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

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

p. 118And to this end he thinketh that doth ſerue, which Paule writeth vntounto the Corinthians; 1. Cor. 13, 3.1 Cor 13:3If I deliuer my bodie to be burnt, and if I diſtribute all my gods to the poore, yet if I hauehave not charitie, I am nothing. Wherefore vnleſſe theſe men will aſcribe vntounto 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 vntounto God. And thus farre out of Baſilius. Gregorius Nazianzenus, Gregorie Nazianzen.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 hauehave 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, Auguſtine.in his fourth booke againſt Iulianus, the 3. chapter: in which place he intreateth vponupon theſe words of the Apoſtle; The Gentiles, Rom. 2, 14.Rom 2:14which hauehave 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 vntounto 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 hauehave 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 p. 119and beaſtlie. For we iudge, that Fabricius is leſſe puniſhed than Catiline; vnleſſe peraduenture (ſaith he) the Pelagians hauehave 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 hauehave framed for yong infants, which depart without Chriſt. In briefe he concludeth, Heb. 11, 6.Heb 11:6that forſomuch as Without faith it is impoſſible to pleaſe God; Infidels can by no meanes hauehave 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; A ſimilitude.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 hauehave much ſpoken before; Whatſouer is not of faith, Rom. 14, 23.Rom 14:23is ſinne. The ſame Auguſtine, vponupon the 30. pſalme, expounding theſe words; Deliuer me in thy righteouſnes: Pſal. 31, 2.Ps 31:2Who (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 vsus, 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 vsus 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, 1. Tim. 1, 5.1 Tim 1:5is charitie, out of a pure heart, a good conſcience, and a faith vnfeined. The end of euerie precept is charitie, and hath relation vntounto 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.

Chryſoſtome. Rom. 10, 4.Rom 10:439 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 hauehave 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 hauehave 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 hauehave 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 vntounto? 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 vntounto righteouſnes? This obiection alſo Chryſoſtome excludeth. And a little before, when he expounded theſe words; Rom. 10, 3.Rom 10:3Being ignorant of the righteouſnes of God, & willing to eſtabliſh their owne righteouſnes, they became not ſubiect vntounto 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. Ambroſe. Pſal. 32, 1.Ps 32:1when 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 vponupon theſe words of Paule; Being iuſtified freelie by his grace: Rom. 3, 24.Rom 3:24They 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 vponupon theſe words of Paule; Rom. 5, 14.Rom 5:14Wherefore death hath reigned vponupon them which hauehave 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; Cyprian.We ought (ſaith he) to boaſt in nothing, bicauſe we hauehave 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? p. 120Further, why call ye them good, ſéeing (as we hauehave 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 vntounto righteouſnes; when as they are much rather by them prepared, vntounto 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 ſaluatiō, he doth it, bicauſe of his merciemercy towards them; which merciemercy is ſo great, that he will vſe ſinnes and works alſo, which are euill, vntounto the benefit of them.

40 Now let vsus ſée, if iuſtification be not attributed vntounto 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, Origin.vponupon the epiſtle to the Romans, expounding theſe words; VntoUnto him which worketh, the reward is not imputed according to grace, Rom. 4, 4.Rom 4:4but according to debt: But I (ſaith he) when I deſire excellencie of ſpeach, whereas he ſaith, that vntounto 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 vntounto vsus, ſéeing his grace hath preuented vsus? A little afterward, he rendreth a reaſon of his ſaieng; which reaſon Auguſtine oftentimes vſed: for he bringeth that place of Paule; Rom. 6, 23.Rom 6:23The 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. How eternall life maie be called the ſtipend of righteouſnes.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 hauehave ſaid; The ſtipend of righteouſneſſe is eternall life: but yet would not ſaie ſo, leaſt he ſhould hauehave giuen occaſion of erring. For vndoubtedlie, I ſée no cauſe why Auguſtine did thinke, that Paule might hauehave 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.

Origin.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: Pſal. 32, 1.Ps 32:1The 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 vntounto it, although it hauehave 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 vntounto anie man; ſecondlie, that not onelie iuſtification, but alſo eternall life is giuen fréelie; laſtlie, that righteouſnes is imputed vntounto the minds of them that beléeue, although no good works went before in them. Baſilius, Baſil. verſe. 7.vponupon theſe words of the .116. Pſalme; Turne thou vntounto thy reſt, ô my ſoule, for the Lord hath rewarded thee: For (ſaith he) eternall reſt is ſet foorth vntounto them, which in this life hauehave 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, vntounto them which hauehave 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 vntounto 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; Auguſtine. Gala. 2, 21.Gal 2:21If 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 vntounto God. And Auguſtine warelie tranſferreth that vntounto nature, which Paule ſpake of the lawe, Auguſtine tranſferreth vntounto nature that which Paule ſpake of the lawe, concerning iuſtification.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, vponupon the firſt chapter of Iohn, expounding theſe words; Iohn. 1, 16.John 1:16Grace 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 vntounto 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 p. 121man, 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 hauehave no néed of declaration.

Chryſoſt.Chryſoſtome in his ſecond homilie, vponupon the firſt epiſtle vntounto 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 hauehave grace to be giuen for works. Ierome vponupon the epiſtle to Philemon; It is grace (ſaith he) whereby ye are ſaued, & that by no merits or works. The ſame Ierome vponupon the epiſtle vntounto the Epheſians, expounding theſe words; By grace ye are made ſafe, through faith, Ephe. 2, 8.Eph 2:8and 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 vntounto vsus; 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 vntounto the Romans; Rom. 8, 4.Rom 8:4But vntounto 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 vntounto 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, hauehave in them much imperfection; and vnleſſe the righteouſnes of Chriſt, which is imputed vntounto 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, Rom. 2, 13.Rom 2:13but 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; Matt, 7, 17. Luk. 6, 43.Luke 6:43that 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; Matt. 23, 27.Matt 23:27Make ye cleane (ſaith he) that which is within, and that which is without will be cleane: otherwiſe, ye ſhalbe compared vntounto painted ſepulchres, which in deed without ſeeme beautifull, but within are vncleane, and full of dead mens bones.

42 Now let vsus come to the Councels, What Councel… are to be harkned vntounto.which neuertheles muſt be heard with choiſe & iudgement. We ought to receiue and reuerence thoſe councels onlie, which hauehave 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, The African Councell.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 cōmanded. 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: Iohn. 15, 5.John 15:5Without 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 p. 122of that opinion, The Mileuitane councell.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 vsus onlie; for that by it is reuealed and opened vntounto vsus 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 vntounto vsus to louelove, 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 hauehave the grace of Chriſt vntounto 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; verſe. 16.that LoueLove is of God.

The Arauſicane councell.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, Pro. 16, 1.Prov 16:1ſéeing Salomon ſaith; The will is prepared of the Lord: and alſo in that Paule ſaith vntounto the Philippians; Phil. 2, 13.Phil 2:13It is God that worketh in vsus 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: Phil. 1, 6.Phil 1:6for Paule ſaith vntounto 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, Ibidem. 29.in the ſame epiſtle; VntoUnto you it is giuen, not onelie to beleeue in him, but to ſuffer for him. Ephe. 2, 8.Eph 2:8And vntounto 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 merciemercy and grace of God is giuen vntounto the willing, to the beléeuers, to them that deſire it, to them that indeuour to hauehave 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 vntounto vsus to hauehave a will to beléeue, to endeuour our ſelues, and to labour. They cite theſe teſtimonies out of the holy ſcriptures; 1. Cor. 4, 7.1 Cor 4:7What 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; 1. Co. 15, 101 Cor 15:10By 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 vntounto anie thing that ſerueth to ſaluation; or that we can, without the illuminatiō of the holie Ghoſt, giuegive credit vntounto the words of GOD preached. This may be confirmed by the ſcriptures: for Paule ſaith; 2. Cor. 3, 5.2 Cor 3:5that We cannot thinke anie thing of our ſelues, as of our ſelues; but our ſufficiencie is of God. Chriſt alſo ſaith; Iohn. 15, 5. Mat. 16, 17.John 15:5Matt 16:17Without me ye can doo nothing. Alſo; Bleſſed art thou Simon Bat-iona: for fleſh and bloud hath not reuealed this vntounto 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; Iohn. 6, 44.John 6:44No man commeth vntounto me, vnleſſe my father ſhall drawe him. Paule alſo to the Corinthians; 1. Cor. 12, 3.1 Cor 12:3No man can ſaie, The Lord Ieſus, but in the ſpirit of God. This is an excellent ſentence; God loueth vsus, 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; Iohn. 8, 36.John 8:36If 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 hauehave 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 louelove of God maketh the force and ſtrength of Chriſtians; which louelove is powred in our harts, not by fréewill, but by the holie Ghoſt, which is giuen to vsus, 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 louelove God as he ought to doo; or beléeue in God, or for Gods ſake worke that which is good; vnleſſe the grace & merciemercy of God preuent him. Wherefore, iuſt Abel, Noah, Heb. 11.Heb 11Abraham, Iſaac, Iacob, and all the ſaints in the old time, are in the epiſtle vntounto the Hebrues, ſaid to hauehave done thoſe things, which in the holie ſcriptures are mentioned to hauehave béene done by them: which faith we hauehave before taught to come of God. And Paule writeth of himſelfe; 1. Cor. 7, 25.1 Cor 7:25I hauehave obteined merciemercy, that I may be faithfull. But he ſaith not; I hauehave obteined merciemercy, 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 p. 123are holpen with the merciemercy of God: but that he firſt inſpireth into vsus, both faith, and the louelove 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 hauehave I alledged out of the Arauſican Councell, peraduenture more largelie, than maie ſéeme to be conuenient for this place. But for this cauſe hauehave 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 vntounto, What Councels muſt be harkened vntounto.which cleaue vntounto the word of God: for whatſoeuer commoditie, or diſcommoditie the church hath, the ſame ought wholie to be aſcribed vntounto 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 giuegive place vntounto 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 hauehave béene deliuered from the tyrannie of the Pope? Let theſe few things be a warning vntounto vsus, not raſhlie to beléeue euerie Councell: but let vsus receiue thoſe Councelles alone, which hauehave ſoundlie confirmed the decrées of their doctrine by the ſcriptures. But that the thing, which I affirme, The Councell of Trent.maie be more manifeſt; let vsus 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 vntounto 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 giuegive aſſent vntounto 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 vntounto frée will, that it had power to aſſent, and to obeie the commandements of God. But the grace, which the holie ſcriptures ſet foorth vntounto vsus, reneweth our vnderſtanding and will; and in ſteed of a ſtonie hart, giueth vsus 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, It is not in our power that thoſe things, which be ſet foorth vntounto vsus, ſhould pleaſe vsus.writeth verie well; that, It is not in our power, to bring to paſſe, that thoſe things, which are ſet foorth vntounto vsus, ſhould be acceptable and pleaſant vntounto vsus. But that thing, which is neither acceptable nor pleaſant, we chooſe not; though we be vrged by admoniſhers. As if there ſhould be offered vntounto a ſicke man, good healthfull meats, A ſimilitude.and verie pleaſantlie dreſſed; yet, bicauſe they are neither pleaſant, nor acceptable vntounto him, he refuſeth them: though there ſtand manie by, which ſaie vntounto him, that thoſe meats are wholſome, and verie well dreſſed. The ſelfe-ſame thing vndoubtedlie happeneth vntounto a mind not regenerate; except that, as touching the receiuing of the grace of God, there can no violence be doone vntounto 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, A ſimilitude.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 vntounto 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 vntounto me, Zach. 1, 3,Zech 1:3and I will be conuerted vntounto you. This (ſaie they) hath a p. 124reſpect vntounto the man, who is commanded; that euen as touching iuſtification he ſhould do ſomwhat. Iere. 31, 18.Jer 31:18And Ieremie ſaith; Conuert vsus, ô Lord, and we ſhall be conuerted: by which words is declared, that vntounto 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 vntounto 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, An expoſition of a place in Zacharie.that a man may be conuerted, vnleſſe God conuert him. For of it Auguſtine thus writeth; Lord giuegive that which thou commandeſt, and command what thou wilt. Another expoſition is this; In iuſtification are two inward motions, whereof the one perteineth vntounto reaſon, which (as we hauehave ſaid) hath néed not onelie to be taught, What are the inward motions of iuſtification.but alſo to be perſuaded, and to be forced to yéeld to the intent of the holie Ghoſt: the other motion perteineth vntounto 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 vsus.

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 vntounto 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 vntounto me. And God promiſeth to heape vp great benefits vponupon them: which is ſignified by this; And I will be conuerted vntounto 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 vntounto good works. But Ieremie, when he ſaid; Conuert vsus Lord, and we ſhall be conuerted, had a reſpect to this inward motions of the mind, which we hauehave 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 hauehave denied.Degrees of iuſtification appointed by the Syned of Trent.

46 But let vsus 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 vponupon the merciemercy of God, he beginneth to hope well; this hope being conceiued he loueth God, which louelove 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, Rom. 4, 10.Rom 4:10that 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 vntounto the circumciſion of the fathers of the old teſtament. A confutation of theſe degrees.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 vntounto 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; What cauſes of iuſtification they of Trent aſſigne.and that (ſaie they) is the glorie of God, and our ſaluation. The efficient cauſe, they ſaie, is God himſelfe of his méere merciemercy. The meritorious cauſe (as they call it) they adde to be Chriſt Ieſus, by his death vponupon 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 vntounto vsus, 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. Rom. 3, 4, and .6.Rom 3:4Rom 3:6For Paule hath affirmed it to ſtand in this point, that Our ſinnes are forgiuen vsus, and that they are no more imputed vntounto vsus. And to confirme this, Pſal. 32, 1. In whom properlie iuſtification conſiſteth. Gen. 15, 6.Ps 32:1Gen 15:6he 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 vntounto 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 iuſtificatiō, bicauſe the ſame through our corruption is vnperfect, ſo that we cannot ſtand therewith before the iudgement ſeate of Chriſt.

p. 125Further, they ſaie, that this righteouſneſſe, wherby they wil hauehave vsus to be iuſtified, is diſtributed vntounto 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. Iuſtification conſiſteth not in that righteouſnes which cleaneth in vsus.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 hauehave 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 vntounto 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 vponupon 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 hauehave 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 vntounto vsus the example of Abraham, Rom. 4, 18. A man being iuſtified doubteth not of his iuſtification.Rom 4:18how 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 vntounto 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 vsus, that we ought not to hauehave regard vntounto 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 vsus backe to our owne indiſpoſitions (as they call them,) and will hauehave vsus therefore alwaies to be in doubt of our iuſtification. Indéed we ought not to diſſemble, whatſoeuer imperfection or fault is in vsus; 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 hauehave we to prooue the ſecond propoſition; A confirmation that we are iuſtified by faith.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 eueryevery one that beleeueth. Rom 1, 16.Rom 1:16In 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; VntoUnto euerie one that beleeueth. And this he confirmeth by a teſtimonie of Abacuke the prophet; Abac. 2, 4.Hab 2:4in which ſentence he was ſo much delighted, that he vſeth it both to the Galathians, Gala. 3, 11. Heb. 10, 38.Gal 3:11Heb 10:38and alſo to the Hebrues, in the ſelfe-ſame ſenſe. He addeth moreouer; The wrath of God was reuealed from heauen, Rom. 1, 18.Rom 1:18by 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, Ibid. 17.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 hauehave in his due place ſufficientlie expounded. VponUpon the third chapter; Now is the righteouſneſſe of God (ſaith he) made manifeſt without the lawe, Rom. 3, 21.Rom 3:21the righteouſneſſe (I ſaie) of God, by the faith of Ieſus Chriſt, in all, and vponupon all them which beleeue in him. And a little afterward; Wherefore, being iuſtified freelie by his grace, Ibid. 24.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 vsus; 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 vntounto themſelues righteouſnes, the righteouſnes of God ſhould not then in ſuch ſort be declared: but ſéeing we perceiue it is communicated to vsus by faith, without anie preparation of works: it muſt néeds ſéeme vntounto vsus 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 iuſtificatiō 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? Rom. 3, 27.Rom 3:27By the lawe of works? No, but by the lawe of faith. Wherefore he concludeth after this maner; verſe. 28.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; verſe. 29.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, p. 126and 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.

Rom. 4.Rom 448 And in the fourth chapter he ſaith; But vntounto him that worketh not, but beleeueth in him which iuſtifieth the wicked, faith is imputed vntounto him vntounto righteouſnes. By this ſentence both works are excluded, and alſo faith is ſet foorth; by which is imputed righteouſnes vntounto men. And ſtraitwaie he addeth of Abraham, that He is the father of all them that beleeue, Ibid. 11.being vncircumciſed; that it might alſo be imputed vntounto them, and that he is the father of circumciſion, not onelie vntounto them which are of circumciſion, but alſo vntounto 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: Ibid. 13.for he ſaith; By the lawe was not the promiſe made vntounto Abraham and vntounto 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 vntounto the promiſe; it muſt néeds followe, that it is ſuch as the promiſe is: and therefore it hath a reſpect vntounto 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 hauehave ſaid; Why is that fréelie promiſed vntounto vsus, which we maie claime vntounto 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 vntounto righteouſnes?

Afterward Paule addeth the finall cauſe, why iuſtification commeth by faith; By grace (ſaith he) that the promiſe might be firme: verſe. 17.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, verſe. 18.(who as it is before ſaid) Contrarie to hope, beleeued in hope: neither had he a regard vntounto thoſe things, which as touching his owne part, might hauehave béene a let vntounto 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 vntounto 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 vntounto our works and merits, it muſt néeds be, that the whole glorie redoundeth vntounto God. Therefore Paule ſaith of Abraham; Ibid. 20.He gaue the glorie vntounto 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 foreign; 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 vntounto Abraham; the apoſtle addeth an vniuerſall rule, and ſaith; that, verſe. 23.It was not written for him onelie, that it was imputed vntounto him for righteouſnes: but alſo for vsus, vntounto 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 hauehave alſo an other teſtimonie; Rom. 5. 1.Rom 5:1Wherefore (ſaith he we being iuſtified by faith, hauehave peace towards God, through Ieſus Chriſt, by whome we hauehave 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 vntounto this grace is not an entrance made open by preparations, or works which diſpoſe vsus; 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; Rom. 8, 28,Rom 8:28Whome he hath foreknowne (ſaith he) thoſe alſo hath he predeſtinated, that they ſhould be like faſhioned vntounto 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 vsus 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, Rom. 9, 30.Rom 9:30the 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 hauehave taken hold of righteouſnes, which is by faith? But Iſrael, which followed p. 127righteouſneſſe, atteined not vntounto 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 vntounto it by works, doo labour in vaine. This ſelfe thing he prooueth, euen from the beginning of the tenth chapter, Rom. 10, 3.Rom 10:3where 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; Leuit. 18, 5.Lev 18:5Moſes (ſaith he) thus writeth of the righteouſnes, which commeth of the lawe: Ibidem. 5.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: verſe. 10.for in that there is added; With the hart we beleeue vntounto righteouſnes, and with the mouth is confeſſion made vntounto 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; verſe. 11. Eſai. 28, 16.Isa 28:16He 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 hauehave 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; verſe. 13. Ioel. 2, 32,Joel 2:32Whoſoeuer doth call vponupon the name of the Lord, ſhall be ſaued: in which words the promiſe of ſaluation ſéemeth to be aſcribed vntounto inuocation. But Paule profitablie teacheth (as I hauehave before oftentimes ſaid) when promiſes ſéeme to be adioined vntounto works, we muſt alwaies runne from them, vntounto the roote & foundation, namelie vntounto faith. So Paule in this place, when he had ſaid; Rom. 10, 14Rom 10:14Whoſoeuer calleth vponupon the name of the Lord, ſhall be ſaued, ſtraitwaie addeth; How ſhall they call vponupon him, in whom they hauehave not beleeued? So he reſolueth the whole matter from inuocation, into faith. Note that the ſcriptures teach a reſolution from works vntounto faith. Againe from faith vntounto his obiect.And that we ſhould not thinke, that faith by his owne power hath anie thing, whereby it can iuſtifie; he againe paſſeth from it vntounto 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; verſe. 19,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; The reſtoring of them that be fallen is prooued to be, and to be doone by faith.for God is of might to graff them in. Here we ſée that by departing from vnbeléefe, which conſiſteth in beléeuing; men that hauehave 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 vntounto men that hauehave fallen, they grant not reſtitution vntounto iuſtification, but by ſatiſfaction and manie works preparatorie.

50 Theſe things out of the epiſtle vntounto the Romans. In the firſt epiſtle to the Corinthians, the firſt chapter it is thus written; verſe. 21.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) p. 128by 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 vntounto the fleſh ſéemeth fooliſhneſſe, that by it ſaluation ſhould be giuen vntounto men; but yet not to all ſorts of men, but to thoſe onlie that beléeue. Wherefore in the ſecond to the Corinthians, verſe. 24.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, verſe. 14.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. Gal. 2, 20.Gal 2:20And 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 hauehave ſaid; As yet in déed ſinne ſticketh in my fleſh, and in it I carrie death about: but yet notwithſtanding I hauehave life, not through mine owne merit, but by the faith of the ſonne of God.

Gal. 3, 2.Gal 3:2In 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 vntounto 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. verſe. 7.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. verſe. 8.Wherfore (ſaith he) The ſcripture forſeeing that God would iuſtifie the Gentiles by faith, ſhewed before hand glad tidings vntounto Abraham, ſaieng; In thee ſhall all nations be bleſſed. This bleſſing ſpred not abroad vntounto 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; verſe. 9.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 VntoUnto the Gentiles, through Chriſt, verſe. 14.might come the promiſe made vntounto 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 vntounto Abraham; we muſt ſée what is referred vntounto the promiſe as a correlatiue; which (as we hauehave ſaid) can be nothing elſe, but faith: for faith ſetteth foorth vntounto it ſelfe the promiſes of God as an obiect.

51 Paule furthermore addeth, Ibidem 22,that The ſcripture hath concluded all vnderunder 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 vntounto 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 hauehave not good works, whereby they might take hold of them. And this vnderſtand we by that, which is afterward written; verſe. 24.The lawe is our ſchoolemaiſter vntounto Chriſt, that we ſhould be iuſtified by faith. Theſe words ſignifie nothing elſe, but that the lawe therefore ſheweth ſinnes, and ſetteth foorth vntounto men their infirmities, and ſtirreth vp their luſts, whereby ſinnes are more and more increaſed; that they being thus admoniſhed, ſhould returne vntounto Chriſt; and might from him, thorough faith receiue righteouſneſſe. Which thing they vndoubtedlie did, of whom it was ſaid; verſe. 26.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 hauehave alredie obteined adoption; which we obteine onelie by regeneration or iuſtification? And in the fourth chapter; Rom. 4, 28.Rom 4:28Brethren (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 vntounto Abraham, not by the ſtrength of nature, but by the benefit of the promiſe of God.

In the fift chapter he writeth; Rom. 5, 5.Rom 5:5We 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 vntounto ſaluation; and faith, whereby we apprehend righteouſnes. Wherefore in p. 129this 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, Ibidem. 6.and vncircumciſion is nothing, but onelie faith, which worketh through louelove. 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 louelove. Which yet ought not ſo to be vnderſtood, as though faith ſhould depend of louelove; 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 louelove. 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 vntounto faith and knowledge, that commeth of another cauſe; and not for that they depend of it, or thereof hauehave their forme, as manie Sophiſters hauehave dreamed.

Epheſ. 2, 8.Eph 2:852 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; Eph. 3, 16.Eph 3:16That 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 vntounto the Corinthians, in the former epiſtle, 1. Cor. 1, 30.1 Cor 1:30and the firſt chapter; Who is made vntounto vsus 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; Phil. 3, 9.Phil 3:9That 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. Heb. 11, 33.Heb 11:33VntoUnto the Hebrues alſo it is written in the eleuenth chapter; The ſaints by faith hauehave ouercome kingdoms, hauehave wrought righteouſneſſe, and hauehave obteined the promiſes. Theſe words declare how much is to be attributed vntounto faith: for by it the ſaints are ſaid, not onelie to hauehave poſſeſſed outward kingdoms; but alſo to hauehave exerciſed the works of righteouſneſſe; namelie, to hauehave liued holilie and without blame, and to hauehave obteined the promiſes of God.

verſe. 5.And Peter, in his firſt epiſtle, and firſt chapter; By the power of God (ſaith he) are ye kept vntounto 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 vsus to obteine ſaluation; the other is faith, whereby, as by an inſtrument, ſaluation is applied vntounto vsus. Iohn, in his firſt epiſtle, and fift chapter; verſe. 1.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; Ibidem. ….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 vsus, but by faith onelie. And toward the end of the ſelfe-ſame chapter, it is ſaid; And theſe things hauehave I written vntounto you, verſe. 3.which beleeue in the name of the ſonne of God, that ye might knowe, that ye hauehave eternall life, and that ye ſhould beleeue in the name of the ſonne of God.

53 Now let vsus gather out of the euangeliſts, as much as ſhall ſerue for this preſent queſtion. Matthew, in his eight chapter, ſaith; Mat. 8, 19,Matt 8:19That Chriſt exceedinglie wondred at the faith of the Centurion, and confeſſed, that he had not found ſuch faith in Iſrael: and turning vntounto him, ſaid; Euen as thou haſt beleeued, ſo be it vntounto 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 vsus, 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 vntounto ſinne, doo ſuffer no aduerſitie without iuſt deſert. And although God, in laieng of his calamities vponupon vsus, 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 vsus in the .9. chapter: verſe. 2,for when he that was ſicke of the palſie, was brought vntounto 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 p. 130end 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. Mat. 9, 28.Matt 9:28And in the ſame .9. chapter it is declared, that Chriſt anſwered vntounto 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 hauehave beleeued, ſo be it vntounto 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, Ibidem. 22.thy faith hath made thee whole. But whie Chriſt adioined confidence to faith, we hauehave 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 vntounto it, doo of neceſſitie followe. In Luke alſo is ſet forth the hiſtorie of that ſinfull woman vntounto whom the Lord thus anſwered; Luk. 7, 50.Luke 7:50Thy 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 vntounto Nichodemus; Iohn. 3, 16.John 3:16So God loued the world, that he gaue his onlie begotten ſon, that he which beleeued in him, ſhould not periſh, but hauehave 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; It is prooued that ſtrangers from Chriſt can doo no good thing that may pleaſe God.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, Iohn. 6, 40.John 6:40that 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; verſe 44.No man commeth vntounto me, vnleſſe my father drawe him: alſo; He that hath heard of my father, verſe. 45.and hath learned, commeth vntounto me: afterward he addeth; And he which beleeueth in me, verſe. 47.hath eternall life.

In the eleuenth chapter, when Chriſt ſhould raiſe vp Lazarus, he ſaith vntounto Martha; Ioh. 11, 25.John 11:25He 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, Iohn. 17, 3.John 17:3that 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 vsus. And in the 20. chapter; Ioh. 20, 31.John 20:31Theſe things (ſaith he) are written, that ye ſhould beleeue, that Ieſus is the Chriſt; and that in beleeuing ye ſhould hauehave eternall life. Acts. 15, 9.Acts 15:9In 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 vntounto the works of the lawe of Moſes, forſomuch as Chriſt had without them giuen vntounto them the holie Ghoſt, and had by faith made cleane their harts from ſins. Paule alſo in his oration to king Agrippa ſaid, verſe, 18.that He was called of Chriſt to be ſent vntounto 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 hauehave 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 hauehave 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; Gen. 15, ….Gen 15Abraham beleeued God, and it was counted vntounto him for righteouſnes: out of Abacuke; The iuſt man ſhall liue by his faith: out of Dauid; Abac. 2, 4. Pſal. 3…, 1. Eſai. 28, 26.Hab 2:4Ps 3:1Isa 28:26Bleſſed 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. p. 131chapter of Eſaie, wherein Chriſt by moſt expreſſe words is painted foorth. For there He is ſaid, verſe. 4.to hauehave taken vponupon him our ſorrowes, & to hauehave borne our infirmities, to hauehave giuen his ſoule a ſacrifice for ſinnes; and manie ſuch other things: which are ſo plaine, that they can be applied vntounto none other, but onlie vntounto 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 vponupon himſelfe, and beareth their iniquities. And Ieremie in the fift chapter writeth; verſe. 3,O God, hauehave not thine eies a regard vntounto faith? As if he ſhould hauehave ſaid; Although thou ſéeſt all things, and there is nothing perteining vntounto man hidden from thée, yet haſt thou chéeflie regard vntounto faith, as vntounto 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: A Cauillaton.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; Whether iuſtification maie be ſeparated from faith.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; verſe. 3.If I hauehave all faith, ſo that I can remooue mountaines, and hauehave 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; Matt. 7, 22.Matt 7:22Manie ſhall come in that daie, and ſhall ſaie, Lord in thy name we hauehave propheſied, and hauehave caſt out diuels, and hauehave wrought ſignes. But vntounto 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, Iohn. 12, 4….John 12:4which 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; Mark. 8, 28.Mark 8:28He 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 hauehave ſome ſhew; yet if a man more narrowlie examine them, he ſhall ſée, that that well agréeth with them, The iudgement of Epictetus touching his owne books.which Epictetus pronounceth of his books foreign; 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 hauehave a regard vntounto the inſcriptions, A ſimilitude.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 vntounto 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, 1. Iohn 5, 1.1 John 5:1the 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 vsus 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; Iohn. 3, 6.John 3:6He which ſinneth, knoweth not God? This thing alſo ſawe the Fathers: for Cyprian, Cyprian.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 vponupon the feare of things to come, no man conſidereth the daie of the Lord, and the wrath of God, and that vponupon 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 p. 132ſinnes. 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; Ierome.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 hauehave 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 vntounto the ſtocke of the croſſe; neither would I let go my hold thereof, before I had obteined merciemercy. Hereby alſo it is manifeſt, that with true faith are ioined good works and repentance.

The definition of faith declareth that it can not be ſeparated from iuſtification. A ſimilitude.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 giuegive credit vntounto thoſe words; ſtraitwaie his mind would wholie be changed to mirth, and would begin inwardlie to louelove 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 vsus come to Paule: he ſaith; 1. Cor. 13, 3.1 Cor 13:3If I hauehave all faith, &c. But how knoweth Pighius, that Paule there ſpeaketh of that generall faith, which cleaueth vntounto 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. Chryſoſt.Of this faith Chryſoſtome interpreteth Paule in this place.