Commentary on Romans — Peter Martyr Vermigli

Commentary on Romans · Peter Martyr Vermigli

Now let vsus come vntounto Paul. He ſayth, If I hauehave all fayth &c. But how knoweth Pighius that Paul there ſpeaketh of that generall fayth which cleaueth vntounto the promiſes of God and iuſtifieth: and not rather of a perticular fath wherby are wrought miracles, and which is a fre or gracious gift of the holy ghoſt? This faith is not applied vntounto all thinges which are found in the holy ſcriptures, but only is a certayne vehement confidence, wherby we certaynly beleue that God will doo this miracle or that miracle. Of this ſayth Chriſostome interpreteth Paul in thysThe fayth of doctrine & the faith of miracles▪ place. And to the end of this diſtinction either part ſhould hauehave a diſtinct name, the one calleth the fayth of doctrine, the other, the fayth of ſignes. And vntounto this latter fayth, Chriſostome applieth thoſe wordes, If ye hauehave of fayth as a grayne of mustard ſeede, and ſhall ſay vntounto this mountayne, Get thee hence, and hurle thy ſelfe into the ſea: it ſhalbe done. Neyther vndoubtedly can it be denied but that there is ſuch a kind of fayth. For Paul in the 12. chapter of the firſt epiſtle vntounto the Corrinthians, whē he reherſeth vp the frée gifts which the holy ghoſt diſtributeth vntounto eueryevery man as it pleaſeth him, thus writeth: VntoUnto one is by the ſpirite geuen the word of wiſedome and to an other the word of knowledge by the ſame ſpirite: and vntounto an other is geuē faith by the ſame ſpirit: and vntounto an other the gifts of healing by the ſame ſpirit. Here we ſée that amongſt the frée gifts of the holy ghoſt is reckoned fayth, and that in the third place: bicauſe Paul ſpake not there of the generall fayth, wherby we are iuſtified. And if we diligently peyſe thinges, we ſhall ſée that Paul kepeth the ſelfe ſame order in the 13. chapter of the firſt to the Corrinthians, For as here in the firſt place he putteth the woord of wiſedome, ſo there he putteth propheſieng: and as here in the ſecond place he putteth knowledge, ſo there alſo in the ſelfe ſame place he putteth knowledge: and as here, ſo alſo there he putteth faith in the third place: and as here the gift of healinges and of miracles followeth fayth, ſo doth there the remouing of mountaines: wherfore thoſe thinges which Paul hath ſpoken of a perticular fayth ought not to be wreſted to the vniuerſal and iuſtifieng fayth. For, that is to make a falſe argument, A ſecundū quid ad ſimpliciter. As if a man ſhould ſay, this fayth may be ſeperated from iuſtification, which is called fayth ſecundum quid, ergo, the true fayth and the iuſtifieng faith, which is called fayth ſimpliciter, that is to ſay, abſolutely, may be ſeperated from iuſtification. If a man ſhould ſo compare two ſeuerall kindes, that he will aſcribe one and the ſelfe ſame propriety vntounto either of them, he ſhall ſoone be deceaued. But Pigghius ſaw that by this eaſy and playne expoſition all his reaſoning may be ouerthrowen, and therfore went he about by violence to take it from vsus, forgetting in the meane time, that the author and patrone therof is Chriſoſtome. And to infring it he vſeth this argument:Vniuerſall propoſitiōs are to be drawen vntounto th… matter wherof is at that tyme entr…ated. Paul manifeſtly ſayth, All fayth: Wherfore we may not vnderſtand it of any ſingular faith. For the Apoſtle maketh an vniuerſall propoſitiō. But this man ought to remember, that vniuerſall propoſitions are to be contracted or drawē vntounto that matter wherof is at that time entreated. And although this might be declared by many examples, yet at this preſent only one ſhall ſuffice vsus. Paul in that ſelfe ſame epiſtle vntounto the Corrinthians the firſt chapiter, ſayth, that he geueth thankes vntounto God for them, for that they were enriched in all kind of ſpeach and in all knowledge. And yet it is not very likely that they were by the ſpirite of Chriſt endewed with naturall philoſophy, with Metaphiſicall and Mathemathematicall knowledge, with knowledge of the law, and with other liberall ſciences: but only with all knowledge which perttayned vntounto piety and vntounto the Goſpell. Neyther is it likely, that they by the power of the holy ghoſt were adorned with all kind of Rhetorical, Logicall, Poeticall, and hiſtoricall ſpeaches: but onelyonly with thoſe which pertayned vntounto the edification of the church, with ſounde doctrine, and godly admonitions. Wherfore propoſitions although they be vniuerſall, yet are not alwayes to be vnderſtanded ſimply, but ought ſometimes to be drawen vntounto the matter wherof is at that time entreated. Wherfore that which Paul ſayth: If I hauehave all faith, we vnderſtand of all that faith, which ſerueth vntounto the working of miracles. And that this contraction is of neceſſitie, the wordes which followe do declare. For Paul ſtraight way addeth: So that I can remoue mountaynes. Chriſostome alſo ſaith: that he in that vniuerſalitie ſaw, y^t this perticuler ſentence is of neceſſity to be vnderſtand. For he ſaith: that it may be doubted, how Chriſt ſaith that to remoue moū taines a little faith is ſufficient, which in his ſmalnes of quantitie reſembleth a grain of muſtard ſede, whē as Paul ſaith: If I hauehave all faith ſo that I cā remoue mountains: as though to bring y^t to paſſe is required a wōderful great faith. He thus diſſolueth the queſtion, and ſaith: that Chriſt ſpake of the truth & nature of the thing: for the gift of faith though it be neuer ſo ſmall is ſufficient to worke miracles be they neuer ſo great: but Paul had a reſpect vntounto the common opinion and iudgement of men, for they when they looke vponupon the greatnes and hugenes of a mountaine, thinke that it cannot be remoued without a certaine incredible efficacy and greatnes of faith. Neither helpeth it much Pighius cauſe, that Eraſmus makyngEraſmus opinion. aunſwer vntounto the Sorbonicall doctors, reiecteth this our interpretation. For firſt his reaſon is very weake, and ſecondly falſe: for he ſaith that the purpoſe of the Apoſtle was to prayſe charity by compariſon. But what prayſe ſhould that be (ſaith he) if it ſhould be compared with faith, which is one of the frée giftes of the holy ghoſt, and may light as wel vponupon the wicked, as vponupon the godly. For he ſhould but coldly prayſe a man, which ſhould ſay that he is better thē a dogge or a beare. Firſt this is falſe, that Paul compareth not charity with frée gifts of God. For he maketh mencion of propheſ…eng, of knowledge and of the gifte of tounges: and preferreth Charity before them. Secondly it is weake that he ſayth, that if our interpretation be receaued, the Apoſtle ſhoulde compare Charity onelyonly with frée gifts. For we confeſſe that toward the end he cōpareth it with the true fayth. For Paule ſaith, there are thre things, faith, hope, and charitie: but the chiefest is charitie. And he bringeth a reaſon why, for it abideth, and the other ſhall ceaſe. Farther it is a full compariſon, if as we hauehave ſayd, we begin at the frée gifts, and ſo afterwarde come in order to the vertues Theological, yea rather by that, that Paule towarde the ende of the chapiter, compareth charitie with true faith, it is moſt likely that he did not ſo before. But if we ſhould fully graunt this vntounto Pighius, that that faith wherof Paul ſpeaketh, is y^• vniuerſal faith wherby men are iuſtified, yet neither ſo vndoubtedly ſhould he obtain his purpoſe. For y^• Apoſtle going about by al manerFigur… fictionis▪ of meanes to ſet forthe charitie, thought to amplifie y^• ſame by a fiction or faining, which is a figure of Rhetorike, knowen euen vntounto children. And yet doth not Paul therfore bring a falſe propoſition: for he vſeth a conditional propoſition, which we may not reſolue into a categoricall propoſition: yet notwithſtanding is the truth in the meane time kept. As if I ſhould ſay vntounto a man, if thou haddeſt the life or vſe of the reaſonable ſoule without the life or vſe of the ſenſible ſoule, thou ſhouldeſt not be affected with pert…rbations of minde, no man coulde reproue this kinde of ſpeache to be falſe. And yet it is not poſſible that in a man the reaſonable life ſhould be ſeperated from the animall life. Such kinde of ſpeaches alſo are foūd in the holy ſcriptures: As for example, If I ſhall aſcend vp into heauen, thou art there, if I ſhall deſcēd down into hell, thou art preſent. And if I take the fethers of the morning, and dwell in the vttermost endes of the ſea, thither ſhall thy right hand leade me. Theſe ſentences are true, and yet is it not poſſible, that a man ſhould take vntounto him the fethers of the morning. After the ſame manner we ſay, if a man ſhould ſeperate faith from charitie, he ſhould make it vnprofitable: although in very déede it can not be ſeperated from charitie. And that Paule in that place vſed ſuche an Hyperbole or fiction, that manifeſtly declareth, which he a little before ſpake: Though I ſhould ſpeake with the tongues of men and of Angels, and hauehave not charitie, I am made as a ſounding braſſe, or a tingling cimball. But we knowe that Angels hauehave neyther bodyes nor tonges. And yet notwithſtanding Paul ſpeaketh truth, that if they had tonges, and I ſhould ſpeake with them, yet that ſhold nothing profite me without charitie. And this expoſition Baſilius confirmeth in an Epiſtle a… Neocaeſarienſes. For h… ſaith, that the Apoſtle minded in this place to commend charitie: and he ſaith that he vſeth thoſe reaſons, not that al thoſe things, which he here maketh mention of, can be ſeperated from charitie. Wherfore of the former interpretation, we hauehave Chryſostome for an author, and the latter interpretation Baſilius confirmeth. Let Pighius goe now, and of this ſaying of the Apoſtle, conclude if he can, that which he ſo much contendeth for.

But as touching thoſe words of Mathew, Lord hauehave we not in thy name propheſied, and in thy name cast out Deuils. &c. which things Pighius denieth, can be done without faith, and yet they which hauehave done them are not iuſtified, when as they are excluded from the kingdome of heauen, we may anſwere with the ſelfe ſame ſolution which we hauehave now brought: namely, y^• they whō Mathew maketh mē tion of, had the faith of ſignes or a deade faith, but not a true and iuſtifying faith: moreouer I ſée not, how true this is, that miracles can not be done without faith. For God ſometimes worketh miracles, not for his faiths ſake, by whō they areMiracles are not always done for fayth ſake. done, but either to illuſtrate his glory, or to beare teſtimony vntounto true Doctrine. Vndoubtedly Moſes and Aaron when they ſtrake water out of the rocke of ſtrife, wauered in faith. And yet God, to the ende he would ſtand to his promeſſe, with a great miracle, gaue water vntounto the people, and reproued Moſes and Aaron of infidelitie. And Naaman the Syrian, doubted of recouering his health in the waters of Iordane: yea alſo he would hauehave gone his way, for that he ſayd that the riuers of his countrey were muche better then Iordane. And yet notwithſtanding God left not his miracle vndone. And when the dead body was caſt into the ſepulchr… of Elizeus, by a great miracle it came to paſſe, that at y^• touching of the dead bones of the Prophet, life was reſtored vntounto it. But there was no faith there, neither in the dead corps, nor in the bones of the Prophet, nor in them which brought the dead man thither. And yet not alwayes when faith is abſent, is graunted vntounto thē that aſke, to doe miracles. For in the Actes we read, that when the ſonnes of the high prieſt Skeua, the exorciſt would hauehave caſt out Deuils in the name of Chriſte, whome Paule preached, the Deuill anſweared, Ieſus I know, and Paule I knowe, but who are ye? And ſtraight way ran vponupon them. Here we ſée that God woulde not geue a miracle when it was aſked, as it is moſt likely of wicked and vnbeleuyng men. Howbeit contrariwiſe we hauehave in Marke the 9. chap. that a certayne man did caſt out Deuils in the name of Chriſt, who yet followed not Chriſt: and when Iohn would hauehave reproued him, Chriſt alowed him not. By this Pighius myght hauehave ſéene that to the working of miracles, is not alwayes required …aith. And yet if I ſhould graunt him, that faith is of neceſſitie required, thereunto were ſufficient either the faith of ſignes, or alſo a dead faith. Wherfore Pighius in his ſecond confirmation proueth nothing, for it hath nothing in it that is ſincere.

Now let vsus examine his thirde proue. Iohn ſaith, many of the princes beleued in him. But they confeſſed him not, for feare they ſhould hauehave bene cast out of the ſinag…ge. Wherfore they were not iuſtified by faith. This reaſon is but a watriſh reaſon, & not ſo ſtrōg as he thinketh it to be. For we deny y^• they had y^e true faith truly. For y^• aſſēt of theirs, was nothing but an humane aſſēt. For whē they ſaw, y^• by Chriſt wer wrought wōderful works, & that his doctrine was confirmed by moſt euident ſigns they began by a certayne humane perſwaſion to geue credit vntounto hym TheThere is a certaine ſaith which is humane and is not in…led of God. deuil alſo for y^• he certainly knoweth of many things done by God, aſſēteth vntounto y^• truth and beleueth it. And yet it is not to be thought that he is by a true fayth induced to beleue. And that theſe rulers had not the true and liuely fayth, hereby it is manifeſt, for that Chriſt ſayde vntounto them, How can ye beleue when as ye ſeke for glory at mans hand. By which words we vnderſtand that that they which more eſteme humane glory then piety, can not beleue truly in God. And thoſe Princes were to be numbred amongſt them: for they ſo much did ſet by their eſtimations and the iudgement of men, that rather then they would be caſt out of the Sinagoge and be noted of any infamy with the people, they would forſake the confeſſion of the name of Chriſt. Wherefore when as the Lord ſaith, that ſuch could not beleue, and Iohn affirmeth that they did beleue, it is manifeſt that they ſpake of aTwo places conciliated which ſeme at the firſt ſight to be repugnaunt. diuers and ſundry fayth: vnles we will ſay that two contradictories may both at one and the ſelfe ſame tyme be true. Wherefore Iohn ſpake of an humane fayth, but Chriſt of the ſincere and true fayth. Which true fayth ought to be ioyned with confeſſion, as Paul declareth ſaying, with the hart we beleue vntounto righteouſnes, and with the mouth is confeſsion made vntounto ſaluation. He which ſéeth the connexion bebetwene righteouſnes and ſaluation, muſt nedes alſo ſée the coniunction which ought to be betwene fayth and profeſſion. Wherefore we ſay that their faith was a dead fayth. But a dead fayth is not fayth no more then a dead man is a man. AlthoughA dead faith is not faith. D. Smith. one Smith, in a certayne litle booke of his Iuſtification which he wrote agaynſt me, contendeth that a dead fayth is fayth: which he proueth chiefly by this argument, for that the body of a dead man although it be dead, is notwithſtanding a body. And this good wiſe man wonderfully delighted in this his ſimilitude. In which yet he hath vttered a ſophiſtical argument not vnméete for his diligēce and wit. For let vsus a litle examyne this notable ſimilitude I would hauehave him to anſwer me, whether a carkaſe be the body of a dead man, or ſimply the body of a mā I thinke he will not anſwer, that it is the body of a man: for the body of a man & a dead carkaſe differ much the one from the other: and that in very déede more thē two formes of one and the ſelfe ſame general word: for that they are contayned vnderunder diuerſe generall wordes being next together. I graunt that the carkaſe of a dead man is a body in the generall word of ſubſtaunce, as are ſtones, ſtockes andWhether a karkaſe be the body of a man. ſuch other like. But that it is in very déede the body of a man. I vtterly deny. For death taketh away from the body of a man the proper forme, which he had before: but it leaueth, the generall word, ſo that it can only be called a body. So, true and iuſtifying fayth when it is loſt, ceaſſeth to be the true and proper fayth, it may indéede as touching the generall word be called a certayne cold aſſent ſprong of humane perſwaſion and not ſuch as commeth of the holy ghoſt, and which hath the ſelfe ſame ſtrength and efficacy that it had before. Wherefore if on either ſide be kept the ſelfe ſame proportion of the ſimilitude, this wonderfull ſtrong buttreſſe ſhal make nothing againſt vsus. For as we confeſſe that a dead body is a body, ſo alſo do we graunt that a dead fayth is fayth: ſo that by fayth we vnderſtand the generall word of fayth: and not that liuely and true fayth whereby we are iuſtified. It is paralogiſmus aequiuocationis, that is, a falſe argument comming of diuers ſignifications of a word.

He addeth moreouer that fayth can not iuſtify, becauſe of his owne nature itTrue fayth is not a dead fayth. is a thing dead, and receaueth life of an other thing, namely, of charity, and of good workes. Theſe obiections are vayne and triflyng. For none that is in hys right wit will graunt that true fayth is a dead thing. For the iuſt man is ſayde to liue by his faith. And if out of fayth we draw life, how can it then vntounto any man ſeme dead? But that it taketh life of an other thing, we deny not: for it hath it partlyFrō whēce faith hath life. of thoſe things which it beleueth, namely, of Chriſt and of the promiſes of God, and partly of the holy ghoſt, by whoſe breathing it is inſpired. In this ſort we will graunt that it hath life of an other thing, but not in that ſort that this man wyll: namely, that it hath it either of charity or of good workes. For what man that is well in his wits will euer ſay, that either the ſtocke of a trée, or the branches, orA ſimilitude. the fruites or the flowers geue life vntounto the rootes? And fayth is before either hope or charity. Therefore of them it receaueth not life: for in very déede fayth can not be the matter of theſe vertues. And euen as that faculty or power which they call vegetatiue, geueth life vntounto the body and receaueth not life of the faculty or powere ſenſitiue or rational which foloweth: ſo faith geueth life vntounto the ſoule, butHow fayth is encreaſed by good workes. taketh not that life either of charity or of good works. Howbeit I graunt that that life of fayth is made ſo much the greater & ampler, as it hath mo & better works, and more feruenter charity burſting forth out of it: and not that it is increaſed of many and often repeticion of actions as it is ſayd of vertues which they cal moral, but becauſe God of his grace and mercy multiplieth the talent for that it was not idle: and becauſe God by his power bringeth to paſſe, that fayth when it worketh through louelove is ſtronger then it ſelfe when it is remiſſe in working.

But omitting theſe things let vsus returne agayne to Pighius. He as much as lieth in hym contendeth that a man can not be iuſtified by that fayth whiche is in Chriſt and in the remiſſion of ſinnes. For, that fayth (ſayth he) whereby Abraham was iuſtified, was not applyed vntounto theſe thinges. For God promiſed vntounto hym onelyonly a plentifull ſéede, and poſſeſſion of a countrey. And ſtraight way it is added, that Abraham beleued God, and it was imputed vntounto hym for righteouſnes. In this argument Pighius triumpheth, and is violent agaynſt the truth and vtterly derideth our ſentence. But this is nothing ells then to deride Paul himſelfe. For he by moſt expreſſe wordes affirmeth, that we are iuſtified by fayth in Chriſt and by the remiſſion of ſinnes. Neyther is there any thing ells in Pighius then a mere madnes, and a wicked deſire to contēd. But let Paul come forth, and anſwere for him ſelfe, what he thought is to be vnderſtand by the ſéede promiſed vntounto Abraham. Vndoubtedly in his epiſtle vntounto the Galathiās the third chapiter, he calleth that ſéede, Chriſt. Ʋnto Abraham ſayth he were made the promiſes, and vntounto his ſeede: He ſayth not, and vntounto the ſeedes, as ſpeaking of many, but as is were of one, and in thy ſeede, whiche is Christ. And this teſtament I ſay was confirmed by God towards Chriſt. Let Pighius now yet beleue Paul, that in that ſeede which was promiſed vntounto Abraham was Chriſt comprehended and declared, neither let him euer from hence forth with ſuch malepertnes and deſire of victory take vppon him to ſay, that y^• fayth wherby Abraham was iuſtified was not fayth in Chriſte. But as touching the remiſſion of ſinnes, foraſmuch as vntounto vsus is promiſed the bleſſing, we ought to remember, that the chiefe and principall poynt therof herein conſiſteth, that we ſhould be receaued of God into fauour, and that our ſins ſhould be forgeuen vsus.

But Pighius goeth on manifeſtly to oppunge y^• doctrine of the apoſtle touching y^• iuſtification of Abraham. For he ſayth, y^• before Abraham was circumciſed & had a teſtimony of the ſcripture, that his fayth was imputed vntounto him vntounto righteouſnes, he beleued God, as it is manifeſt by y^e 12. chapiter of Geneſis. Wherfore (ſayth he) according to this your ſentēce, he was then iuſtified, neither was his righteouſnes differred vntill that hiſtory which is had in the 15. chapter. It is wonderfull, to ſée how much he attributeth vntounto theſe his arguments, as though by them were takē away from vsus al poſſibility to anſwer: what I beſech you letted, but that Abraham At what tyme Abraham was iuſtified.mought be iuſtified at that firſt time, when God ſpake vntounto him firſt, to go out of his countrey and from his kindred. For euen in the ſelfe place at the beginning of the 12. chapiter are had the ſelfe ſame promiſes which are had in the 15. chapter. For thus God promiſed him: I will make of thee a great naciō, and will bleſse thee, and will make thy name great, and thou ſhalt be a bleſſing: I wil alſo bleſſe thoſe that bleſſe thee, & wil curſe thoſe that curſe thee: and in the ſhall all thee families of the earth be bleſſed. Vndoubtedly in theſe words is conteyned the promiſe of Chriſt, and the remiſſion of ſinnes. And therfore there ſhalbe no abſurdity, if we ſay that Abrahā by beleuing of thoſe wordes alſo was iuſtified. But bycauſe the ſcripture in that chapiter did not playnly ſet forth this, therfore Paul with great wiſdome hath cited thoſe wordes which are had in the 15. chapter, where it is expreſſedly written, that fayth was imputed vntounto him vntounto righteouſnes: which ſentence was moſt neceſſary to confirme the ſentence of the Apoſtle, namely, that a man is iuſtified byWhy God repeteth the ſelfe ſame promiſes. fayth. But why God would repeate the ſelf ſame promiſes it is not hard to ſee. For ſo weake is our minde, that except the wordes of God be repeted, and agayne and agayne inculcated, it eaſely ſtarteth backe frō fayth. Neyther is iuſtification only once taken hold of, but ſo often as we truly and mightely aſſēt vntounto the promiſes of God. For foraſmuch as we continually ſlide and fall into ſinnes, we hauehave nede euermore that our iuſtification ſhould be repeated.

Afterward he maketh a caueling that in the epiſtle vntounto the Hebrewes are many thinges had touching fayth, and many wonderfull factes made mencion of, which hauehave bene by it obteyned: but yet not one word ſpoken, that iuſtification is to be aſcribed vntounto it. But this man with an vniuſt payr of balance weigheth the words of the holy ſcripture: neyther ſufficiētly conſidereth him what thoſe words meane: The iuſt hauehave by fayth ouercome kingdomes, hauehave wrought righteouſnes, hauehave obteyned the promiſes. For theſe are ſo to be reſolued, that from the laſt effect we muſt returne vntounto the firſt: The laſt is to ouercome kingdoms: the next to workeIn the 11. chap. to the Hebrewes, ſaith is ſaid to iuſtify. righteouſnes: the firſt is to obteine y^• promiſes: amongſt which promiſes are reckoned bleſſing, life, remiſſion of ſinnes and ſuch other like, which ſerue to iuſtification. Wherfore that which is firſt made mencion of, ſayth apprehendeth, & by it we are iuſtified: afterward follow good workes: & therfore it is ſayd, and they wrought righteouſnes: laſtly by the ſelfe ſame fayth we obteyne alſo temporall good thinges and for that cauſe it is ſayd, They hauehave ouercome kingdome. Wherfore Pighius falſely affirmeth, that in the Epiſtle vntounto the Hebrues among the effectes of fayth is no mencion made of iuſtification. For although that word be not there read, yet is it of neceſſity and manifeſtly gathered of thoſe thinges that are there written. For neyther are we Arrians (as ſome wickedly belie vsus) that we will graūt nothing, but that which is by playne and expreſſe wordes read in the holy ſcriptures. For we graunt thoſe thinges alſo which are by euident and playne arguments gathered out of them.

But Pighius afterward demaundeth, why we take away from workes the power of iuſtifieng. VntoUnto this we could make anſwere with one word, that we do it bycauſe the holy ghoſt in the holy ſcriptures ſo teacheth vsus: namely that men are iuſtified by fayth without workes. But to the end we ſhould not ſo briefely diſpatch it, he hath layd a blocke in our way, for he anſwereth vntounto him ſelfe, that the cauſe therof is, for y^• our works are imperfect, neither ſatiſfie they y^• law of god, nether alſo can they ſtand ſure before the iudgment of God. But by this meanes alſo (ſayth he) we may affirme that iuſtification is not of ſayth: for it alſo is imperfect.Faith as it is a worke iuſtifieth not. For there is no man that beleueth ſo much as he ſhould doo. But vntounto this we anſwere as we hauehave in other places oftētimes anſwered, that fayth, as it is a worke iuſtifieth not. For that effect commeth vntounto it, not by any his owne power, but by his obiect. For from the death of Chriſt and promiſes of God is righteouſnes deriued into vsus. So a beggar receaueth almes with a leprous, weake, and ſore hand, and yet not in that reſpect that his hand is in ſuche ſorte weake and leprous. But thou wilt ſay, why doo not other good workes alſo by theyr obiect, namely, by God for whoſe ſake they are done, apprehend righteouſnes as well as fayth? I anſwere that fayth was to this vſe made and iuſtituted of God. For ſo alſo in the body of a man, although it hauehave diuers and ſondry members, yet the hand only taketh hold and receaueth. And ſo is caſely diſſolued that common paralogiſme, we are iuſtified by fayth: Fayth is a worke: ergo, we are iuſtified for worke ſake. Here in the concluſion is ſtuffed in this word, For, which was not in the premiſſes, and therfore the collection is not good. Farther the forme of the reaſon is ab Accidenti. For it is accident or happeneth vntounto ſayth, to be our worke in that it iuſtifieth vsus. Wherfore it is a fallacie or deceite (as they call it) of the Accident.

Farther Pighius obiecteth, that charitie iuſtifieth rather then faith, for y^• it is the nobler & excellenter vertue. But this reaſō we hauehave before confuted as ridiculous:The nobilitie of the vertue ſerueth nothing to the power of iuſtifieng. charitie is more nobler thē faith, therfore it iuſtifieth rather thē faith. For nobilitie or dignitie ſerueth nothing to iuſtification. For it is al one, as if a man wold thus reaſon. The eyes are more excellenter then the mouth, and the hands, Ergo, meats are to be receiued with the eyes, and not with the mouth or the hands. Which alſo we ſée happeneth in naturall things, that things which follow, are of more perfection, although they geue not life. In the childe conceiued, nature aſcendeth as itA ſimilitude. were by degrées from the power of vegitacion, to the power of féeling, and from the power of féeling, to the power of vnderſtanding. And yet doth it not therof folow, that y^• powers of vnderſtanding or of féeling, for that they are more noble thā the power of vegitacion, doe therefore geue life vntounto the childe. And that to iuſtifieIt is declared by reaſō that faith iuſtifieth & not charitie rather pertaineth vntounto faith then vntounto charitie, beſides that the holy ſcriptures doe teache the ſame, it may alſo be ſhewed by good probable reaſon. For the power of knowledge which pertaineth vntounto vnderſtāding, conſiſteth in perceiuing. And therfore they which are taught any thing, after they once vnderſtand it, are accuſtomed to ſay, Accipio, or teneo, that is, I take it, or, I holde it. For in very déede by knowledge a thing is after a ſort receiued into the minde. Wherefore it ought not to ſéeme marueilous, if by faith we are ſayd to take holde of the promiſes of God, and the merites of Chriſt. But charitie conſiſteth in pouring out, beſtowing and communicating our goodes vntounto others. Which thing ought to follow iuſtification, and not to go before. For before that we are regenerated, we are euil, neither can we vprightly or in ſuche ſort that God ſhould allow it, communicate any good thing vntounto others.

Hereunto Pighius addeth, that if that faith which iuſtifieth ſuffreth not with it hainous ſinnes which may trouble the conſcience, and which may alienate a mā from God, it muſt néedes follow, that if a man which beleueth doe chaunce to fall into any greuous wicked crime, he is ſtraight way deſtitute of faith, and ceaſeth to beleue that there is a God: when yet notwithſtanding we ſée that wicked men doe not only beleue, that there is a God, but alſo doe confeſſe all the articles of the faith. This argument at the firſt ſight ſéemeth to be very terrible. But ſuffer not thy ſelfe gentle reader, to be deceiued with a vaine ſhew. Examine it wel, and try it diligently, and thou ſhalt finde that it is a weak and ridiculous argument. We graunt that a man that is by ſinnes and wicked factes alienated from God, may aſſent vntounto the articles of the faith, and beleue that there is a God. But this good man ſhould hauehave taught farther, that the ſame is done by the motion and impulſionFaith abideth with ſuch ſinnes as are moſt greuou…s and do waſt the conſcience. on of true faith. There may in déede be left to a wicked man, a certaine humaine perſuaſion, either by education, or by opinion, bicauſe he thinketh it to be moſt likely. But leſt any man ſhould thinke y^• this that I ſay, is of mine owne inuenting, namely that a man which greuouſly ſinneth, is deſtitute of the true and iuſtifying faith, let him rather conſider what Paul ſaith. For he vntounto Timothe ſaith. He which hath not a care ouer his owne, and eſpeciall ouer his houſhold, hath renounced faith, and is worſe then an infidell. Doubtleſſe he which hath renounced faith, hath not faith. And vntounto Titus he ſaith: They cōfeſſe that they know God, but in dedes they deny him. To confeſſe and to deny, are things contrary: wherefore it muſt néedes be, that foraſmuch as bothe are ſpoken of one, and the ſelfe ſame men, they are to be taken in a diuers ſenſe. Wherfore they may hauehave faith, that is a certaine humaine opinion ſuch as it is: but yet not that firme and mighty aſſent inſpired by the holy Ghoſt, wherof we now intreat. Iohn ſaith in his firſt Epiſtle and ſeconde chapter, he which ſaith that he knoweth God, and kepeth not his commaundements, is a lier, and the truthe is not in him. Wherfore the true faith, wherby we beleue truely in God, is not without good workes. Neither ought it to ſéeme vntounto any man abſurd, that one and the ſelf ſame thing may be known diuers wayes. For the deuil alſo as well as we, both knoweth and confeſſeth many things touching Chriſte:The deuill is not endued with true faith. A ſimilitude. whome yet neither Pighius doubtleſſe (as I ſuppoſe) will graunt to be endewed with the true faith, whereby we are perſuaded to beleue thoſe thinges, which we confeſſe of Chriſt. It is poſſible alſo, that one ſkilful in the Mathematical ſciences may aſſent vntounto ſome one concluſion confirmed & proued by demōſtration, which demonſtration if he chaunce afterward (as oftentimes it happeneth) by reaſon of age or of ſome diſeaſe to forget, he wil not yet for al y^e ceaſe to affirme y^• propoſitiō which he before knew: but this doth he by opiniō, or ſome probable argumēt, & not (as before he did) by demonſtration. Therfore y^e knowledge of one, & the ſelf ſame thing doth not of neceſſity infer y^• ſelf ſame groūd of knowledge. And thoſe things ſuppoſe to be ſpoken only by ſuppoſition, vpō that ſentence which holdeth, y^• after a man hath committed any great haynous wicked fact true fayth is loſt, which yet in y^e elect is afterward by the benefite of God again recouered: otherwiſe it may be ſayd, that in men iuſtified and appointed of God vntounto ſaluation, fayth can not thorough the committing of any haynous crime be vtterly extinguiſhed, but is as it were in dead ſléepe, and lieth hidden, neither burſteth it forth into act, vnles it be agayne ſtirred by the holy ghoſt: for in ſuch men that hauehave ſo fallen the ſéede of God ſtill abideth, although for that tyme it bringeth not forth fruit.

But Pigghius goeth on and ſayth. Fayth is the foundation: therefore it is farre from the perfection of the building: wherfore it iuſtifieth not. For vntounto iuſtificatimany other preparations are required. If by this perfection of the building he vnderſtandFaith is very far from the laſt perfection. the bleſſed reſurrection, and chief felicity, wherein we ſhall ſée God face to face, we graunt that fayth is very farre from it For we muſt by many tribulations, aduerſities, and gréeuous labours come vntounto the kingdome of heauen. But after the ſelf ſame maner we may ſay, y^• iuſtification alſo is only the foundation of that eternal ſaluation: and that it alſo is farre from y^t bleſſednes which we looke for. For the firſt degrée vntounto ſaluation is, to be receaued of God into fauor, and to be regenerated through Chriſt: And afterward follow other degrées, by which we come vntounto that chief goodnes which we looke for. But where this man found that fayth is only the foundation he can not teach out of the holy ſcriptures: except paraduenture he wil bring that out of the Epiſtle vntounto the Hebrues: Faith is the ſubſtance of thinges that are hoped for. But by thoſe words is nothing els mēt, but that thoſe thinges which we hope for, are by fayth vpholden and confirmed in our minds: which would otherwiſe wauer, neither ſhould they by any meanes ſtand faſt. But this maketh nothing at all to this purpoſe. And if in caſe he will cite this alſo, That he which will come vntounto God ought to beleue, we hauehave already before anſwered therunto: & peraduenture we wil afterward in due place ſpeake ſomewhat more as touching that.

But goe to, ſéeing he by ſo many meanes goeth about to ouerthrowe our ſentence, let vsus heare what he himſelfe at the length affirmeth, and vntounto what thing he attributeth the power of iuſtifying. There are (ſayth he) many preparationsPighius ſentence. and diſpoſitions required in vsus to be iuſtified. Firſt (ſaith he) we beleue the words of God: afterward we are afeard of his wrath: after y^• we hope for mercy: then we deteſt ſinnes. To be briefe, he reckeneth vp all thoſe things which we before declared vnderunder the name of y^e Synode of Trent, but in the laſt place he ſayth, ſuccedeth a ſincere & pure louelove of God, which altogether beareth dominion in our heartes: and vntounto this he ſaith, is aſcribed iuſtification. I can not inough meruaile at the deuiſe of this man. For he affirmeth that a man is in a manner perfecte before he can be iuſtified. For he which beleueth, feareth, hopeth, repenteth, and ſincerely loueth God, what wanteth he to perfection? But this man holdeth, that a man without Chriſt, a ſtraunger from God, and not yet iuſtified, is able to accō pliſh thoſe things: which vndoubtedly in no wiſe agréeth with y^• holy ſcriptures. For they teach that a man before he is iuſtified, is occupied in euil works, & wandreth in the hatred of God: as it is manifeſt in the Epiſtle to the Coloſſians the firſt chapiter, and to the Epheſians the ſeconde chapiter. But how can they by whome are wrought ſo excellent workes, as this man maketh mention of, be the children of wrath? how can they be ſinners? how cā they, as it is written vntounto the Romaines, be the enemies of God?

But omitting thoſe things, let vsus ſée what are the groundes of this opinion. Firſt he citeth that out of Iohn, he which loueth not, abideth in death: and therby he concludeth, that of louelove is had iuſtification & life. This is al one, as if a man ſhould ſay, he which can not laugh, is not a man: Ergo, by the power of laughing, a man obtaineth to be a man. But how abſurd this is, eueryevery man may eaſely perceiue. For to be men, we hauehave it of the ſoule endued with reaſon. VntoUnto which ſoule, for as muche as the power of laughing, is of neceſſitie ioyned, this propoſition which we hauehave brought, is euer true. He which can not laughe, is not a man. So is that moſt certaine which Iohn ſaith, That he which loueth not, abideth in deathe: although he hauehave not life of louelove but of faith: wherewith louelove is of neceſſity ioyned.

He citeth alſo thoſe wordes of Chriſt: If ye had God to your father, doubtleſſe ye ſhould louelove me. Therfore (ſayth he) of louelove we hauehave the adoption, whereby we are made the childrē of God. But here alſo he vſeth the ſelf ſame forme of reaſoning. For they which louelove not Chriſt, are not the children of God: and yet hauehave we not of louelove to be the children of God, but of faith, out of which louelove ſpringeth. After the ſelfe ſame maner a man mought ſay: if thou wert liberall, thou ſhouldeſt alſo be prudent. And this in déede is a true propoſition. And yet it foloweth not, that a mā is by liberalitie made prudent. Yea much rather of prudence ſpringeth liberalitie. To be brief, theſe arguments and ſuch other like conclude nothing elſe, then that iuſtification can not conſiſt without louelove, and other chriſtian vertues. And yet cā not thereof be rightly gathered, that a man is iuſtified for theſe vertues ſake. Pighius addeth moreouer this ſentence of Chriſt: If any man louelove me, he will keepe my commaundementes, and I and my father will come to him, and make ou… abiding with him. By theſe words it appeareth, ſaith he, that iuſtification foloweth of louelove, and the obſeruing of the commaundements of God. For thoſe being obſerued, Chriſt promiſeth, that he will come with his father, and abide with vsus. For he thinketh that to receiue and to retaine Chriſt, is nothing ells then to be iuſtified. We confeſſe, that when Chriſtians being now regenerate and iuſtified doo liue vprightly, and by good workes doo ſhew forth theyr fayth, God commeth vntounto them, and heapeth them vp with greater giftes and a more ample grace. For God, although otherwiſe he be eueryevery where, yet is expreſſedly ſayd to come vntounto them, in whome he beginneth to worke new workes. And ſithen he dayly encreaſeth and adorneth his which behaue themſelues vprightly and godly, and faythfully excerciſe the talents committed vntounto them, it is very well ſayd, that he dayly cōmeth vntounto them by reaſon of new giftes. And this is that kind of viſiting, wherof Chriſt ſpeaketh in the Goſpell of Iohn. But, if we will know the firſt acceſſe of God, & comming of Chriſt vntounto our hartes to dwell in them, Paul teacheth it vsus to the Epheſians. For thus he writeth: That Chriſt may thorough fayth dwell in your hartes. Wherfore this ſentence of Chriſt teacheth not, that iuſtification commeth of louelove. For iuſtification goeth before it, although not in time, yet in order.

Pighius procedeth and maketh ſuch a diſtinction of teſtaments, that ſome he ſayth are abſolute and fre: by which the heyre may ſtreight way enter vpō the inheritance: other ſome are conditionall, which make no heyre, but vponupon certayne conditions. And to this latter kind referreth he the teſtamēt of God. And therfore contendeth he, y^• except thoſe conditions be performed, none can be iuſtified. Here we deny his aſſumpt, namely, that the teſtament of God touching the remiſſionThe promiſe concerning iuſtification, hath not a condition ioyned. of ſinnes in Chriſt hath any condition ioyned with it. Which thing Paul teſtifieth in his 3. chapiter to the Galathians, when he thus writeth▪ Brethern, I ſpeake accorto the maner of men: Though it be but a mans teſtament, yet when it is confirmed no mā doth abrogate it, or adde any thing therunto: Now, to Abraham were made the promiſes, and to his ſede: he ſayd not, To the ſedes: as ſpeaking of many: but as of one: and in thy ſede, which is Christ. And this I ſay, that the law whiche began 430. yeares after, can not diſanul the teſtament before approued of God towards Christ, that it ſhould make the promiſes of none effect. Theſe wordes moſt manifeſtly declare, that the teſtament which God made with Abraham was pure and abſolute, & without any condition of y^• law. Which thing the words of Geneſis declare. For God once promiſed vntounto Abraham the bleſſing. Afterward was geuen the law, which vntounto thoſe promiſes ſhould adde conditions of precepts: ſo that if men would be iuſtified and obteyne them, they ſhould know that they muſt performe & accompliſh all the commaundementes of God. But this latter way of iuſtification, although it can by no meanes be accompliſhed, can not let, or make voyd the firſt way. But that firſt way was nothing ells but the Goſpell thorough Chriſt. And that men ſhould the more willingly come vntounto it, there was ſet forth alſo the latter way of iuſtificatiō by works: that men, when they vnderſtode, that they were not able to performe them, ſhould fly vntounto Chriſt: of whome, when as being iuſtified they endeuored themſelues to liue vprightly, they might fréely receaue the promiſes ſet forth in the law.

Now let vsus ſée, what be thoſe conditions which this man aſcribeth vntounto the Teſtament of God. In the. 103. Pſalme it is written: The mercy of the Lord is from generation vntounto generation vponupon them that feare him, and his righteouſneſſe vponupon childrens children, vponupon thoſe which kepe his testament, and are mindfull of his commaundements, to doe them. Of theſe words Pighius gathereth, that the feare of God, the mindefulnes of the Teſtament of God, & the endeuor to performe his commaundements, are the conditions of the promiſes of God. But here I do not a litle meruail, y^• Pighius would affirme, that a man is iuſtified by louelove, whē as he confeſſeth that the holy ſcripture attributeth the ſame vntounto feare. But we wil not ſtick with Pighius, y^• he be contrary vntounto himſelfe. But if we wil harken vntounto the ſcriptures in y^• 33. Pſalme, Mercy is promiſed vntounto thē that hope. For thus it is written: And him that hopeth in God, mercy ſhall compaſse about. Alſo in an other place it is written, he which beleueth ſhall not be confounded: and he which calleth vponupon the name of the Lord, ſhall be made ſafe. But who ſéeth not, that all theſe vertues are in a man already iuſtified? and that God hath mercy vponupon him? But here lay all the controuerſie, vntounto which of theſe vertues chiefly iuſtification is to be aſcribed. Vndoubtedly by the teſtimony of the ſcriptures, the ſame is to be attributed vntounto faith. Pighius ſaith moreouer, that in that condition which he alleaged is ſayde, that they ſhould be mindfull of the commaundements of God to doe them, there is not added ſaith he, to doe all the commaundements, God receiueth a man which endeuoreth himſelfe to doe them, and of his mercy forgeueth many things. But this that is written, To doe them, muſt of neceſſitie be vnderſtand of all. For doubtleſſe in the lawe, which this man calleth the Teſtament, are written all. And if God forgeue or remit any thing, he doeth it to men already regenerate: And not vntountoVntoUnto thoſe which are not iuſtified nothing is remitted of the rigor of the law. them that are ſtraungers from him, & children of wrath: ſuch as they muſt néedes be, which are not as yet iuſtified, but ſtil prepare themſelues, and are bent to performe the conditions. VntoUnto theſe I ſay, nothing is remitted, wherefore they are bound vntounto all. And therefore Moſes ſaid, as Paul teſtifieth, Curſed be he which abideth not in all the things that are written in the boke of the law.

Farther he maketh a contention alſo about the production of fayth, and demaundeth, from whence it hath his beginning in vsus. We in one word eaſely anſwer that it hath his beginning of the holy ghoſt. But he faineth himſelfe to wonder,From whēce faith is ingenerated in vsus. how we graunt the holy ghoſt vntounto a man before he doth beleue. For he thinketh that to be abſurd. Firſt I can not deuiſe how this man ſhould ſo much wonder at this. But afterward I perceaue that he manifeſtly maketh and teacheth with the Pelagians, that fayth is of our ſelues, and that it is gotten by humane ſtrengthes. For otherwiſe if he beleued that it is of God and of the holy ghoſt, he would not ſeperate the cauſe from his effect. But that he ſhould not thinke, that we without good reaſon do attribute vntounto the holy ghoſt the beginning of fayth, let hym harken vntounto the moſte manifeſt teſtimonyes of the Scriptures. Paule ſayth in the firſt epiſtle vntounto the Corrinthians: Not in the words which mans wiſedome teacheth, but which the holy ghoſt teacheth: that your faith ſhould not be of the wiſdome of men, but of God. And in the ſame place, The carnall man vnderſtandeth not the thinges that are of God, neither can he: for vntounto him they are fooliſhnes: for they are ſpiritually diſcerned▪ But how can they be ſpiritually diſcerned except the ſpirite of God be preſent? Children alſo know that of *Coniugata be thoſe wordes which being of one kind be d… riued of an other: as of iuſtice, a iuſt man or a iuſt thing.Coniugata are deriued firme arguments. And vntounto the Galathians: God (ſayth he) hath ſent his ſpirit into our hartes whereby we cry, Abba father. For by the ſpirit we beleue and in beleuing we call vponupon God. Yea and the ſpirit himſelfe (as it is written vntounto the Romanes) beareth teſtimony vntounto our ſpirit that we are the children of God. And vntounto the Epheſians, Be ye ſtrenthened by the ſpirit in the inward man, that Christ may by fayth dwell in your harts. Here we ſée, that that fayth whereby we embraſe Chriſt, commeth of the ſpirit of God, whereby our inward man is made ſtronge. The Apoſtles when they ſayd, Lord increaſe our fayth, manifeſtly declared, that it ſprang not of their owne ſtrengthes, but of the the breathing of God. And Paul in the 1. to the Corrinthians the 12. chapiter: VntoUnto one (ſaith he) is geuen the word of wiſedome, vntounto an other the word of knowledge, vntounto an other fayth, vntounto an other the grace of healing. And then is added, that it is one and the ſelfe ſame ſpirit which worketh all theſe thinges, deuiding vntounto eueryevery man as pleaſeth him. And if thou wilt ſay that this place and the foreſayd petition of the Apoſtles pertayneth vntounto the particular fayth by which are wrought miracles, doubtles I will not be much agaynſt it. And yet if thou wilt nedes hauehave it ſo, I will reaſon a minori, that is, from the leſſe. For if theſe frée gifts are not had, but from the ſpirit of God, much les can that vniuerſall and mighty fayth whereby we are iuſtified he had from els where. Farther Paul vntounto y^• Rom. Ʋnto eueryevery one, ſayth he, as God hath deuided the meaſure of fayth. And in the latter to the Cor. Hauing (ſaith he) the ſelf ſame ſpirit of fayth: euē as it is written: I hauehave beleued, for which cauſe alſo I ſpeake: we alſo beleue and ſpeake, that God which rayſed vp Ieſus from the dead, ſhall through Ieſus rayſe vp our bodyes alſo. VntoUnto the Gal. are reckned vp the fruites of the ſpirite: Charity, ioy, peace, patience, lowlines, gentlenes, fayth, meekenes, and temperaunce. Fayth here is numbred among the fruites of the ſpirit, wherefore it procedeth of the ſpirit. But vntounto the Epheſians he ſayth more manifeſtly, By grace, you are made ſafe through fayth: and that not of your ſelues, for it is the gift of God. And in the Actes of the Apoſtles it is thus written. The Lord opened the hart of the woman that ſold ſilkes, to geue hede vntounto thoſe thinges which Paul ſpake. And in the 13. chapiter, They beleued as many as were predeſtinate vntounto eternall life. Wherefore it is not to be doubted but that fayth is ingenerated in our harts by the holy ghoſt: who yet may indede be had of them which beleue not, but that yet is onelyonly perſwading, and not as ſanctifying them.How the holy ghoſt is in man not regenerate And although in the elect he ſodenly poureth in fayth, yet foraſmuch as he is the cauſe of fayth, he is therefore before it, both in dignity and in order.

Now let vsus ſée what abſurdities Pighius gathereth out of this ſentence. If the ſpirit (ſayth he) be the author of our fayth, and vſeth the inſtrument of the word of God, and may be alſo in them that beleue not, how commeth it to paſſe, that whē as there are many at one and the ſelfe ſame ſermon, where as both ſpirit is preſēt and the word preached, yet part do beleue, and part beleue not? we anſwere in one word: that that cōmeth becauſe y^e ſpirit is not of like efficacy in all men, neither doth after one & the ſelfe ſame maner teach all mē inwardly and in y^• minde. But of his will we can not render in cauſe, although we nothing doubt but that it is moſt iuſt. If the matter be ſo (ſayth he) the hearers will eaſely content them ſelues, neither will they put to their endeuor or ſtudie: for they know, that that is in vaine, when as it wholy dependeth of the ſpirite of God. This is not only a very common, but alſo an enuious obiection. But we anſwer that all men are boūd to beleue the word of God, and therfore theyr bounden duety is diligently and attentiuely to hearken vntounto it, & with all their ſtrengthes to aſſent vntounto it. And if they ſo doe not, they ſhal then incurre the puniſhment of the law: neither are they to be hearkened vntounto if they ſhall ſay that they could not obey it: or if they would hauehave gone about to hauehave proued what their ſtrength could hauehave done, their endeuor, for that they were not as yet iuſtified, ſhould hauehave bene in vaine and ſinne. As if a maſter ſhould bid his ſeruaunt which is lame to walke, and he ſhold excuſe himſelfe, and ſay that he were lame, and could not goe without great deformitie, it is not to be thought that therefore he is excuſed. We are not of that minde that we thinke that all ſinnes are alike. Yea rather we teach, that they which omit or neglect thoſe outward workes which they might performe, and put not to endeuor and ſtudy to do wel, do much more greuouſly ſinne then they which according to their ſtrengthes obſerue ſome certaine outward diſcipline: And as Augustine ſayth, Cato and Scipio, ſhalbe much more tollerablier dellt with, then Catiline or Caligula. But I would hauehave y^• Pighius whome our opiniō ſo much miſliketh, to declare himſelfe when he thinketh that the holy ghoſt is geuen vntounto men. He will aunſwere when as now theſe preparations hauehave gone before, when a man hath beleued, feared, hoped, repented, and ſincerely loued. What more could Pelagius hauehave ſayde? As though to beleue, to louelove, and ſuch other like ſhoulde ſpring of humane ſtrengthes.

He alleadgeth this alſo, and thinketh it to make for his purpoſe, Come vntounto me all ye which labour and are laden, and I wil refreſh you. For he thinketh that labours, burthens, contrition, confeſſion, and as they ſay, ſatiſfaction, faſtings, teares, & ſuch other like make to the obteynment of iuſtification. But this place is to be vnderſtand farre otherwiſe. For Chriſt calleth them laboring and loden, which were oppreſſed with the law, and felt theyr owne infirmity, and the burthen of ſinnes, and which had now long time laboured vnderunder humane tradicions. Theſe men being now weried, and in a maner without all hope, the Lord calleth vntounto him. For they are more apt vntounto the kingdome of heauen, thē are other bleſſed & ſecure men, which by theyr own works & good dedes thought thē ſelues very iuſte.

God (ſayth Pighius) requireth workes preparatory: and them he promiſeth not to fayle them of his grace. This was vtterly the opinion of the Pelagians: againſt which y^e holy ſcriptures are vtterly repugnant. For they teach, that it is God, which geueth both to will, and to performe, according to his good will: that it is God which beginneth in vsus the good worke, and accompliſheth it euen vntounto this day: that it is God, frō whome only we hauehave ſufficiency: when as otherwiſe we are not able to thinke any thing of our ſelues, as of our ſelues. Wherfore it is manifeſt, that Pighius confoundeth the lawes of God, & diſturbeth thoſe things which ar wel ſetforth in y^• holy ſcriptures.

Farther, when as we ſay, that vntounto iuſtification is not ſufficient, an hiſtoricall fayth, he fayneth him ſelfe to meruayle what maner of hiſtoricall fayth we vnderſtand. For if (ſayth he) they call all thoſe thinges which are written in the holy ſcriptures, an hiſtory, wil they bring vntounto vsus an other faith wherby we may beleue thoſe things which are not in the ſcriptures? But we reiect not an hiſtoricall fayth, as though we would faine ſome new obiects of fayth, beſides thoſe which areThe difference betwene a… hiſtoricall faith and a ſtraunge faith. ſetforth in y^• holy ſcriptures, or are out of thē firmely cōcluded. But we require, not a vulgar or cold aſſent ſuch as they hauehave, which are accuſtomed to allow thoſe thinges which they read in y^• holy ſcriptures, being thereto led by humane perſuaſiō, & ſome probable credulity, as at this day y^• Iewes & Turkes confeſſe & beleue many things which we doo, but an aſſured, & firme & ſtrong aſſent, & ſuch which commeth frō the afflation of the holy ghoſt, which changeth & maketh new the hart and the mind, and draweth with it good motions and holy workes. In this maner we ſay, that that fayth which is of efficacy differeth very much from an hiſtoricall aſſent. And, that we are by that fayth, which we hauehave now deſcribed, iuſtified, we hauehave thrée maner of teſtimonies. The firſt is of the holy ghoſt, Which beareth witnes vntounto our ſpirite, that we are the children of God: The ſecond is of the ſcriptures: The third is of workes. But contrariwiſe, they which hold and crie, that a man is iuſtified by workes, hauehave no ſufficient teſtimony. For the holy ghoſt teſtifieth it not, the holy ſcriptures deny it: only works are brought forth, and thoſe without piety and fayth: ſuch as were in times paſt the workes of the old Ethnikes, and at this day the woorkes of many which beleue not in Chriſt, and are ſtrangers from God.

But it is woorthy to be laughed at, that he hath cited alſo a place out of the 66. chapiter of Eſay, by which, and if there were no more places then it only his cauſe is moſt of all ouerthrowen. VntoUnto whome (ſayth God) ſhall I looke, but vntounto the poore man, vntounto▪ the contrite of harte, and vntounto him that trembleth at my woordes. By theſe wordes Pighius thinketh are ſignified thoſe workes, wherby God is drawen to iuſtifie vsus. But the matter is farre otherwiſe. For the ſcope of the Prophet was, to deteſt the ſuſpition of the Iewes. For they neglecting the inward piety of the mind truſted only to outward ceremonies. Wherfore this thing God by y^• voyce of the Prophet condemned, and declared how odious it was vntounto him: Heauen (ſayth he) is my ſeate, and the earth is the footestoole of my feete. As if he ſhould hauehave ſayd, I nothing paſſe vponupon this your temple, which ye ſo much boaſt of. For heauen is my ſeate, ſuch a ſeat as you can not frame nor make: and the earth adorned with all kind & variety of plants, liuing creatures, herbes, & flowers, is the footeſtoole of my féete. Where thē ſhall be that houſe, which ye wil build for me? And where ſhall be my resting place? And ſtraight way to declare y^• it was not the tēple built with handes, All theſe thinges (ſayth he) hath mine hand made: and all theſe thinges are made ſayth the Lord. By which wordes we learne that God delighteth not in theſe thinges, and in outward ornamentes and ſumptuous buildinges for theyr own ſakes: but chiefly requireth fayth, and inward piety of the minds, that he may dwel in them. And who they be that beleue, and are in very déede godly, is declared by theyr certayne and proper notes. Whoſoeuer is poore and ſéeeth him ſelfe to want righteouſnes, and whoſoeuer is contrite of hart, that is to ſay, afflicted in this world, whoſoeuer is of a moderate and deiected ſpirite, and not of an arrogant and proud ſpirite, whoſoeuer with great reuerence and feare receaueth the wordes of God, he moſt iuſtly may be nombred amongſt them. Theſe are fure tokens, and as it were the proper coulours of faith and true piety. Afterward the Prophet declareth how much God eſtemeth the workes of men that beleue not, and are not as yet regenerate, though theſe workes be neuer ſo goodly to the ſhew. He which killeth an oxe (ſayth he) it is all one as if he ſhould kill a man: and he which ſacrificeth a ſhepe, as if he cut of a dogges necke: he that offreth an oblatiō, as if he offred ſwine fleſh: and he that maketh mencion of incence, as if he bleſsed iniquity. All theſe kindes of oblations and ſacrifices were commaunded and appointed in the law of God: which yet bein done of an vnclene hart and of a ſtranger from God, were counted for moſt greguous ſinnes. Wherfore Pighius hath nothing out of this place wherby to defend his error: but we by the ſelfe ſame place doo moſt aptly and moſt truly confirme our owne ſentence. But this is a notable and ſharpe diſputer, which bringeth for▪ him ſelfe thoſe things which make ſo playnly and manifeſtly agaynſt himſelfe.

But he draweth this alſo out of the epiſtle vntounto the Hebrues, That he that cō meth Two maner of wais of ſekyng after God.vntounto God ought to beleue that there is a God, and that he rewardeth them which ſeeke vntounto him. By theſe wordes it ſéemeth that he would conclude that iuſtification is geuen vntounto them which ſéeke God, namely, by good workes. But he ought to hauehave made a deſtinction of thē y^• ſéeke God: which thing Paul alſo did. Namely, that ſome ſeke him by workes, & other ſome by faith. This diſtinction Paul ſheweth: neither leaueth he vnſpoken what followeth of it. For thus he writeth vntounto the Romanes: Iſraell which followed after righteouſnes, attayned not vntounto the lawe of righteouſnes becauſe they ſought it of workes, and not of fayth. Wherefore they which ſéeke God to be iuſtified of him by fayth, as the Apoſtle teacheth, do attayne vntounto that which they deſire. But they which will be iuſtified by workes, do fall away from iuſtification. And that God rewardeth works which are done of men regenerate, and by which they contend to the crowne of eternall ſaluation, we deny not. But that pertayneth not vntounto this queſtion. For at this preſent the contencion is not about this kinde of workes: but only about thoſe which are done befor… regeneration. Thoſe Pighius contendeth to hauehave their reward, and to be merites after a ſort of Iuſtification.

Neither doth this any thing help this cauſe, that he affirmeth, y^• this kinde of merite redoundeth not vponupon God, or maketh him debtor vntounto vsus, or is equall vntounto that which is rewarded. For theſe thinges although vntounto him they ſeme to ſerue only to extenuate the dignity of merites, yet do they vtterly take away all the nature of merite. For whatſoeuer good thing men do alſo euen after iuſtification, the ſame is not properly theirs: For God worketh it in them. Moreouer alſo all that whatſoeuer it be, was alredy before wholy dew vntounto God: neither can we do any thing that is good, or geue any thing vntounto him which is not his. Wherfore we muſt vtterly take away al merite not only in thē which are not as yet iuſtified: but alſo in them that are iuſtified.Merite is taken away both from thē that are not iuſtified and from them that are iuſtified

But Pighius the eaſelier to perſwade, putteth forth a ſimilitude of a certaine maiſter which hath many ſeruauntes: vntounto whome, to the end they ſhould the diligentlier and ſpedelier accompliſhe ſome certayne worke which he ſetteth them to do, he appointeth a reward. Who (ſayth he) will deny, but that thoſe ſeruants which ſpedely and diligently hauehave finiſhed their worke, hauehave deſerued the reward that was promiſed? We will briefely examine what may be concluded by this ſimilitude. If by ſeruaunts he vnderſtād men regenerate in Chriſt, we wil graunt that God ſetteth foorth prices and rewardes, whereby we are ſtirred vp to liue holyly: neither will we deny but that ſuch may be ſayd to receaue a reward. But yet we will not graunt that they truely and properly merite the crowne of eternall felicity. And certayne of our writers to declare that this thing pertaineth vntounto the iuſtified do vſe a ſimilitude, not of a maiſter and his ſeruauntes, but of a father and his children. For fathers are wont oftentimes with ſome certaine condition to promiſe a gowne, a cap, or money vntounto theyr children which otherwiſe they would fréely geue vntounto them, yet they do it to quicken their endeuor thereunto: as for example ſake, that they ſhall hauehave this or that, after they hauehave throughly learned this booke or that booke. Here no man that will ſpeake as he ſhould do and properly will ſay, that theſe children when they hauehave finiſhed their woork… hauehave deſerued the giftes which were promiſed vntounto them. For the father geueth them fréely and of liberalitie vntounto them. But Pighius entreateth of ſeruauntes, that is, of men not as yet regenerate, but that vntounto ſuch are by God ſetforth any… rewards of good thinges, I meruail out of what place he can at the length declare. Or whereby will he proue that the workes of ſuch men, ſeing they are yet, as we hauehave taught, ſinnes can pleaſe God? And ſeing the matter is ſo, vntounto them is ſetA compariſon betwene ſeruaunts & children. forth not a reward, but a puniſhment. But to make the thing more playne let vsus compare children and ſeruauntes together. Children though they do nothing, yet they enter vponupon their fathers inheritaunce onelyonly, ſo that they will receiue it: But ſeruantes though they labour neuer ſo much, yet they hauehave no inheritancee with the children. This is ſo plaine that it néedeth no further declaration.

But to wreſt out of our handes this, that we ſay, that if woorkes …e required vntounto iuſtification, the honour of Chriſt ſhoulde be diminiſhed, as thoughe hys merite alone could not be ſufficient to reconcile vsus vntounto GOD, I (ſayth he) doo take away nothing from Chriſt, but do leaue vntounto him his honor whole and ſafe. But I beſech thée, how dooſt thou take awaye nothing, when as thou requireſt workes vntounto our iuſtification, and ſo requireſt them, that thou ſayſt, that God more regardeth them, then faith? But he thus expoundeth his ſuttle riddle▪ That Chriſt in that his order is a ſufficient cauſe: as if he ſhould hauehave ſayd, if we ſpeake of the reconciliator, and of the ſacrifice, whereby we are reconciled vntounto God, Chriſt onelyonly is ſufficient. But we cannot be prepared and be made apt vntounto that benefite but by many workes. I cannot doubtles but meruaile where is become the wit of this ſo great ſophiſter. As though forſooth they, againſt whome the Apoſtle diſputeth, euer ſaid, that works are required vntounto iuſtification as outward principles or grounds. Vndoubtedly they alſo went about the ſame that Pigghius doth, that workes are certaine purgings and preparations of the mynds. Farther who ſéeth not, that an vniuerſall propoſition being true, it is lawfull to apply vntounto all the ſingular propoſitions thereof that which is either affirmed or denied in it? Wherefore ſéeing Paul denieth y^• a man is iuſtified by workes, he excludeth all kindes of workes, in what order ſo euer they be put.

But Pighius ſayth farther, that God requireth theſe woorkes, that he may… fréelye impute vntounto vsus iuſtification. Whoſoeuer is but euen ſlenderlye exerciſed in the holye Scriptures, ſhall eaſelye ſée, that thys man is euen directlye repugnaunt vntounto Paul. For he in the Epiſtle to the Romaines ſayth, Ʋnto hym whych worketh not, a reward is imputed accordyng to grace. But Pighius ſayth, vntounto him which worketh God imputeth righteouſnes fréely. But to impute fréely, and not to impute fréely, eueryevery childe may ſée that they are contradictories. But mark gentle Reader, this reaſon of two members. Theſe workes which he ſpeaketh of, either profite vntounto iuſtification, or elſe profite not. If they profite not, why calleth he them preparations? For amongſt cauſes are reckened alſo cauſes preparatory. But if he will ſay that they profite, & are in very déede cauſes preparatories, with what mouthe can he affirme, that he plucketh away nothing from the honoure of Chriſt, but appoynteth him to be the whole, and abſolute cauſe of our iuſtificatiō? But peraduenture this two membred argument, a man will turne vponupon vsus, touching thoſe works which follow iuſtification. For (he wil ſay) either they are profitable to obtaine ſaluation, or they are not profitable: If they be not profitable,Wherunto good works profite after iuſtificatiō. why are they required, and why are their promiſes ſetforth vntounto thē? But if they be, why doe we not allowe merite to be in them? I anſwer that ſuche workes are profitable vntounto men regenerate, for that they liuing vprightly and orderly, are renewed and made more perfect. But that is nothing elſe but a certaine inchoation, and as it were a participation of eternall life. Farther, it hath ſéemed good vntounto God, by ſuche meanes, or rather by ſuche ſpaces to bring men vntounto eternal felicitie. But we can not cal theſe workes merites. For Paul expreſſedly teacheth, that the ſtipend of ſinne is death: but eternall life is grace. But that which is giuen fréely, vtterly excludeth merite. And in the meane time we ought to remember, thatThat which is geuē frely excludeth merite. there is a great difference (as we hauehave oftentimes taught) betwene their works, which are as yet ſtraungers from Chriſt and from God, and their workes which are now by grace grafted into Chriſt, and made his members.

Afterward alſo he goeth about to confute that which we ſay, that a man is iuſtified by that faith which hath a reſpecte vntounto the promiſes of Chriſt, and of the remiſſion of ſinnes: as though we holde that faith is the proper correlatiue of ſuch promiſes. For he ſaith that faith hath equally a reſpect vntounto all the thinges which are ſet forth in the holy ſcriptures. Yea (ſaith he) he doth vntounto God a thing no les acceptable, which beleueth, that he created the world, or beleueth the thre perſons of the diuinitie, or the reſurrection to come, then he, which beleueth that Chriſte was giuen to be our mediator, and that by him is to be obtained the remiſſion of ſinnes. For that faith is of no leſſe worthineſſe then the other. And, if we be iuſtified by faith, he contendeth that that faith no leſſe pertaineth to the other articles then to the remiſſion of ſinnes by Chriſt. And this he thinketh, may be proued by that which Paul wryteth in the. 4. chapiter vntounto the Romaines: And not for him only, were theſe things written, but alſo for vsus, vntounto whome it ſhal be imputed, ſo that we beleue in him which hath raiſed vp Christ from the dead. Beholde ſaith he, that faith is imputed vntounto vsus vntounto righteouſneſſe, whereby we beleue that God raiſed vp Chriſt from the dead: and not that faith, whereby we beleue that ſinnes are forgiuen vsus by Chriſt. Firſt here we confeſſe, that our faith aſſēteth vntounto all the things which are contained in the holy ſcriptures. But foraſmuche as amongſte them, there is but onelyonly one principall and excellent truthe, vntounto which all the other truthes are directed, namely that Chriſt the ſonne of God ſuffred for vsus, that by him we might receiue forgiueneſſe of ſinnes, what meruail is it if our faith hauehave a reſpect vntounto this one thing chiefly? For this our aſſumpt Paul proueth. For he ſaith, that Christ is the end of the law. Wherfore ſéeing he is the end of al the ſcriptures, he is alſo the ſumme and principall obiecte of our faith: although otherwiſeChriſt is the principal obiect of our faith. by our faith we alſo embraſe all other thinges which are contained in the holy ſcriptures. And whereas he addeth that the faith which is of the other articles, is no leſſe acceptable vntounto God, then this faith which concerneth Chriſt and the remiſſion of ſinnes, we may firſt ſay that that is not true, if a man rightly way the dignitie of the action of faith. For the dignitie of faith, as alſo the dignitie of other ſuche like kindes of powers, is meaſured by the obiects. For as thoſe obiects differ one from an other in excellency and dignitie, ſo the aſſētings of faith ought accordingThe dignity of faith is meſured by the obiect. to the ſame to be counted inferior, or of more excellency. Séeing therefore God would in ſuche ſort hauehave his ſonne to die, and that men ſhould be by him reconciled, that for this he hath inſtituted all the other things to be beleued, which are ſet forth in the holy ſcriptures, we can not put any doubt, but that this pleaſed him much more then the other. For that the other are directed vntounto this, as vntounto their end. And this is a common rule amongſt the Logicians, EueryEvery thyng is ſuch a thyng, by reaſon of an other, wherfore that other thyng ſhall much more be ſuch. Wherfore this actiō of faith, wherby we aſſēt vntounto this moſt noble truth, ought to excell al other actiōs of faith, whatſoeuer they be. And ſo it is not by a thing like acceptable vntounto God, whither a man beleue this or that. If we ſhould vſe this anſwere, I know Pighius were neuer able to confute it, but we ſay moreouer that he in vain contendeth about the greater, or leſſe dignitie of faith as touching this or that article. For we are not iuſtified by the dignitie of faith. For it is in eueryevery mā weak… and féeble. But we therefore ſay, that we are iuſtified by faith, bicauſe by it, as byWe are not iuſtified by the dignity of fayth. an inſtrument vntounto this ende giuen vntounto vsus, and by God appointed, we apply Chriſt vntounto vsus, and take holde of the forgiueneſſe of ſinnes. Wherefore the worthineſſe or vnworthineſſe therof, is to no purpoſe conſidered.

But that which he bringeth out of the. 4. Chapiter of the Romaines, he bringeth cut of and maimed. For if a man read the ful and perfect ſentence, he ſhal eaſely ſée, that plaine mention is there made of the death of Chriſt, and of the remiſſion of ſinnes, which by it we hauehave obtained. For Paul ſaith, that vntounto vsus it ſhall be imputed as it was vntounto Abraham, if we beleue that god raiſed vp our Lord Ieſus Chriſt from the dead, which was deliuered for our ſinnes, and roſe againe for our iustification. Is it not here moſt manifeſtly ſaid, that we ought to beleue that that Ieſus Chriſt whome God raiſed vp, was dead and roſe againe, that we ſhould be iuſtified, and hauehave all our ſinnes forgiuen vsus? doubtleſſe it is a thing moſt vncomely for a man that profeſſeth diuinitie ſo willingly not to ſée things, that are moſt manifeſt.

Afterward he maketh a cauillation about the perticular fayth wherby we ſay that eueryevery one that beleueth truly in Chriſt ought to be moſt aſſured with him ſelfe, that his ſinnes are forgeuen him. He denieth that there is any ſuch faith foūd in the holy ſcriptures. And that therfore this is only our deuiſe and inuētion. Here vndoubtedly I can not hold my ſelfe, but that I muſt nedes ſay, that Pighius loudely lieth. For I would hauehave him to tell me, what did Abraham beleue whē he was iuſtified, but that vntounto him ſhould one day be rendred thoſe promiſes of God? For vntounto whome is it moſt likely beleued he that they ſhould be rendred, but vntounto him ſelfe? The ſelfe ſame thing may be ſayd of Moſes of Dauid, and of many other: of whome it is moſt certayne that they beleued, that the promiſes which God made vntounto them, ſhould perticularly be rendred vntounto them. And what, I beſech you mēt Chriſt, when he ſayd vntounto the man that was ſicke of the palſey, Sonne, thy ſins are forgeuen thee. And when he ſayd vntounto the woman, Thy fayth hath made thee ſafe? And did not Paul vntounto the Galathians thus ſpeake of Chriſt. Who hath loued me, and deliuered vp him ſelfe for me? What can be more manifeſt then theſe wordes? Let Pighius go now & make his vaūts, that we were y^e firſt finders out of this proper and ſingular fayth: and let him cry, that eueryevery Chriſtian man ought to beleue that the promiſes are made only indefinitely, & that it is not mete, that eueryevery one of vsus ſhould apply them ſeuerally vntounto him ſelfe. For we ought to beleue of our ſelues, and not of other. For we may as touching others be deceaued, whether they beleue or no. But touching our ſelues we may be aſſured and certayne of it. Let eueryevery mā beleue the promiſes of God indefinitly as touching others, for we know not who is predeſtinate and who is reprobate, but none which is faythfull ought in any wiſe to doubt of him ſelfe, but to beleue that the promiſe is perticular as touching him ſelfe, by that that he ſéeth that he truly beleueth. Farther when promiſes are ſet forth in an vniuerſal propoſition, we may moſt aſſuredly of them gather theyr ſingular propoſitions. And Chriſt ſayth in Iohn, This is the will of my father, that eueryevery one that ſeeth the ſonne and beleueth in him ſhould hauehave eternall life. Wherfore we thus inferre: But I beleue in the ſonne of God, Ergo, I hauehave now and ſhall hauehave that which he hath promiſed.

Pighius ſtill goeth one, and, to the end he would proue that the fayth of eueryevery article, and not that fayth only which is referred vntounto Chriſt for the remiſſion of ſins, iuſtifieth, vſeth the example of Noe. For he ſayth that he beleued only thoſe thinges which pertayned to the ſafegard of his houſe, and to the deſtruction of the world: and by that fayth he ſayth he was iuſtified. Here ſayth he, is no mencion made of Chriſt or of the remiſſion of ſinnes. But it ſemeth vntounto me that this man hath not very diligently red that which Peter writeth in his 1. Epiſtle and 3. chapter: For Peter ſayth, when once the long ſuffering of God abode in the dayes of Noe, while the Arke wos preparing, wherin few, that is, eight ſoules were ſaued thorough the water: vntounto the figure wherof Baptiſme now agreeing, maketh vsus alſo ſafe: whereby not the filth of the fleſhe is put away but wherebye it commeth that a good conſcience Noe was iuſtified by fayth in Chriſt.well anſwereth vntounto God. That which Peter ſaw was ſignified by the Arke, and by thoſe thinges which Noe did, can we thinke that the patriarch him ſelfe ſaw not? This vndoubtedly were to much derogation vntounto him. And if he ſaw thoſe things which Peter maketh mencion of, He beleued not only thoſe thinges which were then done, but alſo thoſe which were looked for to be accompliſhed by Chriſt. And therfore it is very well written vntounto the Hebrues, y^e he was by ſuch a faith made the heyre of righteouſnes.

But Pighius nothing paſſeth vponupon this, who, ſo that he may be agaynſt vsus, is nothing at all aferd to fight euen againſt the Apoſtles themſelues. For he is not aferd to affirme that our firſt father Adam was iuſtified, but yet not with that fayth, which we ſpeake of, which concerneth the remiſſion of ſins thorough Chriſt For he had no promiſe as touching that, as farre as may be gathered out of y^e ſcriptures. But doubtles this man is both farre deceiued and alſo hath forgottē his Fathers, whome he would be ſene to make ſo much of. Was not the ſelfe ſame thingAdam was iuſtified by faith, wherby he beleued the remiſſion of ſinnes through Chriſt. ſayd vntounto Adam, which was by God promiſed vntounto Eue his wife, that his ſéede ſhould bruſe the hed of the Serpent? Chriſt was that ſéede, & he hath ſo broken the hed and ſtrengths of the deuill, that now neither ſinne, nor death, nor hel can any thing hurt his members. This place all the fathers in a maner thus interpret.

But Pighius which yet is les to be borne withall, is not afeard to ſay, that iuſtification is not geuen vntounto vsus by the promiſe. In which thing doubtles he is manifeſtly agaynſt Paul. For he vntounto the Galathians thus writeth, God gaue vntounto Abraham by the promiſe: and there is no doubt but that vntounto vsus it is geuen after the ſelfe ſame maner that it was vntounto Abraham. But this is to be knowen thatDiſtinction of the promiſe. this woorde promiſe is taken two manner of wayes: eyther for the thing promiſed: and ſo it is not to be doubted, but that we are iuſtified by the promiſe, that is, by Chriſt, and by the forgeuenes of ſinnes which is promiſed vntounto them that beleue: or ells it is taken for the very words of God, in which he thorough Chriſt promiſeth vntounto vsus remiſſion of ſinnes. And in this maner alſo we may be ſayd to be iuſtified by the promiſe. For although the cauſe of our iuſtificatiō be the mere will and mercy of God, yet is not the ſame offred or ſignified vntounto vsus but by the wordes of the promiſes, and by the ſacramentes. For theſe words hauehave we as ſure teſtimonies of the will of God towards vsus. And, ſo fayth want not wherby we apprehend the thinges that are offred, we are iuſtified by the promiſes.

Afterward Pighius, to the end he would proue that God attributeth more vntounto workes then vntounto faith, citeth a place out of the 22. chapiter of Geneſis: where is deſcribed that excellent worke of Abraham, that he refuſed not to ſlay his only ſonne, and to offer him vntounto God: And therefore God ſaid vntounto him from heauen. Becauſe thou haſt done this thing, I hauehave ſworne by my ſelfe, that in bleſsing I will bleſſe thee, and in multiplying I will multiply thy ſeede, that it ſhalbe as the ſtarres of heauen, and as the ſand of the ſea: it ſhall poſseſſe the gates of his enemies: and in thee ſhall all nations be bleſsed. Behold here (ſayth he) are promiſes geuen for workes ſake: and thereunto is added a moſt faithful oth: but there is no mencion at al made of faith. Wherefore (ſaith he) God hath more regard vntounto workes, then vntounto fayth. This ſpeaketh he with a ſtout ſtomake: but according to y^• Prouerbe, The mountaynes would be brought to bed, and out cōmeth a poore ſely mouſe. Wherfore if a mā would demaund what I thinke as touching this thing, I would anſwer that it is a notable and moſt excellēt hiſtory, out of which yet can not be gathered that which this man exclaimeth. Firſt here is no mencion made of iuſtification. What ſerueth it then to that matter whereof we now entreate? So often as any thing is called in controuerſy, we muſt runne to ſuch certayne and aſſured places in which is entreated of the ſelfe ſame thing: and not vntounto thoſe places in which it may be anſwered that they entreat of an other matter. Of this nature is that place whiche Paul citeth as touching this thing. Abraham beleued in God, and it was imputed vntounto him vntounto righteouſnes. But as touching this hiſtory, I willingly graunt, that Abraham by that worke obteyned a certayne more ample benefite, then he before had by fayth: not indede either in ſubſtance, or number, or quantity of the promiſes, but in a ſound and firme certaynty. For although he doubted not, but that whatſoeuer thinges he beleued, God would faithfully render vntounto him, yet afterward when he had done thoſe excellent dedes, he was more fully perſwaded of the verity of his fayth, and conſtancy of the promiſe, and ſtrength of the righteouſnes imputed vntounto him. I deny not but that by that excellent worke, Abraham obtayned theſe thinges. What is there here that Pighius ſhould boaſt of? What new thing is here promiſed? What couenant not heard of before, or new oth is here ſet forth? Nothing is here reherſed, which was not before made mencion of. For the couenant which is here made, was before ordayned, partly when Circumciſion was apointed, and partly in that ſacrifice, wherin was commaunded that y^• beaſts ſhoulde be deuided partly on the right hand and partly on the left: as though they which ſhould ſwere and make the couenaunt ſhould paſſe thorough the middeſt. For, that maner was alſo vſed amongſt the men of Athenes: as Demoſtenes declareth in his oration agaynſt Aristocrates. Farther we can not deny but that Abraham A maner amongſt thē of Athens▪was iuſtified before. For euen before it was ſayd, Abraham beleued God, and it was imputed vntounto him vntounto righteouſnes. And ſeing the matter is ſo, although afterward were added ſome promiſe, yet will that make nothing agaynſt vsus. For we deny not but that thoſe workes which follow iuſtification are both good, and alſo do pleaſe God, and are recompenſed of him although fréely, yet with great & ample giftes. Now reſteth only to declare an other way how to vnderſtand this clauſe, Becauſe thou hast done theſe things &c. And this pertayneth vntounto the certaynty whereof we before made mencion: which as we hauehave ſayd, is from the effectes, and, as they vſe to ſpeake, a poſteriori, that is from the latter. And that thou ſhouldeſt not thinke that this is of myne owne inuention, go & read Augustine in his queſtions vpō Geneſis: For he diligētly peiſeth theſe words. Now I know that thou fearest God, was God (ſaith he) ignorant of this before? Had he any néede of this triall, when as he is the ſearcher of the raynes, and of the heart? Nothing les ſaith he. For here this word, I know, is nothing elſe, but I hauehave made thée to know, or I hauehave made plaine and manifeſt. Wherefore here is not rendred a reaſon of the promiſes by the cauſe: but after the ſelfe ſame maner vndoubtedly, by which it was ſaid of the ſinfull woman, Many ſinnes are forgiuen hir, bicauſe ſhe hathe loued much. Of which place we hauehave ſo largely before entreated, that now there is no néede at all of any repeticion.

Commentary on Romans, Chapter 11 · Part (4 of 5)