Common Places, Part 3 · Chapter 4 (4 of 5)
And to th'end that of this diſtinction either part might hauehave a peculiar name; the one they call The faith of doctrine; The faith of doctrine, and faith of miracles.the other, The faith of ſigns and miracles. And vntounto this latter faith, Chryſoſtome applieth theſe words; If ye hauehave faith as a graine of muſtard ſeed, Matt. 17, 19.ye ſhall ſaie vntounto this mountaine; Get thee hence, and hurle thy ſelfe into the ſea: and it ſhall be done. Neither vndoubtedlie can it be denied, but that there is ſuch a kind of faith: for Paule, in the 22. chapter of the firſt epiſtle to the Corinthians, verſe. 8.when he rehearſeth vp the frée gifts which the holie Ghoſt diſtributeth vntounto euerie man, as pleaſeth him, thus writeth; VntoUnto one is by the ſpirit giuen the word of wiſedome, and to another the word of knowledge by the ſame ſpirit, and to an other is giuen faith by the ſame ſpirit, and to an other the gifts of healing by the ſame ſpirit. Here we ſée, that amongſt the frée gifts of the holie Ghoſt is reckoned faith, and that in the third place: the which Paule would not hauehave ſpoken of the generall faith, wherby we are iuſtified. And if we diligentlie peiſe theſe things, we ſhall ſée that Paule kéepeth the ſelfe-ſame order in the 13. verſe. 2.chapter of the 1. to the Corinthians. For as here in the firſt place he putteth the word of wiſdome, ſo there he putteth propheſieng: and as here in this ſecond place he putteth knowledge, ſo there alſo in the ſelfe-ſame place he putteth knowledge: and as here, ſo alſo there he putteth faith in the third place: and as here the gift of healings and of miracles followeth faith, ſo doth it there the remoouing of mountaines. And therefore thoſe things, which Paule hath ſpoken of a particular faith, ought not to be wreſted to the vniuerſall and iuſtifieng faith: for that is to make a falſe argument, which they call A ſecundum quid, ad ſimpliciter; to wit, A paralogiſme.From that which is in ſome reſpect, vntounto that which is abſolutelie. As if a man ſhould ſaie, This faith may be ſeparated from iuſtification, which is called faith Secundum quid; to wit, in ſome reſpect: Ergo, the true faith, and the iuſtifieng faith, which is called faith Simpliciter, that is, abſolutelie, maie be ſeparated from iuſtification. If a man ſhould ſo compare two ſeuerall kinds, that he will aſcribe one, and the ſelfe-ſame propertie vntounto either of them, he ſhall ſoone be deceiued.
57 But Pighius ſawe, that by this eaſie and plaine expoſition, all his reaſoning might be ouerthrowen; and therefore he went about to wreſt it out of our hands, forgetting in the meane time, that the author and patrone thereof is Chryſoſtome. And to infringe it, he vſeth this argument; Paule manifeſtlie ſaith, All faith; Ibidem.wherefore we may not vnderſtand it of anie ſingular faith. For the Apoſtle maketh an vniuerſall propoſition. But this man ought to know, Vniuerſall propoſitions, muſt be ſtreitned vntounto that matter, at that time intreated ofthat vniuerſall propoſitions are to be ſtreictned & abridged vntounto that matter, whereof the words are meant and ſpoken. And although this might be declared by manie examples, yet at this preſent onlie one ſhall ſuffice vsus. Paule in that ſelfe-ſame epiſtle vntounto the Corinthians, the 1. chapter, ſaith; that He giueth thanks vntounto God for them, that they were enriched in all kind of ſpeach, and in all knowledge. And it is not verie likelie, that they were by the ſpirit of Chriſt indued with naturall philoſophie, with metaphyſicall and mathematicall knowledge, with knowledge of the lawe, and with other liberall ſciences; but onlie with all knowledge which ſhould perteine vntounto pietie, and vntounto the goſpell. Neither is it likelie, that they by the power of the holie Ghoſt were adorned with all kind of Rhetoricall, Logicall, Poeticall, and Hiſtoricall ſpeaches; but onelie with thoſe which ſhould perteine vntounto the edification of the church, with ſound doctrine & godlie admonitions. Wherefore propoſitions, although they be vniuerſall, yet are they not alwaies to be vnderſtood ſimplie; but ought ſometimes to be abridged vntounto the matter, which at that time is entreated of.
So likewſie that, which Paule ſaith; If I hauehave all faith, we vnderſtand of all that faith, which ſerueth vntounto the working of miracles. And that in this ſort they muſt be taken of neceſſitie; the words following doo declare: for Paule ſtraitwaie addeth; So that I can remooue mountains. Chryſoſtome alſo ſaith; Chryſoſt.that He in that vniuerſalitie ſawe, that this particular ſentence is of neceſſitie to be vnderſtood: for he ſaith; that It may be doubted, how Chriſt ſaith; that to remooue mountains, a little faith is ſufficient, which is in ſmallnes of quantitie reſembled to a graine of muſtard ſéed, when as Paule ſaith; If I hauehave all faith, ſo that I can remooue mountains: as though to bring that to paſſe is required a woonderfull great faith. He thus expoundeth the queſtion, and ſaith; that Chriſt ſpake of the truth and nature of the thing: for the gift of faith, although it be neuer ſo ſmall, ſufficeth to worke miracles, be they neuer ſo great. But Paule had a reſpect vntounto the common opinion and iudgement of men: for they, when they looke vponupon the greatnes and hugenes of a mountaine, thinke that it cannot be remooued without a certeine incredible efficacie and greatnes of faith.
Neither helpeth it much Pighius his cauſe, that Eraſmus making anſwer vntounto the Sorbonicall doctors, Eraſmus.reiecteth this our interpretation. For firſt his reaſon is verie weake, and ſecondlie falſe: for he ſaith, that The purpoſe of the apoſtle was to praiſe charitie by compariſon. But what praiſe ſhould that be (ſaith he) if it ſhould be compared with faith, which is one of the frée gifts of the holie Ghoſt; and may light as well vponupon the wicked, as vponupon the godlie? For he ſhould but coldlie praiſe a man, which would ſaie, that he is better than a dog or a beare. Firſt, this is falſe, that Paule compareth not charitie with frée gifts of God: for he maketh mention of propheſieng, of knowledge, and of the gift of toongs; and preferreth charitie before them. Secondlie, it is weake that he ſaith; that if our interpretations be receiued, the apoſtle ſhould compare charitie onlie with frée gifts: for we confes, that toward the end, he compareth it with the true faith. For Paule ſaith, There are three things; faith, hope, and charitie: but the chiefeſt is charitie. And he bringeth a reaſon why; For it abideth, and the other ſhall ceaſe. Further, it is a full compariſon, if (as we hauehave ſaid) we begin at the frée gifts, and ſo afterward come in order to the vertues Theologicall; yea rather by that, that Paule, toward the end of the chapter, compareth charitie with true faith, it is moſt likelie that he did not ſo before.
But if we ſhould fullie grant this vntounto Pighius, that that faith, whereof Paule ſpeaketh, is the generall faith, whereby men are iuſtified; yet neither ſo vndoubtedlie ſhould he obteine his purpoſe. For the apoſtle going about by all maner of meanes, to ſet foorth charitie, thought to amplifie that ſame by a fiction or feining; which is a figure of Rhetorike, knowne euen vntounto children. Figura fictionis.And yet doth not Paule therefore bring a falſe propoſition: for he vſeth a conditionall propoſition, which may not reſolue into a categoricall propoſition; and yet notwithſtanding is the truth in the meane time kept. As if I ſhould ſaie vntounto anie man; A ſimilitude.If thou haddeſt the life or vſe of the reaſonable ſoule, without the life or vſe of the ſenſible ſoule; thou ſhouldeſt not be troubled with perturbations of the mind. No man could reprooue this kind of ſpeach as falſe: and yet it is not poſſible, that in a man the life and vſe of the reaſonable ſoule ſhould be ſeuered from the ſenſible. Such kind of ſpeaches alſo are found in the holie ſcriptures: as for example; Pſal. 139, ver. 7, 8, &cIf I ſhall aſcend vp into heauen, thou art there; if I deſcend downe into hell, thou art preſent; and if I take the fethers of the morning, and dwell in the vttermoſt ends of the ſea, thither ſhall thy right hand lead me. Theſe ſentences are true: & yet it is not poſſible, that a man ſhould take vntounto him the fethers of the morning. After the ſame maner we ſaie; If a man ſhould ſeparate faith from charitie, he ſhould make it vnprofitable: though in verie déed it cannot be ſeparated from charitie.
And that Paule in that place vſed ſuch an exceſſe of ſpeach or fiction, that euidentlie declareth, which he a little before ſpake; 1. Cor. 13, …Though I ſhould ſpeake with the toongs of men and of angels, & hauehave not charitie, I am like to ſounding braſſe, or a tingling cymball. But wée knowe, that angels hauehave neither bodies nor toongs; and yet notwithſtanding Paule ſpeaketh truth, that If they had toongs, and I ſhould ſpeake with them, yet that ſhould nothing profit me without charitie. And this expoſition Baſilius confirmeth in an epiſtle Ad Neocaeſarienſes: for he ſaith, that The apoſtle minded in this place, to commend charitie; and he ſaith, that he vſeth thoſe reaſons, not that all thoſe things, which he here maketh mention of, can be ſeparated from charitie. Wherefore, of the former interpretation, we hauehave Chryſoſtome for an author: and the later interpretation Baſilius confirmeth. Let Pighius go now, and of this ſaieng of the apoſtle conclude, if he can, that which he contendeth ſo much about.
58 But as touching thoſe words of Matthew; Lord, hauehave we not in thy name propheſied, and in thy name caſt out diuels, &c. Matt. 7, 22.Which things Pighius denieth, can be doone without faith; and yet they which hauehave doone them, are not iuſtified; ſéeing they are excluded from the kingdome of heauen. We maie anſwer with the ſelfe-ſame ſolution, which we hauehave now brought; namelie, that they, whome Matthew maketh mention of, had the faith of ſignes, or a dead faith, but not a true and iuſtifieng faith. Moreouer, I ſée not how true this is, that miracles cannot be doone without faith: Miracles are not alwaies doon for faiths ſake.for God ſometimes worketh miracles, not for his faiths ſake, by whome they are doone; but either to aduance his glorie, or to giuegive teſtimonie vntounto true doctrine. Vndoubtedlie, Moſes and Aaron, when they ſtroke water out of the rocke of ſtrife, Num. 10, 12 Pſa. 106, 32.wauered in faith; and yet God, that he might ſtand to his promiſe, with a great miracle, gaue water vntounto the people, and reprooued Moſes and Aaron of infidelitie. And Naaman the Syrian doubted of recouering his health, in the waters of Iordan; yea alſo, he would hauehave gone his waie, for that he ſaid, that the riuers of his countrie were much better than Iordan: and yet notwithſtanding, GOD left not his miracle vndoone. And when the dead bodie was caſt into the ſepulchre of Elizaeus, 2. Kin. 13, 21by a great miracle it came to paſſe, that at the touching of the dead bones of the prophet, life was reſtored vntounto it. But there was no faith there, neither in the dead corps, nor in the bones of the prophet, nor in them which brought the dead man thither.
And yet not alwaies is it granted vntounto them that deſire to doo miracles, that they ſhould doo them, when faith is abſent: for in the Acts we reade, that when the Exorciſts, which were the ſonnes of Scaeua the high prieſt, would hauehave caſt out diuels in the name of Chriſt, whome Paule preached, Acts. 19, 15.the diuell anſwered; Ieſus I knowe, & Paule I knowe, but who are ye? And ſtraitway he ran vponupon them. Here we ſée, that God would not giuegive a miracle, when it was aſked; as it is moſt likelie, by wicked and vnbeléeuing men. Howbeit, contrariewiſe in Marke the 9. chapter, that a certeine man did caſt out diuels, verſe. 38.in the name of Chriſt, who yet followed not Chriſt: and when Iohn would hauehave reprooued him, Chriſt ſuffered not Iohn ſo to doo. By this Pighius might hauehave ſéene, that to the working of miracles, is not alwaies required faith. And yet, if I ſhould grant him, that faith is of neceſſitie required; therevnto were ſufficient, either the faith of ſignes, or elſe a dead faith. Wherefore Pighius, in his ſecond confirmation, prooueth nothing: for it hath nothing in it that is found.
59 Now let vsus examine his third proofe. Iohn ſaith; Manie of the princes beleeued in him, but they confeſſed him not, Iohn. 12, 42.for feare they ſhould be caſt out of the ſynagog: and therefore they were not iuſtified by faith. This reaſon is but a wateriſh reaſon, and not ſo ſtrong, as he thinketh it to be: for we denie, that they beléeued trulie. For that aſſent of theirs was nothing, but an humane aſſent: for when they ſawe, that by Chriſt were wrought woonderfull works, and that his doctrine was confirmed by moſt euident ſignes; they began by a certeine humane perſuaſion to giuegive credit vntounto him. The diuell alſo, for that he certeinlie knoweth manie things doone by God, aſſenteth vntounto the truth, There is a certeine humane faith, not inſpired by God.and beléeueth it: and yet it is not to be thought, that he is by a true faith induced to beléeue. And that theſe rulers had not the true and liuelie faith, hereby it is manifeſt, that Chriſt ſaid vntounto them; How can ye beleeue, when ye ſeeke for glorie at mans hand? Iohn. 5, 44.By which words we vnderſtand, that they, which more eſtéeme humane glorie, than godlineſſe, cannot beléeue trulie in God. And thoſe princes were to be numbred amongſt them: for they ſo much did ſet by their eſtimations, and the iudgements of men; that rather than they would be caſt out of the ſynagog, or yet be noted of anie infamie with the people, they would forſake the confeſſion of the name of Chriſt. Wherefore, when as the Lord ſaith; that Such cannot beleeue; and Iohn affirmeth, that They did beleeue: it is manifeſt, that they ſpake of a diuerſe and ſundrie faith; vnleſſe we will ſaie, that two contradictories, maie both at one and the ſelfe-ſame time be true. Wherefore Iohn ſpake of an humane faith, but Chriſt of the ſincere and true faith: Two places reconcilled, which at the firſt ſight ſeeme repugnant. Rom. 10, 10.which true faith ought to be ioined with confeſſion, as Paule declareth, ſaieng; With the hart we beleeue vntounto righteouſnes, and with the mouth, man confeſſeth to ſaluation. He which ſéeth the connexion betwéene righteouſnes and ſaluation; muſt néeds alſo ſée the coniunction, which ought to be betwéene faith & profeſſion. Wherefore we ſaie, that their faith was a dead faith; but a dead faith is not a faith, A dead faith is no faith.no more than a dead man, is a man.
60 Although Smith, in a certeine little booke of iuſtification, which he wrote againſt me, Smith.contendeth that a dead faith is a faith: which he prooueth, chéeflie by this argument; for that he by bodie of a dead man, although it be dead, is notwithſtanding a bodie. And this good wiſe man woonderfullie delighteth in this his ſimilitude: in which yet he hath vttered a ſophiſticall argument, not diſagréeing from his ſtudie and ſkill. For let vsus a little examine this notable ſimilitude. Whether a carcaſe be the bodie of a man.I would hauehave him to anſwer me, whether a carcaſe be the bodie of a dead man, or ſimplie the bodie of a man? I thinke he will not anſwer, that it is the bodie of a man: for the bodie of a man, and a dead carcaſe, doo differ much the one from the other; and that in verie déed, more than two particular kinds, which are of one, and the ſelfe-ſame generall: for that they are conteined vnderunder diuerſe generall kinds, from which they come next, and as it were lineallie deſcend. I grant, that the carcaſe of a dead man is a bodie, in the generall nature of ſubſtance, as are ſtones, ſtocks, & ſuch other like; but that it is in verie déed the bodie of a man, I vtterlie denie. For death taketh away from the bodie of a man the proper forme & nature, which he had before; but it leaueth the generall nature onlie, ſo that it maie be called a bodie. Euen ſo, true and iuſtifieng faith, when it is loſt, or ceaſeth to be a true and proper faith, it maie indéed, as touching the generall word, which dooth betoken all kind and nature of faith, be called a certeine cold aſſent, ſproong of humane perſuaſion; and not ſuch as commeth of the holie Ghoſt, and which hath the ſelfe-ſame ſtrength & efficacie that it had before. Wherfore, if on either ſide be kept the ſelfe-ſame proportion of the ſimilitude, this woonderfull ſubtill ſhift ſhall make nothing againſt vsus: for as we confeſſe, that a dead bodie is a bodie; ſo we grant, a dead faith is a faith: ſo that by faith we vnderſtand the generall kind, which comprehendeth all ſorts of faith; and not that liuelie & true faith, whereby we are iuſtified.
Parlogiſmus aequiuocationis.This reaſon is, as they call it, Paralogiſmus aequiuocationis, that is, a falſe argument comming of a word of diuerſe ſignifications. He addeth moreouer, that faith cannot iuſtifie; bicauſe of his owne nature it is a thing dead, & receiueth life of another thing; namelie, of charitie, and of good works. True faith is no dead thing.Theſe obiections are vaine and trifling: for none that is in his right wits will grant, that true faith is a dead thing; for, The iuſt man is ſaid to liue by his faith. Abac. 2, 4.And if out of faith we drawe life, how can it then vntounto anie man ſéeme dead? But that it taketh life of an other thing, From whence the life of faith commeth.we denie not: for it hath it partlie of thoſe things, which it beléeueth; namelie, of Chriſt, and of the promiſes of God; and partlie of the holie Ghoſt, by whoſe breathing it is inſpired. In this ſort we will grant, that it hath life of another thing, but not in that ſort that this man will; namelie, that it hath it either of charitie, or of good works. For what man, that is well in his wits, will euer ſaie, that either the ſtock of a trée, or the branches, or the fruits, or the flowers, doo giuegive life vntounto the roots? A ſimilitude.And faith is before either hope or charitie; therefore of them it receiueth not life: for in verie déed, faith cannot be the matter of theſe vertues. And euen as that facultie or power of the ſoule, wherby we liue, and are quickened, which they call Vegetatiue, giueth life to the bodie, and receiueth not life of the facultie or power ſenſitiue, whereby we féele; or rationall, whereby we vnderſtand; the which dooth followe: euen ſo faith giueth life vntounto the ſoule, but taketh not that life either of charitie, or of good works. How faith is increaſed by good works.Howbeit, I grant, that that life of faith is made ſo much the greater and ampler, as it hath more and better works, & more feruent charitie breaking foorth of it: not that it is increaſed by dooing of manie actions, as they ſaie of vertues, which they call morall; but bicauſe God, of his grace & mercy, multiplieth the talent, for that it was not idle: and bicauſe God by his power bringeth to paſſe, that faith, when it worketh through louelove, is ſtronger than it ſelfe, when it dooth not ſo.
61 But omitting theſe things, let vsus returne againe to Pighius. He, as much as lieth in him, laboureth to prooue, that a man cannot be iuſtified by that faith, which is in Chriſt, and in the remiſſion of ſinnes: for that faith (ſaith he) whereby Abraham was iuſtified, was not applied vntounto theſe things. For God promiſed vntounto him onelie a plentifull ſéed, and poſſeſſion of a countrie: and ſtraitwaie is added, that Abraham beleeued God, Gene. 15, 6.and it was imputed vntounto him for righteouſnes. In this argument, Pighius dooth ſcorne and triumph in words, againſt the truth, and vtterlie derideth this our opinion and iudgement: but this is nothing elſe, than to deride Paule himſelfe. For he, by moſt expreſſe words, affirmeth; Rom. 4, 3.that We are iuſtified by faith in Chriſt, and by the remiſsion of ſinnes. Neither is there anie thing elſe in Pighius, than a méere madneſſe, and a wicked deſire to contend. But let Paule come foorth, and anſwer for himſelfe, what he thought to be vnderſtood by the ſéed promiſed vntounto Abraham. Vndoubtedlie, in his epiſtle vntounto the Galathians, the third chapter, he calleth that ſéed, Chriſt; verſe. 16.VntoUnto Abraham, (ſaith he) were the promiſes made, and vntounto his ſeed. He ſaith not, And vntounto the ſeeds, as ſpeaking of manie; but, as it were of one, and in thy ſeed, which is Chriſt. And this teſtament, I ſaie, was confirmed by GOD towards Chriſt. Let Pighius now yet beléeue Paule, that in that ſéed, which was promiſed vntounto Abraham, was Chriſt comprehended and meant: neither let him from hencefoorth with ſuch malapertneſſe, and deſire of victorie, take vponupon him to ſaie, that the faith, whereby Abraham was iuſtified, was not faith in Chriſt. But as touching the remiſſion of ſinnes, forſomuch as vntounto vsus is promiſed the bleſſing; we ought to remember, that the chiefe and principall point thereof, conſiſteth in this; that we ſhould be receiued of God into fauour, and that our ſinnes ſhould be forgiuen vsus. But Pighius goeth on manifeſtlie to oppugne the doctrine of the apoſtle touching the iuſtification of Abraham: for he ſaith, that Before Abraham was circumciſed, & had a teſtimonie of the ſcripture, that his faith was imputed vntounto him vntounto righteouſnes. He beléeued God, verſe. 4.as it is manifeſt in the 12. chapter of Geneſis: wherefore (ſaith he) according to this opinion of yours; he was then iuſtified: neither was his righteouſnes differred, vntill that hiſtorie which is written in the 15. chapter. It is woonderfull to ſée, how much he attributeth vntounto theſe his arguments; as though by them were taken awaie from vsus all poſſibilitie to anſwer.
What time Abraham was iuſtified.What I beſéech you letted, but that Abraham might be iuſtified at that firſt time, when God ſpake vntounto him firſt; to go out of his countrie, and from his kinred? For euen in the ſelfe-ſame place at the beginning of the 12. chapter, wée read the ſelfe-ſame promiſes, which are in the 15. chapter. For thus God promiſed him; I will make of thee a great nation, and will bleſſe thee, and will make thy name great, and thou ſhalt be a bleſſing: I will alſo bleſſe thoſe that bleſſe thee, and will curſe thoſe that curſe thee; and in thee ſhall all the families of the earth be bleſſed. Vndoubtedlie in theſe words is conteined the promiſe of Chriſt, and the remiſſion of ſinnes. And therefore there ſhall be no abſurditie, if we ſaie that Abraham, by beléeuing of thoſe words, was alſo iuſtified. But bicauſe the ſcripture in that chapter did not plainlie ſet foorth this; therefore Paule with great wiſedome hath cited thoſe words which are ſpoken in the 15. chap. where it is expreſſelie written; that Faith was imputed to him for righteouſnes: which ſaieng was moſt neceſſarie to confirme the ſentence of the apoſtle▪ namelie, Why God would renew the ſelfe-ſame promiſes.that A man is iuſtified by faith. But why God would renew the ſelfe-ſame promiſes, it is not hard to ſée; ſo weake is our mind, that except the words of God be repeated, and againe and againe driuen into vsus, it eaſilie ſtarteth backe from faith. Neither doutles is iuſtification once onlie taken hold of, but is ſo often apprehended, as we trulie & mightilie aſſent vntounto the promiſes of God: for ſéeing we continuallie ſlide, and fall into ſinnes; we hauehave néed euermore that our iuſtification ſhould be renewed.
62 Afterward he cauilleth, that in the epiſtle vntounto the Hebrues, Heb. 11.are manie things found touching faith; and manie woonderfull acts ſpoken of, which hauehave béene obteined by it: but yet not one word ſpoken, that iuſtification is to be aſcribed thereto. But this man with an vniuſt paire of balance weieth the words of the holie ſcripture; neither ſufficientlie conſidereth what thoſe words meane; Ibidem. 33.The iuſt hauehave by faith ouercome kingdoms, hauehave wrought righteouſneſſe, hauehave obteined the promiſes: for theſe are ſo to be reſolued, that from the laſt effect, we muſt returne vntounto the firſt. The laſt is, To ouercome kingdoms; the next, To worke righteouſnes; the firſt, To obteine the promiſes: among which promiſes, are reckoned bleſſing, life, remiſſion of ſinnes, and ſuch other like, which ſerue to iuſtification. Wherefore that which is firſt made mention of, faith apprehendeth, & by it we are iuſtified: afterward followe good works, In the 11. chap. to the Hebrues, faith is ſaid to iuſtifie.and therfore it is ſaid; And they wrought righteouſnes: laſtlie, by the ſelfe-ſame faith we obteine temporall good things, & for that cauſe it is ſaid; They hauehave ouercome kingdoms. So then Pighius falſlie affirmeth, that in the epiſtle vntounto the Hebrues, among the effects of faith, is no mention made of iuſtification: for, although that word be not there read; yet it is of neceſſitie and manifeſtlie gathered of thoſe things that are there written. For we verilie are not Arrians (as ſome wickedlie béelie vsus) that we will grant nothing but that which is by plaine and expreſſe words read in the holie ſcriptures: for we grant thoſe things alſo, which are by euident and plaine arguments gathered out of them. But Pighius afterward demandeth, Why we take awaie from works, the power of iuſtifieng? VntoUnto this wée could make anſwer in one word, that we doo it, bicauſe the holie Ghoſt in the ſcriptures ſo teacheth vsus; namelie, that Men are iuſtified by faith without works.
But to the end we ſhould not ſo brieflie diſpatch it, he hath laid a blocke in our waie: for he anſwereth vntounto himſelfe, that the cauſe thereof, is, for that our works are vnperfect; neither ſatiſfie they the lawe of God, neither alſo can they ſtand ſure before the iudgement ſeat of God. But by this means alſo (ſaith he) we may affirme, that iuſtification is not of faith: for it alſo is vnperfect; for there is no man beléeueth ſo much as he ſhould doo. But vntounto this we anſwer as we hauehave in other places oftentimes anſwered; that faith, as it is a worke, iuſtifieth not: Faith as it is a worke, iuſtifieth not.for it hath that effect and fruit, not by anie power of his owne, but by his obiect, that is, by that which it doth regard, and laieth hold vponupon: for from the death of Chriſt, & the promiſes of God, is righteouſnes deriued vntounto vsus. So a begger receiueth almes with a leprous, weake, and ſore hand; A ſimilitude.and yet not in that reſpect that his hand is in ſuch ſort weake and leprous. But thou wilt ſaie; Why doo not other good works alſo by their obiect (namelie, by God, for whoſe ſake they are done) apprehend righteouſnes, as well as faith? I anſwer, Why rather faith than other works, iuſtifieth.that faith was to this vſe made and inſtituted by God: for euen ſo in the bodie of a man, although it hauehave diuers and ſundrie members; yet the hand onelie taketh hold and receiueth. And ſo is eaſilie diſſolued that common, lewd, & falſe reaſon; We are iuſtified by faith; Faith is a worke; Ergo, we are iuſtified for works ſake. Here, in the concluſion, is ſtuffed in this word For, which was not in the former propoſitions; and therefore the collection is not good. Further, the forme of the reaſon is, as they call it, Ab accidenti, ſo that it is faltie: for it is an accident, A fallacie.or happeneth to faith, to be out worke, in that it iuſtifieth vsus. Wherfore it is a fallacie or deceitfull reaſon (as the Logicians terme it) of the accident.
Beſides, Pighius obiecteth, that charitie iuſtifieth rather than faith; for that it is the nobler and more excellent vertue. But this reaſon we hauehave before confuted as ridiculous; Charitie is more nobler than faith, Therefore it iuſtifieth rather than faith. For nobilitie or dignitie ſerueth nothing to iuſtification. The dignitie of the vertue, ſerueth nothing to the power of iuſtifieng.For it is all one, as if a man would thus reaſon; The eies are more excellent than the mouth, and the hands; Ergo, meats are to be receiued with the eies, and not with the mouth or the hands. Which alſo we ſée happeneth in naturall things, that things which followe, are of more perfection, although they giuegive not life. A ſimilitude.In the child conceiued, nature aſcendeth, as it were by degrées, from the power of quickning, to the power of féeling; and from the power of féeling, to the power of vnderſtanding: and yet doth it not thereof followe, that the powers of vnderſtanding or of féeling, for that they are more noble than the power of quickening, doo therefore giuegive life vntounto the child. And that to iuſtifie, It is ſhewed by reaſon that faith, not charitie iuſtifieth.rather perteineth vntounto faith, than vntounto charitie (beſides that the holie ſcriptures doo teach the ſame) it may alſo be ſhewed by good probable reaſons: for the power of knowledge, which perteineth vntounto vnderſtanding, conſiſteth in perceiuing. And therefore they, which are taught anie thing, after they once vnderſtand it, are accuſtomed to ſaie; Accipio, or Teneo; that is, I take it, or, I hold it. For in verie déed, by knowledge a thing is after a ſort receiued into the mind; wherefore it ought not to ſéeme ſtrange, that by faith we are ſaid to take hold of the promiſes of God, and the merits of Chriſt. But charitie conſiſteth in powring out, beſtowing, and communicating our goods vntounto others; which thing ought to followe iuſtification, and not to go before: for, before that we are regenerate, we are euill; neither can we vprightlie, or in ſuch ſort as God will allow of it, communicate anie good thing vntounto others.
63 Herevnto Pighius addeth, that If ſo be faith, which iuſtifieth, ſuffereth not with it ſelfe hainous ſinnes, which may ſpoile the conſcience, & alienate a man from God; it muſt néeds followe, that if a man which beléeueth, doo chance to fall into anie gréeuous & wicked crime, he is ſtraitwaie deſtitute of faith, and ceaſeth to beléeue that there is a God: when as yet notwithſtanding we ſée, that wicked men doo not onelie beléeue that there is a God, but alſo doo confeſſe all the articles of the faith. This argument at the firſt ſight ſéemeth to be verie terrible: Whether true faith abideth with ſinnes that be grieuous and waſte the conſcience.but ſuffer not thy ſelfe gentle reader to be deceiued with a vaine ſhew; examine it well, and trie it diligentlie, and thou ſhalt find it is a weake and ridiculous argument. We grant, that a man that is by ſinnes and wicked facts alienated from God, may aſſent vntounto the articles of the faith, & beléeue that there is a God. But this good man ſhuld hauehave taught further, that the ſame is done by the motion and impulſion of true faith. There may in déed be left to a wicked man, a certeine humane perſuaſion, either by education, or by opinion; bicauſe he thinketh it to be moſt likelie. But leaſt anie man ſhould thinke, that this that I ſaie, is of mine owne inuenting; namelie, that a man which gréeuouſlie ſinneth, is deſtitute of the true and iuſtifieng faith; let him rather conſider what Paule ſaith. For he vntounto Timothie ſaith; 1. Tim. 5, 8.He which hath not a care ouer his owne, and eſpeciallie ouer his houſehold, hath renounced faith, and is woorſe than an infidell. Doubtleſſe, he which renounceth faith, hath not faith. And vntounto Titus he ſaith; Tit. 1, 16.They confeſſe they knowe God, but in deeds they denie him. To confeſſe, and to denie, are things contrarie: wherfore it muſt néeds be, that forſomuch as both are ſpoken of the ſame men, they are to be taken in diuers ſenſes. Wherfore they may hauehave faith, that is, a certeine humane opinion, ſuch as it is: but yet not that firme & forceable aſſent, inſpired by the holie Ghoſt, whereof we now intreat.
Iohn ſaith in his firſt epiſtle, and ſecond chapter; He which ſaith that he knoweth God, verſe. 4.and keepeth not his commandements, is a lier, and the truth is not in him. So then the true faith, whereby we beléeue trulie in God; is not without good works. Neither ought it to ſéeme vntounto anie man abſurd, that one and the ſelfe-ſame thing may be knowne diuers waies: The diuell is not indued with a true faith.for the diuell alſo, as well as we, both knoweth and confeſſeth manie things touching Chriſt: whom yet Pighius doubtles (as I ſuppoſe) will not grant to be indued with the true faith, whereby wée are perſuaded to beléeue thoſe things, which we confeſſe of Chriſt. It is poſſible alſo, A ſimilitude.that one ſkilfull in the Mathematiks, may aſſent to ſome one concluſion confirmed & prooued by demonſtration; which demonſtration if he chance afterward as oftentimes it happeneth) by reaſon of age, or ſome diſeaſe to forget, he will not yet for all that ceaſe to affirme that propoſition, which he before knew: but this he will doo by opinion, or ſome probable argument; and not (as he before did) by demonſtration. Therfore the knowledge of one, and the ſelfe-ſame thing, dooth not of neceſſitie inferre the ſelfe-ſame ground and principle of knowledge. And let theſe things be ſpoken onelie as it were by ſuppoſition, as though we granted that opinion, which held, that after a man hath committed anie great, hainous, and wicked fact, true faith is loſt; which yet in the elect is afterward, by the benefite of God, againe recouered: otherwiſe it maie be ſaid, that in men iuſtified, and alſo appointed of God vntounto ſaluation, faith cannot, through the committing of anie hainous crime, be vtterlie extinguiſhed, but as it were caſt into a ſléepe, and lie hidden; neither breake out to ſhew his life by good actions, vnleſſe it be againe ſtirred vp by the holie Ghoſt: for in ſuch men as hauehave ſo fallen, the ſéed of God ſtill abideth, although for a time it bringeth not foorth fruit.
But Pighius goeth on, and ſaith; Faith is the foundation; Therefore it is farre from the perfection of the building; ſo then it iuſtifieth not: for vntounto iuſtification manie other preparations are required. If by this perfection of the building, Faith is verie far from the laſt perfection.he vnderſtand the bleſſed reſurrection, and chéefe felicitie, wherein we ſhall ſée God face to face; we grant that faith is verie farre from it: for we muſt, by manie tribulations, aduerſities, and gréeuous labours, come to the kingdome of heauen. But after the ſelfe-ſame maner we maie ſaie, that iuſtification alſo is onelie the foundation of that eternall ſaluation; and that it is alſo farre from the bleſſednes which we looke for. For the firſt degrée vntounto ſaluation, is to be receiued of GOD into fauour, and to be regenerated through Chriſt: and afterward doo followe other degrees, whereby we come vntounto that chéefe and ſouereigne bleſſedneſſe, which we looke for. But where this man found, that faith is onelie the foundation; he cannot teach out of the holie ſcriptures: except peraduenture he will bring the ſame out of the epiſtle vntounto the Hebrues; Hebr. 11, 1.Faith is the ſubſtance of things that are hoped for. But by thoſe words is nothing elſe meant, but that thoſe things, which we hope for, are by faith vpholden and confirmed in our minds; which would otherwiſe wauer, neither ſhould they by anie means ſtand faſt. But this maketh nothing at all to this purpoſe. Ibidem. 6.And if in caſe he will cite this alſo; that, He which will come vntounto God, ought to beleeue; we hauehave alreadie before anſwered therevnto: and peraduenture we will afterward in due place ſpeake ſomewhat more as touching the ſame.
64 Well, now when he by ſo manie meanes hath gone about to ouerthrowe our doctrine; let vsus heare at the length what he himſelfe affirmeth, Pighius opinion as touching iuſtification.and vntounto what things he attributeth the power of iuſtifieng. There are (ſaith he) manie preparations, and diſpoſitions required in vsus that we maie be iuſtified. Firſt (ſaith he) we beléeue the words of God; afterward we are afraid of his wrath; after we hope for merciemercy; then we deteſt ſinnes. To be bréefe, he reckoneth vp all thoſe things, which we before declared, vnderunder the name of the Councell of Trent. But laſtlie he ſaith, that there ſuccéedeth a ſincere & pure louelove of God, which altogither beareth dominion in our harts: and vntounto this he ſaith, is aſcribed iuſtification. I cannot inough maruell at the deuiſe of this man: for he affirmeth, that a man is in a maner perfect, before he can be iuſtified: for he which beléeueth, feareth, hopeth, repenteth, and ſincerelie loueth God; what wanteth he to perfection? But this man affirmeth, that a man being without Chriſt, being a ſtranger from God, & not yet iuſtified; is able to accompliſh thoſe things. Which vndoubtedlie in no wiſe agréeth with the holy ſcriptures, for they teach, that a man, before he is iuſtified, is occupied in euill works, and wandreth in the hatred of God: as it is manifeſt in the epiſtle to the Coloſſians, the firſt chapter: and to the Epheſians, the ſecond chapter. Col. …, 21. Eph. 2, 1, &cBut how can they, by whome are wrought ſo excellent works, as this man maketh mention of, be the children of wrath? How can they be ſinners? Rom. 5, 10.How can they, as it is written to the Romans, be the enimies of God?
But omitting theſe things, let vsus ſée what are the grounds of this opinion. Iohn. 3, 14.Firſt he citeth out of Iohn; He which loueth not, abideth in death: and thereby he concludeth, that of louelove is had iuſtification and life. This is all one, A ſimilitude.as if a man ſhould ſaie; He which cannot laugh, is not a man: therefore, by the power of laughing, a man obteineth to be a man. But how abſurd this is, euerie man maie perceiue: for, to be men, we hauehave it of the ſoule indued with reaſon; vntounto which ſoule, forſomuch as the power of laughing is of neceſſitie ioined, this propoſition which we hauehave brought, is euer true: He whith cannot laugh, is not a man. So is that moſt certeine, which Iohn ſaith; that He which loueth not, abideth in death: although he hauehave not life, of louelove, but of faith, wherewith louelove is of neceſſitie ioined. Iohn. 8, 42.He citeth alſo thoſe words of Chriſt; If ye had God to your father, doubtleſſe ye would louelove me: Therefore (ſaith he) of louelove we hauehave the adoption, whereby we are made the children of God. But here alſo he vſeth the ſelfe-ſame forme of reaſoning: for they, which louelove not Chriſt, are not the children of God: & yet are we not the children of God, in reſpect of that louelove; but for faiths ſake, from whence louelove ſpringeth. After the ſelfe-ſame maner, a man might ſaie; If thou wert liberall, thou ſhouldeſt alſo be prudent; and this indéed is a true propoſition: and yet it followeth not, that a man is by liberalitie made prudent: yea much rather, of prudence ſpringeth liberalitie. To be bréefe, theſe arguments, and ſuch other like, doo conclude nothing els, than that iuſtification cannot conſiſt without louelove, and other chriſtian vertues. And, yet it cannot thereof be rightlie gathered, that a man is iuſtified for theſe vertues ſake.
Pighius addeth moreouer this ſentence of Chriſt; If anie man louelove me, he will keepe my commandements, Iohn. 14, 23.& I and my father will come vntounto him, and make our abiding with him. By theſe words it appéereth (ſaith he) that iuſtification followeth of louelove, and the obſeruing of the commandements of God: for thoſe being obſerued, Chriſt promiſeth, that he will come with his father, and abide with vsus. For he meaneth, that, To receiue and to reteine Chriſt, is nothing elſe, When and how God commeth vntounto vsus.than To be iuſtified. And we grant, that when chriſtians being now regenerate and iuſtified, doo liue vprightlie, and by good works ſhew foorth their faith; God commeth vntounto them and plentifullie powreth in them greater gifts, and more ample grace. For God, although otherwiſe he be euerie where; yet it is expreſſedlie ſaid, that he commeth vntounto them, in whom he beginneth to worke new works. And ſithence he dailie increaſeth and adorneth his, which behaue themſelues vprightlie and godly, Mat. 25, 14.and faithfullie exerciſe the talents committed to them; it is verie well ſaid, that he dailie commeth vntounto them, by reaſon of new gifts. And this is that kind of viſiting, whereof Chriſt ſpeaketh in the Goſpell of Iohn. But if we will knowe the firſt acceſſe of God, and the comming of Chriſt into our harts to dwell in them, Paule teacheth it vsus vntounto the Epheſians: Eph. 3, 17.for thus he writeth; That Chriſt may through faith dwell in our harts. Wherefore this ſentence of Chriſt teacheth not, that iuſtification commeth of looue: for iuſtification goeth before it, although not in time, yet in order.
Pighius diſtinction of teſtaments.65 Pighius goeth on, and maketh ſuch a diſtinction of teſtaments; that ſome he ſaith are abſolute and frée, whereby the heire may ſtraitwaie enter vponupon the inheritance; other ſome are conditionall, which make no heire, but vponupon certeine conditions: and to this latter kind he referreth the teſtament of God. And therefore he earneſtlie affirmeth, that except thoſe conditions be performed, none can be iuſtified. Here we denie that which he affirmeth; namely, that the teſtament, touching the remiſſion of ſinnes in Chriſt, The promiſe concerning iuſtification hath no condition ioined with it. Galat 3, 15.hath any condition ioined with it. Which thing Paule teſtifieth in his third chapter to the Galathians, when he thus writeth; Brethren, I ſpeake according to the maner of men: though it be but a mans teſtament, yet, when it is confirmed, no man dooth abrogate it, or adde any thing therevnto. Now to Abraham were the promiſes, and to his ſeed: he ſaid not To the ſeeds, as ſpeaking of many; but as of one, and in thy ſeed, which is Chriſt. And this I ſaie, that the lawe, which began foure hundred and thirtie yeeres after, cannot diſanull the teſtament, before approoued of GOD, towards Chriſt, that it ſhould make the promiſes of none effect. Theſe words moſt plainelie declare, that the teſtament, which God made with Abraham, was pure and abſolute, and without anie condition of the lawe. And this doo the verie words of Geneſis declare: For God once promiſed vntounto Abraham the bleſſing. Afterward was giuen the lawe, which vntounto thoſe promiſes ſhould adde conditions of precepts; ſo that if men would be iuſtified, and obteine them, they ſhould knowe that they ought to performe and accompliſh all the commandements of God. But this latter waie of iuſtification, although it can by no meanes be accompliſhed, cannot let, or make void the firſt waie. But that firſt waie was nothing elſe, but the Goſpell through Chriſt; and that men ſhould the more willinglie come vntounto it, there was ſet foorth alſo the latter waie of iuſtification by works, that men, when they vnderſtood that they were not able to performe them, ſhould flie vntounto Chriſt, of whome, when they being iuſtified endeuoured themſelues to liue vprightlie, they might fréelie receiue the promiſes ſet foorth in the lawe.
Now let vsus ſée what thoſe conditions be, which this man dooth adde vntounto the teſtament of God. In the 103. pſalme it is written; verſe. 17.The merciemercy of the Lord is from generation to generation vponupon them that feare him; & his righteouſnes vponupon childrens children vponupon thoſe that keepe his teſtament, and are mindfull of his commandements to doo them. Of theſe words Pighius gathereth, that the feare of God, the mindfulneſſe of the teſtament of God, and the indeuour to performe his commandements, are the conditions of the promiſes of God. But here I doo not a little maruell, that Pighius would affirme, that a man is iuſtified by louelove; when as he confeſſeth, that the holie ſcriptures doo attribute the ſame vntounto feare. But we will not let Pighius to be againſt himſelfe. Howbeit if we will hearken to the ſcriptures in the 32. pſalme, merciemercy is promiſed vntounto them that hope: for thus it is written; And him that hopeth in God, verſe. 10.merciemercy ſhall compaſſe about. Alſo in another place it is written; He which beleeueth, Eſai. 28, 16▪ Ioel. 2, 32.ſhall not be confounded; and he which calleth vponupon the name of the Lord, ſhall be made ſafe. But who ſéeth not, that all theſe vertues are in a man alreadie iuſtified; and that God hath merciemercy vponupon him? But here laie all the controuerſie, vntounto which of theſe vertues chéefelie iuſtification is to be aſcribed. Vndoubtedlie by the teſtimonie of the ſcriptures the ſame muſt be attributed vntounto faith. Pighius ſaith moreouer, that in that condition which Dauid named, is ſaid that they ſhould be mindfull of the commandements of God, to doo them. There (ſaith he) is not added; To doo all the commandements: God receiueth a man which indeuoureth himſelfe to doo them, and of his merciemercy he forgiueth manie things. But this that is written; To doo them, muſt of neceſſitie be vnderſtood of all: for doubtleſſe in the lawe, which this man calleth the teſtament, are written all. VntoUnto thoſe which are not iuſtified, nothing is remitted of the rigor of the lawe.And if God forgiue or remit anie thing, he doth it vntounto men alreadie regenerate; and not vntounto them that are ſtrangers from him, and children of wrath: ſuch as they muſt néeds be, which are not as yet iuſtified, but doo ſtill prepare themſelues, & are bent to performe the conditions; vntounto theſe (I ſaie) nothing is remitted: wherefore they are bound vntounto all. And therefore Moſes ſaid, Deut. 21, 23 Gal. 3, 13.as Paule teſtifieth; Curſed be he which abideth not in all things which are written in the booke of the lawe.
66 Further, he maketh a contention alſo about the ſpringing as it were, and bringing foorth of faith: and demandeth from whence it hath his beginning in vsus. We in one word eaſilie anſwer, that it hath his beginning of the holie Ghoſt. But he faineth himſelfe to woonder, From whence faith hath his beginning.how we grant the holie Ghoſt vntounto a man before he doth beléeue: for he thinketh that to be abſurd. Firſt, I cannot deuiſe, how this man ſhould ſo much woonder at this: but afterward I perceiue, that he manifeſtlie teacheth and maketh with the Pelagians, that faith is of our ſelues, and that it is gotten by humane power and ſtrength: for otherwiſe, if he beléeue that it is of God, and of the holie Ghoſt, he ſhould not ſeparate the cauſe from his effects. But that he may not thinke that wée, without good reaſon, doo attribute vntounto the holie Ghoſt the beginning of faith; let him harken vntounto the moſt manifeſt teſtimonies of the ſcriptures. Paule ſaith in the firſt epiſtle vntounto the Corinthians; Not in the words, which mans wiſedome teacheth, 1. Cor. 2, 4.but which the holie Ghoſt teacheth; that your faith ſhould not be of the wiſedome of men, but of God. And in the ſame place; The carnall man vnderſtandeth not the things that are of God, Ibidem. 14.neither can he: for vntounto him they are fooliſhnes; for they are ſpirituallie diſcerned. But how can they be ſpirituallie diſcerned, except the ſpirit of God be preſent? Children alſo knowe, that from Coniugata, Coniugata, be thoſe words, which being of one kind, be deriued of an other, as of iuſtice, a iuſt thing, &c. Gal. 4, 6. Rom. 8, 16. Ephe. 3, 16.words that are coupled as it were in one yoke, are deriued firm arguments. And to the Galathians; God (ſaith he) hath ſent his ſpirit into our harts, whereby we crie; Abba, Father: for by the ſpirit we beléeue, & in beleeuing we call vponupon God; yea and The ſpirit himſelfe (as it is written to the Romans) beareth teſtimonie vntounto our ſpirit, that we are the children of God. And vntounto the Epheſians; Be ye ſtrengthned by the ſpirit, in the inward man, that Chriſt may by faith dwell in your harts. Here we ſée, that that faith, wherby we embrace Chriſt, commeth of the ſpirit of God; whereby our inward man is made ſtrong. The apoſtles, when they ſaid; Lord increaſe our faith, Luke. 17, 5.manifeſtlie declared, that it ſprang not out of their owne ablenes and ſtrength; but by the inſpiration of almightie God.
And Paule in the 1. to the Corinthians, verſe. 8.the 12. chapter; VntoUnto one (ſaith he) is giuen the word of wiſedome, vntounto another the word of knowlege, vntounto another faith, and vntounto another the grace of healing. And then he addeth, that It is one & the ſelfe-ſame ſpirit, which worketh all theſe things, diuiding vntounto euerie man as pleaſeth him. And if thou wilt ſaie, that this place, and the foreſaid petition of the apoſtles perteineth vntounto the particular faith, by which are wrought miracles; doubtles I will not be much againſt it. And yet, if thou wilt néeds hauehave it ſo, I will reaſon A minori, that is, From the leſſe: for if theſe frée gifts are not had, but from the ſpirit of God; much leſſe can that vniuerſall & effectuall faith, whereby we are iuſtified, be had from elſe where. Further, Paule vntounto the Romans; Rom. 12, 3.VntoUnto euerie one (ſaith he) as God hath diuided the meaſure of faith. And in the laſt to the Corinthians; 2. Cor. 4, 13.Hauing (ſaith he) the ſelfe-ſame ſpirit of faith, euen as it is written; I hauehave beleeued, for which cauſe alſo I ſpeake. We alſo beleeue and ſpeake, that God, which raiſed vp Ieſus from the dead, ſhall through Ieſus raiſe vp our bodies alſo. VntoUnto the Galathians are reckoned vp the fruits of the ſpirit; Charitie, ioie, peace, patience, lowlines, Gal. 5, 22.gentlenes, faith, meekenes, and temperance. Faith here is numbered among the fruits of the ſpirit; wherefore it procéedeth of the ſpirit. But vntounto the Epheſians he ſaith more manifeſtlie; Eph. 2, 8.By grace ye are ſaued, through faith, & that not of your ſelues, for it is the gift of God. And in the Acts of the apoſtles it is thus written; Acts. 16, 14.The Lord opened the hart of the woman that ſold ſilks, to giuegive heed vntounto thoſe things which Paule ſpake. And in the 13. chapter; They beleeued, Acts. 13, 48.as manie as were predeſtinate vntounto eternall life. Wherefore it is not to be doubted, How the holie Ghoſt is in men not rege…erate.but that faith is ingendered in our harts by the holie Ghoſt: who in déed may for all that be had of them, which beléeue not; but yet as perſuading onlie, and not as ſanctifieng them. And although into the elect he ſuddenlie powreth in faith; yet forſomuch as he is the cauſe of faith, he is therefore before it both in dignitie and in order.
67 Now let vsus ſée what abſurdities Pighius gathereth out of this our ſentence & iudgement. If the ſpirit (ſaith he) be the author of our faith, and vſeth the inſtrument of the word of God, and may be alſo in them that beléeue not; how commeth this to paſſe, How it commeth that at one verie ſermon, part of the hearers beleeue, and part not.that when as there are manie at one and the ſelfe-ſame ſermon, where as both the ſpirit is preſent, and the word preached, yet part doo beléeue, and part beléeue not? We anſwer in one word; that that commeth, bicauſe the ſpirit is not of like efficacie in all men; neither doth after one and the ſelfe-ſame maner teach all men inwardlie, & in the mind. But of his will we cannot render anie cauſe; although we nothing doubt, but that it is moſt iuſt. If the matter be ſo (ſaith he) the hearers will eaſilie content themſelues; neither will they put to their indeuor or ſtudie: for they knowe, that that is in vaine, when as it wholie dependeth of the ſpirit of God. This is not onelie a verie common, but alſo an enuious obiection. But we anſwer, that all men are bound to beléeue the word of God; and therefore their bounden dutie is diligentlie and attentiuelie to hearken therevnto, & with all their ſtrength to aſſent vntounto it: and if they ſo doo not, they ſhall then incur the puniſhments of the lawe. Neither are they to be hearkened vntounto, if they ſhall ſaie, that they could not obeie it; or if they would hauehave gone about to hauehave prooued what their ſtrength could hauehave done; their indeuor, for that they were not as yet iuſtified, ſhould hauehave béene in vaine and ſinne. A ſimilitude.As if a maiſter ſhould bid his ſeruant, which is lame, to walke; and he would excuſe himſelfe, and ſaie, that he were lame, and could not go without great deformitie: it is not to be thought, All ſinnes are not alike.that therefore he is excuſed. We are not of that mind, to thinke, that all ſinnes are alike: naie rather, we teach that they, which omit or neglect thoſe outward works, which they might performe, and put not to their indeuor and ſtudie to doo well; doo much more gréeuouſlie ſinne than they, which according to their ſtrength and power, obſerue ſome outward diſcipline. And as Auguſtine ſaith; Cato and Scipio ſhall be much more tollerablie delt with, than Catiline or Caligula.
But I would hauehave Pighius himſelfe, whom our opinion ſo much miſliketh, to declare, when he thinketh that the holie Ghoſt is giuen vntounto men. He will anſwer; when as now theſe preparations hauehave gone before, when a man hath beléeued, feared, hoped, repented, and ſincerelie loued. What thing elſe would Pelagius ſaie? As though to beléeue, to louelove, and ſuch other like, doo ſpring of mans ſtrength. He alledgeth this alſo, & thinketh it to make for his purpoſe; Mat. 11, 28.Come vntounto me all ye which labour, and are laden, and I will refreſh you. For he thinketh, that labours, burthens, contrition, confeſſion, and (as they call it) ſatiſfaction, faſtings, teares, and ſuch other like, doo make to the obteinement of iuſtification. But this place is to be vnderſtood farre otherwiſe: for Chriſt calleth them labouring and loden, which were oppreſſed with the lawe, and felt their owne infirmitie, and the burthen of their ſinnes; and which had now long time laboured vnderunder humane traditions. Theſe men being now wearie, and in a maner without all hope, the Lord calleth vntounto him: for they are more apt and fit for the kingdom of heauen, than are other bleſſed and quiet men, which by their owne works and good déeds, doo thinke themſelues verie iuſt. God (ſaith Pighius) requireth works preparatorie; and then he promiſeth not to faile them of his grace. This was wholie the opinion of the Pelagians. Againſt which the holie ſcriptures are vtterlie repugnant: for they teach, that It is God which giueth both to will, Phil. 2, 13.& to performe, according to his good will; that it is God which beginneth in vsus the good worke, and accompliſheth it euen vntounto his owne daie; Phil. 1, 6.that it is God from whom onlie we hauehave ſufficiencie: when as otherwiſe we are not able to thinke anie thing of our ſelues, as of our ſelues. Wherefore it is manifeſt, that Pighius confoundeth the lawes of God, & deſcribeth thoſe things which are well ſet foorth in the holie ſcriptures.
68 Further, when as we ſaie, that vntounto iuſtification, it is not ſufficient to hauehave an hiſtoricall faith; he faineth himſelfe to maruell what maner of hiſtoricall faith we vnderſtand. For if (ſaith he) they call all thoſe things, which are written in the holie ſcriptures, an hiſtorie; The difference betweene an hiſtoricall faith, and a faith of efficacie.will they bring to vsus another faith, wherby we may beleue thoſe things which are not written in the holie ſcriptures? But we reiect not an hiſtoricall faith, as though we would hauehave ſome new obiects of faith, beſides thoſe which are ſet foorth in the holie ſcriptures, or are not out of them firmelie concluded. But we require not a vulgar or cold aſſent, (ſuch as they hauehave, which are accuſtomed to allow thoſe things which they read in the holie ſcriptures, being thereto led by humane perſuaſion, and ſome probable credulitie; as at this daie the Iewes and Turkes doo confeſſe and beléeue manie things, which we doo) but an aſſured, firme, and ſtrong aſſent; and ſuch as commeth from the moouing and inſpiration of the holie Ghoſt, which changeth and maketh new the hart and the mind, and draweth with it good motions and holie works. In this maner we ſaie, that that faith, which is of efficacie, differeth verie much from an hiſtoricall aſſent. And that we are by that faith, How it appeereth that we are iuſtified by a faith of efficacie. Rom. 8, 16.which we hauehave now deſcribed, iuſtified; we hauehave thrée maner of teſtimonies: the firſt is of the holie Ghoſt; Which beareth witneſſe vntounto our ſpirit, that we are the children of God: the ſecond is of the ſcriptures: the third is of works. But contrariewiſe, they which hold and crie, that a man is iuſtified by works, hauehave no ſufficient teſtimonie: for the holie Ghoſt teſtifieth it not, the holie ſcriptures denie it: onelie works are brought foorth, & thoſe without godlines and faith; ſuch as were in times paſt the works of the old Ethniks, & are at this daie the works of manie, which beléeue not in Chriſt, and be ſtrangers from God.
But it is woorthie to be laughed at, that he hath cited alſo a place out of the 66. chapter of Eſaie, verſe. 2.by which onlie, though there were no more places than it, his cauſe is moſt of all ouerthrowne; VntoUnto whom (ſaith God) ſhall I looke, but vntounto the poore man, vntounto the contrite hart, and vntounto him that trembleth at my words? By theſe words Pighius thinketh are ſignified thoſe works, whereby God is drawne to iuſtifie vsus. But the matter is far otherwiſe: for the ſcope of the prophet was, to deteſt the ſuperſtition of the Iewes; for they neglecting th'inward godlines of the mind, truſted onelie to outward ceremonies. Wherefore this did God by the voice of the prophet condemne, and declared how odious it was vntounto him; Heauen (ſaith he) is my ſeate, and the earth is my footeſtoole. Ibidem. 1.As if he ſhould hauehave ſaid; I nothing paſſe vponupon your temple, which ye ſo much boaſt of: for Heauen is my ſeate, ſuch a ſeate as you cannot frame to make; And the earth adorned with all kind & varietie of plants, liuing creatures, hearbes and flowers, is my footeſtoole. Where then ſhall be that houſe, which ye will build for me? And where ſhall be my reſting place? And ſtraitwaie, to declare that it is not the temple built with hands; All theſe things (ſaith he) hath mine hand made, and all theſe things are made, ſaith the Lord. By which words we learne, that God delighteth not in theſe things, and in outward ornaments, & ſumptuous buildings for their owne ſakes: but chéeflie requireth faith & inward godlineſſe of the minds, that he may dwell in them.
And who be indéed faithfull and godlie, is declared by their certeine and proper notes. Whoſoeuer is poore, and ſéeth himſelfe to want righteouſneſſe; and whoſoeuer is contrite of hart, that is to ſaie, afflicted in this world; whoſoeuer is of a mild and humble ſpirit, and not of an arrogant and proud ſpirit; whoſoeuer with great reuerence and feare receiueth the words of GOD, he moſt iuſtlie may be numbred amongſt them. Theſe are ſure tokens, and as it were the proper colours of faith and true godlines. Afterward the prophet declareth, how much God eſtéemeth the works of men that beléeue not; and are not as yet regenerate, though theſe works be neuer ſo goodlie to the ſhew. He which killeth an oxe (ſaith he) it is all one, as if he ſhould kill a man; and he which ſacrificeth a ſheepe, as if he cut off a dogs necke; he that offereth an oblation, as if he offered ſwines fleſh; and he that maketh mention of incenſe, as if he bleſſed iniquitie. All theſe kinds of oblations and ſacrifices were commanded, and appointed in the lawe of God; which yet being doone of an vncleane hart, and one that is eſtranged from God, were counted for moſt gréeuous ſinnes. Wherefore Pighius hath nothing out of this place, whereby to defend his error: but we by the ſelfe-ſame place doo moſt aptlie and moſt trulie confirme our owne ſentence. Now this is a notable and ſharpe diſputer, which bringeth for himſelfe thoſe things which make ſo plainlie and manifeſtlie againſt himſelfe.
69 But he ſnatcheth at this alſo out of the epiſtle vntounto the Hebrues; Heb. 11, ….that He which commeth vntounto God, ought to beleeue, that there is a God, & that he rewardeth them which ſeeke vntounto him. By theſe words it ſéemeth, that he would conclude, that iuſtification is giuen vntounto them who ſéeke God; by good works. Two ſorts of them that ſeeke God.But he ought to hauehave made a diſtinction of them that ſéeke God, which thing Paule alſo did; to wit, that ſome ſéeke him by works, & other ſome by faith. This diſtinction Paule ſheweth; neither leaueth he vnſpoken what followeth of it: for thus he writeth vntounto the Romans; Iſrael, Rom. 9, 30. and 10, 3.which followeth after righteouſnes, atteined not vntounto the lawe of righteouſnes; bicauſe they ſought it of works, and not of faith. Wherefore they which ſéeke God, to be iuſtified of him by faith, as the apoſtle teacheth, doo atteine vntounto that which they deſire: but they which will be iuſtified by works, doo fall awaie from iuſtification. And that God rewardeth works, which are doone of men regenerate, and by which they haſt forward to the crowne of eternall ſaluation; we denie not. But that perteineth not to this queſtion: for at this preſent the contention is not about this kind of works; but onelie about thoſe things, which are doone before regeneration. Thoſe Pighius laboureth to prooue, that they hauehave their reward, and to be merits (after a ſort) of iuſtification. Neither, dooth this anie thing helpe his cauſe, when he affirmeth, that this kind of merit redoundeth not vntounto God; or maketh him debtor vntounto vsus, or is equall vntounto that which is rewarded: for theſe things, although vntounto him they ſéeme to ſerue onelie to extenuate the dignitie of merits; yet doo they vtterlie take awaie all the nature of merit. For whatſoeuer good thing men doo, yea euen after iuſtification, the ſame is not properlie theirs, for God worketh it in them. Moreouer alſo, all that, whatſoeuer it be, was alreadie before wholie due vntounto God: neither can we doo anie thing that is good, or giuegive anie thing vntounto him which is not his. Wherfore we muſt take awaie all merit, not onelie in them which are not as yet iuſtified; All merit is taken both from the iuſtified and not iuſtified.but alſo in them that are iuſtified.
But Pighius, the eaſilier to perſuade, putteth forth a ſimilitude of a certeine maiſter, which hath manie ſeruants; vntounto whom, to the end they ſhould the more diligentlie and ſpéedilie accompliſhe ſome worke, which he ſetteth them to doo, A ſimilitude.he appointeth a reward. Who (ſaith he) will denie, but that thoſe ſeruants, which ſpéedilie and diligentlie hauehave finiſhed their worke, hauehave deſerued the reward that was promiſed? We will bréeflie examine what may be concluded by this ſimilitude. If by ſeruants we vnderſtand men regenerate in Chriſt, we will grant, that God ſetteth foorth prices & rewards, whereby we are ſtirred vp to liue holilie. Neither will we denie, but that ſuch may be ſaid to receiue a reward: but yet we will not grant, that they trulie and properlie merit the crowne of eternall felicitie. And certeine of our writers, to declare, that this thing perteineth vntounto the iuſtified, doo vſe a ſimilitude, A ſimilitude.not of a maiſter and his ſeruants, but of a father & his children. For fathers are woont oftentimes, with ſome certeine condition to promiſe a gowne, a cap, or monie vntounto their children; which although otherwiſe they would fréelie giuegive vntounto them, yet with ſome condition they doo it, to quicken their endeuour: as for example; that they ſhall hauehave this or that thing, after they hauehave once throughlie learned this or that booke. Héere no man, that will ſpeake as he ſhould doo, and properlie, will ſay, that theſe children, when they hauehave finiſhed their worke, hauehave deſerued the gifts which were promiſed vntounto them: for the father fréelie and of his frée liberalitie giueth & beſtoweth the ſame vponupon them. But Pighius entreateth of ſeruants, that is, of men not as yet regenerate. But that vntounto ſuch are by God ſet foorth anie rewards of good things, I maruell out of what place he can declare it; or wherby will he prooue, that the works of ſuch men, ſéeing they are yet, as we hauehave taught, ſinnes, can pleaſe God? And ſéeing the matter is ſo, vntounto them is ſet foorth, not a reward, but a puniſhment. Howbeit, to make the thing more plaine, let vsus compare children and ſeruants together. Children, though they doo nothing, A compariſon between children and ſeruants.yet they enter vponupon their fathers inheritance; onelie if that they will receiue it: but ſeruants, though they labour neuer ſo much, yet they hauehave no inheritance with the children. This is ſo plaine, that it néedeth no further declaration.
70 But to wreſt from vsus that which we doo affirme; namelie, that if works be required vntounto iuſtification, the honour of Chriſt ſhould be diminiſhed, as though his merit alone could not be ſufficient to reconcile vsus vntounto God; I (ſaith he) doo take awaie nothing from Chriſt, but doo leaue vntounto him his honour whole and ſafe. But I beſéech thée, how dooſt thou take away nothing, when as thou requireſt works vntounto our iuſtification; and ſo requireſt them, as thou ſaieſt, that GOD more regardeth them, than faith? But he thus expoundeth his owne ſubtill ridle, that Chriſt, in that order of his, is a ſufficient cauſe: as if he ſhould hauehave ſaid; If we ſpeake of the reconciliator, and of that ſacrifice, whereby we are reconciled vntounto God, Chriſt onlie is ſufficient. But we cannot be prepared, and be made apt vntounto that benefit, but by manie works. I cannot doubtleſſe but maruell, where is become the wit of this ſo great a Sophiſter. As though they forſooth, againſt whome the apoſtle diſputeth, euer ſaid, that works are required vntounto iuſtification, as outward principles or grounds. Vndoubtedlie they alſo went about the ſame which Pighius dooth; that works are certeine purgings, and preparations of the minds. Further, who ſéeth not, that a generall propoſition being true, it is lawfull to applie vntounto all the particular propoſitions thereof, that which is either affirmed or denied in it? Wherefore, ſéeing Paule denieth, that a man is iuſtified by works, he excludeth all kinds of works, in what order ſoeuer they be put. But Pighius ſaith further, that God requireth theſe works, that he maie fréelie impute vntounto vsus iuſtification. Whoſoeuer is but euen ſlenderlie exerciſed in the holie ſcriptures, ſhall eaſilie ſée, that this man is euen directlie repugnant vntounto Paule: for he in the epiſtle to the Romans ſaith; Rom. 4, 4.VntoUnto him which worketh not, a reward is imputed according to grace. But Pighius ſaith; VntoUnto him which worketh, God imputeth righteouſnes fréelie. But to impute fréelie, and not to impute fréelie, euerie child maie ſée, that they are contradictorie.
But weigh (gentle reader) this reaſon of two contrarie branches. Theſe works, which he ſpeaketh of, either profit to iuſtification, or els profit not: if they profit not, why calleth he them preperations? For amongſt cauſes are reckoned alſo cauſes preparatorie. But if he will ſay, that they profit, and are in verie déed cauſes preparatorie; with what face can he affirme, that he plucketh awaie nothing from the honour of Chriſt; but appointeth him to be the whole and abſolute cauſe of our iuſtification? But peraduenture this two-membred argument, a man will turne vponupon vsus, touching thoſe works which followe iuſtification. For (he will ſaie) either they are profitable to obteine ſaluation, or they are not profitable: if they be not profitable, why are they required, Wherevnto good works profit after iuſtification.and why are promiſes made vntounto them? But if they be, why doo we not allow merit to be in them? I anſwer, that ſuch works are profitable vntounto men regenerate; for that they liuing vprightlie & orderlie, be renewed and made more perfect. But that is nothing els, but a certeine inchoation, and as it were a participation of eternall life. Further, it hath ſéemed good vntounto God, by ſuch meanes, or rather by ſuch ſpaces, to bring men to eternall felicitie. But we cannot call theſe works, merits: for Paule expreſſedlie teacheth; that The reward of ſinne is death, Rom. 6, 23.but eternall life is grace. But that which is giuen fréelie, That which is freelie giuen, excludeth merit.vtterlie excludeth merit. And in the meane time we ought to remember, that there is a great difference (as we hauehave oftentimes taught) betwéene their works, which are as yet ſtrangers from Chriſt and from God; and their works, which are now by grace graffed in Chriſt, and made his members.
71 Afterward alſo he goeth about to confute that which we ſay; that a man is iuſtified by that faith, which hath a reſpect vntounto the promiſes of Chriſt, and of the remiſſion of ſinnes: as though we hold, that faith is the proper correlatiue of ſuch promiſes. For he ſaith, that faith hath equallie a reſpect vntounto all the things, which are ſet forth in the holie ſcriptures: yea (ſaith he) he dooth vntounto God a thing no leſſe acceptable, which beléeueth that he created the world, or beléeueth the thrée perſons of the diuinitie, or the reſurrection to come; than he, which beléeueth that Chriſt was giuen to be our mediatour, and that by him is to be obteined the remiſſion of ſinnes: for that faith is of no leſſe worthines than the other. And if we be iuſtified by faith, he affirmeth, that that faith no leſſe perteineth vntounto the other articles, than to the remiſſion of ſinnes, by Chriſt. And this he thinketh may be prooued by that, which Paule writeth in the fourth chapter vntounto the Romans; verſe. 23.And not for him onelie were thoſe things written, but alſo for vsus, vntounto whom it ſhalbe imputed; ſo that we beleeue in him which hath raiſed vp Chriſt from the dead. Behold (ſaith he) that faith is imputed vntounto vsus vntounto righteouſnes, whereby we beléeue that GOD raiſed vp Chriſt from the dead; and not that faith, whereby we beléeue that ſinnes are forgiuen vsus by Chriſt. Firſt, here we confeſſe, that our faith aſſenteth vntounto all the things, which are conteined in the holie ſcriptures. But forſomuch as amongſt them, there is but onelie one principall and excellent truth, vntounto which all the other truths are directed; namelie, that Chriſt the ſonne of GOD ſuffered for vsus, that by him we might receiue forgiuenes of ſinnes; what maruell is it, if our faith hauehave reſpect vntounto this one thing chéeflie? For this that we ſaie, Rom. 10, 4.Paule prooueth: for he ſaith; Chriſt is the principall obiect of our faith.that Chriſt is the end of the lawe. Wherefore, ſéeing he is the end of all the ſcriptures; he is alſo the ſumme and principall obiect of our faith: although otherwiſe, by our faith, we alſo imbrace all other things, which are conteined in the holie ſcriptures.
And whereas he addeth, that the faith, which is of the other articles, is no leſſe acceptable vntounto God, than this faith which concerneth Chriſt, and the remiſſion of ſinnes; we maie firſt ſaie, that is not true, if a man rightlie weigh the dignitie of the action of faith: for the dignitie of faith, as alſo the dignitie of other like kinds of powers and qualities, is meaſured by the obiects. For as thoſe obiects differ one from another, in excellencie and dignitie; The dignitie of faith is meaſured by the obiect.ſo the conſents which faith dooth yéeld vntounto them, ought, according to the ſame, to be counted inferiour, or of more excellencie. Séeing therefore God would in ſuch ſort hauehave his ſonne to die, and men by him to be reconciled; that for this he hath inſtituted all the other things to be beléeued, which are ſet foorth in the holie ſcriptures: we cannot put anie doubt, but that this pleaſeth him much more than the other; for that the other are directed vntounto this, as vntounto their end. And this is a common rule amongſt the Logicians: That thing it ſelfe is much rather of ſuch condition and qualitie, by meanes whereof another thing hath ſuch condition and qualitie. Wherefore this action of faith, whereby we aſſent vntounto this moſt noble truth, ought to excell all other actions of faith, whatſoeuer they be. And ſo it is not by anie thing like acceptable vntounto God, whether a man beléeue this or that. If we ſhould vſe this anſwer, I knowe Pighius were neuer able to confute it.
But we ſaie moreouer, that he in vaine contendeth about the greater, or leſſe dignitie of faith; as touching this or that article: We are not iuſtified by the dignitie of faith.for we are not iuſtified by the dignitie of faith; for it is in euerie man, weake and féeble. But we therefore ſaie, that we are iuſtified by faith; bicauſe by it, as by an inſtrument vntounto this end giuen vntounto vsus, and by God appointed, we applie Chriſt vntounto vsus, and take hold of the forgiueneſſe of ſinnes. Wherefore the woorthineſſe or vnwoorthineſſe thereof, is to no purpoſe conſidered. But that which he bringeth out of the 4. chapter to the Romans, he bringeth cut and maimed: for if a man read the full and perfect ſentence, he ſhall eaſilie ſée, that plaine mention is there made of the death of Chriſt, and of the remiſſion of ſinnes, which by it we hauehave obteined. For Paule ſaith; that VntoUnto vsus it ſhall be imputed, Rom. 4, 24.as it was vntounto Abraham; if we beleeue that God raiſed vp our Lord Ieſus Chriſt from the dead, which was deliuered for our ſinnes, and roſe vp againe for our iuſtification. Is it not here moſt manifeſtlie ſaid, that we ought to beléeue, that that Ieſus Chriſt, whom God raiſed vp, was dead, and roſe againe, that we ſhould be iuſtified, and hauehave all our ſins forgiuen vsus? Doubtleſſe it is a thing moſt vncomelie for a man, that profeſſeth diuinitie, ſo wilfullie not to ſée things that are moſt manifeſt.
That by faith euerie man is ſure of his ſaluation.72 Afterward he maketh a cauilling about the particular faith, whereby we ſaie, that euerie one that beléeueth trulie in Chriſt, ought to be moſt aſſured with himſelfe, that his ſins are forgiuen him. He denieth, that there is anie ſuch faith found in the holie ſcriptures; and that therefore this is onelie our deuiſe and inuention. Here vndoubtedlie I cannot hold my ſelfe, but I muſt néeds ſaie, that Pighius lewdlie lieth: for I would hauehave him to tell me, what did Abraham beléeue, when he was iuſtified, but that vntounto him ſhould one daie be rendered thoſe promiſes of God? For whom is it likelie that he beléeued they ſhould be rendered vntounto, but vntounto himſelfe? The ſelfe-ſame thing may be ſaid of Moſes, of Dauid, and of manie other; of whom it is moſt certeine, that they beléeued, that the promiſes, which God made vntounto them, ſhould particularlie be rendered vntounto them. And what (I beſéech you) ment Chriſt; when he ſaid vntounto the man that was ſicke of the palſie; Matth. 9, 2.Sonne, thy ſinnes are forgiuen thee: and when he ſaid vntounto the woman; Ibidem. 22.Thy faith hath made thee ſafe? And dooth not Paule to the Galathians thus ſpeake of Chriſt; Gal. 2, 20.Who hath loued me, and deliuered vp himſelfe for me? What can be more manifeſt than theſe words?
Let Pighius go now, and make his vants, that we were the firſt finders out of this proper and ſingular faith: and let him crie, that euerie chriſtian man ought to beléeue, that the promiſes are made onelie indefinitelie; and that it is not méet, that euerie one of vsus ſhould applie them ſeuerallie vntounto himſelfe. For we ought to beléeue of our ſelues, and not of others; for we may as concerning others, be deceiued, whether they beléeue or no: but touching our ſelues, we may be aſſured and certeine of it. Let euerie man beléeue the promiſes of God indefinitelie, as touching others: for we knowe not who is predeſtinate, and who is reprobate. But none which is faithfull, ought in anie wiſe to doubt of himſelfe, but to beléeue, that the promiſe is particular as touching himſelfe; when he perceiueth himſelfe to beléeue trulie. Further, when promiſes are ſet foorth in a generall propoſition, we may moſt aſſuredlie of them gather their particular propoſition. And Chriſt ſaith in Iohn; Iohn. 6, 40.This is the will of my father, that euerie one that ſeeth the ſonne, and beleeueth in him, ſhould hauehave eternall life. Wherefore we thus inferre; But I beléeue in the ſonne of God; Therefore I hauehave now, and ſhall hauehave that which he hath promiſed.
73 Pighius ſtill goeth on, and (to prooue that the faith of euerie other article, and not that onlie, which is referred vntounto Chriſt, touching remiſſion of ſinnes, iuſtifieth) he vſeth the example of Noe: for he ſaith, Heb. 11, 7.that He beleeued onelie thoſe things, which perteined to the ſafegard of his familie, and to the deſtruction of the world; and by that faith he ſaith he was iuſtified. Here (ſaith he) is no mention made of Chriſt, or of the remiſſion of ſinnes. But it ſéemeth vntounto me, that this man hath not verie diligentlie read that, which Peter writeth in his firſt epiſtle, and third chapter: for Peter ſaith; verſe. 20.When once the long ſuffering of God expected in the daies of Noe, while the arke was preparing, wherein few, that is, eight ſoules were ſaued, through the water (vntounto the figure whereof baptiſme now agreeing, maketh vsus alſo ſafe:) whereby not the filth of the fleſh is put awaie, but thereby is brought to paſſe, that a good conſcience is well anſwering vntounto God. That which Peter ſawe was ſignified by the arke, and by thoſe things, which Noe did; can we thinke, Noe was iuſtified by faith in Chriſt.that the patriarch himſelfe ſawe not? This vndoubtedlie were too much derogation vntounto him: and if he ſawe thoſe things, which Peter maketh mention of; he beléeued not onelie thoſe things, which were then doone; but alſo thoſe, which were looked for to be accompliſhed by Chriſt. And therefore of good right it is written vntounto the Hebrues, that He was by ſuch a faith made the heire of righteouſneſſe.Heb. 11, 7.
But Pighius nothing paſſeth vponupon this; who (ſo that he may be againſt vsus) is nothing afraid to fight euen againſt the apoſtles themſelues: for he is not afraid to affirme, that our firſt father Adam was iuſtified; but yet not with that faith, which we ſpeake of, which concerneth the remiſſion of ſinnes through Chriſt: for he ſaith, that thereof he had no promiſe, as touching that, ſo farre as may be gathered out of the ſcriptures. But doubtleſſe this man is both farre deceiued, Adam was iuſtified by faith, wherby he beleeued the remiſſion of ſinnes through Chriſt. Gen. 3, 15.and alſo hath forgotten his fathers, whom he would ſéeme to make ſo much of. Was not the ſelfe-ſame thing ſaid vntounto Adam, which was by God promiſed vntounto Eue his wife; namelie, that his ſéed ſhould bruiſe the head of the ſerpent? Chriſt was that ſéed, and he hath ſo broken the head and ſtrength of the diuell; that now neither ſinne, nor death, nor hell can anie thing hurt his members. This place all the fathers in a maner thus interpret.
But Pighius, which yet is leſſe to be borne withall, is not afraid to ſaie, that iuſtification is not giuen vntounto vsus by the promiſe. In which thing doubtles he is manifeſtlie againſt Paule: for he vntounto the Galathians thus writeth; God gaue vntounto Abraham by the promiſe. Gen. 3, 18.And there is no doubt, but that vntounto vsus it is giuen, after the ſelfe-ſame maner that it was vntounto Abraham. But this is to be knowne, that this word Promiſe, Promiſe, vnderſtood two maner of waies.is taken two maner of waies: either for the thing promiſed; and ſo it is not to be doubted, but that we are iuſtified by the promiſe, that is, by Chriſt, and by the forgiueneſſe of ſinnes, which is promiſed vntounto them that beléeue: or elſe it is taken for the verie words of God, in which he through Chriſt promiſeth vntounto vsus remiſſion of ſinnes. And in this maner alſo we maie be ſaid, to be iuſtified by the promiſe: for although the cauſe of our iuſtification be the méere will and merciemercy of God, yet is not the ſame offered or ſignified vntounto vsus, but by the words of the promiſes, and by the ſacraments; for theſe hauehave we as ſure teſtimonies of the will of GOD towards vsus. And ſo, vnleſſe faith be wanting, whereby we apprehend the things that are offered, we are iuſtified by the promiſes.
A place in the 5. of Geneſis expounded.74 Afterward Pighius, to prooue that God attributeth more vntounto works, than vntounto faith, citeth a place out of the 22. chapter of Geneſis. There is deſcribed that excellent worke of Abraham, that he refuſed not to ſlaie his onelie ſonne, & to offer him vntounto God: and therefore God ſaid vntounto him from heauen; Bicauſe thou haſt doone this thing, verſe. 19.I hauehave ſworne by my ſelfe, that in bleſſing, I will bleſſe thee; and in multiplieng, I will multiplie thy ſeed, that it ſhall be as the ſtarres of heauen, and as the ſand of the ſea. It ſhall poſſeſſe the gates of his enimies, and in thee ſhall all nations be bleſſed. Behold here (ſaith he) are promiſes giuen for works ſake, and therevnto is added a moſt faithfull oath; but there is no mention at all made of faith: wherfore (ſaith he) God hath more regard vntounto works, than vntounto faith. This ſpeaketh he with a wide mouth: but (according to that prouerbe;) The mountaines will be brought a bed, and out will ſpring a ſielie mouſe. For if you aſke what I thinke as touching this matter, I will anſwer, that it is a notable and moſt excellent hiſtorie; whereout that cannot yet be gathered, which this man exclaimeth. Firſt, here is no mention made of iuſtification: what ſerueth it then to that matter whereof we now intreat? So often as anie thing is called in controuerſie, we muſt run to ſuch certeine and aſſured places, in which the ſelfe-ſame thing is intreated of: and not vntounto thoſe places, wherein it maie be anſwered, that they intreate of another matter. Of this nature is that place which Paule citeth, Gene. 15, 6. Rom. 4, 3.as touching this thing; Abraham beleeued in God, and it was imputed vntounto him vntounto righteouſnes.
But as concerning this hiſtorie, I willinglie grant, that Abraham by that worke obteined a certeine more ample benefit, than he before had by faith: howbeit not in ſubſtance, or number, or quantitie of the promiſes; but in a ſound and firme certeintie. For although he doubted not, but that whatſoeuer things he beleeued, God would faithfullie render vntounto him; yet afterward, when he had doone thoſe excellent déeds, he was more fullie perſuaded of the veritie of his faith, and conſtancie of the promiſe, and ſtrength of the righteouſnes imputed vntounto him. I denie not, but that, by that excellent worke, Abraham obteined theſe things. What is then here, that Pighius ſhould boaſt of? What new thing is here promiſed? What couenant not heard of before, or new oth is here ſet foorth: Nothing is héere rehearſed, which was not before made mention of. For the couenant, which is héere made, was before ordeined; partlie when circumciſion was appointed; and partlie in that ſacrifice, wherein it was commanded, that the beaſts ſhould be diuided, partlie on the right hand, and partlie on the left: as though they which ſhould ſweare, and make the couenant, ſhould paſſe through the middeſt. For that maner (to touch it by the waie) was alſo vſed among the men of Athens, A cuſtome of the Atheniens.as Demoſthenes declareth in his oration againſt Ariſtocrates. Further, we can not denie, but that Abraham was iuſtified before: for euen before it was ſaid; Abraham beleeued God, and it was imputed vntounto him vntounto righteouſnes. And ſéeing the matter is ſo, although afterward were added ſome promiſe; yet will that make nothing againſt vsus: for we denie not, but that thoſe works which followe iuſtification, are both good, and alſo doo pleaſe God; and are of him, although fréelie, yet with great and ample gifts recompenſed.