Common Places, Part 3 · Chapter 4 (1 of 5)

Common Places · Part 3 · Chapter 4 (1 of 5)

p. 89The fourth Chapter. Of Iuſtification; VponUpon the epiſtle to the Romans, at the end of the 11. chapter. This place is alſo treated of, vponupon the 1. to the Cor. 1. about the end; and vponupon 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? The queſtion is put faith.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, The ſignification …f this word To iuſtifie.with the Hebrues in the firſt coniugation ſignifieth, To be iuſt: but if it be tranſferred vntounto 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, Two maner of waies God is ſaid to iuſtifie.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 vsus 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; We now intreat of the latter fo…me of iuſtifieng.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, Rom. 4, 3.Rom 4:3after 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 vsus intreat of Faith. Aman among the Hebrues in the firſt coniugation ſignifieth, What this word Faith ſignifieth.To be firme: the verie which verbe in the third coniugation; being called (as I hauehave ſaid) Hiphil, ſignifieth, To giuegive conſtancie and aſſurednes to anie promiſe or thing. Wherefore the Latines ſaie; Fidem homini aut verbis tribu…re; which is in Engliſh, To giuegive faith or credit vntounto a man, or vntounto 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, verſe. 10maketh 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: Rom. 4, 20.Rom 4:20for 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 vntounto God, being ſtrong in faith, An analogie between the two words To beleeue and to iuſtifie.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 p. 90this 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. A double certeintie of faith.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. An aſſured perſuaſion is not naked, but draweth with it other motions of the mind.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 vntounto 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, VntoUnto faith is ioined an aſſured confidence.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. Hab 2, 4. Pſal. 22, 5. Promiſes are in the ſcriptures giuen both vntounto faith and vntounto 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.Hab 2:4Ps 22:5Rom 8:37Isa 28:16John 3:36Rom 3:28Ps 2:12Isa 26:3Rom 5:5Titus 3:7For 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 vntounto hope, than vntounto faith; yet in the new teſtament it is contrariwiſe: Why in the old teſtament is often expreſſed hope and truſt, and in the new teſtament, faith.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 vntounto this the ſcripture exhorteth them, to beléeue trulie and effectuallie, which was expreſſed by the effect, vnderunder 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: 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, 3.1 Cor 1:91 Cor 1:101 Cor 1:131 Cor 1:181 Thess 5:24Ps 111:7Rom 3:3and 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 hauehave 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 vntounto vsus: as it is ſaid of Abraham; He beleeued God, Gen. 15, 6.Gen 15:6and it was imputed vntounto him for righteouſnes. And for ſo much as in this diſcourſe, How faith is taken in this diſcourſe. The definition of faithwe 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, vntounto the words of God; which aſſent is inſpired by the holie ghoſt, vntounto the ſaluation of the beléeuers. And therefore it conſiſteth in the mind, and is occupied about the words of God, from whence we hauehave 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 vntounto this definition, are thoſe things, which be written concerning faith, in the epiſtle vntounto the Hebrues the .11, chapter; Hebr. 11, 1. The definition of faith in the .11, to the Hebrues is declared.Heb 11:1namelie, 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 hauehave turned Subſtantia, that is, Subſtance; in Gréeke is written foreign. Which p. 91word Budaeus moſt learnedlie turneth in his commentaries, Boldneſſe, ſtrength, or valiantnes of mind: What foreign ſignifieth.and it is deriued of this verbe foreign, which ſignifieth to Suſtaine, to receiue, not to giuegive place vntounto one that ruſheth vponupon a man. Hereof a ſoldiour is called foreign, which is, Truſtie, and turneth not his backe vntounto his enimies; but goeth againſt them, and reſiſteth them. In beleeuing we hauehave need of ſtrength.And vndoutedlie in beléeuing, we hauehave néed of this ſtrength, & patience; by reaſon of the great fight, of which we hauehave 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 foreign, or ſubſtance, and thoſe things that are hoped for, are verie well compared togither betwéene them ſelues. For God promiſeth reſurrection, but yet vntounto the dead; he promiſeth eternall life, but yet vntounto 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 vsus, it is néedfull that we hauehave boldnes, ſtrength, and the aſſurance of a moſt firme aſſent; which maie make theſe things to abide, and to ſtand with vsus as things moſt aſſured. With ſuch a moſt ſtrong ſhield of defenſe ought we to be armed, Ephe. 6, 16.Eph 6:16wherby we maie quench all the firie dartes of the diuell, when they are caſt againſt vsus, that we maie alſo ouercome euen the world: for as Iohn teſtifieth; This is the victorie, 1. Iohn, 5, 4.which ouercommeth the world, euen our faith. Further, we muſt note, that this word Argumentum, that is, Argument, which in Gréeke is foreign, 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 foreign, 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 vntounto things paſt: for we beléeue that God created heauen & earth, that Chriſt was borne of a virgine, that he ſuffered for vsus, 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 vntounto the Hebrues cannot be applied vntounto 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, Whether in that place to the Hebrues faith is defined.and would ſhew that it is moſt néerelie knit to faith; bicauſe faith is foreign, that is, A ſubſtance, &c. But by this reaſon are touched all things that expreſſe the nature of faith. foreign muſt be applied vntounto faith.And to the firſt obiection we ſaie, that foreign, or ſubſtance muſt indéed be applied vntounto hope; but yet that foreign, 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, Things differing in nature hauehave ſome things common in their definitions.hauehave 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 vntounto 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 foreign; forſomuch as they are diſtinguiſhed by other differences. What foreign is referred to, in faith & in hope.For in faith foreign is referred vntounto the aſſent, but in hope to the expectation, whereby we patientlie abide, vntill the promiſes and ſuch things as we hauehave receiued by faith be rendered vntounto vsus. To the other reaſon we anſwer, that Paule made mention of things paſt, which are made ſure and plaine vntounto vsus 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, Faith hath reſpect vntounto things paſt, preſent, and to come: ſo they be hidden.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.

p. 925 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. Eſaie. 26, 2.Isa 26:2The 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 vntounto vsus the author of peace and felicitie, and a faithfull kéeper of his promiſe. And Auguſtine in his fortith treatiſe vponupon Iohn ſaith; What is faith, but to beléeue that which thou ſéeſt not? Which ſelfe-ſame thing he writeth vponupon 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. The Creed of Athanaſius.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. A diſtinction of faith into a liuelie faith and a dead faithHe ſeparateth alſo a liuelie faith from a dead faith, which diſtinction is to be liked, bicauſe Iames maketh mention of a dead faith. Iam. 2, 20.Jas 2:20But 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, A dead faith is no faith.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, A faith of miracles.and much differeth from the iuſtifieng faith, and is common both to the godlie, and alſo to the vngodlie: of this, Paule maketh mention in the firſt to the Corinthians, when he ſaith; 1. Cor. 12, verſ. 8, &c.1 Cor 12:8VntoUnto 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 hauehave made mention vponupon the ſame firſt epiſtle to the Corinthians; where, in the 13. chapter it is ſaid; If I hauehave all faith, 1. Cor. 13, 2.1 Cor 13:2ſo that I can remooue mountains, &c.

And, that vntounto 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 vntounto them; I knowe you not: although they boaſt with open mouth; Matt 7, 23.Matt 7:23HaueHave we not in thy name propheſied? HaueHave we not caſt out diuels? We muſt ſeuer alſo from this faith, that faith, Faith enduring but for a time.which endureth but for a time; whereof the Lord made mention in the parable of the ſéed, which is ſowen in the féeld: for all falleth not vponupon good ground, but ſome vponupon ſtonie ground; & when it is ſproong vp with verie good ſucceſſe, it verie plainlie expreſſeth them, which with a glad and ioifull mind receiue the word of God, ….but when the burning and feruentnes of perſecution ſhall waxe hot, they fall awaie from it, and therfore they are called foreign, that is, Men hauing faith for a ſeaſon. Wherefore, leauing all theſe ſignifications, we in this diſcourſe vnderſtand faith to be that firme aſſent, which is of ſo great force and efficacie, as it draweth with it the affection of confidence, hope, and charitie: laſtlie, all good works, as much as the infirmitie of this preſent life will ſuffer.

6 Therefore Smith, Smith an engliſh man an impudent …ophiſier.which wrote againſt me a booke of iuſtification, although he ſet it out before againſt Luther, & againſt Melancthon, and ſpeaketh much againſt others, and ſeldome maketh mention of me, is herein excéedinglie deceiued; in that he iudgeth, that thoſe are ſharpelie to be reprooued which ſaie, that faith is a truſt. And he bringeth a place out of the epiſtle to the Epheſians, the third chapter, where it is written; By whom, namelie, by Chriſt Ieſus, Eph. 3, 1….Eph 3:1we hauehave foreign, that is, boldnes to ſpeake, A place to the Epheſians declared.and foreign, that is, an acceſſe; foreign, 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 vntounto 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, A dead faith iuſtifieth not, but driueth into deſperation.and other holie motions of the mind, driueth men into deſperation; ſo farre is it off that it can iuſtifie: which thing the miſerable ends of Caine and Iudas doo plainlie teſtifie. But that which is a firme faith, continuallie truſteth; yea it ſealeth p. 93our faith in the church by this common word Amen, This word Amen, ſealeth praiers.vſed among the faithfull. Which word is deriued of this Hebrue word, Aman, which I before ſpake of; and ſignifieth (as Dauid Kimhi teſtifieth) It ſhall be ratified and firme; So ſhall the Lord bring to paſſe. They which praie without faith, do looſe their labour. A ſimilitude.They which praie without ſuch a faith, doo looſe their labour. In this faith vndoubtedlie men doo quiet themſelues by tranquillitie, and vnſpeakable peace; and are like vntounto him, which found a moſt ample treaſure and pretious pearle, wherein he ſo contented himſelfe, that he ſold all that he had, to buie it. Hereof came it, verſe. 4.that in the 7, chapter of Eſaie, the prophet ſaid vntounto the wicked king Achaz, exhorting him to the true faith, Hiſſchameer vehaſchket, that is, Take heed and be quiet: for the prophet would, that the king ſhould beware of incredulitie, & ſtaie himſelfe on the word of God, which is the propertie and nature of faith; as contrariewiſe the nature of infidelitie is to wauer and be vnconſtant. What is the propertie and nature of faith.For, They who beleeue not, are ſhaken with euerie blaſt of doctrine and opinions, and alwais wauer and doubt. Wherfore in Ioſua the 7. chapter, verſe. 5.the people is reprooued; bicauſe their harts melted awaie as water: and that vndoubtedlie happened onelie by their incredulitie.

7 Forſomuch therefore as hereby it now appéereth, what we vnderſtand by faith; & among manie ſignifications of this word, which of them we doo followe in this queſtion: we muſt now ſpeake ſomewhat of works. A diſtinction of works.There is one kind of worke, which after the action and motion, remaineth outwardlie, and appéereth after it is finiſhed; as the image which Phidias made, is called a worke; and the temple of Ieruſalem was called the worke of Salomon. But otherwiſe the actions of men, and their voluntarie and reaſonable motions, are called works: and after this maner we now take works, which are neuertheles ſundrie waies diſtinct the one from the other. For there are ſome, which are inward; as, To beléeue, Works inward, and works outward.To louelove, To fauour, To feare, and To pitie: other ſome are outward; as To trauell abroad, To giuegive almes, To preach, To teach, and ſuch like: and of both theſe kind of works is our queſtion ment. Works morall, and works ceremoniall.They alſo diuide works into them which perteine vntounto 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 hauehave obteined the benefit of regeneration; Works either go before, or elſe followe iuſtification.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 vsus. 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; This queſtion comprehended in three propoſitions.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 hauehave ſufficientlie anſwered the queſtion. God grant and worke with vsus to bring this to ſuch effect as we deſire! As touching the firſt propoſition, when we ſaie that men are not iuſtified by works; If good works iuſtifie not, that happeneth not through their fault.it is not to be thought, that the ſame happeneth thorough the default of good works: for if they could ſo be performed of vsus, 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, A ſimilitude.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 vntounto vsus as life. But forſomuch as none of vsus either doth or can do it, as it is giuen of God; therefore are we not iuſtified by works.

Moreouer alſo, Faith as it is a worke, iuſtifieth not.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 vntounto vsus. A ſimilitude.Suppoſe there were a begger which hath a verie lothſom & leprous hand, wherewith he receiueth the almes of him that offereth it vntounto 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 hauehave. 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, The doctrine of iuſtification, is the principall point of godlines.and ſtaie of all religion, and therefore of it aboue p. 94all 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 vntounto the holie ſcriptures, and alſo are hurtfull vntounto 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 vsus: 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 hauehave confirmed our owne opinion, I will picke out ſuch wicked obiections as are laid againſt vsus, 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, Rom. 2. 18. The firſt reaſon for the firſt propoſition.Rom 2:18bicauſe 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 hauehave doone; neither gaue they thanks vntounto 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 vntounto 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 hauehave 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; verſe. 17.Behold (ſaith he) thou art called a Iew, The ſecond reaſon.& 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 cōmit 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 hauehave anſwered Paule, that they were ſo gréeuouſlie accuſed without cauſe.

10 But in what caſe men were before they receiued the faith of Chriſt, The third reaſon.is more manifeſtlie ſhewed in the third chapter: for there we read; Rom. 3, 10.Rom 3:10There is none righteous, there is none that vnderſtandeth or ſeeketh after God: all hauehave 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 hauehave deceiued, the poiſon of aſpes is vnderunder 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 hauehave 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 vntounto the Iewes, who aboue all other thought themſelues moſt holie: and he addeth; But we knowe, that whatſoeuer the lawe ſpeaketh, Ibidem. 19.it ſpeaketh vntounto them which are vnderunder the lawe. And to the end we ſhould not doubt, but that his intent was to bring a generall reaſon, he addeth; verſe. 20. What ſignifieth the fleſh.Bicauſe by the works of the lawe no fleſh ſhall be iuſtified. And by the fleſh he vnderſtandeth a man not p. 95yet regenerate.

I knowe there hauehave béene ſome, which by the fleſh hauehave vnderſtood the inferiour parts of the mind, which are groſſe, and intangled with ſhamefull luſts. The fourth reaſon.But this ſenſe Paule excludeth when he ſaith; By the works of the lawe, that is, verſe. 19.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, The fift reaſon.the ſcripture, after the Hebrue phraſe, by the fleſh vnderſtandeth the whole man; which thing we hauehave in another place more aboundanltie expreſſed. verſe. 21.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 hauehave ſomewhat to ſaie; namelie, that they are quit from ſinnes, bicauſe they hauehave 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; The ſixt reaſon.Where is then thy boaſting? It is excluded? By what lawe? By the lawe of works? No, verſe. 27.but by the lawe of faith. He would hauehave vsus knowe, that all iuſt cauſe of glorie is excluded and taken awaie from vsus: 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 vntounto the apoſtle, thoſe things which followe doo declare; We thinke therefore that a man is iuſtified by faith, verſe. 8.without the works of the lawe. The ſeuenth reaſon.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 vsus aſſent vntounto him, and not reſiſt ſo great a teſtimonie of his. But beſides theſe things, let vsus weigh and conſider the pith of Paules meaning; The eight reaſon.If we ſhould be iuſtified by works (ſaith he) we ſhould not only hauehave matter to boaſt of; Rom. 4, 2.Rom 4:2but the occaſion of our boaſting & reioiſing in God, & of praiſing & commending his fauour towards vsus, ſhould be taken awaie. For without doubt it is vntounto vsus a thing moſt praiſe-woorthie, and glorious, to acknowledge, that the beneuolence and readie fauour of God towards vsus, through Chriſt, is ſo great, that he deliuereth vsus miſerable men from our ſinnes, and receiueth vsus 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 vsus to heare what the apoſtle himſelfe ſaith in the beginning of the fourth chapter; The ninth reaſon.What ſhall we ſaie then, Rom. 4, 1.Rom 4:1that 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 vntounto him for righteouſnes. But vntounto 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 louelove and beneuolence of God towards vsus, ſhould not be taken awaie from vsus; let vsus conſtantlie affirme with the apoſtle, that we are not iuſtified by workes. And that he might the better perſuade vsus hereof, he vrgeth this word foreign, which we ſaie, is To impute, to aſcribe vntounto a man righteouſnes, verſ. 3, & 4.or to count a man to be iuſt; and he ſetteth it as an Antitheſ…is or contrarie poſition vntounto 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 vntounto him. Neither did Paule thinke it ſufficient, that he brought the ſcripture, concerning Abraham; but he alſo citeth Dauid; verſ. 7. Pſal. 32, 2.Ps 32:2Bleſſed are they whoſe iniquities are forgiuen, and whoſe ſinnes are couered. Bleſſed is the man, vntounto 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, The tenth reaſon.bicauſe works are ſignes or ſeales of the righteouſneſſe alreadie obteined: where he ſaieth of Abraham; And he receiued the ſigne of circumciſion, being a ſeale of the righteouſnes of faith, which was in vncircumciſion, &c. verſ. 11.Séeing therefore that good workes are ſignes and alſo ſeales, which beare witnes of the righteouſnes alreadie receiued, they cannot be the cauſes thereof. Neither hauehave ceremonies onelie that propertie, but alſo euen thoſe works, which are called morall, Euen verie morall works are ſeales of righteouſnes imputed.when they are pleaſant and acceptable before God: for they alſo are ſignes & p. 96tokens of our righteouſnes. Wherfore Peter exhorteth vsus to endeuour our ſelues to make our vocation ſure; namelie, by liuing vprightlie, & by good works: yea, and the forme of the promiſe which God made with Abraham, 2. Pet. 1, 10.2 Pet 1:10is dilligentlie to be weighed: for therevnto is not added a condition of the lawe, The eleuenth reaſon.or of works. And ſéeing God added none, what boldnes were it in vsus to preſume to doo it? and Paule ſaith; For not through the lawe was the promiſe made vntounto Abraham, or to his ſeede, Rom. 4, 13.Rom 4:13that he ſhould be the heire of the world; but through the righteouſnes of faith. For if thoſe, which pertaine vntounto 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 vponupon this condition, that we ſhould performe the lawe, when as no man can perfectlie accompliſh the lawe.

Verſ. 16. The twelfth reaſon.But the apoſtle procéedeth further, and by the iudgement of the moſt mercifull counſell of God decréeth after this maner; Therefore is the inheritance giuen by faith, and according to grace, to the end the promiſe ſhould be firme. As if he ſhould ſaie; If the promiſe ſhould depend vponupon works, our mind would continuallie wauer; none might appoint anie certeintie of his owne ſaluation: for his conſcience would euermore accuſe him, that he had not perfourmed thoſe works, for the which the promiſe was made. To the end therefore we ſhould not wauer, Why God would that our iuſtification ſhuld come by faith. verſ. 18. The .13. reaſon.God would that our iuſtification ſhould conſiſt of faith and grace, that the promiſe might be firme. The ſame thing alſo is gathered by that which is declared of Abraham, howe that, Contrarie to hope, he beleeued in hope. He is ſaid to beléeue in hope, contrarie to hope, which either in him ſelfe, or in nature ſéeth or féeleth no maner of thing, which might perſuade him to hope. Euen as Abraham was an hundred yéeres of age, his bodie was in a maner dead: his wife an old woman, and barren; all which things naturallie put him from hoping: and yet preuailing againſt them all, he hoped. But we, if we had merites or good works, whereby we might obtaine righteouſnes; then ſhould we not hope contrarie to hope, but in hope, and according to hope. Wherefore our iuſtification is to be appointed no otherwiſe, than we read it was in Abraham; for he is the father of vsus all: as it was imputed vntounto him, euen ſo ſhall it be imputed vntounto vsus.

The .14. reaſon.12 But now let vsus come to the .5. chapter. There againe Paule plainlie expreſſeth, in what caſe men are before they be regenerate: for he ſaith; For Chriſt; when we were yet weake, according as the time required, Rom. 5, 6.Rom 5:6died for the vngodlie. And ſtraight waie; But God ſetteth out his louelove towards vsus, in that when we were yet ſinners, Chriſt died for vsus. And he addeth; verſ. 8.For if when we were enimies, we were reconciled to God, by the death of his ſonne, verſ. 10.much more being now reconciled, ſhall we be ſaued by his life. Hereby we gather, that before regeneration men are weake, ſinners, vngodlie, and the enimies of God. Who then can aſcribe vntounto ſuch men, power to obtaine righteouſneſſe at their pleaſure, when they liſt to doo good works? Others maie beléeue it, but the godlie will neuer be ſo perſuaded. This moreouer is another proofe, in that he ſetteth foorth the cauſe of ſo great an euill, when he ſaith; Therefore, verſ. 12.euen as by one man ſinne entred into the world, and by ſinne, death: The .15. reaſon.euen ſo death went ouer all men, forſomuch as all men hauehave ſinned. As if he ſhould hauehave ſaid; We hauehave béene euen from the beginning, by the firſt man, loſt and condemned. And leaſt thou ſhouldeſt thinke, that infants are to be excepted, he ſaith; verſ. 14.Yea death hath reigned from Adam euen to Moſes, ouer them alſo, which hauehave 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 vntounto themſelues. Afterward in the .6. chapter, thus ſpeaketh our apoſtle; verſ. 21.What fruit had ye then in thoſe things, whereof ye are now aſhamed? For the end of them is death, The .16. reaſon.but now being deliuered from ſinne, and made the ſeruants of God, ye hauehave your fruit to ſanctification, and the end euerlaſting life. What other thing meane theſe words, than that all things, which men doo, before they beléeue in Chriſt, deſerue nothing elſe but ignominie & ſhame? And there is no fruit there, of ſanctification, but it followeth regeneration it ſelfe. And who will ſaie, that we are iuſtified by thoſe things, which are full of ignominie and ſhame? The .17. reaſon.But now let vsus heare what is ſaid in the beginning of the .7. cap. Knowe ye not brethren (for I ſpeake to them that knowe the lawe) how that the lawe hath power ouer man, as long as he liueth? Rom. 7, 1.Rom 7:1For 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 vntounto the lawe, by the bodie of Chriſt, that ye p. 97ſhould be coupled to another; namelie to him, which is riſen againe frō the dead, that we ſhould bring foorth fruit vntounto 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 vntounto Chriſt by the ſpirit, vntounto Chriſt (I ſaie) being raiſed from the dead: by which copulation, we ſhall now bring foorth fruit vntounto God, and not anie more to death and damnation.

And the ſelfe-ſame thing he affirmeth, or rather expoundeth, verſe. 5.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 vntounto death. Here let vsus note, that ſo long as we were in the fleſh, we were ſubiect vntounto 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: The 18. reaſon.for what I would, that I doo not; but what I hate, that doo I. If now I doo that, which I would not, verſe. 15.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 hauehave effectuallie prooued, that they are to be vnderſtood of thoſe works, which are doone of the godlie, which hauehave alreadie obteined iuſtification: yet now I leaue it frée vntounto 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, The 19. reaſon.who ſaith; For that which the lawe could not performe, inſomuch as it was weake, bicauſe of the fleſh, Rom. 8, 3.Rom 8:3that performed God by his owne ſonne, being ſent vnderunder the ſimilitude of fleſh ſubiect vntounto ſinne, and for ſinne condemned ſinne through the fleſh. This place admoniſheth vsus, 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 vsus. The ſame thing alſo teacheth he a little after: for when he had ſaid, The 20. reaſon.that The luſt of the fleſh is death; he addeth moreouer, that It is enimitie againſt God: Ibidem. 6.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 vnderunder the lawe of God. And forſomuch as it is ſo, The 21. reaſon.then can we not be iuſtified by the déeds thereof. In the ſame chapter alſo we read; VntoUnto thoſe that louelove God, verſe. 27.all things worke to good, vntounto 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, verſe. 28▪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 vsus vntounto 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; The 22. reaſon.Who ſhall accuſe the elect of God? It is God which iuſtifieth, who ſhall condemne? verſe. 33, and 34.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 vsus. If by the iudgement of God we ſhould be iuſtified by works, it had béene ſufficient to hauehave ſaid; The elect ſhall be accuſed in vaine, forſomuch as they hauehave 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 hauehave 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 p. 98ſaith; It is Chriſt that died, &c. Why then ſhould we take vponupon vsus to mingle our works therewithall, ſéeing the ſcripture willeth vsus 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. The 23. reaſon.For the apoſtle writeth, that Of two brethren, which were not yet borne, and when they had doone neither good nor euill, Rom. 9, 11.Rom 9:11(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 hauehave I loued, and Eſau hauehave I hated. Here, as we ſée, are works moſt manifeſtlie excluded. The 24. reaſon.Alſo vntounto Moſes it was anſwered; I will ſhew merciemercy to whom ſoeuer I ſhew merciemercy, Exod. 33, 19Exod 33:19and will hauehave compaſſion on whom ſoeuer I hauehave 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. The 25. reaſon.And no leſſe alſo doo the words following declare; It is not of him that willeth, verſe. 16.nor of him that runneth, but of God that hath merciemercy. verſe. 18.Againe; He hath merciemercy 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 hauehave moſt compaſſion vponupon themſelues: neither alſo ſhould God harden anie man, ſéeing all men might promptlie, eaſilie, and at their pleaſure by good works be reconciled vntounto 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. The 26. reaſon.Toward the end of the ninth chapter, the apoſtle ſaith; Iſrael which followed the lawe of righteouſnes, verſe. 31.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 vntounto the Iewes, for the obteining of iuſtification; what ſhould we then hope to hauehave thereby?

The 27. reaſon.The verie ſame thing the apoſtle, although in other words, declareth in the tenth chapter; They being ignorant of the righteouſnes of God, verſe 3.and going about to eſtabliſh their owne righteouſnes, did not ſubmit themſelues vntounto the righteouſnes of God. Theſe words ſignifie nothing elſe, but that they fall from the righteouſnes of God, which attribute much vntounto 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. The 28. reaſon.If it be of grace, then it is not now of works; for elſe ſhould grace be no more grace: Rom. 11, 5.Rom 11:5& 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, The 29. reaſon.ſéeing the apoſtle crieth out; Oh the depth of the riches of the wiſedome of God! verſe. 33.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 vsus. But forſomuch as it is farre otherwiſe, and that by vsus 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; Rom. 14. 22.Rom 14:22Bleſſed is he which iudgeth not himſelfe, The 30. reaſon.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 hauehave 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 hauehave in hand to doo, is acceptable vntounto God, and pleaſeth him: which perſuaſion if they hauehave 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 p. 99I will not ſtand long at this time about the expounding of this place, & therefore let vsus 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, verſ. 4.yet am I not thereby iuſtified. Theſe words Paule ſpake of his miniſterie, being now conuerted vntounto Chriſt, The .31. reaſon.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 vntounto thoſe, which are yet ſtrangers from Chriſt?

verſ. 16.15 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; Gala. 2, 21.Gal 2:21If righteouſnes come by the lawe, then Chriſt died gratis. The .32. reaſon.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 hauehave béene atteined vntounto by men, whie then died he? And whie was he crucified? And againe; This one thing I deſire to learne of you; The .33. reaſon. Gala 3, 2.Gal 3:2Receiued ye the ſpirit by the workes of the lawe, or by the preaching of faith? And ſtraight waie; He therefore that miniſtreth vntounto you the ſpirit, verſ. 5.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. The .34. reaſon.Further, there is no doubt, but that iuſtification commeth of the good will and fauour of God; ſéeing by it men are receiued into grace, adopted to be his children, and made heires of eternall life. But ſuch as before iuſtification, are occupied in the workes of the lawe, are bound vnderunder the curſe; ſo farre is it off, that they ſhould hauehave the fruition of the fauour of God. For the apoſtle addeth; As manie as are vnderunder the lawe, verſ. 10.are vnderunder the curſe. But to the end we ſhould not thinke this to be his owne inuention, he ſaith; As it is written, Curſed be he, which abideth not in all the things that are written in the booke of the lawe. After this he argueth from the time; I ſpeake after the maner of men: The .35. reaſon.though it be but a mans teſtament, yet if it be allowed, verſ. 15.no man reiecteth it, or addeth anie thing thereto. Moreouer, vntounto Abraham were the promiſes made, and vntounto 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 vntounto Chriſt-ward, to make the promiſes of none effect. Firſt, ſaith he; The teſtament of God, and the firſt promiſe, offereth iuſtification without works: wherefore the teſtament confirmed, receiued, and allowed, is not reſtrained by the lawe, which was ſo long time afterward giuen.

If there had beene a lawe giuen, The .36. reaſon. verſ. 21.which could hauehave giuen life, then ſhould righteouſnes hauehave 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 giuegive life. For as it is declared vntounto the Romans; It was weakened through the fleſh, although as touching it ſelfe, it conteined commandementes, which perteined vntounto life. Wherefore ſéeing it is for certeine, that the lawe can not giuegive life; no more can it likewiſe iuſtifie. But before that faith came, we were kept vnderunder the lawe, The .37. reaſon. verſ. 23.and were ſhut vp vntounto that faith, which afterward ſhould be reuealed. Wherefore the lawe was our ſchoolemaiſter vntounto Chriſt, that we ſhould be iuſtified by faith. If the lawe be as it were a ſchoolemaiſter, then ſhould we doo great iniurie vntounto God, and to Chriſt, which are vntounto vsus in ſtéed of parents, if we ſhould aſcribe vntounto the ſchoolemaiſter, that which is proper vntounto them. It is not the ſchoolemaiſter, which maketh vsus heires, which adopteth vsus, which giueth vsus all things; but it is the father; wherefore let vsus aſcribe our iuſtification vntounto God, and vntounto Chriſt; and not vntounto the lawe, nor vntounto workes, nor to our merits. Tell me, The .38. reaſon. Gala. 4, 21.Gal 4:21ye that would ſo faine be vnderunder 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 vntounto bondage, the which is Agar: for Agar is mount Sina in Arabia, and is ioined vntounto 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 vsus all. In theſe words, this thing is chéeflie to be noted; that the lawe ingendreth not, but vntounto bondage, as Agar did. But if by the works therof it could iuſtifie, it ſhould ingender to libertie; for what thing p. 100elſe is iuſtification than a certeine libertie frō ſinne? But forſomuch as it is both called a ſeruant, and gendreth to bondage; we ought not then by it to looke for iuſtification. In the fift chapter it is written; verſe. 2. The 39. reaſon. verſe. 3.If ye be circumciſed, Chriſt ſhall nothing profit you. And he brings a reaſon of the ſaid ſentence; For that man (ſaith he) which is circumciſed, is debter to keepe the whole lawe. So much dooth Paule take iuſtification from circumciſion and works, as he ſaith, that Chriſt nothing profiteth them in caſe they will be circumciſed, after they beléeue. And ſtill he more ſtronglie confirmeth that which was ſaid; The 40. reaſon.Chriſt is come in vaine vntounto you: for if ye hauehave iuſtification, as the fruit of your works, then the comming, death, and bloud-ſhedding of Chriſt ſhould not hauehave beene neceſſarie. verſe. 11.And I, if I yet preach circumciſion, whie doo I ſuffer perſecution? Then is the offenſe of the croſſe aboliſhed. The offenſe and ſlander of the croſſe is, that men being wicked, and otherwiſe ſinners, are by God counted iuſt, through Chriſt crucified, and by faith in him. Here the fleſh is offended, here dooth reaſon vtterlie reſiſt; which thing happeneth not, when iuſtification is preached to come of works, whether they be ceremoniall or morall. But God would hauehave this offenſe to remaine, bicauſe it pleaſeth him, 1. Cor. 1, 21.1 Cor 1:21by the fooliſhnes of preaching, to ſaue them that beléeue.

verſe. 1. The 41. reaſon.16 VntoUnto 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 foreign, of our thoughts, & were by nature the children of wrath, euen as others are. Let vsus 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 merciemercy, for his exceeding louelove ſake, wherewith he loued vsus, yea euen when we were dead in ſinnes, hath quickened vsus togither with Chriſt.

But what inſtrument vſed he to giuegive vntounto vsus our ſaluation? For, The 42. reaſon. verſ. 8.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, Ephe. 2, 10.Eph 2:10created in Chriſt Ieſus vntounto good works, which God hath prepared, that we ſhould walke in them. But they could not be in vsus before, which thing is verie well thus deſcribed; The 43. reaſon. verſe. 12.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 vntounto himſelfe good works, whereby men may merit iuſtification? And to the Philippians the 3. chapter; Phil. 3, 4. The 44. reaſon.Phil 3:4If anie other man may ſeeme that he hath whereof he might truſt in the fleſh, I hauehave 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 vsus heare what he at the length pronounceth of all theſe things; Theſe things (ſaith he) if they be compared vntounto 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 vntounto 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; verſe. 21. The 45. reaſon.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 p. 101with 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. The 46. reaſon.chapter, ſéeing it is there written; And ye, verſe. 13.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 vsus. In the 2. to Timothie, the 1. chapter; The 47. reaſon.Who hath called vsus with an holie calling, not according to our works, verſe. 9.but according to his purpoſe and grace, which is giuen vsus 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. The 48. reaſon.VntoUnto Titus it is written; The goodnes and louelove of God our ſauiour towards vsus, Titus. 3, 4.Titus 3:4hath appeered: not by the works of righteouſnes, which we had done, but according to his merciemercy hath he ſaued vsus. Alſo vntounto the Hebrues, there is but one onlie ſacrifice, The 49. reaſon.and one oblation affirmed to be; namelie, the death of Chriſt, by which ſinnes are wiped awaie, Heb. 9. & 10.Heb 9and ſatiſfaction made for men. Wherefore iuſtification is not to be looked for of works: and it ought to ſuffice vsus, that the good works which we doo after iuſtification, are ſacrifices of thankſgiuing: but let vsus not make them ſacrifices propitiatorie; for then we ſhould doo great iniurie vntounto Chriſt.

17 But ſetting aſide the epiſtles of Paule; let vsus ſéeke teſtimonies alſo out of other places of the holie ſcriptures. Chriſt in the ſeuenth of Matthew ſaith; The 50. reaſon.Euerie good tree bringeth foorth good fruits, verſe. 17.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, verſe. …8.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? The 51. reaſon.Chriſt vſeth the ſelfe-ſame matter in the twelfe chapter of Matthew; Either make the tree good, verſe. 33.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. verſe. 35.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 vsus which cleaue vntounto Chriſt can be good.

Alſo in Luke the 17. chapter; The 53. reaſon.But which of you that hath a ſeruant that goeth to plough, or feedeth your cattell, verſe. 7.will ſtraight waie ſaie vntounto him, when he commeth from the feeld; Go thy waie and ſit downe? And ſaith not rather vntounto him; Prepare that I may ſup, gird vp thy ſelfe, and ſerue me, till I hauehave 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 hauehave doon all thoſe things that are commanded you, ſaie, We are vnprofitable ſeruants, we hauehave doone that which we ought to hauehave 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 hauehave not yet receiued the faith of Chriſt? But the Sophiſters hauehave 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 hauehave 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 hauehave GOD moſt aſſuredlie bound to them?

In the 15. of Iohn, verſe. 1.Chriſt is compared vntounto a vinetrée, and we vntounto 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 hauehave 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 vntounto Chriſt, as branches cleaue p. 102to the vine. And that we ſhuld the better vnderſtand the will of Chriſt, verſe. 5.there is added; Without me yee can doo nothing. The 54. reaſon.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 vntounto his doctrine, or elſe ſhould be ſtrangers from it.

The 55. reaſon.18 Moreouer, the ſonne of God commanded, that the faithfull ſhould in their praiers ſaie; Forgiue vsus our treſpaſſes: Matt. 6, 12.Matt 6:12ſignifieng thereby, that the faithfull alſo hauehave 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 vntounto 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. The 56. reaſon.Yea and Iohn alſo writeth; If we ſhall ſaie, that we hauehave no ſinne, Iohn. 1, 10.John 1:10we deceiue our ſelues, & there is no truth in vsus. 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 vsus; then ſhould they be ſet betwéene God and vsus: neither ſhould Chriſt be the onelie mediator. The 57. reaſon. Mal. 3, 3. Pſal. 51, 4.Mal 3:3Ps 51:4Ouer 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 hauehave atteined vntounto that thing by their works, then néeded they not to hauehave requeſted it by praier, or at the leaſt-waie not with ſo great feruencie.

The 53. reaſon. verſe. 15. verſe. 18.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, The 59. reaſon. Pſa. 130, 3. The 60. reaſon. Eſai. 55, 1.Ps 130:3Isa 55:1before they obteine iuſtification? Dauid alſo in his Pſalmes crieth; If thou Lord looke ſtreictlie vponupon our iniquities, Lord, who ſhall be able to abide it? Eſaie calleth the thirſtie vntounto 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, verſe. 6.in the fortie chapter the ſame prophet (when he heard a voice, The 61. reaſon.wherein it was ſaid, Crie out) anſwered, What ſhall I crie? And it was ſaid vntounto him that he ſhould crie; All fleſh is graſſe; and Chaſdo, that is, his pietie, or religion, or merciemercy, 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, verſe. 6.where hée ſaith; that All our righteouſnes is as filthie rags. The 62. reaſon.Which ſentence, whether a man applie it vntounto 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, Ibidem. 8, and 20. The 63. reaſon.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, Rom. 9. 20.Rom 9:20which are written of the maliciouſnes of our harts, both in Geneſis, and in Ieremie: Gen. 6, 5. and 8, 21. Ier. 17, 9.Gen 6:5Gen 8:21Jer 17:9but I ſuppoſe I hauehave alreadie brought teſtimonies enow for the confirmation of our propoſition.

And this now onelie will I ſaie, that there hauehave béene men ſo raſh, that they hauehave not onelie attributed ſome merit of iuſtification vntounto honeſt works, and which are (as they terme them) morallie good; but alſo vntounto ſuperſtitious works, which they themſelues hauehave 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, To holie water, and other trifles, the aduerſaries aſcribe forgiuenes of ſinnes.By holie water let thy ſinnes be blotted out, and let it be vntounto thee praiſe and life. They aſcribe alſo forgiuenes of ſinnes vntounto Monks coules, to candles, and the aſhes of the boughes of the oliue trée, and the palme trée, and vntounto pilgrimages. Wherefore they procéeded vntounto 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 hauehave experience, how hard a thing it is; that a hart bruſed, ouerthrowne, and laden with the burthen of ſinnes, ſhould, when it is gréeued and oppreſſed, quiet it ſelfe in the frée promiſes of God through Chriſt: It is a verie difficult thing to reſt in the promiſes of God.for ſuch a hart earneſtlie laboureth, that once at the length it may with a firme faith be eſtabliſhed. If we ſhould, with the Sophiſters, will a man to hauehave a reſpect vntounto his works; then ſhould he neuer be in quiet, but ſhould alwaies be vexed, and alwaies doubt of p. 103his ſaluation, and at the laſt be ſwallowed vp with deſperation. I would not that anie man ſhould thinke, that when we reaſon of this matter, we take in hand a vaine thing, or a ſtrife about words. The fruit and end of this diſputation.It is a thing, whereby is defended the honour of Chriſt, and that which is proper vntounto himſelfe onelie; namelie, to iuſtifie and to forgiue ſinnes. We ſéeke, that the ſame ſhould in no caſe be attributed vntounto 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 hauehave 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 hauehave now put foorth. Whether iuſtification he denied to be onelie as touching the ceremonies.Firſt they ſaie, that the holie ſcriptures, as often as they take awaie the power of iuſtifieng from workes, doo that onelie as touching the ceremonies of the old lawe, and not as touching iuſt and vpright workes, which commonlie they doo call morall workes. In which thing how much men are deceiued, euen the teſtimonies of the ſcriptures, and eſpeciallie of Paule, (whome they affirme to be moſt of all on their ſide, as touching that matter) will moſt plainlie declare. For although this apoſtle ſpeaketh of manie things, which ſéeme to perteine both to the rites, and alſo to the ceremonies of the lawe; yet in his declaration he writeth a great manie mo other things: Teſtimonies of Paul, wherby is proued that morall workes are excluded from the power of iuſtifieng. Ro. 1, 23. &cRom 1:23whereby 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 vntounto the table of the ten commaundements. And in the .1. chapter, when he reprooueth the Gentiles, that without the faith of Chriſt, they could not be iuſtified, he ſetteth before their eies, their works; namelie, idolatrie and ſhamefull luſts. And toward the end of the chapter, he rehearſeth a verie long catalog of vices, wherewith they were infected; neither ſpeaketh he anie thing of the ceremonies of Moſes. Wherefore, forſomuch as thoſe vices, which he there mentioneth, are againſt the ten commaundements, and the morall lawe, we can not thinke, but of that alſo he vnderſtandeth thoſe things, which he writeth. And in the ſecond chapter he reprooueth the Iewes for the like kind of ſinnes: verſ. 21,for he ſaith; Thou which teacheſt an other, dooſt thou not teach thy ſelfe? Thou which teacheſt that a man ſhould not ſteale, dooſt thou ſteale? That a man ſhould not commit adulterie, aft a fornicatour? Yea, and thou which deteſteſt idols, dooſt rob God of his honour? Who ſéeth not, that theſe things are conteined in the lawe of the ten commandements?