Commentary on Romans — Peter Martyr Vermigli

Commentary on Romans · Peter Martyr Vermigli

Of Iustification.

BVt now to make an end of the long diſputation which we hauehave had, it ſhall not be amiſſe more fully to entreate of Iuſtification, which is theThe queſtiō put forth. ſcope and end of all that which Paul hath hitherto ſpoken of. And in this ſort, let the queſtion be put forth: Whether men be iuſtified by workes, or by fayth. But firſt of all it ſhall be good to peaſe and diſcuſſe the woordes of the queſtion propoſed, and let vsus beginne with this woord Iuſtification.The ſignification of this worde to iuſtifie.

This verbe Tſada, with the Hebrues, in the firſt coniugation ſignifieth, to be iust. But if it be tranſferred vntounto the third coniugation, it ſignifieth to tranſferre righteouſnes into an other, and to make iuſt: for this is the nature of the forme of thoſe verbes which they call Hiphil. Euen as Amad, ſignifieth, to ſtand: ſo Heamid, ſignifieth, to appoint, that is, to make an other thing to ſtand. Wherfore Hitſadik, in the Hebrue ſignifieth, to iuſtifie, that is, to make one iuſt: which thingeGod is ſaid two maner of wayes to iuſtifie. when it is done of God, is done of him two maner of wayes. For ſometymes he doth in very deede bring forth righteouſnes in men: Firſt when with his holy ſpirite, he frameth them agayne & wholy reneweth them, in reſtoring the ſtrengths of their mindes, and deliuering the powers of man from a great part of his naturall corruption, and this is the firſt righteouſnes which ſticketh and cleaueth to our mindes by the benefite of God thorough Chriſt. Then when he hath ſo reſtored and made them new agayne, he geueth good and holy workes, by the vſe and frequency of which workes is engendred in our minds a quality, or as they call it an habite, whereby we are made prone to lyue honeſtly and holyly. And we deny not but this kind of righteouſnes is in the harts of the regenerate. But ſometimes God iuſtifieth in abſoluing vsus from ſinnes, and aſcribing and imputing vntounto vsus righteouſnes. And then this woord Hitſadik, is a woord taken of the lawe, whiche pertayneth to iudgements, as alſo this word Hirſehig▪ which ſignifieth, to declare, one to be wicked and hurtfull. And to iuſtifie is by iudgement, words, teſtimony, and affirmation, to count one for iuſt. And foraſmuch as there are two ſignifications of this word to iuſtifie, namely, eyther in deede or in accompt, and eſtimation. And God is the author of either of them, whether of theſe two ſhal we followeWe now in treate of the latter forme of iuſtification. in the diſputation propoſed? Forſothe the latter, and that for becauſe the renouation inſpired by the ſpirite of God, and our righteouſnes, as touching the habite gotten by good workes, are whileſt we lyue here ſo vnperfect and mayned, that if iudgement ſhould be geuen by them, we were neuer able to ſtand before the iudgement ſeate of God. Beſides that, Paul diſputing of this matter, after he had brought forth the authority of Dauid, and a teſtimony of the hiſtory of Abraham in Geneſis, vſeth this word of imputing, and by the proper ſignification thereof he reaſoneth touching this preſent cauſe or queſtion. And this I ſuppoſe to be ſufficient, as touching the declaration of the firſt word, namely, of Iuſtification.

Now let vsus entreate of fayth. A man w^t the Hebrues in the firſt coniugation ſignifieth to be firme, which ſelf ſame verbe in the third coniugation, which as IWhat this worde faith ſignifieth. hauehave ſayd, is called, Hiphil, ſignifieth to geue conſtancy and aſſurednes to any promiſe or thing. Wherefore the Latines ſay, Fidem homini, aut verbis tribuere, which is in Engliſhe, to geue fayth vntounto a man or vntounto words, and it ſignifieth as much as if a man ſhould ſay to beleue. Wherefore this Hebrue verbe Heemin, ſignifieth none other thing, then to ſuppoſe or thinke a thing to be firme, conſtant, and ſure: And as touching God, he which beleueth not him, maketh him a lyar. For Iohn ſayth in his firſt Epiſtle, the 5. chapiter: He which beleueth not God, maketh him a lyar. Which thing how greauous a ſinne it is, let eueryevery man conſider with himſelf. Contrariwiſe, he which beleueth God, adorneth him with glory and honour. For in this Epiſtle to the Romanes it is written of Abraham, that he ſtaggered not thorough doubting, in hauing conſideration to his own body, being now almoſt dead, or to the wombe of Sara being paſt child bearing, but gaue the glory vntounto God being ſtrong in fayth, and fully perſuaded, that he was able to performe whatſoeuer he would. Wherefore there ſemeth to be a certayne Analogye or proportion betwene this verbe, to beleue, and to iuſtifie, as we in this place take it: for as to iuſtifie,An analogy or proportiō betwene to beleue and to iuſtify. A double certainty of faith. is by iudgement and eſtimation to aſcribe righteouſnes to a man, and not to make him to be in very deede iuſt, ſo to beleue, is not in very deede to make the words and promiſes of any man ſure, and firme, but to thinke and ſetle with our ſelfes that ſo they are. But this acte of beleuing whereof we now intreate, hath two maner of firmenes and certaynety. Firſt of the things, namely, of the words and promiſes of God, which abide much more firmely then heauen and earth. Secondly, as touching the perſuaſion, which foraſmuch as it is wrought by the power of God, is alſo moſt firme and moſt certayne, and of an aſſured perſuaſion, that is, that it is neuer naked, but alwayes draweth with it many and ſundry motionsAn aſſured perſuaſiō is not naked▪ it draweth with it alſo other motions of the mynde. of the mind. For experience and dayly vſe teacheth, that in things ciuile, a man being well and fully perſuaded of pleaſaunt promiſes, is filled with confidence, reioyſeth, ſheweth a mery contenaunce, is glad, and pleaſaunt and cleaueth vntounto hym that made the promiſe, ſo that he doth by all meanes allowe him. But contrariwiſe when he beleueth not the perſuaſion, he laugheth at it, neglecteth and contemneth it, or waxeth cold, and bendeth the browe: wherefore it can neuer be, that he which beleueth in very deede, can want ſuch affections, whiche are accuſtomed to followe a full and ſtronge perſuaſion. And therfore thoſe that are the pure profeſſors of the Goſpell do iuſtly affirme, that to beleue hath a very greate coniunction with action, or withe the motion of confidence, hope and ſuch like affections: But moſt of all with a ſincere and firme affiance, which it alwayes draweth with it. Whereby it commeth to paſſe, that in the holy Scriptures promiſes are madeVntoUnto true faith is ioyned an aſſured confidence. Promiſes are in the ſcriptures geuen both vntounto ſaith, & alſo to cō fidence. Why in the olde Teſtamēt is oftener expreſſed hope & confidence, but in the new teſtamēt fayth. both to fayth and to truſt. For euen as it is ſayd, The iuſt man liueth by fayth: Alſo, He which beleueth in him, ſhall not be confounded: And in the new Teſtament: He which beleueth in the ſonne, hath eternall lyfe: Agayne, We thinke that a man is iuſtified by fayth: So alſo is it written in the Pſalme, Bleſſed are all they, which put their truſt in him. And in Eſay, the 26. chapiter, He ſhall keepe peace, becauſe they hoped in him. And in the new Teſtament, Hope confoundeth not: To Titus alſo the 3. chap. That we may be heyres according to the hope of eternall lyfe. Althoughe in the old Teſtament we finde the promiſes are oftener made vntounto hope, then to fayth, yet in the new Teſtament it is contrariwyſe: whereof this may be the reaſon, becauſe in the old tyme, the Hebrues erred not in the beliefe that there was but one God: yea, they profeſſed the worſhippinge of hym onelyonly: but this was not well amongſt them, that they had not a liuely fayth, which draweth with it a truſt, but onelyonly by education had conceaued eyther a certayne opinion, or els a certayne knowledge, and therfore vntounto this the Scripture exhorteth them, to beleue truly and with efficacy, which is expreſſed by the affecte vnderunder the name of truſt. But in the new Teſtament they erred in the meaning, both the Gētiles which were worſhippers of Idoles and of many goddes, and alſo the Iewes, as touching the conditions of Meſſias, for they looked that he ſhould come in glorious pompe, like a kinge, and magnifical in worldly gouernement, wherfore faith was oftentymes beaten into them, whereby they myght obteyne the promiſes of God: For it was very neceſſary, that they ſhould rightly be inſtructed of the chief point of the thing that they ſhould beleue. And of this Hebrue verbe A man is deriued this nowne Emunah, Faith ſign… fieth firmenes.which ſignifieth fayth. And it ſometymes ſignifieth certaynty and conſtauncy of wordes and promiſes. Wherfore God is in the holy ſcriptures oftentymes called faythfull, and his workes are called faythful, becauſe they are firme, and conſtantly cōtinue. And we read before in this Epiſtle: What if ſome of them hauehave not beleued? hath their incredulity made vayne the fayth of God? Yea, and this latten word Fides, that is, fayth (if we may beleue Cicero) is deriued of Fio: becauſe that thing is done in dede which was ſpoken. And ſometymes it ſignifieth the aſſent of our mynd, whereby we receaue words which are ſet forth vntounto vsus, as it is ſayd of Abraham, How fayth is taken in this diſputation.He beleued God, and it was imputed vntounto him for righteouſnes. And foraſmuch as is this diſputation nowe we take fayth after this maner, it ſhall not be from the purpoſe to define what fayth is, wherefore fayth is a firme and an aſſured aſſent of the mynd vntounto the words of God, which aſſent is inſpired by the holy ghoſtThe definitiō of fayth. vntounto the ſaluation of the beleuers. And therfore it conſiſteth in the mynd, and is occupied about the words of God, from whence we hauehave the matter thereof. Of the forme alſo we neede not to doubt, becauſe it is defined to be an aſſent. The efficient cauſe is here, to be the inſpiration of the holy ghoſt. And the ende is declared in the laſt place, when as we ſay, that this aſſent is inſpired of the holy ghoſtThe definition of faith which is written in the 11. to the Hebrues is declared. What hypoſtaſis ſignifieth. to the ſaluation of the beleuers. Not much vnlike vntounto this definition, are thoſe thinges which are written concerning fayth, vntounto the Hebrues the 11 chapiter: namely, that fayth is a ſubſtance of thinges to be hoped for, and an argument of thinges that appeare not. Where that which the Latine interpretor hath turned ſubſtantia▪ that is, ſubſtance, in Greke is written foreign, which word Budeus moſt lernedly turneth in his commentaries, boldnes, ſtrength, or valiantnes of mynd. And it is deriued of this verbe foreign, which ſignifieth, to ſuſteyne, to receaue, not to geue place to one that ruſheth vponupon a man. Hereof a ſouldier is called foreign, which is truſty, and turneth not his backe vntounto his enemies, but goeth agaynſt them, and reſiſteth them. And vndoubtedly in beleuing we hauehave neede of this ſtrength and patience, by reaſon of the greate fyght, of which there we hauehaveIn beleuyng we hauehave nede of ſtrength. experience. For we muſt reſiſt the fleſhe, reaſon muſt be ouercome, whiche very much ſtriueth agaynſt fayth: we muſt alſo reſiſt the condemnation of our owne conſcience, ſynne, and the anger of God, and there are many thinges beſydes, by which a faythfull aſſent is both letted and reſiſted. Very well are compared together betweene them ſelues theſe two, foreign, that is, a ſubſtance, and thoſe thinges that are hoped for. For God promiſeth reſurrection, but yet vntounto y^e dead: he promiſeth eternal lyfe, but yet to them that are rotten: He calleth men bleſſed, but yet thoſe which aboundantly thyrſt and hunger, and are on eueryevery ſide oppreſſed: He pronounceth men to be iuſtified, but yet ſuch as ar couered with ſinnes and filthines. Wherefore ſeing theſe thinges ſeeme to be ſo farre of from vsus, it is needfull that we hauehave boldenes, ſtrength, and the aſſuraunce of a moſt firme aſſent, which may make theſe thinges to abide, and to conſiſte vntounto vsus as thinges moſt aſſured. With ſuch a ſhield of defence ought we to be armed, whereby we may quenche all the fyrie dartes of the deuill, when they are caſt agaynſt vsus, that we may alſo ouercome euen the world. For as Iohn teſtifieth, This is the victorye which ouercommeth the world, euen our fayth. Further we muſt note, that this word Argumentum, that is, argument, which in Greke is foreign, is turned of ſome demonſtratio, foreign.that is, a declaration: becauſe, by fayth are ſhewed and declared thoſe thinges which appeare not: but me thinketh Augustine, althoughe peraduenture not ſo Latine like, yet very faithfully turned it conuictio, that is, an ouercoming. For by fayth our mynd is ouercome to graunt that thoſe thinges are true whiche God eyther ſpeaketh or promiſeth. But Hoſtienſis in his booke, De ſumma Trinitate, & fide Catholica, laboureth by two reaſons to ſhewe, that fayth is not by theſe wordes of the apoſtle defined, becauſe that foreign, or ſubſtance agreeth alſo with hope. Wherfore foraſmuch as it is not proper to fayth, it can not be applied to y^e definition therof. Further, becauſe fayth hath not a regard onelyonly to thinges to come, and thoſe thinges which are hoped for, but alſo is referred vntounto things paſt. For we beleue that GOD created heauen and earth: that Chriſt was borne of a Virgin, that he ſuffred for vsus, and was rayſed from the dead: but all theſe thingesWhether faith be defined in that place to the Hebrewes. are paſt, neyther are they hoped for to come agayne. Theſe two reaſons of Hostienſis are very weake, neyther do they proue, that theſe wordes vntounto the Hebrues can not be applied vntounto the definition of fayth. I graunt in deede that the entente thereof the Apoſtle (or what ſoeuer he was that was the author of the Epiſtle) was not to define fayth: becauſe then he chiefely entreated of patience, & endeuoured to ſhewe that it is moſt of all ioyned vntounto fayth, becauſe fayth is foreign, that is, a ſubſtance, &c. But by this his reaſon are touched all thinges that expreſſe theforeign is applied vntounto hope alſo. nature of fayth. And to the firſt obiection we ſay, that foreign or ſubſtance may in deede be applied vntounto hope, but yet that foreign which it draweth from fayth, not that which it hath of it ſelf. Neyther ought it to ſeeme any new thing, if theſeDiuers and ſundry natures hauehave ſomethyng common in their definitions. thinges which are of a diuers nature hauehave ſome thing common in their definitions: for a Lyon, a dogge, and a mā, although they differ much in nature, yet herein they agree, in that they be liuing creatures, and therefore in their definitions is ſomething put which is common vntounto them all, when as they are both bodies, and alſo thinges hauing life, and endewed with ſenſes. Wherfore it ought not to ſeeme meruelous, if fayth and hope agree in this word foreign, foraſmuch as they are ſeperate by other differences. For in fayth foreign is referred vntounto the aſſent,foreign. what it hath a regard vntounto in faith▪ and what in hope. but in hope to the expectation, whereby we patiently abide vntill the promiſes & ſuch thinges as we hauehave receaued by fayth be rendred vntounto vsus. To the other reaſon we aunſwere, that Paul made mencion alſo of thinges paſt whiche are made playne vntounto vsus by fayth, for he ſayth not onelyonly, that it is a ſubſtaunce of thinges to bee hoped for, but addeth, that it is an argumente or conuiction of thinges that appeare not. Nowe thoſe thinges alſo whiche are paſte appeare not:Faith hath a reſpect to things peſt and alſo to things preſent, ſo that they be h… den. for by that worde Paul (or any other whatſoeuer he was) comprehendeth what ſoeuer is beleued and is not euident, whether it be paſte, or whither it be to come or whether it be now preſent. But peraduenture thou wilt demaund, why in the firſt place he maketh mencion of thoſe thinges which are hoped for? we aunſwere that it is aptly done, becauſe worthely are thoſe thinges put firſt, which are more harde to beleue. For peraduenture there are ſome, which will eaſly inough graunt that God created all thinges, that Chriſte the ſonne of God came into the worlde, and was borne of the virgine, and ſuch like: but yet they will much doubte of the remiſſion of their ſinnes, of the reſurrection of the fleſh to come, and of the eternal glory which ſhalbe geuen vntounto the iuſte. Wherefore aptlye and orderly are thoſe things placed which are read in the Epiſtle to the Hebrues. But what the nature of faith is, Eſay the Prophet hath aptly expreſſed in the 26. chap. in which place is deſcribed the church as a citie built of God. The Prophet crieth: Open your gates & a iuſt nation ſhall enter therein. And he addeth the cauſe of that righteouſnes Schomar emanim: that is, preſeruing or keping fayth: where thou ſéeſt that by faith the beleuers are iuſtified. Then he addeth in what thing conſiſteth that faith, whereby the people of God is iuſte, namely becauſe Iatſar ſemoch titſor ſchalom, that is, with a conſtant affect thou ſhalt kepe peace. This is the true faith whereby we are iuſtified, namelye, becauſe we beleue that God will be vntounto vsus the author of peace and felicity, and a faithfull kéeper of his promiſe. Auguſtine in his 40. treatiſe vponupon Iohn ſaith, What is faith, but to beleue that which thou ſeeſt not? Whiche ſelfe ſame thing he writeth vponupon the words of the Apoſtle in his 27. ſermon: but in his booke de ſpiritu & Litera the 31. chap. he writeth, that to beleue is nothing els but to conſent, that that is true which is ſpoken. The Maſter of the ſentences in the third Diſtinction the .xxiii. ſaith, that faith, ſometimes is that which we beleue. For in the Symbole of Athanaſius it is ſaide: And this is the Catholike faithe that wee The Symbole of Athanaſius. A diſtinctiō of fayth. A liuely faith, and … dead fayth. The fayth of miracles.ſhoulde beleue &c. But ſomtimes it is that, whereby we beleue. and in this latter ſignification, do we vnderſtande faith in this diſputation. He ſeperateth alſo a liuely faith from a deade faith: whiche diſtinction is to bee liked, becauſe Iames maketh mencion of a dead faith. But we muſt know, that a dead faith is only a faith in name, neither is it any more a faith, then is a deade man a man. For euen as a dead man is called a man although he be none: ſo a dead faith although it be called a faith, yet hath it not the nature of faith. There is alſo an other kind of faith, whiche ſerueth to work miracles, and much differreth from the faith which iuſtifieth and is common both the godly & alſo to the vngodly. Of this Paul maketh menciō in the firſt to the Corrinthians when he ſayth, Ʋnto one is geuen the woorde of wiſedome, to an other the word of knowledge, to an other he ſaith is geuen faith and it is not méete, that in that reherſall of giftes and frée graces is ment any other faith, then that which is the roote of miracles, eſpecially whē as ſtraightway are added gifts of healinge, and giftes of vertues or powers. And of this kinde of faith both Chriſostome and alſo Theophilactus hauehave made mencion vponupon the ſame firſte Epiſtle to the Corrinth. where in the xiij. chapter it is ſaide: If I hauehave all fayth ſo that I can remoue mountaines. And that vntounto the wicked alſo is this kinde of faith graunted, is hereby teſtified, in that it is moſt certaine that of them are ſet forth both Propheſies and miracles. Wherefore Chriſt ſhall ſay vntounto them: I know you not: although with full mouth they boaſt, HaueHave not in thy name propheſied, hauehave we not caſte out deuils? There is an other faith whiche endureth but for a time, of whiche the LordeFaith that dureth but for a tyme. made mencion in the parable of the ſéede which is ſowen in the field: for all falleth not vponupon good earth, but ſome vponupon ſtony ground, and when it is ſprong vp, it very plainly declareth thoſe, which with a glad and ioyfull minde receaue the worde of God, but when the burning heate and feruentnes of perſecution ſhal waxe hot, they fal away from it, and therfore they are called foreign, that is, men hauing faith for a ceaſon. Wherfore leauing all theſe ſignifications, in this diſputacion by faith we vnderſtand that firme aſſent which is of ſo great force and efficacye, that it draweth with it the affect of truſt, hope, & charity, & laſtly al good works, as much as the infirmity of this preſent life will ſuffer. Therefore Smithe whiche wrote aSmith an Engliſhmā an impudēt Sophiſter. booke agaynſt me of Iuſtification, (although he ſet it out before agaynſt Luther, & agaynſt Melancthon, and ſpeaketh much againſt others, and ſeldome maketh mencion of me, is herein excedingly deceaued, in that he iudgeth that thoſe are ſharpely to be reproued, which ſay, that faith is a truſt. And he bringeth a place out ofA place to the Ephe. declared. the Epiſtle to the Epheſians the 3. chapiter, where it is written, By whome, namely, by Chriſt Ieſus we hauehave foreign, that is, boldnes to ſpeake, and foreign, that is, an acceſſe foreign, that is, in truſt which commeth by fayth. Seing therfore, truſt (ſayth he) is by fayth, it is not fayth. Oh trimme man, I promiſe you, and a ſharpe diuine, which alone ſawe that theſe two thinges namely, faith and truſt, are two things ſeparated. What other thing in a maner ment Philip Melancthon, and other our faithfull teachers, when they call that fayth whereby we are iuſtified, truſt, but that it is not dead, that is, not ſlouthfull, that it is not a humane perſuaſion, but ſo vehement an aſſent, that it hath euen truſt it ſelfe moſt inwardly nighly ioyned vntounto it? But I mynd not much to contend with this man All that he bableth he ſcrapeth out only of Eccius, Pighius, and other beaſtes of the AntichriſtA dead faith iuſtifieth not but driueth into deſperatiō. This word Amen ſealeth praiers of Rome, and ſetteth them abrode as thoughe they were his owne. That faith which draweth not with it truſt, and other holy mocions of the mind, driueth men into deſperation, ſo farre is it of that it can iuſtifie, which thing the miſerable endes of Cain and Iudas do plainly teſtifie. But that which is a firme faith continually truſteth, yea it ſealeth our prayers in the Church by this common and receaued word Amen, among other words vſed of the faythfull. Which word is deriued of this Hebrue worde Aman, which I before ſpake of: & as Dauid Chimhi They whiche pray without faith do loſe their labor. A ſimilitude.teſtifieth, it ſignifieth, It ſhal be ratified and firme, ſo ſhal the Lord bringe to paſſe. They which pray without ſuch a faith do loſe their labour. In this fayth vndoubtedly men do quiet themſelues in tranquillity and vnſpeakeable peace, and are like vntounto him which found a moſt ample treaſure and precious pearle, wherein he ſo contented himſelf, that he ſold all that he had, to buy it. Hereof came it that in the 7. Chapiter of Eſay the Prophet ſayd vntounto the wicked king Achaz, exhorting him to the true fayth Hiſchamar Vehiſchakat, that is, Take hede, and be quiet: for the Prophet would, that the king ſhould beware of incredulity, and ſtay himſelfWhat is the property of fayth▪ A diſtinctiō of workes. with the word of God, which is the proprietye and nature of fayth: as contrariwiſe the nature of infidelity is, to wauer and to be vnconſtant. For they which beleue not, are caryed about with eueryevery wynd of doctrine and opinions, and are always wauering and vnconſtant. Wherfore in Ioſua the 17. chapiter, the people are reproued, becauſe their hart flowed as water, and that vndoubtedly happened only by reaſon of their incredulity. Wherefore foraſmuch as hereby it now appeareth what we vnderſtand by fayth, and what ſignification of this word among many ſignifications we followe in this queſtion we muſt now ſpeake ſomewhat of workes. There is one kynd of worke, which after the action and motion remayneth outwardly, and appeareth after it is finiſhed as the Image whiche Phidias made, is called a worke, and the temple at Ieruſalem was called the work ofWorkes inward, & outward. Salomon. And after an other ſort, actions of men & their motions depending of will and reaſon, are called workes, & after this maner do we now take workes, which are alſo ſoundry wayes diſtinct the one fromt he other. For there are ſome which are inward, as to beleue, to louelove, to fauour, to feare, and to pitye: other ſome are outward, as to trauaill abrode, to geue almes, to preache, to teache, and ſuch like.Workes morall and ceremonial. And of both theſe kinds of workes is our queſtion ment. They deuide alſo works into ſuch which pertayne vntounto ceremonies, into ſuch which (as they call them) areWorkes ether go before, or els foll…w iuſtification. morall, both which kinds alſo doth this queſtion comprehend. Further the tyme wherein workes are wrought is to be diſtincted: for ſome are done before we are iuſtified, and hauehave obteyned the benefite of regeneration: and other ſome followe and are counted as the fruites of a new lyfe, and of righteouſnes begon. And foraſmuch as we can not entreate of theſe latter workes as ſuch which followe iuſtification, we will ſpeake only of the firſt: for this onelyonly is called into controuerſie, whether workes iuſtifie vsus: for thoſe which follow iuſtification can not bring forthIn thre propoſitions this queſtiō is comprehended. iuſtification, becauſe it is alredy had. Theſe ſuppoſitions being thus ſet, we will diſſolue this whole queſtion by three propoſitions, which are theſe: Iuſtification is not of workes: Iuſtification is had by faith: Iuſtification is geuē by fayth only. Theſe three thinges when we hauehave confirmed by reaſons taken out of the holy ſcriptures, and hauehave defended them from the obiections and cauillations of our aduerſaries, we ſuppoſe that then we hauehave ſufficiently anſwered the queſtiō. GodIf good workes iuſtefy not, it commeth not thorow their default. graunt and worke with vsus to bring this to ſuch effect as we deſire. As touchinge the firſt propoſition, when we ſaye that men are not iuſtified by workes, it is not to be thought that the ſame happeneth thorough the default of good workes: For if they coulde ſo be performed of vsus, as the law commaundeth them, then ſhould we be iuſtified: by them for God, for that he is iuſt, as he acquiteth not the wicked, ſo ſhould he by his ſentence iuſtifie ſuch as ſatiſfie the lawe. But there is no man which can thoroughly accompliſhe ſuch workes as the lawe commaundeth. As if a man ſhould owe a thouſand crownes of gold, and had toward the payment therof, but onelyonly a thouſand pieces of leade, or braſſe money, vndoubtedly he ſhoulde not be diſcharged of the debte, neither can he bee pronounced cleare or quitte: whiche thing ſhoulde not happen thorough the default of the crownes of golde, but through the defaulte of his noughty money, and for that he wanteth money of golde: euen ſo ſay we that the lawe is in deede ſpiritual, iuſt, and holy, and he which could do all the thinges that it commaundeth, ſhould liue in them, for it isFaith as it is a worke iuſtifieth not. ſet forth vntounto vsus as life, but foraſmuch as none of vsus either doth or can do it, as it is geuen of God, therfore are we not iuſtified by workes. Moreouer alſo fayth if it ſhould be cōſidered as it is our workes, we can not be iuſtified by it, foraſmuch as it is a worke both maimed and vnperfect, and farre vnderneth that that y^• law requireth. But therfore are we ſayd to be iuſtified by it, for y^• by it we take hold of the promiſes of God, and of the righteouſnes and merites of Chriſte, and applyA ſimilitude. them vntounto vsus. Suppoſe there were a begger which hath a moſt filthy and leprous hand, wherewith he receaueth the almes of him that offreth it vntounto him, vndoubtedly that beggar is nothing at all holpen by the filthines or leproſy of his hand, but by the almes which he receaueth with his hand, what maner of hands ſo euerThe doctrine of iuſtificatiō, is the principall point of godlines. he hauehave. There is none endued with true piety, but muſt needes greauouſlye lament & be ſory, when he ſeeth that many which are called chriſtians are ignorāt whether workes iuſtifie or no: when as this doctrine is the head, fountayne, and ſtay of all religion, and therfore of it aboue all thinges we ought to me moſt ſure and certayne. But now a dayes it is not onelyonly called into controuerſie, but many diſagre one from an other, and perniciouſly erre from the true doctrine. But if by complayning I might any thing preuayle, I would very much complayne of this vnhappines: but for aſmuch as it is ſo, and that by no meanes we can hauehave it otherwiſe, this only will we diligently prouide for, that we fall not into thoſe opinions which diminiſhe the glory of God, and are repugnant vntounto the holy ſcriptures, & alſo are hurtful vntounto our conſcience. Paraduenture ſome wil loke that I ſhould chiefely make anſwer to the curſed ſpeakings, ſlaunders & reproches, with which the aduerſaries do as touching this matter moſt vnportunately & tragically infame vsus: but I am not ſo mad to thinke that theſe thinges are to be preferred before the ſetting forth and defence of the truth. Wherfore firſt of al I wil deſcend to the matter, and then when I hauehave confirmed our ſentence, I will picke out ſuch wicked obie…ions as are layd againſt vsus, and will according to the ſtrength that God hath geuen me ouerthrowe them. And to the end it may manifeſtly appeare, that men are not iuſtified by workes, (which thing was our firſt propoſitiō) I will reherſe in a iuſt order the courſe of the reaſons of Paul, which we hetherto hauehave heard, whereby it may the eaſelyer be perceaued, that I in all pointes agree with him, neyther do I one here breadth depart from his doctrine.

In the firſt Chapiter he began to reproue the Gentiles, becauſe before theyThe firſt reaſon for the firſt propoſition. came to the knowledge of Chriſt, although by their philoſophy they knew the true GOD, yet they worſhipped him not as they ſhoulde hauehave done, neyther gaue they thankes vntounto him as to the author of all good things: but became fooles, and were fruſtrated in their reaſons and cogitations, and chaunged the glory of GOD, and tranſferred it from him, and gaue it not onelyonly to the Images of men, but vntounto byrdes, fower footed beaſtes, and ſerpentes. Wherefore God deliured them ouer to the affe…ions and deſires of their owne hartes: by meanes whereof they lyued moſt filthily, and became (as it is there written) full of all iniquity, malitiouſnes, fornication, auarice, and thoſe vices which there followe. And if in caſe they were ſuch, and lyued after that maner, vndoubtedly they could not be iuſtified by their workes, neither ſhould Pauls reaſon agaynſt the Gentiles hauehave bene of any force, to proue vntounto them that it was neceſſary for them to receaue the religion of Chriſt, that they might be iuſtified, vnles he had tought, that they were vniuerſally ſuch as in the firſt chapiter he painted them out to be. For who would thinke it to be any reaſon of efficacy, whiche appeareth to be true onelyonly of ſome, and not of all?

And in the ſecond chapiter he writeth in a maner the ſame thinges of theThe ſecond Iewes, Behold (ſaith he) thou art called a Iewe, and truſteſt in the lawe, and makeſt thy boaſt of God, and knoweſt his will, and allowest the thinges that are profitable, beyng inſtructed by the lawe, thou boaſtest that thou art a leader of the blind, a light of them which are in darknes, an informer of them which lacke diſcretion, a teacher of the vnlearned, as one that hath the forme of the doctrine that is by the lawe: thou therefore which teachest an other, doost thou not teach thy ſelfe? Thou which preacheſt a man ſhould not ſteale, doost thou ſteale? Thou that ſayest a man ſhould not commit adultery, doost thou committe adultery? Thou that abhorrest images, doost thou robbe God of hys honour? And thou which makest thy boast in the lawe, doost thou by the tranſgreſſion of the lawe diſhonour God? For the name of God (as it is written) is euyll ſpoken of among the Gentilss thorough you. Such therefore were the Iewes without Chriſt, wherefore they coulde by no meanes hauehave bene iuſtified by their workes, or els they might hauehave aunſwered Paul, that they were vniuſtly ſo gréeuouſly accuſed.

But in what caſe men were before they receaued the faith of Chriſt is more manifeſtly ſhewed in the 3. chapiter for there we reade: There is none righteous, The third.there is none that vnderstandeth or ſeketh after God, all hauehave gone out of the way, and are become vnprofitable, there is none that doth good, no not one. Their throte is an open ſepulchre, with their tongues they hauehave deceaued, the poyſon of aſpes is vnderunder their lippes whoſe mouth is full of curſing and bitternes, their feete ſwift to ſhed bloud, destruction and wretchednes are in their wayes, they hauehave not knowen the waye of peace, the feare of GOD is not before their eyes. &c. Theſe teſtimonies Paule gathered together out of ſondry places of the holy ſcripture, by which the nature of man being deſtitute of the grace of God is ſet forth in his coloures. And that no man ſhould ſay that only the idolatrous and wicked Gentles are by theſe wordes ſignified, the Apoſtle as it manifeſtly appeareth, ſheweth that theſe thinges are alſo extended vntounto the Iewes, who aboue all others thought themſelues moſt holye, and therefore he addeth: We knowe, that whatſoeuer thinges the lawe ſpeaketh, it ſpeaketh vntounto them which are vnderunder the lawe. And to the ende wee ſhoulde not doubt but that his entent was to bring an vniuerſall reaſon: he addeth: Becauſe by the workes of the lawe no fleſhe ſhalbe iustified. And by fleſhe he vnderſtandeth a man not yet regenerate. I know there hauehave ben ſome, which by the fleſh hauehave vnderſtand the inferior parts of the mynde which are groſſe and wrapped with filthy luſtes. But this ſence Paul excludeth, when he ſaith, by the workes of the lawe, that is, by workes commaunded of God in the law, which muſt néedes come of reaſon and not of the ſtrength of the inferior ſoule. Farther the ſcripture after the Hebrew phraſe, by the fleſhe vnderſtandeth the whole man: whiche thing we hauehave in an other place more aboundantly expreſſed. Afterward to the end he might theThe fourth better confirme this ſentence he ſaith: that eueryevery mouth might be stopped, and that the whole world might be guilty before God. Vndoubtedly if men ſhould be iuſtified by works, their mouthes ſhould not be ſtopped, neither ſhould they be guilty before God: for they ſhould alwayes hauehave ſomewhat to ſay, namely, that they are therefore quite from ſinnes, becauſe they had deſerued it by workes: but now whē men perceaue the contrary, they dare not once open their lippes. Farther he ſaith:The fifth. But now without the lawe is the righteouſnes of God made manifeſt, whiche hath the teſtimonye bothe of the lawe and of the Prophetes. What man would appoint that thing to be the cauſe of our righteouſnes, without which righteouſnes may be obtayned? vndoubtedly no wiſe man would ſo doo, when as ſuche is the nature ofThe ſixt. cauſes, that without them the effectes can not be brought to paſſe. To the ſame purpoſe alſo ſerueth that which followeth: Where then is thy boaſting? It is excluded. By what lawe? By the lawe of workes? No, but by the lawe of fayth. He woulde hauehave vsus know that all iuſt cauſe of glory is excluded and taken away from vsus, for the whole glory of our righteouſnes ought to geue place vntounto God: but if we ſhould be iuſtified by workes, then ſhould it not be ſo: for the glory ſhould be ours, and eueryevery man would count himſelfe to be therefore iuſtified, becauſe he hathThe ſeuēth liued vertuouſly and iuſtly. And how certaine and aſſured this was vntounto the Apoſtle, thoſe thinges which follow do declare: We thinke therefore that a man is iuſtified by fayth without workes of the lawe. Wherefore, ſhall we then deny that which the Apoſtle with ſo great vehemency affirmeth? Vndoubtedly it is a thing moſt impudent ſo to do. Wherefore let vsus aſſent vntounto him, and not reſiſt ſo great a teſtimonyThe eight. of hys. But beſides theſe thinges, let vsus waighe and conſider the pithe of Pauls meaning: If we ſhould be iuſtified by workes (ſaith he) we ſhould not only hauehave matter to boaſt of, but the occaſion of glorying in God, and of publiſhing his fauour towards vsus ſhould be taken away. For without doubt it is vntounto vsus a thing moſt prayſe worthy and glorious to acknowledge, that the beneuolence and redy fauour of God towards vsus through Chriſt is ſo great that he deliuereth vsus miſerable men from our ſinnes, and receaueth vsus into fauour, although we were couered ouer with neuer ſo great filthines and dragges of ſinne. If (I ſay) we ſhould be ſhould be iuſtified by workes, then vndoubtedly could we not truly boaſt, bragge or glory hereof.

But let vsus go on and heare what the Apoſtle ſayth in the beginning of the 4.The ninth. chapiter: What ſhall we ſay then that our father Abrahā found according to the fleſh? For if Abraham were iuſtified by workes, he hath whereof to boaſt, but not before God, For what ſayth the ſcripture? Abraham beleued God, and it was imputed vntounto him for righteouſnes. But vntounto him which worketh a reward is not imputed according to grace, but according to debt. Wherefore to the end that ſo ſwete a conſolation of the louelove and beneuolence of God towards vsus ſhould not be taken away from vsus, let vsus conſtantly affirme with the Apoſtle, that we are not iuſtified by workes. And that he might the better perſuade vsus hereof, he vrgeth this word foreign, which we ſay ſignifieth to impute, to aſcribe vntounto a man righteouſnes, or to count a man for a iuſt man, and ſetteth it as an Antitheſis or contrary vntounto merite or debt, ſo that he to whome any thing is imputed, deſerueth not the ſame, neither receaueth it as a debt. But he which obtaineth any thing vntounto himſelfe as a debt, counteth not the ſame as imputed or aſcribed vntounto him: neither thought Paul it ſufficient to hauehave alleadged y^e ſcripture cōcerning Abrahā, but alſo he citeth Dauid: Bleſſed are they whoſe iniquities are forgeuē, & whoſe ſins are couered. Bleſſed is the mā vntounto whō the Lord hath not imputed ſinne. By which wordes we do not only gather, that the righteouſnes by which we are ſayd to be iuſtified, ſticketh not in our mindes, but is imputeth of God, & that it is ſuch an imputation which conſiſteth not of works,The tenth. but of the mere clemency of God. Farther the Apoſtle doth by an other propriety of good workes confirme his ſentence, namely, becauſe workes are ſignes or ſeales of the righteouſnes already obtayned, wherefore he ſayth of Abraham: And he receaued the ſigne of circumciſion, a ſeale of the righteouſnes of fayth, which was in vncircumciſion &c. Wherefore foraſmuch as good workes are ſignes and ſeales, which beare witnes of y^• righteouſnes already receaued, they can not be the cauſes thereof. Neither hauehave ceremonies only that property, but alſo euen thoſe workesMorall workes alſo are ſeales of righteouſnes before obtayned The eleuenth. which are called morall, when they are pleaſant and acceptable before God, for they alſo are ſignes and tokens of our righteouſnes. Wherefore Peter exhorteth vsus to endeuor our ſelues to make our vocation ſure, namely, by liuing vprightly, and by good workes. Yea and the forme alſo of y^• promiſe is diligently to be weighed, which God made with Abraham, for vntounto it is not added a condition of the law or of workes: And ſeing God added none, with what audacity ſhall we then preſume to do it. And Paul ſaith, For not through the lawe was the promiſe made vntounto Ahraham or to his ſeede, that he ſhould be the heyre of the world, but through the righteouſnes of fayth. For if thoſe whiche pertayne vntounto the lawe be heyres, then is fayth made vayne, and the promiſe is of no force, namely, becauſe the lawe worketh anger. Wherefore if we fulfill not the lawe, the promiſe will take no place and it ſhalbe a thing vayne to beleue that promiſe which ſhall neuer be performed: which vndoubtedly muſt néedes vtterly be ſo, if it be geuen vponupon thys condition that we ſhould performe the lawe, when as no man can perfectly accompliſh the law. But the Apoſtle procedeth farther, & this iudgeth of the moſt mercifull counſel of God:The twelfth. Therefore is the inheritaunce geuē by faith, that it might bee according to grace, to the end the promiſe ſhould be firme: as if he ſhould hauehave ſayd, our mynde ſhould continually wauer, if the promiſe ſhould depend vponupon workes: none could appoynt any certainty of his owne ſaluation, for his conſcience would euermore accuſe him, that he had not performed thoſe workes, vntounto which the promiſe ſhould be made: to the end therefore we ſhould not in ſuch ſort wauer, God would that our iuſtification ſhould conſiſt of faith and grace, that the promiſe might be firme. The ſame thing alſo is gathered out of that which is declared of Abraham, how that contrary The thirtenth.to hope he beleued in hope. He is ſayd to beleue in hope contrary to hope, which either in himſelfe, or in nature, ſéeth or féeleth no maner of thing, which might perſwade him to hope. As Abraham was an hundreth yeares of age, his body was in a maner dead, his wife an old woman, and barren, all which thinges naturally feared him away from hoping: and yet preuailing againſt them all he hoped. But we if we ſhould hauehave merites or good workes, by which we might obtaine righteouſnes, then ſhould we not hope contrary to hope, but in hope, and accordyng to hope. Wherefore our iuſtification is to be appointed no otherwiſe, thē we read that it was in Abraham: For he is the father of vsus all: as it was imputed vntounto him, ſo ſhall it alſo be imputed vntounto vsus. But now let vsus come to the 5. chapter. ThereThe fourtenth. agayne Paul plainly expreſſeth, in what caſe men are before they be regenerate, for he ſayth: For Chriſt when we were yet weake, according to the conſideration of the tyme, dyed for vngodly ones. And ſtraight way, But God ſetteth out his louelove towardes ve, in that that when we were yet ſinners, Chriſt dyed for vsus: And he addeth: For if when we were ennemies, we were reconciled to God by the deathe of his ſonne, muche more being now reconciled ſhall we be ſaued by his life. Hereby we gather that before regeneration men are weake, ſinners, vngodly, and the enemies of God. Who then can aſcribe vntounto ſuch men power to attayne vntounto iuſtice when they will, by bringing forth good workes? Others may beleue it, but the godly will neuer be ſo perſwaded.

This is moreouer an other profe, in that he ſetteth forth the cauſe of ſo greateThe fiuetene. an euill, when he ſayd: Therfore euen as by one man ſynne entred into the world, and by ſinne death, and ſo doath went ouer all men, foraſmuch as all men hauehave ſinned: as if he ſhould hauehave ſayd, we were euen thē from the firſt beginning by the firſt man loſt and condemned. And leſt thou ſhouldeſt thinke that infantes are to be excepted, he ſayth: Yea death hath raigned from Adam euen to Moſes, ouer them alſo, which hauehave not ſinned after the ſimilitude of the tranſgreſsion of Adam. The Maſſe or lompe of perdition comprehendeth all thoſe that are borne, from whiche corruption the holy ſcriptures teach that it is not poſſible for men to eſcape by their workes, & to claime vntounto themſelues iuſtification. Afterwarde in the 6. chapter thus ſpeakethThe ſixtene. our Apoſtle: What fruite had ye then in thoſe thinges, whereof ye are now aſhamed? For the end of them is death. But now being deliuered from ſinne, and made the ſeruantes of God, ye hauehave your fruit to ſanctification, and the end euerlaſting life. What other thing meane theſe woordes, then that all thinges, whiche men do, before they beleue in Chriſt, deſerue nothing els but ignominy and ſhame? And there is no fruit of ſanctification but that which followeth regeneration. And who will ſay that we areThe ſeuentene. iuſtified of thoſe thinges whiche are full of ignominy and ſhame? But now let vsus heare what is ſaid in the beginning of the ſeuenth chapter: Knowe ye not bretherne (for I ſpeake to them that know the lawe) how that the lawe hath power ouer a man, as long as it endureth? For the woman which is in ſubiection to a man, is bound by the law to the man as long as he liueth: but if the man be deade, ſhe is looſed from the lawe of the man: Wherfore if whileſt the man liueth ſhe coople herſelfe with an other man, ſhe ſhalbe counted a wedlocke breaker: but if the man dead▪ ſhe is free from the lawe of the huſband: ſo that ſhe is no wedlocke breaker, though ſhe coople her ſelfe with an other man: Euen ſo ye alſo my bretherne are dead vntounto the law by the body of Chriſt, that ye ſhould be coopled to an other, namely to him, which is riſen againe from the deade, that we ſhoulde bring foorth fruite vntounto God. Paul would by this reaſon declare, that we before our faith in Chriſt were as it were to huſbandes coopled to the law, and to the fleſh: of which copulation could come no fruites, but thoſe that are pernicious and deadly. But now being deliuered by the grace of God, we are coopled vntounto Chriſt by the ſpirit, vntounto Chriſt (I ſay) being rayſed from the dead: by which copulation, we ſhal now bring forth fruite vntounto God, and not any more to death and damnation. And the ſelfe ſame thing he affirmeth, or rather expoundeth, when he addeth: For when we were in the fleſhe, the luſtes of ſinnes, which are by the law, were of force in our members to bring forth fruite vntounto death. Here let vsus note that ſo long as we were in the fleſh, we were ſubiect vntounto wicked affections, whiche by the lawe were of force in our members, how then could we be iuſtified by our workes? Further in the ſame chapter is written: For that which I do, I allow not. For what I woulde, that do I not, The eightene.but what I hate, that do I. If now I do that which I would not, then is it not I that do it, but ſinne that dwelleth in me. For I know that in me, that is, in my fleſh dwelleth no good thing. Here as it manifeſtlye appéereth is entreated of the bodies of men, and although in interpreting theſe wordes I am aſſured that they are to be vnderſtande of thoſe workes, which are done of the godly, which hauehave already obteined iuſtification: yet now I leaue it fre vntounto the aduerſaries to take whether part they wil, and if they graunt, that theſe things ought to be vnderſtand of works done before iuſtification, then foraſmuch as they are neither allowed nor good, how ſhall they deſerue righteouſnes? for they are called euil, & no man is iuſtified by an euil actiō. But if we vnderſtād works which are here deſcribed to be the works of thoſe that are iuſtified, then wil I make mine argument a maiori, that is frō the greater. If thoſe workes, which rather ſéeme to be acceptable vntounto God, & iuſt & holy, are called euil, & by the iudgement of reaſon now renued are not allowed, howe can we affirme thē, that thoſe works which are done of ſinners, are ſuch, that they are able to iuſtifye And leſt any man ſhould ſay, y^• we take our argumēt only of y^e, which happeneth thorough the ſlouthfulnes of men, when as the diſputacion is of that which may be done, if mē would put to theyr good will, for many are not iuſtified by theyr good workes, when as yet they might be iuſtified by them if theyThe …. would: hereunto we anſwere with the Apoſtle in the 8. chapiter: who ſayth. For that which the law could not performe, in as much as it was weake bycauſe of the fleſhe, that performed God by his owne ſonne being ſent vnderunder the ſimilitude of fleſh ſubiect vntounto ſinne, and by ſinne condemned ſinne through fleſh. This place admoniſheth vsus, that the iuſtice of God which is commaunded in the commaundementes, could not be performed by the helpe of the law, by reaſon of the vice and infirmity of the fleſh, and for that cauſe was Chriſt ſent of the father, to performe that whicheThe 20. could not be accompliſhed of vsus. The ſame thing alſo teacheth he a litle after: for when he had ſayd, that the luſt of the fleſh is death, he addeth moreouer, That it is enmity agaynſt God, for it is not ſubiect vntounto the law of God, neither indede can be. Wherefore whatſoeuer we do by our naturall ſtrengths, which is called fleſh, the ſame reſiſteth God: for our corrupted nature can not be ſubdued vnderunder the law of God. And foraſmuch as it is ſo, thē can we not be iuſtified by y^• dedes therof. In the ſame chapiter alſo we read, VntoUnto thoſe that louelove God all thinges worke to The 21.good, vntounto thoſe I ſay which are called of purpoſe. In which wordes the Apoſtle touched the beginning and chiefe poynte of all our goodneſſe, namely the purpoſe of God, whiche is ſo the cauſe of our ſaluation, that all our other goodnes dependeth thereof, but it is not moued by any of our goodneſſe. But the very cauſes of mans felicity are afterward orderly and diſtinctly deſcribed, amonge which there is no mencion at all of our good workes. Thoſe which he knew before, he alſo predeſtinated: and whome he hath predeſtinated, thoſe hath he alſo called: And whome he hath called, them alſo hath he iuſtified: and whome he hath iuſtified them alſo will he glorify. This chayne is lincked together with all the meanes and helpes, by which God bringeth vsus to ſaluation. But ſeing there is no mencion made of the workes of the law and of merites, it ſufficiently appeareth, that by them we are not iuſtified. Farther when it is ſayd: Who ſhall accuſe againſt the elect of God? The 22.It is God which iuſtifieth, who ſhall condemne? It is Chriſt which dyed, yea which alſo is riſen agayn, which alſo ſitteth at the right hand of God, which alſo maketh interceſsiō for vsus: If by the iudgment of God we ſhould be iuſtified by workes, it had bene ſufficient to hauehave ſayd, the elect ſhalbe accuſed in dayne, foraſmuch as they hauehave good merites, and ſeing by theyr vertuous and holy workes they ſhall obtayne abſolution. He ſayth not ſo, But, ſaith he, it is God which iuſtifieth. And it mought hauehave bene anſwered: No man ſhall condemne the elect, when as theyr workes ar ſuch, that they deſerue both abſolutiō and a reward. But he maketh no ſuch anſwere, but ſayth, It is Chriſt which dyed, &c. Why then ſhould we take vponupon vsus to mingle our woorkes therewithall, when as the ſcripture willeth vsus in no caſe ſo to doo.

Now come we to the ninth chapiter wherein is entreated of the prouidence of God which directeth and ordreth all thinges, not for any other cauſe vndoubtedly, but that we ſhould thinke that the nature of it and of iuſtification is all one, for either of them is geuē fréely, and not of works. For the Apoſtle writeth, that of two brethern which were not yet borne, and when they had done neither good nor The 23.euill, to the end the election of God ſhoulde abide according to purpoſe, not of workes, but of the caller, it was ſayd, The elder ſhall ſerue the yonger, as it is written, Iacob hauehave I loued, and Eſau hauehave I hated. Here as we ſe are workes moſt manifeſtly excluded. Alſo vntounto Moſes it was anſwered, I will ſhew mercy to whomſoeuer I ſhew mercy, The 24.and will hauehave compaſsion on whomeſoeuer I hauehave compaſſion. Theſe wordes alſo declare, y^• the forgeuenes of ſinnes, & the meanes whereby men are receaued into fauor, depend not of theyr workes, but of y^• mere & merciful beneuolēce of God. And y^• ſame thing alſo do y^e wordes following declare: It is not of him that willeth, The 25.nor of him that runneth, but of God that hath mercy. Againe, He hath mercy on whō he will, and whome he will he hardeneth. But if iuſtification might be gotten by our will, or by workes, then ſhould it be both of him that willeth, and of him that runneth: neither ſhould they be conuerted on whome God hath compaſſion, but they which ſhould chiefely hauehave compaſſion vponupon themſelues: neither alſo ſhould God harden any man, when as all men might promptly, eaſely, and at their pleaſure by good workes be reconciled vntounto God, and alſo be iuſtified. But it is farre otherwiſe for they which put their confidence in workes, do to farre erre from the true righteouſnes, whereof we now ſpeake. Toward the end of the 9. chapiter the Apoſtle ſayth: Iſraell which followed the lawe of righteouſnes, attayned not to the law of The 26.righteouſnes? And why? euen becauſe they ſought it not by fayth, but as it were by the workes of the lawe. And if the works of the lawe were a let vntounto the Iewes for the obtainment of iuſtification, what ſhould we then hope for thereby? This ſelfeThe 27. ſame thing the Apoſtle (although in other wordes) declareth in the 10. chapiter: They being ignorant of the righteouſnes of God, and goyng about to establiſhe their own righteouſnes, are not ſubiect vntounto the righteouſnes of God. Theſe wordes ſignify nothing els, but that they fal from the righteouſnes of God, which attribute to much to their owne righteouſnes, namely, to workes. And ſo great is the contrariety betwene grace and workes, that the effect which procedeth from the one, can notThe 28. procéede from the other. For Paul ſayth: There is a remnaunt left according to the election of grace. If it be of grace, then is it not now of workes, for then grace is no more grace, and if it be of workes, then is it not of grace. For this is the property of grace, to be geuen fréely and of a mere liberality: but the property of a worke is, that the reward ſhould be geuen of duty, and euen by very right. Laſtly what ſhal we ſay,The 29. when the Apoſtle crieth out: Oh the depth of the riches of the wiſdome and knowledge of God: Vndoubtedly Paul by this affection declareth, that it is a thing moſt hard to be knowen, whether God deale iuſtly, which predeſtinateth whome he will, and iuſtifieth whome he wil, hauing no reſpect vntounto condition and merites: there humane reaſon is very much offended, there our fleſh ceaſeth not to cry againſt: But if either of them, namely, iuſtification and election ſhould happen by works and merites, there ſhould be no trouble, no offence, no ſtumbling blocke layde agaynſt vsus. But foraſmuch as it is farre otherwiſe, and that by vsus can not be rendred a reaſon of the will of God, Paul therefore iuſtly, and worthely cryeth out, and it is mete that all men if they be wiſe ſhould geue place to this his ſentence.The 30. In the 14. chapiter we find written: Bleſſed is he which iudgeth not himſelfe, in that which he alloweth. But he which iudgeth, if he eate, is condemned, becauſe he eateth not of fayth. For whatſoeuer is not of fayth is ſinne. Hereby are we taught that they which want a true faith can do or performe nothing which is not ſinne. I know in déede that the aduerſaryes interprete theſe wordes of the conſcience, but they are neuer able to proue that fayth ſignifieth conſcience. And although paraduenture Paul entreate of it at the beginning, namely, that we oughte not to doo any thing againſt our conſcience, yet afterward after a ſort he bringeth in a generall ſentence when he writeth: Whatſoeuer is not of fayth is ſinne. As though he ſhould hauehave ſayd: this is a generall rule, when men go about to do any thing, they ought to be perſwaded by the ſpirite and word of God, that that which they are in hand to do, is acceptable vntounto God, and pleaſeth him, which perſuaſion if they hauehave not then vndoubtedly in dooing that which they do they ſinne. And if I ſhould graunt that in thys place fayth ſignifyeth the conſcience, yet I ſuppoſe that thys thynge alſo were to be added, namely, that the conſcience oughte not to bee beleued vnleſſe it bée inſtructed by the woorde of God. For as muche as there are many, whiche hauehave ſo ſuperſticious a conſcience, that whether they obey it, or not obey it, they ſinne moſt gréeuouſly: but I will not at this preſent ſtand longe about the expounding of this place, foraſmuch as I entreated of it before, and will afterward ſpeake ſomewhat thereof when I ſhall come to the place. Farther let vsus heare what is ſaid in the 4. chapter of the firſt epiſtle to y^e Corrinthians, where it is thus written, I know nothing by my ſelfe, yet am I not thereby iuſtified. TheſeThe 31. words Paul ſpake of his miniſtery, being now conuerted vntounto Chriſt, being now an Apoſtle, & whō as touching his functiō no mā was able to accuſe. And if ſo great a frend of God pronounced this of himſelfe & of his workes, what ſhould we attribute iuſtification to the workes of them that are not yet regenerate? The works of the godly, and of the chiefe Apoſtle of Chriſt could not deſerue it, how then can it be graunted vntounto thoſe which are yet ſtraungers from Chriſt? To the Galathians the ſecond chapiter Paul repeteth that ſentence, which he had written in the 3. chapiter to the Romanes: namely, that no fleſh ſhalbe iuſtified by the workes of the lawe, which ſentence foraſmuch as it is playne ynough, & hath bene alredy before recited, nedeth now no farther declaration. But in the third chapter is written: If The 32.righteouſnes come by the lawe, then Christ died gratis. In which place gratis ſignifieth nothing els, but vaynely and to no purpoſe: which then vndoubtedly ſhould be moſt true. For if true righteouſnes before God could by any other meanes hauehave bene attayned vntounto of men, why then dyed he, and why was he crucified? And agayne: This thing only I deſire to learne of you, receaued ye the ſpirite by the workes of The 33.of the lawe, or by the preaching of fayth? And ſtraight way: He therefore that ministreth vntounto you the ſpirite, and worketh miracles amongst you, doth he that through the deedes of the lawe or by the preaching of fayth. They which are iuſtified receaue the holy ghoſt, for without it, it is vtterly impoſſible to be iuſtified, and if it be not geuenThe 34. through works, neither can iuſtification then come through workes. Farther it is not to be doubted of any man, but that iuſtification commeth of the good will and fauour of God, when as by it men are receaued into grace, adopted into his children, & made heyres of eternal life. But ſuch as before iuſtificatiō are occupied in the workes of the law, ar bound vnderunder the curſe, ſo far is it of y^• they ſhould hauehave the fruition of the fauour of God, for the Apoſtle addeth: As many as are vnderunder the lawe, are vnderunder the curſe. But to the ende we ſhould not thinke this to be his owne inuention, he ſayth: As it is written, Curſed be he which abideth not in all the thynges that are written in the booke of the lawe. After this he argueth from the time.The 35. I ſpeake after the maner of men: Though it be but a mans teſtament, yet if it be allowed, no man deſpiſeth it, or addeth any thing thereto. Moreouer to Abraham were the promiſes made, and to his ſeede: he ſayth not, to his ſeedes, as ſpeaking of many, but to thy ſeede, as of one which is Christ. This I ſay, that the law, which began afterward, beyond 430. yeares, doth not diſanull the testament, that was before confirmed of God vntounto Christ ward, to make the promiſes of none effect. Firſt, ſaith he, the Teſtament of God, and the firſt promiſe offreth iuſtification without workes. Wherefore that teſtament confirmed, receaued and allowed, is not reſtrayned by the laweThe 36. which was ſo long tyme afterward geuen. If there had ben a law geuen which could hauehave geuen life, then ſhould righteouſnes hauehave bene of the law. This reaſon of the Apoſtle is not full, for there ſhould hauehave bene added the deniall of the antecedent, namely, that the lawe can not geue life. For as it is declared vntounto the Romanes, It was weakened through the fleſhe, although as touching it ſelfe it contayned commaundements, which pertayned vntounto life. Wherfore ſeing it is for certayne that the lawe can not geue life, neither can it alſo iuſtifye. But before that fayth came, The 37.we were kept vnderunder the law, & were ſhut, vp vntounto that faith, which afterward ſhould be reuealed. Wherfore the law was our ſcholemaster vntounto Chriſt, that we ſhould be iustified by fayth. If the law be as it were a ſcholemaſter, then ſhould we do greate iniury vntounto God and vntounto Chriſt, which are vntounto vsus in the ſtead of parents, if we ſhould aſcribe vntounto the ſcholemaſter that which is proper vntounto them. It is not the ſcholemaſter which maketh vsus heires, which adopteth vsus, which geueth vsus all thinges, but the father. Wherfore let vsus aſcribe our iuſtification vntounto God & vntounto Chriſt, and not vntounto the law, nor vntounto workes, nor to our merites. Tell me ye that would ſo The 38.faine be vnderunder the law: Do ye not heare what the lawe ſaith? For it is written that Abraham had two ſonnes, one of an handemayden, an other of a free woman, and he whyche came of the handemayden, was borne accordynge to the fleſhe: but hee which came of the free woman was borne acoording to promiſe, which thinges are ſpoken by an allegorye: for theſe are two testamentes, the one from the mounte Sina, which gendreth vntounto bondage, which is Agar: for Agar is mount Sina in Arabia, & is ioyned vntounto the city which is now called Ieruſalem, and is in bondage with her children. But Ieruſalem which is aboue is free, which is the mother of vsus all. In theſe words this thing is chiefly to be noted, y^• the law gendreth not, but as Agar did, vntounto bōdage. But if by the workes therof it could iuſtifie, it ſhould gender to liberty (for what thing els is iuſtification, then a certain liberty from ſinne?) But foraſmuch as it is both called a ſeruant and gendreth to bondage, we ought not then by it to looke for iuſtification. In the .v. chapter it is written, If ye be circumciſed, Christe ſhall nothing profite The 39.you. And he bringeth a reaſon of the ſaid ſentence: For (ſaith he) he which is circumciſed, is debter to kepe the whole law: So much doth Paul take iuſtification from circumciſion and woorkes, that he ſaith, that Chriſte nothing profiteth them, if in caſe after they beleue they will be circumciſed. And ſtill he more ſtronglye confirmeth that which was ſaid. Chriſt is become in vaine vntounto you: for if ye hauehave iuſtification, as the fruite of your woorkes, then the comming, death and bloudſheding of Christe ſhould not hauehave bene neceſſary. And I if I yet preach circumciſiom, why do I ſuffer perſecution? Then is the offence of the croſſe aboliſhed: the offēce and ſlaunder of the croſſeThe 40. is, that mē being wicked and otherwiſe ſinners, are counted of God iuſt, throughe Chriſt crucified, and faith in him: here the fleſh is offended, here doth reaſon vtterly reſiſte, whiche thing happeneth not, when iuſtification is preached to come of workes whether they be ceremonial or morall. But God would hauehave this offenceThe 41. to remaine, bicauſe it pleaſed him by the fooliſhenes of preaching, to ſaue them that beleue. VntoUnto the Epheſians the. 2. chapter it is written: And ye when ye were deade to treſpaſſes and ſinnes, in whiche in time paſsed ye walked accordinge to the courſe of thys world, euen after the gouernor that ruleth the ayre, and the ſpirite that now woorketh in the children of vnbelief, among whome alſo we all had our conuerſation in time past, in the lusts of our fleſh, and fulfilling the will of the fleſh, and of our thoughts, and as it is in the Greke foreign, and were by nature the children of wrath, euen as others are. Let vsus note in theſe woordes, y^• men at the beginning before they come to Chriſt, are dead in ſinnes, and therfore are not able to moue themſelues to this, that they ſhould liue and be iuſtified: who euer ſaw that a deade man coulde helpe himſelfe? Further by thoſe wordes is ſhewed, that they were in the power of the Prince of darkenes, which worketh and is of efficacy in the children of vnbelief. Seing therfore they are gouerned by him, how then can they by their workes tende to iuſtification? And becauſe we ſhoulde not thinke that he ſpake onelyonly of ſome other certaine vngodly perſons, he addeth, All we, comprehending alſo the Apoſtles, a… them (ſaith he) were we. And what did we then? we were conuerſante in the luſtes of our fleſh. And to the end we might vnderſtand that theſe luſtes were not onelyonly the wicked affections of the groſſer part of the ſoule, it foloweth: we doing the will of the fleſh, and of the minde, or of reaſon did follow alſo the thoughtes or inuentions of humane reaſon. If we were all ſuch, from whence then commeth ſaluation and iuſtification? But God which is riche in mercy for his exceeding louelove ſake wherwith he loued vsus, yea euen when we were dead in ſinnes, hath quickened vsus together with Chriſt. ButThe 42. what inſtrumente vſed he, to geue vntounto vsus our ſaluation? For by grace (ſaith he) were ye ſaued through faith, and that not of your ſelues. For it is the gifte of God: not of workes, leaſt any man ſhould boast. Could workes be more manifeſtly excluded? In what place then ſhall we put them? Certeinely they follow iuſtification. For the Apoſtle addeth: For we are his workemanſhip created in Chriſt Ieſus, vntounto good workes, which God hath prepared, that we ſhould walke in them: but before they could not beThe 43. in vsus, which thing is very well thus deſcribed: Ye were at that time without Chriſte, being alienated from the common wealth of Iſraell, straungers from the teſtamentes of promiſe, hauing no hope, and being without God in this world. Who can in this ſtate faine vntounto himſelfe good woorkes, by which men may merite iuſtification? And to the Phillippians the. 3. chapter: If any other man maye ſeeme that he hath whereof he The 44.might trust in the fleſh, I hauehave more, being circumciſed the eight day, of the kinred of Iſraell, of the tribe of Beniamin, an Hebrue borne of the Hebrues, as concerning the law, a Phariſey, as touching feruentnes I perſecuted the church of God, as touching the righteouſnes which is of the law, I was vnrebukeable. Seing that Paul had ſo manye and ſo great thinges before his conuerſion, and that he had whereof to …ruſt and boaſt in the fleſh, let vsus heare, what he at the lenth pronounceth of all theſe thinges. Theſe thinges (ſaith he) if they be compared vntounto the true righteouſnes, whiche is throughe the faith of Chriſt, I count loſſe, vile, and dounge. If we ſhould thereby obteine righteouſnes, ſhould ſo profitable thinges be counted for loſſes, ſo precious and holy things for vile thinges, and thinges acceptable and pleaſaunte vntounto God, for donge? Let Paul take héede what he ſaith here, or rather let the readers take héede that they beleue not Sophiſters rather then Paul, And to the Coloſſians the firſt chapter: And The 45.you which were ſometimes farre of and through euill workes, enemies in your harts, hath he yet now reconciled in the body of his fleſh through death. Here ought eueryevery word diligently to be noted, that we may ſée that they which are farre of from God ought not to hauehave a regarde to thoſe thinges, thereby to come into fauor. Peace which is ioyned with iuſtification can not be obteined of thoſe which are enemies in mind: there can not come good woorkes from thoſe, whiche before they be chaunged are ſaide to be full of euil workes. But what manner of workes thoſe were, is deſcribed in the ii. chapter, when as it is there written: And ye when ye wer dead through ſinnes, and through the vncircumciſiō of your fleſh, hath he quickned together with him, The 46.forgeuing all your ſinnes, and hath put out the handwriting that was againſt vsus. In theThe 47. 2. to Timothy the i. chapter, Who hath called vsus with an holy callinge, not accordinge to our workes, but according to his purpoſe and grace, which is geuen vsus through Chriſt Ieſus. Here he ſpeaketh of a calling ful of efficacy, by which men are iuſtified, and not of the common calling as touching the preaching of the word of God, which is ſet forth vntounto all men. And foraſmuch as this conſiſteth not (as Paul ſaith) of merites or woorkes, neither can iuſtification alſo come of them. VntoUnto Titus it is writtenThe 48. The goodnes and louelove of God our Sauiour towardes vsus hath appeared, not by the workes of righteouſnes which we hauehave done, but according to his mercy hath he ſaued vsus. Alſo vntounto the Hebrues is but one onelyonly ſacrifice and one oblation, namely, the deathThe 49. of Chriſt, by which ſinnes are wiped away, and ſatiſfaction made for men. Wherfore iuſtification is not to be loked for of workes: and it ought to ſuffice vsus, that the good workes which we do after iuſtification, are ſacrifices of thankeſgeuing, and let vsus not make them ſacrifices propiciatory, by which meanes we ſhould do great iniury vntounto Chriſte. But ſettinge a ſide the Epiſtles of Paul, let vsus ſéeke teſtimonies alſo out of other places of the holy ſcriptures. Chriſte in the vii. of Mathew ſaith: EueryEvery good tree bringeth forth good fruites, but a noughty tree bringeth foorth euell The 50.fruites. And to the end the nature of thoſe which are not regenerate mighte be the better declared, he addeth: A good tree cannot bring forth euill frutes, nether can an euill tree bring forth good fruits. Wherfore ſeing Chriſt ſaith y^• that canot ſo be, how dare theſe men affirme that it may be? for they ſay that by workes men may be iuſtified. Chriſt vſeth the ſelfe ſame reaſon in the 12. chapiter of Mathew. Ether The 51.make the tree good, and his fruite good: or make the tree euil, and his fruite euill: for by the fruite is the tree knowen. O ye generation of vipers, how can ye ſpeake good thinges whē as ye your ſelues are euill? for of the aboundance of the hart the mouth ſpeaketh. A good man out of the good treaſure of the harte bringeth forth good thinges: and an euill man out of an euill treaſure bringeth forth euill thinges. Theſe wordes of Chriſt do declare, that men which are not yet regenerate are euill trees, which neither do bring forth good fruite nor can do▪ and they teſtify that the wicked cā not ſpeake good thinges, and much les can they worke good thinges, and that out of an euill treaſure of the harte are euer euill thinges to be looked for. And ſeing the matter is ſo, conſider I pray you whither they which are alienated frō Chriſt, ought to be called euill or no? Vndoubtedly vnles they be euil, none of vsus y^• cleaneth vntounto Chriſt can be called good. Alſo in Luke the 17. chapiter. But which of you, hauing a The 52.ſeruaunt that goeth to plough, or fedeth your cattell, that will ſtreight way ſay vntounto hym when he commeth from the field, Go and fitte downe, and ſayth not rather vntounto him, prepare that I may ſuppe: gyrd vp thy ſelfe and ſerue me, till I hauehave eaten and dronken, and afterward eate thou, and drinke thou? doth he thanke his ſeruaunt bycauſe he hath done thoſe thinges which he hath commaunded him? I trow not. So likewiſe ye when ye hauehave done all thoſe thinges that are commaunded you, ſay: We are vnprofitable ſeruauntes, we hauehave done that which we ought to hauehave done. Theſe words ſpake Chriſt vntounto his diſciples, vntounto his Apoſtles I ſay, and which were now cōuerted to ſaluation: who if they worke vnprofitable works, what ſhall we thē iudge of thoſe which hauehave not yet receaued the fayth of Chriſt? But the Sophiſters hauehave made the world ſuch fooles, that they ſay that workes before iuſtification do after a ſorte merite it, and thoſe workes which follow they ſay are moſt profitable: wherefore they would now hauehave men after a ſort to make accompt with God, and with beades to nomber how many prayers they hauehave ſaid. For what other thing ment they by thē, then y^• they would by a certayne nomber recite ſo many Pater noſters, or ſo many Aue Marias, thinking by y^• recital to hauehave God moſt aſſuredly boūdThe 53. vntounto thē? In y^• 15. of Iohn Chriſt is compared vntounto a vine tree, & we to the branches therof: wherfore he ſayth: Euen as the branche can not bring forth fruit of it ſelf, vnles it abide in the vine, no more alſo cā ye vnles ye abide in me. I am the vine & ye are the branches, he which abideth in me, and I in him, the ſame bringeth forth much fruite. And whoſoeuer ſhal not abide in me, they are caſt out of the dores, euē as the braunches or cuttings of frō the vine, & they ſhal gather thē, and caſt thē into the fire. Now that we hauehave recited theſe wordes of the lord, how agreeth it that men being ſtraungers from Chriſt, & not yet regenerate, can worke good works, by which they may be iuſtified? when as they are called dry braunches which ſhalbe caſt into the fire? and it is ſayd that they only can bring forth fruite which cleane vntounto Chriſt, as braunches cleane to the vine? And that we ſhould the better vnderſtand the willThe 54. of Chriſt, there is added. Without me ye can do nothing. Which ſentence ſome go aboute to darken, ſaying, that nothing can be done without Chriſt in reſpect that he is God, foraſmuch as he is the firſt cauſe of all thinges: as though the Lord diſputed then of the generall conſeruation of naturall thinges and of that power, whereby God bringeth forth all thinges vniuerſally. Chriſt came not into the world to teach this philoſophye: he vndoubtedly entreated of the fruite of ſaluation and of eternall life, and ſpake of thoſe, whiche ſhould cleane vntounto hys doctrine, or ells ſhould be ſtrangers from it. Moreouer the ſonne of God commaundedThe 55. that the faythfull ſhould in theyr prayers ſaye: Forgeue vsus our treſpaſſes Signifieng thereby y^• the faythfull alſo hauehave nede of forgeuenes, in thoſe things which they do, for our workes are vnperfect, neyther are they able to ſatiſfye. Wherefore if our workes which we doo after our regeneration nede expiation by the merite of Chriſt. And for as much as we pray for the ſame, how can they be propitiatory? Much more les then can we thinke of thoſe workes which are done before regeneration, that they ſhould be acceptable and pleaſāt vntounto God. Moreouer no man can iuſtly ſay that he is out of the nomber of ſuch when as God hath commaunded all men to pray in that maner, and his will is not that any man ſhould make a lye in his prayer. Yea and Iohn alſo writeth: If we ſhall The 56.ſay, that we hauehave no ſinne, we deceaue our ſelues, and the truth is not in vsus. And I ſuppoſe there is none that will iudge it a thing mete, that there ſhould be many mediators brought in, when as there is but only one mediator betwene God and men namely, the man Chriſt Ieſus. But if beſides him and his merites our workes ſhould alſo iuſtifie vsus, then ſhould they be ſet betwene God and vsus, neyther ſhould Chriſt be the only mediator. Moreouer the Prophetes do eueryevery where pray, andThe 57. Dauid alſo, that God would waſh, clenſe, expiate, and purge theyr ſinnes, namely, in forgeuing and remitting them: but if they could hauehave attayned to that thing by theyr workes, then neded they not to hauehave requeſted it by praier, or at the leſt way not with ſo greate feruency. And in Iob the 15. chapiter: it is written, that neyther The 58.are the heauens cleane before God. And in that 4. chapiter: he pronoūceth the Angels not to be pure. In what caſe then ſhall men be, before they obteyne iuſtification?The 59. Dauid alſo in his Pſalmes crieth: If thou lord looke streightly vponupon iniquities, Lord who ſhal be able to abide it? Eſay calleth them y^• thirſt, vntounto the waters, & commaundethThe 60. them to buy without ſiluer. But our men forſooth will merite and be iuſtified both by merites, and by workes, and alſo by ſiluer. Moreouer in the 40. chapiterThe 61. the ſame Prophet, when he heard a voyce, wherin it was ſayd vntounto him, cry out, anſwered: What ſhall I cry: and it was ſayd vntounto him; y^• he ſhould cry, All fleſh is graſſe, and Ch…ſod, that is, piety or religion or mercy, wherwith he ſuccoreth his neighbour, is as the flower of the field, that is, a thing vaniſhing away, which ſtreight way fadeth away, neyther can it continew. The ſame thing alſo affirmeth he in the 64. chap. where he ſayth: that all our righteouſnes is as a cloth ſteyned withe the naturall diſeaſ… The 62.of a woman. Which ſentence whether a man apply it vntounto workes done after regeneration, or before, I paſſe not muche, for eyther way will make on our ſide. And in the ſelfe ſame chapiter: he addeth, Our God, we are clay, and thou art our creator, & we are the worke of thy handes. And the ſame ſimilitude of the clay and potter vſethThe 63. Paul to the Romanes in the 9. chapiter: wherein is notably declared, that ſo much are we able to do ſo towards our ſaluation, as can the clay, towardes the potter, to cauſe him to make him after this maner, or that maner. We could alſo recite teſtimonies, which are written of the maliciouſnes of our hart, both in Geneſis & in Ieremy: but I ſuppoſe I hauehave alredy brought teſtimonies inough for the confirmation of our propoſition. This thing only now wil I ſay, that there hauehave bene men ſo raſhe, that they hauehave not only attributed ſome merite of iuſtification vntounto honeſt workes, and which are (as they terme them) morally good, but alſo vntounto ſuperſticions workes which they themſelues hauehave imagined and inuented. For whoVntoUnto holy water is remiſſion of ſins graunted, & more alſo to other thinges. is ignorāt of y^• rimes commonly ſet abrode of theyr holy water. Aqua benedicta de leātur tua delicta, ſit tibi laus & vita. That is, by holy water let thy ſinnes be blotted out, and let it bee vntounto thee prayſe and life. They aſcribe alſo forgeuenes of ſinnes vntounto Monkes coules, vntounto candels, and vntounto the oyle of boughes, and vntounto the aſhes of palme tree, and vntounto pilgrimages. And from things which they ſo peruerſly interpretated in the holy ſcriptures concerning merites, they came vntounto theſe ſo fooliſh and vngodly thinges. Vndoubtedly none vnderſtād but they which hauehave experience thereof, how hard a thing it is that a harte bruſed, ouerthrowen, and laden with the burthen of ſinnes, ſhould when it is grieued and oppreſſed quietIt is a thing moſt hard to reſt in the promiſes of God. it ſelfe in y^• free promiſes of God thorough Chriſt: For in that caſe it very much laboureth, that it may once at the length be with a firme fayth eſtabliſhed. If we ſhould with the Sophiſters will a man to hauehave a reſpect vntounto hys workes, then ſhoulde he neuer be in quiet, but ſhoulde alwayes bee vexed, and alwayes doubt of hys ſaluation, and at the laſte be ſwallowed vp wyth deſperacion. I would not that any man ſhould thinke, that when we reaſon of this matter, we take in hand a vayne matter, or a ſtrife about wordes. It is a thing whereby isWhat is the end and fruit of this diſputation defended the honour of Chriſte. And that whiche is proper vntounto him onelye, namelye, to iuſtifye and to forgeue ſinnes, we ſeeke, that the ſame ſhoulde in no caſe be attributed vntounto workes or to any other thing els of ours: we ſéeke, that the promiſe ſhould be firme, and that afflicted conſciences ſhould receaue conſolation in the wordes and promiſes of God. Laſtly we ſéeke, that the Goſpell ſhould be diſtincted from the lawe, and the lawe from the Goſpell, which thing they can not do, which aſcribe iuſtification vntounto workes, and confound and perniciouſly mingle them together. And for the confirmation of this propoſition, although I could bring a great many more reaſons, and in a maner infinite, yet theſe which I hauehave already brought ſhall ſuffice, and I will omitte the reſt: for they which are not moued with theſe reaſons, neither will they be touched with any other. Howbeit I thinke it not good to paſſe ouer with ſilence, the trifling ſhifts and wily deceates, by which the Sophiſters vſe to auoyde and obſcure this doctrine which we hauehave now put forth.

Firſt they ſay that the holy ſcriptures, as often as they take away the power of iuſtifieng from workes, do that only as touching the ceremonies of the old law, and not as touching iuſt and vpright workes, which commonly they call morall workes. In which thing how much men are deceiued, euen the teſtimonies of the ſcriptures, and eſpecially of Paul (whome they affirme to be moſt of all on their ſide as touching that matter) will moſt plainly declare. For although this Apoſtle ſpeaketh many thinges, which ſéeme to pertayne both to the rites and alſo to the ceremonies of the lawe, yet in his declaration he writeth a great many … other thinges: by which he declareth that he ſpeaketh not onelyonly of ceremonies▪ but alſo euen of the other lawes of righteouſnes and vertue, yea rather altogether of thoſe which pertaine to maners, and euen vntounto the table of the ten commaundements. And in the firſt chapiter when he reproueth the Gentils that without the fayth of Chriſt they could not be iuſtified, he ſetteth before their eyes their workes, namely,Teſtimonies of Paul by whiche is proued that moral workes are excluded from the power of iuſtifieng idolatry, filthy luſtes, and toward the end of the chapiter he reherſeth a very long cataloge of vices, wherwith they were infected, nether ſpeaketh he any thing of the ceremonies of Moſes. Wherefore foraſmuch as thoſe thinges which he there rehearſeth are repugnaunt vntounto the ten commaundementes, and to the morall lawe, we can not but thinke, that of it alſo he vnderſtandeth thoſe thinges which he writeth. And in the ſecond chapiter he reproueth the Iewes for the like kinde of ſinnes. For he ſaith. Thou which teacheſt an other, doſt thou not teach thy ſelf? Thou whiche teacheſt that a man ſhoulde not ſteale, dost thou ſteale? that a man ſhoulde not commit adultery, doost thou commit adultery? and thou which deteſteſt idols, doſt thou robbe God of his honour? Who ſéeth not that theſe thinges are contayned in the lawe of the ten commaundementes? And in the third chapiter: he yet more manifeſtly entreateth of the ſame, when he writeth. There is none iuſt, there is none that vnderſtandeth, or requireth after God, all hauehave declined, and are together made vnprofitable, there is none that doth good, no not one. Theſe thinges we ſée are of the ſame kinde, & pertayne vntounto maners. If the apoſtle would hauehave ſpoken only of ceremoniall lawes, he woulde neuer hauehave made mencion of theſe thinges. And this is alſo more euidently gathered, that when he had ſayd, no fleſhe is iuſtified by the works of the lawe, he addeth, For by the lawe commeth the knowledge of ſinne. Wherefore that lawe iuſtifieth not, by which we know ſinne. According to which meaning he ſaid alſo in the 4. chapiter: The lawe worketh anger, ſo farre is it of that it ſhould iuſtify: but it is very manifeſt vntounto al men that ſinnes are knowen and the wrath of God prouoked againſt tranſgreſſors more by the ten commaundementes, then by the precepts of ceremonies. I will not ſpeake alſo of that generall ſentence, wherein it is ſayd in the 4. chapiter: That vntounto him which worketh a reward is not imputed according vntounto grace, but according to debt…. And alſo, that God would hauehave the inheritaunce to conſiſt of grace, that the promiſe ſhould abide firme, and not be changed, that our gloriyng might be excluded, which glorying commeth no les of good workes morall, then of ceremonies. It is written alſo in the 5. chapiter, that the lawe entred in, that ſinne ſhould abound, and where ſinne hath abounded, there alſo hath grace more abounded. Theſe thinges alſo can not be drawen vntounto ceremonies only. Moreouer in the 6. chapiter when it was obiected vntounto him, that by ſo depreſſing workes and the lawe, he did ſéeme to open a gate vntounto looſe life, and vntounto ſlouthfulnes, and vntounto ſinnes, as now dayly they obiect vntounto vsus, he aunſwered: That we ought not to abide in ſinne, foraſmuch as we are now dead vntounto it. By baptiſme (ſaith he) we are buried with Chriſt, that euen as he dyed and roſe agayne, ſo alſo ſhould we walke in newnes of life. And he admoniſheth vsus, that euen as Chriſt dyed once, and dyeth no more, ſo alſo ſhould we thinke our ſelues dead vntounto ſinne, but liuing vntounto God. And he addeth, that we muſt hauehave a diligent care, that ſinne raigne not in our mortall body: and that we geue not our members the weapon… of iniquity vntounto ſinne but geue ouer our ſelues vntounto God, as men of dead folke… now lyuing, and our members the weapons of righteouſnes to ſanctification. Theſe thinges which we hauehave rehearſed, and the reſt whiche followe euen in a manner to the ende of the chapiter, ſéeme they to pertayne vntounto the ceremonies of Moſes, or rather, vntounto a iuſt, ſincere, and morall life? The thing is ſo playne, that there nedeth no queſtion therein: yet thoſe thinges which are written in the 7. chapiter are yet much more manifeſt. The affection (ſaith he) which are in the members, were by the lawe made stronge and of efficacy, to bring forth fruit vntounto death. But what other thing are theſe affections, then …es, filthy deſires, anger, hatred, and enuy: which affections are rehearſed to… the Galathians in that Cataloge, where the workes of the fleſhe are ſeperated from the workes of the ſpirite? And there is no doubt but that all theſe thinges pertayne vntounto the ten commaundementes. Which thing the better to vnderſtand Paul addeth: What ſhall we ſay then? Is the lawe ſinne? God forbid: but I had not knowen ſinne but by the law. For I knew not what luſt ment, vnles the law had ſaid, thou ſhalt not luſt. Alſo, the lawe in deede is holy, the commaundemente is holy and iuſt and good. Agayne, The lawe in deede is ſpirituall: but I am carnall, ſold vnderunder ſinne. For that which I do, I allow not. For the good which I would, I do not, but the euill which I would not, that I do… wherefore it is not I now which worketh it, but ſinne which dwelleth in me. For there dwelleth no good in me, that is, in my fleſh. I hauehave a delight in the lawe of God as touching the inwarde man: but I feele an other lawe in my member reſiſting the lawe of the mynde. Oh vnhappy man that I am, who ſhall deliuer me from the law of ſinne and of death? Wherefore in mynde I ſerue the lawe of God, but in fleſhe the lawe of ſinne. Whoſoeuer ſhall diligently weigh all theſe teſtimonies, ſhall eaſely ſée, that the Apoſtle wholy ſpeaketh of the ten commaundementes, whereof alſo he plainly maketh mencion in thoſe foreſayd words. But theſe words which afterward follow in the 8. chapiter. That which was impoſsible vntounto the lawe, in as much as it was weake by meanes of the fleſhe, God ſending his owne ſonne in the ſimilitude of the fleſhe of ſinne, by ſinne condemned ſinne in the fleſhe, theſe wordes (I ſay) can not be expounded of the lawe of ceremonies, and much les that which followeth in the ſame chapter. We are debt ours not vntounto the fleſhe, that we ſhoulde liue according vntounto the fleſhe: for if ye liue according to the fleſhe, ye ſhall dye. But if by the ſpirite ye ſhall mortifye the deedes of the fleſhe, ye ſhall liue. Neither can this be referred vntounto ceremonies, euē as neither can that alſo which is written vntounto the Galathithians: The lawe was put becauſe of tranſgreſſions: for where there is no lawe, there is alſo no tranſgreſſion. And it is certayne, that neither boaſting can be excluded, neither can the promiſe be firme, if our iuſtification ſhould depend of the obſeruation of the ten commaundementes, and of the morall preceptes: howſoeuer thou take away the rites and ceremonies of Moſes. But much more firme is this place out of the 11. chapiter of this epiſtle vntounto the Romanes: And if it be of workes, then is it not of grace: if of grace, then not of workes. This Antitheſis is vniuerſall, neither can it by any meanes be contracted vntounto ceremonies. I will not ſpeake of that alſo which Paul writeth vntounto the Phillippians, how that he, beſides thoſe precepts of Moſes was conuerſant without blame alſo as touching the righteouſnes which is of the law. For y^• which he writeth vntounto the Ephe. the ſecond chapter: Not of workes least any man ſhould boast, he writeth vntounto the Gentiles. Wherefore thoſe workes which he excludeth from iuſtification can not be vnderſtand of ceremonies: for the Gentiles obſerued not them. But what will they ſay of the epiſtle vntounto Timothe: where in the ſecond chapiter: we are ſimply & abſolutely ſayd to be called not for our works but according to purpoſe and grace. Alſo vntounto Titus. He hath ſaued vsus (ſaith he) not by the workes of righteouſnes which we hauehave done, but according to hys mercy. All theſe thinges are ſo playne and manifeſt that they nede no interpretacion. For there is no man ſo dull, but that as ſone as he once heareth theſe thinges, eaſely perceaueth, that they can not without greate iniury be wreſted vntounto the ceremonies and rites of Moſes. But I would fayne know of theſe men, why they take a way the power of inſtifieng from the workes of ceremonies, and do ſo eaſely attribute it vntounto morall workes? Is it not a good and laudable maner to worſhipe God which certayne appoynted rites which he himſelfe hath commaunded? Were not the rites and ſacred ſeruites, which were at that time preſcribed vntounto the people of the Iewes, commaunded in the ten commaundementes? Vndoubtedly where the Sabaoth is commaunded to be obſerued, there are all theſe thin…s conteyned. And euē theſe ſelfe ſame Sophiſters doo they not at this day attribute the forgeuenes of ſinnes and collation of grace vntounto theyr ſacramentes, as in the old teſtament they were attributed vntounto circumciſion? What man of conſtancy is this, one while to ſay, that the rites of Moſes hauehave no power to iuſtify, and an other while to graunt that the ſame were ſacramentes of the old fathers, and that in circumciſion originallThe inconſtancy …e S…pl, if …s ſinne was forgeuen vntounto infantes? But this affirme not we, yea we rather vtterly deny that any ſacraments conferre grace: They doo indede offer grace, butSacramēts conferre not grace. yet by ſignification. For in ſacramentes and wordes, and viſible ſignes is lette forth vntounto vsus the promiſe of God made thorough Chriſt: which promiſe if we take hold of by fayth, we both obteyne a greater grace then that was which before we had, and with the ſeale of the ſacramentes we ſeale the gifte of God, which by faith we embraſed. But I can not inough meruayle at theſe men, which both affirmeAn other cauillation. and alſo deny one and the ſelfe ſame thing. They graunte, but not with any great warines, as theyr accuſtomed maner is, that they vtterly take not away from the ſacraments of the elders, and chiefely from circumciſion, the ſtrength of iuſtifying: but onelyonly ſince the time that the Goſpell was publiſhed abrode: of which time only ſay they the contencion of Paul ſprange, that the rites of Moſes ſhould no more be retayned. But here alſo according to theyr accuſtomed maner they are both deceiue thēſelues, & alſo they deceiue others. For when y^• Apoſtle teacheth, y^• Abrahā was not iuſtified by circumciſiō, but receaued it afterward being now iuſtified by fayth, vndoubtedly he taketh away the power of iuſtefying from that ceremony euen alſo in the time of Abraham, wherein it was firſt inſtituted. Dauid alſo whē he affirmeth, that bleſſednes herein conſiſteth, that ſinnes ſhould not be imputed (which thing, as we now reaſon is nothinge ells then to be iuſtified) ſpeaketh he of his owne time, or of any other time? Abacuck alſo when he ſayth, that the iuſt mā liueth by his fayth, and excludeth workes from iuſtifieng (as Paul manifeſtly expoundeth him) ſpake he only of his owne time, thinke you? Vndoubtedly he ſpake both of our time and alſo of his owne time. Laſtly when Paul expreſſedly writeth vntounto the Galathians in the third chapiter: As many as are of the law, are vnderunder the curſe, and goeth on in prouyng that ſentence, wherehence I beſeche you ſeeketh he a teſtemony? Vndoubtedly out of the law. Curſed ſayth he be he, which abideth not in all the thinges that are written in booke of the law. Seing therefore the Law ſo ſpeaketh, and that (as Paul ſayth) it wrappeth in a curſe all thoſe which trāſgreſſeAn other cauillation. the commaundementes thereof, then followeth it of neceſſity, that by thoſe works which pertayne vntounto it, no man can be iuſtified. But theſe men go to an other ſhifte, for they ſay that all thoſe which are to be iuſtefied, are not of one and the ſelfe ſame condition: For ſuch which come to chriſtianity are eyther of y^• HebreuesThey put a differēce betwene thoſe which are firſt conuerted vntounto Chriſt, and thoſe which hauing ſall…n are reſtored. or ells of the Gentiles: certayne alſo, after they hauehave once receaued Chriſt, do fall into greauous wicked crimes, and hauehave nede againe of inſtauration. Nowe (ſay they) the ſtate and conſideration of both theſe partes is not a like. For they, whiche hauehave once profeſſed the name of a Chriſtian, when they are fallen, can not recouer righteouſnes, but by good workes, as by almes geuing, teares, faſting, confeſſions and ſuch other: which preparations and merites are not required of thoſe, which, from infidelity are firſt conuerted vntounto Chriſt. But I would firſt heare of theſe good wiſe men, out of what place of the holy ſcriptures they found this theyr diſtinction. And ſeing the maner of iuſtification is vtterly one and the ſelfe ſame, and portayneth as well to the one as to the other, why ought the one to come vntounto it one way, & the other an other way? Farther, why do they attribute this vntounto thoſe that are fallen in Chriſtianity, by theyr workes to merite vntounto themſelues iuſtification, but vntounto thoſe which come from infidelity they attribute not the ſame. Are they whiche hauehave not kept fayth when they were in the Church, better then theThey whiche fall frō chriſtiā religion, are of worſer eſtate then infidels. Ethnikes? I thinke not vndoubtedly: for they which hauehave once taſted of the ſwete word of God, and do afterward fall from it, are in worſe eſtate thē the other. And the ſeruaunt which knoweth the will of his maſter and doth it not, is greeuoſlier puniſhed. Alſo, He which hath not a care ouer his, and eſpecially ouer his houſe hold, the ſame man hath denied the fayth & is worſe then an infidele. But they ſay, they deny not, but y^• they which are conuerted frō infidelity, may do ſome good workes, yea and y^• they may if they do thē after ſome ſort, deſerue iuſtification, at y^e leſt way of congruity: but that theſe works are alike required as well of thoſe as of y^e other they deny. But foraſmuch as al their works (as I hauehave ells where taught) are ſins, how cā they do good works before God? Moreouer how are not good works required of thē before they come vntounto Chriſt & are baptiſed? Whē as none, which are regenerate by Chriſt cā beleue truly, vnles he earneſtly repent him of his former wicked life? For he aboū dātly bewaileth the ſins of his former life, & confeſſeth y^• he hath greauouſly erred. Which thing if he do not, vndoubtedly he beleueth not faythfully and truly. This doth Auguſtine write of him ſelfe in his booke of confeſſions. And in the actes of the Apoſtles: the Epheſiās, when they had geuen themſelues ouer vntounto Chriſt, did not only confeſſe theyr ſinnes, but alſo burnt thoſe bookes which before they had vſed vntounto ſuperſticion. But I will declare vntounto you what hath deceaued theſe men. They read paraduenture in the Fathers, that they attributed much vntounto teares, faſtinges, almes, and other godly workes of the penitent. But theſe men vnderſtandIn what ſence the fathers hauehave attributed ſo much vntounto prayers, faſtinges & teares. not, what the Fathers ment in thoſe places. For they intreated of eccleſiaſtical ſatiſfactions: and not of our workes, by which God ſhould be pacified, or the forgeuenes of ſinnes deſerued. For the Church foraſmuch as it ſaw not the inward fayth of thē y^• fal, and there were many, which not abiding y^e ſhame of excōmunication, ſometimes diſſembled ſome ſhew of conuerſion and repentaunce, thereby the rather to be reconciled, and receiued vntounto the cōmunion of the other brethern, the Church I ſay, to the end this ſhould not happen, would hauehave a proofe of theyr fayth and conuerſion, neyther would it admitte them that fell vntounto the fellowſhip of the faythfull, before they had declared teares, faſtinges, confeſſions, and almes, as witneſſes of a true and perfect chāging. And bycauſe theſe men marke not this they confound all thinges, and build thereupon moſt deteſtable hipocriſye. But they hauehave yet an other ſhift: for they ſay, that the workes of infidels are not ſinnes, although they be done without the fayth of Chriſt. For they imagine, that thereWhether the workes of infidels be ſinnes or no. is a certayne generall and confuſed fayth towardes God: which fayth they which hauehave, althoughe they beleue not in Chriſt, yet may they worke many excellent workes, which euen for that ſelfe ſame fayth ſake may pleaſe God, and after a ſort deſerue iuſtification. They geue (ſay they) large almes: they honor theyr parents: they excedingly louelove their countrey: if they hauehave cōmitted any thing y^• is euil, they are ſory for it, they liue moderately: and do a greate many other ſuch like thinges, and that not raſhly: but bycauſe they beleue there is a God which delighteth in ſuch workes. Therefore they apply them ſelues vntounto them, to make themſelues acceptable vntounto him. Farther they paynt out and colour theyr fayned lye with a trime ſimilitude. A ſtake ſay, or a poſt being put into the earth, although oftētimesA ſimilitude. it take not roote, or life, yet draweth it ſome iuyce out of the erth, & ſo bringeth forth ſome leaues and buddeth, as if it liued in very dede. So mē (ſay they) that are ſtrāge from Chriſt, although they liue not by the celeſtiall ſpirite, yet by ſome inſpiratiō of the ſpirite they worke thoſe excellent workes which we hauehave deſcribed. But weWe pleaſe God with no faith, but with that which is in Chriſt. that are inſtructed by the holy ſcriptures doo acknowledge no other fayth, whereby we can pleaſe God, but only that which is in Chriſt Ieſus. For there is no other name vnderunder heauen geuen vntounto men, whereby we cā be ſaued, but only the name of Chriſte our ſauiour. And Paul as often as he maketh mencion of fayth whiche iuſtifyeth, alwayes declareth it to be that faythe: whereby we are godlye affected towardes Chriſte and hys Goſpell. But leaſte Paul ſhoulde ſeme to teach this thing peculiarly, and alone, I will a little more déepely repeate the whole matter. Abraham beleued God, and it was counted vntounto him vntounto righteouſnes. Abraham was iuſtified b… faith in Chriſt.But what beleued he? Forſooth this: that he ſhoulde hauehave ſéede geuen him, namely, that onelyonly ſéede (as Paul interpreteth it) wherein all nations ſhoulde be bleſſed, which is Chriſt Ieſus. This teſtament was confirmed of God vntounto him in Chriſt: yea the Lord himſelfe, when he ſpake of him ſaid: He ſaw my day and reioyſed. Iob alſo in the xix. chap. I (ſaith he) do know, that my redemer liueth: which ſhall alſo riſe in the laſt day ouer them that lye in the duſt, And after the wormes ſhall deſtroy this body, I ſhall ſee the Lord in my fleſh. Whome I my ſelfe ſhall ſee, and mine owne eyes ſhall behold and none other for me. This faith expreſſed in thoſe words is in no wiſe generall or confuſed. For in it are plainly deſcribed the principall pointes whiche pertain vntounto Chriſt. For firſt he is called a redéemer, wherein is publiſhed the forgeuenes of ſinnes. Further his comming to iudgement is ſet forth, and alſo the reſurrection of the deade, in whiche reſurrection not other bodies, but euen the ſelfe ſame which they had before ſhalbe reſtored vntounto men. There alſo put the humane nature of Chriſt, which may be ſeene with corporall eies. Further what mannerA true faith draweth with it all good motions of the mynde. They whiche be ſtrā gers from Chriſt may hauehave a credulity, but not a true faith. The Turkes hauehave not a true fayth, although they beleue many true things that we beleue. of faith I beſéech you is that faith, which theſe men affirme infidels to hauehave? For a true and firme perſuaſion, and a conſtant and an aſſured aſſent vntounto the promiſes of God draweth with it (as I ſaid at the beginning) all good motions of the minde. How then can they ſay, that theſe men hauehave faith which lie ſtill weltering in idolatry, and in moſt filthy and groſſe ſinnes? They may indéede hauehave ſome certaine credulitye either by education, or by humane perſuaſion, or by an opinion after a ſorte rooted in them: but to hauehave a true faith, ſo long as they lead ſuch a kind of life it is by no meanes poſſible: vnles they will graunte that the Turkes hauehave alſo faith: for they aſſente vntounto many thinges, whiche we profeſſe and beleue. But this place of Paul out of the firſt epiſtle vntounto the Corrinthians, If I hauehave all faith, ſo that I can remoue mountaines, and hauehave not charitie, I am nothing, this place I ſaye they will hauehave to be vnderſtande not onelyonly of the true faith, but they alſo ſaye that the ſame faith may be ſeperated from charitie: howbeit they graunte that if it ſo come to paſſe the ſame fayth can profite nothing. Seing therfore they after that ſorte expound that place, how agrée they with Paul when they ſay: that a generall and cō fuſed faith, which is in men that are yet ſtraunge from Chriſte, can bring foorth good workes which of congruity may merite iuſtification and pleaſe God, when as Paul ſaith, that euen the true faith alſo (as they interprete it) doth nothing profite without charitie? But that ſimilitude which they bring of a ſtake or poſt faſtened into the earth vtterly ouerthroweth their opinion. For although being deade it ſéemeth to liue, yet in very déede it liueth not. And a wiſe huſbandman ſéeth that that budding forth is vnprofitable: and therefore ſuch leaues he caſteth awaye and deſtroyeth as vaine and nothinge woorth. And of the ſame eſtimation are thoſeThey put in infidels a grace, wherby they may doo good works woorkes with God, whiche theſe men ſo colour and adorne. They inuente alſo an other fayned deuyſe not muche vnlike vntounto the firſte: for they ſaye, that thoſe workes of the infidels are not done without grace. For there is (ſay they) a certain generall grace laid forth vntounto all men, and common vntounto men euen not regenerate, wherewith they beinge after a ſorte holpen may merite iuſtification, and doAn hereſy of the Pelagians. workes which pleaſe God. But in ſo ſaying, they fall into the hereſye of Pelagius. For he alſo taught, that men without the grace of Chriſt might euen by the ſtrengthes of nature and doctrine of the lawe worke good woorkes, by whiche they might be iuſtified. Neither doth this any thing helpe their cauſe, in that they ſaye, that they referre not theſe thinges vntounto nature, but vntounto grace, whiche the Pelagians vtterly denied: for in wordes they wil ſéeme to diſagrée from them, when as in verye déede they altogether agrée with them. For in that they aſſigne a grace, whereby they can attain vntounto righteouſnes without Chriſt, they are both againſt Chriſt, and alſo againſt the counſell Milleuitanum and alſo againſt the holy ſcriptures. Further in that they make grace common vntounto all men, they turne it vntounto a nature: and ſo ſay that ſome vſe it, and other ſome vſe it not. And this grace theyGrace preuēting, and grace after following. call a preuentinge grace: but that other whiche is more abſolute, they call an after following grace. Which diuiſiō we deny not, ſo that it be rightly vnderſtand. For we graunt that there is one grace which preuenteth and an other which foloweth after: but that grace is nothinge els but one and the ſelfe fauor of God throughe Chriſt, wherewith we are both preuented, to will well, and wherewith we afterwarde being regenerate are holpen and ſtirred vp, to liue well. For who euer doubted, but that we are preuented of God, before we can be chaunged and renued in Chriſt? He were worſe then madde which would ſay that we in our conuerſion do preuent the ayde and helpe of God. He firſt loueth vsus before we can beginne to louelove him: he firſt ſtirreth vsus vp by his fauor and ſpirite, before that we can either will or thinke any thinge that is good. But herein is the error, if we thinke that men are endued with the grace of Chriſt, whē they are not yet regenerate, nor renued in Chriſt. There are in déede ſometimes geuen vntounto them certain illuſtrations: but if thoſe be not ſo vehement and of ſuch efficacye, to chaunge their mindes,Certayne illuſtratiōs are geuen vntounto infidels. then ſerue they vntounto their iudgemente and condemnation, and not vntounto their ſaluation: which thing we muſt thinke that euē the ſinnes of them which are ſo illuminated do deſerue. And leſt any man ſhould be ignorant, what theſe mens meaning is, this is to be knowen, y^• they affirme, that Paul excludeth from iuſtification thoſe workes onelyonly, which are done of them by frée will onelye, and by the helpe of the law. But I would faine know of theſe men, what manner of workes thoſe be which are ſo done of men. They are not vndoubtedly groſſe and filthy ſinnes, ſuch as are murthers, fornications, adulteries, theftes, and other ſuche like. For theſe thinges are not done by the helpe of the law, but rather by the impulſiō of the fleſh and of the deuill. Neither are they natural works, as to play or paſtime, to plough, to reape and to ſaile: for as touching theſe thinges there is nothinge commaunded in the law. Then there remaineth onelyonly honeſt, ciuil, or moral workes: as to honor the parentes, to helpe the poore, to be ſorye for wicked actes committed. For theſe things are both commaunded in the law, and may as theſe men thinke be performed by frée will: from all theſe ſay they, Paul taketh away the power of iuſtifieng. But what other good workes then are there remaining? vndoubtedlye I ſe none: vnles peraduenture they vnderſtand thoſe which are done of men alredy iuſtified: for before iuſtification other workes hauehave we none, beſides thoſe whiche we hauehave now reherſed. Sithen therfore theſe men exclude both ſinnes, and alſo workes naturall, and theſe morall workes which the law commaundeth, vndoubtedlye they exclude all workes. Let them then ſhew, by what works they would hauehave men to be iuſtified. If they had any conſideration, they woulde hauehave this alwayes before their eies: If of grace, then not of workes: and if of workes, then is it not of grace: neither would they flye vntounto this ſo foliſh, falſe, and vaine cauillation, to ſay that Paul is to be vnderſtand of thoſe workes onelyonly, which are deſtitute of any faith and grace whatſoeuer they be. How dare theſe men ſpeake this, when as they cannot abide that a man ſhould ſay, that men are iuſtified by faith only? Ye added (ſay they) that worde, OnelyOnly, of your owne head: it is not found in the holy ſcriptures. If they lay this iuſtly, rightly againſt vsus, why did they themſelues commit the ſame faultes? why will they take that themſelues, which they will not geue vntounto others? Seing therfore Paul taketh away the power of iuſtifieng from woorkes not adding therto this worde, onelyonly: how do they then adde that worde vntounto them? But we hauehaveWhy wear ſaid to be iuſtified by faith, & that by it onelyonly. moſt firme argumentes out of the holy ſcriptures to adde vntounto fayth this word, only: and we vſe that kinde of ſpeach, which as we ſhall declare is receaued and vſed of all the fathers. But let vsus heare what they alſo bable as touchinge this matter. Paul (ſay they) had moſt to do with the Iewes, which thoughte that they mighte ſo be iuſtified by workes, and eſpecially by the woorkes of the lawe, that they had no néede of Chriſt. Wherfore the Apoſtle bendeth himſelfe to that only. But I thinke that whatſoeuer thinges he wrote, he wrote them vntounto the church, which conſiſted both of the Iewes and alſo of the Gentils, which with one aſſent confeſſed Chriſt. Do they thinke that there were any among all theſe whiche promiſed vntounto themſelues ſaluation without Chriſte? Vndoubtedlye if there had bene any ſuche, the church would not hauehave ſuffred thē. But yet there were ſome, which together with Chriſt would hauehave retayned ceremonies, vntounto whiche they attributed ouer muche but that there were any which excluded Chriſt it is not to be thoughte. FurtherPaul wrote of iuſtification vntounto the whole Churche, which conſiſted both of▪ Iewes and alſo of Gent…es. Paul when he teacheth theſe thinges, inſtructed not onelye the Iewes, but alſo the Gentils: as it moſt manifeſtly appeareth by the Epiſtle vntounto the Epheſians, where he ſaith, that a man is iuſtified by faith: and that (ſaith he) not of your ſelues, leaſte any man ſhould boast: and in that place he by name calleth thoſe Gentils, vntounto whome he writeth and eſpecially in the ſecond chap. Wherfore this fond menciō of theirs is vain & riduculous. But now let vsus come to their godly ſtrong anker hold. There ar two kinds of merits, ſay they, one of congruity, the other of worthines. And thei confeſſe y^• the works which go before iuſtificatiō, merite not of worthines iuſtification,Meritum congrui, & meritum condigni. but only of congruity. If thou demaund of thē what they mean, whē they ſay, merite of congruity, they wil anſwer, that they aſcribe it vntounto thoſe works, which in very dede of their own nature deſerue not ſaluatiō: but ſo far forth as promiſe is made vntounto thē through a certain goodnes of God. And ſuch ſay they are thoſe moral actes, which many worke before iuſtification. But the merite of worthines they call that for whoſe ſake the reward is altogether dew: and this do they aſcribe vntounto thoſe workes, which are done of the godly after regeneration. And by this diſtinction they thinke they hauehave wholy gotten the victory. But foraſmuch as they hauehave it not out of the holy ſcriptures, there is no cauſe why they ſhould ſo much delight themſelues therein. What if we on the contrary fide teach, that the ſame diſtinction is apartly and directly repugnant vntounto the word of God? will they not then graunt, that this their ſo notable inuention, was by them found out and deuiſed only, to trifle out our argumentes? Paul when he ſpake of men iuſtified, yea euen of the martirs of Chriſt, which at that tyme ſuffred perſecutions, and moſt gréeuous calamities, for their conſolation wrote theſe wordes: The ſuffringes of this tyme are not worthy the glory to come, which ſhalbe reueled in vsus. Theſe men ſay that ſuch ſuffringes are worthy: But Paul denyeth them to be worthy: How agrée theſe thinges together? or rather how manifeſtly are they repugnaunt one to the other? And becauſe they ſay that in the merite of congruity are regarded only the promiſes of God, and not the dignity or nature of the action, let them ſhew what God euer promiſed vntounto thoſe workes which are done without fayth and the religion of Chriſt? Farther who ſéeth not how fooliſh this kinde of ſpeach is? Vndoubtedly they which are worthy of any thing, the ſame is of congruency due vntounto them: and ſuch vntounto whome by an vpright and ſound iudgement any thing is of congruency due, ought to be iudged worthy of it. Wherefore it manifeſtly appeareth that this diſtinction was both ill framed, and alſo maliciouſly deuiſed to auoyde our reaſons. And yet theſe men accuſe vsus, as though we neglect or rather vtterly deny thoſe workes which they call workes of preparation: which thyng vndoubtedly we do not. For although we admitte not the preparations of thoſeWorkes preparatory are not vtterly …o be denied. men, yet ſome preparations we both graunt and alſo allowe. For God the author of our ſaluation through Chriſt, vſeth many and ſundry meanes, and degrées, and wayes whereby to leade vsus vntounto ſaluation whiche by reaſon of his prouidence, and wonderfull power, and incredible louelove towardes vsus, may be called preparations: although if a man conſider the nature of the thinges themſelues, and conſider alſo our mynde and will in doing of them, they hauehave in them nothyng, why our ſaluation ought to be aſcribed vntounto them: yea they are rather repugnant vntounto our ſaluation. For thoſe goodly actions, which they call morall, do geue vntounto the wicked matter to puffe vp themſelues, and are occaſions, to make them to delight in themſelues, and not to ſéeke any ſaluation either of Chriſt, or of ſincere piety. But contrarily we ſée that it oftentimes happeneth, that they which hauehave fallen into groſſe and haynous ſinnes, are ſooner touched with an healthful repentance, and do more redely come vntounto Chriſt. Wherefore Chriſt ſayde vntounto the Scribes and Phariſeyes: Harlots and publicanes ſhall go before you in the kingdome The means wherby we are brought vntounto ſaluation, are by the grace of Chriſt made of efficacy.of God. Neither alſo will any godly man ſay, that men are either reſtrayned from iuſtification by reaſon of wicked actes, or els helped vntounto it by the ſtrength of ciuile vertues. But the whole matter conſiſteth herein, becauſe theſe meanes ſomtimes are deſtitute of the grace of God, and ſometimes they are by hym conuerted vntounto our ſaluation: ſo that although as touching vsus, they are ſinnes, & of their owne nature do helpe nothing, yet by the gouernment of God they are alwayes brought vntounto a good end. A man ſhall ſée ſometimes ſome men to liue vprightly & honeſtly as touching the iudgemēt of men: which yet foraſmuch as inwardly they ſwell in pride and diſdaynfulnes, are ſo forſaken of God, that they throw themſelues hedlong into moſt filthy falles, and moſt haynous ſinnes: and yet by that meanes it commeth to paſſe, that they more eaſely acknowledge themſelues, and are amended, and do returne agayne vntounto the fold of the ſhéepe of Chriſt. This is plainly ſet forth vntounto vsus in the Goſpell. The prodigall ſonne leauing his father,An example of the prodigal ſonne. and hauing ſpent and waſted his patrimony, was at the laſt driuen to this point, that he became a bondman, and alſo a ſwineherd: which thing vndoubtedly he could not do without great ſhame. For being borne of ſo noble a bloud, he ſhould neuer hauehave ſo embaſed himſelfe vntounto ſuch vile thinges. But he being in this ſtate, began to thinke with himſelfe that he ſhould be happy, if that he might but eate coddes with the ſwyne: of which coddes yet he had not his beally full. All theſe thinges vndoubtedly were to be counted a reproch vntounto him. And yet thereby came to paſſe, that he began to thinke with himſelfe: Ah how many hyred ſeruantes are in my fathers houſe, which hauehave plenty of bread and good meate: but I periſhe here for hunger. And by this meanes was ſtirred vp in him a iuſt repentance: wherefore he wiſely and godly went agayne vntounto his father, from whome he had raſhely departed. For who knoweth the ſecret counſells of God, and the moſt déepe botomles pitte of his prouidence? He oftentimes prepareth men vntounto ſaluation by thoſe thinges, which of their owne nature ſhould be hurtfull and deadly, but thatA ſimilitude. he of his goodnes turneth them to an other end. This wil I declare by a ſimilitude ſo plaine and manifeſt, that there is no man but he may vnderſtand it. A phiſition ſometimes commeth to a man that hath a rotten legge, which can by no meanes be cured vnleſſe it be cutte of. He cutteth it of: afterwarde he addeth playſters and medicines, and at the length healeth the man. Here I demaunde, whether that cutting of may ſéeme to be a preparation to recouer health or no? Thou wilt ſay, it may: but whether hath it that of his owne nature, or els, by ſome violence and condition of the ſicke perſon? It hathe not that vndoubtedly of his owne nature: for if the ſicke perſon being ſo cut had ben left of the phiſition, without doubt he had periſhed. For he that was ſo payned had neuer ben able by his owne wit, or by his owne ſtrengthes to come to health: yea rather for very payne and anguiſh he ſhould hauehave dyed. Wherfore in that the cutting of was a preparation vntounto health, the ſame is to be aſcribed vntounto the phiſition, and vntounto his art. So if God ſhould leaue a man in thoſe wayes and degrées, by which ſome are broughtMeanes & preparatiōs of their own nature nothing helpe vnles the grace of God be annexed vntounto them. The difference betwene God & phiſitiōs. vntounto ſaluation, he ſhould miſerably periſhe in them. But foraſmuch as God by his moſt healthfull art and wiſedome vſeth them, they are made preparations vntounto iuſtification: although of their owne nature they nothing helpe vsus, but through our default, & corrupt nature do excedingly hurt vsus, vnles the grace of God be ioyned vntounto them. But this ſimilitude in this part fayleth, for that the phiſition can not paraduenture heale the ſicke perſon without that cutting of: but God can by infinite other wayes and meanes bring vsus to ſaluation. The ſelfe thing I will nowe declare by examples. Iudas when he had betrayed Chriſt, acknowledged his ſinne and confeſſed it plainely. For he ſayde openly, that he had ſinned and betrayed the iuſt bloud. This acknowledging, and confeſſion of his ſinne, ſhould hauehave ben vndoubtedly preparations vntounto iuſtification, if God woulde hauehave vſed them. But foraſmuch as God vſed them not, what other thing ſhal we thinke that Iudas therein deſerued, but only damnation? For certaine it is that afterward heAn example of Iudas. honge himſelfe, and periſhed for euer. This ſelfe thing we ſée happened in Cayn, for he alſo confeſſed his ſinne, and yet was he ſwallowed vp with deſperation. This is the ſtrength and nature of theſe thinges if they be not gouerned and ordred by God. Farther our aduerſaries accuſe vsus, that we haynouſly ſclander the lawe of God, and make it vnprofitable, when we affirme that it can not be obſerued of men by naturall ſtrengthes. But theſe men do right well declare, that they neuer throughly conſidered in the ſcriptures what are the offices of the law.The law is not vnprofitable although it cannot be fulfilled. For if they had peyſed them, they would neuer iudge it vnprofitable, although it can not fully be obſerued of vsus. The firſt office thereof as Paul teacheth, is to ſhew ſinne: For by the lawe is the knowledge of ſinne. Againe it prouoketh y^• wrath of God: For the lawe worketh anger. Moreouer it augmenteth the haynouſnes of ſinne: For the lawe entred in that ſinne ſhould abound. It bringeth alſo a curſe: For as many as are vnderunder the lawe, are vnderunder the curſe. But to what end are theſe thinges? That it might be as it were our ſchoolemaſter vntounto Chriſt. For they which acknowledge their ſinnes, do ſée that the wrath of God hangeth ouer them, and fele that theyr ſinnes do dayly encreaſe, and that they are continually more and more vnderunder the curſe: at the length when the ſpirite of God ſhall breath vponupon them, they beginne to longe for Chriſt, that they might by him be deliuered from ſo great euils. And this is the ſchooling of the lawe vntounto Chriſt. And ſeing it is ſo, how can the laweAn example of Ariſtotle ſéeme vntounto any man vnprofitable? Farther who will ſay, that Ariſtotle labored vnprofitably, when with ſo great conning he did ſet forth in his bookes called Aualytica poſteriora, the nature of a …yllogiſmus demonſtratiue? When as yet notwythſtandyng there are ſcantly founde any reaſons framed wyth ſo great conning in any faculties or ſciences of wyſe men? For ſeinge we are ignoraunt of the laſt differences of thinges we can not either perfectly define, or make a perfect demonſtration. But yet notwithſtanding Ariſtotle beſtowed good and diligent labour: for by thoſe his moſt excellent rules he ſheweth, whereunto at the leſt we ſhould leuell, if a man will ſurely and firmely proue any thing. Cicero alſo when he deſcribeth vntounto vsus ſuch an Orator, as there neuer hath bene or ſhalbe, yet loſeth he not his labor. For this at y^• leaſt way he ſheweth, what paterne he ought to ſet before him which deſireth to excell in that arte. So God hath ſet forth hys lawes, that men ſhould alwayes hauehave an example before theyr eyes, whereunto they ſhould frame theyr life. Beſides this, vntounto men that are regenerate in ChriſtThe law of God is after a ſort obſerued of the godly. the lawes of God are not vtterly impoſſible to be obſerued. For foraſmuch as they by the ſpirite of God hauehave theyr ſtrength after a ſort renewed, and the violence of the fleſh ſomewhat repreſſed, they may accompliſh many thinges which are greateful and acceptable vntounto God. Farther alſo men not yet regenerate, may notwithſtanding as touching outward diſcipline after a ſorte apply themſelues vntounto the lawes of God. Which thing where it is practiſed, there pub. welths floriſh and the wrath of God is not ſo much kindled agaynſt men, and the puniſhmentes whichBy ciuile diſcipline the ſcourges of the wrath of God are auoyded. It lieth in no man to adde an equity vntounto the law of God. God vſeth ſometimes to poure vponupon open ſinners, are for a time auoyded. And theſe are no ſmal or vulgare vtilities of the law, which they ſeme to be ignoraunt of, which make thoſe obiections vntounto vsus. But they not being content with this, ſay farther, y^• the law may be kept euē of men not yet regenerate. And if a man obiect the excellency and difficulty thereof, they anſwere, that our righteouſnes, if it be compared with the righteouſnes of God whiche is on eueryevery ſide abſolute and perfect, or be applied vntounto the law being takē by it ſelfe, is no righteouſnes. But if our righteouſnes be ſo compared with the law, as God of his goodnes condeſcendeth vntounto our infirmity, after that maner we may obſerue it and be iuſtified by good workes. But to the end thou ſhouldeſt not be ignorant, know y^• this is a Sophiſticall diſtinction of Pigghius, whereby he tooke vponupon him authority to moderate the law of GOD: whiche authority vndoubtedly can pertayne vntounto no mortall man and this may we proue both by the law of man, and alſo by the law of God. For it is written in the digeſtes, de Legibus, & Senatuſconſultis: As touching thoſe thinges which are firſt ordeyned in a common wealth, decrees ought to be made certayne, either by the interpretacion, or conſtitution of a good prince: namely, that it be not in the hand of any man, or iudge, to mitigate the lawes at his pleaſure, or to tranſgreſſe them vnderunder the name of any equity. For ſo lawes ſhould be made Leſbia regula: that is a rule of lead, and all thinges ſhould be confounded at eueryevery mans pleaſure. Yea rather this rule is therefore geuen, that if the extremity of the law be ſet forth in any decrée, and the equity and moderation of the ſame extreame law be no where expreſſed,An argument taken of the Romane law. the iudge ought to follow the extreame law, and ought not to adde equity: whiche equity yet he may thē follow if it expreſſed in any law. As for example: All lawes agrée, that if a debiter pay not his mooney at his day, and the creaditour by that meanes ſuſteyne loſſe, the debitour is bound to beare the loſſe. And this they call to pay the intereſt, or as other ſpeake, to pay the dammage.

Commentary on Romans, Chapter 11 · Part (1 of 5)

Of Iustification.