gift of the holy Ghost? This faith is not applied to all things which are found in the holie scriptures; but onlie is a certeine vehement confidence, wherby we certeinlie beléeue, that God will doo this miracle, or that miracle. 500 Of this faith Chrysostome interpreteth Paule in this place.
And to th’end that of this distinction either part might haue a peculiar name; the one they call The faith of doctrine; 501 the other, The faith of signs and miracles. And vnto this latter faith, Chrysostome applieth these words; If ye haue faith as a graine of mustard seed, 502 ye shall saie vnto this mountaine; Get thee hence, and hurle thy selfe into the sea: and it shall be done. Neither vndoubtedlie can it be denied, but that there is such a kind of faith: for Paule, in the 22. chapter of the first epistle to the Corinthians, 503 when he rehearseth vp the frée gifts which the holie Ghost distributeth vnto euerie man, as pleaseth him, thus writeth; Vnto one is by the spirit giuen the word of wisedome, and to another the word of knowledge by the same spirit, and to an other is giuen faith by the same spirit, and to an other the gifts of healing by the same spirit. Here we sée, that amongst the frée gifts of the holie Ghost is reckoned faith, and that in the third place: the which Paule would not haue spoken of the generall faith, wherby we are iustified. And if we diligentlie peise these things, we shall sée that Paule kéepeth the selfe-same order in the 13. 504 chapter of the 1. to the Corinthians. For as here in the first place he putteth the word of wisdome, so there he putteth prophesieng: and as here in this second place he putteth knowledge, so there also in the selfe-same place he putteth knowledge: and as here, so also there he putteth faith in the third place: and as here the gift of healings and of miracles followeth faith, so doth it there the remoouing of mountaines. And therefore those things, which Paule hath spoken of a particular faith, ought not to be wrested to the vniuersall and iustifieng faith: for that is to make a false argument, which they call A secundum quid, ad simpliciter; to wit, 505 From that which is in some respect, vnto that which is absolutelie. As if a man should saie, This faith may be separated from iustification, which is called faith Secundum quid; to wit, in some respect: Ergo, the true faith, and the iustifieng faith, which is called faith Simpliciter, that is, absolutelie, maie be separated from iustification. If a man should so compare two seuerall kinds, that he will ascribe one, and the selfe-same propertie vnto either of them, he shall soone be deceiued.
57 But Pighius sawe, that by this easie and plaine exposition, all his reasoning might be ouerthrowen; and therefore he went about to wrest it out of our hands, forgetting in the meane time, that the author and patrone thereof is Chrysostome. And to infringe it, he vseth this argument; Paule manifestlie saith, All faith; 506 wherefore we may not vnderstand it of anie singular faith. For the Apostle maketh an vniuersall proposition. But this man ought to know, 507 that vniuersall propositions are to be streictned & abridged vnto that matter, whereof the words are meant and spoken. And although this might be declared by manie examples, yet at this present onlie one shall suffice vs. Paule in that selfe-same epistle vnto the Corinthians, the 1. chapter, saith; that He giueth thanks vnto God for them, that they were enriched in all kind of speach, and in all knowledge. And it is not verie likelie, that they were by the spirit of Christ indued with naturall philosophie, with metaphysicall and mathematicall knowledge, with knowledge of the lawe, and with other liberall sciences; but onlie with all knowledge which should perteine vnto pietie, and vnto the gospell. Neither is it likelie, that they by the power of the holie Ghost were adorned with all kind of Rhetoricall, Logicall, Poeticall, and Historicall speaches; but onelie with those which should perteine vnto the edification of the church, with sound doctrine & godlie admonitions. Wherefore propositions, although they be vniuersall, yet are they not alwaies to be vnderstood simplie; but ought sometimes to be abridged vnto the matter, which at that time is entreated of.
So likewsie that, which Paule saith; If I haue all faith, we vnderstand of all that faith, which serueth vnto the working of miracles. And that in this sort they must be taken of necessitie; the words following doo declare: for Paule straitwaie addeth; So that I can remooue mountains. Chrysostome also saith; 508 that He in that vniuersalitie sawe, that this particular sentence is of necessitie to be vnderstood: for he saith; that It may be doubted, how Christ saith; that to remooue mountains, a little faith is sufficient, which is in smallnes of quantitie resembled to a graine of mustard séed, when as Paule saith; If I haue all faith, so that I can remooue mountains: as though to bring that to passe is required a woonderfull great faith. He thus expoundeth the question, and saith; that Christ spake of the truth and nature of the thing: for the gift of faith, although it be neuer so small, sufficeth to worke miracles, be they neuer so great. But Paule had a respect vnto the common opinion and iudgement of men: for they, when they looke vpon the greatnes and hugenes of a mountaine, thinke that it cannot be remooued without a certeine incredible efficacie and greatnes of faith.
Neither helpeth it much Pighius his cause, that Erasmus making answer vnto the Sorbonicall doctors, 509 reiecteth this our interpretation. For first his reason is verie weake, and secondlie false: for he saith, that The purpose of the apostle was to praise charitie by comparison. But what praise should that be (saith he) if it should be compared with faith, which is one of the frée gifts of the holie Ghost; and may light as well vpon the wicked, as vpon the godlie? For he should but coldlie praise a man, which would saie, that he is better than a dog or a beare. First, this is false, that Paule compareth not charitie with frée gifts of God: for he maketh mention of prophesieng, of knowledge, and of the gift of toongs; and preferreth charitie before them. Secondlie, it is weake that he saith; that if our interpretations be receiued, the apostle should compare charitie onlie with frée gifts: for we confes, that toward the end, he compareth it with the true faith. For Paule saith, There are three things; faith, hope, and charitie: but the chiefest is charitie. And he bringeth a reason why; For it abideth, and the other shall cease. Further, it is a full comparison, if (as we haue said) we begin at the frée gifts, and so afterward come in order to the vertues Theologicall; yea rather by that, that Paule, toward the end of the chapter, compareth charitie with true faith, it is most likelie that he did not so before.
But if we should fullie grant this vnto Pighius, that that faith, whereof Paule speaketh, is the generall faith, whereby men are iustified; yet neither so vndoubtedlie should he obteine his purpose. For the apostle going about by all maner of meanes, to set foorth charitie, thought to amplifie that same by a fiction or feining; which is a figure of Rhetorike, knowne euen vnto children. 510 And yet doth not Paule therefore bring a false proposition: for he vseth a conditionall proposition, which may not resolue into a categoricall proposition; and yet notwithstanding is the truth in the meane time kept. As if I should saie vnto anie man; 511 If thou haddest the life or vse of the reasonable soule, without the life or vse of the sensible soule; thou shouldest not be troubled with perturbations of the mind. No man could reprooue this kind of speach as false: and yet it is not possible, that in a man the life and vse of the reasonable soule should be seuered from the sensible. Such kind of speaches also are found in the holie scriptures: as for example; 512 If I shall ascend vp into heauen, thou art there; if I descend downe into hell, thou art present; and if I take the fethers of the morning, and dwell in the vttermost ends of the sea, thither shall thy right hand lead me. These sentences are true: & yet it is not possible, that a man should take vnto him the fethers of the morning. After the same maner we saie; If a man should separate faith from charitie, he should make it vnprofitable: though in verie déed it cannot be separated from charitie.
And that Paule in that place vsed such an excesse of speach or fiction, that euidentlie declareth, which he a little before spake; 513 Though I should speake with the toongs of men and of angels, & haue not charitie, I am like to sounding brasse, or a tingling cymball. But wée knowe, that angels haue neither bodies nor toongs; and yet notwithstanding Paule speaketh truth, that If they had toongs, and I should speake with them, yet that should nothing profit me without charitie. And this exposition Basilius confirmeth in an epistle Ad Neocaesarienses: for he saith, that The apostle minded in this place, to commend charitie; and he saith, that he vseth those reasons, not that all those things, which he here maketh mention of, can be separated from charitie. Wherefore, of the former interpretation, we haue Chrysostome for an author: and the later interpretation Basilius confirmeth. Let Pighius go now, and of this saieng of the apostle conclude, if he can, that which he contendeth so much about.
58 But as touching those words of Matthew; Lord, haue we not in thy name prophesied, and in thy name cast out diuels, &c. 514 Which things Pighius denieth, can be doone without faith; and yet they which haue doone them, are not iustified; séeing they are excluded from the kingdome of heauen. We maie answer with the selfe-same solution, which we haue now brought; namelie, that they, whome Matthew maketh mention of, had the faith of signes, or a dead faith, but not a true and iustifieng faith. Moreouer, I sée not how true this is, that miracles cannot be doone without faith: 515 for God sometimes worketh miracles, not for his faiths sake, by whome they are doone; but either to aduance his glorie, or to giue testimonie vnto true doctrine. Vndoubtedlie, Moses and Aaron, when they stroke water out of the rocke of strife, 516 wauered in faith; and yet God, that he might stand to his promise, with a great miracle, gaue water vnto the people, and reprooued Moses and Aaron of infidelitie. And Naaman the Syrian doubted of recouering his health, in the waters of Iordan; yea also, he would haue gone his waie, for that he said, that the riuers of his countrie were much better than Iordan: and yet notwithstanding, GOD left not his miracle vndoone. And when the dead bodie was cast into the sepulchre of Elizaeus, 517 by a great miracle it came to passe, that at the touching of the dead bones of the prophet, life was restored vnto it. But there was no faith there, neither in the dead corps, nor in the bones of the prophet, nor in them which brought the dead man thither.
And yet not alwaies is it granted vnto them that desire to doo miracles, that they should doo them, when faith is absent: for in the Acts we reade, that when the Exorcists, which were the sonnes of Scaeua the high priest, would haue cast out diuels in the name of Christ, whome Paule preached, 518 the diuell answered; Iesus I knowe, & Paule I knowe, but who are ye? And straitway he ran vpon them. Here we sée, that God would not giue a miracle, when it was asked; as it is most likelie, by wicked and vnbeléeuing men. Howbeit, contrariewise in Marke the 9. chapter, that a certeine man did cast out diuels, 519 in the name of Christ, who yet followed not Christ: and when Iohn would haue reprooued him, Christ suffered not Iohn so to doo. By this Pighius might haue séene, that to the working of miracles, is not alwaies required faith. And yet, if I should grant him, that faith is of necessitie required; therevnto were sufficient, either the faith of signes, or else a dead faith. Wherefore Pighius, in his second confirmation, prooueth nothing: for it hath nothing in it that is found.
59 Now let vs examine his third proofe. Iohn saith; Manie of the princes beleeued in him, but they confessed him not, 520 for feare they should be cast out of the synagog: and therefore they were not iustified by faith. This reason is but a waterish reason, and not so strong, as he thinketh it to be: for we denie, that they beléeued trulie. For that assent of theirs was nothing, but an humane assent: for when they sawe, that by Christ were wrought woonderfull works, and that his doctrine was confirmed by most euident signes; they began by a certeine humane persuasion to giue credit vnto him. The diuell also, for that he certeinlie knoweth manie things doone by God, assenteth vnto the truth, 521 and beléeueth it: and yet it is not to be thought, that he is by a true faith induced to beléeue. And that these rulers had not the true and liuelie faith, hereby it is manifest, that Christ said vnto them; How can ye beleeue, when ye seeke for glorie at mans hand? 522 By which words we vnderstand, that they, which more estéeme humane glorie, than godlinesse, cannot beléeue trulie in God. And those princes were to be numbred amongst them: for they so much did set by their estimations, and the iudgements of men; that rather than they would be cast out of the synagog, or yet be noted of anie infamie with the people, they would forsake the confession of the name of Christ. Wherefore, when as the Lord saith; that Such cannot beleeue; and Iohn affirmeth, that They did beleeue: it is manifest, that they spake of a diuerse and sundrie faith; vnlesse we will saie, that two contradictories, maie both at one and the selfe-same time be true. Wherefore Iohn spake of an humane faith, but Christ of the sincere and true faith: 523 which true faith ought to be ioined with confession, as Paule declareth, saieng; With the hart we beleeue vnto righteousnes, and with the mouth, man confesseth to saluation. He which séeth the connexion betwéene righteousnes and saluation; must néeds also sée the coniunction, which ought to be betwéene faith & profession. Wherefore we saie, that their faith was a dead faith; but a dead faith is not a faith, 524 no more than a dead man, is a man.
60 Although Smith, in a certeine little booke of iustification, which he wrote against me, 525 contendeth that a dead faith is a faith: which he prooueth, chéeflie by this argument; for that he by bodie of a dead man, although it be dead, is notwithstanding a bodie. And this good wise man woonderfullie delighteth in this his similitude: in which yet he hath vttered a sophisticall argument, not disagréeing from his studie and skill. For let vs a little examine this notable similitude. 526 I would haue him to answer me, whether a carcase be the bodie of a dead man, or simplie the bodie of a man? I thinke he will not answer, that it is the bodie of a man: for the bodie of a man, and a dead carcase, doo differ much the one from the other; and that in verie déed, more than two particular kinds, which are of one, and the selfe-same generall: for that they are conteined vnder diuerse generall kinds, from which they come next, and as it were lineallie descend. I grant, that the carcase of a dead man is a bodie, in the generall nature of substance, as are stones, stocks, & such other like; but that it is in verie déed the bodie of a man, I vtterlie denie. For death taketh away from the bodie of a man the proper forme & nature, which he had before; but it leaueth the generall nature onlie, so that it maie be called a bodie. Euen so, true and iustifieng faith, when it is lost, or ceaseth to be a true and proper faith, it maie indéed, as touching the generall word, which dooth betoken all kind and nature of faith, be called a certeine cold assent, sproong of humane persuasion; and not such as commeth of the holie Ghost, and which hath the selfe-same strength & efficacie that it had before. Wherfore, if on either side be kept the selfe-same proportion of the similitude, this woonderfull subtill shift shall make nothing against vs: for as we confesse, that a dead bodie is a bodie; so we grant, a dead faith is a faith: so that by faith we vnderstand the generall kind, which comprehendeth all sorts of faith; and not that liuelie & true faith, whereby we are iustified.
527 This reason is, as they call it, Paralogismus aequiuocationis, that is, a false argument comming of a word of diuerse significations. He addeth moreouer, that faith cannot iustifie; bicause of his owne nature it is a thing dead, & receiueth life of another thing; namelie, of charitie, and of good works. 528 These obiections are vaine and trifling: for none that is in his right wits will grant, that true faith is a dead thing; for, The iust man is said to liue by his faith. 529 And if out of faith we drawe life, how can it then vnto anie man séeme dead? But that it taketh life of an other thing, 530 we denie not: for it hath it partlie of those things, which it beléeueth; namelie, of Christ, and of the promises of God; and partlie of the holie Ghost, by whose breathing it is inspired. In this sort we will grant, that it hath life of another thing, but not in that sort that this man will; namelie, that it hath it either of charitie, or of good works. For what man, that is well in his wits, will euer saie, that either the stock of a trée, or the branches, or the fruits, or the flowers, doo giue life vnto the roots? 531 And faith is before either hope or charitie; therefore of them it receiueth not life: for in verie déed, faith cannot be the matter of these vertues. And euen as that facultie or power of the soule, wherby we liue, and are quickened, which they call Vegetatiue, giueth life to the bodie, and receiueth not life of the facultie or power sensitiue, whereby we féele; or rationall, whereby we vnderstand; the which dooth followe: euen so faith giueth life vnto the soule, but taketh not that life either of charitie, or of good works. 532 Howbeit, I grant, that that life of faith is made so much the greater and ampler, as it hath more and better works, & more feruent charitie breaking foorth of it: not that it is increased by dooing of manie actions, as they saie of vertues, which they call morall; but bicause God, of his grace & mercy, multiplieth the talent, for that it was not idle: and bicause God by his power bringeth to passe, that faith, when it worketh through loue, is stronger than it selfe, when it dooth not so.
61 But omitting these things, let vs returne againe to Pighius. He, as much as lieth in him, laboureth to prooue, that a man cannot be iustified by that faith, which is in Christ, and in the remission of sinnes: for that faith (saith he) whereby Abraham was iustified, was not applied vnto these things. For God promised vnto him onelie a plentifull séed, and possession of a countrie: and straitwaie is added, that Abraham beleeued God, 533 and it was imputed vnto him for righteousnes. In this argument, Pighius dooth scorne and triumph in words, against the truth, and vtterlie derideth this our opinion and iudgement: but this is nothing else, than to deride Paule himselfe. For he, by most expresse words, affirmeth; 534 that We are iustified by faith in Christ, and by the remission of sinnes. Neither is there anie thing else in Pighius, than a méere madnesse, and a wicked desire to contend. But let Paule come foorth, and answer for himselfe, what he thought to be vnderstood by the séed promised vnto Abraham. Vndoubtedlie, in his epistle vnto the Galathians, the third chapter, he calleth that séed, Christ; 535 Vnto Abraham, (saith he) were the promises made, and vnto his seed. He saith not, And vnto the seeds, as speaking of manie; but, as it were of one, and in thy seed, which is Christ. And this testament, I saie, was confirmed by GOD towards Christ. Let Pighius now yet beléeue Paule, that in that séed, which was promised vnto Abraham, was Christ comprehended and meant: neither let him from hencefoorth with such malapertnesse, and desire of victorie, take vpon him to saie, that the faith, whereby Abraham was iustified, was not faith in Christ. But as touching the remission of sinnes, forsomuch as vnto vs is promised the blessing; we ought to remember, that the chiefe and principall point thereof, consisteth in this; that we should be receiued of God into fauour, and that our sinnes should be forgiuen vs. But Pighius goeth on manifestlie to oppugne the doctrine of the apostle touching the iustification of Abraham: for he saith, that Before Abraham was circumcised, & had a testimonie of the scripture, that his faith was imputed vnto him vnto righteousnes. He beléeued God, 536 as it is manifest in the 12. chapter of Genesis: wherefore (saith he) according to this opinion of yours; he was then iustified: neither was his righteousnes differred, vntill that historie which is written in the 15. chapter. It is woonderfull to sée, how much he attributeth vnto these his arguments; as though by them were taken awaie from vs all possibilitie to answer.
537 What I beséech you letted, but that Abraham might be iustified at that first time, when God spake vnto him first; to go out of his countrie, and from his kinred? For euen in the selfe-same place at the beginning of the 12. chapter, wée read the selfe-same promises, which are in the 15. chapter. For thus God promised him; I will make of thee a great nation, and will blesse thee, and will make thy name great, and thou shalt be a blessing: I will also blesse those that blesse thee, and will curse those that curse thee; and in thee shall all the families of the earth be blessed. Vndoubtedlie in these words is conteined the promise of Christ, and the remission of sinnes. And therefore there shall be no absurditie, if we saie that Abraham, by beléeuing of those words, was also iustified. But bicause the scripture in that chapter did not plainlie set foorth this; therefore Paule with great wisedome hath cited those words which are spoken in the 15. chap. where it is expresselie written; that Faith was imputed to him for righteousnes: which saieng was most necessarie to confirme the sentence of the apostle. namelie, 538 that A man is iustified by faith. But why God would renew the selfe-same promises, it is not hard to sée; so weake is our mind, that except the words of God be repeated, and againe and againe driuen into vs, it easilie starteth backe from faith. Neither doutles is iustification once onlie taken hold of, but is so often apprehended, as we trulie & mightilie assent vnto the promises of God: for séeing we continuallie slide, and fall into sinnes; we haue néed euermore that our iustification should be renewed.
62 Afterward he cauilleth, that in the epistle vnto the Hebrues, 539 are manie things found touching faith; and manie woonderfull acts spoken of, which haue béene obteined by it: but yet not one word spoken, that iustification is to be ascribed thereto. But this man with an vniust paire of balance weieth the words of the holie scripture; neither sufficientlie considereth what those words meane; 540 The iust haue by faith ouercome kingdoms, haue wrought righteousnesse, haue obteined the promises: for these are so to be resolued, that from the last effect, we must returne vnto the first. The last is, To ouercome kingdoms; the next, To worke righteousnes; the first, To obteine the promises: among which promises, are reckoned blessing, life, remission of sinnes, and such other like, which serue to iustification. Wherefore that which is first made mention of, faith apprehendeth, & by it we are iustified: afterward followe good works, 541 and therfore it is said; And they wrought righteousnes: lastlie, by the selfe-same faith we obteine temporall good things, & for that cause it is said; They haue ouercome kingdoms. So then Pighius falslie affirmeth, that in the epistle vnto the Hebrues, among the effects of faith, is no mention made of iustification: for, although that word be not there read; yet it is of necessitie and manifestlie gathered of those things that are there written. For we verilie are not Arrians (as some wickedlie béelie vs) that we will grant nothing but that which is by plaine and expresse words read in the holie scriptures: for we grant those things also, which are by euident and plaine arguments gathered out of them. But Pighius afterward demandeth, Why we take awaie from works, the power of iustifieng? Vnto this wée could make answer in one word, that we doo it, bicause the holie Ghost in the scriptures so teacheth vs; namelie, that Men are iustified by faith without works.
But to the end we should not so brieflie dispatch it, he hath laid a blocke in our waie: for he answereth vnto himselfe, that the cause thereof, is, for that our works are vnperfect; neither satisfie they the lawe of God, neither also can they stand sure before the iudgement seat of God. But by this means also (saith he) we may affirme, that iustification is not of faith: for it also is vnperfect; for there is no man beléeueth so much as he should doo. But vnto this we answer as we haue in other places oftentimes answered; that faith, as it is a worke, iustifieth not: 542 for it hath that effect and fruit, not by anie power of his owne, but by his obiect, that is, by that which it doth regard, and laieth hold vpon: for from the death of Christ, & the promises of God, is righteousnes deriued vnto vs. So a begger receiueth almes with a leprous, weake, and sore hand; 543 and yet not in that respect that his hand is in such sort weake and leprous. But thou wilt saie; Why doo not other good works also by their obiect (namelie, by God, for whose sake they are done) apprehend righteousnes, as well as faith? I answer, 544 that faith was to this vse made and instituted by God: for euen so in the bodie of a man, although it haue diuers and sundrie members; yet the hand onelie taketh hold and receiueth. And so is easilie dissolued that common, lewd, & false reason; We are iustified by faith; Faith is a worke; Ergo, we are iustified for works sake. Here, in the conclusion, is stuffed in this word For, which was not in the former propositions; and therefore the collection is not good. Further, the forme of the reason is, as they call it, Ab accidenti, so that it is faltie: for it is an accident, 545 or happeneth to faith, to be out worke, in that it iustifieth vs. Wherfore it is a fallacie or deceitfull reason (as the Logicians terme it) of the accident.
Besides, Pighius obiecteth, that charitie iustifieth rather than faith; for that it is the nobler and more excellent vertue. But this reason we haue before confuted as ridiculous; Charitie is more nobler than faith, Therefore it iustifieth rather than faith. For nobilitie or dignitie serueth nothing to iustification. 546 For it is all one, as if a man would thus reason; The eies are more excellent than the mouth, and the hands; Ergo, meats are to be receiued with the eies, and not with the mouth or the hands. Which also we sée happeneth in naturall things, that things which followe, are of more perfection, although they giue not life. 547 In the child conceiued, nature ascendeth, as it were by degrées, from the power of quickning, to the power of féeling; and from the power of féeling, to the power of vnderstanding: and yet doth it not thereof followe, that the powers of vnderstanding or of féeling, for that they are more noble than the power of quickening, doo therefore giue life vnto the child. And that to iustifie, 548 rather perteineth vnto faith, than vnto charitie (besides that the holie scriptures doo teach the same) it may also be shewed by good probable reasons: for the power of knowledge, which perteineth vnto vnderstanding, consisteth in perceiuing. And therefore they, which are taught anie thing, after they once vnderstand it, are accustomed to saie; Accipio, or Teneo; that is, I take it, or, I hold it. For in verie déed, by knowledge a thing is after a sort receiued into the mind; wherefore it ought not to séeme strange, that by faith we are said to take hold of the promises of God, and the merits of Christ. But charitie consisteth in powring out, bestowing, and communicating our goods vnto others; which thing ought to followe iustification, and not to go before: for, before that we are regenerate, we are euill; neither can we vprightlie, or in such sort as God will allow of it, communicate anie good thing vnto others.
63 Herevnto Pighius addeth, that If so be faith, which iustifieth, suffereth not with it selfe hainous sinnes, which may spoile the conscience, & alienate a man from God; it must néeds followe, that if a man which beléeueth, doo chance to fall into anie gréeuous & wicked crime, he is straitwaie destitute of faith, and ceaseth to beléeue that there is a God: when as yet notwithstanding we sée, that wicked men doo not onelie beléeue that there is a God, but also doo confesse all the articles of the faith. This argument at the first sight séemeth to be verie terrible: 549 but suffer not thy selfe gentle reader to be deceiued with a vaine shew; examine it well, and trie it diligentlie, and thou shalt find it is a weake and ridiculous argument. We grant, that a man that is by sinnes and wicked facts alienated from God, may assent vnto the articles of the faith, & beléeue that there is a God. But this good man shuld haue taught further, that the same is done by the motion and impulsion of true faith. There may in déed be left to a wicked man, a certeine humane persuasion, either by education, or by opinion; bicause he thinketh it to be most likelie. But least anie man should thinke, that this that I saie, is of mine owne inuenting; namelie, that a man which gréeuouslie sinneth, is destitute of the true and iustifieng faith; let him rather consider what Paule saith. For he vnto Timothie saith; 550 He which hath not a care ouer his owne, and especiallie ouer his household, hath renounced faith, and is woorse than an infidell. Doubtlesse, he which renounceth faith, hath not faith. And vnto Titus he saith; 551 They confesse they knowe God, but in deeds they denie him. To confesse, and to denie, are things contrarie: wherfore it must néeds be, that forsomuch as both are spoken of the same men, they are to be taken in diuers senses. Wherfore they may haue faith, that is, a certeine humane opinion, such as it is: but yet not that firme & forceable assent, inspired by the holie Ghost, whereof we now intreat.
Iohn saith in his first epistle, and second chapter; He which saith that he knoweth God, 552 and keepeth not his commandements, is a lier, and the truth is not in him. So then the true faith, whereby we beléeue trulie in God; is not without good works. Neither ought it to séeme vnto anie man absurd, that one and the selfe-same thing may be knowne diuers waies: 553 for the diuell also, as well as we, both knoweth and confesseth manie things touching Christ: whom yet Pighius doubtles (as I suppose) will not grant to be indued with the true faith, whereby wée are persuaded to beléeue those things, which we confesse of Christ. It is possible also, 554 that one skilfull in the Mathematiks, may assent to some one conclusion confirmed & prooued by demonstration; which demonstration if he chance afterward as oftentimes it happeneth) by reason of age, or some disease to forget, he will not yet for all that cease to affirme that proposition, which he before knew: but this he will doo by opinion, or some probable argument; and not (as he before did) by demonstration. Therfore the knowledge of one, and the selfe-same thing, dooth not of necessitie inferre the selfe-same ground and principle of knowledge. And let these things be spoken onelie as it were by supposition, as though we granted that opinion, which held, that after a man hath committed anie great, hainous, and wicked fact, true faith is lost; which yet in the elect is afterward, by the benefite of God, againe recouered: otherwise it maie be said, that in men iustified, and also appointed of God vnto saluation, faith cannot, through the committing of anie hainous crime, be vtterlie extinguished, but as it were cast into a sléepe, and lie hidden; neither breake out to shew his life by good actions, vnlesse it be againe stirred vp by the holie Ghost: for in such men as haue so fallen, the séed of God still abideth, although for a time it bringeth not foorth fruit.
But Pighius goeth on, and saith; Faith is the foundation; Therefore it is farre from the perfection of the building; so then it iustifieth not: for vnto iustification manie other preparations are required. If by this perfection of the building, 555 he vnderstand the blessed resurrection, and chéefe felicitie, wherein we shall sée God face to face; we grant that faith is verie farre from it: for we must, by manie tribulations, aduersities, and gréeuous labours, come to the kingdome of heauen. But after the selfe-same maner we maie saie, that iustification also is onelie the foundation of that eternall saluation; and that it is also farre from the blessednes which we looke for. For the first degrée vnto saluation, is to be receiued of GOD into fauour, and to be regenerated through Christ: and afterward doo followe other degrees, whereby we come vnto that chéefe and souereigne blessednesse, which we looke for. But where this man found, that faith is onelie the foundation; he cannot teach out of the holie scriptures: except peraduenture he will bring the same out of the epistle vnto the Hebrues; 556 Faith is the substance of things that are hoped for. But by those words is nothing else meant, but that those things, which we hope for, are by faith vpholden and confirmed in our minds; which would otherwise wauer, neither should they by anie means stand fast. But this maketh nothing at all to this purpose. 557 And if in case he will cite this also; that, He which will come vnto God, ought to beleeue; we haue alreadie before answered therevnto: and peraduenture we will afterward in due place speake somewhat more as touching the same.
64 Well, now when he by so manie meanes hath gone about to ouerthrowe our doctrine; let vs heare at the length what he himselfe affirmeth, 558 and vnto what things he attributeth the power of iustifieng. There are (saith he) manie preparations, and dispositions required in vs that we maie be iustified. First (saith he) we beléeue the words of God; afterward we are afraid of his wrath; after we hope for mercie; then we detest sinnes. To be bréefe, he reckoneth vp all those things, which we before declared, vnder the name of the Councell of Trent. But lastlie he saith, that there succéedeth a sincere & pure loue of God, which altogither beareth dominion in our harts: and vnto this he saith, is ascribed iustification. I cannot inough maruell at the deuise of this man: for he affirmeth, that a man is in a maner perfect, before he can be iustified: for he which beléeueth, feareth, hopeth, repenteth, and sincerelie loueth God; what wanteth he to perfection? But this man affirmeth, that a man being without Christ, being a stranger from God, & not yet iustified; is able to accomplish those things. Which vndoubtedlie in no wise agréeth with the holy scriptures, for they teach, that a man, before he is iustified, is occupied in euill works, and wandreth in the hatred of God: as it is manifest in the epistle to the Colossians, the first chapter: and to the Ephesians, the second chapter. 559 But how can they, by whome are wrought so excellent works, as this man maketh mention of, be the children of wrath? How can they be sinners? 560 How can they, as it is written to the Romans, be the enimies of God?
But omitting these things, let vs sée what are the grounds of this opinion. 561 First he citeth out of Iohn; He which loueth not, abideth in death: and thereby he concludeth, that of loue is had iustification and life. This is all one, 562 as if a man should saie; He which cannot laugh, is not a man: therefore, by the power of laughing, a man obteineth to be a man. But how absurd this is, euerie man maie perceiue: for, to be men, we haue it of the soule indued with reason; vnto which soule, forsomuch as the power of laughing is of necessitie ioined, this proposition which we haue brought, is euer true: He whith cannot laugh, is not a man. So is that most certeine, which Iohn saith; that He which loueth not, abideth in death: although he haue not life, of loue, but of faith, wherewith loue is of necessitie ioined. 563 He citeth also those words of Christ; If ye had God to your father, doubtlesse ye would loue me: Therefore (saith he) of loue we haue the adoption, whereby we are made the children of God. But here also he vseth the selfe-same forme of reasoning: for they, which loue not Christ, are not the children of God: & yet are we not the children of God, in respect of that loue; but for faiths sake, from whence loue springeth. After the selfe-same maner, a man might saie; If thou wert liberall, thou shouldest also be prudent; and this indéed is a true proposition: and yet it followeth not, that a man is by liberalitie made prudent: yea much rather, of prudence springeth liberalitie. To be bréefe, these arguments, and such other like, doo conclude nothing els, than that iustification cannot consist without loue, and other christian vertues. And, yet it cannot thereof be rightlie gathered, that a man is iustified for these vertues sake.
Pighius addeth moreouer this sentence of Christ; If anie man loue me, he will keepe my commandements, 564 & I and my father will come vnto him, and make our abiding with him. By these words it appéereth (saith he) that iustification followeth of loue, and the obseruing of the commandements of God: for those being obserued, Christ promiseth, that he will come with his father, and abide with vs. For he meaneth, that, To receiue and to reteine Christ, is nothing else, 565 than To be iustified. And we grant, that when christians being now regenerate and iustified, doo liue vprightlie, and by good works shew foorth their faith; God commeth vnto them and plentifullie powreth in them greater gifts, and more ample grace. For God, although otherwise he be euerie where; yet it is expressedlie said, that he commeth vnto them, in whom he beginneth to worke new works. And sithence he dailie increaseth and adorneth his, which behaue themselues vprightlie and godly, 566 and faithfullie exercise the talents committed to them; it is verie well said, that he dailie commeth vnto them, by reason of new gifts. And this is that kind of visiting, whereof Christ speaketh in the Gospell of Iohn. But if we will knowe the first accesse of God, and the comming of Christ into our harts to dwell in them, Paule teacheth it vs vnto the Ephesians: 567 for thus he writeth; That Christ may through faith dwell in our harts. Wherefore this sentence of Christ teacheth not, that iustification commeth of looue: for iustification goeth before it, although not in time, yet in order.
568 65 Pighius goeth on, and maketh such a distinction of testaments; that some he saith are absolute and frée, whereby the heire may straitwaie enter vpon the inheritance; other some are conditionall, which make no heire, but vpon certeine conditions: and to this latter kind he referreth the testament of God. And therefore he earnestlie affirmeth, that except those conditions be performed, none can be iustified. Here we denie that which he affirmeth; namely, that the testament, touching the remission of sinnes in Christ, 569 hath any condition ioined with it. Which thing Paule testifieth in his third chapter to the Galathians, when he thus writeth; Brethren, I speake according to the maner of men: though it be but a mans testament, yet, when it is confirmed, no man dooth abrogate it, or adde any thing therevnto. Now to Abraham were the promises, and to his seed: he said not To the seeds, as speaking of many; but as of one, and in thy seed, which is Christ. And this I saie, that the lawe, which began foure hundred and thirtie yeeres after, cannot disanull the testament, before approoued of GOD, towards Christ, that it should make the promises of none effect. These words most plainelie declare, that the testament, which God made with Abraham, was pure and absolute, and without anie condition of the lawe. And this doo the verie words of Genesis declare: For God once promised vnto Abraham the blessing. Afterward was giuen the lawe, which vnto those promises should adde conditions of precepts; so that if men would be iustified, and obteine them, they should knowe that they ought to performe and accomplish all the commandements of God. But this latter waie of iustification, although it can by no meanes be accomplished, cannot let, or make void the first waie. But that first waie was nothing else, but the Gospell through Christ; and that men should the more willinglie come vnto it, there was set foorth also the latter waie of iustification by works, that men, when they vnderstood that they were not able to performe them, should flie vnto Christ, of whome, when they being iustified endeuoured themselues to liue vprightlie, they might fréelie receiue the promises set foorth in the lawe.
Now let vs sée what those conditions be, which this man dooth adde vnto the testament of God. In the 103. psalme it is written; 570 The mercie of the Lord is from generation to generation vpon them that feare him; & his righteousnes vpon childrens children vpon those that keepe his testament, and are mindfull of his commandements to doo them. Of these words Pighius gathereth, that the feare of God, the mindfulnesse of the testament of God, and the indeuour to performe his commandements, are the conditions of the promises of God. But here I doo not a little maruell, that Pighius would affirme, that a man is iustified by loue; when as he confesseth, that the holie scriptures doo attribute the same vnto feare. But we will not let Pighius to be against himselfe. Howbeit if we will hearken to the scriptures in the 32. psalme, mercie is promised vnto them that hope: for thus it is written; And him that hopeth in God, 571 mercie shall compasse about. Also in another place it is written; He which beleeueth, 572 shall not be confounded; and he which calleth vpon the name of the Lord, shall be made safe. But who séeth not, that all these vertues are in a man alreadie iustified; and that God hath mercie vpon him? But here laie all the controuersie, vnto which of these vertues chéefelie iustification is to be ascribed. Vndoubtedlie by the testimonie of the scriptures the same must be attributed vnto faith. Pighius saith moreouer, that in that condition which Dauid named, is said that they should be mindfull of the commandements of God, to doo them. There (saith he) is not added; To doo all the commandements: God receiueth a man which indeuoureth himselfe to doo them, and of his mercie he forgiueth manie things. But this that is written; To doo them, must of necessitie be vnderstood of all: for doubtlesse in the lawe, which this man calleth the testament, are written all. 573 And if God forgiue or remit anie thing, he doth it vnto men alreadie regenerate; and not vnto them that are strangers from him, and children of wrath: such as they must néeds be, which are not as yet iustified, but doo still prepare themselues, & are bent to performe the conditions; vnto these (I saie) nothing is remitted: wherefore they are bound vnto all. And therefore Moses said, 574 as Paule testifieth; Cursed be he which abideth not in all things which are written in the booke of the lawe.
66 Further, he maketh a contention also about the springing as it were, and bringing foorth of faith: and demandeth from whence it hath his beginning in vs. We in one word easilie answer, that it hath his beginning of the holie Ghost. But he faineth himselfe to woonder, 575 how we grant the holie Ghost vnto a man before he doth beléeue: for he thinketh that to be absurd. First, I cannot deuise, how this man should so much woonder at this: but afterward I perceiue, that he manifestlie teacheth and maketh with the Pelagians, that faith is of our selues, and that it is gotten by humane power and strength: for otherwise, if he beléeue that it is of God, and of the holie Ghost, he should not separate the cause from his effects. But that he may not thinke that wée, without good reason, doo attribute vnto the holie Ghost the beginning of faith; let him harken vnto the most manifest testimonies of the scriptures. Paule saith in the first epistle vnto the Corinthians; Not in the words, which mans wisedome teacheth, 576 but which the holie Ghost teacheth; that your faith should not be of the wisedome of men, but of God. And in the same place; The carnall man vnderstandeth not the things that are of God, 577 neither can he: for vnto him they are foolishnes; for they are spirituallie discerned. But how can they be spirituallie discerned, except the spirit of God be present? Children also knowe, that from Coniugata, 578 words that are coupled as it were in one yoke, are deriued firm arguments. And to the Galathians; God (saith he) hath sent his spirit into our harts, whereby we crie; Abba, Father: for by the spirit we beléeue, & in beleeuing we call vpon God; yea and The spirit himselfe (as it is written to the Romans) beareth testimonie vnto our spirit, that we are the children of God. And vnto the Ephesians; Be ye strengthned by the spirit, in the inward man, that Christ may by faith dwell in your harts. Here we sée, that that faith, wherby we embrace Christ, commeth of the spirit of God; whereby our inward man is made strong. The apostles, when they said; Lord increase our faith, 579 manifestlie declared, that it sprang not out of their owne ablenes and strength; but by the inspiration of almightie God.
And Paule in the 1. to the Corinthians, 580 the 12. chapter; Vnto one (saith he) is giuen the word of wisedome, vnto another the word of knowlege, vnto another faith, and vnto another the grace of healing. And then he addeth, that It is one & the selfe-same spirit, which worketh all these things, diuiding vnto euerie man as pleaseth him. And if thou wilt saie, that this place, and the foresaid petition of the apostles perteineth vnto the particular faith, by which are wrought miracles; doubtles I will not be much against it. And yet, if thou wilt néeds haue it so, I will reason A minori, that is, From the lesse: for if these frée gifts are not had, but from the spirit of God; much lesse can that vniuersall & effectuall faith, whereby we are iustified, be had from else where. Further, Paule vnto the Romans; 581 Vnto euerie one (saith he) as God hath diuided the measure of faith. And in the last to the Corinthians; 582 Hauing (saith he) the selfe-same spirit of faith, euen as it is written; I haue beleeued, for which cause also I speake. We also beleeue and speake, that God, which raised vp Iesus from the dead, shall through Iesus raise vp our bodies also. Vnto the Galathians are reckoned vp the fruits of the spirit; Charitie, ioie, peace, patience, lowlines, 583 gentlenes, faith, meekenes, and temperance. Faith here is numbered among the fruits of the spirit; wherefore it procéedeth of the spirit. But vnto the Ephesians he saith more manifestlie; 584 By grace ye are saued, through faith, & that not of your selues, for it is the gift of God. And in the Acts of the apostles it is thus written; 585 The Lord opened the hart of the woman that sold silks, to giue heed vnto those things which Paule spake. And in the 13. chapter; They beleeued, 586 as manie as were predestinate vnto eternall life. Wherefore it is not to be doubted, 587 but that faith is ingendered in our harts by the holie Ghost: who in déed may for all that be had of them, which beléeue not; but yet as persuading onlie, and not as sanctifieng them. And although into the elect he suddenlie powreth in faith; yet forsomuch as he is the cause of faith, he is therefore before it both in dignitie and in order.
67 Now let vs sée what absurdities Pighius gathereth out of this our sentence & iudgement. If the spirit (saith he) be the author of our faith, and vseth the instrument of the word of God, and may be also in them that beléeue not; how commeth this to passe, 588 that when as there are manie at one and the selfe-same sermon, where as both the spirit is present, and the word preached, yet part doo beléeue, and part beléeue not? We answer in one word; that that commeth, bicause the spirit is not of like efficacie in all men; neither doth after one and the selfe-same maner teach all men inwardlie, & in the mind. But of his will we cannot render anie cause; although we nothing doubt, but that it is most iust. If the matter be so (saith he) the hearers will easilie content themselues; neither will they put to their indeuor or studie: for they knowe, that that is in vaine, when as it wholie dependeth of the spirit of God. This is not onelie a verie common, but also an enuious obiection. But we answer, that all men are bound to beléeue the word of God; and therefore their bounden dutie is diligentlie and attentiuelie to hearken therevnto, & with all their strength to assent vnto it: and if they so doo not, they shall then incur the punishments of the lawe. Neither are they to be hearkened vnto, if they shall saie, that they could not obeie it; or if they would haue gone about to haue prooued what their strength could haue done; their indeuor, for that they were not as yet iustified, should haue béene in vaine and sinne. 589 As if a maister should bid his seruant, which is lame, to walke; and he would excuse himselfe, and saie, that he were lame, and could not go without great deformitie: it is not to be thought, 590 that therefore he is excused. We are not of that mind, to thinke, that all sinnes are alike: naie rather, we teach that they, which omit or neglect those outward works, which they might performe, and put not to their indeuor and studie to doo well; doo much more gréeuouslie sinne than they, which according to their strength and power, obserue some outward discipline. And as Augustine saith; Cato and Scipio shall be much more tollerablie delt with, than Catiline or Caligula.
But I would haue Pighius himselfe, whom our opinion so much misliketh, to declare, when he thinketh that the holie Ghost is giuen vnto men. He will answer; when as now these preparations haue gone before, when a man hath beléeued, feared, hoped, repented, and sincerelie loued. What thing else would Pelagius saie? As though to beléeue, to loue, and such other like, doo spring of mans strength. He alledgeth this also, & thinketh it to make for his purpose; 591 Come vnto me all ye which labour, and are laden, and I will refresh you. For he thinketh, that labours, burthens, contrition, confession, and (as they call it) satisfaction, fastings, teares, and such other like, doo make to the obteinement of iustification. But this place is to be vnderstood farre otherwise: for Christ calleth them labouring and loden, which were oppressed with the lawe, and felt their owne infirmitie, and the burthen of their sinnes; and which had now long time laboured vnder humane traditions. These men being now wearie, and in a maner without all hope, the Lord calleth vnto him: for they are more apt and fit for the kingdom of heauen, than are other blessed and quiet men, which by their owne works and good déeds, doo thinke themselues verie iust. God (saith Pighius ) requireth works preparatorie; and then he promiseth not to faile them of his grace. This was wholie the opinion of the Pelagians. Against which the holie scriptures are vtterlie repugnant: for they teach, that It is God which giueth both to will, 592 & to performe, according to his good will; that it is God which beginneth in vs the good worke, and accomplisheth it euen vnto his owne daie; 593 that it is God from whom onlie we haue sufficiencie: when as otherwise we are not able to thinke anie thing of our selues, as of our selues. Wherefore it is manifest, that Pighius confoundeth the lawes of God, & describeth those things which are well set foorth in the holie scriptures.
68 Further, when as we saie, that vnto iustification, it is not sufficient to haue an historicall faith; he faineth himselfe to maruell what maner of historicall faith we vnderstand. For if (saith he) they call all those things, which are written in the holie scriptures, an historie; 594 will they bring to vs another faith, wherby we may beleue those things which are not written in the holie scriptures? But we reiect not an historicall faith, as though we would haue some new obiects of faith, besides those which are set foorth in the holie scriptures, or are not out of them firmelie concluded. But we require not a vulgar or cold assent, (such as they haue, which are accustomed to allow those things which they read in the holie scriptures, being thereto led by humane persuasion, and some probable credulitie; as at this daie the Iewes and Turkes doo confesse and beléeue manie things, which we doo) but an assured, firme, and strong assent; and such as commeth from the moouing and inspiration of the holie Ghost, which changeth and maketh new the hart and the mind, and draweth with it good motions and holie works. In this maner we saie, that that faith, which is of efficacie, differeth verie much from an historicall assent. And that we are by that faith, 595 which we haue now described, iustified; we haue thrée maner of testimonies: the first is of the holie Ghost; Which beareth witnesse vnto our spirit, that we are the children of God: the second is of the scriptures: the third is of works. But contrariewise, they which hold and crie, that a man is iustified by works, haue no sufficient testimonie: for the holie Ghost testifieth it not, the holie scriptures denie it: onelie works are brought foorth, & those without godlines and faith; such as were in times past the works of the old Ethniks, & are at this daie the works of manie, which beléeue not in Christ, and be strangers from God.
But it is woorthie to be laughed at, that he hath cited also a place out of the 66. chapter of Esaie, 596 by which onlie, though there were no more places than it, his cause is most of all ouerthrowne; Vnto whom (saith God) shall I looke, but vnto the poore man, vnto the contrite hart, and vnto him that trembleth at my words? By these words Pighius thinketh are signified those works, whereby God is drawne to iustifie vs. But the matter is far otherwise: for the scope of the prophet was, to detest the superstition of the Iewes; for they neglecting th’inward godlines of the mind, trusted onelie to outward ceremonies. Wherefore this did God by the voice of the prophet condemne, and declared how odious it was vnto him; Heauen (saith he) is my seate, and the earth is my footestoole. 597 As if he should haue said; I nothing passe vpon your temple, which ye so much boast of: for Heauen is my seate, such a seate as you cannot frame to make; And the earth adorned with all kind & varietie of plants, liuing creatures, hearbes and flowers, is my footestoole. Where then shall be that house, which ye will build for me? And where shall be my resting place? And straitwaie, to declare that it is not the temple built with hands; All these things (saith he) hath mine hand made, and all these things are made, saith the Lord. By which words we learne, that God delighteth not in these things, and in outward ornaments, & sumptuous buildings for their owne sakes: but chéeflie requireth faith & inward godlinesse of the minds, that he may dwell in them.
And who be indéed faithfull and godlie, is declared by their certeine and proper notes. Whosoeuer is poore, and séeth himselfe to want righteousnesse; and whosoeuer is contrite of hart, that is to saie, afflicted in this world; whosoeuer is of a mild and humble spirit, and not of an arrogant and proud spirit; whosoeuer with great reuerence and feare receiueth the words of GOD, he most iustlie may be numbred amongst them. These are sure tokens, and as it were the proper colours of faith and true godlines. Afterward the prophet declareth, how much God estéemeth the works of men that beléeue not; and are not as yet regenerate, though these works be neuer so goodlie to the shew. He which killeth an oxe (saith he) it is all one, as if he should kill a man; and he which sacrificeth a sheepe, as if he cut off a dogs necke; he that offereth an oblation, as if he offered swines flesh; and he that maketh mention of incense, as if he blessed iniquitie. All these kinds of oblations and sacrifices were commanded, and appointed in the lawe of God; which yet being doone of an vncleane hart, and one that is estranged from God, were counted for most gréeuous sinnes. Wherefore Pighius hath nothing out of this place, whereby to defend his error: but we by the selfe-same place doo most aptlie and most trulie confirme our owne sentence. Now this is a notable and sharpe disputer, which bringeth for himselfe those things which make so plainlie and manifestlie against himselfe.
69 But he snatcheth at this also out of the epistle vnto the Hebrues; 598 that He which commeth vnto God, ought to beleeue, that there is a God, & that he rewardeth them which seeke vnto him. By these words it séemeth, that he would conclude, that iustification is giuen vnto them who séeke God; by good works. 599 But he ought to haue made a distinction of them that séeke God, which thing Paule also did; to wit, that some séeke him by works, & other some by faith. This distinction Paule sheweth; neither leaueth he vnspoken what followeth of it: for thus he writeth vnto the Romans; Israel, 600 which followeth after righteousnes, atteined not vnto the lawe of righteousnes; bicause they sought it of works, and not of faith. Wherefore they which séeke God, to be iustified of him by faith, as the apostle teacheth, doo atteine vnto that which they desire: but they which will be iustified by works, doo fall awaie from iustification. And that God rewardeth works, which are doone of men regenerate, and by which they hast forward to the crowne of eternall saluation; we denie not. But that perteineth not to this question: for at this present the contention is not about this kind of works; but onelie about those things, which are doone before regeneration. Those Pighius laboureth to prooue, that they haue their reward, and to be merits (after a sort) of iustification. Neither, dooth this anie thing helpe his cause, when he affirmeth, that this kind of merit redoundeth not vnto God; or maketh him debtor vnto vs, or is equall vnto that which is rewarded: for these things, although vnto him they séeme to serue onelie to extenuate the dignitie of merits; yet doo they vtterlie take awaie all the nature of merit. For whatsoeuer good thing men doo, yea euen after iustification, the same is not properlie theirs, for God worketh it in them. Moreouer also, all that, whatsoeuer it be, was alreadie before wholie due vnto God: neither can we doo anie thing that is good, or giue anie thing vnto him which is not his. Wherfore we must take awaie all merit, not onelie in them which are not as yet iustified; 601 but also in them that are iustified.
But Pighius, the easilier to persuade, putteth forth a similitude of a certeine maister, which hath manie seruants; vnto whom, to the end they should the more diligentlie and spéedilie accomplishe some worke, which he setteth them to doo, 602 he appointeth a reward. Who (saith he) will denie, but that those seruants, which spéedilie and diligentlie haue finished their worke, haue deserued the reward that was promised? We will bréeflie examine what may be concluded by this similitude. If by seruants we vnderstand men regenerate in Christ, we will grant, that God setteth foorth prices & rewards, whereby we are stirred vp to liue holilie. Neither will we denie, but that such may be said to receiue a reward: but yet we will not grant, that they trulie and properlie merit the crowne of eternall felicitie. And certeine of our writers, to declare, that this thing perteineth vnto the iustified, doo vse a similitude, 603 not of a maister and his seruants, but of a father & his children. For fathers are woont oftentimes, with some certeine condition to promise a gowne, a cap, or monie vnto their children; which although otherwise they would fréelie giue vnto them, yet with some condition they doo it, to quicken their endeuour: as for example; that they shall haue this or that thing, after they haue once throughlie learned this or that booke. Héere no man, that will speake as he should doo, and properlie, will say, that these children, when they haue finished their worke, haue deserued the gifts which were promised vnto them: for the father fréelie and of his frée liberalitie giueth & bestoweth the same vpon them. But Pighius entreateth of seruants, that is, of men not as yet regenerate. But that vnto such are by God set foorth anie rewards of good things, I maruell out of what place he can declare it; or wherby will he prooue, that the works of such men, séeing they are yet, as we haue taught, sinnes, can please God? And séeing the matter is so, vnto them is set foorth, not a reward, but a punishment. Howbeit, to make the thing more plaine, let vs compare children and seruants together. Children, though they doo nothing, 604 yet they enter vpon their fathers inheritance; onelie if that they will receiue it: but seruants, though they labour neuer so much, yet they haue no inheritance with the children. This is so plaine, that it néedeth no further declaration.
70 But to wrest from vs that which we doo affirme; namelie, that if works be required vnto iustification, the honour of Christ should be diminished, as though his merit alone could not be sufficient to reconcile vs vnto God; I (saith he) doo take awaie nothing from Christ, but doo leaue vnto him his honour whole and safe. But I beséech thée, how doost thou take away nothing, when as thou requirest works vnto our iustification; and so requirest them, as thou saiest, that GOD more regardeth them, than faith? But he thus expoundeth his owne subtill ridle, that Christ, in that order of his, is a sufficient cause: as if he should haue said; If we speake of the reconciliator, and of that sacrifice, whereby we are reconciled vnto God, Christ onlie is sufficient. But we cannot be prepared, and be made apt vnto that benefit, but by manie works. I cannot doubtlesse but maruell, where is become the wit of this so great a Sophister. As though they forsooth, against whome the apostle disputeth, euer said, that works are required vnto iustification, as outward principles or grounds. Vndoubtedlie they also went about the same which Pighius dooth; that works are certeine purgings, and preparations of the minds. Further, who séeth not, that a generall proposition being true, it is lawfull to applie vnto all the particular propositions thereof, that which is either affirmed or denied in it? Wherefore, séeing Paule denieth, that a man is iustified by works, he excludeth all kinds of works, in what order soeuer they be put. But Pighius saith further, that God requireth these works, that he maie fréelie impute vnto vs iustification. Whosoeuer is but euen slenderlie exercised in the holie scriptures, shall easilie sée, that this man is euen directlie repugnant vnto Paule: for he in the epistle to the Romans saith; 605 Vnto him which worketh not, a reward is imputed according to grace. But Pighius saith; Vnto him which worketh, God imputeth righteousnes fréelie. But to impute fréelie, and not to impute fréelie, euerie child maie sée, that they are contradictorie.
But weigh (gentle reader) this reason of two contrarie branches. These works, which he speaketh of, either profit to iustification, or els profit not: if they profit not, why calleth he them preperations? For amongst causes are reckoned also causes preparatorie. But if he will say, that they profit, and are in verie déed causes preparatorie; with what face can he affirme, that he plucketh awaie nothing from the honour of Christ; but appointeth him to be the whole and absolute cause of our iustification? But peraduenture this two-membred argument, a man will turne vpon vs, touching those works which followe iustification. For (he will saie) either they are profitable to obteine saluation, or they are not profitable: if they be not profitable, why are they required, 606 and why are promises made vnto them? But if they be, why doo we not allow merit to be in them? I answer, that such works are profitable vnto men regenerate; for that they liuing vprightlie & orderlie, be renewed and made more perfect. But that is nothing els, but a certeine inchoation, and as it were a participation of eternall life. Further, it hath séemed good vnto God, by such meanes, or rather by such spaces, to bring men to eternall felicitie. But we cannot call these works, merits: for Paule expressedlie teacheth; that The reward of sinne is death, 607 but eternall life is grace. But that which is giuen fréelie, 608 vtterlie excludeth merit. And in the meane time we ought to remember, that there is a great difference (as we haue oftentimes taught) betwéene their works, which are as yet strangers from Christ and from God; and their works, which are now by grace graffed in Christ, and made his members.
71 Afterward also he goeth about to confute that which we say; that a man is iustified by that faith, which hath a respect vnto the promises of Christ, and of the remission of sinnes: as though we hold, that faith is the proper correlatiue of such promises. For he saith, that faith hath equallie a respect vnto all the things, which are set forth in the holie scriptures: yea (saith he) he dooth vnto God a thing no lesse acceptable, which beléeueth that he created the world, or beléeueth the thrée persons of the diuinitie, or the resurrection to come; than he, which beléeueth that Christ was giuen to be our mediatour, and that by him is to be obteined the remission of sinnes: for that faith is of no lesse worthines than the other. And if we be iustified by faith, he affirmeth, that that faith no lesse perteineth vnto the other articles, than to the remission of sinnes, by Christ. And this he thinketh may be prooued by that, which Paule writeth in the fourth chapter vnto the Romans; 609 And not for him onelie were those things written, but also for vs, vnto whom it shalbe imputed; so that we beleeue in him which hath raised vp Christ from the dead. Behold (saith he) that faith is imputed vnto vs vnto righteousnes, whereby we beléeue that GOD raised vp Christ from the dead; and not that faith, whereby we beléeue that sinnes are forgiuen vs by Christ. First, here we confesse, that our faith assenteth vnto all the things, which are conteined in the holie scriptures. But forsomuch as amongst them, there is but onelie one principall and excellent truth, vnto which all the other truths are directed; namelie, that Christ the sonne of GOD suffered for vs, that by him we might receiue forgiuenes of sinnes; what maruell is it, if our faith haue respect vnto this one thing chéeflie? For this that we saie, 610 Paule prooueth: for he saith; 611 that Christ is the end of the lawe. Wherefore, séeing he is the end of all the scriptures; he is also the summe and principall obiect of our faith: although otherwise, by our faith, we also imbrace all other things, which are conteined in the holie scriptures.
And whereas he addeth, that the faith, which is of the other articles, is no lesse acceptable vnto God, than this faith which concerneth Christ, and the remission of sinnes; we maie first saie, that is not true, if a man rightlie weigh the dignitie of the action of faith: for the dignitie of faith, as also the dignitie of other like kinds of powers and qualities, is measured by the obiects. For as those obiects differ one from another, in excellencie and dignitie; 612 so the consents which faith dooth yéeld vnto them, ought, according to the same, to be counted inferiour, or of more excellencie. Séeing therefore God would in such sort haue his sonne to die, and men by him to be reconciled; that for this he hath instituted all the other things to be beléeued, which are set foorth in the holie scriptures: we cannot put anie doubt, but that this pleaseth him much more than the other; for that the other are directed vnto this, as vnto their end. And this is a common rule amongst the Logicians: That thing it selfe is much rather of such condition and qualitie, by meanes whereof another thing hath such condition and qualitie. Wherefore this action of faith, whereby we assent vnto this most noble truth, ought to excell all other actions of faith, whatsoeuer they be. And so it is not by anie thing like acceptable vnto God, whether a man beléeue this or that. If we should vse this answer, I knowe Pighius were neuer able to confute it.
But we saie moreouer, that he in vaine contendeth about the greater, or lesse dignitie of faith; as touching this or that article: 613 for we are not iustified by the dignitie of faith; for it is in euerie man, weake and féeble. But we therefore saie, that we are iustified by faith; bicause by it, as by an instrument vnto this end giuen vnto vs, and by God appointed, we applie Christ vnto vs, and take hold of the forgiuenesse of sinnes. Wherefore the woorthinesse or vnwoorthinesse thereof, is to no purpose considered. But that which he bringeth out of the 4. chapter to the Romans, he bringeth cut and maimed: for if a man read the full and perfect sentence, he shall easilie sée, that plaine mention is there made of the death of Christ, and of the remission of sinnes, which by it we haue obteined. For Paule saith; that Vnto vs it shall be imputed, 614 as it was vnto Abraham; if we beleeue that God raised vp our Lord Iesus Christ from the dead, which was deliuered for our sinnes, and rose vp againe for our iustification. Is it not here most manifestlie said, that we ought to beléeue, that that Iesus Christ, whom God raised vp, was dead, and rose againe, that we should be iustified, and haue all our sins forgiuen vs? Doubtlesse it is a thing most vncomelie for a man, that professeth diuinitie, so wilfullie not to sée things that are most manifest.
615 72 Afterward he maketh a cauilling about the particular faith, whereby we saie, that euerie one that beléeueth trulie in Christ, ought to be most assured with himselfe, that his sins are forgiuen him. He denieth, that there is anie such faith found in the holie scriptures; and that therefore this is onelie our deuise and inuention. Here vndoubtedlie I cannot hold my selfe, but I must néeds saie, that Pighius lewdlie lieth: for I would haue him to tell me, what did Abraham beléeue, when he was iustified, but that vnto him should one daie be rendered those promises of God? For whom is it likelie that he beléeued they should be rendered vnto, but vnto himselfe? The selfe-same thing may be said of Moses, of Dauid, and of manie other; of whom it is most certeine, that they beléeued, that the promises, which God made vnto them, should particularlie be rendered vnto them. And what (I beséech you) ment Christ; when he said vnto the man that was sicke of the palsie; 616 Sonne, thy sinnes are forgiuen thee: and when he said vnto the woman; 617 Thy faith hath made thee safe? And dooth not Paule to the Galathians thus speake of Christ; 618 Who hath loued me, and deliuered vp himselfe for me? What can be more manifest than these words?
Let Pighius go now, and make his vants, that we were the first finders out of this proper and singular faith: and let him crie, that euerie christian man ought to beléeue, that the promises are made onelie indefinitelie; and that it is not méet, that euerie one of vs should applie them seuerallie vnto himselfe. For we ought to beléeue of our selues, and not of others; for we may as concerning others, be deceiued, whether they beléeue or no: but touching our selues, we may be assured and certeine of it. Let euerie man beléeue the promises of God indefinitelie, as touching others: for we knowe not who is predestinate, and who is reprobate. But none which is faithfull, ought in anie wise to doubt of himselfe, but to beléeue, that the promise is particular as touching himselfe; when he perceiueth himselfe to beléeue trulie. Further, when promises are set foorth in a generall proposition, we may most assuredlie of them gather their particular proposition. And Christ saith in Iohn; 619 This is the will of my father, that euerie one that seeth the sonne, and beleeueth in him, should haue eternall life. Wherefore we thus inferre; But I beléeue in the sonne of God; Therefore I haue now, and shall haue that which he hath promised.
73 Pighius still goeth on, and (to prooue that the faith of euerie other article, and not that onlie, which is referred vnto Christ, touching remission of sinnes, iustifieth) he vseth the example of Noe: for he saith, 620 that He beleeued onelie those things, which perteined to the safegard of his familie, and to the destruction of the world; and by that faith he saith he was iustified. Here (saith he) is no mention made of Christ, or of the remission of sinnes. But it séemeth vnto me, that this man hath not verie diligentlie read that, which Peter writeth in his first epistle, and third chapter: for Peter saith; 621 When once the long suffering of God expected in the daies of Noe, while the arke was preparing, wherein few, that is, eight soules were saued, through the water (vnto the figure whereof baptisme now agreeing, maketh vs also safe:) whereby not the filth of the flesh is put awaie, but thereby is brought to passe, that a good conscience is well answering vnto God. That which Peter sawe was signified by the arke, and by those things, which Noe did; can we thinke, 622 that the patriarch himselfe sawe not? This vndoubtedlie were too much derogation vnto him: and if he sawe those things, which Peter maketh mention of; he beléeued not onelie those things, which were then doone; but also those, which were looked for to be accomplished by Christ. And therefore of good right it is written vnto the Hebrues, that He was by such a faith made the heire of righteousnesse. 623
But Pighius nothing passeth vpon this; who (so that he may be against vs) is nothing afraid to fight euen against the apostles themselues: for he is not afraid to affirme, that our first father Adam was iustified; but yet not with that faith, which we speake of, which concerneth the remission of sinnes through Christ: for he saith, that thereof he had no promise, as touching that, so farre as may be gathered out of the scriptures. But doubtlesse this man is both farre deceiued, 624 and also hath forgotten his fathers, whom he would séeme to make so much of. Was not the selfe-same thing said vnto Adam, which was by God promised vnto Eue his wife; namelie, that his séed should bruise the head of the serpent? Christ was that séed, and he hath so broken the head and strength of the diuell; that now neither sinne, nor death, nor hell can anie thing hurt his members. This place all the fathers in a maner thus interpret.
But Pighius, which yet is lesse to be borne withall, is not afraid to saie, that iustification is not giuen vnto vs by the promise. In which thing doubtles he is manifestlie against Paule: for he vnto the Galathians thus writeth; God gaue vnto Abraham by the promise. 625 And there is no doubt, but that vnto vs it is giuen, after the selfe-same maner that it was vnto Abraham. But this is to be knowne, that this word Promise, 626 is taken two maner of waies: either for the thing promised; and so it is not to be doubted, but that we are iustified by the promise, that is, by Christ, and by the forgiuenesse of sinnes, which is promised vnto them that beléeue: or else it is taken for the verie words of God, in which he through Christ promiseth vnto vs remission of sinnes. And in this maner also we maie be said, to be iustified by the promise: for although the cause of our iustification be the méere will and mercie of God, yet is not the same offered or signified vnto vs, but by the words of the promises, and by the sacraments; for these haue we as sure testimonies of the will of GOD towards vs. And so, vnlesse faith be wanting, whereby we apprehend the things that are offered, we are iustified by the promises.
627 74 Afterward Pighius, to prooue that God attributeth more vnto works, than vnto faith, citeth a place out of the 22. chapter of Genesis. There is described that excellent worke of Abraham, that he refused not to slaie his onelie sonne, & to offer him vnto God: and therefore God said vnto him from heauen; Bicause thou hast doone this thing, 628 I haue sworne by my selfe, that in blessing, I will blesse thee; and in multiplieng, I will multiplie thy seed, that it shall be as the starres of heauen, and as the sand of the sea. It shall possesse the gates of his enimies, and in thee shall all nations be blessed. Behold here (saith he) are promises giuen for works sake, and therevnto is added a most faithfull oath; but there is no mention at all made of faith: wherfore (saith he) God hath more regard vnto works, than vnto faith. This speaketh he with a wide mouth: but (according to that prouerbe;) The mountaines will be brought a bed, and out will spring a sielie mouse. For if you aske what I thinke as touching this matter, I will answer, that it is a notable and most excellent historie; whereout that cannot yet be gathered, which this man exclaimeth. First, here is no mention made of iustification: what serueth it then to that matter whereof we now intreat? So often as anie thing is called in controuersie, we must run to such certeine and assured places, in which the selfe-same thing is intreated of: and not vnto those places, wherein it maie be answered, that they intreate of another matter. Of this nature is that place which Paule citeth, 629 as touching this thing; Abraham beleeued in God, and it was imputed vnto him vnto righteousnes.
But as concerning this historie, I willinglie grant, that Abraham by that worke obteined a certeine more ample benefit, than he before had by faith: howbeit not in substance, or number, or quantitie of the promises; but in a sound and firme certeintie. For although he doubted not, but that whatsoeuer things he beleeued, God would faithfullie render vnto him; yet afterward, when he had doone those excellent déeds, he was more fullie persuaded of the veritie of his faith, and constancie of the promise, and strength of the righteousnes imputed vnto him. I denie not, but that, by that excellent worke, Abraham obteined these things. What is then here, that Pighius should boast of? What new thing is here promised? What couenant not heard of before, or new oth is here set foorth: Nothing is héere rehearsed, which was not before made mention of. For the couenant, which is héere made, was before ordeined; partlie when circumcision was appointed; and partlie in that sacrifice, wherein it was commanded, that the beasts should be diuided, partlie on the right hand, and partlie on the left: as though they which should sweare, and make the couenant, should passe through the middest. For that maner (to touch it by the waie) was also vsed among the men of Athens, 630 as Demosthenes declareth in his oration against Aristocrates. Further, we can not denie, but that Abraham was iustified before: for euen before it was said; Abraham beleeued God, and it was imputed vnto him vnto righteousnes. And séeing the matter is so, although afterward were added some promise; yet will that make nothing against vs: for we denie not, but that those works which followe iustification, are both good, and also doo please God; and are of him, although fréelie, yet with great and ample gifts recompensed.
Now resteth onelie to declare another waie, how to vnderstand this cause; Bicause thou hast doone these things, &c. And this perteineth vnto the certeintie, whereof we before made mention; which (as we haue said) is from the effects, and (as they vse to speake) A posteriori, that is, From the later. The which that you shall not thinke to be of mine owne inuention, go & read Augustine in his questions vpon Genesis: for he diligentlie peiseth these words; Now I knowe thou fearest God. 631 Was God (saith he) ignorant of this before? Had he anie néed of this triall, when as he is the searcher of the reins, and of the hart? Nothing lesse (saith he:) for here this word [I knowe] is nothing else, but, I haue made thee to knowe, or, I haue made plaine and manifest. Wherefore here is not rendered a reason of the promises by the cause; but after the selfe-same maner vndoubtedlie, by which it was said of the sinfull woman; Manie sinnes are forgiuen hir, 632 bicause she hath loued much: of which place we haue so largelie before intreated, that now there is no néed at all of anie repetition.
75 Pighius hath scraped an other obiection out of the 18. chapter of Ezechiel; If the wicked man (saith the prophet vnder the person of God) shall repent him of all his iniquities, and shall doo all my commandements, I will no more remember all his iniquities. Here (saith Pighius ) we sée that iustication, which is the forgiuenes of sinnes, is not promised vnto faith; but vnto perfect repentance, and vnto the obseruation of the lawe of God. And here his bristles so arise, as though we must néeds giue place. 633 But this argument, if it be more narowlie considered, is both vaine and trifling: for we easilie grant, that if a man perfectlie repent him of all his iniquities, and doo all the commandements of God; he shall haue iustification by works. None of vs euer denied this. But here lieth all the matter, here were a hard worke, to find such a one, who being not yet iustified, hath performed this. And where I praie you maister Pighius, is that your interpretation, wherein you said before, that God required not that we should performe all the commandements; but that he of his mercie remitteth manie things? For here you haue brought a most manifest testimonie against your selfe.
But to returne to the matter: forsomuch as man neither performeth, nor also can performe those things which are set foorth, both of the prophet, and of the lawe: what resteth there then, but that he should come humblie vnto Christ; and hauing through faith fréelie receiued iustification of him, should by grace, and the spirit, now giuen vnto him, perfectlie repent, (so much as this life will suffer) and with an obedience (such as in this life we may begin) to obeie the lawe of God. Intreating of this argument, there came to my remembrance the old Philosopher Antisthenes: 634 for when a certeine glorious yong man, which was one of his scholers, boasted that he had a ship laden with excellent merchandize; and when it were arriued, he would giue vnto him an excellent gift. This song was common euermore in his mouth, that he was troublesome to him who heard him; insomuch that Antisthenes brought him foorth into the market place, and in a certeine shop asked a few elles of cloth. Which cloth when Antisthenes had in his hand, not hauing paid the monie, he made a proffer to go his waie: the Merchant called him backe againe; Ho good fellowe (saith he) before thou depart paie me my monie. Then Antisthenes shewing him the yoong man; This man (said he) will paie you so soone as his ship is arriued.
Euen so will I answer vnto Pighius; When you shall shew me one, which being not regenerate, by his owne strength repenteth him of all his iniquities, and obserueth all the commandements of God; we will saie, that he is iustified by his works. But when will this ship arriue? Wherefore, let him cease to boast of the words of the lawe: for those words, whatsoeuer they be, whether they perteine vnto promises, or vnto precepts; we will after this maner interpret. But he saith moreouer, that Christ also said; 635 He that dooth the will of my father, shall enter into the kingdome of heauen: but the Lord said not (saith he) He which beleeueth. Yea, but I saie that in another place he did, and maketh no mention of anie worke; 636 for This (saith he) is the will of my father, that he which seeth the sonne, and beleeueth in him, hath eternall life. Let not Pighius then from hencefoorth denie, that the Lord euer spake this. But least any man should thinke, that the scriptures speake things contrarie; I answer, that these two sentences are not repugnant, but agrée verie well togither. Pighius, by the will of the father, vnderstandeth a great heape of good works: but Christ saith; This is the worke of God, that ye beleeue. 637 And after this action of beléeuing, doo followe manie other good works: wherefore the holie scriptures are not repugnant one to another. And Pighius his argument is left weake, and of no efficacie.
But Pighius, for that he séeth himselfe vrged with Gods word, bicause so oftentimes is read in the holie scriptures, that Man is iustified by faith; he therefore saith, that that is to be vnderstood of a liuelie and strong faith, which hath other vertues ioined with it: as though we euer spake of anie other faith. 638 If he spake this from the hart, he beléeueth the selfe-same thing that we beléeue: wherefore laie aside the contention; and the controuersie being ended, let vs all agrée in one. But Pighius cannot abide, that this agréement should take place: for afterward, when he would expound how we are iustified fréelie, he saith; that that is nothing else, but that God will fréelie impute vnto vs vnto righteousnes, the works of faith, hope, and charitie. What haue we here to doo? Doubtles, it séemeth vnto me, that this man dooth not with a sound iudgement read the scriptures; but dooth with a corrupt affection wrest them at his pleasure. For where works are, 639 there Paule denieth that there is a frée imputation; for these two are repugnant one to an other: wherefore in that Pighius goeth about to ioine them together, doth he not séeme most manifestlie to be against the apostle?
76 Thus much of Pighius; vnto whom our Smith, the eight wise man of Greece, 640 and the first wise man of England ioined himselfe a companion, as Theseus did vnto Hercules. But in verie déed he bringeth nothing else, but that which he hath drawen out of the sinks of this man, and other such like. First he saith, that faith is not for the remission of sinnes; and that therefore we fondlie faine that iustification is had by it. For the faith (saith he) whereby christians are discerned from no christians, is in Iesus Christ: which thing also (as though it made much to the purpose) he goeth about to prooue by the holie scriptures, and by a testimonie of Ierom. But I would haue this man to answer me, if euer he learned the Hebrue toong, what is the signification of this name IESVS? Vndoubtedlie, amongst all the Hebrues, this word Iascha signifieth, To saue: 641 wherefore IESVS may in Latine rightlie be turned SERVATOR, that is, A sauiour. But if (which thing I thinke true) he be ignorant of the Hebrue toong; yet he ought at the least, to haue beléeued the angel, which so interpreted that name; 642 Thou shalt call his name (saith he) IESVS, for he shall saue his people from their sinnes. How then can faith bée in CHRIST IESVS, vnles it be also touching the remission of sinnes, through Christ?
Afterward he is not afraid to cite that also, out of the epistle of Peter; 643 Charitie couereth the multitude of sinnes: Behold (saith he) forgiuenes of sinnes is here ascribed, not vnto faith, but vnto charitie. 644 He that will haue a fit axe to cut these knots asunder; let him attentiuelie consider the holie scriptures, and diligentlie sée, from whence those places, which are cited in the new testament, are taken out of the old. This sentence of Peter is had in a maner, out of the 10. chapter of the Prouerbs: 645 for there it is thus written; Hatred stirreth vp reprochfull speaches. For whom a man hateth, he discouereth, & publisheth abroad his faults, as much as in him lieth: but contrariwise, charitie hideth and couereth the sinnes of his brother. For they which trulie loue one another, are woont to defend one another; and to couer one anothers faults, so much as they sée by conscience they may. And this is a most true sentence of Salomon. Wherefore Peter going about to exhort christians vnto charitie; wiselie and aptlie borowed this sentence out of Salomon. But Smith not vnderstanding or considering this, supposeth that Peter thought, that remission of sinnes is gotten by charitie: howbeit he is most fowlie deceiued, as oftentimes he is woont to be.
646 But passing ouer these men, let vs remember, that if at anie time the fathers séeme to attribute righteousnes vnto works; the same is not to be vnderstood of that righteousnes, which God fréelie imputeth vnto vs through Christ: but of that inward righteousnes, which is rooted in vs, which we get and confirme by leading continuallie an vpright life. Or if those things, which they speake, doo manifestlie perteine vnto the righteousnes imputed, that is, vnto the remission of sinnes; we must alwais (as we haue before taught) run vnto the foundation of good works; namelie, vnto a liuelie faith in Christ: which rules, and such like, if our aduersaries would consider, they would neuer so impudentlie and obstinatelie defend so manie lies. Although, if I should speake anie thing touching Pighius, forsomuch as I sée, that he is neither of dull wit, nor vnlearned; I cannot saie that he in earnest, and from the hart wrote touching this matter: but when he had once taken the matter in hand, he tooke these things for pastime and pleasure.
77 Now to prosecute that order, which I haue begun; let vs come vnto the Fathers, and sée how much they make on our side. And vndoubtedlie, for this matter wée shall not néed anie great number of testimonies. For euen as to vnderstand what taste the water of the sea is; 647 it is not néedfull that a man drinke vp the whole sea: euen so, to vnderstand what the Fathers thinke touching this, we shall not néed to go through all their saiengs. Irenaeus, 648 a most ancient author, in his 4. booke and 30. chapter against Valentine, writeth somewhat touching this matter, although brieflie. And I suppose, that he for this cause wrote so brieflie of it; bicause this truth was in those first times so confessed & certeine, that it was not of anie man called in ⟨…⟩out. But yet by that little, which he hath, it may sufficientlie be vnderstood what his iudgement was: as the saieng is, that Protogenes knew Apelles, by the draught of one line onelie. Irenaeus therefore saith, that the old Fathers, euen those also which were before the law, were iustified by faith. For first, when he had spoken of Abraham, he ascended from him vnto Lot, vnto Noe, & vnto Enoch. And afterward he addeth a reason, why in these mens times the law was not written: bicause (saith he) they were alreadie iust, vnto whom the lawe was not giuen; for the iust haue the lawe written in their harts.
But peraduenture you will scarselie admit this testimonie; bicause Irenaeus in that place, when he speaketh there of Enoch, saith, that he was sent a legate vnto the angels: which may séeme to be apocryphall, so not to be counted of, as of sound authoritie. But I thinke the same is cited, not so much out of anie apocryphall booke, as out of some old tradition: for manie things were as it were by hand deliuered vnto the ancient Fathers, that are not to be reiected; so that they be not repugnant to the holie scriptures. Otherwise, if for that cause we reiect this testimonie, why doo we not also reiect the epistle of Iude? For he also citeth a sentence of Enoch, 649 that God shall come with thousands to iudgement. But whereas Irenaeus saith, 650 that Enoch was a legate vnto the angels; I suppose that it may be thus vnderstood; to saie, that those Angels were men, such as were princes and great kings, or such as were borne of the familie of Seth: 651 for so in Genesis, The sonnes of God are said to haue seene the daughters of men, that they were faire. Peraduenture Enoch was sent vnto them by God, to reprooue them: and thus much of Irenaeus.
652 Tertullian in his booke of baptisme saith, that Faith hath a perfect securitie of saluation. Wherefore it is not we alone that haue brought in a particular faith of the remission of sinnes. Neither ought anie thing to mooue vs, that in that booke he defendeth most manifest errors touching baptisme; and exhorteth men to deferre baptisme, till they come to ripe age, and not to make hast vnto it before they marrie. For although we allow not these things; yet in the meane time, 653 whilest he intreateth hereof, he hath manie things, which ought not to be contemned, which were at that time receiued in the church. So Cyprian, when he intreateth of rebaptising of heretiks, when they returned vnto the church, hath yet by the waie manie true and weightie testimonies which we cannot reiect; although in the verie state of the question we vtterlie disagrée fro~ him. And what father (I praie you) is there, amongst them all, which in some one place defendeth not some matter that is not to be allowed; and yet ought not all their works to be contemned? For there is no pomegranat so faire, 654 which hath not in it some rotten carnell.
655 78 Now let vs come vnto Origin. He, in his first booke vpon Iob, (if it be Origins worke) thus writeth; All things, which men doo, whether it be in virginitie, or in abstinencie, or in chastitie of the bodie, or in burning of the flesh, or in distribution of their goods; all these things (I saie) they doo Gratis, that is, in vaine; if they doo them not of faith. 656 In this place, whereas he saith Gratis; all men vnderstand that he signifi- In vaine. Which thing doubtlesse Pighius, and his companions will not admit; for they will haue these things to be certeine preparations vnto iustification. But that Origin is by expresse words against them, those words which followe doo more plainelie declare: for thus he writeth; that All holines & righteousnes, which a man dooth without faith, he dooth it in vaine, and to his owne destruction. And he citeth this sentence of Paule; 657 Whatsoeuer is not of faith, is sinne. I am sure, that neither Pighius can denie, but that Origin in this place maketh on our side, and that he in that sense vnderstood these words of Paule; Whatsoeuer is not of faith, is sinne. Which words yet he crieth out that we are accustomed to abuse, although not onelie Origin, but also Augustine, Basilius, and other fathers (as we haue before taught) expound those words after the selfe-same maner. Wherefore he dooth vniustlie and impudentlie accuse vs. But if he will saie, that we must not so much regard, what interpretations the fathers giue; but must sée, whether the place in the text may be so taken: therein we will commend him; for we gladlie admit appealing from the fathers vnto the word of God. But he ought to haue remembred, that it is not the point of a good man, to reprooue that in others, which he dooth himselfe. Wherefore he should suffer vs also, on the other side, when the matter so requireth, to appeale from the fathers vnto the scriptures.
But as touching the verie matter, we haue else-where declared, that that sentence of Paule, as it is written in his epistle, is so to be expounded; that of it may be inferred, that the works of men not regenerate, are sinnes. Origin afterward addeth; Of whom shall he receiue a reward? Of him thinke you, whom he sought not for? Whom he hath not acknowledged? In whom he hath not beléeued? He shall not (saith he) receiue of him a reward, but iudgement, wrath, and condemnation. If these things be rendred vnto such works, who will denie, but that they are sinnes? Afterward he bringeth a similitude. 658 Euen as (saith he) he whith buildeth without a foundation, looseth his labour, and hath onelie trauell and sorrowe: euen so it is with him, which will build vp good works without faith. 659 And euen as vnto him which beléeueth, all things are possible, that he may find refreshing at his hand in whom he hath beléeued: so vnto him that beléeueth not, nothing is possible. Like as the earth, without the sunne, 660 bringeth not foorth fruit; so, except the truth of God, through faith, doth shine foorth in our harts the fruit of good works springeth not vp. For so (saith he) all that whole yéere, wherin Noah was saued from the floud, for that the sunne shined not foorth, the earth could bring foorth no fruit. Thus much hath Origin in that place, which we haue now cited; whereby we conclude, that faith formeth and maketh perfect all good works which followe: 661 and not that it (as these men I knowe not who haue feigned) taketh and boroweth his forme of them.
The same Origin, vpon the fourth chapter vnto the Romans, thus reasoneth; If he which beléeueth, that Iesus is Christ, be borne of God; and he which is borne of God, sinneth not: then it is certeine, that he which beléeueth in Christ Iesus, sinneth not. This kind of argument is called Sorites, & is allowed of the Logicians: for the Stoiks were woont oftentimes to vse it. The former propositions of this argument cannot be denied; for they are taken out of the holie scriptures. But he addeth afterward; And if he sinne, then it is certeine that he beléeueth not. This of necessitie followeth of the former conclusion: for if euerie one which beléeueth, sinneth not; then doubtlesse whosoeuer sinneth, beléeueth not. Let Pighius now go laugh; for that we saie, 662 that by gréeuous sinnes true faith is lost, or is so laid a sléepe, that it hath not his force in working and operation. And let him aggrauate the matter as much as he can, that he which sinneth gréeuouslie; neither beléeueth that there is a God, nor also the rest of the articles of the faith. Origin both thinketh and writeth the selfe-same thing that we doo. And he saith moreouer, that A token of true faith is there, where sinne is not committed: as contrariwise, where sinne is committed, it is a token of infidelitie. Againe, he addeth in the same chapter; If peraduenture that, which is said of the apostle, To be iustified by faith, séeme to be repugnant to that, which is said, that We are iustified freelie, (for if faith be offered first of a man, he cannot séeme to be iustified fréelie) we must remember, that euen faith it selfe is giuen of God: and this he prooueth by manie testimonies.
But this thing our Pighius cannot abide: for he derideth vs, as often as we saie, that faith is had by the grace and inward working of the holie Ghost. For he saith, that it is woonderfull, that the holie Ghost should haue his abiding, and worke in them, which doo not as yet beléeue. The same Origin vpon Leuiticus, in his third booke, and third chapter; The holie sicle (saith he) representeth our faith: for if thou shalt offer faith to Christ, as a price to the ram, without spot offered vp for a sacrifice; thou shalt receiue remission of sinnes. Here also we haue expressedlie, that remission of sinnes is obteined by faith; by that faith (I saie) which is directed vnto Christ, who was deliuered vnto death, and sacrificed for vs. There can be nothing more manifest than these testimonies, which Origin hath brought for vs. But these men are so obstinate, that they will not be led from the opinion, which they haue once taken in hand to defend; although thou bring neuer so great light with thée, least they should séeme to anie of theirs to haue defended an ill cause.
663 79 Cyprian, beside those things, which we afore spake, touching the coniunction of faith with a good life, writeth also in his third booke to Quirinus; that Faith onelie profiteth, and that we are able so much to doo as we doo beléeue. The first part of this sentence perteineth vnto the third article of this question; but the latter serueth verie much for that, which we are now in hand with. It is a woonderfull saieng doubtles, that So great is the force of faith, that by it we are able to doo what we will. And yet did not Cyprian thinke it sufficient, absolutelie to pronounce this; but he hath also confirmed it by manie and sundrie testimonies of the scriptures. As touching Basilius, and Gregorius Nazianzen, that shall suffice, which I haue before cited. Chrysostome, 664 in his sermon which he hath intituled De fide, lege naturae, & spiritu, saith; that Euen faith is of it selfe able to saue a man. And for example he bringeth foorth the théefe, 665 who (saith he) onlie confessed and beléeued: but works (saith he) alone cannot saue the workers, 666 without faith. After that he compareth works without faith, with the reliks of dead men: for dead carcases (saith he) although they be clothed with pretious and excellent garments, yet they obteine not heate by them; so (saith he) they which want faith, although they be decked with glorious works, yet are they by them nothing holpen. 667
And the same father, vpon the epistle vnto the Romans, vpon these words of Paule; 668 But the righteousnes, which is of faith; Thou séest (saith he) that this is chéeflie particular vnto faith, that we all treading vnder foot the complaint of reason, should inquire after that which is aboue nature; and that the infirmitie of our cogitations being by the vertue and power of God cast awaie, we should imbrace all the promises of God. Here we sée, that by faith we obteine the promises of God: and although by it we assent vnto all that which is conteined in the holie scriptures; yet it peculiarlie hath a regard vnto the promises of God. This is also to be considered, that he saith, that The infirmitie of our cogitations, in beléeuing, is by the vertue and power of GOD cast awaie: for this maketh against them, which contend, that this is doone by humane power and strength; as though we had faith of our selues, and that it should go before iustification. The same Chrysostome, vpon the 29. chapter of Genesis, in his 54. homilie; This (saith he) is the true faith, not to giue héed vnto those things, which are séene, although they séeme to be against the promise: but onelie to consider the power of him that promiseth. Let them well consider this, which will haue vs to haue a regard, not onelie to the power and promises of God; but euen chéeflie to our owne preparations. And expounding these words in Genesis; Abraham beleeued God, 669 and it was imputed vnto him vnto righteousnes: Let vs also (saith he) learne (I beséech you) of the patriarch of God to beléeue his saiengs, and to trust vnto his promises, and not to search them out by our owne cogitation; but to shew a great gratitude: for this can both make vs iust, and also cause vs to obteine the promises. Here also are two things to be noted; the one is, that we are made iust by faith; the other, that by the same we obteine the promises: which two things our aduersaries stoutlie denie.
The same father, vpon these words of Paule vnto Timothie; 670 Of whom are Hymenaeus and Alexander, which haue made shipwracke as concerning faith: So (saith he) he which once falleth awaie from the faith, hath no place where he may staie himselfe, or whither to repaire; for the head being corrupted and lost, what vse can there be of the rest of the bodie? For if faith without works be dead, 671 much more are works dead without faith. Here is to be noted, that this is an argument A minori, that is, From the lesser vnto the greater: for he saith, that works are more dead without faith, than is faith without works. The same authour, in his sermon De verbis apostoli, vpon these words of the apostle; Hauing one and the selfe-same spirit of faith: 672 for it is vnpossible (saith he) yea doubtlesse it is vnpossible, if thou liue vnpurelie, not to wauer in faith. By this we sée, how great a coniunction Chrysostome thought that to be, betwéene faith and good works. The same father, expounding these words of the apostle; 673 Doo we then destroie the lawe by faith? God forbid, naie rather we confirme the lawe: So soone as (saith he) a man beléeueth, 674 straitwaie he is iustified; wherefore faith hath confirmed the will of the lawe, whilst it hath brought to an end euen that, for which the lawe did all things. How then dooth Pighius saie, that faith is onelie the foundation, and therefore is verie farre from the perfection of iustification? Or vnto what purpose is that, that after faith he putteth so manie degrées and meanes, whereby we come vnto iustification? For Chrysostome speaketh farre otherwise, that a man is iustified straitwaie, so soone as euer he beléeueth.
Further, he attributeth vnto faith euen this also; that it maketh men iust, when as the law was not able to performe that, although by manie waies it did endeuour it. Moreouer, when he expoundeth these words; They being ignorant of the righteousnes of God, 675 & going about to establish their owne righteousnes, were not subiect to the righteousnes of God: This righteousnes of God (saith he) he calleth the righteousnes of faith, which is wholie giuen by grace from aboue, and not in respect of our labours. And vpon these words; Behold, I put in Sion a stone of offense: Thou séest then (saith he) that faith hath with it confidence and securitie. Here he manifestlie appointeth a particular faith, and a certeintie touching the remission of sinnes: which thing our aduersaries so greatlie speake against. Further, when he expoundeth that saieng in the.11. chapter; 676 And if they abide not in their incredulitie, they also shall againe be graffed in: If faith (saith he) could graffe thée, when thou wast a wild oliue trée, into a good oliue trée; it can restore them into their owne good oliue trée. Here also, the power to be graffed into Christ, by iustification, and the power to restore them which are cut off, is attributed vnto faith.
I could now passe ouer to Ierom, if there were not somewhat, 677 which calleth me backe againe vnto Chrysostome: for the selfe-same man writeth, that Faith onelie is not sufficient vnto saluation. And such sentences are oftentimes read in the Fathers, which our aduersaries continuallie wrest against vs: although (to speake the truth) such an obiection is not the whurlebat of Entellus, nor so greatlie to be feared: for it may easilie be answered in one word. For he saith not, that faith is not sufficient vnto iustification; but onelie vnto saluation: for faith is of it selfe sufficient vnto iustification. But after we are once iustified, it is not inough to the obteinement of saluation, to saie; I beleeue: we must put to also an holie life, and good works; for by them, as it were by certeine degrées, God bringeth vs to felicitie. 678 And after this maner we maie interpret all the sentences of the Fathers, which séeme to tend this way. And if their words (as sometimes it happeneth) will not beare such an exposition; 679 then (as it is most right) we will appeale from them writing negligentlie, vnto the selfe same Fathers writing in another place more soundlie, and more catholikelie: as did that woman in ancient time, which appealed from Philip being droonke, vnto the selfe-same Philip being sober.
80 Ierom, 680 vpon the epistle vnto the Galathians, vpon these words; And we knowing that man is not iustified by the works of the lawe, but by the faith of Iesus Christ: he saith, 681 that All the forefathers were iustified by the selfe same faith in Christ, by which we are now at this daie iustified. And this sentence he confirmeth, by bringing in of manie examples. First he reckoneth vp Abraham: 682 for of him he saith Christ thus spake; He sawe my daie, he sawe it, and reioised. After him, he maketh mention of Moses: for of him (he saith) it is thus written in the epistle vnto the Hebrues; 683 that He counted the reproches of Christ, greater riches than the treasure of Aegypt, and that he refusing to be in the court of Pharao, did choose rather t’embrace the crosse of Christ. And he addeth, 684 that Iohn the euangelist, in his 12. chapter most manifestlie teacheth; that all those things, 685 which Esaie hath put in writing, touching the glorie of God. when he sawe the Lord sitting vpon an high throne lifted vp, are to be vnderstood of the sonne of God. He addeth moreouer, 686 out of the epistle of Iude; that the Lord Iesus Christ deliuered the people of Israel out of Aegypt, & after that smot the vnbeléeuers. In which place I verie much maruell, that Ierom, a man otherwise excellent in the Gréeke toong, turned it thus; The Lord Iesus Christ: when as in our text, is had onelie this word Lord; vnlesse we will suppose, that his copie was differing from that which we now vse. Which I speake not, as though I douted, whether those things, which at that time hapned, were done by Christ the sonne of God, 687 or no: for Iohn saith; No man hath seene God at anie time, but the sonne, which is in the bosome of the father, he hath declared him.
Wherefore, whatsoeuer is vttered vnto men, touching things diuine, is vttered by the sonne of God, 688 who hath most trulie giuen himselfe vnto mankind, a faithfull interpreter of God his father. And Paule in his first epistle vnto the Corinthians, the tenth chapter saith; They droonke of the spirituall rocke following them, and that rocke was Christ. Againe; Let vs not tempt (saith he) Christ, as certeine of them tempted him. The same Ierom, vpon the epistle to the Galath. where he reckoneth vp the fruits of the spirit, when he commeth vnto faith, thus he writeth; If charitie be absent, faith also departeth awaie togither with it. These words manifestlie declare, 689 that his iudgement was, that true faith cannot be diuided from charitie, which thing we also teach and defend. But Pighius, with his fellowes, hisseth at it, and crieth out against it; howbeit let him grunt as much as he will, it sufficeth vs, that this doctrine agréeth both with the scriptures, and with the fathers.
Ambrose also expounding these words out of the epistle vnto the Romans; 690 For it is one God which iustifieth circumcision by faith: Bicause (saith he) there is but one God, he hath iustified all men after one & the selfe-same maner; forsomuch as nothing causeth merit & dignitie, but faith. And afterward, vpon these words; Therefore by faith, 691 according to grace, that the promis might be firme to all the seed: The promise (saith he) cannot be firme to all the séed, that is, vnto all maner of men, of what nation so euer they be; except it be by faith. For the beginning of the promise is of faith, and not of the lawe: for they, which are vnder the lawe, are guiltie; but the promise cannot be giuen vnto them that are guiltie, and therefore they ought first to be purified by faith, that they may be made woorthie to be called the sonnes of God, and that the promise may be firme. And towards the beginning of the 5. chapter, 692 vpon these words; Being iustified by faith, we haue peace towards God: Faith (saith he) & not the law, causeth vs to haue peace with God; for it reconcileth vs vnto God, when our sinnes are taken awaie, which had before made vs enimies vnto God. And afterward vpon these words; The lawe of the spirit of life: 693 It is faith (saith he) which iustifieth them that flie vnto it, that it may forgiue them, whom the lawe holdeth guiltie, that they liuing vnder faith, may be frée from sinne. And in his 2. booke vpon the Gospell of Luke he saith, that Peter wept not, 694 vntill the Lord had looked backe vpon him: and he addeth, that the Lord brought foorth in him, both repentance, and the power to wéepe.
81 But Augustine, 695 when he intreateth of this matter, séemeth to be in his owne field, so that to hunt in him for testimonies, touching this controuersie, is (as the common saieng is) to séeke water in the sea. Howbeit, it shall not be from our purpose to picke somewhat out of him also. In the sermon of the Lord vpon the mount, touching the words of the gospel in Matthew, in his 7. sermon towards the end; If thou presume of thine owne worke, a reward (saith he) is rendered vnto thée, and not grace giuen thée. I demand now; Beléeuest thou O sinner? I beléeue. What? Beléeuest thou that thy sinnes may be by him fréelie forgiuen thée? Then hast thou that which thou beléeuest. In his preface vpon the 31. psalme; Thou hast done no good, and yet remission of sinnes is giuen thée. Thy works are considered, and they are all found naught. If God should render vnto those works that which is due, doubtles he should condemne thée. And in his booke De spiritu & litera, the 12. chap. We gather, that a man is not iustified by the rules of good life, but by the faith of Iesus Christ. And in his booke against the two epistles of the Pelagians, in his 3. booke, & 5. chapter; Our faith (saith he) that is, the catholike faith, discerneth the iust from the vniust, not by the lawe of works, but euen by the lawe of faith.
And Augustine, and Alipius, in the 106. epistle; Righteousnesse is of faith, whereby we beléeue that we are iustified, that is, that we are made iust by the grace of God, through Iesus Christ our Lord. The same father against Pelagius, and Coelestinus, in his 1. booke, 696 & 10. chapter; It is not inough (saith he) to confesse what grace thou wilt, but that grace whereby we are persuaded, whereby we are drawen, and whereby that which is good it selfe is giuen vs. This maketh plainlie against them, which appoint I wot not what generall grace; and will haue it to lie in euerie mans power, either to admit, or to refuse the same. But this grace, whereby we are so persuaded, is nothing els but faith; which faith in déed is necessarie to iustifie. But those works which are done before we be iustified, doo nothing auaile: for the same Augustine, 697 against the second epistle of the Pelagians, the 3. booke, & 5. chapter; Euen as works (saith he) which séeme good, are vnto the vngodlie turned into sinnes, &c. And in his booke De spiritu & litera, the 28. chapter: Euen as (saith he) there are certeine veniall sinnes, without which the verie iust man cannot liue, and yet they hinder vs not from saluation; so are there certeine good works, without which, euen the most wicked men can verie hardlie liue, which works yet nothing profit them vnto saluation.
And that we should not thinke, that this faith, wherby we are iustified, is a thing common and straieng at pleasure, he addeth afterward in the 3. chapter; 698 Why is this man so instructed, that he is vtterlie persuaded, and another not so? There are onlie two things, which I thinke good to answer; O the depth of the riches, &c! Also; What? Is there iniquitie with God? He that is displeased with this answer, let him séeke (saith he) men better learned, but let him beware of presumptuous persons. If we should giue credit to our aduersaries, this had béene a verie rude and blind doubt: for they would straitwaie haue answered at one word; that the one was persuaded, bicause he would; and the other was not persuaded, bicause he would not. But Augustine considering the matter more déeplie; namelie, that It is God which worketh in vs both to will, and to performe, 699 according to his good will; and perceiuing that Paule himselfe (being ouercome with the admiration of this thing) made such exclamation, thought it most méet rather to refer the whole matter vnto God, who distributeth vnto euerie man that which séemeth to him good, and that (without doubt) iustlie: although we sée not the reasons of his iustice, yea neither is it méet for vs to search them out; vnlesse we will haue that to happen vnto vs, which commonlie happeneth vnto a certeine kind of flies, which being allured by the light of the candle, 700 and flieng too nigh vnto it, are oftentimes burnt with the flame thereof.
701 The same Augustine De praedestinatione sanctorum, in his fift chapter, reprooueth Pelagius, for that he had feigned that common grace vnto all the saints; which he would haue to be nothing else, but nature. The verie which thing our aduersaries also at this daie doo, when as they crie out, that that grace is set foorth, as it were openlie vnto all men; and that it lieth in euerie mans power to receiue it, if so be that he will. The same author Ad Vitalem, 702 in his 207. epistle; Vnto them (saith he) whose cause is like to theirs vnto whom grace is giuen, yet to them it is not giuen; that they, vnto whom it is giuen, may vnderstand how fréelie it was giuen to them. And in the selfe-same place, he plainlie declareth, that it is God, which of vnwilling maketh vs willing; and taketh awaie our stonie hart, and giueth vs a fleshie hart. This manfestlie declareth, that it is faith, whereby we are iustified; and that God distributeth it according to his good will. The same father, De dogmatibus ecclesiasticis, in the fourth chapter, (for that booke, whosoeuer was the author therof, beareth the name of Augustine; ) To be purged from sinnes (saith he) God tarieth not for our will. And in the 44. chapter; The holie Ghost maketh vs to choose, thinke, and consent vnto euerie good thing perteining vnto saluation. And in his 13. booke, and 17. chapter De trinitate; The word of the sonne of God (saith he) tooke vpon him the nature of man, without anie maner of merit: & after the self-same maner also is the grace of God giuen vnto vs. This comparison is taken of the greater: for if that man, which was made the son of God, obteined it without anie merit; much more are we without anie merit, either of congruitie, or of woorthines, receiued into adoption.
The same Augustine to Simplicianus, in the first booke, and second question; Who (saith he) can liue vprightlie, & worke iustlie, except he be iustified by faith? Who can beléeue, except he be toucht by some calling, that is, by some testification of things? Who hath in his owne power, 703 to haue his mind touched with such a sight, whereby the will may be mooued vnto faith? And in his 61. sermon vpon Iohn; All sinnes (saith he) are comprehended vnder the name of infidelitie. And he addeth; that Faith cannot be without hope and charitie; which thing also he most plainlie teacheth vpon the 31. psalme. The same father, in his first booke, and 19. chapter, against the two epistles of the Pelagians, at large intreateth after what maner we are drawne of God: and amongst other things, he saith, that the Pelagians would too much triumph ouer the christians, if they had not the word of drawing in the holie scriptures. But forsomuch as that word is expressed in the verie Gospell, they haue vtterlie no place to flie vnto. 704 There are infinite other places in Augustine, which doo confirme this opinion; which now, for breuitie sake, I thinke good to ouerpasse.
82 Cyrillus against Iulianus, in his first booke; 705 and 14. page, saith; The faith of Abraham and our faith is vtterlie one and the same. And the same author vpon Iohn, in the third booke, and 31. chapter, expounding this sentence; 706 This is the worke of God, that ye beleeue in him whom he hath sent. For faith (saith he) bringeth saluation, and grace iustifieth; but the commandements of the lawe rather condemne: wherefore faith in Christ is the worke of GOD. In these words we ought to note, that faith is it, whereby is brought saluation; and that we are iustified by grace. And he declareth these things more plainlie vpon Iohn, in his ninth booke, and 32. chapter, vpon these words; And whither I go, 707 ye knowe, and ye knowe the waie. For we are iustified by faith, and are made partakers of the diuine nature, by the participation of the holie Ghost. 708 Leo, in his 13. sermon of the passion of the Lord; The fathers (saith he) beléeued togither with vs, that the bloud of the sonne of God should be shed. 709 Wherfore, there is nothing (déerlie beloued) strange in christian religion from the things which were of old signified; neither was saluation hoped for at any time of the righteous men, who haue liued before vs, but by the Lord Iesus Christ, for whom they did looke. This, and manie other like testimonies, doo confute those chéeflie, which dare saie, that Abraham was indéed iustified; yet not through faith in Christ, but by faith touching earthlie promises. Albeit this author may séeme to make against vs, in that we saie, that true faith is not found without charitie: for in his sermon De collectione & eleemosyna, he thus writeth of sathan; He knowing that God is denied, not onelie in words, but also in déeds, hath taken awaie charitie from many, from whom he could not take awaie faith; & possessing the féeld of their hart, with the roots of couetousnes, he hath spoiled of the fruit of good works, those whom he hath not depriued of the confession of their lips. These words, if they be déepelie considered, make nothing at all against vs: for we speake of a true, sound, and liuelie faith. But Leo vnderstandeth onelie a certeine outward profession of faith: for when he would render a reason, whereby it might appéere that faith was not taken from them; he mentioneth onelie an outward confession of the lips: which we also grant may consist without charitie; and be oftentimes boasted of of manie men, which neuerthelesse are most wicked. And after this maner I suppose are to be expounded such like testimonies; if anie happen in the fathers.
710 Gregorie Bishop of Rome, in his 19. homilie vpon Ezechiel; We come not (saith he) to faith by works, but by faith we atteine vnto vertues: for Cornelius the Centurian came not by works vnto faith, but by faith he came vnto works: 711 for it is said; Thy praiers and almes. But how praied he, if he beléeued not? But now because he knew not that the mediatour was incarnate, by workes he came vnto a more full knowledge. Hereby I would haue our aduersaries to know, that faith necessarilie goeth before all good works: for they affirme, that morall works, which ar⟨…⟩ ⟨…⟩oone of Ethniks, and of men not yet beléeuing in Christ, are good; which thing is in this place of Gregorie confuted. The same author, in his second booke, and 25. chapter of his morals, (speaking of the same matter) thus writeth; Vnlesse faith be first gotten in our harts, all other things, whatsoeuer they be, cannot indéed be good, 712 although they séeme good. Beda vpon the 2. chapter of Iames; He onelie beléeueth trulie, which by working exerciseth that which he beléeueth: for faith and charitie cannot be separated asunder. And this shall suffice as touching the fathers. But what the African, Mileuitan, and Arausican councell doo teach, concerning iustification, faith, grace, and works; we haue before at large declared in the former article. This onelie I will now adde, that our aduersaries, when they saie that GOD offereth his grace vnto all men, and giueth his gifts vnto men that desire them, and take hold of them, and forgiueth sinnes to them that doo that which they ought to doo; for so much as in the meane time they omit the inspiration of the holie Ghost and the power of God, which draweth vs, and the inward persuasion of the mind, and also those things which are most chéeflie required in this matter: they are most manifestlie against those councels, which we haue now cited. Howbeit, I cannot leaue vnspoken, that in the councell of Mentz, which was celebrated vnder Carolus Magnus, in the first chapter is cited Gregorie, who thus writeth; He beléeueth trulie, which by working exerciseth that which he beléeueth.
83 Forsomuch therefore, as we haue now hitherto spoken as touching this article; namelie, that men are iustified by faith in Christ, and haue confirmed the same by scriptures, and haue ouerthrowne the obiections of our aduersaries, and alleadged testimonies of the Fathers, to confirme our saieng: let vs now come to the third article. Wherefore we saie, 713 that iustification consisteth by faith onelie. Which saieng all those places of scripture doo prooue, 714 which teach, that we are iustified fréelie; and those which affirme, that iustification commeth without works; and those also, which put an Antithesis or contrarietie betwéen grace and works: all these places (I say) most trulie conclude, that we are iustified by faith onelie; although this word [Onelie] be not read in the holie scripture. But that is not so much to be weighed: for the signification of that word, is of necessitie gathered out of them. Further, this also is to be noted, euen as we haue alreadie before taught; that we affirme not, that that faith, whereby we are iustified, is in our minds without good works: though we saie, that the same onelie is it which taketh hold of iustification, and remission of sinnes. 715 So the eie cannot be without a head, braines, hart, liuer, and other parts of the bodie: and yet the eie onelie apprehendeth colour and the light. Wherefore they, which after this maner reason against vs; Faith (as ye say) iustifieth; But faith is not alone; Ergo faith alone iustifieth not: they commit the fault of a false argument. As if a man should thus conclude; 716 Onelie the will willeth; But the will is not alone in the mind; Ergo not the will alone willeth. Here euen little children may sée the fallace or deceit, which they call; Of composition and of diuision. And is it not a foule thing, that so great Diuines should not sée it?
717 But here Smith (the light forsooth of diuinitie) setteth himselfe against vs. He of late cried out, euen till he was hoarse, that we falselie affirme; that those places of the scripture, which testifie that we are iustified Gratis (that is fréelie) should signifie all one with this, to be iustified by faith Onelie: for this word Gratis, is not all one with Solùm, 718 that is, Onelie. O dull Grammatians that we are, which without this good maister could not vnderstand this aduerbe so much vsed! Howbeit, this Grammaticall Aristarchus, least that he should séeme without some reason to plaie the foole: It is written (saith he) in Genesis, that Laban said vnto Iacob; 719 Bicause thou art my kinseman, shalt thou therfore serue me Gratis? Here (saith he) put this word, Onelie, and thou shalt sée, what an absurd kind of speach it will be. And in the booke of Numbers; 720 The people said, that in Aegypt they did eate fishes Gratis: and in the Psalme; They haue hated me Gratis: 721 Here (saith he) cannot be put this aduerbe, Onelie; Wherefore we rashlie and verie weakelie conclude, that bicause in the scriptures a man is said to be iustified Gratis, he is therefore straitwaie iustified by faith Onelie. But this sharpe witted man, and one so well exercised in the concordance of the Bible, should haue remembred, that this word Gratis, signifieth without a cause, or without a reward and price: and therefore we rightlie saie, that iustification consisteth of faith Onelie; bicause it is said to be giuen Gratis. For if works were required, there should be a cause, or a reward, or a price to the obteinement of righteousnes. But forsomuch as Gratis excludeth all these things, of that word is rightlie and trulie inferred, Onelie faith.
And those places, which this man hath alleadged, are not hard to confute: for Laban saith, Shalt thou serue me Gratis? that is, without this couenant that I should giue thée some thing: which is onelie to take, and nothing to repaie. And the Israelits, when they said that they did eate fishes Gratis; meant, that they did eate them without anie price paid. And that saieng; They haue hated me Gratis, is nothing else, than without a cause, or without anie my desart. So that if this word Gratis take awaie price and merit, (forsomuch as Paule saith, that we are iustified Gratis ) we must néeds vnderstand, that it is doone without anie our price or merits: which doubtlesse might not be true, if works should be required, as causes and merits. And bicause we once brought a place out of the epistle to the Galathians; 722 But seeing we knowe, that man is not iustified by the works of the lawe, except it be by the faith of Iesus Christ: and of this particle (Except) concluded, 723 that iustification consisteth of faith Onelie; this man therefore according to his wisedome, rageth, and saith, that this word, Except, is not all one with Onelie. For he saith, 724 that Ioseph in Genesis said vnto his brethren; Ye shall not see my face, except ye bring your yoongest brother: and Christ (saith he) saith; 725 Except ye eate the flesh of the sonne of man, ye shall not haue life in you. Who (saith he) will saie, that life is had onlie by eating of the sacraments? Wherefore (saith he) these things cannot be expounded, by this word Onelie. Yes doubtles, but they maie: for in Genesis, what other thing meant Ioseph, than to admonish his brethren, that they should vpon this condition onelie, come againe into his sight; to wit, if they brought their yoongest brother with them? And Christ in the sixt of Iohn, intreated not of the eating of the sacrament: for he had not as yet instituted it; wherefore by this word, To eate, he signifieth, To beléeue. And he saith, that they which are of full age, herein onelie haue life, if they eate his flesh, and drinke his blood: that is, if they beléeue that the sonne of God was deliuered for them, for the remission of their sinnes; and that this is the onelie waie whereby they maie be saued.
84 But Smith addeth, that from iustification is not to be excluded, hope, charitie, and other good works. I grant indéed, that those are not to be excluded from a man that is iustified; howbeit I doo not attribute vnto them the power of iustifieng. For that which Paule saith; 726 that A man is not iustified by works, should not be true, if we should be iustified by anie kind of works: for if a man should saie, 727 that an artificer worketh not with his fingers, and afterward should grant that he to that worke which he dooth, vseth his fingers, he were woorthie to be laughed at; although being conuict, he would saie, that he excepted onelie the little finger; and not the thumbe, forefinger, or middlefinger: for he which vseth thrée fingers, vndoubtedlie vseth fingers. But why dooth this man saie, that hope and charitie are not excluded? Bicause (saith he) euen ye your selues will haue vs to be iustified by a liuelie faith, which certeinlie is not without these. We grant that these vertues are alwaies ioined with true faith; but yet in them we put no part of our iustification before God. 728 In this argument is a fallace or deceit of the accident: for vnto those things which are adioined, is attributed that which is proper to the same, wherevnto they are ioined. As if a man should saie; The sunne is round and high; Ergo, the roundnes and hight of the sunne doo make vs warme. What works then dooth Smith exclude from iustification, when as he includeth hope and charitie? I suppose surelie, that he excludeth outward works, fastings, almes, and such like. But with what face can he so saie or teach, séeing he appointeth and defendeth works preparatorie?
But this sharpe witted man thinketh, that he hath trimlie escaped, for that he saith, that these things are not of necessitie required to iustification, and that onlie they are profitable to iustification if they be present. But this is woorthie to be laughed at: for we haue before most plainlie taught, that all works which are done before iustification, are sinnes; so far is it off, that they can serue anie thing vnto iustification. And if they should by anie means profit vnto iustification, our glorieng should not then be excluded: for wée might glorie, that we had done these things, by whose helpe and aid we were iustified. But of this (saith he) we cannot boast, for that they were done by a certeine grace of God preuenting vs. But this is the chiefest thing to be marked, that these men attribute a great part of such works vnto frée will; and therefore, in that behalfe, at the least, we may glorie. Neither also shall that be true which the apostle saith; What hast thou, that thou hast not receiued: and againe, 729 Why dooest thou boast, as though thou hadst not receiued? Here some of them answer, that we cannot glorie of this libertie of will; for that we haue it not of our owne: for it is God, which hath indued vs with this facultie, & gaue vs frée will, when he created vs.
But this is not sufficient to take awaie glorieng: first, for that this were to flie vnto the common grace of creation, which thing the Pelagians did; 730 and by that means there should at the least waie be left vnto vs a good vse of frée will, whereof we might glorie. For although we haue the same of God by creation, yet the right vse thereof is ours; namelie, to assent vnto God when he calleth vs, & to applie our selues to good works, which of God are set forth to vs. And therfore vtterlie to take awaie all glorieng, it is néedfull that we euer beare this in mind, which Augustine doth admonish vs in his booke De spiritu & litera, the 24. chap. that The will & election of well doing, is of God; not onlie bicause he hath by creation giuen choise and frée will, but also for that by the persuasion of things he hath made vs both to will, and to beléeue; and that not onlie by the outward preaching of the gospell, but also by inward persuasion. For he doth not onlie stirre vp the hart, but also persuadeth, draweth, and boweth it to beléeue. I grant in déed, that it is the office of the will, to will and to embrace that which God offreth; for we doo not will by vnderstanding, or by memorie; but by will. And yet for all that, I doubt not, but that it is God which maketh vs to will, and to followe good things.
85 Further, our aduersaries thinke, that although works concurre vnto iustification; 731 yet is that notwithstanding true, which the holie scriptures teach; that we be iustified fréelie: bicause (saie they) those works are giuen of God, and are done by grace. If this refuge might helpe, then had not Paule done well, when as he tooke awaie from ceremoniall works, the power of iustifieng: for a Iew might saie; Our fathers, which in the old time were circumcised, and performed other obseruations of the lawe, did not the same by their owne naturall strength; but by the grace of God, both helping them and stirring them vp therevnto. Wherefore, if other works which were commanded in the law, could profit vnto iustification, to merit it (as you speake) of congruitie; why could not ceremoniall works doo the same? Neither will this anie thing helpe, to saie, that Paule taketh not awaie from them the power of iustifieng; but onlie after the comming of Christ. For he manifestlie speaketh of Abraham, 732 which was iustified by faith, and not by circumcision; and he vseth a testimonie of Dauid, of whom it is well knowne that he liued vnder the lawe. But whereas this man saith, that charitie and hope cannot be excluded; I would gladlie knowe of him, whether the works of these vertues be iust or no? I know he will grant that they are iust. What will he then answer vnto Paule, who vnto Titus saith; 733 Not by the works of righteousnesse, which we haue done? But I know these mens fond deuises; they answer that such works are excluded, if they be done by the law, and by frée will, without grace. But what néedeth to exclude that which cannot be; for who will either loue God, or hope in him without grace? Further, in what maner so euer they be done, they cannot serue to iustification: for we are iustified by grace, as it plainlie appeareth by the holie scriptures. But betwéene grace & works is so great contrarietie, that Paule saith; If of grace, 734 then it is not now of works; and if of works, then it is not of grace.
Neither ought these men to be so much displeased, for that we vse this word Onelie: 735 for we necessarilie conclude it, of that which Paule saith; first, that We are iustified by faith; and afterward addeth; Without works. How aptlie we thus conclude, I will declare by a similitude. In the sixt chapter of Deuteronomie (if we followe the truth of the Hebrue) it is thus written; 736 Thou shalt feare the Lord thy God, and him thou shalt serue. Here (as you sée) wanteth this particle Onelie; yet bicause it there followeth; Thou shalt not go after strange gods: the seuentie interpretours haue thus turned that place; Thou shalt feare the Lord thy God, ⟨…⟩, and him onelie thou shalt serue. These men, of the first proposition being affirmatiue, that God is to be worshipped; and of the other being negatiue, that strange gods are not to be worshipped; concluded, that God only is to be serued. Whose authoritie should not be of so great weight with me, but that Christ himselfe hath cited that place in that sort: for thus he rebuked the diuell; Depart from me sathan, for it is written; 737 Thou shalt worship the Lord thy God, and him Onlie shalt thou serue. Here we sée, that to disprooue the worshipping, which is giuen vnto a creature; this particle Onelie is necessarie: which although it be not had in the Hebrue, yet it is necessarilie gathered out of it. Now, when as we also reason after this maner, why should these men be so much offended?
738 86 Let them consider also, that the best, and the most ancient fathers did not mislike that word. It is a thing ridiculous to sée, with how cold toies, and poore shifts Smith goeth about to preuent and answer them. First he saith, that they ment nothing else, but to represse men, that they should not waxe insolent. But let Smith in one word, according to his good wisedome, answer me; Whether the fathers spake this trulie or falselie. If they spake it trulie, then make they on our side. And why dooth this man so much impugne it? But if falselie, this good end nothing helpeth them, to represse the insolencie of men. 739 For, euen as Euill must not be committed, that good may insue; so false doctrine must not be auouched, to supplant other false doctrine. But this man vndoubtedlie, is so farre besides himselfe, as he saith, that this was lawfull for the fathers to doo. For in his booke De votis, which not manie yéeres ago he set abroad, he saith; that Augustine De bono viduitatis, wheras he writeth, that Their matrimonies, which had vowed a vow of virginitie, or of sole life, are true marriages, and not adulteries; wrote the same for no other end, but to persuade Iuliana the widowe (vnto whom he wrote the booke) that marriages in generall are not euill. And so a Gods name he confesseth, that Augustine setteth foorth one false doctrine, to ouerthrowe another false doctrine.
And with the like wisdome, in the same booke he feigneth, that Clement Alexandrinus wrote, that Paule had a wife (which he thinketh to be most false;) onelie to prooue that marriage is good and honourable. And if it be lawfull so to mingle true things with false, and to confound all things; when then shall we beléeue the fathers? What thing can at anie time be certeine vnto vs, but that we may be deceiued thereby? Further, he feigneth, that Paule excluded from iustification onelie the works of the lawe. But this we haue before abundantlie confuted, and haue taught, that the reasons of Paule are generall. Yea, the fathers sawe euen this also: 740 for Augustine, in manie places affirmeth, that Paule intreateth not onelie of ceremoniall works, but also of morall works. But bicause the authoritie of Augustine is (I knowe not how) suspected vnto our aduersaries, let vs sée what Ierom saith. He vnto Ctesiphon against the Pelagians, vpon these words; 741 By the works of the lawe no flesh shall be iustified, thus writeth: 742 Bicause thou thinkest this to be spoken of the lawe of Moses onelie, and not of all the commandements, which are conteined vnder this one name of the lawe, the selfe-same apostle saith; I consent vnto the lawe of God. There are others also of the fathers, which teach the same: but I now ouerpasse them. Let it suffice to shew, that this other feigned inuention of Smith is vaine and trifling.
87 Thirdlie he saith, that they ment to exclude works (as he calleth them) penall; those works (I suppose) which repentant men doo. But to shew how ridiculous this is also, shall néed no long declaration. For first, such works were required of men; not that by them they should be iustified before God, but onelie to approoue themselues vnto the church; that is, least they by a feigned and dissembled repentance should séeke to be reconciled. Further, it is not likelie, that Paule spake of anie such works: for they were not at that time in vse. Indéed Ambrose, when he excludeth works from iustification, hath herevnto once or twise a respect. But we ought not so much to consider, what one or two of the fathers doo saie; but what agréeth with the holie scriptures. Smith addeth moreouer, 743 that it is certeine, that God requireth much more of vs than faith: for in Marke, it is thus written; Repent, and beleeue. Here (saith he) vnto faith is adioined repentance. And in another place; He that beleeueth, and is baptised, 744 shall be saued. He addeth also, that in the epistle to the Ephesians; 745 The church is said to be sanctified by the washing of water in the word. And that Peter in his third chapter of his first epistle saith; that Baptisme hath made vs safe. 746 And that Ierom also thus writeth vpon the first chapter of Esaie; The washing of regeneration dooth onelie remit sinnes. Behold (saith he) iustification, and remission of sinnes is ascribed, not onelie vnto faith, but also vnto the sacraments.
As touching the first, we grant, that Christ requireth more of vs than faith: for who doubteth, but that he will haue men that are iustified to liue vprightlie, and to exercise themselues in all kinds of vertues; otherwise, they shall no⟨…⟩ come vnto eternall saluation? Howbeit, these are fruits of faith, and effects of iustification, and not causes. But as touching the sacraments, we haue manie times taught, how iustification is to be attributed vnto them: for they are in the same respect vnto iustification, as is the preaching of the Gospell, and the promise concerning Christ, which is offered vnto vs to saluation. And verie oftentimes in the scriptures, that which belongeth vnto the thing, is ascribed to the sacrament or signe. And because baptisme promiseth remission of sinnes by Christ, and signifieth it, and sealeth it in them which are washed; therefore Ierom, of all other sacraments, attributeth this vnto it onelie. Wherefore the words of the Fathers ought nothing to mooue vs, when as they write thus; that Faith alone is not sufficient to saluation: for they vnderstand this, 747 of that eternall saluation, vnto which we come not, except some fruit followe our faith. But of their saiengs we ought not to gather, that a man is not iustified by faith onelie. And though at anie time, the verie same fathers séeme to referre their words vnto iustification; yet are they to be vnderstood, that their meaning was to expresse the nature of the true and iustifieng faith: for it in verie déed is neuer alone, but hath euer hope and charitie, and other good works, 748 as companions. Sometimes also by iustification, they vnderstand that righteousnes, which sticketh in vs; the which without all doubt, dooth not consist or depend of faith onelie.
88 They thinke also, that this maketh against vs: 749 for that Paule writeth vnto the Romans; By hope we are made safe. Neither doo they sée, that hope is there taken for the last regeneration, which we hope we shall one daie obteine in the heauenlie countrie: for the apostle a little before spake of it. And vndoubtedlie, we possesse that saluation onelie in hope, not as yet in verie déed. If there be anie peraduenture, whom this most iust and most true answer will not suffice; let him followe the interpretation of Origin: for he vpon that place saith; that Hope is there put for faith: which is no rare thing in the holie scriptures. But they haue found out yet another fond deuise, whereby (as much as lieth in them) they doo go about to qualifie this word Onelie, which is so often vsed of the Fathers; namelie, that faith onelie hath the beginning, and as it were, the first degrée of iustification: which afterward is made perfect and full, when other good works come vnto it. But how vaine this is, 750 Paule himselfe sufficientlie teacheth: for he dooth not onelie saie, that We are iustified by faith onelie, but also he addeth, without works. Further this also maketh against these men, which is written in the booke of Wisedome; To knowe God is full righteousnesse. 751 In which place it is a sport to sée, how Smith wringeth himselfe. First he dares not denie the sentence, for he counteth that booke for canonicall: but as he is of a sharpe wit, at the last this he deuiseth; that God is not knowen by faith onelie, but also by loue. But who euer would so saie, but onelie this man? Vndoubtedlie, by loue, we doo not knowe, but we doo loue.
But that which is spoken in the booke of Wisdome (which yet with me is not of so great authoritie) Christ himselfe hath most manifestlie testified in the Gospell, saieng; 752 This is eternall life, that they knowe thee, the onelie true God. Although of this saieng also of our sauiour; Gardiner the Bishop of Winchester, 753 deuised of late, I wot not what; namelie, that to knowe God, is not properlie eternall life, although it somewhat helpe forward therevnto. But forsomuch as neither the Fathers, nor Paule, nor Christ himselfe can satisfie these men; there is no hope that we shall anie thing preuaile with our reasons. They adde moreouer, that the Fathers saie, that onelie faith iustifieth; that is, it is the principallest thing whereby we are iustified. I confesse in déed, 754 that Onelie sometimes signifieth Principall. But this sense cannot agrée with Paules purpose: for if charitie be compared with faith, charitie (as Paule saith) is more excellent and better. Wherefore, if both of them iustifie (as these men will haue it) then should charitie haue the chéefest part, and not faith. And this also is a great let vnto these men, which I haue oftentimes spoken of, that Paule so ascribeth iustification vnto faith, that he saith; Without works. 755 But Augustine (saie they) vnto Simplicianus writeth; that By faith we begin to be iustified. Vnto this we maie answer two maner of waies; first, that that beginning is such, that in verie déed it hath the verie full and whole iustification. So that Augustines meaning is, that we are iustified so soone as we haue faith. Or if this please them not, we will saie (as the truth is in déed) that Augustine ment of the righteousnesse which sticketh in vs.
They cite also Ambrose, vpon the fift chapter vnto the Galathians; In Christ, &c. For (saith he) we haue néed of faith onelie, in charitie to iustification. Behold (saie they) vnto iustification we haue no lesse néed of charitie, than of faith. But they are far deceiued: for by those words Ambrose ment nothing else, but to make a distinction betwéene true faith and vaine opinion: therefore he saith; that we haue néed of faith onelie, namelie, that which is ioined with charitie. But Ierom vpon the fift chapter vnto the Galathians, saith; that It is charitie onelie, 756 which maketh cleane the hart. What other thing else shall we here answer, but that this his saieng (if it be sharplie and sincerelie vrged) is false? For it is faith also which purifieth the harts, as it written in the Acts of the apostles. And Paule vnto Timothie saith; 757 Charitie out of a pure hart, and a good conscience, &c. By which words it is plaine, that the hart must of necessitie first be pure, before charitie can come. Wherfore we will interpret that sentence by the effect, and as touching our knowledge: for then it is most certeine, that we are regenerate, and haue a cleane hart, when we be indued with charitie. After this maner also haue we before expounded this; Manie sinnes are forgiuen hir, bicause she loued much.
89 And by the selfe-same meanes also, may that saieng of Augustine, in his booke De natura & gratia, the 38. chapter, be answered vnto; It is the charitie of God (saith he) by which onelie, he is iust, whosoeuer is iust. But this séemeth also best vnto me, to vnderstand such saiengs of the fathers to concerne that righteousnes, which abideth and sticketh in vs: for that consisteth not onelie of faith, but also of all vertues & good works. 758 Now, bicause amongst all vertues, charitie is the principall; therfore the fathers somtimes attribute righteousnes vnto it onlie. And that which our aduersaries haue most vniustlie vsurped, to expound this word Onelie, for Principall or cheefe, may in this place most iustlie serue vs: for here we intreate not of that iustification, which is had by imputation; but of that which we atteine to after regeneration. Wherefore, in this our proposition, we exclude not from a man that is iustified, hope, charitie, and other good works: but this onelie we saie, that they haue not the power, or cause, or merit of iustifieng. And when we saie, that a man is iustified by faith onelie; we saie nothing else vndoubtedlie, but that a man is iustified onelie by the mercie of God, and by the merit of Christ onelie: which cannot be apprehended by anie other instrument, than by faith onelie.
759 Neither must we giue place vnto our aduersaries, not to vse this word Onelie, though they crie out neuer so much, that of it springeth great offense; and mens minds are by this persuasion somewhat weakened in the exercise of vertues. For by sound doctrine we doo easilie remedie these discommodities: for we alwaies teach, that it is not iustification, or true faith, which wanteth the fruits of good life. But we see the subtile and craftie deuise of these men: for if we should saie, that a man is simplie iustified by faith, leauing out this word Onelie; straitwaie they would adde of their owne, that a man indéed is iustified by faith: but yet he is no lesse iustified by hope, and charitie, and other good works. For this verie cause the Catholikes, in times past, would not permit vnto the Arrians this word ⟨…⟩, 760 that is, Consubstantial, or Of like substance: bicause they would straitwaie haue said, that The sonne indéed, by appellation or name, is God, like vnto the father, and in a maner equall vnto him; but yet not of one and the selfe-same nature and substance. Wherefore they did with tooth and naile defend and kéepe still this word ⟨…⟩, that is, Consubstantiall, or Of one and the selfe-same substance, as a word most apt to expresse the truth of that controuersie. Which they might also by good right doo; and chéefelie, for that they sawe, that that word was of necessitie concluded out of the holie scriptures: out of which also is most euidentlie concluded this our word Onelie; & is thought of vs a word most méet to confute the errors of those, which would haue iustification to come of works.
Moreouer, Gardiner bishop of Winchester, 761 counted this our proposition to be absurd; and against it, amongst other arguments, he vsed this, the which to me doubtlesse is verie strange, that it is so greatlie estéemed of some of his parasites; The righteousnes (saith he) that is giuen vs of God, whereby we are iustified, perteineth to all the faculties and powers of the mind, or rather to the whole man; Therefore we are not iustified by faith onelie: for that perteineth onelie vnto the higher part of the soule. Here (gentle reader) that thou be not deceiued, lieth hidden a double fallacie or deceit. For first, grant, that that righteousnes, which is giuen vnto vs, perteineth vnto the whole man, and vnto all the powers and faculties of the mind: shall it therfore followe, that that righteousnes, which is offered of God, is not apprehended by faith onelie? Vndoubtedlie, the meate which we eate, 762 is distributed into all the members, and into the whole bodie; and yet it is receiued with the mouth onlie, and not with the whole bodie. Further, the disputation is not about anie righteousnes, which is fastened and sticketh in vs; which in verie déed is dispersed in the whole man: but about iustification, 763 which is the forgiuenes of sinnes. But this righteousnes hath no place nor seate in our minds, but in GOD alone, by whose will onelie our sinnes are forgiuen vs.
90 But now, forsomuch as this article hath béene sufficientlie defended, against the cauillations of importunate men; we will omit this, and bréeflie declare, that the ancient fathers did not mislike of this word Onelie, the which our aduersaries so greatlie shun. Origin, 764 vpon the epistle vnto the Romans, vpon these words; Thy glorieng is excluded. By what lawe? 765 By the lawe of deeds? No, but by the lawe of faith. For we suppose, that a man is iustified by faith without the works of the lawe. The iustification (saith he) of faith onelie is sufficient, that a man onelie beléeuing should be iustified, although he haue doone no good worke at all. And for example he bringeth foorth that théefe, 766 which was crucified togither with Christ; and that woman, vnto whom Christ answered; 767 Thy faith hath made thee saie. Afterward he obiecteth vnto himselfe, that a man hearing these same things, might be made secure, & contemne good works. But he answereth, that he which after iustification, liueth not vprightlie, casteth awaie the grace of iustification: for no man (saith he) receiueth forgiuenes of sinnes, to vse licence to sinne; for pardon is giuen, not of faults to come, but of sinnes past. Than which sentence nothing can be said more conformable vnto our doctrine. Cyprian to Quirinus, 768 in his 42. chapter; Faith (saith he) onelie profiteth, and looke how much we beléeue, so much are we able to doo.
769 Basilius, in his sermon De humilitate, writeth; that A man is iustified by faith onelie. Hilarius also vpon Matthew, 770 the.8. chapter; Faith (saith he) onelie iustifieth. Ambrose, vpon the.5. chapter vnto the Romans, vpon these words; Being iustified freelie: Bicause (saith he) they working nothing, nor rendring turne for turne, are by faith onelie iustified by the gift of GOD. The same author vpon these words; According to the purpose of the grace of God; So Paule (saith he) saith; It was decreed of God, that the lawe ceasing, onelie faith should be required vnto saluation. And straitwaie after; God hath ordeined, that men should by faith onelie, without labour, and anie obseruation, be iustified before God. The same father, vpon the first chapter of the second epistle vnto the Corinthians; It is appointed (saith he) by God, that he which beléeueth in Christ, shall be saued without works, by faith onelie. And he hath the like sentences, in his booke De vocatione gentium.
771 Out of Chrysostome I could bring a great manie places to confirme this sentence: but of them I will picke out onelie a few. Vpon the third chapter vnto the Romans, vpon these words; 772 Thy glorie is excluded: In this (saith he) is set foorth the might and power of God, in that he hath saued, iustified, and wrought our reioising by faith onelie, without works. And at the beginning of the fourth chapter; That a man being destitute of works, should be iustified by faith, peraduenture it maie appeare to be well: but that a man, being adorned with vertues and good works, is not for all that iustified by them, but by faith onelie; this assuredlie is woonderfull. Hereby our aduersaries maie vnderstand, that although faith haue (as companions) hope, charitie, and other good works, (which cannot be doubted of, but that they were in Abraham; ) yet they doo serue nothing to the comprehending of righteousnes. And on the 10. chapter, 773 vpon these words; They being ignorant of the righteousnes of God, and going about to establish their owne righteousnes, were not subiect to the righteousnes of God: He calleth (saith he) the righteousnes of God, that righteousnes, which is of faith; bicause we without labour, are by faith onelie iustified through the gift of GOD. Of Augustine I will speake nothing: for he is full of this matter against the Pelagians: and euerie man maie easilie by his writings confirme it.
Hesychius vpon Leuiticus, 774 in his first booke and second chapter; Grace (saith he) is apprehended by faith onelie, not by works. The verie which thing he in a maner hath in his 4. booke, and 14. chapter. Theophilactus, 775 vpon the third chapter vnto the Galathians, expounding these words; Bicause by the lawe, 776 no man is iustified before God: Now (saith he) Paule plainlie declareth, that faith euen alone hath in it the power to iustifie. 777 Phocius vpon the fift chapter vnto the Romans; Iustification (saith he) consisteth of faith onelie. Acacius in Oecumenius, 778 vpon the first chapter vnto the Romans; He hath onelie (saith he) by faith raised vp, and quickened vs, being mortified by sinnes. Barnard, 779 in his 22. sermon vpon the Canticles; By faith onelie (saith he) he that is iustified, shall haue peace. And in the selfe-same sermon; That wanteth (saith he) of grace, whatsoeuer thou ascribest vnto merits. Grace maketh me iustified fréelie.
Whome these things suffice not, let them read Gennadius, vpon the fift chapter vnto the Romans; Cyrillus, in his ninth booke, & third chapter vpon Iohn; Theodoretus, vpon the fift chapter to the Romans; Didymus, vpon the second chapter of Iames; Eusebius, in his ecclesiasticall historie, the third booke, and 27. chapter; Cyprian, or whatsoeuer he were in his exposition of the articles of our faith; Lyranus, vpon the third to the Galathians; The ordinarie Glose, vpon the epistle vnto Iames; Haimo, vpon the Gospell of crcumcision; Sedulius, vpon the first and second chapters vnto the Romans; Thomas, vpon the third to the Galathians; Bruno, vpon the fourth vnto the Romans; Arnobius, vpon the 106. Psalme. Now I thinke I haue spoken inough, as touching this question.
¶ Osianders feigned deuise, as touching essentiall righteousnes, is confuted in the epistle to the Lords of Polonia.
← 39. The third Chapter. Of Faith, and the · Contents · 41. The fift Chapter. Of peace and →
Footnotes
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The question is put faith. ↩
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The signification ⟨…⟩f this word To iustifie. ↩
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Two maner of waies God is said to iustifie. ↩
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We now intreat of the latter fo⟨…⟩me of iustifieng. ↩
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Rom. 4, 3. ↩
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What this word Faith signifieth. ↩
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verse. 10 ↩
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Rom. 4, 20. ↩
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An analogie between the two words To beleeue and to iustifie. ↩
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A double certeintie of faith. ↩
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An assured persuasion is not naked, but draweth with it other motions of the mind. ↩
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Vnto faith is ioined an assured confidence. ↩
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Hab 2, 4. Psal. 22, 5. Promises are in the scriptures giuen both vnto faith and vnto confidence. Rom. 8, 37. Esai. 28, 16. Iohn 3, 36. Rom. 3, 28. Psal. 2, 12. Esai. 26, 3. Rom. 5, 5. Titus. 3, 7. ↩
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Why in the old testament is often expressed hope and trust, and in the new testament, faith. ↩
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Faith somtimes signifieth a constancie in words and promises. 1. Cor. 1, 9. 10, 13. & 1. Cor. 1, 18. 1. Thes. 5, 24 Psa. 111, 7. Rom. 3, 3. ↩
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Gen. 15, 6. ↩
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How faith is taken in this discourse. The definition of faith ↩
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Hebr. 11, 1. The definition of faith in the .11, to the Hebrues is declared. ↩
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What ⟨…⟩ signifieth. ↩
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In beleeuing we haue need of strength. ↩
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Ephe. 6, 16. ↩
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- Iohn, 5, 4.
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Whether in that place to the Hebrues faith is defined. ↩
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⟨…⟩ must be applied vnto faith. ↩
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Things differing in nature haue some things common in their definitions. ↩
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What ⟨…⟩ is referred to, in faith & in hope. ↩
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Faith hath respect vnto things past, present, and to come: so they be hidden. ↩
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Esaie. 26, 2. ↩
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The Creed of Athanasius. ↩
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A distinction of faith into a liuelie faith and a dead faith ↩
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Iam. 2, 20. ↩
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A dead faith is no faith. ↩
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A faith of miracles. ↩
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- Cor. 12, vers. 8, &c.
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- Cor. 13, 2.
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Matt 7, 23. ↩
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Faith enduring but for a time. ↩
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⟨…⟩. ↩
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Smith an english man an impudent ⟨…⟩ophisier. ↩
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Eph. 3, 1⟨…⟩. ↩
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A place to the Ephesians declared. ↩
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A dead faith iustifieth not, but driueth into desperation. ↩
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This word Amen, sealeth praiers. ↩
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They which praie without faith, do loose their labour. A similitude. ↩
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verse. 4. ↩
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What is the propertie and nature of faith. ↩
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verse. 5. ↩
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A distinction of works. ↩
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Works inward, and works outward. ↩
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Works morall, and works ceremoniall. ↩
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Works either go before, or else followe iustification. ↩
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This question comprehended in three propositions. ↩
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If good works iustifie not, that happeneth not through their fault. ↩
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A similitude. ↩
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Faith as it is a worke, iustifieth not. ↩
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A similitude. ↩
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The doctrine of iustification, is the principall point of godlines. ↩
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Rom. 2. 18. The first reason for the first proposition. ↩
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verse. 17. ↩
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The second reason. ↩
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The third reason. ↩
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Rom. 3, 10. ↩
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Ibidem. 19. ↩
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verse. 20. What signifieth the flesh. ↩
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The fourth reason. ↩
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verse. 19. ↩
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The fift reason. ↩
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verse. 21. ↩
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The sixt reason. ↩
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verse. 27. ↩
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verse. 8. ↩
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The seuenth reason. ↩
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The eight reason. ↩
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Rom. 4, 2. ↩
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The ninth reason. ↩
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Rom. 4, 1. ↩
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vers. 3, & 4. ↩
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vers. 7. Psal. 32, 2. ↩
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The tenth reason. ↩
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vers. 11. ↩
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Euen verie morall works are seales of righteousnes imputed. ↩
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- Pet. 1, 10.
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The eleuenth reason. ↩
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Rom. 4, 13. ↩
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Vers. 16. The twelfth reason. ↩
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Why God would that our iustification shuld come by faith. vers. 18. The .13. reason. ↩
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The .14. reason. ↩
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Rom. 5, 6. ↩
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vers. 8. ↩
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vers. 10. ↩
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vers. 12. ↩
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The .15. reason. ↩
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vers. 14. ↩
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vers. 21. ↩
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The .16. reason. ↩
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The .17. reason. ↩
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Rom. 7, 1. ↩
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verse. 5. ↩
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The 18. reason. ↩
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verse. 15. ↩
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The 19. reason. ↩
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Rom. 8, 3. ↩
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The 20. reason. ↩
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Ibidem. 6. ↩
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The 21. reason. ↩
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verse. 27. ↩
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verse. 28. ↩
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The 22. reason. ↩
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verse. 33, and 34. ↩
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The 23. reason. ↩
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Rom. 9, 11. ↩
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The 24. reason. ↩
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Exod. 33, 19 ↩
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The 25. reason. ↩
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verse. 16. ↩
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verse. 18. ↩
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The 26. reason. ↩
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verse. 31. ↩
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The 27. reason. ↩
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verse 3. ↩
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The 28. reason. ↩
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Rom. 11, 5. ↩
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The 29. reason. ↩
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verse. 33. ↩
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Rom. 14. 22. ↩
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The 30. reason. ↩
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vers. 4. ↩
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The .31. reason. ↩
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vers. 16. ↩
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Gala. 2, 21. ↩
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The .32. reason. ↩
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The .33. reason. Gala 3, 2. ↩
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vers. 5. ↩
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The .34. reason. ↩
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vers. 10. ↩
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The .35. reason. ↩
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vers. 15. ↩
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The .36. reason. vers. 21. ↩
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The .37. reason. vers. 23. ↩
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The .38. reason. Gala. 4, 21. ↩
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verse. 2. The 39. reason. verse. 3. ↩
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The 40. reason. ↩
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verse. 11. ↩
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- Cor. 1, 21.
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verse. 1. The 41. reason. ↩
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The 42. reason. vers. 8. ↩
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Ephe. 2, 10. ↩
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The 43. reason. verse. 12. ↩
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Phil. 3, 4. The 44. reason. ↩
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verse. 21. The 45. reason. ↩
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The 46. reason. ↩
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verse. 13. ↩
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The 47. reason. ↩
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verse. 9. ↩
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The 48. reason. ↩
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Titus. 3, 4. ↩
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The 49. reason. ↩
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Heb. 9. & 10. ↩
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The 50. reason. ↩
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verse. 17. ↩
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verse. ⟨…⟩8. ↩
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The 51. reason. ↩
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verse. 33. ↩
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verse. 35. ↩
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The 53. reason. ↩
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verse. 7. ↩
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verse. 1. ↩
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verse. 5. ↩
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The 54. reason. ↩
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The 55. reason. ↩
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Matt. 6, 12. ↩
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The 56. reason. ↩
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Iohn. 1, 10. ↩
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The 57. reason. Mal. 3, 3. Psal. 51, 4. ↩
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The 53. reason. verse. 15. verse. 18. ↩
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The 59. reason. Psa. 130, 3. The 60. reason. Esai. 55, 1. ↩
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verse. 6. ↩
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The 61. reason. ↩
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verse. 6. ↩
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The 62. reason. ↩
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Ibidem. 8, and 20. The 63. reason. ↩
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Rom. 9. 20. ↩
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Gen. 6, 5. and 8, 21. Ier. 17, 9. ↩
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To holie water, and other trifles, the aduersaries ascribe forgiuenes of sinnes. ↩
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It is a verie difficult thing to rest in the promises of God. ↩
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The fruit and end of this disputation. ↩
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Whether iustification he denied to be onelie as touching the ceremonies. ↩
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Testimonies of Paul, wherby is proued that morall workes are excluded from the power of iustifieng. Ro. 1, 23. &c ↩
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vers. 21, ↩
-
vers. 11, &c. ↩
-
Rom. 3, 20, ↩
-
Rom. 4, 15. ↩
-
vers. 4. ↩
-
Rom. 5, 20. ↩
-
Rom. 6, 1. ↩
-
Rom. 6, 5. ↩
-
Gal. 5, 19. ↩
-
Rom. 7, 7. ↩
-
verse. 12. ↩
-
Rom. 8, 3. ↩
-
verse. 12. ↩
-
Gal. 3, 19. ↩
-
Rom. 11, 6. ↩
-
Phil. 3, 6. ↩
-
Ephesi. 2, 9. ↩
-
- Tim. 1, 9.
-
Titus. 3, 1. ↩
-
The constancie of the Sophisters. ↩
-
Sacraments giue not anie grace. ↩
-
An other cauillation. ↩
-
Rom. 4, 10. ↩
-
Psal 32, 1. ↩
-
Abac. 2. 4. Rom. 1, 17. ↩
-
vers. 10. ↩
-
An other cauillation. ↩
-
They put a difference betweene them which were first conuerted vnto Christ, and those which hauing fallen are restored. ↩
-
They which are fallen from christianitie, are in wors⟨…⟩r state than the Infidels. Heb. 6, 4. ↩
-
Luke. 12, 47. ↩
-
- Tim. 5, 8.
-
Acts. 19, 19. ↩
-
In what sense the fathers haue attributed so much vnto praier, fastings, and teares. ↩
-
An other shift. ↩
-
Whether the workes of infidels be sinnes. ↩
-
A similitude. ↩
-
We can please God with no faith, except that which is in Christ Iesus. Acts. 4, 12. ↩
-
Rom. 2, 22. & 4, 24. Gala. 2, 20. Ephe. 1, 13. &. 15. ↩
-
Ge ne. 15, 6. ↩
-
Abraham was iustified by faith in Christ. Galat. 3, 16. ↩
-
Iohn. 8, 56. ↩
-
Iob. 19, 25. ↩
-
A true faith draweth with it all good motions of the mind. ↩
-
The Ethniks male haue a credulitie, but not a true faith. ↩
-
The Turks haue no true faith, though they beleeue manie things with vs. 1. Cor. 13, 2. ↩
-
They affirme that the infidels works are not doone without grace. ↩
-
The aduersaries fall into the Pelagian heresie. ↩
-
A preuenting grace, and an after following grace. ↩
-
Certeine illuminations giuen vnto the Infidels. ↩
-
Rom. 11. 6. ↩
-
Why we are said to be iustified by faith onlie. ↩
-
Paul wrote of iustification to the whole church, which consisted both of Iewes and of Gentiles. Eph. 2. 8, and 9. ↩
-
Looke In Rom. 2, 6. Meritum congrui, & meritum condigni. ↩
-
Rom. 8, 18. ↩
-
Works preparatorie are not vtterlie to be denied. ↩
-
Mat. 21, 31. ↩
-
The means by which we be brought vnto slauation, are made effectuall by the grace of Christ. ↩
-
Luke. 15, 11 ↩
-
An example of the prodigall sonne. ↩
-
A similitude. ↩
-
Means and preparations of their owne nature, do nothing helpe, vnlesse the grace of God be annexed vnto them. The difference betweene God and physicians. An example of Iudas. Mat. 27, 4. ↩
-
Gen. 4, 14. ↩
-
The lawe is not vnprofitable, though it cannot be fulfilled. Rom. 3, 20. ↩
-
Ibid. 4, 13. ↩
-
Ibid. 5, 20. ↩
-
Gala. 3, 10. ↩
-
Ibidem. 24. ↩
-
An example of Aristotle. ↩
-
The lawe of God is after a sort obserued of the godlie. ↩
-
By ciuill discipline, the scourges of the wrath of God are auoided. ↩
-
It lieth in no mortall man to moderate the lawe of God. ↩
-
An argument taken of the Romane lawe. ↩
-
The lawe of God is infinitelie more firme than the lawe of man. Gene. 9, 6. ↩
-
Deut. 19, 5. ↩
-
Deut. 4, 2. There maie nothing be added to the lawe of God nor yet taken from it. ↩
-
Rom. 8, 3. ↩
-
Rom. 8, 7. ↩
-
- Cor. 2, 14.
-
Matt. 7, 18. ↩
-
Matt. 12, 34. The lawe of God is vnpossible to be obserued by humane strength. ↩
-
- Kin. 21, 27 An instance as touching Achabs repentance.
-
Ibid. 29. ↩
-
How Achab is said to be humbled before God. ↩
-
God forbeareth scourges for the obseruation of outward discipline. Gen. 15, 16. ↩
-
God will haue an order to be kept in outward things. ↩
-
- Par. 12, 14. How Roboam is said, not to haue prepared his hart,
-
Prou. 16, 1. Why it is said that it belongeth to man to prepare the hart. ↩
-
verse. 17. The preparation of the hart of the poore. ↩
-
What is the preparation of the hart. ↩
-
God prepareth the harts of the saints. ↩
-
Rom. 8, 25. ↩
-
God prepareth the harts by the holie ghost. ↩
-
Mat. 6, 10. ↩
-
verse. 13. ↩
-
A conciliation of the place of Ieremie and Ezechiel. verse. 26. ↩
-
verse. 18. ↩
-
Ion. 3, 10. ↩
-
Of the fact of the Niniuites. ↩
-
A rule of Augustine. ↩
-
A similitude. ↩
-
A similitude. ↩
-
- Cor. 5, 10. How is to be vnderstood: God rendereth to euerie man according to his works.
-
Mat. 25, 35. ↩
-
Why Christ in the last iudgment will make mention of outward works. ↩
-
There be two manie of principles of things. 1. Sam. 2, 3⟨…⟩ ↩
-
verse. 18. ↩
-
A similitude. ↩
-
A distinction of confession. ↩
-
Matt. 27, 4. ↩
-
Auricular confession. ↩
-
Matt. 6, 12. ↩
-
verse. 14. ↩
-
Forgiue vs our trespasses expounded. ↩
-
The lawe and the Gospell are not separated by volumes. ↩
-
After what maner we ought to forgiue iniuries. ↩
-
Dan. 4, 24. ↩
-
Redeeme the sinnes by almes, is expounded. ↩
-
verse. 12. ↩
-
Iohn. 1, 11. ↩
-
The power is adoption and grace. ↩
-
- Cor. 1, 30.
-
Matt. 10, 28. ↩
-
- Iohn. 4, 18
-
A similitude. ↩
-
A place of Iohn expounded. ↩
-
Charitie dooth not alwaies followe a seruile feare. ↩
-
How a seruile feare maie be called profitable. ↩
-
Matt. 7, 7. ↩
-
How this is to be vnderstood: Aske and ye shall haue. ↩
-
Luke. 11, 41. ↩
-
How this entence: Giue almes, &c. is to be vnderstood. ↩
-
Eccl. 30, 24. ↩
-
Acts. 15, 9. ↩
-
Theodore Beza. ↩
-
What be the keies deliuered to the church. ↩
-
Matt. 28, 29. ↩
-
Luk. 7, 47. Manie sinnes are forgiuen hir, bicause, &c. expounded. ↩
-
Rom. 2, 13. Not the hearers, but the dooers of the lawe, shalbe iustified, expounded. ↩
-
Phil. 2, 12. ↩
-
With feare and trembling worke your saluation, expounded. ↩
-
vers. 20. A place in the Apocalypse: Behold I stand at the doore and knocke, expounded. ↩
-
A method in citing of the Fathers. ↩
-
Matt. 7, 12. ↩
-
They that doo obserue Gods commandments to another end than they ought, they sinne. 1. Cor. 10, 31 ↩
-
Before regeneration there are no good works. Whether an Infidel can doo a worke pleasing vnto God. Iohn. 8, 34. Mat. 6, 24. ↩
-
- Cor. 6, 14
-
Gen. 4, 7. ↩
-
verse. 3. ↩
-
- Tim. 2, 3.
-
Mat. 24, 46. ↩
-
Deut. 12, 5. ↩
-
Mat. 15, 8. Esai. 29, 13. ↩
-
Rom. 10, 2. ↩
-
Phil. 2, 7. ↩
-
- Cor. 13, 3.
-
Gregorie Nazianzen. ↩
-
Augustine. ↩
-
Rom. 2, 14. ↩
-
Heb. 11, 6. ↩
-
A similitude. ↩
-
Rom. 14, 23. ↩
-
Psal. 31, 2. ↩
-
- Tim. 1, 5.
-
Chrysostome. Rom. 10, 4. ↩
-
Rom. 10, 3. ↩
-
Ambrose. Psal. 32, 1. ↩
-
Rom. 3, 24. ↩
-
Rom. 5, 14. ↩
-
Cyprian. ↩
-
Origin. ↩
-
Rom. 4, 4. ↩
-
Rom. 6, 23. ↩
-
How eternall life maie be called the stipend of righteousnes. ↩
-
Origin. ↩
-
Psal. 32, 1. ↩
-
Basil. verse. 7. ↩
-
Augustine. Gala. 2, 21. ↩
-
Augustine transferreth vnto nature that which Paule spake of the lawe, concerning iustification. ↩
-
Iohn. 1, 16. ↩
-
Chrysost. ↩
-
Ephe. 2, 8. ↩
-
Rom. 8, 4. ↩
-
Rom. 2, 13. ↩
-
Matt, 7, 17. Luk. 6, 43. ↩
-
Matt. 23, 27. ↩
-
What Councel⟨…⟩ are to be harkned vnto. ↩
-
The African Councell. ↩
-
Iohn. 15, 5. ↩
-
The Mileuitane councell. ↩
-
verse. 16. ↩
-
The Arausicane councell. ↩
-
Pro. 16, 1. ↩
-
Phil. 2, 13. ↩
-
Phil. 1, 6. ↩
-
Ibidem. 29. ↩
-
Ephe. 2, 8. ↩
-
- Cor. 4, 7.
-
- Co. 15, 10
-
- Cor. 3, 5.
-
Iohn. 15, 5. Mat. 16, 17. ↩
-
Iohn. 6, 44. ↩
-
- Cor. 12, 3.
-
Iohn. 8, 36. ↩
-
Heb. 11. ↩
-
- Cor. 7, 25.
-
What Councels must be harkened vnto. ↩
-
The Councell of Trent. ↩
-
It is not in our power that those things, which be set foorth vnto vs, should please vs. ↩
-
A similitude. ↩
-
A similitude. ↩
-
Zach. 1, 3, ↩
-
Iere. 31, 18. ↩
-
An exposition of a place in Zacharie. ↩
-
What are the inward motions of iustification. ↩
-
Degrees of iustification appointed by the Syned of Trent. ↩
-
Rom. 4, 10. ↩
-
A confutation of these degrees. ↩
-
What causes of iustification they of Trent assigne. ↩
-
Rom. 3, 4, and .6. ↩
-
Psal. 32, 1. In whom properlie iustification consisteth. Gen. 15, 6. ↩
-
Iustification consisteth not in that righteousnes which cleaneth in vs. ↩
-
Rom. 4, 18. A man being iustified doubteth not of his iustification. ↩
-
A confirmation that we are iustified by faith. ↩
-
Rom 1, 16. ↩
-
Abac. 2, 4. ↩
-
Gala. 3, 11. Heb. 10, 38. ↩
-
Rom. 1, 18. ↩
-
Ibid. 17. ↩
-
Rom. 3, 21. ↩
-
Ibid. 24. ↩
-
Rom. 3, 27. ↩
-
verse. 28. ↩
-
verse. 29. ↩
-
Rom. 4. ↩
-
Ibid. 11. ↩
-
Ibid. 13. ↩
-
verse. 17. ↩
-
verse. 18. ↩
-
Ibid. 20. ↩
-
verse. 23. ↩
-
Rom. 5. 1. ↩
-
Rom. 8, 28, ↩
-
Rom. 9, 30. ↩
-
Rom. 10, 3. ↩
-
Leuit. 18, 5. ↩
-
Ibidem. 5. ↩
-
verse. 10. ↩
-
verse. 11. Esai. 28, 16. ↩
-
verse. 13. Ioel. 2, 32, ↩
-
Rom. 10, 14 ↩
-
Note that the scriptures teach a resolution from works vnto faith. Againe from faith vnto his obiect. ↩
-
verse. 19, ↩
-
The restoring of them that be fallen is prooued to be, and to be doone by faith. ↩
-
verse. 21. ↩
-
verse. 24. ↩
-
verse. 14. ↩
-
Gal. 2, 20. ↩
-
Gal. 3, 2. ↩
-
verse. 7. ↩
-
verse. 8. ↩
-
verse. 9. ↩
-
verse. 14. ↩
-
Ibidem 22, ↩
-
verse. 24. ↩
-
verse. 26. ↩
-
Rom. 4, 28. ↩
-
Rom. 5, 5. ↩
-
Ibidem. 6. ↩
-
Ephes. 2, 8. ↩
-
Eph. 3, 16. ↩
-
- Cor. 1, 30.
-
Phil. 3, 9. ↩
-
Heb. 11, 33. ↩
-
verse. 5. ↩
-
verse. 1. ↩
-
Ibidem. ⟨…⟩. ↩
-
verse. 3. ↩
-
Mat. 8, 19, ↩
-
verse. 2, ↩
-
Mat. 9, 28. ↩
-
Ibidem. 22. ↩
-
Luk. 7, 50. ↩
-
Iohn. 3, 16. ↩
-
It is prooued that strangers from Christ can doo no good thing that may please God. ↩
-
Iohn. 6, 40. ↩
-
verse 44. ↩
-
verse. 45. ↩
-
verse. 47. ↩
-
Ioh. 11, 25. ↩
-
Iohn. 17, 3. ↩
-
Ioh. 20, 31. ↩
-
Acts. 15, 9. ↩
-
verse, 18. ↩
-
Gen. 15, ⟨…⟩. ↩
-
Abac. 2, 4. Psal. 3⟨…⟩, 1. Esai. 28, 26. ↩
-
verse. 4. ↩
-
verse. 3, ↩
-
A Cauillaton. ↩
-
Whether iustification maie be separated from faith. ↩
-
verse. 3. ↩
-
Matt. 7, 22. ↩
-
Iohn. 12, 4⟨…⟩. ↩
-
Mark. 8, 28. ↩
-
The iudgement of Epictetus touching his owne books. ↩
-
A similitude. ↩
-
- Iohn 5, 1.
-
Iohn. 3, 6. ↩
-
Cyprian. ↩
-
Ierome. ↩
-
The definition of faith declareth that it can not be separated from iustification. A similitude. ↩
-
- Cor. 13, 3.
-
Chrysost. ↩
-
The faith of doctrine, and faith of miracles. ↩
-
Matt. 17, 19. ↩
-
verse. 8. ↩
-
verse. 2. ↩
-
A paralogisme. ↩
-
Ibidem. ↩
-
Vniuersall propositions, must be streitned vnto that matter, at that time intreated of ↩
-
Chrysost. ↩
-
Erasmus. ↩
-
Figura fictionis. ↩
-
A similitude. ↩
-
Psal. 139, ver. 7, 8, &c ↩
-
- Cor. 13, ⟨…⟩
-
Matt. 7, 22. ↩
-
Miracles are not alwaies doon for faiths sake. ↩
-
Num. 10, 12 Psa. 106, 32. ↩
-
- Kin. 13, 21
-
Acts. 19, 15. ↩
-
verse. 38. ↩
-
Iohn. 12, 42. ↩
-
There is a certeine humane faith, not inspired by God. ↩
-
Iohn. 5, 44. ↩
-
Two places reconcilled, which at the first sight seeme repugnant. Rom. 10, 10. ↩
-
A dead faith is no faith. ↩
-
Smith. ↩
-
Whether a carcase be the bodie of a man. ↩
-
Parlogismus aequiuocationis. ↩
-
True faith is no dead thing. ↩
-
Abac. 2, 4. ↩
-
From whence the life of faith commeth. ↩
-
A similitude. ↩
-
How faith is increased by good works. ↩
-
Gene. 15, 6. ↩
-
Rom. 4, 3. ↩
-
verse. 16. ↩
-
verse. 4. ↩
-
What time Abraham was iustified. ↩
-
Why God would renew the selfe-same promises. ↩
-
Heb. 11. ↩
-
Ibidem. 33. ↩
-
In the 11. chap. to the Hebrues, faith is said to iustifie. ↩
-
Faith as it is a worke, iustifieth not. ↩
-
A similitude. ↩
-
Why rather faith than other works, iustifieth. ↩
-
A fallacie. ↩
-
The dignitie of the vertue, serueth nothing to the power of iustifieng. ↩
-
A similitude. ↩
-
It is shewed by reason that faith, not charitie iustifieth. ↩
-
Whether true faith abideth with sinnes that be grieuous and waste the conscience. ↩
-
- Tim. 5, 8.
-
Tit. 1, 16. ↩
-
verse. 4. ↩
-
The diuell is not indued with a true faith. ↩
-
A similitude. ↩
-
Faith is verie far from the last perfection. ↩
-
Hebr. 11, 1. ↩
-
Ibidem. 6. ↩
-
Pighius opinion as touching iustification. ↩
-
Col. ⟨…⟩, 21. Eph. 2, 1, &c ↩
-
Rom. 5, 10. ↩
-
Iohn. 3, 14. ↩
-
A similitude. ↩
-
Iohn. 8, 42. ↩
-
Iohn. 14, 23. ↩
-
When and how God commeth vnto vs. ↩
-
Mat. 25, 14. ↩
-
Eph. 3, 17. ↩
-
Pighius distinction of testaments. ↩
-
The promise concerning iustification hath no condition ioined with it. Galat 3, 15. ↩
-
verse. 17. ↩
-
verse. 10. ↩
-
Esai. 28, 16. Ioel. 2, 32. ↩
-
Vnto those which are not iustified, nothing is remitted of the rigor of the lawe. ↩
-
Deut. 21, 23 Gal. 3, 13. ↩
-
From whence faith hath his beginning. ↩
-
- Cor. 2, 4.
-
Ibidem. 14. ↩
-
Coniugata, be those words, which being of one kind, be deriued of an other, as of iustice, a iust thing, &c. Gal. 4, 6. Rom. 8, 16. Ephe. 3, 16. ↩
-
Luke. 17, 5. ↩
-
verse. 8. ↩
-
Rom. 12, 3. ↩
-
- Cor. 4, 13.
-
Gal. 5, 22. ↩
-
Eph. 2, 8. ↩
-
Acts. 16, 14. ↩
-
Acts. 13, 48. ↩
-
How the holie Ghost is in men not rege⟨…⟩erate. ↩
-
How it commeth that at one verie sermon, part of the hearers beleeue, and part not. ↩
-
A similitude. ↩
-
All sinnes are not alike. ↩
-
Mat. 11, 28. ↩
-
Phil. 2, 13. ↩
-
Phil. 1, 6. ↩
-
The difference betweene an historicall faith, and a faith of efficacie. ↩
-
How it appeereth that we are iustified by a faith of efficacie. Rom. 8, 16. ↩
-
verse. 2. ↩
-
Ibidem. 1. ↩
-
Heb. 11, ⟨…⟩. ↩
-
Two sorts of them that seeke God. ↩
-
Rom. 9, 30. and 10, 3. ↩
-
All merit is taken both from the iustified and not iustified. ↩
-
A similitude. ↩
-
A similitude. ↩
-
A comparison between children and seruants. ↩
-
Rom. 4, 4. ↩
-
Wherevnto good works profit after iustification. ↩
-
Rom. 6, 23. ↩
-
That which is freelie giuen, excludeth merit. ↩
-
verse. 23. ↩
-
Rom. 10, 4. ↩
-
Christ is the principall obiect of our faith. ↩
-
The dignitie of faith is measured by the obiect. ↩
-
We are not iustified by the dignitie of faith. ↩
-
Rom. 4, 24. ↩
-
That by faith euerie man is sure of his saluation. ↩
-
Matth. 9, 2. ↩
-
Ibidem. 22. ↩
-
Gal. 2, 20. ↩
-
Iohn. 6, 40. ↩
-
Heb. 11, 7. ↩
-
verse. 20. ↩
-
Noe was iustified by faith in Christ. ↩
-
Heb. 11, 7. ↩
-
Adam was iustified by faith, wherby he beleeued the remission of sinnes through Christ. Gen. 3, 15. ↩
-
Gen. 3, 18. ↩
-
Promise, vnderstood two maner of waies. ↩
-
A place in the 5. of Genesis expounded. ↩
-
verse. 19. ↩
-
Gene. 15, 6. Rom. 4, 3. ↩
-
A custome of the Atheniens. ↩
-
Gen. 22, 12. ↩
-
Luk. 7, 48. ↩
-
An explication of a place in Ezechiel, ⟨…⟩ 18. chap ↩
-
Antisthenes. ↩
-
Mat. 7, 21. ↩
-
Iohn. 6, 40. ↩
-
Ibidem. 29. ↩
-
That we be iustified by an effectuall faith. ↩
-
Rom. 4, 4. ↩
-
Smith an English man. ↩
-
The signification of this word Iesus. ↩
-
Mat. 1, 21. That faith is touching the remission of sinnes. ↩
-
- Pet. 4, 8.
-
A rule. ↩
-
verse. 12. ↩
-
Another rule. ↩
-
A similitude. ↩
-
Irenaeus. ↩
-
Iude. 1, 5. ↩
-
The expounding of a place of Enoch. ↩
-
Gen. 6, 2. ↩
-
Tertullian. ↩
-
Errors touching baptisme. ↩
-
A similitude. ↩
-
Origin. ↩
-
Where Gratis signifieth In vaine. ↩
-
Rom. 14, 23. ↩
-
A similitude. ↩
-
Mark. 9, 23. ↩
-
A similitude. ↩
-
Faith formeth and perfecteth all good works that followe. ↩
-
Through greeuous sins faith is laid asleepe. ↩
-
Cyprian. ↩
-
Chrysost. ↩
-
Luk. 23, 42. ↩
-
Faith can saue without works, but not works without faith. ↩
-
A similitude. ↩
-
Rom. 10, 6. ↩
-
Gen. 15, 6. ↩
-
- Tim. 1, 20.
-
If faith be dead without works, much more works without faith. ↩
-
- Cor. 4, 13.
-
Rom. 3, 31. ↩
-
So soone as a man beleeueth he i⟨…⟩ iustified. ↩
-
Rom. 10, 3. Rom. 9, 33. ↩
-
verse. 23. ↩
-
The contradiction of Chrysostome. ↩
-
How we maie interpret all the sentences of the Fathers. ↩
-
We must appeale from one place of the Fathers to an other place. ↩
-
Ierom. ↩
-
All the forefathers were saued by the faith in Christ. ↩
-
Iohn. 8, 56. ↩
-
Heb. 11, 26. ↩
-
verse. 3. ↩
-
Esaie. 6, 9. ↩
-
verse. 5. ↩
-
Iohn. 1, 18. ↩
-
Whatsoeuer touching diuine things h⟨…⟩e been vttered, they were vtt⟨…⟩ by the sonne of God. verse. 4. verse. 9. ↩
-
True faith cannot be diuided from charitie. ↩
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Ambrose. Rom. 3, 30. ↩
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Rom. 4, 16. ↩
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Rom. 5, 1. ↩
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Rom. 8, 2. ↩
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Luke. 22, 61. ↩
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Augustine. ↩
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Note diligentlie what grace we ought to confesse. ↩
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Works which seme good, are turned into sinnes. ↩
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An answer why one man is persuaded, and another is not. Rom. 11, 33 Rom. 9, 14. ↩
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Phil. 2, 13. ↩
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A similitude. ↩
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The grace which the Pelagians feined to be set foorth to all the saints was no other but nature. ↩
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Grace is giuen vnto some, and not giuen vnto other some. ↩
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It is not in our owne will to be touched with that sight, wherby our will should be mooued to faith. ↩
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Iohn. 6, 44. ↩
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Cyrill. ↩
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Iohn. 6, 29. ↩
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Iohn. 14, 4. ↩
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Leo. ↩
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The fathers were iustified by the faith of the same promises which we beleeue. ↩
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Gregorie. ↩
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Acts. 10, 4. ↩
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Beda. ↩
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The third article. ↩
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We are not iustified by faith onelie. ↩
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A similitude. ↩
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A false argument. A similitude. ↩
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Smith. ↩
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Of the ad ⟨…⟩erbe, Gratis, that is freelie. ↩
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Gen. 29, 15. ↩
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Num. 11, 5. ↩
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Psal. 69, 4. ↩
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Gala. 2, 16. ↩
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Of the aduerbe, Except. ↩
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Gene. 43, 5. ↩
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Iohn. 6, 53. ↩
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Rom. 3, 20. ↩
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A similitude. ↩
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A fallace of the accident. ↩
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- Cor. 4, 7.
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The Pelagians fled vnto the common grace of creation. ↩
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Whether free iustifieng may concur with works. ↩
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Rom. 4, ver. 1. & 6. ↩
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Tit. 3, 5. ↩
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Rom. 11. 6. ↩
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A strong reason to prooue that onlie faith iustifieth. Rom. 3, 28. ↩
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Deut. 6, 13. ↩
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Matt. 4, 10. ↩
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The fathers vsed this word Onlie. Smith. ↩
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Rom. 3, 8. ↩
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Augustine. ↩
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Rom 3, 20. ↩
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Ierom was of the opinion, that not alone the ceremoniall works are to be excluded from iustification. Rom. 7, 16. ↩
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God requireth of men more than faith. Mark. 1, 15. ↩
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Mar. 16, 14. ↩
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Eph. 5, 25. ↩
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Peter. 3, 21. ↩
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A rule as touching the writings of the fathers. ↩
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The righteousnesse that sticketh in vs consisteth not of faith onelie. ↩
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Rom. 8, 23. ↩
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Rom. 3, 28. ↩
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Wisd. 15, 3. ↩
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Iohn. 17, 3. ↩
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Gardiner. ↩
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This word Onelie, sometime signifieth Principall. 1. Cor. 13, 13 ↩
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Augustine. ↩
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Gala. 5, 6. ↩
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- Tim. 1, 5.
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Why our righteousnes is somtime attributed vnto charitie alone. ↩
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We must not desist from vsing this word Onelie. ↩
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A like example. ↩
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Gardiner. ↩
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A similitude. ↩
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The righteousnes whereby we are iustified is in God, not in vs. ↩
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Origin. ↩
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Rom, 3, 27. ↩
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Luke. 22, 43. ↩
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Matth. 9, 22. ↩
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Cyprian. ↩
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Basilius. ↩
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Hilarie. Ambrose. ↩
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Chrysost. ↩
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Rom. 3, 27. ↩
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Rom. 10, 3. ↩
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Hesychius. ↩
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Theophil. ↩
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Gala. 2, 16 ↩
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Phocius, ↩
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Acacius. ↩
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Barnard. ↩