Commentary on Romans — Peter Martyr Vermigli

Commentary on Romans · Peter Martyr Vermigli

And firſt commeth in place Baſilius who in his firſte booke de Baptiſmo, bringethBaſilius. theſe wordes out of the Goſpell, Many ſhall ſay in that day, Lord in thy name we hauehave propheſied, we hauehave caste out deuilles, we hauehave done many miracles. But theſe men (ſaith he) God will not onelyonly caſt out of his kingdome, but alſo call them woorkers of iniquitie. Wherfore they which worke miracles, and ſéeme to obſerue the commaundements of God and his iuſtifications, if they appoynt theyr minde, and end to any other thing, then they ought to do are ſaid to ſinne: namely becauſe they follow not the precept of God publiſhed by the Apoſtle Paul. Whether ye eate, or drinke, or whether ye do any thing els, do all thinges to the glory of God. And it is moſte certaine that this cannot be done without faith and charity. Which faith and charity foraſmuch as men not yet regenerate do want, it neceſſarily followeth by the woordes of Baſilius, that their workes are ſinnes. Of which ſelfe ſame ſentence he writeth in his. 2. boke de Baptiſmo, the 7. queſtion. And of purpoſe he demaundeth, whether any man ſo long as he abideth in ſinne, can do any thinge that is acceptable before God. Whiche thing he affirmeth to be vnpoſſible, and that by reaſons both manye in nomber, and alſo taken out of the holy ſcriptures. First (ſaith he the holy ghost testifieth, that he whiche worketh ſinne is the ſeruaunte of ſinne: further Chriſt ſaith, ye cannot ſerue God and Mammon: for no man can ſerue two maſters. Paul alſo ſaith, that light hath no fellowſhip with darkenes, neither hath God any agreemente with Beliall. Which thing alſo he proueth out of the booke of Geneſis, althoughe he follow the interpretacion of the ſeuenty. Thus ſaith he) ſpake God vntounto Cain, if thou offer well, and deuidest ill, thou haſt ſinned: be content. The ſence (ſaith he) is, if thou offer ſacrifice as touching the outward ſhew, and thy minde be not right, neither regardest thou the end which thou oughteſt to do, then is thy oblation ſinne. With which ſaying agreeth that alſo which Eſay writeth in the. 66. chapt. He whiche killeth an oxe, is as if he ſhoulde kill a man: and he which ſacrificeth a beast, as if he ſhould kill a dogge. It is not inoughe to do a worke which is goodly and a beautifull to the eye: but it behoueth alſo that thou apply it vntounto the preſcript of the law of God: which is, that whatſoeuer thou doost, it be doone in ſuch manner and in ſuch condition as the lawe requireth. And therefore ſaith he, Paul ſayd, None ſhalbe crowned, but he which hath wrestled lawfully. And it is not ſufficient to wrestle, vnles thou wreſtle lawfully. Chriſt alſo in the Goſpel ſaith: Bleſsed is that ſeruant, which when his lord commeth ſhall finde him thus doing. By which wordes it appeareth that it is not ſufficient to do, but behoueth alſo to do after ſuch, for namelye, as be hath commaunded. Moreouer he ſheweth out of the old teſtamente, that he committed ſinne, which did ſacrifice vntounto the true God, out of the temple, or not in that place where the tabernacle was. For although that were ſacrificed, which was cō maunded in the law, yet was the condition of the place abſent, which the law alſo required. And if any man had either in the temple, or in that place where the tabernacle was, killed an offring, whiche had any ſpot, the ſame man alſo had committed ſinne, becauſe he neglected a neceſſary condition. He citeth that alſo out of the Goſpell which is taken out of the Prophet: This people honoureth me with their lippes: but their hart is farre from me. And he thinketh that to the ſame ende tendeth that which Paule writeth in this Epiſtle, they hauehave indeede the zeale of God, but not accordinge to knowledge: and that which he writeth of himſelf vntounto the Phillippians, That he counted for outcastes, and dounge, and loſſes all thoſe his woorkes, which he did, when he liued vnderunder the law, yea and that without blame. When as therfore the affect and ſcope is taken away from workes which oughte to be in them, what then reſteth, but that they are ſinnes, and are diſpleaſaunt vntounto God? And to this ende he thinketh ſerueth that which Paul writeth vntounto the Corinthians: If I deliuer my body to be burnt, and if I destribute all my goodes vntounto the pore, yet if I hauehave not charity, I am nothing. Wherefore vnles theſe men will aſcribe vntounto men not yet regenerate faith and charity, they muſt of neceſſity graunt, that they can do nothing which is not ſinne, or is not diſpleaſaunte vntounto God, And thus farre out of Baſilius.

Gregorius Nazianzenus in that oration, which he made after he returned outGregorius Nazianzenus. of the campe, and when thoſe thinges were finiſhed whiche were done againſte Maximus ſaith, That there is no worke accepted or allowed before God without fayth: whether it be done through the deſire of vayne glory, or by the instinct of nature, for that a man iudgeth it to be honeſt. Here is this worthy to be noted, that he ſayth, that the worke which is done by the inſtinct of nature, that is, in that reſpect, becauſe it ſéemeth to be honeſt, is dead, neither can it pleaſe God. The ſelfe ſame ſentence hath he in his oration de ſancto Lauacro, toward the end. And in both places he addeth, Euen as faith without workes is dead, ſo is a worke alſo without faith dead. And if it be dead, how can it (as theſe men woulde hauehave it) merite iuſtification? By this we ſée that theſe two fathers, although otherwiſe they were greate iuſtifiers by workes, and patrons of frée will, yet as touching this thing they were wholye of the ſame minde that we are of.

But Augustine moſt manifeſtly of all teacheth the ſame in his fourth booke againſtAuguſtine. Iulianus in the. 3 chapter. In which place he entreateth vponupon theſe words of Apoſtle, The Gentiles, which hauehave not the law, do by nature thoſe thinges which are of the law. Theſe wordes (ſaith he) are to be vnderstand, either of the Gentils conuerted vntounto Christ, who now fulfilled the law by the grace of the Goſpel: & ſo that which he ſaith, by nature, is no otherwiſe to be vnderſtand, thē that the law is excluded: but he meaneth ſuch a nature as is now corrected and amēded by the ſpirit which regenerateth. Or (ſaith he) if thou wilt hauehave thoſe woordes to be vnderſtand of the Gentils being yet vnbeleuers, thou muſt ſay, that they by nature fulfilled the law, not in deede ſo muche as it required, but after a ſort: neither did that outward & ciuill righteouſnes any farther profite them, but to be more tollerably puniſhed then others: which vtterly casting away all diſcipline liued wickedly and filthely: for we iudge that Fabritius, is leſse puniſhed then Catcline: vnles peraduenture (ſaith he) the Pelagians hauehave prepared for the Fabritians, Regulists, Fabians, Caueliſtes and Scipios, ſome middle place betwene the kingdome of heauen, and the hell of the damned: ſuch a place as they hauehave framed for yong infants which depart without Christ. In ſumme, he concludeth, that foraſmuch as without fayth it is impoſsible to pleaſe God, infidels can by no meanes hauehave true vertues. Which ſentence the Pelagians ſo derided, that they ſaid, if y^e chaſtitie of infidels be not true chaſtitie, neither are theyr bodies true bodies: neither is the corne which groweth in theyr fieldes true corne. Augustine confuteth them, and ſheweth, that this is no apt ſimilitude: for the bodies of infidels, foraſmuch as they are made of God, are true bodies, their corne alſo (for y^• it is his worke) is true corne: but theyr chaſtitie, foraſmuch as it procedeth out of their corrupt & vitiate wil, can by no meanes be counted true chaſtitie. And he addeth that vniuerſal ſentence, wherof we hauehave much ſpoken before: Whatſoeuer is not of faith is ſinne. The ſame Augustine vponupon the 30. Pſalme, expounding theſe wordes: Deliuer me in thy righteouſnes: who is he (ſaith he) which is ſaued freely? Euen he in whome our Sauiour findeth not any thing worthy to be crowned, but findeth much worthy to be condemned: in whome he findeth not merites of good thinges, but merites of puniſhments. Hereby we ſée what is the nature of humane workes before iuſtification. The ſame father in his firſt booke & 30. queſtion to Simplicianus ſaith, that we are commaunded to lyue vprightly and that by a reward ſet before vsus: namely, that we may merite to liue bleſsedly for euer. But who (ſaith he) can liue vprightly, and worke well, vnles he be iuſtified by faith? Here we are taught, that there mought be in men a merite and deſeruing of happy and eternall life, if they could accompliſhe that which is commaunded. But foraſmuch as that is impoſsible for vsus to do, therefore we fall away from merite. The ſame Augustine in his Enchiridion? ad Laurentium, the 121. chap. The end (ſaith he) of the commaundement i… of charity out of a pure hart, a good conſcience, and an vnfayned fayth. The ende of eueryevery precept is charity, and is referred vntounto charity. And whatſoeuer is done without ſuch charity is not done as it ought to be done. Wherefore if it be not done as it ought to be done, it can not be denyed, but that it is ſinne.

Chriſoſtome expounding theſe wordes of Paul, The ende of the law is Chriſt: If the Chriſoſtomende of the lawe (ſaith he) be Chriſt, it followeth, that he which hath not Chriſt, though he ſeeme to hauehave the righteouſnes of the lawe, yet hath he it not in very deede. By theſe wordes we gather, that he which is without Chriſt, may indéede hauehave workes which may ſéeme good, which yet in very dede can not be iuſt. And ſtraight way he ſaith: Whoſoeuer hath fayth, the ſame alſo hath the end of the law, and whoſoeuer is with out fayth, is farre from either of them. Hereby we gather, that they which hauehave not faith are ſtraungers, not only from Chriſt, but alſo from the righteouſnes of the lawe: which herein conſiſteth to do that which is commaunded. And ſtraight way: For what deſireth the lawe? To make a man iust: but it can not For no man hath fulfilled it. But becauſe a man might obiecte, although a man not regenerate can not fulfill the lawe, yet if he take paynes therein and go about, and trauaile, he may attaine vntounto righteouſnes: this thing alſo Chriſostome excludeth. And a litle before when he expounded theſe wordes: Being ignoraunt of the righteouſnes of God, and willing to establiſhe their owne righteouſnes they became not ſubiect vntounto the righteouſnes of God: This (ſayth he) he calleth the righteouſnes of God: which is of fayth: becauſe it is altogether of the heauenly grace, wherein we are iuſtified, not by our labours but by the gift of God.

This ſelfe ſame thing alſo writeth Ambroſe whē he expoundeth theſe wordsAmbroſe. of Dauid, Bleſſed, are they whoſe iniquities are forgeuen, and whoſe ſinnes are couered. He calleth (ſaith he) them bleſſed, of whome God hath decreed, that without labour or any obſeruation they ſhalbe iuſtified by fayth only. And vponupon thoſe words of Paul: Being iuſtified freely by his grace They are iuſtified freely (ſayth he) becauſe by the gift of God they are iuſtified by faith only, they themſelues working nothyng, nor making any recompence. The ſame Ambroſe vponupon theſe words of Paul: Wherefore death hath raigned vponupon them which hauehave not ſinned, after the ſimilitude of the tranſgreſſion of Adam. He wrote this (ſaith he) becauſe it is impoſſible for a man not to ſinne. Which thing ſeing he peraduēture ſpake of men regenerate, what is to be thought of mā that are ſtraungers from Chriſt?

Cyprian alſo ad Quirinum, We ought (ſaith he) to boast in nothing: becauſe we Cyprian.hauehave nothing of our owne. I ſuppoſe it ſufficiently now appeareth, that that is true which we affirmed, namely, that men before iuſtification can not frame their workes according to the preſcript of the law: and therfore are they ſinnes, neither can they merite iuſtification. But if our aduerſaries will obiect and ſay, that they affirme not that thoſe works which they call preparatory do merite iuſtification, but only are certayne preparations, by which men are made more apt to attayne vntounto iuſtification, we may thus aunſwere them: If they merite not, why fayne ye vntounto them that your merite of congruity? Farther why call ye them good, whē as (as we hauehave taught) they neither pleaſe God, nor are done according to y^• preſcript of the lawe? Laſtly foraſmuch as they want their end, and not only are, but alſo by good right are called ſinnes, how teach ye, that men by them are prepared vntounto righteouſnes, when as they ſhould much rather by them be prepared vntounto puniſhmentes. Wherfore let them once at the length ceaſſe to adorne them wyth theſe goodly titles. For though peraduēture God ſomtimes by theſe workes bringeth men to ſaluation, he doth it becauſe of his mercy towardes men, which is ſo great that he will vſe workes, whiche are of themſelues euill and ſinnes, to their good.

Now let vsus ſée, if iuſtification be not geuen vntounto works, how it is then geuen fréely, and it wholy dependeth of the mere grace of God. For no manner of way it dependeth of merites. Which thing Origen ſaw: for he vponupon this Epiſtle expounding theſe wordes of Paul, VntoUnto him which worketh the reward is not imputed according to grace, but according to debt: But I (ſaith he) when I deſire excellency of ſpeach, whereas he ſayth, that vntounto him that worketh is rendred a debt, can ſcarſely perſwade my ſelfe, that there can be any worke, which can of duety requyre a recompence of God: foraſmuch as euen thys, that we can do or thinke, or ſpeake any thing we do it by hys gift and liberality: What debt then ſhall he owe vntounto vsus whoſe grace preuenteth vsus? A little afterward he rendreth a reaſon of hys ſaying, which reaſon Auguſtine oftentimes vſed. For he bringeth that place of Paul, The ſtipend of ſinne is death: But the grace of God is eternall life. For here the Apoſtle added not, But the ſtipend of righteouſnes is eternall life: which yet the nature of the Antitheſis required. For Pauls meaning was to declare that our wicked workes of duty deſerued death, and that euerlaſting death: but eternall life is not geuen but only by grace: wherefore in the ſecond part he left out the name of ſtipend, and of righteouſnes, and in ſtéede of them put in the name of grace. Neither do I greatly paſſe that Augustine in an other place writeth, that Paul mought hauehave ſayd, the ſtipend of righteouſnes is eternall life: and yet he would not ſay ſo, leaſt he ſhould hauehave geuen occaſion of erring. For how Auguſtine thought that Paul mought hauehave ſayd it, vndoubtedly I ſée not: vnles paraduenture by righteouſnes he vnderſtand the workes of men regenerate, foraſmuch as with thoſe workes the merites of Chriſt are ioyned. For ſo it might be true, that eternall life is the ſtipend of ſuch a righteouſnes. Farther Origen goeth on and ſheweth, that men are ſo iuſtified fréely,How eternall lyfe may be called the … pend of righteouſnes. that good workes are not required to go before. For, expounding this ſentence, Bleſsed are they whoſe iniquities are forgeuen. The ſoule (ſaith he) whoſe ſinnes are forgeuen muſt needes now be in good ſtate: for it is called bleſſed. Wherefore it hath righteouſnes, which God imputeth vntounto it: although it hauehave not yet done any workes of righteouſnes: but only for that it hath beleued in him, whiche iuſtifieth the vngodly. Out of theſe words we gather many thinges: Firſt that God for works ſake is not made debtor vntounto any man. Secondly, that not only iuſtification, but alſo eternall life is geuen fréely. Laſtly, that righteouſnes is imputed vntounto the mindes of the beleuers, although no good workes went before in them.

Baſilius vponupon theſe wordes of the 114. Pſalme. Be thou conuerted my ſoule into thy rest, for the Lord hath done good vntounto thee. For (ſaith he) eternall rest is ſet forthe vntounto them, which in this life hauehave wrestled lawfully: which yet is not rendered accordyng to the merite of workes, but is geuen according to the grace of the most liberall God vntounto them, which hauehave hoped in him. Seyng theſe thinges are ſpoken of the workes of men already iuſtified, as touching eternall felicity, then are they to be counted much more true if they be referred vntounto the workes of them which are yet ſtrangers frō Chriſt. Wherfore euen as thoſe merite not an eternall reward, no more alſo can theſe merite iuſtification. For both theſe thinges are geuen fréely.

Augustine in his booke De dogmatibus eccleſiaſticis, chap. 48. If by the law (ſaith he) commeth righteouſnes, then dyed Christ in vayne: So alſo may we ſay, if by nature come righteouſnes, Christ dyed in vayne. This ſpake he againſt the Pelagians, who affirmed that the liberty of man was ſo great, that by nature onelyonly it could do thynges acceptable vntounto God. And Augustine warely tranſferreth vntounto nature that, which Paul ſpake of the law: and ſheweth that the ſelfe ſame abſurditie followeth either: namely, that the death of Chriſt is made in vayne. For in very dede there is no other cauſe why the law bringeth not righteouſnes, but onelyonly becauſe nature is vitiate and weake. Wherfore that which is ſpokē of the one, may rightly agrée with the other. The ſame Augustine vponupon the firſt chapter of Iohn expoū ding theſe wordes: Grace for grace: what (ſaith he) is grace? He aunſwereth, That which is frely geuen. What is grace frely geuen? That which is not rendred, (ſaith he) as due. For if it were due vntounto thee, then it is a reward rendred. If it were due, thou wast before good. And in his booke de predeſtinatione ſanctorum, the 7. chap. Let no man extoll himſelfe, as it is customably ſaid: Therfore deſerued he to beleue, becauſe he was a good man, and that before he beleued, which thyng ſemeth to be written of Cornelius: when as yet he had fayth when he did good workes. Theſe wordes are ſo playne that they hauehave no néede of declaration. Chriſoſtome in his 2. homely vponupon the firſt epiſtleChriſoſtom vntounto the Cor. Where grace (ſaith he) is, there are not workes: and where works are, there is not grace. Wherfore if it be grace, why are ye proude? by what meanes are ye puffed vp? Chriſostome according to the maner of Paul ſo oppoſeth grace againſt workes, that the one excludeth the other: ſo far is it of, that he will hauehave grace to be geuen for workes.

Ierome vponupon the epiſtle to Philemon. Grace (ſaith he) is whereby ye are ſaued and Ierome.that by no merite or worke. The ſame Ierome vponupon the epiſtle vntounto the Epheſ. expoū ding theſe wordes: By grace ye are made ſafe through fayth, and that not of your ſelues for it is the gift of God: Paul (ſaith he) therefore ſpake this, leaſt ſome hidden thought ſhould crepe into vsus, if by our workes we be not ſaued, vndoubtedly yet by faith we are ſaued, ſo that in an other kinde it commeth of vsus that we are ſaued. All theſe teſtimonies ſufficiently declare, that iuſtification is geuē fréely, neither can it be gotten by any merites or workes goyng before. Now reſteth to declare out of the fathers how good workes are to be eſtemed. Vndoubtedly they follow iuſtification, as the fruites therof, which ſpring and burgē forth out of true faith. Wherfore Origene ſayth in that place, which we hauehave before cited, expounding theſe wordes vntounto the Romanes: But vntounto him which worketh, the reward is not imputed according to grace, but according to debt: Wherfore (ſaith he) not out of workes commeth the roote of righteouſnes: but out of the roote of righteouſnes encreaſeth the fruite of workes. Whiche ſelfe thing Augustine affirmeth vntounto Honoratus, ſaying: Hereout ſpring good works for that we are iustified: and not becauſe good workes went before, therfore are we iustified. And in his firſt booke & ſecond queſtion ad Simplicianum: Yea and workes (ſaith he) if there be any that be good, do follow (as it is ſaid) that grace, and go not before it. And therfore he addeth, If there be any good, becauſe euen the workes of the regenerate hauehave in thē much imperfection: and vnles the righteouſnes of Chriſt which is imputed vntounto the beleuers, were ioyned with thoſe workes, they ſhould not in very dede be good. The ſame father in his 26. chapter: de ſpiritu & Litera at large entreateth this place vntounto the Romanes, Not the herers of the law ſhalbe iuſtified, but the doers: and by many reaſons he proueth that good workes follow iuſtification and go not before. To this alſo tendeth that which Baſilius writeth in his ſecond booke De ſpiritu ſancto. the 7. chap. of the wordes of the Lord, that firſt it behoueth that the trée be good: & then his fruites to be good, & that the Phariſeis were reproued, which in theyr diſhes & cups made cleane y^• which was without, Make cleane (ſayth he) that which is within, and that which is without ſhalbe cleane, otherwiſe ye ſhalbe compared vntounto painted ſepulchers, which in dede without ſeme beautiful, but with in are vncleane and full of dead mens bones.What counſels are to be harkned vntounto.

Now let vsus come vntounto the Counſells, which yet are not without choyce and iudgement to be harkened vntounto. We ought to receaue and reuerence thoſe Counſels only, which hauehave framed theyr doctrine to the rule of the holy ſcriptures. Demosthenes in an oration againſt Androtion ſayth, that decrees of the ſenate ought not to be made but according to the preſcript of thoſe thinges, which are alredy determined in the lawes. So in eccleſiaſtical counſells ought not new decrées to be made as touching doctrine, but of thoſe things only, which are either had expreſſedly in y^• word of God, or ells may aſſuredly and euidently be gathered out of it. Firſt we will begin with the Counſell of Aphricke, in which in the 80. chapiter, a curſe is pronouncedConcilium Aphricanū agaynſt the Pelagians, who ſayd, that the grace of iuſtification is therfore geuen, that by grace we may the eaſelyer fullfill that which we are commaunded to doo: as though alſo with out grace, although with more difficulty, we might by our frée will fullfill the commaundementes of God: when as yet the Lord ſpeaking of the fruites of the commaundementes, ſayde not, Without me ye can hardlye doo anye thing, but with out me ye can vtterly doo nothing. By theſe wordes are reproued the Papiſtes of our time, which are not aſhamed to ſay, that a man before iuſtification can do y^• workes, which are commaūded in the law, and which do pleaſe God, and prepare a man to regeneration. For what thing ells is this, then with the Pelagians to ſay, that a man may indede alſo before iuſtification performe the law, although not ſo fully and eaſely as after he is iuſtified. And that is nothing which they ſay, namely, that they put a certayne grace preuenting, whereby men not yet regenerate may doo thoſe workes which they call preparatory. For in thus ſaying they differ in name only from the Pelagians. For they alſo taught no les then theſe men doo, that there goeth before a certayne grace of the law, and of the knowledge of the will of God, and of illumination, wherby a man vnderſtandeth what he ought to doo. But as for the reſt, they attributed it vntounto frée will, which thing theſe men alſo do. And that the Pelagians were of that opinion, the counſel Mileuitanum declareth, wherin it is thus written in the 4. chap. We curſe all them which ſay that the grace of God through Ieſus Christ our Lord helpeth vsus onelyonly, for that Concilium Mileuitanum.by it, is reueled and opened vntounto vsus the vnderstanding of the commaundements of God: that we may know what we ought to deſire, & what to auoyd: and that by it is not geuen vsus alſo to louelove & to be able to do that which we know ought to be done. For foraſmuch as the Apostle ſayth, knowledge puffeth vp, but louelove edifieth, it is very wicked to beleue, that we ſhould hauehave that grace of Chriſt which puffeth vp: and not that grace which edifieth: eſpecially ſeyng it is written in the 4. chapter of the 1. epistle of Iohn: LoueLove is of God. In the ſecond counſel alſo of Arauſicanum the 4, chap. it is thus writen, That Concilium Arauſicanum.they reſist the holy ghost, which ſay, that the Lord wayteth for our will, when as Salomō ſayth: The will is prepared of the Lord: and alſo when as Paul ſaith vntounto the Philippians, It is God that worketh in vsus both to will and to performe according to his good will. And in the 5. chapter are reproued thoſe which affirmed, that of the grace of Chriſt is geuen an increaſe of faith, & not the beginning. For the beginning alſo of faith commeth of the inſpiration of the holy goſt, which correcteth our infidelitie, bringing it from infidelitie to faith, and from vngodlines to godlines. And the proofe hereof is brought out of ſundry places of the ſcriptures. For Paul ſayth vntounto the Philippians: I trust that he which hath begonne the good worke in you, ſhall accompliſh it euen to the day of the Lord. And againe in the ſame epiſtle. Ʋnto you it is geuē not onelyonly to beleue in hym, but alſo to ſuffer for him. And vntounto the Epheſ. By grace ye are made ſafe through fayth, and that not of your ſelues. For it is the gift of God. Moreouer they are there ſubiect vntounto the curſe which would ſay: That the mercy and grace of God is geuen vntounto the willing, vntounto the beleuers, vntounto them that are deſirous, vntounto them that go about it, vntounto them that labour, vntounto them that watche, vntounto them that ſtudy, vntounto them that aſke, vntounto them that ſéeke, vntounto them y^• knocke: but confeſſed not that by the infuſion and inſpiration of the holy ghoſt, and by the gift of God is geuen vntounto vsus, to hauehave a will, to beleue, to endeuour our ſelues and to labour. They cite theſe teſtimonies out of the ſcriptures: What hast thou, …that thou hast not receaued? And if thou hast receiued, why boastest thou as though thou hast not receaued? And the Apoſtle writeth of himſelfe: By the grace of God I am that I am. In the 7. chap. are condemned thoſe which thinke that by the ſtrengths we can thinke, or attaine vntounto any thinge that ſerueth to ſaluation: or that we can without the illumination of the ſpirite geue credite vntounto the worde of GOD preached. This may be confirmed by the ſcriptures. For Paul ſaith: that we cannot thinke any thing of our ſelues as of our ſelues, but our ſufficiency is of God. Chriſt alſo ſaith: Without me ye can do nothing: Alſo, bleſsed art thou Simon Bariona: for fleſh and bloud hath not reueled this vntounto thee. They alſo are curſed which graunt that frée will is in dede in ſome maner weakened and hurt: but yet not ſo, but that men by it may be conuerted vntounto ſaluation. The ſcriptures are apertly repugnant vntounto that ſentence. For the Lord ſaith: No man commeth vntounto me vnles my father ſhall draw hym: Paul alſo vntounto the Corinthians: No man can ſay the Lord Ieſus but in the ſpirite of God. This is an excellent ſentence. God loueth vsus beyng ſuch as we ſhall be by his gift, and not ſuch as we are by our owne merite. And in the 13. chapter it is thus written. Free will beyng lost in the first man cannot be repayred: and becauſe it is lost it cannot be restored, but by him, by whome it was geuen at the beginning. Wherfore the truth it ſelfe ſayth: If the ſonne ſhall make you fre, then are ye truly free. Farther in the 17. chapter is decréed, that the ſtrength of the Ethnikes commeth of worldly luſt: which wordes declare that their vertues (as we hauehave before ſhewed out of Augustine and other Fathers) were not true vertues: chiefly foraſmuch as they ſprang out of an euill ground. But humane luſt comprehendeth whatſoeuer is poſſible to be found in men not regenerate. It followeth in the ſelfe ſame chap. that the louelove of God maketh the force and ſtrength of Chriſtians, which louelove is poured into our hartes, not by frée wil, but by the holy goſt which is geuen vsus, wheras no merites go before that grace. And in the 25. chapter: We ought to preach and to beleue, that by the ſinne of the firſt man free will is ſo decayed and diminiſhed, that no man afterwarde can either louelove God as he ought to do, or beleue in God, or for Gods ſake to worke that which is good: vnles the grace and mercy of God preuent him. Wherfore iuſt Abell, Noe, Abraham, Iſaac, Iacob, and all the ſaintes in the olde tyme, are in the Epiſtle vntounto the Hebrues ſayd by faith to hauehave done thoſe thinges which are in the holy ſcriptures mencioned to hauehave ben done by thē: which faith we hauehave before taught to come of God. And Paul writeth of himſelf: I hauehave obtained mercy that I might be faithful. But he ſaith not I hauehave obteyned mercy, becauſe I was before faithfull: but contrariwiſe. And in the ſelf ſame chapter: This alſo we plainly confeſse and beleue, that in eueryevery good worke it is not we our ſelues that do first begin, and afterward are holpen wyth the mercye of God: but that he first inſpireth in vsus both fayth and the louelove of hym, and that without any of our merites goyng before. Wherefore we must without all doubt beleue, that both Zacheus and the thiefe, and alſo Cornelius attayned not to beleue by nature, but by the gift of the goodnes of God. Theſe thinges hauehave I alleaged out of the Synode of Arauſicanum, peraduenture more largely then may ſeme to be conuenient for this place, but for this cauſe hauehave I the willinglier done it, for that I ſaw that al thoſe things which are there affirmed, are confirmed by the holy ſcriptures, and do excedingly muche ſerue for our purpoſe. Such Councels vndoubtedly (gentle Reader) are to be harkened vntounto, which leane vntounto the worde of God. For whatſoeuer commoditie or diſcommoditie the church hath, the ſame ought wholy to be aſcribed vntounto the obſeruation or contempte of the worde of God. For in the olde and auncient councels, how were Arius, Eunomius, Neſtorius, Eutiches, and other peſtiferous heretikes onercome, but by the worde of God? For without doubt they could neuer by any other engines be ouercome and vanquiſhed. And contrariwiſe, when began y^• church to geue place vntounto abuſes & ſuperſticions, but when y^e word of God was contēned? And now in our times, vnles the word of God had bene ſought for, and called agayne in a maner out of exile, how could we euer hauehave bene deliuered from the tiranny of the Pope? Let theſe few thinges be a warning vntounto vsus, not raſhly to beleue eueryevery councell: but let vsus receiue thoſe councels only, which hauehave ſoundlyTridentinum conſilium. cōfirmed the decrées of their doctrine by the ſcriptures. But to make that which I ſay more manifeſt, I will ſpeake ſomewhat of the Councell of Trent: that by the contrary the truth may y^• better be vnderſtand. In that Councel the 5. Seſſiō from the 5. chap. vntounto the 11. chap. is entreated of iuſtification. There theſe good holy Fathers, namely, the hirelinges of the Pope do thus decrée: That the beginning of iustification is of grace. But what grace they there vnderſtād, they ſtraight way make plaine. For thus they ſay: It calleth and it ſtirreth vp: they which are to be iuſtified, are ſo holpē by it, that beyng called and ſtirred vp, they geue aſsent vntounto this grace, and worke therwith, and are made apt to regeneration: but this aſſent, and workyng together they affirme (as the wordes declare) to be done by frée will. What more could Pelagius ſay if he were now on lyue? For neither did he alſo deny grace, if thou take it for an admonitiō, calling, and ſtirring vp. He alſo attributed this vntountoWhat is the worke of grace in …ſtificatiō. frée will, that it had power to aſſent and to obey the commaundements of God. But the grace which the holy ſcriptures ſet forth vntounto vsus, renueth our vnderſtā ding and will, and in ſtead of a ſtony hart geueth vsus a fleſhy hart. For it doth not only counſel our reaſon, but alſo fully perſuadeth it, and boweth and changeth the will. Our men of Trent graunt in dede that God toucheth the hart of man by y^• illumination of the holy ghoſt: but leſt a man himſelf ſhould do nothing, they adde, y^• he receiueth the inſpiration: as he which may alſo refuſe it. Wherfore they fully cōclude, y^• it pertaineth to man to receaue: although they confeſſe that he can not do that vnles he be called and ſtirred vp by grace. But how can the hart of man, vnles it be renued by the ſpirite and grace of God, receaue thoſe thinges agaynſt which, by reaſon of his nature being yet corrupt and vitiate, it reſiſteth? Aſſuredly, though it be neuer ſo much ſtirred vp, taught, and moued, yet vnles it be vtterly chaunged, it wil continually withſt and and reſiſt. Wherfore Auguſtine It is not in our power that thoſe thinges which are ſet forth vntounto vsus ſhould pleaſe vsus.ad Simplicianum writeth very well: That it is not in our power, that thoſe thynges which are ſet forth vntounto vsus, ſhould be acceptable and pleaſant vntounto vsus. But we chuſe not that thing which is neither acceptable nor pleaſant, though we hauehave neuer ſo many admoniſhers to ſtirre vsus vp. As if there ſhould be offered vntounto a ſicke man good healthfull meates, and very pleaſantly dreſſed, yet becauſe they are neither pleaſant nor acceptable vntounto him, he refuſeth them: though there ſtand many by, and ſay vntounto him, that thoſe meates are wholeſome, and very well dreſſed. The ſelfe ſame thing vndoubtedly happeneth vntounto a minde not yet regenerate: but that as touching the receiuing of the grace of God, there can be done no violence vntounto the minde: but the ſicke perſon may be compelled to take meates that are vntounto him vnpleaſaunt. Wherfore ſo long as our will and vnderſtanding is not changed by the ſpirite of God, it will not admit any healthfull admonitions. And euen as a ſicke perſon before he be reſtored to health, neither abideth nor gladly receiueth meates when they are offered him, ſo alſo the minde of man vnleſſe it be chaunged from infidelitie to faith, from impietie to godlines (as ſaith the Synode of Arauſicanum) it neither obeyeth nor geueth place vntounto grace which calleth and ſtirreth it vp: which thing yet the good FathersA place of Zachary declared. of Trent affirme. But leſt they ſhould ſeme to ſpeake without ſcriptures, they bring forth two teſtimonies: The one out of the firſt chap. of Zacharie. Bee ye conuerted vntounto me, and I will be conuerted vntounto you. This (ſay they) hath a reſpecte vntounto the man, who is commaunded, that euen in iustification he ſhoulde doo ſomewhat. But Ieremy ſayth: Conuert vsus Lord, and we ſhall be conuerted: by which word is declared, that vntounto this conuerſion is alſo required the helpe of God. And by this meanes they deuide the whole matter betwene God and man. But Auguſtine & many other of the Fathers aſcribe the whole acte of our iuſtification vntounto God onelyonly. But, as touching this place of Zachary, it may be expounded two manner of wayes: Firſt, that thoſe are the wordes of the law commaunding, & yet by thē cannot be proued, y^• a man can be conuerted vnles God conuert him. ForWhat are the inward motions in iuſtification of it Auguſtine thus writeth: Lord geue that which thou cōmaundeſt, and commaund what thou wilt. An other expoſition is this, in iuſtification are two inward motions: of which the one pertayneth vntounto reaſon, which (as we hauehave ſaid) hath nede not onelyonly to be taught, but alſo to be perſuaded and to be drawen into the ſentence of the holy ghoſt: the other motion pertaineth vntounto the wil, that it may be bowed, to receiue al thoſe things which the holy ghoſt promiſeth and offreth. And this is the faith, by which we are iuſtified, and wherby our ſinnes are forgeuē vsus. But foraſmuch as theſe things are done ſecretly in the inward partes of the mind, the Prophet ſpeaketh not of them: but rather ſpake of thoſe things which follow. For man after he is once iuſtified, beginneth to be conuerted vntounto good works. Wherfore he which before liued diſſolutely and wickedly, now behaueth himſelfe wel and orderly: and being renewed with grace and the ſpirite, worketh together with the power of God. Of this conuerſion the Prophet ſpeaketh, when he ſayth: Be ye conuerted vntounto me. And God promiſeth to heape them vp with great benefites: which is ſignified by this, And I will be conuerted vntounto you. For before, when he withdrew from them his benefites, and afflicted them with captiuities, and other miſeries, he ſeemed to be turned away from them. Wherfore the Prophet ſpake not of the inwarde iuſtification, but of the outward conuerſion vntounto good workes. But Ieremy when he ſaid: Conuert vsus Lord and we ſhall be conuerted, had a reſpect vntounto thoſe inward motiōs of y^e mind, which we hauehave now deſcribed. But our men of Trent, when they thus ſay, although they faine that they differ from the Pelagians, yet in very deede they can neuer proue it. They ſay that they deny not grace: but in very deede they put that grace which the Pelagians would neuer hauehave denied. But let vsus ſee what degrees, and what preparations theſe men appoynt …o iuſtification. Firſt (ſay they) a man which is to be iuſtified, being called & ſtirred vp by the graceDegrees of iuſtification appointed by the Synode of Trent. of God, beginneth to beleue thoſe things which are written in the holy ſcriptures: then is he ſmitten with the feare of the ſinnes which he hath committed: afterwarde loking vntounto the mercy of God, he beginneth to hauehave a good hope: this hope being conceiued, he loueth God: out of which louelove ſpringeth in him a certaine deteſtation of ſinnes, and a purpoſe to liue wel: laſtly he receiueth baptiſme or the ſacrament of repentaunce: and herein ſay they conſiſteth iuſtification. For all other things which went before, were only preparations. But theſe men ſee not that we ought farre otherwiſe to iudge of baptiſme. For the holy ſcriptures teache, that Abraham was firſt iuſtified by faith in vncircumciſion: and then he receiued circumciſion, as foreign, that is, a ſeale of righteouſneſſe already receiued. This ſelfe ſame conſideration according to the Analogy is to be kept in baptiſme. For our baptiſme anſwereth vntounto the circumciſion of the elders. When theſe men put, that fayth, the feare of God, hope, charitie,The degrees of Trent before brought are cōfuted. What cauſes of iuſtication they of Trent aſſigne. deteſtation of ſinne, and a new purpoſe of liuing vprightly, are only certaine preparations vntounto iuſtification, they decree that a man may be perfecte before he be iuſtified. Then they adde the cauſes of our iuſtification, and beginne at the finall cauſe: and that ſay they, is the glory of God and our ſaluation. The efficient cauſe, they ſay is GOD himſelfe of his mercye. The meritorious cauſe (as they call it) they put to be Chriſt Ieſus by his death on the croſſe, and the ſheading of his bloud▪ And hitherto in dede all is wel. The formall cauſe they ſay is the iuſtice of God, not that iuſtice whereby he himſelf is iuſt, but that which he communicateth vntounto vsus, wherby we truely bothe are counted iuſt, and alſo are ſo in deede. By which wordes they vnderſtand the renewing of a man now regenerate, and his new forming by grace and the holy ghoſt. And that theſe things are done in a man already iuſtified, we deny not: but that iuſtification conſiſteth therein, we can not graunt. For Paule affirmethWherin iuſtification properly conſiſteth▪ it to conſiſt herein, that our ſinnes are forgiuen vsus, and that they are no more imputed vntounto vsus. And to confirme this, he citeth a teſtimony out of Dauid: Bleſſed are they, vvhoſe iniquities are forgiuen: and that teſtimony alſo out of Geneſis: Abraham beleued God, and it vvas counted vntounto him for righteouſneſſe. And to the end he would expreſſe the thing more plainly, he oftentimes in that ſelfe ſame place vſeth this word Imputacion. And therefore ſay we, that inIuſtificat…ō cannot conſiſt in that righteouſnes which cleaueth in … vsus. that righteouſneſſe and inſtauration wherby we are reformed of God, can not conſiſt iuſtification, for that it through our corruption is imperfect, neither can we with it ſtād before the iudgement ſeat of Chriſt. Farther they ſay that this righteouſneſſe, wherby they will hauehave vsus to be iuſtified, is diſtributed vntounto eueryevery man by the holy ghoſt, as it pleaſeth him, which ſaying in deede may be ſuffred. For the holy ghoſt is the diſpoſer in the diſtribution of the giftes of God. But they goe on farther and ſay, According to the meaſure of the preparation, but this can by no meanes be borne with all. For we hauehave before ſhewed out of the fathers, and chiefly out of the holy ſcriptures, that all thoſe things which are done before iuſtification, are ſinnes: ſo farre is it of, that they can merite and prepare vntounto iuſtification. Farther theſe men teache, that iuſtification being once had, men ought neuer to be thereof aſſured and certaine, but ought to be doubtfull and carefull. And when we obiect, that this is to derogate y^• truth of the promiſes of God, and the dignitie of grace, they deny that to be true. For they ſay that they doubt not of the promiſes of God: but when they looke vponupon their owne indiſpoſitions, (as they call it) then at the length they begin of neceſſitie to doubt. Vndoubtedly this is not to be meruailed at, for if a man hauehave a regarde to his owne vnworthineſſe, he ſhall not only doubt of the promiſes of God, but alſo ſhall be moſt aſſured, that he can not be iuſtified. But the holy ſcriptures teache farre otherwiſe. For they ſet forthe vntounto vsus the example of Abraham, how that he contrary to hope, beleued in hope: and that he, when nowA man being iuſtified doubteth not of his iuſtification he was in a maner a hundreth yeares of age, had no regarde to his body, being paſt getting of children, nor to the wombe of Sara, being paſt childbearing: and that he ſtaggered not by reaſon of diſtruſt, but was by faith confirmed, & moſt certainely perſuaded that God was able to performe what ſo euer he had promiſed. This example teacheth vsus, that we ought not to hauehave a regarde vntounto thoſe things, which either may, or ſeeme to hinder our iuſtification: but our faith ought vtterly to be fixed in the words and promiſes of God, but contrariwiſe theſe men will call vsus backe to our owne indiſpoſitions (as they cal them) and will hauehave vsus therefore alwayes to be in doubt of our iuſtification. In dede we ought not to diſſemble whatſoeuer imperfection or fault is in vsus: and that for this cauſe, that it may be daily amended and corrected. Yet ought we not therefore to be in doubt and wauering, touching our iuſtification, and the grace of God.

Now hauehave we to proue the ſecond propoſition, namely, that a man is iuſtified by faith. Which thing we entend firſt to proue by teſtimonies of the holyA confirmation that we are iuſtified by faith. ſcriptures. Paule in the firſt chapter of this Epiſtle thus defineth the Goſple, that it is the power of God to ſaluation to eueryevery one that beleueth. In theſe wordes is touched the efficient cauſe of our iuſtification, namely, the power of God: and the ende, which is our ſaluation: and alſo the inſtrument wherby it is receiued, namely, faith: for he addeth, vntounto eueryevery one that beleueth. And this he confirmeth by a teſtimony of Abacucke the Prophet. In which ſentence he ſo much delighted, that he vſed it both to the Galathians, and alſo to the Hebrues in the ſelf ſame ſenſe. He addeth moreouer that the wrathe of God was reueled from heauen, by reaſon of the knowledge of the Philoſophers, which withheld the truthe of God in vnrighteouſneſſe, and which when they knew God, glorified him not as God: but fell to the worſhipping of Idols. But contrariwiſe in the goſpell, is reuealed the righteouſneſſe of God, namely that righteouſneſſe, whereby men are iuſtified from faith to faith, which phraſe of ſpeache we hauehave in his due place ſufficiently expounded in the third chapter. Now is the righteouſneſſe of God (ſaith he) made manifest without the law: the righteouſneſſe (I ſay) of God by the faith of Ieſus Chriſt in all, and vponupon all them which beleue in him. And a little afterward, wherefore being iuſtified frely, by his grace, by the redemption which is in Chriſt Ieſus: whome God hath ſet forth a propitiator by faith in his bloud. Here alſo is not onlye ſhewed the grace, by which God fréely iuſtifieth vsus, but alſo Chriſt & his deathe is ſet forthe, that it may manifeſtly appeare, that he is the reconciliator and the mediator. Wherunto alſo is added faith, wherby we receiue the fruit of his redemption: to the ſhewing forth alſo of his righteouſneſſe in this time, that he might be iuſt, and iuſtifying him which is of the faith of Ieſus Christ. If men coulde by theyr workes get vntounto themſelues righteouſneſſe, the righteouſneſſe of God ſhoulde not then be ſo declared. But ſeeing we ſée that it is communicated vntounto vsus by faith, without any preparation of workes, it muſt needes ſeeme vntounto vsus very great. And amongſt other things which God requireth of men, this is the chiefeſt, that they ſhould not any thing glory of themſelues. But if iuſtification ſhould conſiſt of workes, men might boaſt of their owne endeuor and induſtry. But ſeeing we are freely iuſtified by faith, there is no place left for boaſting. Wherfore Paule ſaith. Thy boaſting is excluded: by what law? by the law of works? No, but by the law of faith. Wherfore he concludeth after this manner. We iudge that man is iuſtified by faith without works. And that we ſhould not think that that propoſition is particular, he declareth that it is vniuerſall▪ God (ſaith he) is he the God of the Iewes only, is he not the God of the gentiles alſo? Yea of the Gentiles alſo. For it is one God which iuſtifieth vncircumciſion through faith, and circumciſion by faith. Wherefore euen as there is but one God ouer all men, ſo iuſtifieth he all men by one, and the ſelfe ſame way.

And in the fourth chapter he ſaith: but vntounto him which worketh not, but beleueth in him, which iuſtifieth the wicked, faith is imputed vntounto him vntounto righteouſneſſe. By this ſentence are bothe workes excluded, and alſo faith is ſet forth, by which is imputed righteouſneſſe vntounto men. And ſtraight way he addeth of Abraham, that he is the father of all them that beleue by vncircumciſion, that it might alſo be imputed vntounto them, and that he is the father of circumciſion, not only vntounto them which are of circumciſion, but alſo vntounto them which walke in the steps of faith which was in the vncircumciſion of Abraham our father. Afterward by the nature of the promeſſe, he ſheweth that iuſtification is by faith. For he ſaith, by the lawe was not the promeſſe made vntounto Abraham, and vntounto his ſeede, to be the heire of the worlde, but by the righteouſneſſe of faith, for if thoſe which are of the law ſhould be heires, then ſhold faith be aboliſhed, and the promeſſe made voide. In theſe words are two excellent things to be noted. The firſt is, that the promeſſe is free▪ neither is it ioyned with the condition of workes: and therfore ſeing faith is as a correlatiue referred vntounto the promeſſe, it muſt needes follow, that it is ſuch as the promeſſe is: and therefore it hath a reſpecte vntounto the promeſſe by it ſelfe, and not to the conditions of our vntowardneſſe or indiſpoſition, as the good holy Fathers of Trent …eache. The ſecond is, that if the inheritance and righteouſneſſe ſhould depend of that condition of works, then had there bene no néede of the promeſie. For mē might hauehave ſayd, why is that fréely promiſed vntounto vsus, which we can claime vntounto our ſelues by our owne endeuor and labor? Or why is it ſo neceſſary, that we ſhold beleue, when as by our owne workes we can attaine vntounto righteouſneſſe? Afterward Paule addeth the finall cauſe, why iuſtification commeth by fayth. By grace (ſayth he) that the promeſſe might be firme: for if by our owne works and preparations we ſhould be iuſtified, the promeſſe ſhould alwayes be vnſtedfaſt: neither could we appoint any certaintie of it. Afterwarde he putteth the example of Abraham: who (as it is before ſaid) contrary to hope, beleued in hope: neither had he a regarde vntounto thoſe things, which as touching his owne part, mought hauehave bene a let vntounto the promeſſe of God, namely, his own body, being n…w as it were dead, and an hundreth yeare olde, and the age of Sara his wife. Theſe things ſufficiently declare what maner of faith that was, by which vntounto Abraham was imputed righteouſneſſe, ſo that thereby we alſo may vnderſtande the power and nature of faithe which iuſtifieth. Paule alſo addeth, that by ſuche a faith, is muche aduaunced the glory of God. For when as nothing is attributed vntounto our merites and workes, it muſt néedes be, that the whole glory redoundeth vntounto God. Therefore Paule ſaith of Abraham: he gaue the glory vntounto God, knowing this moſt fully, that what ſoeuer he had promiſed, he was able alſo to performe. And the more to expreſſe the certainty of faith, he vſed this participle, foreign: whereby he ſignifieth that Abraham with a certaine moſt full aſſent embraſed the promeſſe of God. And leaſt any man ſhould thinke that this was a proper and pecul…are prerogatiue geuen vntounto Abraham, the Apoſtle addeth an vniuerſall rule, and ſaith: that it was not written for him only, that it was imputed vntounto him for righteouſneſſe: but alſo for vsus, vntounto whome it ſhallbe imputed ſo that we beleue in him, which raiſed vp Ieſus Chriſt from the dead: which was deliuered for our ſinnes, and roſe againe for our iuſtification.

Farther out of the .v. chapter we hauehave alſo an other teſtimony: wherfore ſeing (ſaith he) we be iuſtified by faith, we hauehave peace towards God, through Ieſus Chriſt: by whome we hauehave acceſſe through faith into this grace wherein we ſtand. Here are two things to be noted: the one is, that we are iuſtified by faith, and that by grace: the ſecond, that vntounto this grace is not an entraunce made open by preparatiōs, or works which diſpoſe vsus, but only by faith.

In the. v…ij chapter are ſet forth as it were certaine ſteppes and degrees, by which we muſt come to eternal ſaluation. Whō he hath foreknown (ſaith he) thoſe alſo hath he predeſtinate, that they ſhold be like faſhioned vntounto the image of the ſonne of God, that he might be the firſt begottē amongſt many brethrē. And whō he hath predeſtinate, thoſe alſo hath he called. And whō he hath called, thoſe hath he iuſtified: and whō he hath iuſtified, thoſe alſo will he glorifie. Here are reckened vp .v. degrees, foreknowledge, predeſtination, vocation, iuſtification, and glorification, in which as touching our purpoſe, let vsus conſider what commeth betwene vocation and iuſtification. And that is nothing elſe but faith. For for as muche as vocation is done by the promiſe of iuſtification, and of ſaluation, the ſame is receiued by faith, geuing aſſent thereunto.

Towardes the ende of the .ix. chapter, is ſet forthe a difference betweene the Iewes and the Gentiles: and a reaſon is geuen why the Gentiles obtained righteouſneſſe, and not the Iewes. For thus Paule ſaith: What ſhall we ſay then? That the Gentiles which followed not righteouſneſſe, hauehave taken holde of righteouſneſse, which is by faith. But Iſraell which followed righteouſneſſe, attained not vntounto the lawe of righteouſneſſe: bicauſe they ſought it not by faith, but as it were by workes. What cā there be more manifeſt then theſe words: for they declare that they which wil be iuſtified by faith, doe obtaine righteouſneſſe, but thoſe which doe aſpire vntounto it by works, doe labor but in vaine.

This ſelf thing he proueth euen from the beginning of the .x. chapter, where he deſcribeth two kindes of righteouſneſſe: the one which he calleth ours, which conſiſteth of works, the other which he calleth the righteouſneſſe of God, which is taken holde of by faith. And thus he writeth: They being ignorant of the righteouſneſse of God, and going about to establiſhe their owne, are not obedient vntounto the righteouſneſſe of God. Hereby it is manifeſt, that they which wil eſtabliſh their owne righteouſneſſe▪ that is, the righteouſneſſe of works, do fall away from the righteouſneſſe of God. Paule goeth on, and more plainly openeth the nature of theſe two kinde of righteouſneſſes. Moſes (ſayth he) thus wryteth of the righteouſneſſe which commeth of the lawe: The man which dothe theſe things ſhall liue in them. By theſe words he ſheweth, that the righteouſneſſe of the law conſiſteth in workes. But of the righteouſneſſe which commeth of faithe, he thus ſpeaketh: Say not thou in thine heart, who ſhall aſcend vp into heauen, to fetch Chriſt from thence: or who ſhall deſcend into the deepe to fetche vp Chriſt againe from the dead? But what ſaith he? The word is nigh thee, euen in thy mouthe and in thine heart. The ſame is the worde of faith which we preach, which word he which beleueth in his heart, and with his mouth confeſseth the Lord Ieſus Chriſt, ſhal be ſaued. Hereby we ſe that not the righteouſneſſe of the lawe which is had by workes, but the righteouſneſſe of faithe is it which bringeth ſaluation. And this is by the latter words more manifeſtly confirmed. For in that there is added, With the heart we beleue vntounto righteouſneſſe, and with the mouth is confeſſion made vntounto ſaluation, the later clauſe touching confeſſion, which ſemeth to be an outward worke is therfore added, leaſt we ſhold thinke that the faith wherby we are iuſtified, ſhould be idle: for it is not a vaine & barren faith: ſuch a one as our aduerſaries dreame that we obtrude. It hath moſt plētifull and moſt aboundant fruits, amongſt which the confeſſion of piety obtaineth the firſt place, and is moſt neceſſaryeſt. Hereunto Paule addeth a teſtimony out of the Prophet, he which beleueth in him ſhall not be made aſhamed. They are commonly aſhamed, which cōtrary to their expectation are fruſtrated of that, which they hoped to hauehave obtained. Wherefore the meaning is. He which beleueth in Chriſt, and by this faith waiteth for ſaluatiō, ſhal not be put to ſhame: bicauſe he ſhall not be fruſtrated of his hope. He addeth alſo an other teſtimony taken out of the Prophet Ioel: Whoſoeuer doth call vponupon the name of the Lord, ſhall be ſaued: in which words the promiſe of ſaluation ſeemeth to be aſcribed vntounto inuocation. But Paule profitably teacheth (as I hauehave before oftentimes ſaid) whē Note tha… the ſcriptures teach a reſolution frō workes▪ vntounto fayth. And againe from fayth to his obiectpromiſes ſeeme to be adioyned vntounto workes, we muſt alwayes run from them vntounto the roote and foundation, namely vntounto faith. So Paule in this place when he had ſayd, Whoſoeuer calleth vponupon the name of the Lord, ſhalbe ſaued, ſtraight way addeth, how ſhall they cal vponupon him, in whom they hauehave not beleued? So he reſolueth the whole matter from inuocation into faith. And that we ſhold not think that faith by his owne power, hath any thing whereby it can iuſtifie, he againe paſſeth from it vntounto the obiect, ſaying: how ſhall they beleue without a preacher? and how ſhall they preach, except they be ſent? Alſo, faith commeth by hearing, and hearing by the word of God. Wherefore the vttermoſt point of the reſolution, is the worde of God, and promeſſe touching Chriſt: from whence as from the fountaine, is deriued our ſaluation and iuſtification.

In the .xj. chapter is ſet forthe the Antitheſis betweene incredulitie and faith: which ſerueth very muche to confirme that, which we now teache. The braunches were broken of, that I might be grafted in. This was an obiection of the Gentiles againſt the Iewes. Paule anſwereth, thou ſayeſt well, bicauſe of vnbeliefe they were broken of: but thou ſtandeſt by faith. Here is geuen the reaſon of the fall and deſtruction of men, and on the other ſide of ſaluation and conſtancie, namely vnbeliefe & faith. And of the Iewes which ſhould one day be reſtored, he addeth, And if they abide not ſtil in their vnbeliefe, they ſhalbe againe grafted in, for God is of might to graft thē in. Héere we ſée, that by departing from vnbelief, which conſiſteth in beleuing,Hereby is proued that the reſtoring of thē that fall, cō meth by faith. men that hauehave fallen are reſtored. This maketh very muche againſt the error of thoſe, which although they after a ſort confeſſe that the firſt iuſtification is giuen fréely without any workes going before, yet vntounto men that hauehave fallen, they graunt not reſtitution vntounto iuſtification, but by ſatiſfactions, and many workes preparatory. Theſe things hauehave I gathered out of the Epiſtle vntounto the Romanes, now will we in order proſecute the other Epiſtles.

In the firſt Epiſtle to the Corinthians the firſt Chapter, it is thus written, bicauſe the world in the wiſedome of God knew not God by wiſedome, it pleaſed God by the foliſhneſſe of preaching, to ſaue them that beleue. Bicauſe the wiſe men of this world ſaith the Apoſtle, by their naturall ſearching out, could not take hold of the wiſedome of God, whereby they might be ſaued, God of his goodneſſe hath inſtituted a contrary way: namely the preaching of the Goſpell, which vntounto the fleſh ſéemeth fooliſhneſſe, that by it ſaluation ſhould be geuen vntounto men: but yet not to all ſortes of men, but to thoſe only that beléeue.

Wherfore in the .ij. to the Corinthians the. 1. chapter, it is thus written, by faith ye ſtand: by which wordes we vnderſtand that the foundation wherby we are confirmed and eſtabliſhed in the way of ſaluation, is faith.

Farther Paule to the Galathians the .ij. Chapter, where he reproueth Peter for his diſſimulation, wherby he ſéemed to lead the Gentiles to obſerue the Ceremonies of the Iewes, thus ſpeaketh: If thou being a Iewe, liueſt after the maner of the Gentiles, and not as doe the Iewes, why compelleſt thou the Gentiles to liue as doe the Iewes? For we which are Iewes by nature, and not ſinners of the Gentiles, knowe that a man is not iuſtified by the workes of the law, and we beleue in Chriſt, that we might be iuſtified by the faith of Chriſt, & not by the workes of the law, becauſe by the workes of the lawe ſhall no fleſhe be iuſtified. Héere we ſée that the Apoſtles therefore folowed Chriſt, y^• they might be iuſtified by faith, which they could not obtaine by works.

And afterward, the life which I now liue in the fleſh, I liue by the faith of the ſonne of God, which is all one, as if he ſhould hauehave ſaid: As yet in déede ſinne ſticketh in my fleſhe: and in it I cary death about: but yet notwithſtanding I hauehave life, not through mine owne merite, but by the faith of the ſonne of God.

In the .iij. chap. he thus wryteth, I would know this of you, receiued ye the ſpirite by the works of the law, or by the hearing of faith? And ſtraight way he addeth, he which miniſtreth vntounto you the ſpirit, & in you worketh miracles, doth he the ſame by the works of the law, or by the hearing of faith? By theſe words we ſée, that it is faith and not works, wherby we take holde of the gifts of God: and he addeth, ye know that they which are of faith, the ſame are the children of Abraham, and that vndoubtedly for no other cauſe, but becauſe in beleuing, they imitate him. Wherfore ſayth he, the ſcripture foreſeeing that God would iuſtifie the Gentiles by faith, ſhewed before hande glad tidings vntounto Abraham, ſaying, in thee ſhall all nations be bleſſed. This bleſſyng ſpred not abrode vntounto them, bicauſe they had their beginning of the fleſh of Abraham, but bicauſe they followed the ſteppes of his faith. Otherwiſe of Abraham as touching the fleſhe came not, as farre as we can read, any other nations, then the Iſmaelites, Edomites, and Iſraelites Then foloweth the concluſion, Therefore they which are of faith, ſhalbe bleſſed with faithfull Abraham. But to be bleſſed, in the Hebrew phraſe, is nothing elſe, then to receiue the gifts of God, amōgſt which iuſtification is the principalleſt. Wherefore it followeth, That vntounto the Gentiles through Chriſt might come the promiſe made vntounto Abraham, that we might receyue the promiſe of the holy Ghoſt through faith. We ſée therefore that the promiſe of the holy ghoſt is not taken hold of by workes, as many faine it is: which thing euen reaſon ſufficiently declareth. For ſeing the Lord (as it ſhall a litle afterward be declared) had by promiſe geuen this bleſſing vntounto Abraham, we muſt ſe, what is referred vntounto the promiſe as a correlatiue. Which (as we hauehave ſayd) cā be nothing ells but fayth: for fayth ſetteth forth vntounto it ſelfe the promiſes of God as an obiect.

Paul furthermore addeth, that the ſcripture concludeth, all thinges vnderunder ſinne, that the promiſe by the fayth of Ieſus Chriſt ſhould be geuen to them that beleue. Thys is the cauſe why y^• holy ſcriptures ſo diligently ſhew vntounto men, how they be guilty of ſinnes: namely, that they ſhould be the more ſtirred vp to embraſe y^• promiſes of God at the leaſt way by fayth, when as they hauehave not good workes, by which they may take hold of them.

And this vnderſtand we by that which is afterward written, The law is our ſchoolemaiſter vntounto Christ, that we ſhould be iuſtified by fayth. Theſe wordes ſignifie nothing els, but that y^• law therfore ſheweth ſinnes, & ſetteth forth vntounto mē their infirmity, and ſtirreth vp theyr luſtes, wherby ſinnes are more and more encreaſed, that they being thus admoniſhed ſhould returne vntounto Chriſt, and might from him thorough fayth receaue righteouſnes. Which thing they vndoubtedly did, of whome it is ſayd. Ye are all the children of God by the fayth of Ieſus Chriſt. For what is it to be the ſons of God, but to hauehave now obteyned adoption: which we obteine only by regeneration or iuſtification.

And in the 4. chapiter. Brethern (ſayth he) we are after Iſaake, children of the promiſe. But to be children of the promiſe is nothing ells, but to beleue thoſe thinges which God promiſeth wherby we are made his children according as he hath promiſed we ſhould be. For ſo was Iſaake borne vntounto Abraham, not by the ſtrength of nature, but by the benefit of the promiſe of God.

In the 5. chapter: he writeth, We in the ſpirite looke for the hope of righteouſnes by fayth. In this place are two thinges touched: the ſprite of God, whereby we are new facioned, and renewed vntounto ſaluation and fayth wherby we apprehēd righteouſnes. Wherfore in this matter of our iuſtificatiō, although there be in our minds many ther workes of the holy ghoſt, yet none of them except fayth helpe to iuſtification.

Therfore the Apoſtle concludeth, Circumciſion is nothing, and vncircumciſion is nothing, but onelyonly fayth, which worketh thorough louelove. Of this only dependeth iuſtification: of this faith (I ſay) not being dead, but liuing and of force. And for that cauſe Paul added, which worketh by louelove. Which yet ought not ſo to be vnderſtand, as though fayth ſhould depend of louelove, or hath of it (as they vſe to ſpeake) his forme: but for that when it burſteth forth into act, and will ſhew forth it ſelfe, it muſt of neceſſity doo it by louelove. So the knowledge of a man dependeth not hereof, for that he teacheth other men: but therin is it moſt of all declared. But if any perfection of theſe actions of louing and teaching redound vntounto fayth and knowledge, that commeth of an other cauſe, and not for that that they depend of it or therof hauehave theyr forme: as many Sophiſters dreame.

In the Epiſtle to the Epheſians the 2. chapter it is thus written, By Grace ye are made ſafe thorough fayth, and that not of your ſelues: for it is the gift of God.

And moreouer in the third Chapiter, That according to the riches of his glory he would graunt you, that ye may be ſtrengthned with might in the inward man by the ſpirit, that Chriſt may dwell in your harte by fayth. He y^• hath Chriſt in him, the ſame hath without all doubt righteouſnes. For of him Paul thus writeth vntounto the Corrinthians: in the firſt Epiſtle and ſecond chapiter: Who is made vntounto vsus wiſedome▪ righteouſnes, holines, & redemptiō. Here therfore is ſhewed by what meanes Chriſt dwelleth in our harts, namely, by fayth.

Agayne Paul in the third chapiter to the Phillippians, That I might be found (ſaith he) in him, not hauing mine own righteouſnes, which is of the law, but that which is of the fayth of Ieſus Chriſt. Here that righteouſnes, which is of workes, and of the law he calleth his: but that which is of fayth, and which he moſt of all deſireth, he calleth the righteouſnes of Ieſus Chriſt.

VntoUnto the Hebrues alſo it is written in the 11. chapter: The ſaynts by fayth hauehave ouercome kingdomes, hauehave wrought righteouſnes, and hauehave obteyned the promiſes. Theſe wordes declare how much is to be attributed vntounto fayth: for by it the ſaints are ſayd not only to hauehave poſſeſſed outward kingdomes, but alſo to hauehave excerciſed the workes of righteouſnes, namely, to hauehave liued holily and without blame, and to hauehave obteyned the promiſes of God.

And Peter in his firſt epiſtle and firſt chapiter, In the power of God (ſayth he) are ye kept vntounto ſaluation by fayth. In theſe wordes are ſignified two principal grounds of our ſaluation. The one is the might and power of God, which is wholy neceſſary for vsus to attayne ſaluation. The other is fayth, wherby as by an inſtrument is ſaluation applied vntounto vsus.

Iohn in his firſt epiſtle and 5. chapiter, EueryEvery one (ſayth he) which beleueth that Ieſus is Christ, is borne of God. But to be borne of God is nothing els then to be iuſtified, or to be borne agayne in Chriſt.

It followeth in the ſame chapiter. This is the victory which ouercommeth the world, our fayth. By which teſtimony is declared, that the tiranny of the Deuill, of ſinne, of death, & of hell is by no other thing driuē away from vsus but by faith only.

And toward the end of the ſelfe ſame chapiter it is ſayd. And theſe things hauehave I writen vntounto you which beleue in the name of the ſonne of God, that ye might know that ye hauehave eternall life, and that ye ſhould beleue in the name of the ſonne of God. Now let vsus gather alſo out of y^• Euangeliſts as much as ſhall ſerue for this preſēt queſtiō.

Mathew in his 8. chap. ſayth, That Chriſt excedingly wondred at the faith of y^• Centurian, and confeſſed, that he had not found ſuch fayth in Iſraell. And turning vntounto him ſayd, Euen as thou hast beleued, ſo be it vntounto thee. Here ſome replye, that this hiſtory and ſuch other like entreat not of iuſtificatiō, but only of the outward benefits of the body geuen by God. But theſe men ought to conſider that ſinnes which are in vsus are the cauſes of the griefes and afflictions of the body. For only Chriſt except, who vtterly died an innocent, all other, for as much as they are obnoxious vntounto ſinne doe ſuffer no aduerſitie without iuſt deſert: and although God in inflicting of calamities vponupon vsus, hath not alwayes a regarde hereunto, for oftē times he ſendeth aduerſities to ſhewe forth his glory, and to the triall of all thoſe that are his, yet none whileſt he is ſo vexed, can complaine that he is vniuſtly dealt with: for there is none ſo holy, but that he hath in himſelfe ſinnes, which are worthy of ſuche like, or elſe of greater puniſhmentes. And where the cauſe is not taken away, neither the effect is nor can be taken away. Wherfore Chriſt foraſmuch as he deliuered men from diſeaſes of the bodies, manifeſtly declared, y^• it was he which ſhould iuſtify thē from ſinnes. And that this is true, the ſelf ſame Euangeliſt teacheth in the. 9. chapter. For when he that was ſicke of the Palſey, was brought vntounto Chriſt to be healed, he ſaith y^• Chriſt anſwered, Ariſe my ſonne, thy ſinnes are forgeuen thee. At which ſaying, when as the Scribes and Phariſeis were offended, to the ende they ſhould vnderſtand, that the cauſe of euils being taken away, euen the euils themſelues alſo are taken away, he commaunded him that was ſicke of the Palſey to ariſe, and to take vp his bed, and to walke. Wherfore it manifeſtly appeareth that Chriſt by the healings of the body, declared that he was he, which ſhould forgeue ſinnes: and euen as thoſe healings were receiued by faith, euen ſo alſo by the ſame faith are men iuſtified, and receiue the forgeueneſſe of ſinnes.

And in the ſelfe ſame .ix. Chapter is declared that Chriſte anſwered vntounto two blinde men which were very importunate, and moſt earneſtly deſired to be healed, Doe ye beleue that I can doe this for you? And when they had made anſwer that they beleued, he ſayd: Euen as you hauehave beleued, ſo be it vntounto you.

And when our Sauior was going to the houſe of the ruler of the ſinagoge, to raiſe vp his daughter from death, there followed him a woman, which had an iſſue of bloud, which woman was endued with ſo great a faith, that ſhe thought thus with her ſelfe, that if ſhe might but touche the hemme of his garment, ſhe ſhould ſtraight way be made whole. Wherefore Chriſt anſwered her, be of good confidēce daughter, thy faith hath made thee whole. But why Chriſt adioyneth confidence vntounto faith, we hauehave before declared in the beginning of this queſtion, whē we declared the nature of faith. For we taught that that aſſent wherwith we take holde of the promiſes of God is ſo ſtrong & ſo vehement, that the reſt of the motions of the minde which are agreable vntounto it, doe of neceſſitie follow.

In Luke alſo is ſet forth the hiſtory of that ſinnefull woman, vntounto whome the Lord thus anſwered, thy faith hath made thee ſafe, ſignifiyng that he for her fayth ſake, had forgeuen her her ſinnes. And that the faith of this woman was very feruent, ſhe declared by the effectes, in that ſhe loued much, in that ſhe kiſſed his féete, in that ſhe waſhed them with her teares, and wiped them with her haire.

In the Goſpel of Iohn the .iij. chapter, Chriſt ſayd vntounto Nicodemus: So God loned the world, that he gaue his only begottē ſonne, that he which beleueth in him ſhould not peariſh, but hauehave eternall life. And in the ſelfe ſame Chapter Ihon Baptiſt, thus ſpeaketh of Chriſt, He that beleueth in the ſonne hath eternall life, but he that beleueth not, hath not life, but the wrath of God abideth ouer him. Out of which place we gather not only that we preſently entreat of, but alſo this, that they are ſtrangers,Here is pr… ued that they which are ſtraungers from Chriſt, can do no good thyng that may pleaſe God. from Chriſt, and thoſe which beleue not, can doe nothing that may pleaſe God, and therfore they can not merite of congruitie (as they call it, and as our aduerſaries affirme) the grace of God. And in the .vj. chapter Chriſt ſaith, This is the will of him which ſent me, that he which ſeeth the ſonne, and beleueth in him hath eternall life. And I (ſayth he) will raiſe him vp in the laſt day. And when as he had before ſaid, No man commeth vntounto me vnles my father draw him. Alſo, He that hath heard of my father, and hath learned, commeth vntounto me, afterward he addeth: And he which beleueth in me hath eternal life. In the .xj. chapter, when Chriſt ſhould raiſe vp Lazarus, he ſaid vntounto Martha, He which beleueth in me, though he were dead, yet ſhall he liue: and he which liueth and beleueth in me, ſhall not die for euer. And in the .xvij. chapter, this is eternall life, that they acknowledge thee the only true God, and whome thou haſte ſent Ieſus Chriſt. But this is to be noted, that here he ſpeaketh not of a cold knowledge, but of a mighty and ſtrong faith. Wherefore if it be eternal life, then ſhal it alſo be iuſtificatiō. For as we hauehave before taught whē we expounded this ſentence of Abacuk the Prophet, The iuſt mā ſhall lyue by fayth, Iuſtification and life are ſo ioyned together, that the one is oftentimes taken for the other. And in very déede Iuſtification is nothing els then eternall life now already begonne in vsus. And in the. 20. chapiter, Thoſe things (ſaith he) are written, that ye ſhould beleue that Chriſt is Ieſus, and that in beleuing ye ſhould hauehave eternall life. In the Actes of the Apoſtles the 15. chapiter, it is thus written, by faith purifying their hearts. In which place Peter ſpeaketh of the Gentiles, that they ſhould not be compelled vntounto the works of the lawe of Moſes: for Chriſt had without them, geuen vntounto them the holy Ghoſt, and had by faith made cleane their hearts from ſinnes. Paule alſo in his Oration to king Agrippa ſaid, that he was called of Christ to be ſent vntounto the Gentiles, which ſhould by his ministery be illuminated, and by faith receiue remiſsion of ſinnes, and lot amongst the ſaintes. And theſe teſtimonies hitherto we hauehave gathered out of the Newe teſtament.

But if I ſhould out of the old teſtament reherſe all that which maketh to this purpoſe, I ſhould then be ouer tedious. And if there be any of ſo obſtinate a heart, that thoſe things which we hauehave alredy ſpoken, can not vrge them to confeſſe the truthe, neither ſhould it any thing profite ſuche men, if we ſhould bring many teſtimonies. Wherfore a few ſhall ſuffice, and beſides thoſe teſtimonies which Paule hathe cited out of the. 15. Chapiter of Geneſis, Abraham beleued God, and it was counted vntounto him for righteouſneſſe, out of Abacucke. The iuste man ſhall liue by his faith: out of Dauid, Bleſsed are they whoſe iniquities are forgeuē: out of Eſay, EueryEvery one that beleueth in him, ſhall not be confounded, and a fewe others ſuche like, beſides theſe teſtimonies (I ſay) I will cite the. 53. chapter of Eſay, wherein Chriſt is by moſt expreſſe wordes painted forth. For there he is ſayd to hauehave taken vponupon him our ſorowes: and to hauehave borne our infirmities, to hauehave geuen his ſoule a ſacrifice for ſinne, and many ſuch other things: which are ſo plaine, that they can be applied vntounto none other, but only vntounto Chriſt Ieſus our ſauioure. And it is ſayde moreouer, and by the knowledge of hym, ſhall my righteous ſeruaunt iustifye many, and he ſhall beare their iniquities. Theſe words teache that Chriſt iuſtifieth many, namely the elect by the ſcience and knowledge of him, which knowledge vndoubtedly is nothing elſe, but a true faith. And that he in ſuche ſort iuſtifieth them, that he taketh vponupon himſelfe, and beareth their iniquities. And Ieremy in the. 15. chapter wryteth, O God hauehave not thine eyes a regarde vntounto faith? vndoubtedly they hauehave: As if he ſhould hauehave ſaid. Although thou ſéeſt al things, and there is nothing pertaining vntounto man hidden from thée, yet haſt thou chiefly a regarde vntounto faith, as vntounto the roote and foundation of all good actions. And as touching the oracles of the ſcriptures, this ſhall ſuffice.

Now will I anſwere vntounto ſuch obiections which are commonly brought agaynſt this ſecond propoſition. And we will heginne firſt with Pigghius, becauſe our aduerſaries count him for their Achilles or chief champion, and thinke that he only by his ſubtil ſharp wit hath perſed euen into the inward miſteries of the truth. And this man vſeth this cauillation: we are not iuſtified by that from which this iuſtification may be ſeperated: For it is not poſſible that the cauſes ſhould be pulled away or ſeperated from their effects. But faith is ſeperated from iuſtification: for many that beleue do notwithſtanding liue moſt filthely: ſo farre is it of,Whether iuſtification may be ſeperated from faith. that they ſhould be iuſtified. But becauſe he thinketh that this may be denied, he bringeth a reaſon to proue, that it is not againſt the nature and definition of faith but that iuſtification may be ſeperated from it, And he maketh an obiection out of the 13. chapiter of the epiſtle to the Corrinthyans, If I hauehave all fayth, ſo that I can remoue mountaynes, and hauehave not charity, I am nothing. By theſe words he concludeth, that faith may be ſeperated from charity, and therefore from all good works. He citeth this alſo out of Mathew, many ſhall come in that day, and ſhall ſay, Lorde in thy name we hauehave propheſied, and hauehave caſt out deuils, and hauehave wrought ſignes. But vntounto them ſhall anſwere bee made, I know you not. Theſe ſignes, ſayth Pigghius can not be done without fayth, wherefore ſeing that they are ſhut forth from the kingdome of heauen which yet do theſe things, it is cleare that they were not iuſtified. Wherefore in them faith was ſeperated from righteouſnes. But this he thinketh is much more plainly confirmed by Iohn, For he ſaith, that many rulers of the priestes beleued in Christ, whiche yet durſt not openly profeſſe hym. But they which abhorre from the confeſſion of the name of Chriſt, ar farre from ſaluation: For Chriſt himſelfe ſayth, he that is aſhamed of me before men, of hym will I be aſhamed before my father. Theſe arguments although at the firſt ſight they ſéeme to hauehave ſome ſhew, yet if a man more narrowly examine them, he ſhall ſée, thatThe iudgement of Epictetus touching hys own bokes. A ſimilitude. that very wel agréeth with them, whiche Epictetus pronounceth of his bookes: foreign: y^• is, theſe are but ſights or ghosts of the dreames of hell. Wherefore we muſt diligently ponder theſe reaſons and not iudge of them by the firſt ſight. And euen as in coynes of mony we vſe not ſo much to hauehave a regard vntounto the inſcriptions or Images as to the goodnes and waight of y^e matter, ſo alſo in arguments ought we to weigh and regard not ſo much the ſhew and coulour of them, as the thing it ſelfe and the ſtrength of them. We firſt deny that fayth can be ſeperated from iuſtification. And whereas Pigghius ſayth, that that is not repugnaunt vntounto the nature and definition of fayth, we in no wiſe admit it: For agaynſt that ſentence are all the holy ſcriptures, and the true ſenſe of the definition of fayth, and alſo the fathers: For as touching the ſcriptures, Iohn ſaith, he that beleueth that Ieſus is Chriſt the ſonne of God, is borne of God: And he which is borne of God ſinneth not. For ſo long as faith beareth ſway in our hart, we commit not thoſe ſinnes which deſtroy the conſcience and alienate vsus from God. How thē ſayth Pigghius that it is not agaynſt the nature of fayth to be ſeperated from iuſtification and from good workes? eſpecially ſeing Iohn ſayth, he which ſinneth knoweth not God? This thing alſo ſaw the fathers. For Ciprian de Simplicitate Prelatorum, where he complayneth of the infelicity of his tyme, for that charity, feare, good workes, and ſuch like things were waxen very cold, thus writeth, No man thinketh vponupon the feare of things to come, no man conſidereth the day of the Lord, and the wrath of God, and that vponupon the vnbeleuers ſhall come puniſhments, and that euerlaſting tormēts are appointed for the vnfaythfull. Of which things our conſcience would be aferd if it beleued: becauſe it beleueth not, therfore is it vtterly without feare: but if it beleued, then alſo would it beware, and if it did beware, then alſo ſhoulde it eſchape. Theſe words declare that with true fayth is ioyned the feare of God, and the eſchewing of eternal puniſhments, and auoyding of ſinnes. Now let Piggbius go & ſay, that true faith can be ſeperated from holy motions of the mind, and from good workes. This ſelf ſame thing together doth Ierome w^t Ciprian affirme agaynſt the Luciferians. And if (ſayth he) I beleued truely, I would clenſe that hart wherewith God is ſene, I would with my hands knock my breſt, I would with teares water my chekes, I would in my body hauehave a horror, I would in mouth waxe pale, I would lye at the feete of my Lord, and would waſhe them wyth weeping, and wipe them with my heares, I would vndoubtedly cleue faſt vntounto the ſtocke of the croſse, neither would I let go my hold thereof, before I had obtayned mercy. Hereby alſo it is manifeſt that with true faithThe definition of faith declareth that it can not be ſeparated from iuſtificatiō. A ſimilitude. are ioyned good workes and repentaunce. But as touching the definition and nature of fayth, it may eaſely be proued, that it can not be ſeperated from iuſtification and from good workes, that is, from his effects. For fayth is no common but a firme and vehement aſſent, and that proceding from the holy ghoſt. And if in caſe a poore miſer being condemned to …y, ſhould receaue a promiſe only at the hand of a mā that he ſhould be deliuered, and ſhould geue credit vntounto thoſe words, ſtraight way his mynde would wholy be chaunged to mirth, and would begin to louelove him that promiſed hym ſuch things, and would pleaſure him in what thing ſo euer lay in his power. How much more is to be attributed vntounto the true faith, which is geuen vntounto the word of God, and is inſpired by the ſpirit of God? Wherfore if that human fayth do draw with it wonderfull motions of the mynd, how can we ſay that the true and Chriſtian fayth is naked without good works, and deſtitute, & alone. Wherefore we now playnly ſée both by the holy ſcriptures, and by the Fathers, and by the definition and nature of fayth, that it can not be ſeperated from righteouſnes and from holy workes.

Commentary on Romans, Chapter 11 · Part (3 of 5)