4. CHAP. IV. Of Justification; Upon the epistle to the Romans, 11th chapter. Also, 1 Cor. 1 & Gen. 15:6.
CHAP. IV. Of Justification; Upon the epistle to the Romans, 11th chapter.
Also, 1 Cor. 1 & Gen. 15:6.
I t shall now be a profitable thing to entreat of justification, which is the scope and end of all that Paul teacheth in the epistle to the Romans. Let this question be put forth after this sort; namely, whether men be justified by works or by faith? But first of all, it shall be good to discuss the words of the question proposed; and we will begin with this word justification. This verb Tsadac, with the Hebrews in the first conjugation signifieth, To be just: but if it be transferred unto the third conjugation, it signifieth To transfer righteousness into another, and to make just. For this is the efficacy of the form of those verbs, which they call Hiphil. Even as Amad signifieth, To stand; so Heemid signifieth, To appoint: that is, To make another thing to stand. Wherefore Hitsdic in the Hebrew signifieth, To justify, that is, To make one just: which thing, when it is done of God, it is done of him two manner of ways. For sometimes he doth assuredly bring forth righteousness in men. First, when God with his holy Spirit frameth them again, and wholly reneweth them in restoring the strength of their minds, and delivering the powers of man from a great part of his natural corruption;
and this is the first righteousness, which sticketh and cleaveth to our minds, by the benefit of God, through Christ. Secondly, when he hath so restored and made them new again, he giveth just and holy works; by the use and continuance of which works, a quality, or (as they call it) a habit is engendered in our minds, whereby we are made pliant to live honestly and godly: and we deny not, but this kind of righteousness is in the hearts of the regenerate.
But sometimes God justifieth, in absolving us from sins, and ascribing and imputing righteousness: and then this word Hitsdic, is a word taken of the law, which pertaineth to judgment, as also this word Hatschiah, which signifieth, To declare one to be an offender and a wicked person. And to justify in judgment, is by words, testimonies, and affirmation, to count one for just. And forsomuch as these are the two significations of this word, To justify; namely, either in deed, or in account and estimation; and God is the author of either of them: whether of these two shall we follow in the disputation proposed? Forsooth the latter; and that for because the renovation inspired by the spirit of God, and our righteousness, as touching the habit gotten by good works, are whilst we live here so imperfect and maimed, that if judgment should be given by them, we might not be able to stand before the judgment seat of God. Besides that; Paul disputing of this matter, after he had brought forth the authority of David, and a testimony of the history of Abraham in Genesis; useth this word of imputing: and by the proper signification thereof, he reasoneth touching this present cause or question. And this I suppose to be sufficient as touching the declaration of the first word; namely, Justification.
2. Now let us entreat of Faith. Aman among the Hebrews in the first conjugation signifieth, To be firm: the very which verb in the third
conjugation; being called (as I have said) Hiphil, signifieth, To give constancy and assuredness to any promise or thing. Wherefore the Latins say; Fidem homini aut verbis tribuere; which is in English, To give faith or credit unto a man, or unto words: and it signifieth even as much as if a man should say, To believe. Wherefore this Hebrew verb Heemin, signifieth none other thing, than To suppose, or think a thing to be firm, constant, and true. And as touching God, he which believeth not him, maketh him a liar: for John saith in his first epistle, the 5th chapter; He which believeth not God, maketh him a liar. Which thing how grievous a sin it is, let every man consider with himself. Contrariwise, he which believeth God, adorneth him with glory and honor: for in the epistle to the Romans it is written of Abraham, that he staggered not through doubting, through the consideration of his own body, or of the womb of Sara being in a manner past child bearing; but gave the glory unto God, being strong in faith, and fully persuaded that he was able to perform whatsoever he would. Wherefore there seemeth to be a certain analogy or proportion between this word, To believe, and that To justify; as we in this place take it: for as, To justify, is by way of judging and accounting, to ascribe righteousness to a man; and not to make him to be in very deed just: so, To believe, is not (in very deed) to make the words and promises of any man sure, and firm; but to think and determine with ourselves, that so they are.
But this act of believing, whereof we now entreat, hath two manner of firmness and certainty. First of the things; namely, of the words and promises of God, which abide much more firmly than heaven and earth.
Secondly, as touching the persuasion itself; which seeing it is wrought by the power of God, it is also most firm, most certain, and of assured persuasion; that is, that it is never naked, but always draweth with it many
and sundry motions of the mind. For experience and daily use teacheth, that in things civil, a man being well and fully persuaded of pleasant promises, is filled with confidence, rejoiceth, showeth a merry countenance, is glad, and pleasant, and cleaveth unto him that made the promise, that he may by all means allow him: but contrariwise, when he believeth not the persuasion, he laugheth at it, neglecteth and contemneth it, or waxeth cold, and bendeth the brow. Wherefore it can never be, that he which believeth in very deed, can want such affections, which are accustomed to follow a full and strong persuasion. And therefore, those that are the pure professors of the Gospel, do justly affirm, that, To believe, hath a very great conjunction with the action, or with the motion of confidence, hope, and such like affections: but most of all, with the sincere and firm affiance, which the same always draweth with it.
Whereby it cometh to pass, that in the holy scriptures, promises are made both to faith, and to trust. For even as it is said; The just man liveth by faith: also; He which believeth in him, shall not be confounded: and in the New
Testament; He which believeth in the son, hath eternal life: again; We think that a man is justified by faith: Even so is it written in the Psalm; Blessed are all they which put their trust in him: and in Isaiah, the 26th chapter; He shall keep peace, because they trusted in him: and in the New Testament;
Hope confoundeth not: to Titus also, the 3rd chapter; That we may be heirs, according to the hope of eternal life. Although in the Old Testament we do find the promises are oftener made unto hope, than unto faith; yet in the New Testament it is contrariwise: the reason whereof may be this, because in the old time, the Hebrews erred not, in believing that there was but one
God; nay rather, they professed the worshipping of him only. But this was not well amongst them, that they had not a lively faith, which draweth with
it a trust; otherwise they had by education conceived either a certain opinion, or else a certain knowledge; and therefore unto this the scripture exhorteth them, to believe truly and effectually, which was expressed by the effect, under the name of trust. But in the New Testament they erred in the meaning, both the Gentiles which were worshippers of idols, and of many gods; and also the Jews, as touching the conditions of Messias: for they looked that he should come in glorious pomp, like a king, and magnifical in worldly empire. Wherefore faith was oftentimes beaten into them, whereby they might obtain the promises of God: for it was very necessary, that they should rightly be instructed of the chief point of the thing that they should believe.
3. And of this Hebrew verb Aman, is derived this noun Emunah, which signifieth Faith: and it sometimes signifieth, Certainty, and constancy of words and promises. Wherefore God is oftentimes in the holy scriptures, called faithful; and his works are called faithful; because they be firm, and do constantly continue: and we read in the epistle to the Romans; What if some of them have not believed? Hath their incredulity made vain the faith of God? Yea, and this Latin word Fides, that is, Faith, if we may believe
Cicero, is derived of Fio; because that thing is done in deed, which was spoken. And sometimes it signifieth the assent of our mind, whereby we receive words which are set forth unto us: as it is said of Abraham; He believed God, and it was imputed unto him for righteousness. And for so much as in this discourse, we take faith now after this manner, it shall not be from the purpose, to define what faith is. Wherefore, Faith is a firm and an assured assent of the mind, unto the words of God; which assent is inspired by the holy Ghost, unto the salvation of the believers. And therefore it consisteth in the mind, and is occupied about the words of God,
from whence we have the matter thereof. Of the form also we need not to doubt, (because it is defined to be an assent.) The efficient cause is set down to be the inspiration of the holy Ghost. And the end is declared in the last place, when as we say, that this assent is inspired of the holy Ghost, to the salvation of the believers.
Not much unlike unto this definition, are those things, which be written concerning faith, in the epistle unto the Hebrews the 11th, chapter; namely, that Faith is a substance of things to be hoped for, and an argument of things that appear not. Where, that which the Latin interpreters have turned
Substantia, that is, Substance; in Greek is written ὑπόστασις. Which word Budaeus most learnedly turneth in his commentaries, Boldness, strength, or valiantness of mind: and it is derived of this verb ὑφίσταμαι, which signifieth to Sustain, to receive, not to give place unto one that rusheth upon a man. Hereof a soldier is called ὑποστατικός, which is, Trusty, and turneth not his back unto his enemies; but goeth against them, and resisteth them.
And undoubtedly in believing, we have need of this strength, and patience; by reason of the great fight, of which we have there experience. For we must resist the flesh, we must overcome reason, which very much striveth against faith; we must also resist the condemnation of our own conscience, sin, and the wrath of God: and there are many things besides, by which a faithful assent is both letted and assaulted. Now this ὑπόστασις, or substance, and those things that are hoped for, are very well compared together between themselves. For God promiseth resurrection, but yet unto the dead; he promiseth eternal life, but yet unto them that are rotten; he calleth them blessed, but yet those which abundantly thirst and hunger, and are on every side oppressed; he pronounceth men to be justified, but yet such as are covered with sins and filthiness.
Wherefore seeing these things seem to be so far off from us, it is needful that we have boldness, strength, and the assurance of a most firm assent; which may make these things to abide, and to stand with us as things most assured. With such a most strong shield of defense ought we to be armed, whereby we may quench all the fiery darts of the devil, when they are cast against us, that we may also overcome even the world: for as John testifieth; This is the victory, which overcometh the world, even our faith.
Further, we must note, that this word Argumentum, that is, Argument, which in Greek is ἔλεγχος, is turned of some Demonstratio, that is, a Declaration; because, by faith are showed and declared those things which appear not.
But me thinketh Augustine, although perhaps not so Latin-like, yet very faithfully turned it Convictio, that is, An overcoming; for by faith our mind is overcome, to grant that those things are true, which God either speaketh or promiseth.
4. But Hostiensis entreating of the holy Trinity, and the catholic faith, laboreth by two reasons to show, that faith by these words of the apostle is not defined; because that ὑπόστασις, or substance agreeth also with hope.
For as much therefore as it is not proper to faith, he saith, it cannot be applied to the definition thereof. Further, because faith hath not a regard only to things to come, and those things which are hoped for; but also is referred unto things past: for we believe that God created heaven and earth, that Christ was born of a virgins, that he suffered for us, and was raised from the dead; but all these things are past, neither are they hoped for to come again. These two reasons of Hostiensis are very weak, neither do they prove, that these words unto the Hebrews cannot be applied unto the definition of faith. I grant indeed, that the intent of the apostle in that place was not to define faith, because he spake of patience chiefly, and would
show that it is most nearly knit to faith; because faith is ὑπόστασις, that is, A substance, &c. But by this reason are touched all things that express the nature of faith. And to the first objection we say, that ὑπόστασις, or substance must indeed be applied unto hope; but yet that ὑπόστασις, which it draweth from faith, not that which it hath of itself.
Neither ought it to seem any new matter, if these things, which are of a diverse nature, have something common in their definitions: for a lion, a dog, and a man, although they differ much in nature, yet herein they agree, that they be living creatures. And therefore in their definitions is something put, which is common unto them all; seeing both they are bodies, and are also things having life, and endued with senses. Wherefore, it ought not to seem marvelous, if faith and hope agree in that ὑπόστασις; forsomuch as they are distinguished by other differences. For in faith ὑπόστασις is referred unto the assent, but in hope to the expectation, whereby we patiently abide, until the promises and such things as we have received by faith be rendered unto us. To the other reason we answer, that Paul made mention of things past, which are made sure and plain unto us by faith: for he saith not only, that it is a substance of things to be hoped for; but addeth, that it is an argument or conviction of things that appear not. Now these things, which are past, appear not: for by that word, Paul comprehendeth whatsoever is believed, and is not evident; whether it be past, or whether it be to come, or whether it be now present. But peradventure thou wilt demand, why in the first place he maketh mention of those things which are hoped for? We answer, that it is rightly done; because these things are for good cause put first, which are more hard to believe: for peradventure there be some, which will easily enough grant, that God created all things, that Christ the son of God came into the world, and was born of the virgin, and
such like; but yet they will much doubt of the remission of their sins, of the resurrection of the flesh to come, and of the eternal glory which shall be given to the just. Wherefore, aptly and orderly are those things placed, which are read in the epistle to the Hebrews.
5. But what the nature of faith is, Isaiah the prophet hath aptly expressed in the 26th chapter, in which place is described the church as a city built of God. The prophet crieth; Open your gates, and a just nation shall enter therein: and he addeth the cause of that righteousness; Schomer emunim, that is, Preserving or keeping faith: where thou seest, that by faith the believers are justified. Then he addeth the thing, wherein consisteth that faith, whereby the people of God is just; namely, because Jetser samuchthitt sor schalom; that is, With a constant affection thou shalt keep peace. This is the true faith, whereby we are justified; namely, that we believe, that God will be unto us the author of peace and felicity, and a faithful keeper of his promise. And Augustine in his fortieth treatise upon John saith; What is faith, but to believe that which thou seest not? Which self-same thing he writeth upon the words of the apostle in his 27th sermon: but in his book De spiritu & litera, the 31st chapter, he writeth; that To believe, is nothing else but to consent, that that is true, which is spoken. The Master of the sentences, in the third book, the 23rd distinction saith, that Faith sometimes is that which we believe. For in the Creed of Athanasius it is said; And this is the catholic faith, that we should believe, &c.
Sometimes it is that, whereby we believe; and in this latter signification do we understand faith in this discourse. He separateth also a lively faith from a dead faith, which distinction is to be liked, because James maketh mention of a dead faith. But we must know, that a dead faith is only a faith in name; neither is it anymore a faith, then a dead man is a man. For even as
a dead man is called a man, although he be none: so a dead faith, although it be called a faith, yet hath it not the nature of faith. There is also another kind of faith, which serveth to work miracles, and much differeth from the justifying faith, and is common both to the godly, and also to the ungodly: of this, Paul maketh mention in the first to the Corinthians, when he saith;
Unto one is given the word of wisdom, to another the word of knowledge, to another (he saith) is given faith. And it is not likely, that in that rehearsal of gifts and graces should be meant any other faith, than that which is the root of miracles; especially when as straightway are added gifts of healing, and of virtues, or powers. And of this kind of faith both Chrysostom, and also Theophilactus have made mention upon the same first epistle to the Corinthians; where, in the 13th chapter it is said; If I have all faith, so that I can remove mountains, &c.
And, that unto the wicked also this kind of faith is granted, it is hereby testified, in that it is most certain, that both they do prophesy, and work miracles: wherefore Christ shall say unto them; I know you not: although they boast with open mouth; Have we not in thy name prophesied? Have we not cast out devils? We must sever also from this faith, that faith, which endureth but for a time; whereof the Lord made mention in the parable of the seed, which is sown in the field: for all falleth not upon good ground, but some upon stony ground; and when it is sprung up with very good success, it very plainly expresseth them, which with a glad and joyful mind receive the word of God, but when the burning and ferventness of persecution shall wax hot, they fall away from it, and therefore they are called πρόσκαιροι, that is, Men having faith for a season. Wherefore, leaving all these significations, we in this discourse understand faith to be that firm assent, which is of so great force and efficacy, as it draweth with it
the affection of confidence, hope, and charity: lastly, all good works, as much as the infirmity of this present life will suffer.
6. Therefore Smith, which wrote against me a book of justification, although he set it out before against Luther, and against Melancthon, and speaketh much against others, and seldom maketh mention of me, is herein exceedingly deceived; in that he judgeth, that those are sharply to be reproved which say, that faith is a trust. And he bringeth a place out of the epistle to the Ephesians, the third chapter, where it is written; By whom, namely, by Christ Jesus, we have παρρησία, that is, boldness to speak, and προσαγωγήν, that is, an access; ἐν πεποιθήσει, that is, in trust, which cometh by faith. Therefore (saith he) seeing trust is by faith, it is not faith.
Oh fine man, and witty Divine, which alone saw that these two things, namely, faith and trust, are two things, which are diverse and distinct each from other! What other thing in a manner doth Philip Melancthon, and others our faithful teachers mean, when they call that faith, whereby we are justified, Trust, but that the same is not dead, that it is not slothful, that it is not a human persuasion, but of so vehement an assent, that it hath even trust itself most inwardly and nighly joined unto it? But I mind not much to contend with this man; all that he babbleth, he scrapeth only out of the works of Ecchius, Pighius, and other rabble of the Roman Antichrist, and setteth them abroad, as though they were his own.
That faith, which draweth not trust, and other holy motions of the mind, driveth men into desperation; so far is it off that it can justify: which thing the miserable ends of Cain and Judas do plainly testify. But that which is a firm faith, continually trusteth; yea it sealeth our faith in the church by this common word Amen, used among the faithful. Which word is derived of this Hebrew word, Aman, which I before spake of; and signifieth (as David
Kimhi testifieth) It shall be ratified and firm; So shall the Lord bring to pass. They which pray without such a faith, do lose their labor. In this faith undoubtedly men do quiet themselves by tranquility, and unspeakable peace; and are like unto him, which found a most ample treasure and precious pearl, wherein he so contented himself, that he sold all that he had, to buy it. Hereof came it, that in the 7th chapter of Isaiah, the prophet said unto the wicked king Achaz, exhorting him to the true faith, Hisschameer vehaschket, that is, Take heed and be quiet: for the prophet would, that the king should beware of incredulity, and stay himself on the word of God, which is the property and nature of faith; as contrariwise the nature of infidelity is to waver and be unconstant. For, They who believe not, are shaken with every blast of doctrine and opinions, and always waver and doubt. Wherefore in Joshua the 7th chapter, the people are reproved; because their hearts melted away as water: and that undoubtedly happened only by their incredulity.
7. Forsomuch therefore as hereby it now appeareth, what we understand by faith; and among many significations of this word, which of them we do follow in this question: we must now speak somewhat of works. There is one kind of work, which after the action and motion, remaineth outwardly, and appeareth after it is finished; as the image which Phidias made, is called a work; and the temple of Jerusalem was called the work of Solomon. But otherwise the actions of men, and their voluntary and reasonable motions, are called works: and after this manner we now take works, which are nevertheless sundry ways distinct the one from the other. For there are some, which are inward; as, To believe, To love, To favor, To fear, and To pity: other some are outward; as To travel abroad, To give alms, To preach,
To teach, and such like: and of both these kind of works is our question
meant. They also divide works into them which pertain unto ceremonies, and them which they call moral; and we in like manner do embrace both kinds. Further, the time wherein good works are wrought, must be distinguished; for some be done before we are justified, and have obtained the benefit of regeneration; and other some follow, and are counted the fruits of a new life, and of righteousness begun. And forsomuch as we cannot entreat of these latter works being such as follow justification, we will speak only of the former: for this only is called into controversy;
Whether works justify us. For those which follow justification, cannot bring forth justification; because it is already had.
8. These points being first so handled and ordered, we will dissolve this whole question by three propositions, which be these; Justification is not of works; Justification is had by faith; Justification is given by faith only.
These three things if we shall confirm by reasons taken out of the holy scriptures, and defend them from the objections and cavillations of our adversaries; we suppose that then we shall have sufficiently answered the question. God grant and work with us to bring this to such effect as we desire! As touching the first proposition, when we say that men are not justified by works; it is not to be thought, that the same happeneth thorough the default of good works: for if they could so be performed of us, as the law commandeth them, then should we be justified by them. For God, because he is just, as he acquitteth not the wicked; so would he by his sentence justify such as satisfy the law. But there is no man, which can thoroughly accomplish such works as the law commandeth. And as, if a man should owe a thousand crowns of gold, and had toward the payment thereof but only a thousand pieces of lead or brass money, undoubtedly he should not be discharged of the debt, neither might he be pronounced clear
or quit; which thing should not happen through the default of the crowns of gold, but through the default of his naughty money, and for that he wanteth money of gold: even so say we, that the law is indeed spiritual, holy, just; and he which could do all the things that it commandeth, should live by them: for it is set forth unto us as life. But forsomuch as none of us either doth or can do it, as it is given of God; therefore are we not justified by works.
Moreover also, if faith itself should be considered as it is our work, we cannot be justified by it; forsomuch as it is a work maimed and imperfect, and far underneath that that the law requireth. But therefore we are said to be justified by it; for that by it we take hold of the promises of God, and of the righteousness and merits of Christ, and apply them unto us. Suppose there were a beggar which hath a very loathsome and leprous hand, wherewith he receiveth the alms of him that offereth it unto him; undoubtedly that beggar is nothing at all holpen by the loathsomeness or leprosy of his hand; but by the alms which he received with his hand, what manner of hand so ever he have. There is none endued with true piety, but must needs grievously lament and be sorry when he seeth many (which are called Christians) to be ignorant whether works justify or no: seeing this doctrine is the head, fountain, and stay of all religion, and therefore of it above all things we ought to be most sure and certain. But now a days it is not only called into controversy, but many disagree one from another, and perniciously err from the true doctrine.
But if by complaining I might anything prevail, I would at large complain of this unhappiness: but forsomuch as that which is so, we can by no means bring to pass, but that it be so: only this will I prevent what I can; namely, that we fall not into those opinions, which diminish the glory of God, and
are repugnant unto the holy scriptures, and also are hurtful unto our consciences. Peradventure some will look that I should chiefly make answer to the cursed speaking's, slanders, and reproaches, wherewith the adversaries do as touching this matter, most importunately and tragically infame us: but I am not so mad, to think that these things are to be preferred before the setting forth and defense of the truth. Wherefore first of all I will descend to the matter, and then when I have confirmed our own opinion, I will pick out such wicked objections as are laid against us, and according to the strength that God hath given me I will overthrow them. And to the end it may manifestly appear, that men are not justified by works, (which thing was our first proposition;) I will rehearse in due form the order of the reasons which Paul hath in the epistle to the Romans; whereby it may the easier be perceived, that I in all points agree with him, neither do I one hears breadth depart from his doctrine.
9. In the first chapter he began to reprove the Gentiles, because before they came to the knowledge of Christ, although by their philosophy they knew the true God; yet they worshipped him not as they should have done; neither gave they thanks unto him, as to the author of all good things; but being made foolish they became vain in their reasons and cogitations; and changing the glory of God, did transfer it from him, and gave it not only to the images of men, but unto birds, four footed beasts, and serpents; wherefore God delivered them over to the affections and desires of their own hearts, by means whereof they lived most shamefully, and became, as it is there written, full of all iniquity, maliciousness, fornication, avarice, and those vices, which do there follow. And if so be they were such, and lived after that manner; undoubtedly they could not be justified by their works: neither should Paul's reason against the Gentiles have been of any
force, to prove to them, that the religion of Christ had been necessary to the justifying of them, unless he had taught, that they were universally such as in that first chapter he described them to be. For who would think it to be an effectual reason, which appeareth to be true only of some, and not of all?
And in the second chapter he writeth in a manner the same things of the Jews; Behold (saith he) thou art called a Jew, and doest trust in the law, and makest thy boast of God, and knowest his will, and allowest the things that are profitable being instructed by the law: thou boastest that thou art a leader of the blind, a light of them which are in darkness, an informer of them which lack discretion, a teacher of the unlearned, as one that hath the form of the doctrine that is by the law. Thou therefore which teacheth another, teachest thou not thyself? Thou which preachest, a man should not steal, doest thou steal? Thou which sayest a man should not commit adultery, committest thou adultery? Thou that abhorrest images, doest thou commit sacrilege? And thou which makest thy boast of the law, doest thou by transgressing of the law dishonor God? For the name of God, as it is written, is evil spoken of among the Gentiles through you. Such therefore were the Jews without Christ; wherefore they could by no means be justified by their works: or else they might have answered Paul, that they were so grievously accused without cause.
10. But in what case men were before they received the faith of Christ, is more manifestly showed in the third chapter: for there we read; There is none righteous, there is none that understandeth or seeketh after God: all have gone out of the way, and are become unprofitable, there is none that doth good, no not one: their throat is an open sepulcher, with their tongues they have deceived, the poison of asps is under their lips, whose mouth is full of cursing and bitterness: their feet are swift to shed blood, destruction
and wretchedness are in their ways, they have not known the way of peace, the fear of God is not before their eyes, &c. These testimonies Paul gathered together out of sundry places of the holy scripture; by which the nature of man, being destitute of the grace of God, is set forth in his colors.
And that no man should say, that only the idolatrous and wicked Gentiles are by these words signified; the apostle (as it manifestly appeareth) showeth, that these things are also extended unto the Jews, who above all other thought themselves most holy: and he addeth; But we know, that whatsoever the law speaketh, it speaketh unto them which are under the law. And to the end we should not doubt, but that his intent was to bring a general reason, he addeth; Because by the works of the law no flesh shall be justified. And by the flesh he understandeth a man not yet regenerate.
I know there have been some, which by the flesh have understood the inferior parts of the mind, which are gross, and entangled with shameful lusts. But this sense Paul excludeth when he saith; By the works of the law, that is, by the works commanded by God in the law, which must needs come of reason, and not of the strength of the inferior parts of the mind.
Further, the scripture, after the Hebrew phrase, by the flesh understandeth the whole man; which thing we have in another place more abundantly expressed. Afterward, to the end he might the better confirm this sentence, he saith That every mouth might be stopped, and that the whole world might be guilty before God. Undoubtedly, if men should be justified by works, their mouths should not be stopped, neither should they be guilty before God. For they should always have somewhat to say; namely, that they are quit from sins, because they have deserved it by works: but now, when men perceive the contrary, they dare not once open their lips. Further, he saith; But now without the law, is the righteousness of God made
manifest, which hath the testimony both of the law and of the prophets.
What man would appoint that thing to be the cause of our righteousness, without which, righteousness may be obtained? Undoubtedly no wise man would so do, seeing that such is the nature of causes, that without them the effects cannot be wrought.
To the same purpose also serveth that which followeth; Where is then thy boasting? It is excluded? By what law? By the law of works? No, but by the law of faith. He would have us know, that all just cause of glory is excluded and taken away from us: for the whole glory of our righteousness ought to be given and yielded to God. But if we should be justified by works, then would it not be so: for the glory should be ours, and every man would count himself to be therefore justified, because he hath lived virtuously and justly.
And how certain and assured this was unto the apostle, those things which follow do declare; We think therefore that a man is justified by faith, without the works of the law. Whie then shall we deny that, which the apostle with so great vehemency affirmeth? Undoubtedly it were a thing most impudent so to do. Wherefore let us assent unto him, and not resist so great a testimony of his. But besides these things, let us weigh and consider the pith of Paul's meaning; If we should be justified by works (saith he) we should not only have matter to boast of; but the occasion of our boasting and rejoicing in God, and of praising and commending his favor towards us, should be taken away. For without doubt it is unto us a thing most praiseworthy, and glorious, to acknowledge, that the benevolence and ready favor of God towards us, through Christ, is so great, that he delivereth us miserable men from our sins, and receiveth us into favor, although we be covered over with never so great loathsomeness and dregs of sins. If we
should (I say) be justified by works, then doubtless we might not truly boast, brag, or glory hereof.
11. But it is better for us to hear what the apostle himself saith in the beginning of the fourth chapter; What shall we say then, that our father
Abraham found according to the flesh? For if Abraham were justified by works, he hath whereof to boast, but not before God. For what saith the scriptures? Abraham believed God, and it was imputed unto him for righteousness. But unto him which worketh, a reward is not imputed according to grace, but according to debt. Wherefore to the end that so sweet a consolation of the love and benevolence of God towards us, should not be taken away from us; let us constantly affirm with the apostle, that we are not justified by works. And that he might the better persuade us hereof, he urgeth this word λογίζειν, which we say, is To impute, to ascribe unto a man righteousness, or to count a man to be just; and he setteth it as an Antithesis or contrary position unto merit or debt: so that he, to whom anything is imputed, deserveth not the same, neither receiveth it as a debt.
But he which obtaineth anything as a debt, accounteth not the same as imputed or ascribed unto him. Neither did Paul think it sufficient, that he brought the scripture, concerning Abraham; but he also citeth David;
Blessed are they whose iniquities are forgiven, and whose sins are covered.
Blessed is the man, unto whom the Lord hath not imputed sin. By the which words we do not only gather, that the righteousness, by which we are said to be justified, sticketh not in our minds, but is imputed of God; and that it is such an imputation, as consisteth not of works, but of the mere clemency of God.
Further, the apostle doth by another property of good works confirm his opinion; namely, because works are signs or seals of the righteousness
already obtained: where he saith of Abraham; And he received the sign of circumcision, being a seal of the righteousness of faith, which was in uncircumcision, &c. Seeing therefore that good works are signs and also seals, which bear witness of the righteousness already received, they cannot be the causes thereof. Neither have ceremonies only that property, but also even those works, which are called moral, when they are pleasant and acceptable before God: for they also are signs and tokens of our righteousness. Wherefore Peter exhorteth us to endeavor ourselves to make our vocation sure; namely, by living uprightly, and by good works: yea, and the form of the promise which God made with Abraham, is diligently to be weighed: for thereunto is not added a condition of the law, or of works. And seeing God added none, what boldness were it in us to presume to do it?
And Paul saith; For not through the law was the promise made unto Abraham, or to his seed, that he should be the heir of the world; but through the righteousness of faith. For if those, which pertain unto the law, be heirs; then is faith made frustrate, and the promise is of no force; namely, because the law worketh anger. Wherefore if we fulfill not the law, the promise shall take no place. And to believe that promise, which shall never be fulfilled, would be a vain thing; which undoubtedly must needs utterly be so, if it be given upon this condition, that we should perform the law, when as no man can perfectly accomplish the law.
But the apostle proceedeth further, and by the judgment of the most merciful counsel of God decreeth after this manner; Therefore is the inheritance given by faith, and according to grace, to the end the promise should be firm. As if he should say; If the promise should depend upon works, our mind would continually waver; none might appoint any certainty of his own salvation: for his conscience would evermore accuse him, that he
had not performed those works, for the which the promise was made. To the end therefore we should not waver, God would that our justification should consist of faith and grace, that the promise might be firm. The same thing also is gathered by that which is declared of Abraham, howe that, Contrary to hope, he believed in hope. He is said to believe in hope, contrary to hope, which either in himself, or in nature seeth or feeleth no manner of thing, which might persuade him to hope. Even as Abraham was a hundred years of age, his body was in a manner dead: his wife an old woman, and barren; all which things naturally put him from hoping: and yet prevailing against them all, he hoped. But we, if we had merits or good works, whereby we might obtain righteousness; then should we not hope contrary to hope, but in hope, and according to hope. Wherefore our justification is to be appointed no otherwise, then we read it was in Abraham; for he is the father of us all: as it was imputed unto him, even so shall it be imputed unto us.
12. But now let us come to the 5th chapter. There again Paul plainly expresseth, in what case men are before they be regenerate: for he saith; For Christ; when we were yet weak, according as the time required, died for the ungodly. And straight way; But God setteth out his love towards us, in that when we were yet sinners, Christ died for us. And he addeth; For if when we were enemies, we were reconciled to God, by the death of his son, much more being now reconciled, shall we be saved by his life. Hereby we gather, that before regeneration men are weak, sinners, ungodly, and the enemies of God. Who then can ascribe unto such men, power to obtain righteousness at their pleasure, when they list to do good works? Others may believe it, but the godly will never be so persuaded. This moreover is another proof, in that he setteth forth the cause of so great an evil, when he saith; Therefore, even as by one man sin entered into the world, and by sin, death: even so
death went over all men, forsomuch as all men have sinned. As if he should have said; We have been even from the beginning, by the first man, lost and condemned. And least thou shouldest think, that infants are to be excepted, he saith; Yea death hath reigned from Adam even to Moses, over them also, which have not sinned, after the similitude of the transgression of Adam.
The mass or lump of perdition, comprehendeth all those that are born; from which corruption the holy scriptures teach that it is not possible for men to escape by their works, and to challenge justification unto themselves.
Afterward in the 6th chapter, thus speaketh our apostle; What fruit had ye then in those things, whereof ye are now ashamed? For the end of them is death, but now being delivered from sin, and made the servants of God, ye have your fruit to sanctification, and the end everlasting life. What other thing mean these words, than that all things, which men do, before they believe in Christ, deserve nothing else but ignominy and shame? And there is no fruit there, of sanctification, but it followeth regeneration itself. And who will say, that we are justified by those things, which are full of ignominy and shame? But now let us hear what is said in the beginning of the 7th chapter Know ye not brethren (for I speak to them that know the law) how that the law hath power over man, as long as he liveth? For the woman, which is in subjection to a man, is bound by the law to the man, as long as he liveth: but if the man be dead, she is loosed from the law of the man. Wherefore, if whilst the man liveth, she couple herself with another man, she shall be counted a wedlock-breaker: but if the man be dead, she is free from the law of the husband, so that she is no wedlock-breaker, though she couple herself with another man. Even so ye also, my brethren, are dead unto the law, by the body of Christ, that ye should be coupled to another; namely to him, which is risen again from the dead, that we should bring
forth fruit unto God. Paul would by this reason declare, that before our faith in Christ, we as it were to husbands, were coupled to the law, and to the flesh; of which copulation could come no fruits, but such as are pernicious and deadly: but now being delivered by the grace of God, we are coupled unto Christ by the spirit, unto Christ (I say) being raised from the dead: by which copulation, we shall now bring forth fruit unto God, and not anymore to death and damnation.
And the self-same thing he affirmeth, or rather expoundeth, when he addeth; For when we were in the flesh, the lusts of sins, which are by the law, took effect in our members, to bring forth fruit unto death. Here let us note, that so long as we were in the flesh, we were subject unto wicked affections, which by the law were of force in our members; how then could we be justified by our works? Further, in the same chapter it is written; For that which I do, I allow not: for what I would, that I do not; but what I hate, that do I. If now I do that, which I would not, then it is not I that do it, but sin that dwelleth in me. For I know that in me (that is in my flesh) dwelleth no good thing. Here (as it manifestly appeareth) he doth entreat of the works of men. And although that in interpreting of these words, I have effectually proved, that they are to be understood of those works, which are done of the godly, which have already obtained justification: yet now I leave it free unto the adversaries, to take whether part they will. And if they grant, that these things ought to be understood of works done before justification; then, forsomuch as they are neither allowed, nor good, how shall they deserve righteousness? For they are called evil, and no man is justified by an evil action. But if we understand works, which are here described, to be the works of those that are justified; then will I make my argument Amaiori, that is, From the greater. If those works, which might
seem most acceptable and just, and holy to God, are called evil, and by the judgment of reason now renewed are not allowed; how can we affirm then, that those works, which are of sinners, are such, as they be able to justify?
13. And least any man should say, that we take our argument only of that, which happeneth through the slothfulness of men; when as the disputation is of that which may be done, if men would put to their good will (for many are not justified by their good works, when as they might be justified by them if they would.) Hereunto we answer with the apostle in the eighth chapter, who saith; For that which the law could not perform, insomuch as it was weak, because of the flesh, that performed God by his own son, being sent under the similitude of flesh subject unto sin, and for sin condemned sin through the flesh. This place admonisheth us, that the righteousness, which God commanded in the commandments, could not be performed by the help of the law; by reason of the corruption and infirmity of the flesh: and for that cause was Christ sent by the father, to perform that which could not be accomplished of us. The same thing also teacheth he a little after: for when he had said, that The lust of the flesh is death; he addeth moreover, that It is enmity against God: for it is not subject to the law of God, neither indeed can be. Wherefore, whatsoever we do of our own natural strength and power (which is called flesh) the same resisteth God: for our corrupted nature cannot be subdued under the law of God. And forsomuch as it is so, then can we not be justified by the deeds thereof. In the same chapter also we read; Unto those that love God, all things work to good, unto those, I say, which are called of his purpose. In which words the apostle touched the beginning and chief point of all our goodness, namely, the purpose of God; which is so the cause of our salvation, that all our goodness dependeth thereof, but it is not moved by any of our goodness.
But the very causes of man's felicity are afterward orderly and distinctly described; among which there is no mention at all of our good works. Those which he knew before, he also predestinated; and whom he hath predestinated, those hath he also called; and whom he hath called, them also hath he justified; and whom he hath justified, them also will he glorify. This chain is linked together with all the means and helps, whereby God bringeth us unto salvation. But seeing there is no mention made of the works of the law, and of merits; it sufficiently appeareth, that by them we are not justified. Further, when it is said; Who shall accuse the elect of God? It is
God which justifieth, who shall condemn? It is Christ which died, yea which also is risen again, which also sitteth at the right hand of God, which also maketh intercession for us. If by the judgment of God we should be justified by works, it had been sufficient to have said; The elect shall be accused in vain, forsomuch as they have good merits; and seeing by their virtuous and holy works they shall obtain absolution. He saith not so; But (saith he) it is God which justifieth. And it might have been answered; No man shall condemn the elect, seeing that their works be such, as they deserve both absolution, and a reward. But he maketh no such answer, but saith; It is Christ that died, &c. Why then should we take upon us to mingle our works therewithal, seeing the scripture willeth us in no case so to do?
14. Now come we to the ninth chapter, wherein is entreated of the providence of God, which directeth and ordereth all things; not for any other cause undoubtedly, but that we should think, that the nature of it, and of justification is all one: for either of them is given freely, and not of works. For the apostle writeth, that Of two brethren, which were not yet born, and when they had done neither good nor evil, (to the end the election of God should abide according to his purpose, not of works, but of him that
calleth) it is said; The elder shall serve the younger, as it is written; Jacob have I loved, and Esau have I hated. Here, as we see, are works most manifestly excluded. Also unto Moses it was answered; I will show mercy to whom soever I show mercy, and will have compassion on whom soever I have compassion. These words also declare, that the forgiveness of sins, and the means whereby men are received into favor, depend not of their works, but of the mere and merciful benevolence of God. And no less also do the words following declare; It is not of him that willeth, nor of him that runneth, but of God that hath mercy. Again; He hath mercy on whom he will, and whom he will he hardeneth. But if justification might be gotten by our will, or by works; then should it be both of him that willeth, and of him that runneth. Neither should they be converted, on whom God hath compassion; but they, which should have most compassion upon themselves: neither also should God harden any man, seeing all men might promptly, easily, and at their pleasure by good works be reconciled unto
God, and also be justified. But it is far otherwise; for they which put their confidence in works, do too far err from the true righteousness, whereof we now speak. Toward the end of the ninth chapter, the apostle saith; Israel which followed the law of righteousness, attained not to the law of righteousness. And why? Even because they sought it not by faith, but as it were by the works of the law. And if the works of the law were a let unto the Jews, for the obtaining of justification; what should we then hope to have thereby?
The very same thing the apostle, although in other words, declareth in the tenth chapter; They being ignorant of the righteousness of God, and going about to establish their own righteousness, did not submit themselves unto the righteousness of God. These words signify nothing else, but that they
fall from the righteousness of God, which attribute much unto their own righteousness; namely, to works. And there is so great a contrariety and repugnancy between grace and works, that the effect, which proceedeth from the one, cannot proceed from the other. For Paul saith; There is a remnant left, according to the election of grace. If it be of grace, then it is not now of works; for else should grace be no more grace: and if it be of works, then it is not of grace. For this is the property of grace, to be given freely, and of mere liberality: but the property of work is, that the reward should be given of duty, and even of very right. Lastly, what shall we say, seeing the apostle crieth out; Oh the depth of the riches of the wisdom of God! Undoubtedly Paul by this affection declareth, that it is a thing most hard to be known; whether God deal justly, which predestinateth whom he will, and justifieth whom he will, having no respect to condition and merits? There human reason is very much offended, there our flesh ceaseth not to cry against: but if either of them; namely, justification and election, should happen by works and merits, there should be no trouble, no offense, no stumbling block laid against us. But forsomuch as it is far otherwise, and that by us cannot be rendered a reason of the will of God; therefore Paul justly and worthily crieth out: and to his opinion must all men that be wise agree. In the 14th chapter it is written; Blessed is he which judgeth not himself, in that thing which he alloweth. But he which judgeth, is condemned if he eat, because he eateth not of faith. For whatsoever is not of faith, is sin. Hereby are we taught, that they which want a true faith, can do or perform nothing which is not sin.
I know indeed, that the adversaries interpret these words of the conscience; but they are never able to prove, that faith signifieth conscience. And although peradventure Paul teacheth this at the beginning;
namely, that we ought not to do anything against our conscience: yet in a manner afterward he bringeth in a general sentence, when he writeth, that Whatsoever is not of faith, is sin. As though he should have said; This is a general rule, when men go about to do anything, they ought to be persuaded by the spirit and word of God, that that which they have in hand to do, is acceptable unto God, and pleaseth him: which persuasion if they have not, then undoubtedly they sin in doing that which they do. And if I should grant, that in this place, faith signifieth the conscience; I would think it should be added also, that the conscience ought not to be believed, unless it be instructed by the word of God: forsomuch as there be many endued with so superstitious a conscience, that whether they obey it, or not obey it, they sin most grievously. But I will not stand long at this time about the expounding of this place, and therefore let us hear what is said in the 4th chapter of the first epistle to the Corinthians, where it is thus written; I know nothing by myself, yet am I not thereby justified. These words Paul spake of his ministry, being now converted unto Christ, being now an apostle, and whom, as touching his function, no man was able to accuse.
And if so great a friend of God, pronounceth this of himself, and of his works; what mean we to attribute justification to the works of them that are not yet regenerate? The works of the godly, and of the chief apostle of Christ, could not deserve it; how then can it be granted unto those, which are yet strangers from Christ?
15. To the Galatians, the second chapter, Paul repeateth that sentence, which he had written in the 3rd chapter to the Romans; namely, that, No flesh shall be justified by the works of the law. Which sentence forsomuch as it is plain enough, and hath been already before recited, needeth now no further declaration. But in the same chapter it is written; If righteousness
come by the law, then Christ died gratis. In which place, gratis, signifieth nothing else, but in vain, and to no purpose: which then undoubtedly should be most true. For if true righteousness before God, could by any other means have been attained unto by men, why then died he? And why was he crucified? And again; This one thing I desire to learn of you; Received ye the spirit by the works of the law, or by the preaching of faith? And straight way; He therefore that ministereth unto you the spirit, and worketh miracles amongst you, doth he that through the deeds of the law, or by the preaching of faith? They which are justified, receive the holy Ghost; for without it, it is utterly impossible to be justified: and if it be not given through works, neither can justification then come through works. Further, there is no doubt, but that justification cometh of the good will and favor of God; seeing by it men are received into grace, adopted to be his children, and made heirs of eternal life. But such as before justification, are occupied in the works of the law, are bound under the curse; so far is it off, that they should have the fruition of the favor of God. For the apostle addeth; As many as are under the law, are under the curse. But to the end we should not think this to be his own invention, he saith; As it is written, Cursed be he, which abideth not in all the things that are written in the book of the law.
After this he argueth from the time; I speak after the manner of men: though it be but a man's testament, yet if it be allowed, no man rejecteth it, or addeth anything thereto. Moreover, unto Abraham were the promises made, and unto his seed: he saith not, to his seeds, as speaking of many; but to thy seed, as of one, which is Christ. This I do say, that the law, which began afterward, beyond 430 years, doth not disannul the testament, that was before confirmed of God unto Christ-ward, to make the promises of none effect. First, saith he; The testament of God, and the first promise, offereth
justification without works: wherefore the testament confirmed, received, and allowed, is not restrained by the law, which was so long time afterward given.
If there had been a law given, which could have given life, then should righteousness have been of the law. This reason of the apostle is not full: for there must be added the demand of the antecedent; namely, That the law cannot give life. For as it is declared unto the Romans; It was weakened through the flesh, although as touching itself, it contained commandments, which pertained unto life. Wherefore seeing it is for certain, that the law cannot give life; no more can it likewise justify. But before that faith came, we were kept under the law, and were shut up unto that faith, which afterward should be revealed. Wherefore the law was our schoolmaster unto
Christ, that we should be justified by faith. If the law be as it were a schoolmaster, then should we do great injury unto God, and to Christ, which are unto us instead of parents, if we should ascribe unto the schoolmaster, that which is proper unto them. It is not the schoolmaster, which maketh us heirs, which adopteth us, which giveth us all things; but it is the father; wherefore let us ascribe our justification unto God, and unto
Christ; and not unto the law, nor unto works, nor to our merits. Tell me, ye that would so fain be under the law; do ye not hear what the law saith? For it is written, that Abraham had two sons, one of a handmaiden, another of a freewoman; and he which came of the handmaiden, was born according to the flesh; but he which came of the freewoman, was born according to promise; which things are spoken by an allegory. For these are two testaments, the one from the mount Sina, which engendereth unto bondage, the which is Agar: for Agar is mount Sina in Arabia, and is joined unto the city, which is now called Jerusalem, and it is in bondage with her children:
but Jerusalem, which is above, is free, which is the mother of us all. In these words, this thing is chiefly to be noted; that the law engendereth not, but unto bondage, as Agar did. But if by the works thereof it could justify, it should engender to liberty; for what thing else is justification than a certain liberty from sin? But forsomuch as it is both called a servant, and gendereth to bondage; we ought not then by it to look for justification. In the fifth chapter it is written; If ye be circumcised, Christ shall nothing profit you.
And he brings a reason of the said sentence; For that man (saith he) which is circumcised, is debtor to keep the whole law. So much doth Paul take justification from circumcision and works, as he saith, that Christ nothing profiteth them in case they will be circumcised, after they believe. And still he more strongly confirmeth that which was said; Christ is come in vain unto you: for if ye have justification, as the fruit of your works, then the coming, death, and blood-shedding of Christ should not have been necessary. And I, if I yet preach circumcision, why do I suffer persecution?
Then is the offense of the cross abolished. The offense and slander of the cross is, that men being wicked, and otherwise sinners, are by God counted just, through Christ crucified, and by faith in him. Here the flesh is offended, here doth reason utterly resist; which thing happeneth not, when justification is preached to come of works, whether they be ceremonial or moral. But God would have this offense to remain, because it pleaseth him, by the foolishness of preaching, to save them that believe.
16. Unto the Ephesians the 2nd chapter it is written; And ye, when ye were dead in trespasses and sins, in which in time past ye walked according to the course of this world, even after the governor that ruleth in the air, and the spirit that now worketh in the children of unbelief, among whom we also had our conversation in time past, in the lust of the flesh, and fulfilled
the will of the flesh, and of the mind, and as it is in the Greek τῶν διανοιῶν, of our thoughts, and were by nature the children of wrath, even as others are. Let us note in these words, that men at the beginning, before they come to Christ, are dead in sin; and therefore are not able to help themselves to live, and to be justified. Who ever saw that a dead man could help himself? Further, by those words is showed, that they were in the power of the prince of darkness, which worketh and is puissant in the children of unbelief. Seeing therefore they were governed by him, how could they by their works tend to justification? And because we should not think that he spake only of some other certain ungodly persons, he addeth;
All we (comprehending also the apostles in the number) Among them (saith he) we were. And what did we then? We were conversant in the lusts of our flesh. And to the end we might understand, that these lusts were not only the wicked affections of the grosser part of the soul, it followeth; We doing the will of the flesh and of the mind, or of reason, did follow also the thoughts or inventions of human reason. If we were all such, from whence then cometh salvation, and justification? But God, which is rich in mercy, for his exceeding love sake, wherewith he loved us, yea even when we were dead in sins, hath quickened us together with Christ.
But what instrument used he to give unto us our salvation? For, By grace (saith he) were ye saved through faith, and that not of yourselves; for it is the gift of God: not of works, lest any man should boast. Could works be more manifestly excluded? In what place then shall we put them? Certainly they follow justification. For the apostle addeth; For we are his workmanship, created in Christ Jesus unto good works, which God hath prepared, that we should walk in them. But they could not be in us before, which thing is very well thus described; Ye were at that time without Christ,
being alienated from the common-wealth of Israel, strangers from the testaments of promise, having no hope, and being without God in this world. Bein in this state, who can fain unto himself good works, whereby men may merit justification? And to the Philippians the 3rd chapter; If any other man may seem that he hath whereof he might trust in the flesh, I have more, being circumcised the eighth day, of the kindred of Israel, of the tribe of Benjamin, an Hebrew, born of the Hebrews; as concerning the law, a Pharisee; as touching ferventness, I persecuted the church of God; as touching the righteousness which is of the law, I was unrebukable. Seeing that Paul had so many, and so great things before his conversion, and that he had whereof to trust and boast in the flesh, let us hear what he at the length pronounceth of all these things; These things (saith he) if they be compared unto the true righteousness, which is through the faith of Christ, I count loss, vile, and dung. If we should thereby obtain righteousness, should so profitable things be counted for losses; so precious and holy things, for vile; and things acceptable and pleasant unto God, for dung? Let
Paul take heed what he saith here; nay rather let the readers take heed that they believe not Sophisters more than Paul.
Now to the Colossians, the first chapter; And you which were sometimes far off, and through evil works, enemies in your hearts; yet hath he now reconciled in the body of his flesh, through death. Here ought every word diligently to be noted, so as we may perceive, that in them which be alienated from God, we are not to look for such things, whereby they may return into grace and favor; and that they which be enemies in mind, cannot obtain that peace which is joined with justification: that it is impossible that good works should be done of them, before they be changed, which are said to stick in evil works. But what manner of works those were, it appeareth in
the 2nd chapter, seeing it is there written; And ye, when ye were dead through sins, and through the uncircumcision of your flesh, hath he quickened together with him, forgiving all our sins, and hath put out the hand-writing that was against us. In the 2nd to Timothy, the 1st chapter;
Who hath called us with a holy calling, not according to our works, but according to his purpose and grace, which is given us through Christ Jesus.
Here he speaketh of the effectual calling, whereby we are justified; and not of the common calling, which is by the preaching of the word of God, that is laid open to all men. And forsomuch as this consisteth not (as Paul saith) of merits or works; neither can justification also come of them. Unto Titus it is written; The goodness and love of God our savior towards us, hath appeared: not by the works of righteousness, which we had done, but according to his mercy hath he saved us. Also unto the Hebrews, there is but one only sacrifice, and one oblation affirmed to be; namely, the death of Christ, by which sins are wiped away, and satisfaction made for men.
Wherefore justification is not to be looked for of works: and it ought to suffice us, that the good works which we do after justification, are sacrifices of thanksgiving: but let us not make them sacrifices propitiatory; for then we should do great injury unto Christ.
17. But setting aside the epistles of Paul; let us seek testimonies also out of other places of the holy scriptures. Christ in the seventh of Matthew saith; Every good tree bringeth forth good fruits, but an ill tree bringeth forth evil fruits. And to the end the nature of those which are not regenerate, might be the better declared, he addeth; A good tree cannot bring forth evil fruits, neither can an evil tree bring forth good fruits. Wherefore seeing
Christ saith, that this cannot so be, how dare these men affirm that it may be; and say, that by works men may be justified? Christ useth the self-same
matter in the twelfth chapter of Matthew; Either make the tree good, and his fruit good; or make the tree evil, and his fruit evil: for by the fruit the tree is known. O ye generation of vipers! How can ye speak good things, when as ye yourselves are evil? For of the abundance of the heart the mouth speaketh. A good man out of the good treasure of the heart bringeth forth good things; and an evil man out of an evil treasure bringeth forth evil things. These words of Christ do declare, that men, which are not yet regenerate, are evil trees, which neither do nor can bring forth good fruit: and they testify, that the wicked cannot speak good things, much less then can they work good things; and that out of an evil treasure of the heart, are evil things to be looked for. And seeing the matter is so, consider I pray you, whether they, which are alienated from Christ, ought to be called evil, or no. Undoubtedly unless they be evil, none of us which cleave unto Christ can be good.
Also in Luke the 17th chapter; But which of you that hath a servant that goeth to plough, or feedeth your cattle, will straight way say unto him, when he cometh from the field; Go thy way and sit down? And saith not rather unto him; Prepare that I may sup, gird up thyself, and serve me, till I have eaten and drunken, and afterward eat thou, and drink thou? Doeth he thank this servant, because he hath done those things which he hath commanded him? I think not. So likewise ye, when ye have done all those things that are commanded you, say, We are unprofitable servants, we have done that which we ought to have done. These words spake Christ to his disciples, to his apostles I mean, and to them which were now converted to salvation; who if they work unprofitable works, what shall we then judge of those, which have not yet received the faith of Christ? But the Sophisters have made the world such fools, that they say, that works before
justification do after a sort deserve it; and those works which follow, they call most profitable of all. Wherefore now men would in a manner make account with God, and with beads number how many prayers they have said: for what other thing meant they by them, than that they should by a certain number recite so many Pater nosters, or so many Ave Mary's; thinking by that recital to have God most assuredly bound to them?
In the 15th of John, Christ is compared unto a vine tree, and we unto the branches thereof: wherefore he saith; Even as the branch cannot bring forth fruit, of itself, unless it abide in the vine; no more also can ye, unless ye abide in me. I am the vine, and ye be the branches; he that abideth in me, and I in him, the same bringeth forth much fruit. And whosoever shall not abide in me, they are cast out of the doors, even as the branches or cuttings off from the vine, and they shall gather them, and cast them into the fire.
Now that we have recited these words of the Lord, how agreeth it, that men being strangers from Christ, and yet not regenerate, can work good works, whereby they may be justified; seeing they are called dry branches which shall be cast into the fire? And it is said, that they only can bring forth fruit, which cleave unto Christ, as branches cleave to the vine. And that we should the better understand the will of Christ, there is added; Without me ye can do nothing. Which sentence some go about to make obscure; and say, that Nothing can be done without Christ, in respect the he is God, forsomuch as he is the first cause of all things: as though the Lord disputed then of the general conservation of natural things, and of that power, whereby God bringeth forth all things universally. Christ came not into the world to teach this philosophy, he undoubtedly entreated of the fruit of salvation, and of eternal life; and spake of those, which should cleave unto his doctrine, or else should be strangers from it.
18. Moreover, the son of God commanded, that the faithful should in their prayers say; Forgive us our trespasses: signifying thereby, that the faithful also have need of forgiveness, in those things which they do; for our works are imperfect, neither are they able to satisfy. Wherefore, if our works, which we do after our regeneration, need purging by the merit of Christ; and we pray, they may so be: how can they be propitiatory? A great deal less can we think of those works, which are done before regeneration, that they should be acceptable and pleasant unto God. And further, no man can justly say, that he is not one of this number, seeing God hath commanded all men to pray in that manner: and his will is not, that any man should make a lie in his prayer. Yea and John also writeth; If we shall say, that we have no sin, we deceive ourselves, and there is no truth in us. And I suppose there is none, that will judge it a thing meet, that there should be many mediators brought in, when as There is but only one mediator between God and man; namely, the man Christ Jesus. But if besides him, and his merits, our works should also justify us; then should they be set between God and us: neither should Christ be the only mediator. Over this, the prophets do every-where pray, and David also; that God would wash, cleanse, purify, and purge their sins; namely, in forgiving and remitting them: but if they could have attained unto that thing by their works, then needed they not to have requested it by prayer, or at the least-way not with so great fervency.
And in Job the 15th chapter, it is written that The very heavens are not pure before God: and in the fourth chapter, he pronounceth the angels not to be pure. In what case then shall men be, before they obtain justification?
David also in his Psalms crieth; If thou Lord look strictly upon our iniquities, Lord, who shall be able to abide it? Isaiah calleth the thirsty unto the waters, and bidden them buy without silver. But our men (forsooth) will
merit, and be justified, both by merits, and by works, and also by silver.
Moreover, in the forty chapter the same prophet (when he heard a voice, wherein it was said, Cry out) answered, What shall I cry? And it was said unto him that he should cry; All flesh is grass; and Chasdo, that is, his piety, or religion, or mercy, wherewith he succoreth his neighbor, is as the flower of the field; that is, a thing vanishing, which straightway fadeth away, neither can it continue. The same thing also affirmeth he in the 64th chapter, where he saith; that All our righteousness is as filthy rags. Which sentence, whether a man apply it unto works done after regeneration, or before; I pass not much: for either way will make on our side. And in the self-same chapter he addeth; O our God, we are clay, and thou art our creator, and we are the work of thy hands. And the same similitude of the clay and potter useth Paul to the Romans, in the ninth chapter; wherein is notably declared, that so much are we able to do towards our justification, as can the clay towards the potter, to cause him to make it after this manner, or that manner.
We might also recite testimonies, which are written of the maliciousness of our hearts, both in Genesis, and in Jeremiah: but I suppose I have already brought testimonies enow for the confirmation of our proposition.
And this now only will I say, that there have been men so rash, that they have not only attributed some merit of justification unto honest works, and which are (as they term them) morally good; but also unto superstitious works, which they themselves have imagined and invented. For who is ignorant of the rimes commonly set abroad of holy water? Aqua benedicta, deleantur tua delicta, sit tibi laus & vita; that is, By holy water let thy sins be blotted out, and let it be unto thee praise and life. They ascribe also forgiveness of sins unto Monks cowls, to candles, and the ashes of the boughs of the olive tree, and the palm tree, and unto pilgrimages.
Wherefore they proceeded unto such fond and ungodly trifles, by means of those things which they so perversely interpreted in the holy scriptures concerning merits. Undoubtedly, none understand, but they which have experience, how hard a thing it is; that a heart bruised, overthrown, and laden with the burden of sins, should, when it is grieved and oppressed, quiet itself in the free promises of God through Christ: for such a heart earnestly laboreth, that once at the length it may with a firm faith be established. If we should, with the Sophisters, will a man to have a respect unto his works; then should he never be in quiet, but should always be vexed, and always doubt of his salvation, and at the last be swallowed up with desperation. I would not that any man should think, that when we reason of this matter, we take in hand a vain thing, or a strife about words. It is a thing, whereby is defended the honor of Christ, and that which is proper unto himself only; namely, to justify and to forgive sins. We seek, that the same should in no case be attributed unto works, or to any other thing else of ours. We seek that the promise should be firm, and that afflicted consciences should receive consolation in the words and promises of God.
Lastly, we seek that the Gospel should be distinguished from the law, and the law from the Gospel; but this cannot they do, which ascribe justification to works, and confound, and perniciously mingle them together. And for the confirmation of this proposition, although I could bring a great many more reasons, and in a manner infinite; yet these which I have already brought, shall suffice: and I will omit the rest, for they which are not moved with these reasons, neither will they be touched with any other.
19. Howbeit I think it not good to pass over with silence, the trifling shifts and wily deceits, whereby the Sophisters use to avoid and obscure this doctrine, which we have now put forth. First they say, that the holy
scriptures, as often as they take away the power of justifying from works, do that only as touching the ceremonies of the old law, and not as touching just and upright works, which commonly they do call moral works. In which thing how much men are deceived, even the testimonies of the scriptures, and especially of Paul, (whom they affirm to be most of all on their side, as touching that matter) will most plainly declare. For although this apostle speaketh of many things, which seem to pertain both to the rites, and also to the ceremonies of the law; yet in his declaration he writeth a great many more other things: whereby he declareth, that he speaketh not only of ceremonies, but also even of the other laws of righteousness and goodness: yea rather altogether of those, which pertain to manners, and even unto the table of the ten commandments. And in the 1st chapter, when he reproveth the Gentiles, that without the faith of Christ, they could not be justified, he setteth before their eyes, their works; namely, idolatry and shameful lusts. And toward the end of the chapter, he rehearseth a very long catalog of vices, wherewith they were infected; neither speaketh he anything of the ceremonies of Moses. Wherefore, forsomuch as those vices, which he there mentioneth, are against the ten commandments, and the moral law, we cannot think, but of that also he understandeth those things, which he writeth. And in the second chapter he reproveth the Jews for the like kind of sins: for he saith; Thou which teachest another, dost thou not teach thyself? Thou which teachest that a man should not steal, dost thou steal? That a man should not commit adultery, aft a fornicator? Yea, and thou which detestest idols, dost rob God of his honor? Who seeth not, that these things are contained in the law of the ten commandments?
And in the third chapter, he yet more manifestly entreateth of the same, when he writeth; There is none just, there is none that understandeth, or
inquireth after God. All have declined, and are together made unprofitable, there is none that doth good, no not one. These things we see are of the same kind, and pertain unto manners. If the apostle would have spoken only of ceremonial laws; he would never have made mention of these things.
And this is also more evidently gathered, that when he had said; No flesh is justified by the works of the law: he addeth; For by the law cometh the knowledge of sin. Wherefore that law, whereby we know sin, justifieth not.
According to which meaning, he said also in the fourth chapter; The law worketh wrath: so far is it off, that it should justify. But it is very manifest unto all men, that sins are better perceived, and the wrath of God against transgressors more provoked, by reason of the ten commandments, than through the precepts of ceremonies. I will not speak also of that general sentence, wherein it is said in the fourth chapter; that, Unto him which worketh, a reward is not imputed according unto grace, but according to debt: and also; That God would have the inheritance to consist of grace, that the promise should abide firm, and not be changed, that our glorying might be excluded; which glorying cometh no less of good works moral, than of ceremonies. It is written also in the fifth chapter, that, The law entered in, that sin might abound; and where sin hath abounded, there also hath grace more abounded. These things also cannot be drawn unto ceremonies only.
Moreover, in the sixth chapter, when it was objected unto him, that by so depressing the work and the law, he did seem to open a gate unto loose life, and unto slothfulness, and unto sins; as now daily they object unto us, he answered; that, We ought not to abide in sin, forsomuch as we are now dead unto it. By baptism (saith he) we are buried with Christ, that even as he died, and rose again; so likewise should we walk in newness of life. And he admonisheth us, that even as Christ died once, and dieth no more; so also
we should esteem ourselves dead to sin, but living unto God. And he addeth, that we must have a diligent care, that sin reign not in our mortal bodies, and that we give not our members the weapons of iniquity unto sin, but give over ourselves unto God, as of dead folks, now living, and our members the weapons of righteousness to sanctification.
20. These things, which we have rehearsed, and the rest which followeth, even in a manner to the end of the chapter, seem they to pertain unto the ceremonies of Moses; or rather to a just, sincere, and moral life? The matter is so plain, as there needeth no question therein; yet those things, which are written in the seventh chapter, be yet much more manifest. The affections
(saith he) which are in the members, had force by the law, to bring forth fruit unto death. But what other thing are these affections, than lusts, filthy desires, anger, hatred and envy; which affections are rehearsed to the Galatians, in the catalog, where the works of the flesh are separated from the works of the spirit? And there is no doubt, but that all these things pertain unto the ten commandments. Which thing the better to understand,
Paul addeth; What shall we say then? Is the law sin? God forbid. But I had not known sin, but by the law: for I knew not what lust meant, unless the law had said; Thou shalt not lust. Also; The law in deed is holy, the commandment is holy, just, and good. Again; The law indeed is spiritual, but I am carnal, and sold under sin; for that which I do: I allow not, for the good which I would, I do not; but the evil which I would not, that I do: wherefor it is not I now that work it, but sin which dwelleth in me: for there dwelleth no good in me, that is, in my flesh. I have a delight in the law of God, as touching the inward man: but I feel another law in my members, resisting the law of the mind. Oh unhappy man that I am! Who shall deliver me from the law of sin and of death? Wherefore in mind I serve the law of
God, but in flesh the law of sin. Whosoever shall diligently weigh all these testimonies, shall easily see, that the apostle wholly speaketh of the ten commandments; whereof also he plainly maketh mention in these words.
But the words, which afterward follow in the eighth chapter; namely, That which was impossible unto the law, insomuch as it was weak, by means of the flesh, God sending his own son in the similitude of flesh subject unto sin, for sin, condemned sin in the flesh. These words I say, cannot be expounded of the law of ceremonies: and much less that which followeth in the same chapter; We are debtors, not unto the flesh, that we should live according to the flesh: for if ye live according to the flesh, ye shall die; but if by the spirit ye do mortify the deeds of the flesh, ye shall live. Neither can this be referred unto ceremonies, no more than that can be, which is written to the Galatians; The law was given, because of transgression: for where there is no law, there is also no transgression. And it is certain, that neither boasting can be excluded, neither can the promise be firm, if our justification should depend of the observation of the ten commandments, and of the moral precepts; howsoever thou take away the rites and ceremonies of Moses. But much more firm is that place out of the eleventh chapter of the epistle to the Romans; And if it be of works, then it is not of grace; if of grace, then is it not of works. This Antithesis is universal, neither can it by any means be applied unto ceremonies. I will not speak of that also, which Paul writeth unto the Philippians; how that he, besides those precepts of Moses, lived also without blame as touching the righteousness which is of the law. For that which he writeth unto the Ephesians, the second chapter; Not of works, least any man should boast; he writeth unto the Gentiles. Wherefore those works, which he excludeth from justification, cannot be understood of ceremonies: for the Gentiles
observed them not. But what will they say of the epistle to Timothy; where, in the first chapter, we are plainly and absolutely said to be called; not for our works, but according to purpose and grace? Also to Titus; He hath saved us (saith he) not by the works of righteousness, which we have don, but according to his mercy.
21. All these things are so plain and manifest, that they need not any interpretation. For there is no man so dull, but that as soon as he once heareth these things, he easily perceiveth, how that they cannot, without great injury, be wrested to the ceremonies and rites of Moses. But I would fain know of these men, why they take away the power of justifying from the works of ceremonies, and do so easily attribute it unto our moral works.
Is it not a point of good and laudable manners, to worship God with certain appointed rites, which God hath commanded? Were not the rites and holy services, which were at that time prescribed unto the people of the Jews, commanded in the ten commandments? Undoubtedly, where the sabbath is commanded to be observed, there are these things contained. And even these self-same Sophisters, do they not at this day attribute the forgiveness of sins, and bestowing of grace, unto their sacraments; as in the Old
Testament they were attributed unto circumcision? What manner of new constancy is this; one while to say, that the rites of Moses had no power to justify; and another while to grant that the same were sacraments of the old fathers; and that in circumcision, original sin was forgiven unto infants? But this affirm not we; nay rather we utterly deny, that any sacraments bestow grace: they do indeed offer grace, but yet by signification. For in the sacraments, and in the words, and visible signs is set forth unto us the promise of God, made through Christ: which promise if we take hold of by faith, we both obtain a greater grace, than that was, which before we had;
and also with the seal of the sacraments, we seal the gift of God, which by faith we embraced. But I cannot enough marvel at these men, which both affirm, and also deny one and the self-same thing.
They answer indeed, but not with any great advisedness, as their accustomed manner is; that they utterly take not away from the sacraments of the elder fathers, and chiefly from circumcision, the strength of justifying; but only from the time that the gospel was published abroad: of which only time (as they say) the disputation which Paul had, to prove that the rites of Moses should be no more retained, did arise. But here also, according to their accustomed manner, they are both deceived themselves, and also they deceive others. For seeing the apostle teacheth, that Abraham was not justified by circumcision; but received it afterward, being now justified by faith; undoubtedly he taketh away the power of justifying from that ceremony, even also in the time of Abraham, wherein it was first instituted. David also, when he affirmeth, that blessedness herein consisteth, that sins should not be imputed; (which thing, as we now reason, is nothing else than to be justified) speaketh he of his own time, or of another time?
And Habakkuk when he saith, that The just man liveth by faith, and excludeth works from justifying, (as Paul manifestly expoundeth him) spake he only of his own time think you? Undoubtedly he spake both of our time, and also of his own time. Lastly, when Paul expressly writeth unto the Galatians, in the 3rd chapter; As many as are of the law, are under the curse: and goeth on proving that sentence; from whence (I beseech you) seeketh he his testimony? Undoubtedly, out of the law. He saith; Cursed be he, which abideth not in all the things, that are written in the book of the law.
Seeing therefore the law so speaketh, and that (as Paul saith) it wrappeth in a curse all those that transgress the commandments thereof; then it
followeth of necessity, that by those works which pertain unto it, no man can be justified.
22. But these men fly to another shift. For they say, that all those which are to be justified, are not of one and the self-same condition: for they say, that some of the Hebrews, and some of the Gentiles, are converted to the faith of Christ, and become Christians: again, that some, after they have once received Christ, do fall into grievous and wicked crimes, and have need again of instauration. Now (say they) the state and consideration of both partes is not alike: for they, which have once professed the name of Christians, when they are fallen, cannot recover righteousness, but by good works; as by alms-deeds, by tears, fasting, confessions, and such other: which preparations and merits are not required of them, that from infidelity be first converted unto Christ. But I would first hear of these good wise men, out of what place of the holy scripture they found this distinction. And seeing the manner of justification is utterly one and the self-same, and pertaineth as well to the one as to the other; why should the one come unto it one way, and the other another way? Further, why do they attribute unto them that are fallen in Christianity, that they by their good works do merit unto themselves justification; but unto those which come from infidelity, they attribute not the same? Are they, which have not kept faith when they were in the church, better than the Ethnic? Certainly I think not; For they which have once tasted of the sweet word of God, and do afterward fall from it, are in worse state than the other. And; The servant, which knoweth the will of his master, and doth it not, is more grievously punished. Also;
He which hath not a care over his, and especially over his own household, the same man hath denied the faith, and is worse than an Infidel. But they say, they deny not, but that they which are converted from Infidels, may do
some good works; yea and that if they do them, they may after some sort deserve justification, at the least way [as they term it] of congruity: but that these works are alike required, as well of these, as of the other, they deny.
But forsomuch as all their works (as I have else-where taught) are sins; how can they do good works before God? Moreover, how are not good works required of them, before they come unto Christ, and are baptized; seeing none of them, which are regenerate by Christ, can believe truly, unless he earnestly repent him of the life which he hath lead? For he doth greatly lament the sins and offenses of his former life, and confesseth, that he hath grievously erred; which thing if he do not, undoubtedly he believeth not faithfully and truly. This doth Augustine write of himself, in his book of confessions. And in the Acts of the apostles, the Ephesians, when they had given themselves unto Christ, did not only confess their sins; but also burned those books, which before they had used unto superstition. But I will declare what hath deceived these men. They read peradventure in the Fathers, that they attributed much unto tears, fasting's, alms, and other godly works of the penitent. But these men understand not what the Fathers meant in those places: for they entreated of ecclesiastical satisfactions, and not of our works, whereby God should be pacified, or the forgiveness of sins deserved. For the church, forsomuch as it seeth not the inward faith of them that fall, (for there are many, which not abiding the shame of excommunication, do sometimes counterfeit some show of conversion and repentance, thereby the rather to be reconciled, and received unto the communion of the other brethren;) the church (I say) to the end that this should not happen, would have a proof of their faith, and conversion to God: neither would it admit unto the fellowship of the faithful such as were fallen; before they had showed fasting's, confessions, and alms, as
witnesses of a true and perfect changing. And because these men mark not this, they confound all things, and build thereupon most detestable hypocrisy.
23. But they have yet another shift: for they say, that the works of Infidels, are not sins, although they be done without the faith of Christ. For they imagine, that there is a certain general confused faith towards God, which faith, they which have, although they believe not in Christ; yet that they may work many excellent works, which even for that self-same faith's sake, may please God, and after a sort deserve justification. They give (say they) large alms, they honor their parents, they bear exceeding love to their country; if they have committed anything that is evil, they are sorry for it; they live moderately, and do a great many other such like things, and that not unadvisedly. But because they believe that there is a God, which delighteth in such duties, therefore they bend their endeavor to those things, to make themselves acceptable unto him. Further, they paint out and color their fond devise, with a trim similitude. A stake (say they) or a post, being put into the earth, although oftentimes it take not root, or life; yet draweth it some juice out of the earth, and so bringeth forth some leaves, and buddeth, as if it lived in very deed: likewise, men (say they) that are strange from Christ, although they live not by the celestial spirit; yet by some inspiration of the spirit, they work those excellent works, which we have described.
But we that are instructed by the holy scriptures, do acknowledge no other faith, whereby we can please God; but only that which is in Christ Jesus.
For, There is none other name under heaven given unto men, whereby we can be saved, but only the name of Christ our savior. And Paul, as often as he maketh mention of faith which justifieth, always declareth it to be that faith, whereby we are godly affected towards Christ, and his Gospel.
But least that Paul of himself, and alone should seem to teach this; I will a little more deeply repeated the whole matter. Abraham believed God, and it was counted unto him for righteousness. But what believed he? Forsooth this; that he should have seed given him, namely, that only seed (as Paul interpreteth it) wherein all nations should be blessed, which is Christ Jesus.
This testament was confirmed of God unto him in Christ; yea, the Lord himself, when he spake of him, said He saw my day, and rejoiced. Job also in the 19th chapter; I know (saith he) that my redeemer liveth, which shall also rise in the last day, over them which do lie in the dust. And after the worms have destroyed this body, I shall see the Lord in my flesh; whom I myself shall see, and mine own eyes shall behold, and none other for me.
This faith, expressed in those words, is in no wise general or confused: for in it are plainly described the principal points, which pertain unto Christ.
For first he is called a redeemer, wherein is published the forgiveness of sins. Further, his coming to judgment is set forth, and also the resurrection of the dead; wherein, not other bodies, but even the self-same, which they had before, shall be restored unto men. There is also added the human nature of Christ, which may be seen with corporal eyes. Further, what manner of faith (I beseech you) is that, which these men affirm Infidels to have? For a true and firm persuasion, and a constant and an assured assent unto the promises of God, draweth with it (as I said at the beginning) all good motions of the mind. How then can they say, that these men have faith, which lie still weltering in idolatry, and in most shameful and gross sins?
They may indeed have a certain credulity, either by education, or by human persuasion, or by an opinion after a sort rooted in them: but to have a true faith, so long as they lead such a kind of life, it is not by any means
possible; unless they will grant, that the Turks have also faith: for they assent unto many things, which we profess and believe. But that place of Paul in the first epistle to the Corinthians, wherein it is said; If I have all faith, so that I can remove mountains, and have not charity, I am nothing: they will have it to be understood, not only of the true faith; but they also say, that the same faith may be separated from charity. Howbeit they grant, that if it so come to pass, the same faith will not profit anything at all.
Seeing therefore they expound that place after this manner, how agree they with Paul, seeing they say that a general and confused faith, wherewith men be endued that are yet strange from Christ, can bring forth good works, which of congruity may merit justification, and please God; when as Paul saith, that even The true faith also (as they interpret it) doth nothing profit without charity? But that similitude, which they bring of a stake or a post fastened into the earth, utterly overthroweth their own opinion. For although being dead it seemeth to live; yet in very deed it liveth not: and a wise husbandman seeth that the budding forth is unprofitable; and therefore such leaves he casteth away and destroyeth, as vain and nothing worth. And of the same estimation with God are those works, which these men so color and set forth to the show.
24. They invent also another fond color, not much unlike unto the former:
[for they say] that those works of the infidels are not done without grace.
For there is (say they) a certain general grace laid forth unto all men, and common even unto men not regenerate; wherewith they being after a sort holpen, may merit justification, and do works which please God. But in so saying, they fall into the heresy of Pelagius: for he also taught, that men without the grace of Christ, might even by the virtue and strength of nature, and by the doctrine of the law work good works, whereby they might be
justified. Neither doth this anything help their cause, in that they said, that they refer not these things unto nature, but unto grace; which the Pelagians utterly denied. For in words they will seem to disagree from them, when as in very deed they very much agree with them: for in that they assign a grace, whereby they can attain unto righteousness without Christ, they are both against Christ, and the Milevitane Council, and the holy scriptures.
Further, in that they make grace common unto all men, they turn it into nature; and they say that some will use it, some will not use it. And this grace they call a preventing grace; but that other, which is more absolute, they call an after following grace. Which division we deny not, so that it be rightly understood: for we grant there is one grace which preventeth, and another which followeth after; howbeit, the favor of God through Christ, wherewith we are both prevented to will well, and wherewith we afterward being regenerate, are holpen and stirred up to live well, is one and the same.
For whoever doubted, but that we are prevented of God, to the intent we may be changed and renewed in Christ? He were worse than mad, which would say, that we in our conversion and turning unto God, do prevent the aid and help of God. He first loveth us, before we can begin to love him; he first stirreth us up by his favor and spirit, before that we can either will, or think anything that is good.
But herein is an error, if we think that men are endued with the grace of Christ, when they are not yet regenerate, nor renewed in Christ. Indeed there be illuminations sometimes given unto them; but if those be not so vehement, and so effectual as they change their minds, then serve they unto their judgment and condemnation, and not unto their salvation: which thing we must think, that even the sins of them which are so illuminated do deserve. And least that any man should be ignorant, what these men's
meaning is; it must be understood, that they affirm that Paul excluded from justification such works only, as are done of them by free will alone, and by the help of the law. But I would fain know of these men, what manner of works those be, which are so done of men. In very deed they are not gross and shameful sins, such as are murders, fornications, adulteries, thefts, and such other like: for these are not done by the help of the law, but rather by the impulsion of the flesh, and of the devil. Neither are they natural works; as to play or pastime, to plough, to reap, and to sails: for as touching those things, there is nothing commanded in the law. Then there remaineth only honest, civil, or moral works; as, to honor the parents, to help the poor, to be sorry for wicked acts committed: for these things are both commanded in the law, and may (as these men think) be performed by free will: from all these (say they) Paul taketh away the power of justifying.
But what other good works then are there remaining? Undoubtedly I see none, unless peradventure they understand those, which are done of men already justified: for before justification, other works have we none, besides those which we have now rehearsed. Seeing therefore these men exclude both sins, and also works natural, and these moral works, which the law commandeth; undoubtedly they exclude all works. Let them show then by what works they would have men to be justified. If they had any consideration, they would have this saying always before their eyes; If of grace, then not of works; if of works, then not of grace. Neither would they fly to this fond, false, and vain cavillation; to say, that Paul must be understood as touching those works only, which are destitute of any faith or grace, whatsoever they be. How dare these men speak this, seeing they cannot abide, that any man should say, that men are justified by faith only?
Ye add (say they) that same word [Only] of your own head; it is not found
in the holy scriptures. If they lay this justly and rightly against us, why do they themselves commit the same fault? Why will they allow that in themselves, which they will not admit in others? Seeing therefore Paul taketh away the power of justifying from works, not adding thereto this word, Only; by what authority might they then add that word unto them?
But for the adding of the word (Only) unto Faith, we have most firm arguments out of the holy scriptures: and we use that kind of speech, which (as we shall declare) is received and used of all the fathers. But let us hear what they babble as touching this matter; Paul (say they) had most ado with the Jews, which thought they might so be justified by works, (and especially by the works of the law) that they had no need of Christ: wherefore the apostle bendeth himself to that only. But I am of that mind, that whatsoever things he wrote, he wrote them unto the church, which did consist both of the Jews, and also of the Gentiles; which with one assent confessed Christ. Do they think, that there were any among all these, which promised unto themselves salvation without Christ? Undoubtedly, if there had been any such, the church would not have suffered them. But yet there were some, which together with Christ, would have retained ceremonies, unto which they attributed over much: but that there were any which excluded Christ, it is not to be thought. Further, Paul, when he teacheth these things, instructed not only the Jews, but also the Gentiles: as it most manifestly appeareth by the epistle unto the Ephesians, where he saith; that A man is justified by faith, and that (saith he) not of yourselves, least any man should boast. And in that place he calleth those Gentiles by name, unto whom he writeth, and especially in the second chapter. Wherefore this fond invention of theirs is vain and ridiculous.
25. But now let us come to their sacred and strong anchor-hold. There are two kinds of merits (say they,) one of congruity, the other of worthiness.
And they confess, that the works which go before justification, merit not justification of worthiness, but only of congruity. If thou demand of them, what they mean, when they say merit of congruity; they will answer, that they ascribe it unto those works, which in very deed of their own nature deserve not salvation; but so far forth, as promise is made to them through a certain goodness of God: and such (say they) are those moral acts, which are done by many before justification. But the merit of worthiness, they call that, for whose sake altogether the reward is due. And this do they ascribe unto those works, which are done of the godly after regeneration. And by this distinction they think, that they have gotten the victory. But forsomuch as they have it not out of the holy scriptures, there is no cause why they should so much delight themselves therein. What if we on the contrary side teach, that the same distinction is manifest and directly repugnant unto the word of God? Will they not grant, that this their so notorious invention was by them found out, and devised only to shift away our arguments? Paul, when he spake of men justified, yea even of the martyrs of Christ, which at that time suffered persecutions, and most grievous calamities, for their consolation wrote these words; The sufferings of this time are not worthy of the glory to come, which shall be revealed in us. These men say, that such sufferings are worthy: but Paul denieth them to be worthy. How agree these things together? Or rather how manifestly are they repugnant one to another? And because they say, that in the merit of congruity are regarded only the promises of God, and not the dignity or nature of the action; let them show whatever God promised unto those works, which are done without faith and the religion of Christ. Further, who seeth not how foolish
this kind of speech is? Undoubtedly, they which are worthy of anything, the same is of congruency due unto them: and such, unto whom by an upright and sound judgment anything is of congruency due, ought to be judged worthy of it. Wherefore it manifestly appeareth, that this distinction was both ill framed, and also maliciously devised to avoid our reasons.
26. And yet these men accuse us, as though we neglect, or rather utterly deny those works, which they call works of preparation. Which thing undoubtedly, we do not; for although we admit not the preparations of these men, yet some preparations we both grant, and also allow. For God, the author of our salvation, thorough Christ, useth many and sundry means, and degrees, and ways, whereby he may lead us to salvation: which, by reason of his providence, and wonderful power, and incredible love toward us, may be called preparations. Although, if a man weigh the nature of things themselves and consider also our mind and will in doing of them, they have in them nothing, why our salvation ought to be ascribed to them: nay rather they are repugnant unto our salvation. For those goodly actions, which they call moral, do minister matter unto the wicked, to puff up themselves, and are occasions to make them delight in themselves; and not to seek any salvation either of Christ, or of sincere godliness. But contrary we see it happen oftentimes, that they which have fallen into gross and heinous sins, are sooner touched with a healthful repentance, and do more readily come to Christ. Wherefore Christ said unto the Scribes and Pharisees; Harlots and Publicans shall go before you in the kingdom of God. Neither also will any good man say, that men are either restrained from justification by the fault of wicked acts; or else holpen thereunto by the strength of civil virtues. But herein consisteth all, that these means sometimes are destitute of the grace of God; and sometimes they are by him converted unto our salvation: so
that, although, as touching us, they are sins, and of their own nature do help nothing; yet by the government of God, they are always brought unto a good end. A man shall see sometimes some men live uprightly and honestly, as touching the judgment of men; which yet forsomuch as inwardly they swell in pride and disdainfulness, are forsaken of God, so that they run headlong into most shameful falls, and most heinous sins; and yet by that means it cometh to pass, that they more easily acknowledge themselves, and are amended, and do return again unto the sheepfold of Christ.
This is plainly set forth unto us in the gospel. The prodigal son leaving his father, and having spent and wasted his patrimony, was at the last driven to this point, that he became a bond-man, and also a swine-herd; which thing undoubtedly he could not do without great shame. For being born of so noble a blood, he should never have embased himself unto such vile things: but he being in this state, began to think with himself that he should be happy, if that he might but eat cods with the swine: of which cods, yet he had not his belly full. All these things undoubtedly were to be counted a reproach unto him; and yet thereby it came to pass, that he began to think and say with himself; Ah! How many hired servants are in my father's house, which have plenty of bread and good meat, but I perish here for hunger? And by this means there was stirred up in him a just repentance: wherefore he wisely and godly went again to his father, from whom he had rashly departed. For who knoweth the secret counsels of God, and the most deep bottomless pit of his providence? He oftentimes prepareth men unto salvation by those things, which of their own nature would be hurtful and deadly; but that he of his goodness turneth them to another end. This will I declare by a similitude so plain and manifest, that there is no man but may understand the same.
A physician sometimes cometh to a man that hath a putrefied leg, which can by no means be cured, unless it be cut and lanced. He cutteth it, afterward he applieth plasters and medicines thereunto, and at the length healeth the man. Here I demand, whether that cutting may seem to be a preparation to recover health or no? Thou wilt say that it may: but whether hath it that of his own nature, or else by some violence and condition of the sick person? It hath not that undoubtedly of his own nature; for if the sick person being so cut, had been given over and left of the physician, without doubt he had perished: for he in very deed that were left in that pain and anguish, should never be able by his own wit, or by his own strength to recover health; nay rather for very pain and anguish he would die.
Wherefore in that the cutting and lancing was a preparation to health, the same is to be ascribed to the physician, and to his art. Even so, if God should leave a man in those ways and degrees, by which some are brought unto salvation, he should miserably perish in them: but forsomuch as God by his most healthful art and wisdom useth them, they are made preparations unto justification, although of their own nature they nothing help us; but through our naughtiness and corrupt nature, do exceedingly hurt us, unless the grace of God be joined unto them. But this similitude in this part faileth, for that the physician cannot peradventure heal the sick person without that cutting; but God can by infinite other ways and means bring us to salvation: which thing I will now by examples declare. Judas, when he had betrayed Christ, acknowledged his sin, and confessed it openly: for he said openly, that He had sinned, and betrayed the just blood.
This acknowledging and confessing should undoubtedly have been preparatives unto justification, if God would have used them: but forsomuch as God used them not, what other thing shall we think Judas
therein deserved, but only damnation? For certain it is, that afterward he hung himself, and perished forever. This self-same thing we see happened in Cain; for he also confessed his sin, and yet was he swallowed up with desperation. This is the strength and nature of these things, if they be not governed and ordered by God.
27. Further, our adversaries accuse us, that we heinously slander the law of God, and make it unprofitable; when we affirm, that it cannot be observed of men by natural strength and ableness. But these men do right well declare, that they never exactly considered in the scriptures, what are the offices of the law: for if they had pondered them, they would never judge it unprofitable, although it cannot fully be observed of us. The first part or office thereof (as Paul teacheth) is to show sin: for, By the law is the knowledge of sin. Again, it provoketh the wrath of God: for, The law worketh wrath. Moreover, it augmenteth the heinousness of sin: for, The law entered in, that sin should abound. It bringeth also a curse: for, As many as are under the law, are under the curse. But to what end are these things?
That it might be as it were our schoolmaster unto Christ. For they which acknowledge their sins, do see that the wrath of God hangeth over them; and feel that their sins do daily increase, and that they continually more and more are under the curse: at the length, when the spirit of God shall breath upon them, they begin to long for Christ, that they might by him be delivered from so great evils. And this is the schoolmastership of the law unto Christ. Now, seeing it is so; how can the law seem unto any man unprofitable? Further, who will say, that Aristotle labored unprofitably, when with so great cunning he did set forth in his books, called Analytica posteriora, the nature of a Syllogism demonstrative: when as yet notwithstanding, there are scantly found any reasons framed with so great
cunning, in any faculty or sciences of wise men? For, seeing we are ignorant of the last and perfectest differences of things, we cannot either perfectly define, or make a perfect demonstration.
But yet notwithstanding Aristotle bestowed good and diligent labor: for by those his most excellent rules, he showeth whereunto at the least we should level, if any man will surly and firmly prove anything. Cicero also, when he described unto us such an Orator, as there never hath been, or shall be; yet loseth not he his labor: for this at the least way he showeth, what pattern he ought to set before him, which desireth to excel in that art. So hath God set forth his laws, that men should always have an example before their eyes, whereunto they should frame their life. Besides this, unto men that are regenerate in Christ, the laws of God are not utterly impossible to be observed: for seeing that they by the spirit of God have their strength after a sort renewed, and the rage of the flesh somewhat repressed, they may accomplish many things which are grateful and acceptable unto God.
Further also, men not yet regenerate may nevertheless, as touching outward discipline, after a sort apply themselves unto the laws of God. Which thing where it is exercised, public-wealth's flourish, and the wrath of God is not so much kindled against men; and the punishments, which God useth sometimes, to pour upon open sinners, are for a time avoided.
28. And these are no small or vulgar utilities of the law, which they seem to be ignorant of, which make those objections unto us. But they, not being content with these, say further; that the law may be kept, even of men not yet regenerate. And if a man object the excellency and difficulty thereof; they answer, that our righteousness, if it be compared with the righteousness of God, which is on every side absolute and perfect; or if it be applied unto the law, as the law by itself is considered; it is no
righteousness. But if our righteousness be so compared with the law, as God of his goodness condescendeth unto our infirmity; after that manner we may observe it, and be justified by good works. But this you must know is a sophistical distinction of Pighius, whereby he took upon him the authority to moderate the law of God; which authority doubtless can pertain unto no mortal men. And this may we prove both by the law of man, and also by the law of God: for it is written in the Digests, De legibus & senatus consultis;
As touching those things, which are first in a common-wealth, decrees ought to be made certain, either by interpretation, or by the constitution of a good Prince: namely, that it be not in the hand of any man, or Judge, to mitigate the laws at his pleasure, or to transgress them under the name of any equity. For so indeed laws should be made, Lesbiaregula; that is, A rule of lead; and all things would be confounded at every man's pleasure.
But rather this rule is therefore given, that if the extremity of the law be set forth in any decree, and the equity and moderation of that extreme law be nowhere expressed; the judge ought to follow the extreme law, and ought not to use equity; which equity yet he may then follow, if it be expressed in any law. As for example; All laws agree, that if a debtor pay not his money at his day, and the creditor by that means sustaineth loss, the debtor is bound to bear the loss. And this they call to pay the interest, or (as other speak) to pay the damage. But because we find in the Digests, De regulis juris; In all causes, that thing is taken for a fact, wherein it cometh to pass, that by another man's means, there is a stay why it is not done: therefore, if the debtor can prove, that the fault was not in him, why the money was not paid, for that he had the money, and offered the same, and that the creditor was in fault of non-payment; although the creditor sustain never so much loss by forbearing his money, yet is not the debtor bound in equity to make
recompense. For by written equity it is counted for a deed, when the let came by reason of another. Wherefore it manifestly appeareth, that it is not in the power of a judge, or of any other man, to moderate laws as he list himself.
And if the case be so in the Roman laws, invented and set forth by men, what shall we think of the law of God? For it ought infinitely to be more firm than the law of man: neither is it lawful for us, to fain any equity therein, unless when we see expressly written. As for example; The law is;
He which shall shed man's blood, his blood also shall be shed. Here have we the extremity of the law, which undoubtedly we ought always to follow; unless in some other place equity had taught, that the same extremity ought to be mitigated. But in another place it is thus written; If two go forth together into the wood to cut down wood, and the axe by chance falleth out of the hand of the one, and killeth him that standeth by him; let there be some cities of refuge, whereunto this man-killer may fly, and in which he may live safely, till such time as the matter be tried: so that, if he can prove his innocence, then let him be let go free at the death of the high priest. This equity might the judges use, because it was written in the laws of God; yea, and it was their part also to use it, so often as they saw that the matter, which they had in hand, did so require. But that it was lawful for them, by their authority, to bend the laws of God; or to mitigate them; it cannot be proved by any testimony of the holy scriptures: nay, on the contrary part, they were commanded, that They should not decline either to the left hand, or to the right hand; and that they should neither add anything unto the law of God, nor yet take away anything from it. And we need no long discourse to teach, that the law is impossible to be observed, as touching our ableness and strength; and especially before we are regenerate: for this the scripture
plainly testifieth. For Paul writeth thus in the 8th chapter unto the Romans; That which was impossible unto the law, in as much as it was weakened by the flesh, &c. Also in the same chapter; The wisdom of the flesh is enmity against God; for it is not subject unto the law of God, nay truly, nor yet can it be. And in the 1st to the Corinthians; The carnal man understandeth not the things, which are of the spirit of God, neither yet can he: for unto him they are foolishness. Christ also; An evil tree (saith he) cannot bring forth good fruits. Also; How can ye speak good things, when ye yourselves are evil? All these things do manifestly teach, that it is impossible that the law of God should be observed by human strength, being so defiled and corrupted as it is. But as touching these cavillations, and subtle shifts of the papists, let these sayings suffice.
29. Now let us come to certain particular objections of theirs, whereby they labor both to trouble us, and also to establish their own fond lies. They say that Ahab, the ungodly king, did rent his garments at the threatening's of Elias, that he put on sackcloth, and so lay on the ground and fasted, and went barefoot: and for that cause the Lord said unto the prophet; Hast thou not seen Ahab humble himself before me? In his days I will not bring the evil, but in the days of his son. Behold (say they) the works of an ungodly king, and one not yet justified, do so please God, that they pacify God towards him. But we say on the contrary side, that Ahab, by these facts was not justified: for if he had had that true faith, which doth justify men; he would not have abiden still in idolatry, and other most detestable sins.
Indeed he was somewhat moved at the threatening's of the prophet; but yet that which he did, pertained only unto a certain outward and civil discipline, rather than to true repentance. But God saith, that he was humbled before him. I answer, that that word, Before me, may be referred either unto the
words of God, which were spoken unto Ahab, by the prophet; so that the meaning is: Before me, that is to say, At my words: or else, Before me, that is to say, In the church of the Israelites. And by that fact, Ahab testified, that he repented of the wicked part, which he had done: and that was a good and profitable example before the multitude. But God, which behold the inward parts of his heart, saw that that repentance was feigned and unfruitful; and for that cause he promised that he would only defer the punishment, so that that punishment, which otherwise should have happened in his days, should happen in the days of his son.
Neither is this strange, neither ought we to be ignorant thereof, that for the keeping of outward discipline, plagues are forborne, and most grievous punishments of this present life are avoided. For we teach not, that all sins are equal; God would also expect till the sins of the Amorites were full. And then at the length his wrath is wont to be poured out, when fowl lusts, and wicked acts, impudently and without any stay do range abroad: yea, where outward discipline is kept, God oftentimes giveth many good things; not indeed for the merit of the deeds, but for order sake, appointed by God in nature. For God, in respect of the conservation, and good order of things, will, that this by a certain connection, should follow of the other. But I marvel what these men mean, when out of the books of the Chronicles, they say, that Roboam the son of Solomon did evil, in that he prepared not his heart to inquire of the Lord. They might easily have seen, that this serveth nothing to this present purpose, unless they be (if I may so term them) table-doctors, which have more skill in the tables, than in the books. For so oft as they find in the table of the holy books, this word, To prepare; or,
Preparations, that straightway, whatsoever it be, they snatch; and think that it maketh for their purpose, and pertaineth unto their preparatory works. But
the holy history, when it had declared, that the king behaved himself wickedly; addeth by exposition (as it oftentimes doth) that He had not an upright heart, and ready to seek the Lord.
Neither doth this any whit more help their cause, which is written in the 16th chapter of the Proverbs; It pertaineth to a man to prepare the heart, but the answer of the tongue is of the Lord. For we ought by those words to understand nothing else, then that men indeed are wont to purpose with themselves many things; howbeit the event and success is not in their power, but dependeth of God. Men do oftentimes appoint with themselves what they will say in the senate house, in the judgment place, before the king, unto the soldiers, and unto the people; but what shall come to pass, that lieth in the pleasure of God. They indeed prepare the heart, but God ordereth the answer of the tongue, according to his providence. Such another weighty reason they cite out of the 10th Psalm; The Lord hath heard the desire of the poor, thine ear hath heard the preparation of their heart. But in this place these good masters make two flat errors; for first they understand not that which they speak; secondly, they cite not the place according to the truth of the Hebrew. For the sense is, the God despiseth not the prayers of the poor, but according to his great goodness accomplisheth those things for them, which they had determined in their mind to desire of him: and this is the preparation of the heart. For none that is godly desireth anything of God, but first he deliberateth in his heart, that the same thing is to be desired; otherwise he should come rashly unto God, and should pray foolishly. But these men, wheresoever they find in the holy scriptures, this word, To prepare; straightway they snatch it up, even against the nature thereof, to establish works preparatory.
But now let us see what the sentence is after the Hebrew verity; Thaauath anauimschamata Jehovah takin libbam tacschif ozneeca, that is; Thou Lord hast heard the desire of the poor, thou hast prepared, or shalt prepare their heart; thine ear shall hear. Here we see David doth affirm, that God heareth the desires of the saints, whom he calleth poor. And he addeth a cause; namely, because God prepareth their hearts, to require those things, which may serve for their salvation, and which please God. But by whom God worketh such a preparation in the hearts of the faithful, Paul teacheth in his epistle to the Romans, and thus he writeth; What we should ask, as we ought, we know not: but the Spirit prayeth for us with unspeakable sighs.
But God, who searcheth the hearts, seeth what the Spirit will ask for the saints. We see therefore both by David, and also by Paul, that God heareth those prayers, which are by the impulsion of his spirit stirred up in them that pray unto him. We learn also of the Ethnic philosophers, and that in more places than one; that those are reproved, which without consideration, and rashly, do require anything of God. But they which profess Christ, even as they believe that he is the author of their prayers: so also do they close up their prayers in this sentence; Thy will be done.
30. But (say they) Ezekiel saith in his 18th chapter; Walk in my ways, and make ye a new heart. And Jeremiah; Be ye converted unto me saith the Lord. Wherefore a man (say they) may of himself prepare himself to the obtaining of righteousness. But these men should remember, that it is no upright dealing, to cite some places of the holy scriptures, and to overhip and leave other some unspoken. Let them go therefore, and see what
Ezekiel writeth in the 36th chapter; I (saith the Lord) will bring to pass, that ye shall walk in my ways; And, I will give unto you a fleshy heart, and will take away from you your stony heart. Jeremiah also in the 31st chapter;
Convert me O Lord, and I shall be converted. Wherefore Augustine very well said; Give what thou commandest, and command what thou wilt. They abuse also another place out of the prophet Jonah, to confirm their error: for there it is written, that God regarded the works of the Ninevites. Behold
(say they) the afflictions of the Ninevites, whereby they afflicted themselves with fasting's, and cried unto the Lord: the Lord prepared their minds, and made them apt to obtain pardon. As though it behooved not the Ninevites first to believe the word of God, before they could either pray effectually, or else repent them. Seeing therefore they believed, before they did any works; they were justified by faith, and not by works, which followed afterwards. And God is said to have regarded their works, because they pleased him.
Neither did we ever deny, that the works of men, being now justified, are acceptable unto God. So often as we find in the scriptures such places, which serve to attribute righteousness unto our works; we must (according to the doctrine of Augustine) have a consideration, out of what foundation those works proceed. And when we perceive, that they spring out of faith; we ought to ascribe unto that root, that which afterward is added as touching righteousness. And how foully these men err in their reasoning, hereby we may perceive; for that they take upon them to transfer those things, which are proper to one kind of men, unto another. Which thing human laws will not suffer to be done: for, as we find in the Code, as touching testaments or last wills; If rustical and unlearned men, which dwell out of cities, and have not store of wise and learned men, do make their last wills without a solemnity required thereunto, and without a sufficient number of witnesses prescribed, which yet otherwise should be necessary; such testaments ought to be allowed. Now if a man would
transfer this prerogative unto citizens, who, for that they have their abiding in cities, have store of men of understanding; he should exceedingly err: for if their testaments be so made, they are refused; neither are they counted firm. So we say, that the works of men justified may please God: but this notwithstanding neither can nor ought to be granted unto them, which are without faith, and without Christ.
31. Further, let us mark the accustomed sophistical and deceitful kind of reasoning of the adversaries; which the Logicians do term, A non causa ut causa; to wit, From that which is not the cause, as though it were the cause.
For they always appoint good works to be the causes of righteousness; when as in very deed, they are effects of righteousness, and not causes. For it is as though a man should say; The fire is therefore hot, because it maketh hot: but it is clean contrary; for therefore it maketh hot, because it is hot. So also we, because we are justified, therefore we do just things: and not because we do just things, therefore we are justified. Sometimes also they object, that God will render unto every man according to his works: wherefor works (say they) are the cause of our felicity. But here also, as their wonted manner is, they are very much deceived: for, unless they devise some new Grammar unto themselves; undoubtedly this word
According, signifieth not the cause. But Christ (say they) in his last judgment, seemeth to express these to be as it were causes, for the which the kingdom of heaven is given unto them: for thus will he say; I was hungry, and ye fed me; I was thirsty, and ye gave me drink.
But Christ doth not in very deed rehearse these things, as causes: but rather those things which went before; Come ye blessed of my father, possess the kingdom which was prepared for you from the beginning of the world. For the true cause of our felicity is, because we are elected and
predestinate of God to the eternal inheritance: for they which are in this number, are in their time adorned with faith, whereby they being justified, have right unto eternal life. But because this faith is hidden, neither can it be seen; and that Christ will have all men to understand, that none but the just are received into the kingdom of heaven; therefore rehearseth he these outward works, that by them it might plainly be perceived, that righteousness is given unto men by faith. For there is no man which can be so ignorant, but that he knoweth that there are two foundations and principles of things; the one whereby they are; the other whereby they are known.
Again, they object out of the first of Samuel; Those that honor me, I honor; and those that love me, I love. Here (say they) the promise is made unto the work. But if they would make a distinction between the promise of the gospel, and the promises of the law; they should easily understand, that that place is nothing repugnant unto our saying. For if we could of ourselves satisfy the commandments of the law, then might it be the cause, why the promise should be given unto us: but forsomuch as no man is able to perform it, all men fly unto Christ, and are through faith in him justified.
Then, by a certain obedience begun, we begin to work: which although it be not exactly done, according unto the rule of the commandment; yet it pleaseth God: and he of his mere liberality performeth the promise which was adjoined unto that work. And so those conditions, which are adjoined unto the precepts, are not unprofitable: for they that are justified attain unto them.
Neither are these men ashamed to cite these words out of the 25th Psalm; Look upon my humility and my labor, and forgive me all my sins: as though our labors and afflictions are the causes of the remission of sins. But in this
place David, being in most grievous calamities, desireth of God to forgive him all his sins; that if he were angry for his sins, the cause of punishments might be taken away. For here is not entreated of labors, which a man taketh upon him of his own voluntary will; but of punishments laid upon men by God. We see also, that children, whilst they are beaten of their masters, do desire forgiveness and pardon. If thou give an alms unto one that is leprous, the leprosy cannot properly be called the cause of thy compassion or mercy; for otherwise, all that passed by the leper, should do the same: but the true cause thereof, is the loving affection in thy mind.
32. But they say moreover, that in the holy scriptures, much is attributed unto repentance: which thing we deny not. But we, on the other side, would have them to understand, that repentance is the fruit of faith; and that no man can profitably repent him of his sins, unless he first believe. They also boast of many things touching confession. But thereof we make a distinction; for either it is separated from hope and faith, as it was in Judas, which confessed that he had sinned, in betraying the just blood: and that confession is so far off from bringing any profit, that it is a preparative unto desperation, and also to destruction. Or else it is joined with faith and hope, as it was in David and Peter; and so it is not the cause, but the effect of justification: for it followeth faith, and goeth not before it. The auricular confession also of the papists, is altogether superstitious; wherefore we utterly contemn it: for they obtrude it, as a thing necessary unto salvation, and a cause why sins should be forgiven; which they are never able to prove by any testimony of the holy scriptures. They violently wrest this also out of the Lord's prayer; Forgive us our trespasses, as we forgive them that trespass against us. Again; Forgive, and it shall be forgiven you: Ergo (say they) the forgiveness of injuries, is the cause why our sins are forgiven us.
This their reason (as the common saying is) with the one hand stroketh the head, and with the other giveth a blow. For if the forgiveness of injuries, should (as these men would have it) deserve remission of sins, then that remission should be no remission; for after thou hast once paid the price, there is nothing can be forgiven thee: but then hath remission place, when the price is not paid. And as touching that place; we first desire that our sins should be forgiven us. And because that by benefits received, men are encouraged to hope, that they shall receive other greater benefits; therefore this is the meaning of that sentence: O Father, which hast of thy fatherly goodness, given us grace to forgive injuries unto our trespassers, forgive unto us also our sins. Now by these words is not signified a cause, but a similitude, although that similitude be not perfect and absolute. For none that is wise, would have his sins so forgiven him of God, as he hath forgiven his neighbor the injuries that he hath done unto him. For everyone, by reason of the flesh, and that infirmity which it carrieth about, forgiveth much less unto his brother than he ought: for there sticketh always in his mind some offense, which although it burst not forth, yet his own conscience is a sufficient witness unto himself, that his mind is not very perfect, and entire towards him, by whom he hath been hurt. But the former exposition teacheth, that the similitude is to be referred, not unto remission; but unto the liberality of God: that even as he hath given the one, so also he will vouchsafe to give the other. But whereas it is said; Forgive, and it shall be forgiven: that is a commandment, and therefore it pertaineth to the law.
But thou wilt object, that this sentence was written in the Gospel, and not in the law. That maketh no matter; for the law and the Gospel are not separated asunder, by volumes or books: for both in the Old Testament are contained the promises of the Gospel; and also in the Gospel the law is not
only comprehended, but also most perfectly by Christ expounded.
Wherefore by those words, we are commanded to forgive injuries done unto us.
And forsomuch as we are bound to do that, according to the prescript of the law, and that law dependeth of this great precept; Thou shalt love the Lord thy God, with all thy heart, with all thy soul, and with all thy strength: according to the form thereof, we ought to forgive our enemies. Which thing, because no man hath at any time performed, neither can perform; it followeth, that we ought to fly to Christ, by whom we may by faith be justified; afterward being justified, we may after a sort fulfill that which is commanded: which though we do not perfectly perform, yet it pleaseth
God. And he freely giveth unto us the promise that is added, not because of our works, or of our merits; but only for Christ's sake. They go about also to blind our eyes with the words of Daniel, when he exhorteth the king, To redeem his sins with alms. But in that place, by Sins, we may understand, the pains and punishments due unto sin: for the scripture useth oftentimes such phrases of speech, which thing we never denied. Yea rather we willingly grant, that in respect of the works, which proceed from faith, God is wont to forgive many things; especially, as touching the mitigation of plagues and punishments.
33. They object also this sentence out of the first chapter of John; God gave them power to be made the sons of God: wherefore (they say) that those, which have already received Christ, that is, have believed in him, are not yet justified, and regenerate, and made the children of God; but only have received power to be made the children of God (as they think) by works. And in this argument, Pighius, the great champion and Achilles of the papists, putteth great affiance, but yet in vain: for he thinketh, that he of
necessity, to whom power is given to have anything, as yet hath not the same. As though we should here deal philosophically, that power excludeth act: which yet even amongst the philosophers also is not universally true. —
For when they define the soul; they say, that, It is an act of a body natural, having members or instruments, and also having life in power. By which definition appeareth, that our body hath life in power; when nevertheless it hath life in act, in very deed. But that word Power, here signifieth, that the body hath not life of itself, but of another; namely of the soul. Which thing we may here also at this present affirm; to wit, that those which have received the Lord, and have believed in him, are regenerate, and made the children of God: and yet not of themselves, but some other way; namely, of the spirit and grace of God. For so signifieth this word Power: although the evangelist in that place spake not Peripatetically; but simply, and most plainly: for a little before he said, that His received him not. By this word
[His] he meant the Jews, which peculiarly professed the knowledge of the true God: but when they had refused the truth offered unto them, God would not be without a people; but appointed them to be his peculiar people, which should believe and receive Christ. Wherefore he gave unto them Power, that is, a right and a prerogative; that when they had received the Lord by faith, they should he made, and be indeed the sons of God. And therefore Cyrillus expounding the place, saith; that This Power signifieth adoption and grace.
Further, Pighius, although he think himself very sharp of wit; yet seeth not, that when he thus reasoneth, he speaketh things repugnant. For how is it possible, that any man should have life in himself, and not live?
Assuredly, if they in believing have received Christ, it must needs be, that straightway they have righteousness: for as Paul writeth in the first epistle
to the Corinthians; He is made of God unto us, wisdom, righteousness, and redemption. But what need we so long a discourse? The evangelist himself declareth unto us, who those be, which have received such a power; namely,
Which are not born of blood, nor of the will of the flesh, nor of the will of man, but of God. And if they be born of God, then followeth it of necessity, that they are justified and regenerated. They object also unto us a servile fear, which goeth before charity; as though by it we should be prepared unto justification, and the more easily to receive charity. Unto whom we answer; that such a fear without charity, is sin. They reply again, and say; that Christ commanded that fear. But God commandeth not sin. And he commanded such a fear (say they) when he said; I will show unto you, whom ye ought to fear: fear him, which when he hath killed the body, can also cast the soul into hell-fire.
And that this fear prepareth unto justification, they think may hereby be proved; for that Augustine expounding that, out of the first epistle of John;
Perfect charity casteth out fear; saith, This servile fear is not unprofitable: for even as a bristle being put in by the shoemaker, draweth the thread after it: so this fear draweth with it charity. As touching the first, I answer, that their ground is false; namely, that God hath ever in any place commanded such a fear as wanteth charity and faith; which thing, I know right well, these men are never able to find. But as touching Augustine, we answer, that in that place of John; Herein is charity perfect in us, that in the day of judgment, we have confidence, that even as he is, so are we: in this world there is not fear in charity, but perfect charity casteth out fear: by charity is not to be understood, our love towards God, but the love of God towards us: for he speaketh of perfect charity, such as we have not in this life. And the meaning of John is, that after we be persuaded of the perfect love of God,
wherewith he embraceth us; we have confidence, that in the day of judgment we shall be in safety. And this perfect charity of God, after we once know it, casteth out fear; because it suffereth us not to fear. Wherefore that interpretation of Augustine, touching our love towards God, maketh nothing to the purpose.
But suppose that John spake of our love towards God, as that place is commonly taken; in that sense also may the words of Augustine be true, but yet not universally, that charity always followeth such a fear: for we know, that it otherwise happened in Cain and Judas; but it so happeneth only in men that are to be justified. For God useth this mean; first, to pierce them with great fear of their sins, and then by it, to bring them unto faith and charity. In the meantime yet, we nothing doubt, but that such a fear is sin; and yet nevertheless, that fear may be called profitable; not by his own merit, or of his own nature; but because of the order instituted by God, whose will is so to use it to our salvation. And this thing also we add, that that charity, the more it increaseth in us, so much the more and more doth it cast out fear; not only servile fear, but also the fear which men justified have. For whosoever is thoroughly persuaded of the love of God towards him, can never fear his own damnation: for that doubting, whereby we fear eternal punishments, is sin: And yet that doubt somewhat always sticketh in our minds; for we never in this life believe so much as we ought, nor so much as we should: and by reason of this weakness of charity, wherewith we should love our neighbors: and because of the feebleness of persuasion, whereby we ought to believe in God so long as we are in this life, we never put off all this corrupt fear.
34. They also take hold of this saying, and object the same against us; Ask, and ye shall receive; seek, and ye shall find; knock, and it shall be
opened unto you. But they ought to remember, that prayers proceed from faith, and cleave unto it only; for otherwise they cannot be heard. But I marvel why they left this unspoken of; Whatsoever ye shall ask believing, it shall be given you. For by these words it appeareth, that whatsoever is given unto them that ask, is given unto faith. Hereunto also they add a sentence out of Luke; Give alms, and all things be clean unto you. But these words may be expounded three manner of ways, of which yet never a one serveth for their purpose. The first way is, to say, that that kind of speech was a taunt: as if Christ would have said unto the Pharisees; Ye give alms, and ye think straightway that all things are clean unto you, which is not so: for we ought first to make clean those things which are within. Another way is (which Augustine followeth in his Enchiridion to Laurentius) certain had persuaded themselves, that if they gave alms, they should be saved, though they ceased not from sinning: and their chiefest anchor-hold was these words of Christ. Augustine answereth, that those words of Christ are to be understood of the true and approved alms, whereof it is written in Ecclesiasticus, the thirty chapter; Have compassion of thy soul, and please
God. Wherefore thou oughtst to begin true alms at thine own self, that having compassion of thyself, thou mayest be converted unto God, and cease off from sins; and afterward have thou compassion of others.
The third way is this, which in my judgment more agreeth unto the purpose: Christ being at dinner with the Pharisees, began to eat with unwashed hands; for which thing when they were offended, Christ began to reprove their ignorance, which would have their dishes, hands, and all outward things clean and beautiful; but as touching that which they had inwardly, that is, in their mind, they were nothing careful. Wherefore, he first exhorteth them to purify the heart, which is inwardly. Which thing is
done by faith: for in the Acts it is written; By faith purifying their hearts.
Afterward as touching outward things, he addeth; Give alms, and so all things shall be clean unto you. Further, as Theodorus Beza, a man of great learning and judgment, hath in his annotations very well considered, Christ spake not of all manner of cleanness; but of that which pertains unto meat.
Whereunto Christ applieth a double commandment; one is, that they should eat nothing gotten by robbery or stealth; another is, that of those things, which are within, that is, which are contained in the dishes, somewhat should be taken out for the alms of the poor, whereby whatsoever is left might be cleansed and sanctified. But of this there is nothing, which may further our adversaries opinion.
35. There are others, which think to establish this their error by the ministry of the keys, whereby they think that men are absolved from their sins. But they are deceived; for they understand not what those keys are, that which Christ commended unto his church. The preaching of the word of God, touching the remission of sins, to be obtained by Christ, is the only key to open the kingdom of heaven. And if he which heareth his word, do also adjoin a true faith, and give full assent unto those words; then cometh also the other key. With these two keys is the kingdom of heaven opened, and the forgiveness of sins obtained. Wherefore Christ, sending forth his apostles, said; Go ye, and preach the Gospel: then he addeth; He which believeth, shall be saved. By these few words he expresseth the keys, which he delivered unto the church. In the which words thou shalt find no work wrought, as they call it: for Christ spake only of the faith of the hearers, and of the word of God, which is preached. But how shall we at length confute this sentence, which is never out of their mouth; Many sins are forgiven her, because she hath loved much; if the place be diligently pondered, it will be
an easy matter to do. We ought to know, that some reasons are taken of the causes; and some of the effects. Christ in a few words afterward showeth the cause of salvation; when he saith unto the woman; Thy faith hath made thee safe. But because that faith was hidden in her mind, neither could it be seen of those which were present, therefore putting forth a parable, he showeth; that they love more, which receive greater gifts of any. And that this woman received a very great gift, (that is, justification) he showeth by the effects; namely, because she washed his feet with her tears, and wiped them with her hear; because she kissed them, and because she anointed them. Which things, forsomuch as that Pharisee did not, it may be a very great token or sign, that he had not received the like gift.
They cite also out of the epistle unto the Romans; Not the hearers of the law shall be justified, but the doers. But Paul in the place, when he reproved the Jews, because when they had received the law, and boasted thereof, yet lived contrary to the law; meant thereby nothing else, but that if righteousness were to be sought for by the law, it is not sufficient either to have it, or to hear it: but it behooveth both in acts and deeds to perform it.
And this we never denied, but that a man may be justified by the law, if he do perfectly and fully accomplish it: but forsomuch as the same is by no means possible, we say, that by it righteousness cannot be hoped for. That also which they object out of the epistle unto the Philippians; With fear and trembling, work your salvation, doth nothing help them. Undoubtedly, they which know that they have all that they have from God, are of a moderate and humble mind; and are evermore afraid of themselves: for they see that in themselves, there is nothing that is good, but that help is to be looked for at the hands of God only; and therefore Paul biddeth a godly man always to fear and tremble. But they which think, that it lieth in their own power to
justify and save themselves, (such be they, which in this matter contend against us) have nothing whereof they need to be afraid, or to tremble. For they boast, that their salvation consisteth in themselves: which salvation, though Paul do in this place name; yet he thereby understandeth not justification: for he writeth unto those which were already before justified.
Wherefore this place maketh nothing for them. But Paul calleth salvation, a renewing, by which we always profit, and go forwards unto things better and better. Lastly, as it were to make up their army, and assure themselves the victory, they object this out of the third chapter of the Apocalypse;
Behold I stand at the door, and knock: and if any man open unto me, I will enter in, and sup with him. Now we do fully consent unto them, that by these words is signified; that God, at the beginning, calleth, stirreth up, and instigateth us to salvation; unto which no man by his own strength can be led, without the impulsion of God: but that we of our own accord, without the grace of God piercing and changing the mind, can open our heart unto
God, we utterly deny; neither can these men prove it by the holy scriptures.
36. But because we have certain adversaries, which pass very little, or else nothing at all upon the holy scriptures; but measure all their religion by Fathers and Councils, so that they may rather be called Humans, than
Divines; and Father-speakers, than Scripture-teachers, and that (which is more intolerable) they gather certain pretty sentences out of the writings of the Fathers, and obtrude them unto the people; and the easier to obscure the truth, and to blind poor simple men, they add taunting speeches; and especially, forsomuch as certain of them think themselves cunning craftsmen in Rhetorical speech, and have in that kind of study spent the greatest part of their life time: for these causes (I say) I shall desire the indifferent reader, not to judge anything rashly against the truth; but rather attentively
to consider those things, which we also will allege out of the Fathers: for by that means he shall easily understand, that the Fathers make not so much on our adversaries side, as they do on ours. But least we should cite any sentence out of the Fathers, confusedly and rashly, we will use a method or compendious way; which method, that it may be easily understood, it shall be good, first to put forth a demonstration, or a certain proof out of those testimonies of the holy scriptures, which we have before cited: which shall be in this manner. They which do work according to the prescript of the law, that is, as the very law requireth, are justified by works; But none, and especially before regeneration, do such works as the law requireth;
Wherefore none are justified by works. The Major, or first proposition is so plain, that it needeth no exposition: for he which doth anything, contrary unto that which the law prescribeth, undoubtedly committeth sin; so far off is it, that he can thereby be made just. But the Minor, or second proposition, although it be proved by testimonies of the scriptures, yet will we expound it out of the Fathers. Then, seeing the conclusion is, that justification is not of works, it must of necessity be of grace. Wherefore, we will secondly show out of the Fathers, that men are justified freely, and without all consideration of merits. And because we reject not good works, but say that in their degree, they ought to be had in estimation, as they which by a most strict bond follow justification already obtained; we will lastly teach this also, out of the sayings of the Fathers; that good works follow justification, but go not before. And we will specially cite out of the Fathers those places, which are founded upon the holy scriptures.
37. And first cometh to mind Basilius, who in his first book De baptismo, bringeth these words out of the Gospel; Many shall say in that day, Lord, in thy name we have prophesied, we have cast out devils, we have done many
miracles. But these men (saith he) God will not only cast out of his kingdom, but also will call them workers of iniquity. Wherefore they which work miracles, and seem to observe the commandments of God, and his justifications; if they do it to any other end and purpose, than they ought to do, are said to sin: namely, because they follow not the precept of God published by the apostle Paul; Whether ye eat or drink, or whether ye do anything else, do all things to the glory of God. And it is most certain, that this cannot be done without faith and charity; which faith and charity, forsomuch as men not yet regenerate do want; it necessarily followeth, by the words of Basilius, that their works are sins. Of the very which sentence he writeth in his second book De baptismo, the seventh question: and purposely he demandeth, Whether any man, so long as he abideth in sin, can do anything that is acceptable before God? Which thing he affirmeth to be impossible, and that by reasons, both many in number, and also taken out of the holy scriptures. First (saith he) the holy Ghost testifieth; that He which worketh sin, is the servant of sin. Further, Christ saith; Ye cannot serve God and mammon: for no man can serve two masters. Paul also saith, that Light hath no fellowship with darkness, neither hath God any agreement with Belial. The very same also he proveth out of Genesis, although he follow the translation of the seventy interpreters. Thus (saith he) spake God unto Cain; If thou offer well, and dividest ill, thou hast sinned: be content. The sense (saith he) is; If thou offer sacrifice, as touching the outward show, and thy mind be not right, neither regardest thou the end, which thou oughtest to do; then is thine oblation sin. With this saying agreeth that also, which Isaiah writeth in the 66th chapter; He which killeth an ox, is as if he should kill a man: and he which sacrificeth a beast, is as though he should kill a dog. It is not enough to do a work, which is
goodly and beautiful to the eye; but it behooveth also, that thou apply it unto the prescript of the law of God: which is, that whatsoever thou doest, let it be done in such manner, and in such condition, as the law requireth.
And therefore (saith he) Paul said; that None shall be crowned but he which hath wrestled lawfully. Now it is not sufficient to wrestle, unless thou wrestle lawfully. Christ also in the Gospel saith; Blessed is that servant, which when his Lord cometh, he shall find him thus doing. By which words it appeareth, that it is not sufficient to do, but it behooveth also to do even so as he hath commanded. Moreover, he showeth out of the Old Testament, that he had committed sin, which did sacrifice unto the true God out of the temple, or not in that place where the tabernacle was: for, although that were sacrificed which was commanded in the law; yet was the condition as touching the place unperformed, which the law also required. And if any man had either in the temple, or in that place, where the tabernacle was, killed an offering which had any spot; the same man also had committed sin: because he neglected a necessary condition. He also citeth that saying in the gospel, which is taken out of the prophet; This people honoreth me with their lips, but their heart is far from me. And he thinketh, that to the same end tendeth that which Paul writeth in the epistle to the Romans; They have indeed the zeal of God, but not according to knowledge. And that which he writeth of himself unto the Philippians; that he counted for offscourings, dung, and losses, all those his works which he did when he lived under the law; yea and that without blame. Seeing therefore the affection and scope is taken away from works, which ought to be in them; what let is there then, but that they are sins, and are displeasing unto God?
And to this end he thinketh that doth serve, which Paul writeth unto the Corinthians; If I deliver my body to be burnt, and if I distribute all my gods
to the poor, yet if I have not charity, I am nothing. Wherefore unless these men will ascribe unto men not yet regenerate, faith and charity; they must of necessity grant, that they can do nothing, which is not sin; or is not displeasing unto God. And thus far out of Basilius. Gregorius Nazianzenus, in that oration which he made after he returned out of the country, the things being ended which were done against Maximus, saith; that There is no works accepted or allowed before God, without faith; whether it be done through the desire of vainglory, or by the instinct of nature: in that respect that a man doth judge it to be honest. Here this is worthy to be noted, that the work which is done by the instinct of nature, that is, in that respect, because it seemeth to be honest, is dead, neither can it please God. The selfsame sentence hath he in his oration De sancto Javacro, toward the end: and in both places he addeth; Even as faith without works is dead, so a work without faith is dead also. And if it be dead, how can it (as these men would have it) merit justification? But by this we see, that these two
Fathers, although otherwise they were great exacters of works, and patrons of freewill; yet as touching this thing, they were altogether of the same mind that we be of.
38. But Augustine most manifestly of all teacheth the same, in his fourth book against Julianus, the 3rd chapter: in which place he entreateth upon these words of the Apostle; The Gentiles, which have not the law, do by nature those things which are of the law. These words (saith he) are to be understood, either of the church converted unto Christ, who now fulfilled the law, by the grace of the gospel. And so, that which he saith, By nature, is no otherwise to be understood, than that the law is excluded: but he meaneth such a nature, as is now corrected and amended by the spirit which regenerateth. Or else (saith he) if thou wilt have those words to be
understood of the Gentiles being yet unbelievers, thou must say, that they by nature fulfilled the law, not indeed so much as it required, but after a sort: neither did that outward and civil righteousness any further profit them, but to be more tolerably punished than others; which utterly casting away all discipline, lived wickedly and beastly. For we judge, that Fabricius is less punished than Catiline; unless peradventure (saith he) the Pelagians have prepared for the Fabricij, Reguli, Fabij, Camili, and Scipios, some middle place, between the kingdom of heaven, and the hell of the damned: even such a place (saith he) as they have framed for young infants, which depart without Christ. In brief he concludeth, that forsomuch as Without faith it is impossible to please God; Infidels can by no means have true virtues. Which sentence the Pelagians so derided, that they said, If the chastity of Infidels be not true chastity, neither are their bodies true bodies; neither is the corn which groweth in their fields true corn.
Augustine confuteth them, and showeth; that this is no apt similitude: for the bodies of Infidels, forsomuch as they are made by God, are true bodies; their corn also (seeing it is his work) is very corn: but their chastity, forsomuch as it proceedeth out of their corrupt and defiled will, can by no means be counted true chastity. And he addeth that universal sentence, whereof we have much spoken before; Whatsoever is not of faith, is sin.
The same Augustine, upon the 30th Psalm, expounding these words; Deliver me in thy righteousness: Who (saith he) is saved freely? Even he, in whom our savior findeth not anything worthy to be crowned, but findeth much worthy to be condemned; in whom he findeth no merits of good things, but deserts of punishments. Hereby we see, what is the nature of human works before justification. The same father in his first book and 30th question to Simplicianus, saith; that We are commanded to live uprightly,
and that by a reward set before us, that we may attain to live blessedly forever. But who (saith he) can live uprightly and work well; unless he be justified by faith? Here we are taught, that in men there might be a merit and deserving of happy and eternal life, if they could accomplish that which is commanded: but forsomuch as that is impossible for us to do, therefore we fall away from merit. The same Augustine in his Enchiridion ad
Laurentium, the 121st chapter; The end (saith he) of the commandments, is charity, out of a pure heart, a good conscience, and a faith unfeigned. The end of every precept is charity, and hath relation unto charity: and whatsoever 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, it cannot be denied, but that it is sin.
39. Chrysostom expounding these words of Paul; The end of the law is Christ: If the end of the law (saith he) be Christ, if followeth, that he which hath not Christ, though he seem to have the righteousness of the law, yet hath he it not in very deed. By these words we gather, that he which is without Christ, may doubtless have works seeming to be good, which yet in very deed cannot be just. And straightway he saith; Whosoever hath faith, the same also hath the end of the law; and whosoever is without faith, is far from either of them. Hereby we gather, that they which have not faith, are strangers, not only from Christ, but also from the righteousness of the law; which herein consisteth, even to do that which is commanded. And straightway; For what doth the law tend unto? To make a man just. But it cannot: for no man hath fulfilled it. But because a man might object;
Although a man not regenerate, cannot fulfill the law; yet if he take pains therein, and endeavor, and travel, he may attain unto righteousness? This objection also Chrysostom excludeth. And a little before, when he
expounded these words; Being ignorant of the righteousness of God, and willing to establish their own righteousness, they became not subject unto the righteousness of God. Thus (saith he) he calleth the righteousness of God; which is of faith: because it is altogether of the heavenly grace, wherein we are justified; not by our labors, but by the gift of God.
This self-same thing also writeth Ambrose, when he expoundeth these words of David; Blessed are they, whose iniquities are forgiven, and whose sins are covered. He calleth them blessed (saith he) of whom God hath decreed, that without labor, or any observation, shall be justified by faith only. And upon these words of Paul; Being justified freely by his grace:
They are justified freely (saith he) because by the gift of God they are justified by faith only: they themselves working nothing, nor making any recompense. The same Ambrose also upon these words of Paul; Wherefore death hath reigned upon them which have not sinned, after the similitude of the transgression of Adam: He wrote this (saith he) because it is impossible for a man not to sin; which thing, seeing peradventure he spake of men regenerate, what is it to be thought of men that are strangers from Christ?
Cyprian also, Ad Quirinum; We ought (saith he) to boast in nothing, because we have nothing of our own. I suppose it sufficiently now appeareth, that the same which we affirm, is true; namely, that men before justification cannot frame their works to the prescript of the law; and therefore are they sins, and cannot merit justification.
But if our adversaries will say, that they affirm not, that those works, which they call preparatory, do merit justification; but only are certain preparations, whereby men are made apter to attain to justification: we may thus answer them; If they merit not, why do you falsely attribute to them that your merit of congruity? Further, why call ye them good, seeing (as we
have taught) they neither please God, nor are done according to the prescript of the law? Lastly, forsomuch as they want their end, and not only are, but also are of good right called sins; how teach ye, that men by them are prepared unto righteousness; when as they are much rather by them prepared, unto punishments? Wherefore let them once at the length cease to adorn them with these goodly titles. For though peradventure, God sometimes by these works, bringeth men to salvation, he doth it, because of his mercy towards them; which mercy is so great, that he will use sins and works also, which are evil, unto the benefit of them.
40. Now let us see, if justification be not attributed unto works, how the same is then given. It is given freely, and it wholly dependeth of the mere grace of God: for it no manner of way dependeth of merits. Which thing
Origin saw; for he, upon the epistle to the Romans, expounding these words; Unto him which worketh, the reward is not imputed according to grace, but according to debt: But I (saith he) when I desire excellency of speech, whereas he saith, that unto him that worketh, is rendered a debt, can scarcely persuade myself, that there can be any work, which can of duty require a recompense of God: forsomuch as even this, that we can do or think, or speak anything, we do it by his gift and liberality. What debt then shall he owe unto us, seeing his grace hath prevented us? A little afterward, he rendereth a reason of his saying; which reason Augustine oftentimes used: for he bringeth that place of Paul; The wages of sin is death, but the grace of God is eternal life. For here the apostle said not; But the stipend of righteousness is eternal life, which yet the nature of the Antithesis required.
For Paul's meaning was to declare, that our wicked works do of duty deserve death, and that everlasting death; but eternal life is not given, but only by grace: wherefore in the second part, he left out the name of stipend
and of righteousness, and instead of them, put in the name of grace. Neither do I greatly pass, that Augustine in another place writeth, that Paul might have said; The stipend of righteousness is eternal life: but yet would not say so, least he should have given occasion of erring. For undoubtedly, I see no cause why Augustine did think, that Paul might have said it; unless peradventure by righteousness he understood the works of men regenerated; forsomuch as with those works, the merits of Christ are joined: for so it might be true, that eternal life is the stipend of such a righteousness.
Further, Origin goeth on, and showeth, that Men are so justified freely, that good works are not required to go before. For, expounding this sentence; Blessed are they, whose iniquities are forgiven: The soul (saith he) whose sins are forgiven, must needs now be in good state; for it is called blessed. Wherefore it hath the righteousness, which God imputeth unto it, although it have not yet done any works of righteousness: but only for that it hath believed in him which justifieth the ungodly. Out of these words we gather many things; first, that God, for works sake, is not made debtor unto any man; secondly, that not only justification, but also eternal life is given freely; lastly, that righteousness is imputed unto the minds of them that believe, although no good works went before in them. Basilius, upon these words of the 116th Psalm; Turn thou unto thy rest, O my soul, for the Lord hath rewarded thee: For (saith he) eternal rest is set forth unto them, which in this life have wrestled lawfully; which yet is not rendered according to the merits of works, but is given according to the grace of the most liberal
God, unto them which have hoped in him. Seeing these things are spoken of the works of men already justified, as touching eternal felicity; then are they to be counted much more true, if they be referred unto the works of them which are yet strangers from Christ. Wherefore, even as those do not merit
an eternal reward; no more can these merit justification: for both these things are given freely.
41. Augustine in his book De dogmatibus ecclesiasticis, the 48th chapter; If by the law (saith he) cometh righteousness, then died Christ in vain: so also may we say; If by nature come righteousness, Christ died in vain. This spake he against the Pelagians, who affirmed, that The liberty of man was so great, that by nature only it could do things acceptable unto God. And Augustine warily transferreth that unto nature, which Paul spake of the law, and showeth, that the self-same absurdity followeth both the one and other; namely, that the death of Christ is made in vain. For in very deed, there is no cause why the law bringeth not righteousness; but only because nature is corrupt and weak: wherefore, that which is spoken of the one, may rightly agree with the other. The same Augustine, upon the first chapter of John, expounding these words; Grace for grace: What is grace, saith he? He answereth; Even that which is freely given. What is grace freely given?
That which is not rendered (saith he) as due: for if it were due unto thee, then it is a reward rendered; if it were due, thou wast good before. And also in his book De praedestinatione sanctorum, the seventh chapter: Let no man extol himself, as it is customably said; Therefore deserved he to believe, because he was a good man, and that before he believed: which thing seemeth to be written of Cornelius, since that he had faith, when he did good works. These words are so plain, that they have no need of declaration.
Chrysostom in his second homily, upon the first epistle unto the Corinthians; Where grace (saith he) is, there are no works; and where works are, there is no grace: wherefore if it be grace, why are ye proud? By what reason are ye puffed up? Chrysostom, according to the manner of Paul, doth
so oppose grace against works, that the one excludeth the other: so far it is off, that he will have grace to be given for works. Jerome upon the epistle to Philemon; It is grace (saith he) whereby ye are saved, and that by no merits or works. The same Jerome upon the epistle unto the Ephesians, expounding these words; By grace ye are made safe, through faith, and that not of yourselves; for it is the gift of God: Paul (saith he) therefore spake this, least that some secret thought should creep in unto us; if by our works we be not saved, yet undoubtedly by faith we are saved: so that in another kind, it is our own, as it were, and cometh of ourselves, that we are saved.
All these testimonies sufficiently declare, that justification is given freely: neither can it be gotten by any merits or works going before.
Now resteth to declare out of the Fathers, how good works are to be esteemed. Undoubtedly they follow justification, as the fruits thereof, which spring and bud forth out of a true faith. Wherefore Origin saith in the same place, which we before cited, expounding these words unto the Romans;
But unto him that worketh, the reward is not imputed according to grace, but according to debt: Wherefore (saith he) the root of righteousness, cometh not out of works, but works grow out of the root of righteousness.
Which self-same thing Augustine affirmeth unto Honoratus, saying; From hence spring good works, because we are justified: and not because good works went before, therefore are we justified. And in his first book, and second question, Ad Simplicianum; Yea, and works (saith he) if there be any that be good, do follow that grace, as it is said, and go not before it. And therefore he addeth; If there be any good: because even the works of the regenerate, have in them much imperfection; and unless the righteousness of Christ, which is imputed unto the believers, were joined with those works, certainly they should not be good. The same father, in his 26th
chapter, De spiritu & litera, at large handleth that place to the Romans; Not the hearers of the law shall be justified, but the doers: and by many reasons he proveth, that good works follow justification, and go not before. To this also tendeth that, which Basilius writeth in his second book, De spiritu sancto; the 7th chapter, out of the words of the Lord; that First it behooveth that the tree be good, and then his fruits to be good: and that the Pharisees were to be reproved, which in their dishes and cups, made clean that which was without; Make ye clean (saith he) that which is within, and that which is without will be clean: otherwise, ye shall be compared unto painted sepulchers, which indeed without seem beautiful, but within are unclean, and full of dead men's bones.
42. Now let us come to the Councils, which nevertheless must be heard with choice and judgment. We ought to receive and reverence those councils only, which have framed their doctrine to the rule of the holy scriptures. Demosthenes in an oration against Androtion saith; that Decrees of the senate ought not to be made, but according to the prescript of those things, which are already determined in the laws. So in ecclesiastical councils there ought no new decrees to be made, as touching doctrine; but of those things only, which are either expressly named in the word of God, or else may assuredly and evidently be gathered out of it. First, we will begin with the African council, where, in the 80th chapter, a curse is pronounced against the Pelagians, who said; that The grace of justification is therefore given, that by grace we may the easilier fulfill that which we were commanded. As if even without grace, (although with more difficulty) we might by our freewill fulfill the commandments of God: when as yet the Lord speaking of the fruits of the commandments, said not: Without me ye can hardly do anything: but; Without me ye can utterly do nothing.
By these words are reproved the Papists of our time, which are not ashamed to say; that A man, before justification, may do the works, which are commanded in the law, and which do please God; and do prepare to regeneration. For what thing else is this, then with the Pelagians to say; that A man may even before justification perform the law, although not so fully and easily as after he is justified? And that is nothing which they say; to wit, that they put a certain grace preventing; whereby men not yet regenerate, may do those works which they call preparatory. For in speaking after this manner, they differ in name only from the Pelagians: for they also taught no less than these men do; that a certain grace of the law, and of the knowledge of the will of God, and of illumination goeth before, whereby a man understandeth what he ought to do. But as for the rest, they do attribute it to freewill; which thing these men do also. And that the Pelagians were of that opinion, the Milevitane council declareth, wherein it is thus written in the 4th chapter; We curse all them, which say, that the grace of God, through Jesus Christ our Lord, helpeth us only; for that by it is revealed and opened unto us the understanding of the commandments of God, that we may know what we ought to desire, and what to avoid: and that by it also is not given unto us to love, and to be able to do that which we know ought to be done.
For whereas the Apostle saith; Knowledge puffeth up, but grace edifieth: it is a very wicked part to believe, that we should have the grace of Christ unto that which puffeth up, and not to that which edifieth: especially, seeing it is written in the 4th chapter of the 1st epistle of John; that Love is of God.
43. Moreover, in the second Arausicane council, the 4th chapter, it is thus written; that They resist the holy Ghost, which say, that the Lord waiteth for our will, seeing Solomon saith; The will is prepared of the Lord: and also in that Paul saith unto the Philippians; It is God that worketh in us both to will,
and to perform, according to his good will. And in the 5th chapter are reproved those, which affirm, that by the grace of Christ is given an increase of faith, but not the entrance or beginning thereof. For the beginning also of faith cometh by the inspiration of the holy Ghost, which correcteth our infidelity, bringing it from infidelity to faith; and from ungodliness to godliness. And the proof hereof is brought out of sundry places of the scriptures: for Paul saith unto the Philippians; I trust that he, which hath begun a good work in you, shall accomplish it in the day of the Lord. And again, in the same epistle; Unto you it is given, not only to believe in him, but to suffer for him. And unto the Ephesians; By grace ye are saved through faith, and that not of yourselves; for it is the gift of God.
Moreover, they were accursed, which said; that The mercy and grace of God is given unto the willing, to the believers, to them that desire it, to them that endeavor to have it, to them that labor, to them that watch, to them that study, to them that ask, to them that seek, to them that knock; but would not confess, that by the infusion and inspiration of the holy Ghost, and by the gift of God is given unto us to have a will to believe, to endeavor ourselves, and to labor. They cite these testimonies out of the holy scriptures; What hast thou, that thou hast not received? And if thou hast received, why boastest thou, as though thou hast not received? And the Apostle writeth of himself; By the grace of God I am that I am. In the 7th chapter are condemned those, which deem, that by the strength and power of nature, we can think or attain unto anything that serveth to salvation; or that we can, without the illumination of the holy Ghost, give credit unto the words of God preached. This may be confirmed by the scriptures: for Paul saith; that We cannot think anything of ourselves, as of ourselves; but our sufficiency is of God. Christ also saith; Without me ye can do nothing.
Also; Blessed art thou Simon Bar-jona: for flesh and blood hath not revealed this unto thee.
They also are cursed, which grant, the freewill is after some manner weakened and hurt; yet not so, but that men by it may be turned to salvation. Against these men the scriptures do openly reclaim: for the Lord doth say; No man cometh unto me, unless my father shall draw him. Paul also to the Corinthians; No man can say, The Lord Jesus, but in the spirit of God. This is an excellent sentence; God loveth us, being such as we shall be by his gift; and not such as we are by our own merit. And in the 13th chapter it is thus written; Freewill being lost in the first man, cannot be repaired; and because it is lost, it cannot be restored, but by him, by whom it was given at the beginning. Wherefore the truth itself saith; If the son shall make you free, then shall ye be free indeed. Further, in the 17th chapter is decreed, that The strength of the Ethnics cometh of worldly lust: which words declare, that their virtues (as we have before showed out of Augustine, and other fathers) were not true virtues; chiefly, forsomuch as they sprang out of an evil ground. But human lust comprehendeth whatsoever is possible to be found in men not regenerate. It followeth in the same chapter, that The love of God maketh the force and strength of Christians; which love is poured in our hearts, not by freewill, but by the holy Ghost, which is given to us, whereas no merits go before that grace.
And in the 25th chapter; We ought to preach, and to believe, that by the sin of the first man, freewill is so decayed and diminished; that no man afterward can either love God as he ought to do; or believe in God, or for God's sake work that which is good; unless the grace and mercy of God prevent him. Wherefore, just Abel, Noah, Abraham, Isaac, Jacob, and all the saints in the old time, are in the epistle unto the Hebrews, said to have done
those things, which in the holy scriptures are mentioned to have been done by them: which faith we have before taught to come of God. And Paul writeth of himself; I have obtained mercy, that I may be faithful. But he saith not; I have obtained mercy, because I was before faithful: but contrariwise. And in the self-same chapter; This also we profitable confess, and believe, that in every good work, it is not that we ourselves do first begin, and afterward are holpen with the mercy of God: but that he first inspireth into us, both faith, and the love of him, and that without any of our merits going before. Wherefore we must without all doubt believe, that both
Zacchaeus, and the thief, and also Cornelius, attained not to believe through nature, but by the gift of the bountifulness of God.
44. These things have I alleged out of the Arausican Council, peradventure more largely, than may seem to be convenient for this place.
But for this cause have I the willinglier done it, for that I saw, that all those things, which are there affirmed, are confirmed by the holy scriptures, and do very much serve for our purpose. Such Council's (gentle reader) must be harkened unto, which cleave unto the word of God: for whatsoever commodity, or discommodity the church hath, the same ought wholly to be ascribed unto the observation, or contempt of the word of God. For in the old and ancient Council's, how were Arius, Eunomius, Nestorius, Eutyches, and other pestiferous heretics overcome, otherwise than by the word of God? For without doubt, they could never, by any other engines, be overcome and vanquished. And contrariwise, when began the church to give place unto abuses, and to superstitions; but when the word was contemned? And now in our times, unless the word of God had been sought for, and called again in a manner out of exile, how could we ever have been delivered from the tyranny of the Pope? Let these few things be a warning
unto us, not rashly to believe every Council: but let us receive those Council's alone, which have soundly confirmed the decrees of their doctrine by the scriptures. But that the thing, which I affirm, may be more manifest; let us bring forth the Council of Trent: that by the contrary, the truth may the better be understood.
In that Council, the fifth Session, from the fifth chapter unto the eleventh chapter, is entreated of justification. There these good holy Fathers, the hirelings of the Pope, do thus decree; that The beginning of justification is of grace. But what they there understand, they straightway make it plain.
For thus they say; It calleth, and it stirreth up: they which are to be justified, are so holpen by it, that being called and stirred up, they give assent unto this grace; and work therewith, and are made apt to regeneration. But this assent and working together with it, they do attribute to free will, as the words do show. What else would Pelagius say, if he were now alive? For even he doubtless denied not grace, if thou take it for an admonition, calling, and stirring up. He also attributed this unto free will, that it had power to assent, and to obey the commandments of God. But the grace, which the holy scriptures set forth unto us, reneweth our understanding and will; and instead of a stony heart, giveth us a fleshy heart: for it doth not only counsel our reason, but also fully persuadeth it, and bendeth and changeth the will. Our men of Trent do grant indeed, that God toucheth the heart of man, by the illumination of the holy Ghost: but least a man himself should do nothing, they add; that man admitteth the inspiration, as he which may also refuse it. Wherefore, they fully conclude, that it pertaineth to man, to admit or receive; although they confess, that he cannot do that, unless he be called and stirred up by grace.
But how can the heart of man, unless it be renewed by the spirit and grace of God, receive those things, whereunto it is enemy, by reason of his nature, being yet corrupt and defiled? Assuredly, though it be never so much stirred up, taught, and moved; yet, unless it be utterly changed, it will continually refuse it, and resist. Wherefore Augustine, Ad Simplicianum, writeth very well; that, It is not in our power, to bring to pass, that those things, which are set forth unto us, should be acceptable and pleasant unto us. But that thing, which is neither acceptable nor pleasant, we choose not; though we be urged by admonishers. As if there should be offered unto a sick man, good healthful meats, and very pleasantly dressed; yet, because they are neither pleasant, nor acceptable unto him, he refuseth them: though there stand many by, which say unto him, that those meats are wholesome, and very well dressed. The self-same thing undoubtedly happeneth unto a mind not regenerate; except that, as touching the receiving of the grace of God, there can no violence be done unto the mind: but the sick person may be compelled to take meats, that are to him unpleasant. Wherefore, so long as our will and understanding is not changed by the spirit of God, it will not admit any healthful admonitions. And even as a sick person, before he be restored to health, neither abideth, nor gladly receiveth any meats, when they are offered him: even so the mind of man, unless it be changed from infidelity to faith, from impiety to godliness, (as saith the Arausican
Council) it neither obeyeth, nor giveth place unto grace, which calleth, and stirreth it up: which thing nevertheless, the good Fathers of Trent do affirm.
45. But least they should seem to speak without scriptures, they bring forth two testimonies: the one out of the first chapter of Zechariah; Be ye converted unto me, and I will be converted unto you. This (say they) hath a respect unto the man, who is commanded; that even as touching
justification he should do somewhat. And Jeremiah saith; Convert us, O Lord, and we shall be converted: by which words is declared, that unto this conversion is also required the help of God. And by this means they divide the whole matter between God and man. But Augustine, and many other of the fathers, ascribe the whole act of our justification unto God only. But as touching this place of Zechariah, it may be expounded two manner of ways; first, that those are the words of the law commanding, and yet by them cannot be proved, that a man may be converted, unless God convert him.
For of it Augustine thus writeth; Lord give that which thou commandest, and command what thou wilt. Another exposition is this; In justification are two inward motions, whereof the one pertaineth unto reason, which (as we have said) hath need not only to be taught, but also to be persuaded, and to be forced to yield to the intent of the holy Ghost: the other motion pertaineth unto the will, that the same may be bowed to receive all those things which the holy Ghost promiseth and offereth. And this is the faith, by which we are justified, and whereby our sins are forgiven us.
But forsomuch as these things were done secretly in the inward parts of the mind, the prophet speaketh not of them, but rather spake of those that follow: for man, after he is once justified, beginneth to be converted unto good works. Wherefore he which before lived dissolutely and wickedly, now behaveth himself well and orderly: and being renewed with grace and the spirit, worketh together with the power of God. Of this conversion the prophet speaketh, when he saith; Be converted unto me. And God promiseth to heap up great benefits upon them: which is signified by this; And I will be converted unto you. For before, when he withdrew from them his benefits, and afflicted them with captivities, and other miseries, he seemed to be turned away from them. Wherefore the prophet spake not of the
inward justification, but of the outward conversion unto good works. But Jeremiah, when he said; Convert us Lord, and we shall be converted, had a respect to this inward motions of the mind, which we have now described.
But our men of Trent, when they thus say, although they feign that they differ from the Pelagians, yet in very deed they can never prove it. They say, that they deny not grace, but in very deed they mean such a grace as the Pelagians would never have denied.
46. But let us see what degrees and what preparations these men appoint to justification. First (say they) a man which is to be justified, called, and stirred up by the grace of God, beginneth to believe those things, which are written in the holy scripture; then is he both smitten with the fear of sins, which he hath committed; afterward looking upon the mercy of God, he beginneth to hope well; this hope being conceived he loveth God, which love breedeth in him a certain detestation of sins, and a purpose to live well; lastly he receiveth baptism, or the sacrament of penance: and herein say they consisteth justification. For other things, which went before, were only preparations. But these men see not, that we ought far otherwise to judge of baptism. For the holy scriptures do teach, that Abraham was first justified by faith in uncircumcision; and then he received circumcision, as a seal of righteousness already received. This selfsame consideration, according to the analogy, must be kept in baptism: for our baptism answereth unto the circumcision of the fathers of the Old Testament. When these men say, that faith, the fear of God, hope, charity, detestation of sin, a new purpose of honest life, are only certain preparations unto justification; they decree that a man may be perfect, before he be justified.
Then they add the causes of our justification, and begin at the final cause; and that (say they) is the glory of God, and our salvation. The efficient
cause, they say, is God himself of his mere mercy. The meritorious cause (as they call it) they add to be Christ Jesus, by his death upon the cross, and the shedding of his blood: and hitherto indeed not amiss. The formal cause, they say, is the justice of God; not that justice, whereby he himself is just; but that which he communicateth unto us, whereby we truly both are counted just, and also are so indeed. By which words they understand the renewing of a man now regenerate, and his new forming by grace and the holy Ghost. The which things, that they are done in a man already justified, we deny not: but that justification consisteth therein, we cannot grant. For Paul hath affirmed it to stand in this point, that Our sins are forgiven us, and that they are no more imputed unto us. And to confirm this, he citeth a testimony out of David; Blessed are they whose iniquities are forgiven. And also that saying in Genesis; Abraham believed God, and it was counted unto him for righteousness. And to the end he might express the thing more plainly, he oftentimes in the self-same place useth this word [Imputation.]
And therefore we say, that in that righteousness and instauration, (whereby we are fashioned anew by God) cannot consist justification, because the same through our corruption is imperfect, so that we cannot stand therewith before the judgment seat of Christ.
Further, they say, that this righteousness, whereby they will have us to be justified, is distributed unto every man by the holy Ghost, as it pleaseth him. This indeed may be; for the holy Ghost is the disposer and as it were the administrator in the distribution of the gifts of God. But they go on further, and say; According to the measure of the preparation: but this can by no means be borne withal. For we have before showed out of the fathers, and chiefly out of the holy scriptures, that all those things, which are done before justification, are sins; so far is it off, that they can merit, and prepare
unto justification. Further, these men do teach, that if justification be received, men can never be sure and certain of the same; but must needs be evermore doubting and full of care. And when we object, that this is to derogate from the truth of the promises of God, and the dignity of grace, they deny that to be true. For they say, that they doubt not of the promises of God; but when they look upon their own indispositions (as they call them) then at the length they begin of necessity to doubt. Certeinelie, this is not to be marveled at: for if a man have a regard to his own unworthiness, he shall not only doubt of the promises of God, but also shall be most assured that he cannot be justified.
But the holy scriptures teach far otherwise: for they set forth unto us the example of Abraham, how that He, contrary to hope, believed in hope; and that he, when now he was well-near an hundred years of age, had no regard, either to the barrenness of his own body, or else unto the womb of Sara being past child-bearing: and that he stood not in a mammering through distrust, but was by faith confirmed, and most certainly persuaded, that God was able to perform whatsoever he had promised. This example teacheth us, that we ought not to have regard unto those things, which either may or seem to hinder our justification; but out faith ought utterly to be fixed in the words and promises of God. But contrariwise, these men will call us back to our own indispositions (as they call them,) and will have us therefore always to be in doubt of our justification. Indeed we ought not to dissemble, whatsoever imperfection or fault is in us; and that because it may be daily corrected and amended: yet ought we not therefore to be in doubt and wavering touching our justification, and the grace of God.
47. Now have we to prove the second proposition; namely, that a man is justified by faith: which we intend first to prove by testimonies of the holy
scriptures. Paul in the 1st chapter of the epistle to the Romans defineth the Gospel; that It is the power of God to salvation, to everyone that believeth.
In these words is touched the efficient cause of our justification; namely, The power of God; and the end, which is, Our salvation; and also the instrument, whereby it is received, namely, Faith: for he addeth; Unto everyone that believeth. And this he confirmeth by a testimony of Habakkuk the prophet; in which sentence he was so much delighted, that he useth it both to the Galatians, and also to the Hebrews, in the self-same sense. He addeth moreover; The wrath of God was revealed from heaven, by reason of the knowledge of the philosophers, which did with-hold the truth of God in unrighteousness, and who, at such time as they knew God, glorified him not as God, but fell to the worshipping of idols. But contrariwise, in the Gospel is revealed the righteousness of God; namely, that righteousness, whereby men are justified from faith to faith: which phrase of speech, we have in his due place sufficiently expounded. Upon the third chapter; Now is the righteousness of God (saith he) made manifest without the law, the righteousness (I say) of God, by the faith of Jesus
Christ, in all, and upon all them which believe in him. And a little afterward; Wherefore, being justified freely by his grace, by the redemption that is in Christ Jesus, whom God hath set forth to be a reconciliation, through faith in his blood.
Here also is not only showed the grace, by which God freely justifieth us; but also Christ and his death is set forth, that it may manifestly appear, that he is the reconciliator and the mediator. Whereunto is added faith, whereby we receive the fruit of his redemption, for the setting forth also of his righteousness in this time, that he himself might be just, justifying him which is of the faith of Jesus Christ. If men could by their works get unto
themselves righteousness, the righteousness of God should not then in such sort be declared: but seeing we perceive it is communicated to us by faith, without any preparation of works: it must needs seem unto us very great.
And amongst other things, which God requireth of men, this is the chiefest; that they should not anything glory of themselves. But if justification consist of works, men might boast of their own travel and endeavor: but seeing we are freely justified by faith, there is no place left for boasting.
Wherefore Paul saith; Thy boasting is excluded. By what law? By the law of works? No, but by the law of faith. Wherefore he concludeth after this manner; We judge that a man is justified by faith without works. And that we should not think that proposition to be particular, he declareth that it is universal; God (saith he) is he the God of the Jews only? Is he not also the God of the Gentiles? Yes of the Gentiles also: for it is one God, which justifieth uncircumcision through faith, and circumcision by faith.
Wherefore, even as there is but one God over all men; so justifieth he all men by one and the self-same way.
48. And in the fourth chapter he saith; But unto him that worketh not, but believeth in him which justifieth the wicked, faith is imputed unto him unto righteousness. By this sentence both works are excluded, and also faith is set forth; by which is imputed righteousness unto men. And straightway he addeth of Abraham, that He is the father of all them that believe, being uncircumcised; that it might also be imputed unto them, and that he is the father of circumcision, not only unto them which are of circumcision, but also unto them which walk in the steps of faith, which was in the uncircumcision of Abraham our father. Afterward by the nature of the promise he showeth, that justification is by faith: for he saith; By the law was not the promise made unto Abraham and unto his seed, to be the heir of
the world, but by the righteousness of faith: for if those, which are of the law, should be heirs, then should faith be abolished, and the promise made void. In these words are two excellent things to be noted. The first is, that the promise is free, neither it is joined with the condition of works: and therefore, seeing faith, as a correlative, is referred unto the promise; it must needs follow, that it is such as the promise is: and therefore it hath a respect unto the promise by itself, and not to the condition of our untowardness, or indisposition, as the holy Fathers of Trent do teach. The second is, that if the inheritance and righteousness should depend of that condition of works, then had there been no need of the promise: for men might have said; Why is that freely promised unto us, which we may claim unto ourselves by our own endeavor and labor? Or why is it so necessary, that we should believe, seeing by our own works we can attain unto righteousness?
Afterward Paul addeth the final cause, why justification cometh by faith; By grace (saith he) that the promise might be firm: for if by our own works and preparations, we could be justified, the promise should always be unsteadfast, neither could we appoint any certainty of it. Afterward he putteth the example of Abraham, (who as it is before said) Contrary to hope, believed in hope: neither had he a regard unto those things, which as touching his own part, might have been a let unto the promise of God; namely, His own body (being now as it were dead, and a hundred years old) and the age of Sara his wife. These things sufficiently declare, what manner of faith that was, by which unto Abraham was imputed righteousness: so that thereby we may also understand the power and nature of faith, which justifieth. Paul also addeth, that by such a faith, is much advanced the glory of God. For when as nothing is attributed unto our works and merits, it must needs be, that the whole glory redoundeth unto God. Therefore Paul saith of Abraham; He gave the glory unto God, knowing this most fully, that whatsoever he had promised, he was able also to perform. And the more to express the certainty of faith, he useth this participle πληροφορηθείς; whereby he signifieth, that Abraham, with a certain most full assent, embraced the promise of God. And least any man should think, that this was a proper and peculiar prerogative given unto Abraham; the apostle addeth an universal rule, and saith; that, It was not written for him only, that it was imputed unto him for righteousness: but also for us, unto whom it shall be imputed, so that we believe in him, which raised up Jesus Christ from the dead, which was delivered for our sins, and rose again for our justification.
Further, out of the fifth chapter, we have also another testimony; Wherefore (saith he we being justified by faith, have peace towards God, through Jesus Christ, by whom we have access through faith, into this grace
wherein we stand. Here are two things to be noted; the one is, that we are justified by faith, and that by grace; the second is, that unto this grace is not an entrance made open by preparations, or works which dispose us; but only by faith. In the eighth chapter are set forth, as it were certain steps and degrees, by which we must come to eternal salvation; Whom he hath foreknown (saith he) those also hath he predestinated, that they should be like fashioned unto the image of the son of God, that he might be the first begotten amongst many brethren. And whom he hath predestinated, those also hath he called; and whom he hath called, those hath he justified; and whom he hath justified, those will he also glorify. Here are reckoned up five degrees; foreknowledge, predestination, vocation, justification, and glorification: in which, as touching our purpose, let us consider what cometh between vocation, and justification. And that is nothing else but faith: for as much as vocation is wrought by the promise of justification, and of salvation, the same is received by faith, giving assent thereunto.
49. Towards the end of the 9th chapter, there is set forth, the difference between the Jews and the Gentiles; and a reason is given, why the Gentiles obtained righteousness, and not the Jews. For thus Paul saith; What shall we say then? That the Gentiles, which followed not righteousness have taken hold of righteousness, which is by faith? But Israel, which followed righteousness, attained not unto the law of righteousness, because they sought it not by faith, but as it were by works. What can there be more manifest than these words? For they declare, that they, which will be justified by faith, do obtain righteousness; but those, which do aspire unto it by works, do labor in vain. This self [same] thing he proveth, even from the beginning of the tenth chapter, where he describeth two kinds of righteousness; the one, which he calleth ours, which consisteth of works;
the other, which he calleth the righteousness of God, which is taken hold of by faith. And thus he writeth; They being ignorant of the righteousness of God, and going about to establish their own, did not submit themselves to the righteousness of God. Hereby it is manifest that they which will establish their own righteousness; that is, the righteousness of works, do fall away from the righteousness of God. Paul goeth on, and more plainly openeth the nature of these two kinds of righteousness; Moses (saith he) thus writeth of the righteousness, which cometh of the law: The man, which doth these things, shall live by them. By these words he showeth, that the righteousness of the law consisteth in works.
But of the righteousness, coming of faith, he thus speaketh; Say not thou in thy heart, Who shall ascend up into heaven, to fetch Christ from thence?
Or who shall descend into the deep, to fetch up Christ again from the dead?
But what saith he? The word is nigh thee, even in thy mouth, and in thy heart? The same is the word of faith, which we preach, which word he that believeth in his heart, and with his mouth confesseth the Lord Jesus Christ, shall be saved. Hereby we see, that not the righteousness of the law, which is had by works; but the righteousness of faith is it which bringeth salvation. And this is by the latter words more manifestly confirmed: for in that there is added; With the heart we believe unto righteousness, and with the mouth is confession made unto salvation. The latter clause touching confession, which seemeth to be an outward work, is therefore added; least we should think, that the faith, whereby we are justified, should be idle: for it is not a vain and barren faith, such a one as our adversaries dream that we obtrude. It hath most plentiful and most abundant fruits, amongst which the profession of godliness obtaineth the first place, and is most necessary.
Hereunto Paul addeth a testimony out of the prophet; He which believeth in him, shall not be made ashamed. They are commonly ashamed, which, contrary to their expectation, are frustrated of that, which they hoped to have obtained. Wherefore the meaning is; He which believeth in Christ, and by this faith waiteth for salvation, shall not be put to shame: because he shall not be frustrated of his hope. He addeth also another testimony, taken out of the prophet Joel; Whosoever doth call upon the name of the Lord, shall be saved: in which words the promise of salvation seemeth to be ascribed unto invocation. But Paul profitably teacheth (as I have before oftentimes said) when promises seem to be adjoined unto works, we must always run from them, unto the root and foundation, namely unto faith. So Paul in this place, when he had said; Whosoever calleth upon the name of the Lord, shall be saved, straightway addeth; How shall they call upon him, in whom they have not believed? So he resolveth the whole matter from invocation, into faith. And that we should not think, that faith by his own power hath anything, whereby it can justify; he again passeth from it unto the object, saying; How shall they believe without a preacher? And how shall they preach, except they be sent? Also; Faith cometh by hearing, and hearing by the word of God. Wherefore the uttermost point of the resolution, is the word of God, and the promise touching Christ; from whence, as from the fountain, is derived our salvation and justification.
In the 11th chapter is set forth the Antithesis or contrary position between incredulity and faith; which seemeth very much to confirm that which we now teach. The branches were broken off, that I might be grafted in: this was an objection of the Gentiles against the Jews. Paul answereth; Thou sayest well, because of unbelief they were broken off: but thou standest by faith. Here is given the reason of the fall and destruction of men; and on the
other side, of salvation and constancy: namely, unbelief, and faith. And of the Jews, which should one day be restored, he addeth; And if they abide not still in their unbelief, they shall be again grafted in; for God is of might to graft them in. Here we see that by departing from unbelief, which consisteth in believing; men that have fallen are restored. This maketh very much against the error of those, which although they after a sort confess, that the first justification is given freely, without any works going before; yet unto men that have fallen, they grant not restitution unto justification, but by satisfaction and many works preparatory.
50. These things out of the epistle unto the Romans. In the first epistle to the Corinthians, the first chapter it is thus written; Because the world, in the wisdom of God, knew not God by wisdom, it pleased God by the foolishness of preaching to save them that believe. Because the wise men of this world (saith the apostle) by their natural searching out, could not take hold of the wisdom of God, whereby they might be saved; God of his goodness hath instituted a contrary way: namely, the preaching of the Gospel, which unto the flesh seemeth foolishness, that by it salvation should be given unto men; but yet not to all sorts of men, but to those only that believe. Wherefore in the second to the Corinthians, the 1st chapter, it is thus written; By faith ye stand: by which words we understand, that the foundation, whereby we are confirmed and established in the way of salvation, is faith. Further, Paul to the Galatians, the 2nd chapter, where he reproveth Peter for his simulation, whereby he seemed to lead the Gentiles to observe the ceremonies of the Jews, thus speaketh; If thou being a Jew, livest after the manner of the Gentiles, and not as do the Jews; why compellest thou the Gentiles to live as do the Jews? For we, which are Jews by nature, and not sinners of the Gentiles, knowing that a man is not
justified by the works of the law, even we believe in Christ, that we might be justified by the faith of Christ, and not by the works of the law: because by the works of the law shall no flesh be justified. Here we see, that the apostles therefore followed Christ, that they might be justified by faith; which they could not obtain by works. And afterward; In that that I now live in the flesh, I live by the faith in the son of God: which is all, all one, as if he should have said; As yet indeed sin sticketh in my flesh, and in it I carry death about: but yet notwithstanding I have life, not through mine own merit, but by the faith of the son of God.
In the 3rd chapter he thus writeth; I would know this of you, Received ye the spirit by the works of the law, or by the hearing of faith? And straightway he addeth; He which ministereth unto you the spirit, and in you worketh miracles, doth he the same by the works of the law, or by the hearing of faith? By these words we see, that it is faith, and not works, whereby we take hold 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 undoubtedly, for no other cause, but for that in believing they do follow and resemble him. Wherefore (saith he) The scripture foreseeing that God would justify the Gentiles by faith, showed beforehand glad tidings unto
Abraham, saying; In thee shall all nations be blessed. This blessing spread not abroad unto them, because they had their beginning of the flesh of Abraham; but because they followed the steps of his faith. Otherwise of Abraham, as touching the flesh, came not (as far as we can read) any other nation than the Ishmaelites, Edomites, and Israelites. Then followeth the conclusion; Therefore they which are of faith shall be blessed with faithful
Abraham. But To be blessed, in the Hebrew phrase is nothing else, then To receive the gifts of God; amongst which, justification is the most principal.
Wherefore it followeth, that Unto the Gentiles, through Christ, might come the promise made unto Abraham, that we might receive the promise of the holy Ghost through faith. So then we see, that the promise of the holy Ghost is not taken hold of by works, as many fain it is. Which thing even reason sufficiently declareth: for, seeing the Lord (as it shall a little afterward be declared) had by promise given this blessing unto Abraham; we must see what is referred unto the promise as a correlative; which (as we have said) can be nothing else, but faith: for faith setteth forth unto itself the promises of God as an object.
51. Paul furthermore addeth, that The scripture hath concluded all under sin, that the promise by the faith of Jesus Christ should be given to them that believe. This is the cause why the holy scriptures so diligently show unto men, how they be guilty of sins; namely, that they should the more be stirred up to embrace the promises of God by faith: at the least, when they have not good works, whereby they might take hold of them. And this understand we by that, which is afterward written; The law is our schoolmaster unto Christ, that we should be justified by faith. These words signify nothing else, but that the law therefore showeth sins, and setteth forth unto men their infirmities, and stirreth up their lusts, whereby sins are more and more increased; that they being thus admonished, should return unto Christ; and might from him, thorough faith receive righteousness.
Which thing they undoubtedly did, of whom it was said; Ye are all the children of God by the faith of Jesus Christ. For what is it to be the sons of God, but because we have already obtained adoption; which we obtain only by regeneration or justification? And in the fourth chapter; Brethren (saith he) we are, after the manner of Isaac, children of the promise. But to be children of the promise, is nothing else, but to believe those things which
God promiseth; whereby we are made his children, according as he hath promised we should be. For so was Isaac born unto Abraham, not by the strength of nature, but by the benefit of the promise of God.
In the fifth chapter he writeth; We in the spirit look for the hope of righteousness by faith. In this place are two things touched; the spirit of God, whereby we are new fashioned and renewed unto salvation; and faith, whereby we apprehend righteousness. Wherefore in this matter of our justification, although there be in our minds many other works of the holy
Ghost; yet none of them, except faith, help to justification. Whereupon the apostle concludeth; Circumcision is nothing, and uncircumcision is nothing, but only faith, which worketh through love. Hereof only dependeth justification, of this faith (I say) not being dead, but living, and of force.
And for that cause Paul addeth; Which worketh by love. Which yet ought not so to be understood, as though faith should depend of love; or hath of it
(as they use to speak) her form: but for that, when it bursteth forth into act, and will show forth itself, it must of necessity do this by love. So the knowledge of any man dependeth not hereon, for that he teacheth other men; but by that means it is most of all declared. But if any perfection of these actions of loving and teaching redound unto faith and knowledge, that cometh of another cause; and not for that they depend of it, or thereof have their form, as many Sophisters have dreamed.
52. In the epistle to the Ephesians the 2nd chapter, it is thus written; By grace ye are made safe through faith, and that not of yourselves, for it is the gift of God. And after that, in the third chapter; That according to the riches of his glory, he would grant you, that ye may be strengthened with might in the inward man by the spirit, that Christ may dwell in your heart by faith.
He that hath Christ in him, the same hath without all doubt righteousness:
for of him Paul thus writeth unto the Corinthians, in the former epistle, and the first chapter; Who is made unto us wisdom, righteousness, holiness, and redemption. Here therefore it is showed, by what means Christ dwelleth in our hearts; namely, by faith. Again, Paul in the third chapter to the Philippians; That I might be found (saith he) in him, not having mine own righteousness, which is of the law, but that which is of the faith of Jesus
Christ. Here that righteousness, which is of works, and of the law, he calleth His: but that which is of faith, and which he most of all desireth, he calleth
The righteousness of Jesus Christ. Unto the Hebrews also it is written in the eleventh chapter; The saints by faith have overcome kingdoms, have wrought righteousness, and have obtained the promises. These words declare how much is to be attributed unto faith: for by it the saints are said, not only to have possessed outward kingdoms; but also to have exercised the works of righteousness; namely, to have lived holily and without blame, and to have obtained the promises of God.
And Peter, in his first epistle, and first chapter; By the power of God (saith he) are ye kept unto salvation through faith. In these words are signified two principal grounds of our salvation; the one is, the might and power of God, which is wholly necessary for us to obtain salvation; the other is faith, whereby, as by an instrument, salvation is applied unto us.
John, in his first epistle, and fifth chapter; Everyone (saith he) which believeth that Jesus is Christ, is born of God: but, To be born of God, is nothing else, than to be justified, or to be born again in Christ. If followeth in the same chapter; This is the victory which overcometh the world, even our faith. By which testimony is declared, that the tyranny of the devil, of sin, of death, and of hell; is by no other thing driven away from us, but by faith only. And toward the end of the self-same chapter, it is said; And these
things have I written unto you, which believe in the name of the son of God, that ye might know, that ye have eternal life, and that ye should believe in the name of the son of God.
53. Now let us gather out of the evangelists, as much as shall serve for this present question. Matthew, in his eighth chapter, saith; That Christ exceedingly wondered at the faith of the Centurion, and confessed, that he had not found such faith in Israel: and turning unto him, said; Even as thou hast believed, so be it unto thee. Here some reply, that, This history, and such other like, entreat not of justification; but only of the outward benefits of the body, given by God. Howbeit, these men ought to consider, that sins, which are in us, are the causes of the griefs and the afflictions of the body.
For, only Christ excepted, who utterly died an innocent; all other, forsomuch as they are subject unto sin, do suffer no adversity without just desert. And although God, in laying of his calamities upon us, hath not always a respect hereunto, (for oftentimes he sendeth adversities, to show forth his glory, and to the trial of all those that are his:) yet none, whilst he is so vexed, can complain that he is unjustly dealt withal: for there is none so holy, but that in himself he hath sins, which are worthy of such like, or else of greater punishments. And where the cause is not taken away, neither is nor can the effect be removed. Wherefore Christ, forsomuch as he delivereth man from diseases of the body, manifestly declareth, that it was he which should justify men from sins.
And that this is true, the self-same evangelist teacheth us in the 9th chapter: for when he that was sick of the palsy, was brought unto Christ to be healed, he saith that Christ answered; Be of good cheer my son, thy sins are forgiven thee. At which saying, when as the Scribes and Pharisees were offended, to the end they should understand, that the cause of evils being
taken away, even the evils themselves are taken away: He commanded him that was sick of the palsy to arise, and take up his bed and to walk.
Wherefore it manifestly appeareth, that Christ, by the healings of the bodies, declared himself to be even he that should forgive sins: and that even as those healings were received by faith, so also by the same faith are men justified, and receive the forgiveness of sins. And in the same 9th chapter it is declared, that Christ answered unto the two blind men, which were very importunate, and most earnestly desired to be healed; Do ye believe that I can do this for you? And when they had made answer that they believed, he said; Even as you have believed, so be it unto you. And when our savior was going to the house of the ruler of the synagogue, to raise up his daughter from death, there followed him a woman, which had an issue of blood; which woman was endued with so great faith, that she thought thus with herself; that If she might but touch the hem of his garment, she should straightway be made whole. Wherefore Christ answered her; Be of good confidence daughter, thy faith hath made thee whole. But why Christ adjoined confidence to faith, we have before declared in the beginning of this question, when we declared the nature of faith: for we taught, that that assent, wherewith we take hold of the promises of God, is so strong and so vehement; that the rest of the motions of the mind, which are agreeable unto it, do of necessity follow. In Luke also is set forth the history of that sinful woman unto whom the Lord thus answered; Thy faith hath made thee safe: signifying that he, for her faith sake, had forgiven her, her sins. And that the faith of this woman was very fervent, she declared by the effects; In that she loved much, in that she kissed his feet, in that she washed them with her tears, and wiped them with her hear.
54. In the Gospel of John, the third chapter, Christ said unto Nicodemus; So God loved the world, that he gave his only begotten son, that he which believed in him, should not perish, but have eternal life. And in the selfsame chapter, John Baptist thus speaketh of Christ He which believeth in the son; hath eternal life; but he which believeth not, hath not life, but the wrath of God abideth on him. Out of which place we gather, not only that we presently entreat of; but also this: that they, who are strangers from Christ, and believe not, can do nothing that may please God: and therefore they cannot merit of congruity (as they call it, and as our adversaries affirm the grace of God.) And in the sixth chapter, Christ saith; This is the will of him that sent me, that he which seeth the son, and believeth in him, hath eternal life: and I (saith he) will raise him up at the last day. And when he had before said; No man cometh unto me, unless my father draw him: also;
He that hath heard of my father, and hath learned, cometh unto me: afterward he addeth; And he which believeth in me, hath eternal life.
In the eleventh chapter, when Christ should raise up Lazarus, he saith unto Martha; He which believeth in me, though he were dead, yet shall he live: and he which liveth, and believeth in me, shall not die forever. And in the 17th chapter; This is eternal life, that they acknowledge thee the only true
God, and whom thou hast sent Jesus 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 shall it also be justification. For justification and life are so joined together, that the one is oftentimes taken for the other. And in very deed, justification is nothing else than eternal life now already begun in us. And in the 20th chapter; These things (saith he) are written, that ye should believe, that Jesus is the Christ; and that in believing ye should have eternal life. In the Acts of the apostles, the 15th
chapter, it is thus written; By faith purifying their hearts. In which place Peter speaketh of the Gentiles, that they should not be compelled unto the works of the law of Moses, forsomuch as Christ had without them given unto them the holy Ghost, and had by faith made clean their hearts from sins. Paul also in his oration to king Agrippa said, that He was called of Christ to be sent unto the Gentiles which should by his ministry be illuminated, and by faith receive remission of sins, and lot amongst the saints. And these testimonies hitherto we have gathered out of the New
Testament.
But if I should out of the Old Testament rehearse all that which maketh to this purpose; I should then be over tedious. And if there be any of so obstinate a heart, that those things, which we have already spoken, cannot force them to confess the truth; neither should it anything profit such men, if we should bring many more testimonies: wherefore a few shall suffice.
And besides those testimonies, which Paul cited out of the 15th chapter of Genesis; Abraham believed God, and it was counted unto him for righteousness: out of Habakkuk; The just man shall live by his faith: out of David; Blessed are they whose iniquities are forgiven: out of Isaiah;
Everyone that believeth in him, shall not be confounded: and a few other such like. Besides these testimonies (I say) I will cite the 53rd chapter of Isaiah, wherein Christ by most express words is painted forth. For there He is said, to have taken upon him our sorrows, and to have borne our infirmities, to have given his soul a sacrifice for sins; and many such other things: which are so plain, that they can be applied unto none other, but only unto Christ Jesus our savior. And it is said moreover; And by the knowledge of him, shall my righteous servant justify many, and he shall bear their iniquities. These words do teach, that Christ justifieth many;
namely, the elect by the knowledge and perfect understanding of him: which knowledge undoubtedly is nothing else, but a true faith; and that he also in such sort justifieth them, that he taketh upon himself, and beareth their iniquities. And Jeremiah in the fifth chapter writeth; O God, have not thine eyes a regard unto faith? As if he should have said; Although thou seest all things, and there is nothing pertaining unto man hidden from thee, yet hast thou chiefly regard unto faith, as unto the root and foundation of all good actions. And as touching the oracles of the scripture, this shall suffice.
55. Now will I answer such objections, as are commonly brought against this second proposition. And we will begin first with Pighius, because our adversaries count him for their Achilles, or chief champion; and think, that he only, by his subtle sharp wit, hath pierced even into the secretest mysteries of the truth. And this man useth this cavillation: Ye are not justified by that, from which this justification may be separated; for it is not possible, that the causes should be pulled away, or separated from their effects: But faith is separated from justification; for many that believe, do notwithstanding live most shamefully; so far is it off, that they seem to be justified. But because he thinketh that this may be denied; he bringeth a reason to prove, that it is not against the nature and definition of faith, but that justification may be separated from it. And he maketh an objection, out of the 13th chapter of the first epistle to the Corinthians; If I have all faith, so that I can remove mountains, and have not charity, I am nothing. By these words he concludeth, that faith may be separated from charity; and therefore from all good works. He citeth this also out of Matthew; Many shall come in that day, and shall say, Lord in thy name we have prophesied, and have cast out devils, and have wrought signs. But unto them shall answer be made; I know you not. These signs (saith Pighius) cannot be
done without faith. Wherefore, seeing that they are shut forth from the kingdom of heaven, which do yet these things; it is clear, that they were not justified: wherefore in them faith was separated from righteousness.
But this he thinketh, is much more plainly confirmed by John: for he saith; That many rulers of the priests believed in Christ, which yet durst not openly profess him. But they, which fly from the confession of the name of Christ, are far from salvation: for Christ himself saith; He that is ashamed of me before men, of him will I be ashamed before my father. These arguments, although at the first sight, they seem to have some show; yet if a man more narrowly examine them, he shall see, that that well agreeth with them, which Epictetus pronounceth of his books τά δέ ἐστί ὀνείρων νέρθερων φαντάσματα; that is, These are but sights, or ghosts of the dreams of hell. Wherefore we must diligently ponder these reasons, and not judge of them by the first sight. And even as in coins of money, we use not so much to have a regard unto the inscriptions, or images; as to the goodness and weight of the matter: so also in arguments ought we to weigh and regard, not so much the show and color of them; as the thing itself, and the strength of them. We first deny, that faith can be separated from justification. And whereas Pighius saith, That that is not repugnant unto the nature and definition of faith; we in no wise admit it: for against that opinion are all the holy scriptures, and the true sense of the definition of faith, and also the Fathers.
For as touching the scriptures, John saith; He that believeth that Jesus is Christ, the son of God, is born of God: and he which is born of God, sinneth not. For so long as faith beareth sway in our hearts, we commit not those sins, which destroy the conscience, and alienate us from God. How then saith Pighius, that it is not against the nature of faith, to be separated from
justification, and from good works; especially, seeing John saith; He which sinneth, knoweth not God? This thing also saw the Fathers: for Cyprian, De simplicitate praelatorum, (where he complaineth of the ungraciousness of his time, for that charity, fear, good works, and such like were waxen very cold) thus writeth; No man thinketh upon the fear of things to come, no man considereth the day of the Lord, and the wrath of God, and that upon the unbelievers shall come punishments, and that everlasting torments are appointed for the unfaithful: of which things our conscience would be afraid, if it believed; but because it believeth not, therefore is it utterly without fear; and if it believed, then also would it beware; and if it did beware, then also should it escape. These words declare, that with true faith is joined the fear of God, and the eschewing of eternal punishments, and avoiding of sins. Now let Pighius go and say, that true faith can be separated from holy motions of the mind, and from good works. This selfsame thing doth Jerome together with Cyprian affirm against the Luciferians; And if (saith he) I believed truly, I would cleanse that heart, wherewith God is seen; I would with my hands knock my breast, I would with tears water my cheeks, I would have in my body a horror, I would be pale in mouth, I would lie at the feet of my Lord, and would wash them with weeping, and wipe them with my hairs: I would undoubtedly cleave fast unto the stock of the cross; neither would I let go my hold thereof, before I had obtained mercy. Hereby also it is manifest, that with true faith are joined good works and repentance.
56. But as touching the definition and nature of faith, it may easily be proved, that it cannot be separated from justification, and from good works; that is, from his effects. For faith is no common, but a firm and vehement assent, and that proceeding from the holy Ghost. And if a poor caitiff being
condemned to die, should receive a promise only at the hand of a man, that he should be delivered, and should give credit unto those words; straightway his mind would wholly be changed to mirth, and would begin inwardly to love the man that promised him such things, and would pleasure him in what thing so ever lay in his power. How much more is to be attributed to the true faith, which is given to the word of God, and is inspired by the spirit of God? Wherefore if that human faith do draw with it wonderful motions of the mind; how can we say, that the true and Christian faith is naked without good works, and destitute and alone? Wherefore we now plainly see, both by the holy scriptures, and by the fathers, and by the definition and nature of faith; that it cannot be separated from righteousness, and from godly works. Now let us come to Paul: he saith; If I have all faith, &c. But how knoweth Pighius, that Paul there speaketh of that general faith, which cleaveth unto the promise of God, and justifieth: and not rather of a particular faith, whereby are wrought miracles, and which is a free or gracious gift of the holy Ghost? This faith is not applied to all things which are found in the holy scriptures; but only is a certain vehement confidence, whereby we certainly believe, that God will do this miracle, or that miracle. Of this faith Chrysostom interpreteth Paul in this place.
And to the end that of this distinction either part might have a peculiar name; the one they call The faith of doctrine; the other, The faith of signs and miracles. And unto this latter faith, Chrysostom applieth these words; If ye have faith as a grain of mustard seed, ye shall say unto this mountain;
Get thee hence, and hurl thyself into the sea: and it shall be done. Neither undoubtedly can it be denied, but that there is such a kind of faith: for Paul, in the 22nd chapter of the first epistle to the Corinthians, when he
rehearseth up the free gifts which the holy Ghost distributeth unto every man, as pleaseth him, thus writeth; Unto one is by the spirit given the word of wisdom, and to another the word of knowledge by the same spirit, and to another is given faith by the same spirit, and to another the gifts of healing by the same spirit. Here we see, that amongst the free gifts of the holy
Ghost is reckoned faith, and that in the third place: the which Paul would not have spoken of the general faith, whereby we are justified. And if we diligently piece these things, we shall see that Paul keepeth the self-same order in the 13th chapter of the 1st to the Corinthians. For as here in the first place he putteth the word of wisdom, so there he putteth prophesying: and as here in this second place he putteth knowledge, so there also in the selfsame place he putteth knowledge: and as here, so also there he putteth faith in the third place: and as here the gift of healings and of miracles followeth faith, so doth it there the removing of mountains. And therefore those things, which Paul hath spoken of a particular faith, ought not to be wrested to the universal and justifying faith: for that is to make a false argument, which they call A secundum quid, ad simpliciter; to wit, From that which is in some respect, unto that which is absolutely. As if a man should say, This faith may be separated from justification, which is called faith Secundum quid; to wit, in some respect: Ergo, the true faith, and the justifying faith, which is called faith Simpliciter, that is, absolutely, may be separated from justification. If a man should so compare two several kinds, that he will ascribe one, and the self-same property unto either of them, he shall soon be deceived.
57. But Pighius saw, that by this easy and plain exposition, all his reasoning might be overthrown; and therefore he went about to wrest it out of our hands, forgetting in the meantime, that the author and patron thereof
is Chrysostom. And to infringe it, he useth this argument; Paul manifestly saith, All faith; wherefore we may not understand it of any singular faith.
For the Apostle maketh an universal proposition. But this man ought to know, that universal propositions are to be strictened and abridged unto that matter, whereof the words are meant and spoken. And although this might be declared by many examples, yet at this present only one shall suffice us.
Paul in that self-same epistle unto the Corinthians, the 1st chapter, saith; that He giveth thanks unto God for them, that they were enriched in all kind of speech, and in all knowledge. And it is not very likely, that they were by the spirit of Christ endued with natural philosophy, with metaphysical and mathematical knowledge, with knowledge of the law, and with other liberal sciences; but only with all knowledge which should pertain unto piety, and unto the gospel. Neither is it likely, that they by the power of the holy Ghost were adorned with all kind of Rhetorical, Logical, Poetical, and Historical speeches; but only with those which should pertain unto the edification of the church, with sound doctrine and godly admonitions. Wherefore propositions, although they be universal, yet are they not always to be understood simply; but ought sometimes to be abridged unto the matter, which at that time is entreated of.
So likewise that, which Paul saith; If I have all faith, we understand of all that faith, which serveth unto the working of miracles. And that in this sort they must be taken of necessity; the words following do declare: for Paul straightway addeth; So that I can remove mountains. Chrysostom also saith; that He in that universality saw, that this particular sentence is of necessity to be understood: for he saith; that It may be doubted, how Christ saith; that to remove mountains, a little faith is sufficient, which is in smallness of quantity resembled to a grain of mustard seed, when as Paul saith; If I have
all faith, so that I can remove mountains: as though to bring that to pass is required a wonderful great faith. He thus expoundeth the question, and saith; that Christ spake of the truth and nature of the thing: for the gift of faith, although it be never so small, sufficeth to work miracles, be they never so great. But Paul had a respect unto the common opinion and judgment of men: for they, when they look upon the greatness and hugeness of a mountain, think that it cannot be removed without a certain incredible efficacy and greatness of faith.
Neither helpeth it much Pighius his cause, that Erasmus making answer unto the Sorbonical doctors, rejecteth this our interpretation. For first his reason is very weak, and secondly false: for he saith, that The purpose of the apostle was to praise charity by comparison. But what praise should that be (saith he) if it should be compared with faith, which is one of the free gifts of the holy Ghost; and may light as well upon the wicked, as upon the godly? For he should but coldly praise a man, which would say, that he is better than a dog or a bear. First, this is false, that Paul compareth not charity with free gifts of God: for he maketh mention of prophesying, of knowledge, and of the gift of tongues; and preferreth charity before them.
Secondly, it is weak that he saith; that if our interpretations be received, the apostle should compare charity only with free gifts: for we confess, that toward the end, he compareth it with the true faith. For Paul saith, There are three things; faith, hope, and charity: but the chiefest is charity. And he bringeth a reason why; For it abideth, and the other shall cease. Further, it is a full comparison, if (as we have said) we begin at the free gifts, and so afterward come in order to the virtues Theological; yea rather by that, that Paul, toward the end of the chapter, compareth charity with true faith, it is most likely that he did not so before.
But if we should fully grant this unto Pighius, that that faith, whereof Paul speaketh, is the general faith, whereby men are justified; yet neither so undoubtedly should he obtain his purpose. For the apostle going about by all manner of means, to set forth charity, thought to amplify that same by a fiction or feigning; which is a figure of Rhetoric, known even unto children.
And yet doth not Paul therefore bring a false proposition: for he useth a conditional proposition, which may not resolve into a categorical proposition; and yet notwithstanding is the truth in the meantime kept. As if I should say unto any man; If thou haddest the life or use of the reasonable soul, without the life or use of the sensible soul; thou shouldest not be troubled with perturbations of the mind. No man could reprove this kind of speech as false: and yet it is not possible, that in a man the life and use of the reasonable soul should be severed from the sensible. Such kind of speeches also are found in the holy scriptures: as for example; If I shall ascend up into heaven, thou art there; if I descend down into hell, thou art present; and if I take the feathers of the morning, and dwell in the uttermost ends of the sea, thither shall thy right hand lead me. These sentences are true: and yet it is not possible, that a man should take unto him the feathers of the morning. After the same manner we say; If a man should separate faith from charity, he should make it unprofitable: though in very deed it cannot be separated from charity.
And that Paul in that place used such an excess of speech or fiction, that evidently declareth, which he a little before spake; Though I should speak with the tongues of men and of angels, and have not charity, I am like to sounding brass, or a tingling cymbal. But we know, that angels have neither bodies nor tongues; and yet notwithstanding Paul speaketh truth, that If they had tongues, and I should speak with them, yet that should nothing profit
me without charity. And this exposition Basilius confirmeth in an epistle Ad Neocaesarienses: for he saith, that The apostle minded in this place, to commend charity; and he saith, that he useth those reasons, not that all those things, which he here maketh mention of, can be separated from charity. Wherefore, of the former interpretation, we have Chrysostom for an author: and the later interpretation Basilius confirmeth. Let Pighius go now, and of this saying of the apostle conclude, if he can, that which he contendeth so much about.
58. But as touching those words of Matthew; Lord, have we not in thy name prophesied, and in thy name cast out devils, &c. Which things Pighius denieth, can be done without faith; and yet they which have done them, are not justified; seeing they are excluded from the kingdom of heaven. We may answer with the self-same solution, which we have now brought; namely, that they, whom Matthew maketh mention of, had the faith of signs, or a dead faith, but not a true and justifying faith. Moreover, I see not how true this is, that miracles cannot be done without faith: for God sometimes worketh miracles, not for his faiths sake, by whom they are done; but either to advance his glory, or to give testimony unto true doctrine. Undoubtedly,
Moses and Aaron, when they stroke water out of the rock of strife, wavered in faith; and yet God, that he might stand to his promise, with a great miracle, gave water unto the people, and reproved Moses and Aaron of infidelity. And Naaman the Syrian doubted of recovering his health, in the waters of Jordan; yea also, he would have gone his way, for that he said, that the rivers of his country were much better than Jordan: and yet notwithstanding, God left not his miracle undone. And when the dead body was cast into the sepulcher of Elisha, by a great miracle it came to pass, that at the touching of the dead bones of the prophet, life was restored unto 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 always is it granted unto them that desire to do miracles, that they should do them, when faith is absent: for in the Acts we read, that when the Exorcists, which were the sons of Scaeva the high priest, would have cast out devils in the name of Christ, whom Paul preached, the devil answered; Jesus I know, and Paul I know, but who are ye? And straightway he ran upon them. Here we see, that God would not give a miracle, when it was asked; as it is most likely, by wicked and unbelieving men. Howbeit, contrariwise in Mark the 9th chapter, that a certain man did cast out devils, in the name of Christ, who yet followed not Christ: and when John would have reproved him, Christ suffered not John so to do. By this Pighius might have seen, that to the working of miracles, is not always required faith. And yet, if I should grant him, that faith is of necessity required; thereunto were sufficient, either the faith of signs, or else a dead faith. Wherefore Pighius, in his second confirmation, proveth nothing: for it hath nothing in it that is found.
59. Now let us examine his third proof. John saith; Many of the princes believed in him, but they confessed him not, for fear they should be cast out of the synagogue: and therefore they were not justified by faith. This reason is but a waterish reason, and not so strong, as he thinketh it to be: for we deny, that they believed truly. For that assent of theirs was nothing, but a human assent: for when they saw, that by Christ were wrought wonderful works, and that his doctrine was confirmed by most evident signs; they began by a certain human persuasion to give credit unto him. The devil also, for that he certainly knoweth many things done by God, assenteth unto the truth, and believeth it: and yet it is not to be thought, that he is by a true
faith induced to believe. And that these rulers had not the true and lively faith, hereby it is manifest, that Christ said unto them; How can ye believe, when ye seek for glory at man's hand? By which words we understand, that they, which more esteem human glory, than godliness, cannot believe truly in God. And those princes were to be numbered amongst them: for they so much did set by their estimations, and the judgments of men; that rather than they would be cast out of the synagogue, or yet 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 cannot believe; and John affirmeth, that They did believe: it is manifest, that they spake of a diverse and sundry faith; unless we will say, that two contradictories, may both at one and the self-same time be true. Wherefore John spake of a human faith, but Christ of the sincere and true faith: which true faith ought to be joined with confession, as Paul declareth, saying; With the heart we believe unto righteousness, and with the mouth, man confesseth to salvation. He which seeth the connection between righteousness and salvation; must needs also see the conjunction, which ought to be between faith and profession.
Wherefore we say, that their faith was a dead faith; but a dead faith is not a faith, no more than a dead man, is a man.
60. Although Smith, in a certain little book of justification, which he wrote against me, contendeth that a dead faith is a faith: which he proveth, chiefly by this argument; for that he by body of a dead man, although it be dead, is notwithstanding a body. And this good wise man wonderfully delighteth in this his similitude: in which yet he hath uttered a sophistical argument, not disagreeing from his study and skill. For let us a little examine this notable similitude. I would have him to answer me, whether a carcass be the body of a dead man, or simply the body of a man? I think he
will not answer, that it is the body of a man: for the body of a man, and a dead carcass, do differ much the one from the other; and that in very deed, more than two particular kinds, which are of one, and the self-same general: for that they are contained under diverse general kinds, from which they come next, and as it were lineally descend. I grant, that the carcass of a dead man is a body, in the general nature of substance, as are stones, stocks, and such other like; but that it is in very deed the body of a man, I utterly deny. For death taketh away from the body of a man the proper form and nature, which he had before; but it leaveth the general nature only, so that it may be called a body. Even so, true and justifying faith, when it is lost, or ceaseth to be a true and proper faith, it may indeed, as touching the general word, which doth betoken all kind and nature of faith, be called a certain cold assent, sprung of human persuasion; and not such as cometh of the holy Ghost, and which hath the self-same strength and efficacy that it had before. Wherefore, if on either side be kept the self-same proportion of the similitude, this wonderful subtle shift shall make nothing against us: for as we confess, that a dead body is a body; so we grant, a dead faith is a faith: so that by faith we understand the general kind, which comprehendeth all sorts of faith; and not that lively and true faith, whereby we are justified.
This reason is, as they call it, Paralogismus aequiuocationis, that is, a false argument coming of a word of diverse significations. He addeth moreover, that faith cannot justify; because of his own nature it is a thing dead, and receiveth life of another thing; namely, of charity, and of good works. These objections are vain and trifling: for none that is in his right wits will grant, that true faith is a dead thing; for, The just man is said to live by his faith. And if out of faith we draw life, how can it then unto any man seem dead? But that it taketh life of another thing, we deny not: for it
hath it partly of those things, which it believeth; 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 grant, that it hath life of another thing, but not in that sort that this man will; namely, that it hath it either of charity, or of good works. For what man, that is well in his wits, will ever say, that either the stock of a tree, or the branches, or the fruits, or the flowers, do give life unto the roots? And faith is before either hope or charity; therefore of them it receiveth not life: for in very deed, faith cannot be the matter of these virtues. And even as that faculty or power of the soul, whereby we live, and are quickened, which they call Vegetative, giveth life to the body, and receiveth not life of the faculty or power sensitive, whereby we feel; or rational, whereby we understand; the which doth follow: even so faith giveth life unto the soul, but taketh not that life either of charity, or of good works. Howbeit, I grant, that that life of faith is made so much the greater and ampler, as it hath more and better works, and more fervent charity breaking forth of it: not that it is increased by doing of many actions, as they say of virtues, which they call 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 pass, that faith, when it worketh through love, is stronger than itself, when it doth not so.
61. But omitting these things, let us return again to Pighius. He, as much as lieth in him, laboreth to prove, that a man cannot be justified by that faith, which is in Christ, and in the remission of sins: for that faith (saith he) whereby Abraham was justified, was not applied unto these things. For God promised unto him only a plentiful seed, and possession of a country: and straightway is added, that Abraham believed God, and it was imputed unto him for righteousness. In this argument, Pighius doth scorn and triumph in
words, against the truth, and utterly derideth this our opinion and judgment: but this is nothing else, then to deride Paul himself. For he, by most express words, affirmeth; that We are justified by faith in Christ, and by the remission of sins. Neither is there anything else in Pighius, then a mere madness, and a wicked desire to contend. But let Paul come forth, and answer for himself, what he thought to be understood by the seed promised unto Abraham. Undoubtedly, in his epistle unto the Galatians, the third chapter, he calleth that seed, Christ; Unto Abraham, (saith he) were the promises made, and unto his seed. He saith not, And unto the seeds, as speaking of many; but, as it were of one, and in thy seed, which is Christ.
And this testament, I say, was confirmed by God towards Christ. Let Pighius now yet believe Paul, that in that seed, which was promised unto
Abraham, was Christ comprehended and meant: neither let him from henceforth with such malapertness, and desire of victory, take upon him to say, that the faith, whereby Abraham was justified, was not faith in Christ.
But as touching the remission of sins, forsomuch as unto us is promised the blessing; we ought to remember, that the chief and principal point thereof, consisteth in this; that we should be received of God into favor, and that our sins should be forgiven us. But Pighius goeth on manifestly to oppugn the doctrine of the apostle touching the justification of Abraham: for he saith, that Before Abraham was circumcised, and had a testimony of the scripture, that his faith was imputed unto him unto righteousness. He believed God, as it is manifest in the 12th chapter of Genesis: wherefore (saith he) according to this opinion of yours; he was then justified: neither was his righteousness deferred, until that history which is written in the 15th chapter. It is wonderful to see, how much he attributeth unto these his arguments; as though by them were taken away from us all possibility to answer.
What I beseech you letted, but that Abraham might be justified at that first time, when God spake unto him first; to go out of his country, and from his kindred? For even in the self-same place at the beginning of the 12th chapter, we read the self-same promises, which are in the 15th chapter. For thus God promised him; I will make of thee a great nation, and will bless thee, and will make thy name great, and thou shalt be a blessing: I will also bless those that bless thee, and will curse those that curse thee; and in thee shall all the families of the earth be blessed. Undoubtedly in these words is contained the promise of Christ, and the remission of sins. And therefore there shall be no absurdity, if we say that Abraham, by believing of those words, was also justified. But because the scripture in that chapter did not plainly set forth this; therefore Paul with great wisdom hath cited those words which are spoken in the 15th chapter where it is expressly written; that Faith was imputed to him for righteousness: which saying was most necessary to confirm the sentence of the apostle, namely, that A man is justified by faith. But why God would renew the self-same promises, it is not hard to see; so weak is our mind, that except the words of God be repeated, and again and again driven into us, it easily starteth back from faith. Neither doubtless is justification once only taken hold of, but is so often apprehended, as we truly and mightily assent unto the promises of God: for seeing we continually slide, and fall into sins; we have need evermore that our justification should be renewed.
62. Afterward he cavileth, that in the epistle unto the Hebrews, are many things found touching faith; and many wonderful acts spoken of, which have been obtained by it: but yet not one word spoken, that justification is to be ascribed thereto. But this man with an unjust pair of balance weigheth the words of the holy scripture; neither sufficiently considereth what those
words mean; The just have by faith overcome kingdoms, have wrought righteousness, have obtained the promises: for these are so to be resolved, that from the last effect, we must return unto the first. The last is, To overcome kingdoms; the next, To work righteousness; the first, To obtain the promises: among which promises, are reckoned blessing, life, remission of sins, and such other like, which serve to justification. Wherefore that which is first made mention of, faith apprehendeth, and by it we are justified: afterward follow good works, and therefore it is said; And they wrought righteousness: lastly, by the self-same faith we obtain temporal good things, and for that cause it is said; They have overcome kingdoms. So then Pighius falsely affirmeth, that in the epistle unto the Hebrews, among the effects of faith, is no mention made of justification: for, although that word be not there read; yet it is of necessity and manifestly gathered of those things that are there written. For we verily are not Arians (as some wickedly belie us) that we will grant nothing but that which is by plain and express words read in the holy scriptures: for we grant those things also, which are by evident and plain arguments gathered out of them. But Pighius afterward demandeth, Why we take away from works, the power of justifying? Unto this we could make answer in one word, that we do it, because the holy Ghost in the scriptures so teacheth us; namely, that Men are justified by faith without works.
But to the end we should not so briefly dispatch it, he hath laid a block in our way: for he answereth unto himself, that the cause thereof, is, for that our works are imperfect; neither satisfy they the law of God, neither also can they stand sure before the judgment seat of God. But by this means also
(saith he) we may affirm, that justification is not of faith: for it also is imperfect; for there is no man believeth so much as he should do. But unto
this we answer as we have in other places oftentimes answered; that faith, as it is a work, justifieth not: for it hath that effect and fruit, not by any power of his own, but by his object, that is, by that which it doth regard, and layeth hold upon: for from the death of Christ, and the promises of God, is righteousness derived unto us. So a beggar receiveth alms with a leprous, weak, and sore hand; and yet not in that respect that his hand is in such sort weak and leprous. But thou wilt say; Why do not other good works also by their object (namely, by God, for whose sake they are done) apprehend righteousness, as well as faith? I answer, that faith was to this use made and instituted by God: for even so in the body of a man, although it have diverse and sundry members; yet the hand only taketh hold and receiveth. And so is easily dissolved that common, lewd, and false reason;
We are justified by faith; Faith is a work; Ergo, we are justified for works sake. Here, in the conclusion, is stuffed in this word For, which was not in the former propositions; and therefore the collection is not good. Further, the form of the reason is, as they call it, Ab accidenti, so that it is faulty: for it is an accident, or happeneth to faith, to be out work, in that it justifieth us.
Wherefore it is a fallacy or deceitful reason (as the Logicians term it) of the accident.
Besides, Pighius objecteth, that charity justifieth rather than faith; for that it is the nobler and more excellent virtue. But this reason we have before confuted as ridiculous; Charity is more nobler than faith, Therefore it justifieth rather than faith. For nobility or dignity serveth nothing to justification. For it is all one, as if a man would thus reason; The eyes are more excellent than the mouth, and the hands; Ergo, meats are to be received with the eyes, and not with the mouth or the hands. Which also we see happeneth in natural things, that things which follow, are of more
perfection, although they give not life. In the child conceived, nature ascendeth, as it were by degrees, from the power of quickening, to the power of feeling; and from the power of feeling, to the power of understanding: and yet doth it not thereof follow, that the powers of understanding or of feeling, for that they are more noble than the power of quickening, do therefore give life unto the child. And that to justify, rather pertaineth unto faith, than unto charity (besides that the holy scriptures do teach the same) it may also be showed by good probable reasons: for the power of knowledge, which pertaineth unto understanding, consisteth in perceiving. And therefore they, which are taught anything, after they once understand it, are accustomed to say; Accipio, or Teneo; that is, I take it, or,
I hold it. For in very deed, by knowledge a thing is after a sort received into the mind; wherefore it ought not to seem strange, that by faith we are said to take hold of the promises of God, and the merits of Christ. But charity consisteth in pouring out, bestowing, and communicating our goods unto others; which thing ought to follow justification, and not to go before: for, before that we are regenerate, we are evil; neither can we uprightly, or in such sort as God will allow of it, communicate any good thing unto others.
63. Hereunto Pighius addeth, that If so be faith, which justifieth, suffereth not with itself heinous sins, which may spoil the conscience, and alienate a man from God; it must needs follow, that if a man which believeth, do chance to fall into any grievous and wicked crime, he is straightway destitute of faith, and ceaseth to believe that there is a God: when as yet notwithstanding we see, that wicked men do not only believe that there is a God, but also do confess all the articles of the faith. This argument at the first sight seemeth to be very terrible: but suffer not thyself gentle reader to be deceived with a vain show; examine it well, and try it diligently, and
thou shalt find it is a weak and ridiculous argument. We grant, that a man that is by sins and wicked facts alienated from God, may assent unto the articles of the faith, and believe that there is a God. But this good man should have taught further, that the same is done by the motion and impulsion of true faith. There may indeed be left to a wicked man, a certain human persuasion, either by education, or by opinion; because he thinketh it to be most likely. But least any man should think, that this that I say, is of mine own inventing; namely, that a man which grievously sinneth, is destitute of the true and justifying faith; let him rather consider what Paul saith. For he unto Timothy saith; He which hath not a care over his own, and especially over his household, hath renounced faith, and is worse than an infidel. Doubtless, he which renounceth faith, hath not faith. And unto
Titus he saith; They confess they know God, but in deeds they deny him. To confess, and to deny, are things contrary: wherefor it must needs be, that forsomuch as both are spoken of the same men, they are to be taken in diverse senses. Wherefore they may have faith, that is, a certain human opinion, such as it is: but yet not that firm and forceable assent, inspired by the holy Ghost, whereof we now entreat.
John saith in his first epistle, and second chapter; He which saith that he knoweth God, and keepeth not his commandments, is a liar, and the truth is not in him. So then the true faith, whereby we believe truly in God; is not without good works. Neither ought it to seem unto any man absurd, that one and the self-same thing may be known diverse ways: for the devil also, as well as we, both knoweth and confesseth many things touching Christ: whom yet Pighius doubtless (as I suppose) will not grant to be endued with the true faith, whereby we are persuaded to believe those things, which we confess of Christ. It is possible also, that one skillful in the Mathematics,
may assent to someone conclusion confirmed and proved by demonstration; which demonstration if he chance afterward (as oftentimes it happeneth) by reason of age, or some disease to forget, he will not yet for all that cease to affirm that proposition, which he before knew: but this he will do by opinion, or some probable argument; and not (as he before did) by demonstration. Therefore the knowledge of one, and the self-same thing, doth not of necessity infer the self-same ground and principle of knowledge. And let these things be spoken only as it were by supposition, as though we granted that opinion, which held, that after a man hath committed any great, heinous, and wicked fact, true faith is lost; which yet in the elect is afterward, by the benefit of God, again recovered: otherwise it may be said, that in men justified, and also appointed of God unto salvation, faith cannot, through the committing of any heinous crime, be utterly extinguished, but as it were cast into a sleep, and lie hidden; neither break out to show his life by good actions, unless it be again stirred up by the holy
Ghost: for in such men as have so fallen, the seed of God still abideth, although for a time it bringeth not forth fruit.
But Pighius goeth on, and saith; Faith is the foundation; Therefore it is far from the perfection of the building; so then it justifieth not: for unto justification many other preparations are required. If by this perfection of the building, he understand the blessed resurrection, and chief felicity, wherein we shall see God face to face; we grant that faith is very far from it: for we must, by many tribulations, adversities, and grievous labors, come to the kingdom of heaven. But after the self-same manner we may say, that justification also is only the foundation of that eternal salvation; and that it is also far from the blessedness which we look for. For the first degree unto salvation, is to be received of God into favor, and to be regenerated through
Christ: and afterward do follow other degrees, whereby we come unto that chief and sovereign blessedness, which we look for. But where this man found, that faith is only the foundation; he cannot teach out of the holy scriptures: except peradventure he will bring the same out of the epistle unto the Hebrews; Faith is the substance of things that are hoped for. But by those words is nothing else meant, but that those things, which we hope for, are by faith upholden and confirmed in our minds; which would otherwise waver, neither should they by any means 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 unto God, ought to believe; we have already before answered thereunto: and peradventure we will afterward in due place speak somewhat more as touching the same.
64. Well, now when he by so many means hath gone about to overthrow our doctrine; let us hear at the length what he himself affirmeth, and unto what things he attributeth the power of justifying. There are (saith he) many preparations, and dispositions required in us that we may be justified. First
(saith he) we believe the words of God; afterward we are afraid of his wrath; after we hope for mercy; then we detest sins. To be brief, he reckoneth up all those things, which we before declared, under the name of the Council of Trent. But lastly he saith, that there succeedeth a sincere and pure love of God, which altogether beareth dominion in our hearts: and unto this he saith, is ascribed justification. I cannot enough marvel at the devise of this man: for he affirmeth, that a man is in a manner perfect, before he can be justified: for he which believeth, feareth, hopeth, repenteth, and sincerely loveth God; what wanteth he to perfection? But this man affirmeth, that a man being without Christ, being a stranger from God, and not yet justified; is able to accomplish those things. Which undoubtedly in
no wise agreeth with the holy scriptures, for they teach, that a man, before he is justified, is occupied in evil works, and wandreth in the hatred of God: as it is manifest in the epistle to the Colossians, the first chapter: and to the Ephesians, the second chapter. But how can they, by whom are wrought so excellent works, as this man maketh mention of, be the children of wrath?
How can they be sinners? How can they, as it is written to the Romans, be the enemies of God?
But omitting these things, let us see what are the grounds of this opinion.
First he citeth out of John; He which loveth not, abideth in death: and thereby he concludeth, that of love is had justification and life. This is all one, as if a man should say; He which cannot laugh, is not a man: therefore, by the power of laughing, a man obtaineth to be a man. But how absurd this is, every man may perceive: for, to be men, we have it of the soul endued with reason; unto which soul, forsomuch as the power of laughing is of necessity joined, this proposition which we have brought, is ever true: He with cannot laugh, is not a man. So is that most certain, which John saith; that He which loveth not, abideth in death: although he have not life, of love, but of faith, wherewith love is of necessity joined. He citeth also those words of Christ; If ye had God to your father, doubtless ye would love me:
Therefore (saith he) of love we have the adoption, whereby we are made the children of God. But here also he useth the self-same form of reasoning: for they, which love not Christ, are not the children of God: and yet are we not the children of God, in respect of that love; but for faiths sake, from whence love springeth. After the self-same manner, a man might say; If thou wert liberal, thou shouldest also be prudent; and this indeed is a true proposition: and yet it followeth not, that a man is by liberality made prudent: yea much rather, of prudence springeth liberality. To be brief, these arguments, and
such other like, do conclude nothing else, than that justification cannot consist without love, and other Christian virtues. And, yet it cannot thereof be rightly gathered, that a man is justified for these virtues sake.
Pighius addeth moreover this sentence of Christ; If any man love me, he will keep my commandments, and I and my father will come unto him, and make our abiding with him. By these words it appeareth (saith he) that justification followeth of love, and the observing of the commandments of God: for those being observed, Christ promiseth, that he will come with his father, and abide with us. For he meaneth, that, To receive and to retain
Christ, is nothing else, then To be justified. And we grant, that when Christians being now regenerate and justified, do live uprightly, and by good works show forth their faith; God cometh unto them and plentifully poureth in them greater gifts, and more ample grace. For God, although otherwise he be everywhere; yet it is expressly said, that he cometh unto them, in whom he beginneth to work new works. And since he daily increaseth and adorneth his, which behave themselves uprightly and godly, and faithfully exercise the talents committed to them; it is very well said, that he daily cometh unto them, by reason of new gifts. And this is that kind of visiting, whereof Christ speaketh in the Gospel of John. But if we will know the first access of God, and the coming of Christ into our hearts to dwell in them, Paul teacheth it us unto the Ephesians: for thus he writeth;
That Christ may through faith dwell in our hearts. Wherefore this sentence of Christ teacheth not, that justification cometh of love: for justification goeth before it, although not in time, yet in order.
65. Pighius goeth on, and maketh such a distinction of testaments; that some he saith are absolute and free, whereby the heir may straightway enter upon the inheritance; other some are conditional, which make no heir, but
upon certain conditions: and to this latter kind he referreth the testament of God. And therefore he earnestly affirmeth, that except those conditions be performed, none can be justified. Here we deny that which he affirmeth; namely, that the testament, touching the remission of sins in Christ, hath any condition joined with it. Which thing Paul testifieth in his third chapter to the Galatians, when he thus writeth; Brethren, I speak according to the manner of men: though it be but a man's testament, yet, when it is confirmed, no man doth abrogate it, or add anything thereunto. Now to Abraham were the promises, and to his seed: he said not To the seeds, as speaking of many; but as of one, and in thy seed, which is Christ. And this I say, that the law, which began four hundred and thirty years after, cannot disannul the testament, before approved of God, towards Christ, that it should make the promises of none effect. These words most plainly declare, that the testament, which God made with Abraham, was pure and absolute, and without any condition of the law. And this do the very words of Genesis declare: For God once promised unto Abraham the blessing. Afterward was given the law, which unto those promises should add conditions of precepts; so that if men would be justified, and obtain them, they should know that they ought to perform and accomplish all the commandments of God. But this latter way of justification, although it can by no means be accomplished, cannot let, or make void the first way. But that first way was nothing else, but the Gospel through Christ; and that men should the more willingly come unto it, there was set forth also the latter way of justification by works, that men, when they understood that they were not able to perform them, should fly unto Christ, of whom, when they being justified endeavored themselves to live uprightly, they might freely receive the promises set forth in the law.
Now let us see what those conditions be, which this man doth add unto the testament of God. In the 103rd Psalm it is written; The mercy of the Lord is from generation to generation upon them that fear him; and his righteousness upon children's children upon those that keep his testament, and are mindful of his commandments to do them. Of these words Pighius gathereth, that the fear of God, the mindfulness of the testament of God, and the endeavor to perform his commandments, are the conditions of the promises of God. But here I do not a little marvel, that Pighius would affirm, that a man is justified by love; when as he confesseth, that the holy scriptures do attribute the same unto fear. But we will not let Pighius to be against himself. Howbeit if we will hearken to the scriptures in the 32nd
Psalm, mercy is promised unto them that hope: for thus it is written; And him that hopeth in God, mercy shall compass about. Also in another place it is written; He which believeth, shall not be confounded; and he which calleth upon the name of the Lord, shall be made safe. But who seeth not, that all these virtues are in a man already justified; and that God hath mercy upon him? But here lay all the controversy, unto which of these virtues chiefly justification is to be ascribed. Undoubtedly by the testimony of the scriptures the same must be attributed unto faith. Pighius saith moreover, that in that condition which David named, is said that they should be mindful of the commandments of God, to do them. There (saith he) is not added; To do all the commandments: God receiveth a man which endeavoreth himself to do them, and of his mercy he forgiveth many things.
But this that is written; To do them, must of necessity be understood of all: for doubtless in the law, which this man calleth the testament, are written all. And if God forgive or remit anything, he doth it unto men already regenerate; and not unto them that are strangers from him, and children of
wrath: such as they must needs be, which are not as yet justified, but do still prepare themselves, and are bent to perform the conditions; unto these (I say) nothing is remitted: wherefore they are bound unto all. And therefore
Moses said, as Paul testifieth; Cursed be he which abideth not in all things which are written in the book of the law.
66. Further, he maketh a contention also about the springing as it were, and bringing forth of faith: and demandeth from whence it hath his beginning in us. We in one word easily answer, that it hath his beginning of the holy Ghost. But he feigneth himself to wonder, how we grant the holy
Ghost unto a man before he doth believe: for he thinketh that to be absurd.
First, I cannot devise, how this man should so much wonder at this: but afterward I perceive, that he manifestly teacheth and maketh with the Pelagians, that faith is of ourselves, and that it is gotten by human power and strength: for otherwise, if he believe that it is of God, and of the holy
Ghost, he should not separate the cause from his effects. But that he may not think that we, without good reason, do attribute unto the holy Ghost the beginning of faith; let him hearken unto the most manifest testimonies of the scriptures. Paul saith in the first epistle unto the Corinthians; Not in the words, which man's wisdom teacheth, but which the holy Ghost teacheth; that your faith should not be of the wisdom of men, but of God. And in the same place; The carnal man understandeth not the things that are of God, neither can he: for unto him they are foolishness; for they are spiritually discerned. But how can they be spiritually discerned, except the spirit of God be present? Children also know, that from Conjugata, words that are coupled as it were in one yoke, are derived firm arguments. And to the Galatians; God (saith he) hath sent his spirit into our hearts, whereby we cry; Abba, Father: for by the spirit we believe, and in believing we call
upon God; yea and The spirit himself (as it is written to the Romans) beareth testimony unto our spirit, that we are the children of God. And unto the Ephesians; Be ye strengthened by the spirit, in the inward man, that Christ may by faith dwell in your hearts. Here we see, that that faith, whereby we embrace Christ, cometh of the spirit of God; whereby our inward man is made strong. The apostles, when they said; Lord increase our faith, manifestly declared, that it sprang not out of their own ableness and strength; but by the inspiration of almighty God.
And Paul in the 1st to the Corinthians, the 12th chapter; Unto one (saith he) is given the word of wisdom, unto another the word of knowledge, unto another faith, and unto another the grace of healing. And then he addeth, that It is one and the self-same spirit, which worketh all these things, dividing unto every man as pleaseth him. And if thou wilt say, that this place, and the foresaid petition of the apostles pertaineth unto the particular faith, by which are wrought miracles; doubtless I will not be much against it. And yet, if thou wilt needs have it so, I will reason A minori, that is,
From the less: for if these free gifts are not had, but from the spirit of God; much less can that universal and effectual faith, whereby we are justified, be had from elsewhere. Further, Paul unto the Romans; Unto everyone
(saith he) as God hath divided the measure of faith. And in the last to the Corinthians; Having (saith he) the self-same spirit of faith, even as it is written; I have believed, for which cause also I speak. We also believe and speak, that God, which raised up Jesus from the dead, shall through Jesus raise up our bodies also. Unto the Galatians are reckoned up the fruits of the spirit; Charity, joy, peace, patience, lowliness, gentleness, faith, meekness, and temperance. Faith here is numbered among the fruits of the spirit; wherefore it proceedeth of the spirit. But unto the Ephesians he saith more
manifestly; By grace ye are saved, through faith, and that not of yourselves, for it is the gift of God. And in the Acts of the Apostles it is thus written;
The Lord opened the heart of the woman that sold silks, to give heed unto those things which Paul spake. And in the 13th chapter; They believed, as many as were predestinate unto eternal life. Wherefore it is not to be doubted, but that faith is engendered in our hearts by the holy Ghost: who indeed may for all that be had of them, which believe not; but yet as persuading only, and not as sanctifying them. And although into the elect he suddenly poureth in faith; yet forsomuch as he is the cause of faith, he is therefore before it both in dignity and in order.
67. Now let us see what absurdities Pighius gathereth out of this our sentence and judgment. If the spirit (saith he) be the author of our faith, and useth the instrument of the word of God, and may be also in them that believe not; how cometh this to pass, that when as there are many at one and the self-same sermon, whereas both the spirit is present, and the word preached, yet part do believe, and part believe not? We answer in one word; that that cometh, because the spirit is not of like efficacy in all men; neither doth after one and the self-same manner teach all men inwardly, and in the mind. But of his will we cannot render any cause; although we nothing doubt, but that it is most just. If the matter be so (saith he) the hearers will easily content themselves; neither will they put to their endeavor or study: for they know, that that is in vain, when as it wholly dependeth of the spirit of God. This is not only a very common, but also an envious objection. But we answer, that all men are bound to believe the word of God; and therefore their bounden duty is diligently and attentively to hearken thereunto, and with all their strength to assent unto it: and if they so do not, they shall then incur the punishments of the law. Neither are they to be hearkened unto, if
they shall say, that they could not obey it; or if they would have gone about to have proved what their strength could have done; their endeavor, for that they were not as yet justified, should have been in vain and sin. As if a master should bid his servant, which is lame, to walk; and he would excuse himself, and say, that he were lame, and could not go without great deformity: it is not to be thought, that therefore he is excused. We are not of that mind, to think, that all sins are alike: nay rather, we teach that they, which omit or neglect those outward works, which they might perform, and put not to their endeavor and study to do well; do much more grievously sin than they, which according to their strength and power, observe some outward discipline. And as Augustine saith; Cato and Scipio shall be much more tolerably dealt with, than Catiline or Caligula.
But I would have Pighius himself, whom our opinion so much misliketh, to declare, when he thinketh that the holy Ghost is given unto men. He will answer; when as now these preparations have gone before, when a man hath believed, feared, hoped, repented, and sincerely loved. What thing else would Pelagius say? As though to believe, to love, and such other like, do spring of man's strength. He alledgeth this also, and thinketh it to make for his purpose; Come unto me all ye which labor, and are laden, and I will refresh you. For he thinketh, that labors, burdens, contrition, confession, and (as they call it) satisfaction, fasting's, tears, and such other like, do make to the obtainment of justification. But this place is to be understood far otherwise: for Christ calleth them laboring and loden, which were oppressed with the law, and felt their own infirmity, and the burden of their sins; and which had now long time labored under human traditions. These men being now weary, and in a manner without all hope, the Lord calleth unto him: for they are more apt and fit for the kingdom of heaven, than are
other blessed and quiet men, which by their own works and good deeds, do think themselves very just. God (saith Pighius) requireth works preparatory; and then he promiseth not to fail them of his grace. This was wholly the opinion of the Pelagians. Against which the holy scriptures are utterly repugnant: for they teach, that It is God which giveth both to will, and to perform, according to his good will; that it is God which beginneth in us the good work, and accomplisheth it even unto his own day; that it is God from whom only we have sufficiency: when as otherwise we are not able to think anything of ourselves, as of ourselves. Wherefore it is manifest, that Pighius confoundeth the laws of God, and describeth those things which are well set forth in the holy scriptures.
68. Further, when as we say, that unto justification, it is not sufficient to have an historical faith; he feigneth himself to marvel what manner of historical faith we understand. For if (saith he) they call all those things, which are written in the holy scriptures, an history; will they bring to us another faith, whereby we may believe those things which are not written in the holy scriptures? But we reject not an historical faith, as though we would have some new objects of faith, besides those which are set forth in the holy scriptures, or are not out of them firmly concluded. But we require not a vulgar or cold assent, (such as they have, which are accustomed to allow those things which they read in the holy scriptures, being thereto led by human persuasion, and some probable credulity; as at this day the Jews and Turks do confess and believe many things, which we do) but an assured, firm, and strong assent; and such as cometh from the moving and inspiration of the holy Ghost, which changeth and maketh new the heart and the mind, and draweth with it good motions and holy works. In this manner we say, that that faith, which is of efficacy, differeth very much from an
historical assent. And that we are by that faith, which we have now described, justified; we have three manner of testimonies: the first is of the holy Ghost; Which beareth witness unto our spirit, that we are the children of God: the second is of the scriptures: the third is of works. But contrariwise, they which hold and cry, that a man is justified by works, have no sufficient testimony: for the holy Ghost testifieth it not, the holy scriptures deny it: only works are brought forth, and those without godliness and faith; such as were in times past the works of the old Ethnics, and are at this day the works of many, which believe not in Christ, and be strangers from God.
But it is worthy to be laughed at, that he hath cited also a place out of the 66th chapter of Isaiah, by which only, though there were no more places than it, his cause is most of all overthrown; Unto whom (saith God) shall I look, but unto the poor man, unto the contrite heart, and unto him that trembleth at my words? By these words Pighius thinketh are signified those works, whereby God is drawn to justify us. But the matter is far otherwise: for the scope of the prophet was, to detest the superstition of the Jews; for they neglecting the inward godliness of the mind, trusted only to outward ceremonies. Wherefore this did God by the voice of the prophet condemn, and declared how odious it was unto him; Heaven (saith he) is my seat, and the earth is my footstool. As if he should have said; I nothing pass upon your temple, which ye so much boast of: for Heaven is my seat, such a seat as you cannot frame to make; And the earth adorned with all kind and variety of plants, living creatures, herbs and flowers, is my footstool. Where then shall be that house, which ye will build for me? And where shall be my resting place? And straightway, to declare that it is not the temple built with hands; All these things (saith he) hath mine hand made, and all these things
are made, saith the Lord. By which words we learn, that God delighteth not in these things, and in outward ornaments, and sumptuous buildings for their own sakes: but chiefly requireth faith and inward godliness of the minds, that he may dwell in them.
And who be indeed faithful and godly, is declared by their certain and proper notes. Whosoever is poor, and seeth himself to want righteousness; and whosoever is contrite of heart, that is to say, afflicted in this world; whosoever is of a mild and humble spirit, and not of an arrogant and proud spirit; whosoever with great reverence and fear receiveth the words of God, he most justly may be numbered amongst them. These are sure tokens, and as it were the proper colors of faith and true godliness. Afterward the prophet declareth, how much God esteemeth the works of men that believe not; and are not as yet regenerate, though these works be never so goodly to the show. He which killeth an ox (saith he) it is all one, as if he should kill a man; and he which sacrificeth a sheep, as if he cut off a dog's neck; he that offereth an oblation, as if he offered swine's flesh; and he that maketh mention of incense, as if he blessed iniquity. All these kinds of oblations and sacrifices were commanded, and appointed in the law of God; which yet being done of an unclean heart, and one that is estranged from God, were counted for most grievous sins. Wherefore Pighius hath nothing out of this place, whereby to defend his error: but we by the self-same place do most aptly and most truly confirm our own sentence. Now this is a notable and sharp disputer, which bringeth for himself those things which make so plainly and manifestly against himself.
69. But he snatcheth at this also out of the epistle unto the Hebrews; that He which cometh unto God, ought to believe, that there is a God, and that he rewardeth them which seek unto him. By these words it seemeth, that he
would conclude, that justification is given unto them who seek God; by good works. But he ought to have made a distinction of them that seek God, which thing Paul also did; to wit, that some seek him by works, and other some by faith. This distinction Paul showeth; neither leaveth he unspoken what followeth of it: for thus he writeth unto the Romans; Israel, which followeth after righteousness, attained not unto the law of righteousness; because they sought it of works, and not of faith. Wherefore they which seek God, to be justified of him by faith, as the apostle teacheth, do attain unto that which they desire: but they which will be justified by works, do fall away from justification. And that God rewardeth works, which are done of men regenerate, and by which they hast forward to the crown of eternal salvation; we deny not. But that pertaineth not to this question: for at this present the contention is not about this kind of works; but only about those things, which are done before regeneration. Those Pighius laboreth to prove, that they have their reward, and to be merits (after a sort) of justification. Neither, doth this anything help his cause, when he affirmeth, that this kind of merit redoundeth not unto God; or maketh him debtor unto us, or is equal unto that which is rewarded: for these things, although unto him they seem to serve only to extenuate the dignity of merits; yet do they utterly take away all the nature of merit. For whatsoever good thing men do, yea even after justification, the same is not properly theirs, for God worketh it in them. Moreover also, all that, whatsoever it be, was already before wholly due unto God: neither can we do anything that is good, or give anything unto him which is not his. Wherefore we must take away all merit, not only in them which are not as yet justified; but also in them that are justified.
But Pighius, the easilier to persuade, putteth forth a similitude of a certain master, which hath many servants; unto whom, to the end they should the more diligently and speedily accomplish some work, which he setteth them to do, he appointeth a reward. Who (saith he) will deny, but that those servants, which speedily and diligently have finished their work, have deserved the reward that was promised? We will briefly examine what may be concluded by this similitude. If by servants we understand men regenerate in Christ, we will grant, that God setteth forth prices and rewards, whereby we are stirred up to live holily. Neither will we deny, but that such may be said to receive a reward: but yet we will not grant, that they truly and properly merit the crown of eternal felicity. And certain of our writers, to declare, that this thing pertaineth unto the justified, do use a similitude, not of a master and his servants, but of a father and his children.
For fathers are wont oftentimes, with some certain condition to promise a gown, a cap, or money unto their children; which although otherwise they would freely give unto them, yet with some condition they do it, to quicken their endeavor: as for example; that they shall have this or that thing, after they have once thoroughly learned this or that book. Here no man, that will speak as he should do, and properly, will say, that these children, when they have finished their work, have deserved the gifts which were promised unto them: for the father freely and of his free liberality giveth and bestoweth the same upon them. But Pighius entreateth of servants, that is, of men not as yet regenerate. But that unto such are by God set forth any rewards of good things, I marvel out of what place he can declare it; or whereby will he prove, that the works of such men, seeing they are yet, as we have taught, sins, can please God? And seeing the matter is so, unto them is set forth, not a reward, but a punishment. Howbeit, to make the thing more plain, let us
compare children and servants together. Children, though they do nothing, yet they enter upon their father's inheritance; only if that they will receive it: but servants, though they labor never so much, yet they have no inheritance with the children. This is so plain, that it needeth no further declaration.
70. But to wrest from us that which we do affirm; namely, that if works be required unto justification, the honor of Christ should be diminished, as though his merit alone could not be sufficient to reconcile us unto God; I (saith he) do take away nothing from Christ, but do leave unto him his honor whole and safe. But I beseech thee, how dost thou take away nothing, when as thou requirest works unto our justification; and so requirest them, as thou sayest, that God more regardeth them, than faith? But he thus expoundeth his own subtle riddle, that Christ, in that order of his, is a sufficient cause: as if he should have said; If we speak of the reconciliator, and of that sacrifice, whereby we are reconciled unto God, Christ only is sufficient. But we cannot be prepared, and be made apt unto that benefit, but by many works. I cannot doubtless but marvel, where is become the wit of this so great a Sophister. As though they forsooth, against whom the apostle disputeth, ever said, that works are required unto justification, as outward principles or grounds. Undoubtedly they also went about the same which Pighius doth; that works are certain purging's, and preparations of the minds. Further, who seeth not, that a general proposition being true, it is lawful to apply unto all the particular propositions thereof, that which is either affirmed or denied in it? Wherefore, seeing Paul denieth, that a man is justified by works, he excludeth all kinds of works, in what order soever they be put. But Pighius saith further, that God requireth these works, that he may freely impute unto us justification. Whosoever is but even slenderly
exercised in the holy scriptures, shall easily see, that this man is even directly repugnant unto Paul: for he in the epistle to the Romans saith; Unto him which worketh not, a reward is imputed according to grace. But Pighius saith; Unto him which worketh, God imputeth righteousness freely.
But to impute freely, and not to impute freely, every child may see, that they are contradictory.
But weigh (gentle reader) this reason of two contrary branches. These works, which he speaketh of, either profit to justification, or else profit not: if they profit not, why calleth he them preparations? For amongst causes are reckoned also causes preparatory. But if he will say, that they profit, and are in very deed causes preparatory; with what face can he affirm, that he plucketh away nothing from the honor of Christ; but appointeth him to be the whole and absolute cause of our justification? But peradventure this two-membered argument, a man will turn upon us, touching those works which follow justification. For (he will say) either they are profitable to obtain salvation, or they are not profitable: if they be not profitable, why are they required, and why are promises made unto them? But if they be, why do we not allow merit to be in them? I answer, that such works are profitable unto men regenerate; for that they living uprightly and orderly, be renewed and made more perfect. But that is nothing else, but a certain inchoation, and as it were a participation of eternal life. Further, it hath seemed good unto God, by such means, or rather by such spaces, to bring men to eternal felicity. But we cannot call these works, merits: for Paul expressly teacheth; that The reward of sin is death, but eternal life is grace.
But that which is given freely, utterly excludeth merit. And in the mean time we ought to remember, that there is a great difference (as we have oftentimes taught) between their works, which are as yet strangers from
Christ and from God; and their works, which are now by grace grafted in Christ, and made his members.
71. Afterward also he goeth about to confute that which we say; that a man is justified by that faith, which hath a respect unto the promises of Christ, and of the remission of sins: as though we hold, that faith is the proper correlative of such promises. For he saith, that faith hath equally a respect unto all the things, which are set forth in the holy scriptures: yea
(saith he) he doth unto God a thing no less acceptable, which believeth that he created the world, or believeth the three persons of the divinity, or the resurrection to come; than he, which believeth that Christ was given to be our mediator, and that by him is to be obtained the remission of sins: for that faith is of no less worthiness than the other. And if we be justified by faith, he affirmeth, that that faith no less pertaineth unto the other articles, than to the remission of sins, by Christ. And this he thinketh may be proved by that, which Paul writeth in the fourth chapter unto the Romans; And not for him only were those things written, but also for us, unto whom it shall be imputed; so that we believe in him which hath raised up Christ from the dead. Behold (saith he) that faith is imputed unto us unto righteousness, whereby we believe that God raised up Christ from the dead; and not that faith, whereby we believe that sins are forgiven us by Christ. First, here we confess, that our faith assenteth unto all the things, which are contained in the holy scriptures. But forsomuch as amongst them, there is but only one principal and excellent truth, unto which all the other truths are directed; namely, that Christ the son of God suffered for us, that by him we might receive forgiveness of sins; what marvel is it, if our faith have respect unto this one thing chiefly? For this that we say, Paul proveth: for he saith; that Christ is the end of the law. Wherefore, seeing he is the end of all the
scriptures; he is also the sum and principal object of our faith: although otherwise, by our faith, we also embrace all other things, which are contained in the holy scriptures.
And whereas he addeth, that the faith, which is of the other articles, is no less acceptable unto God, than this faith which concerneth Christ, and the remission of sins; we may first say, that is not true, if a man rightly weigh the dignity of the action of faith: for the dignity of faith, as also the dignity of other like kinds of powers and qualities, is measured by the objects. For as those objects differ one from another, in excellency and dignity; so the consents which faith doth yield unto them, ought, according to the same, to be counted inferior, or of more excellency. Seeing therefore God would in such sort have his son to die, and men by him to be reconciled; that for this he hath instituted all the other things to be believed, which are set forth in the holy scriptures: we cannot put any doubt, but that this pleaseth him much more than the other; for that the other are directed unto this, as unto their end. And this is a common rule amongst the Logicians: That thing itself is much rather of such condition and quality, by means whereof another thing hath such condition and quality. Wherefore this action of faith, whereby we assent unto this most noble truth, ought to excel all other actions of faith, whatsoever they be. And so it is not by anything like acceptable unto God, whether a man believe this or that. If we should use this answer, I know Pighius were never able to confute it.
But we say moreover, that he in vain contendeth about the greater, or less dignity of faith; as touching this or that article: for we are not justified by the dignity of faith; for it is in every man, weak and feeble. But we therefore say, that we are justified by faith; because by it, as by an instrument unto this end given unto us, and by God appointed, we apply
Christ unto us, and take hold of the forgiveness of sins. Wherefore the worthiness or unworthiness thereof, is to no purpose considered. But that which he bringeth out of the 4th chapter to the Romans, he bringeth cut and maimed: for if a man read the full and perfect sentence, he shall easily see, that plain mention is there made of the death of Christ, and of the remission of sins, which by it we have obtained. For Paul saith; that Unto us it shall be imputed, as it was unto Abraham; if we believe that God raised up our Lord
Jesus Christ from the dead, which was delivered for our sins, and rose up again for our justification. Is it not here most manifestly said, that we ought to believe, that that Jesus Christ, whom God raised up, was dead, and rose again, that we should be justified, and have all our sins forgiven us?
Doubtless it is a thing most uncomely for a man, that professeth divinity, so willfully not to see things that are most manifest.
72. Afterward he maketh a caviling about the particular faith, whereby we say, that everyone that believeth truly in Christ, ought to be most assured with himself, that his sins are forgiven him. He denieth, that there is any such faith found in the holy scriptures; and that therefore this is only our devise and invention. Here undoubtedly I cannot hold myself, but I must needs say, that Pighius lewdly lieth: for I would have him to tell me, what did Abraham believe, when he was justified, but that unto him should one day be rendered those promises of God? For whom is it likely that he believed they should be rendered unto, but unto himself? The self-same thing may be said of Moses, of David, and of many other; of whom it is most certain, that they believed, that the promises, which God made unto them, should particularly be rendered unto them. And what (I beseech you) meant Christ; when he said unto the man that was sick of the palsy; Son, thy sins are forgiven thee: and when he said unto the woman; Thy faith hath
made thee safe? And doth not Paul to the Galatians thus speak of Christ; Who hath loved me, and delivered up himself for me? What can be more manifest than these words?
Let Pighius go now, and make his vaunts, that we were the first finders out of this proper and singular faith: and let him cry, that every Christian man ought to believe, that the promises are made only indefinitely; and that it is not meet, that everyone of us should apply them severally unto himself.
For we ought to believe of ourselves, and not of others; for we may as concerning others, be deceived, whether they believe or no: but touching ourselves, we may be assured and certain of it. Let every man believe the promises of God indefinitely, as touching others: for we know not who is predestinate, and who is reprobate. But none which is faithful, ought in any wise to doubt of himself, but to believe, that the promise is particular as touching himself; when he perceiveth himself to believe truly. Further, when promises are set forth in a general proposition, we may most assuredly of them gather their particular proposition. And Christ saith in John; This is the will of my father, that everyone that seeth the son, and believeth in him, should have eternal life. Wherefore we thus infer; But I believe in the son of God; Therefore I have now, and shall have that which he hath promised.
73. Pighius still goeth on, and (to prove that the faith of every other article, and not that only, which is referred unto Christ, touching remission of sins, justifieth) he useth the example of Noah: for he saith, that He believed only those things, which pertained to the safeguard of his family, and to the destruction of the world; and by that faith he saith he was justified. Here (saith he) is no mention made of Christ, or of the remission of sins. But it seemeth unto me, that this man hath not very diligently read
that, which Peter writeth in his first epistle, and third chapter: for Peter saith; When once the long suffering of God expected in the days of Noah, while the ark was preparing, wherein few, that is, eight souls were saved, through the water (unto the figure whereof baptism now agreeing, maketh us also safe:) whereby not the filth of the flesh is put away, but thereby is brought to pass, that a good conscience is well answering unto God. That which Peter saw was signified by the ark, and by those things, which Noah did; can we think, that the patriarch himself saw not? This undoubtedly were too much derogation unto him: and if he saw those things, which Peter maketh mention of; he believed not only those things, which were then done; but also those, which were looked for to be accomplished by Christ.
And therefore of good right it is written unto the Hebrews, that He was by such a faith made the heir of righteousness.
But Pighius nothing passeth upon this; who (so that he may be against us) is nothing afraid to fight even against the apostles themselves: for he is not afraid to affirm, that our first father Adam was justified; but yet not with that faith, which we speak of, which concerneth the remission of sins through Christ: for he saith, that thereof he had no promise, as touching that, so far as may be gathered out of the scriptures. But doubtless this man is both far deceived, and also hath forgotten his fathers, whom he would seem to make so much of. Was not the self-same thing said unto Adam, which was by God promised unto Eve his wife; namely, that his seed should bruise the head of the serpent? Christ was that seed, and he hath so broken the head and strength of the devil; that now neither sin, nor death, nor hell can anything hurt his members. This place all the fathers in a manner thus interpret.
But Pighius, which yet is less to be borne withal, is not afraid to say, that justification is not given unto us by the promise. In which thing doubtless he is manifestly against Paul: for he unto the Galatians thus writeth; God gave unto Abraham by the promise. And there is no doubt, but that unto us it is given, after the self-same manner that it was unto Abraham. But this is to be known, that this word Promise, is taken two manner of ways: either for the thing promised; and so it is not to be doubted, but that we are justified by the promise, that is, by Christ, and by the forgiveness of sins, which is promised unto them that believe: or else it is taken for the very words of God, in which he through Christ promiseth unto us remission of sins. And in this manner also we may be said, to be justified by the promise: for although the cause of our justification be the mere will and mercy of God, yet is not the same offered or signified unto us, but by the words of the promises, and by the sacraments; for these have we as sure testimonies of the will of God towards us. And so, unless faith be wanting, whereby we apprehend the things that are offered, we are justified by the promises.
74. Afterward Pighius, to prove that God attributeth more unto works, than unto faith, citeth a place out of the 22nd chapter of Genesis. There is described that excellent work of Abraham, that he refused not to slay his only son, and to offer him unto God: and therefore God said unto him from heaven; Because thou hast done this thing, I have sworn by myself, that in blessing, I will bless thee; and in multiplying, I will multiply thy seed, that it shall be as the stars of heaven, and as the sand of the sea. It shall possess the gates of his enemies, and in thee shall all nations be blessed. Behold here (saith he) are promises given for works sake, and thereunto is added a most faithful oath; but there is no mention at all made of faith: wherefor
(saith he) God hath more regard unto works, than unto faith. This speaketh
he with a wide mouth: but (according to that proverb;) The mountains will be brought a bed, and out will spring a seely mouse. For if you ask what I think as touching this matter, I will answer, that it is a notable and most excellent history; whereout that cannot yet be gathered, which this man exclaimeth. First, here is no mention made of justification: what serveth it then to that matter whereof we now entreat? So often as anything is called in controversy, we must run to such certain and assured places, in which the self-same thing is entreated of: and not unto those places, wherein it may be answered, that they entreat of another matter. Of this nature is that place which Paul citeth, as touching this thing; Abraham believed in God, and it was imputed unto him unto righteousness.
But as concerning this history, I willingly grant, that Abraham by that work obtained a certain more ample benefit, than he before had by faith: howbeit not in substance, or number, or quantity of the promises; but in a sound and firm certainty. For although he doubted not, but that whatsoever things he believed, God would faithfully render unto him; yet afterward, when he had done those excellent deeds, he was more fully persuaded of the verity of his faith, and constancy of the promise, and strength of the righteousness imputed unto him. I deny not, but that, by that excellent work, Abraham obtained these things. What is then here, that Pighius should boast of? What new thing is here promised? What covenant not heard of before, or new oath is here set forth: Nothing is here rehearsed, which was not before made mention of. For the covenant, which is here made, was before ordained; partly when circumcision was appointed; and partly in that sacrifice, wherein it was commanded, that the beasts should be divided, partly on the right hand, and partly on the left: as though they which should swear, and make the covenant, should pass through the midst.
For that manner (to touch it by the way) was also used among the men of Athens, as Demosthenes declareth in his oration against Aristocrates.
Further, we cannot deny, but that Abraham was justified before: for even before it was said; Abraham believed God, and it was imputed unto him unto righteousness. And seeing the matter is so, although afterward were added some promise; yet will that make nothing against us: for we deny not, but that those works which follow justification, are both good, and also do please God; and are of him, although freely, yet with great and ample gifts recompensed.
Now resteth only to declare another way, how to understand this cause; Because thou hast done these things, &c. And this pertaineth unto the certainty, whereof we before made mention; which (as we have said) is from the effects, and (as they use to speak) A posteriori, that is, From the later. The which that you shall not think to be of mine own invention, go and read Augustine in his questions upon Genesis: for he diligently pieceth these words; Now I know thou fearest God. Was God (saith he) ignorant of this before? Had he any need of this trial, when as he is the searcher of the reins, and of the heart? Nothing less (saith he:) for here this word [I know] is nothing else, but, I have made thee to know, or, I have made plain and manifest. Wherefore here is not rendered a reason of the promises by the cause; but after the self-same manner undoubtedly, by which it was said of the sinful woman; Many sins are forgiven her, because she hath loved much: of which place we have so largely before entreated, that now there is no need at all of any repetition.
75. Pighius hath scraped another objection out of the 18th chapter of Ezekiel; If the wicked man (saith the prophet under the person of God) shall repent him of all his iniquities, and shall do all my commandments, I will
no more remember all his iniquities. Here (saith Pighius) we see that justification, which is the forgiveness of sins, is not promised unto faith; but unto perfect repentance, and unto the observation of the law of God. And here his bristles so arise, as though we must needs give place. But this argument, if it be more narrowly considered, is both vain and trifling: for we easily grant, that if a man perfectly repent him of all his iniquities, and do all the commandments of God; he shall have justification by works.
None of us ever denied this. But here lieth all the matter, here were a hard work, to find such a one, who being not yet justified, hath performed this.
And where I pray you master Pighius, is that your interpretation, wherein you said before, that God required not that we should perform all the commandments; but that he of his mercy remitteth many things? For here you have brought a most manifest testimony against yourself.
But to return to the matter: forsomuch as man neither performeth, nor also can perform those things which are set forth, both of the prophet, and of the law: what resteth there then, but that he should come humbly unto Christ; and having through faith freely received justification of him, should by grace, and the spirit, now given unto him, perfectly repent, (so much as this life will suffer) and with an obedience (such as in this life we may begin) to obey the law of God. Intreating of this argument, there came to my remembrance the old Philosopher Antisthenes: for when a certain glorious young man, which was one of his scholars, boasted that he had a ship laden with excellent merchandize; and when it were arrived, he would give unto him an excellent gift. This song was common evermore in his mouth, that he was troublesome to him who heard him; insomuch that Antisthenes brought him forth into the market place, and in a certain shop asked a few ells of cloth. Which cloth when Antisthenes had in his hand, not having paid
the money, he made a proffer to go his way: the Merchant called him back again; Ho good fellow (saith he) before thou depart pay me my money.
Then Antisthenes showing him the young man; This man (said he) will pay you so soon as his ship is arrived.
Even so will I answer unto Pighius; When you shall show me one, which being not regenerate, by his own strength repenteth him of all his iniquities, and observeth all the commandments of God; we will say, that he is justified by his works. But when will this ship arrive? Wherefore, let him cease to boast of the words of the law: for those words, whatsoever they be, whether they pertain unto promises, or unto precepts; we will after this manner interpret. But he saith moreover, that Christ also said; He that doth the will of my father, shall enter into the kingdom of heaven: but the Lord said not (saith he) He which believeth. Yea, but I say that in another place he did, and maketh no mention of any work; for This (saith he) is the will of my father, that he which seeth the son, and believeth in him, hath eternal life. Let not Pighius then from henceforth deny, that the Lord ever spake this. But least any man should think, that the scriptures speak things contrary; I answer, that these two sentences are not repugnant, but agree very well together. Pighius, by the will of the father, understandeth a great heap of good works: but Christ saith; This is the work of God, that ye believe. And after this action of believing, do follow many other good works: wherefore the holy scriptures are not repugnant one to another. And Pighius his argument is left weak, and of no efficacy.
But Pighius, for that he seeth himself urged with God's word, because so oftentimes is read in the holy scriptures, that Man is justified by faith; he therefore saith, that that is to be understood of a lively and strong faith, which hath other virtues joined with it: as though we ever spake of any
other faith. If he spake this from the heart, he believeth the self-same thing that we believe: wherefore lay aside the contention; and the controversy being ended, let us all agree in one. But Pighius cannot abide, that this agreement should take place: for afterward, when he would expound how we are justified freely, he saith; that that is nothing else, but that God will freely impute unto us unto righteousness, the works of faith, hope, and charity. What have we here to do? Doubtless, it seemeth unto me, that this man doth not with a sound judgment read the scriptures; but doth with a corrupt affection wrest them at his pleasure. For where works are, there
Paul denieth that there is a free imputation; for these two are repugnant one to another: wherefore in that Pighius goeth about to join them together, doth he not seem most manifestly to be against the apostle?
76. Thus much of Pighius; unto whom our Smith, the eighth wise man of Greece, and the first wise man of England joined himself a companion, as Theseus did unto Hercules. But in very deed he bringeth nothing else, but that which he hath drawn out of the sinks of this man, and other such like.
First he saith, that faith is not for the remission of sins; and that therefore we fondly fain that justification is had by it. For the faith (saith he) whereby
Christians are discerned from no Christians, is in Jesus Christ: which thing also (as though it made much to the purpose) he goeth about to prove by the holy scriptures, and by a testimony of Jerome. But I would have this man to answer me, if ever he learned the Hebrew tongue, what is the signification of this name Jesus? Undoubtedly, amongst all the Hebrews, this word
Jascha signifieth, To save: wherefore Jesus may in Latin rightly be turned Servator, that is, A savior. But if (which thing I think true) he be ignorant of the Hebrew tongue; yet he ought at the least, to have believed the angel, which so interpreted that name; Thou shalt call his name (saith he) Jesus,
for he shall save his people from their sins. How then can faith be in Christ Jesus, unless it be also touching the remission of sins, through Christ?
Afterward he is not afraid to cite that also, out of the epistle of Peter; Charity covereth the multitude of sins: Behold (saith he) forgiveness of sins is here ascribed, not unto faith, but unto charity. He that will have a fit axe to cut these knots asunder; let him attentively consider the holy scriptures, and diligently see, from whence those places, which are cited in the New
Testament, are taken out of the old. This sentence of Peter is had in a manner, out of the 10th chapter of the Proverbs: for there it is thus written;
Hatred stirreth up reproachful speeches. For whom a man hateth, he discovereth, and publisheth abroad his faults, as much as in him lieth: but contrariwise, charity hideth and covereth the sins of his brother. For they which truly love one another, are wont to defend one another; and to cover one another's faults, so much as they see by conscience they may. And this is a most true sentence of Solomon. Wherefore Peter going about to exhort
Christians unto charity; wisely and aptly borrowed this sentence out of Solomon. But Smith not understanding or considering this, supposeth that Peter thought, that remission of sins is gotten by charity: howbeit he is most foully deceived, as oftentimes he is wont to be.
But passing over these men, let us remember, that if at any time the fathers seem to attribute righteousness unto works; the same is not to be understood of that righteousness, which God freely imputeth unto us through Christ: but of that inward righteousness, which is rooted in us, which we get and confirm by leading continually an upright life. Or if those things, which they speak, do manifestly pertain unto the righteousness imputed, that is, unto the remission of sins; we must always (as we have before taught) run unto the foundation of good works; namely, unto a lively
faith in Christ: which rules, and such like, if our adversaries would consider, they would never so impudently and obstinately defend so many lies. Although, if I should speak anything touching Pighius, forsomuch as I see, that he is neither of dull wit, nor unlearned; I cannot say that he in earnest, and from the heart wrote touching this matter: but when he had once taken the matter in hand, he took these things for pastime and pleasure.
77. Now to prosecute that order, which I have begun; let us come unto the Fathers, and see how much they make on our side. And undoubtedly, for this matter we shall not need any great number of testimonies. For even as to understand what taste the water of the sea is; it is not needful that a man drink up the whole sea: even so, to understand what the Fathers think touching this, we shall not need to go through all their sayings. Irenaeus, a most ancient author, in his 4th book and 30th chapter against Valentine, writeth somewhat touching this matter, although briefly. And I suppose, that he for this cause wrote so briefly of it; because this truth was in those first times so confessed and certain, that it was not of any man called in doubt.
But yet by that little, which he hath, it may sufficiently be understood what his judgment was: as the saying is, that Protogenes knew Apelles, by the draught of one line only. Irenaeus therefore saith, that the old Fathers, even those also which were before the law, were justified by faith. For first, when he had spoken of Abraham, he ascended from him unto Lot, unto Noah, and unto Enoch. And afterward he addeth a reason, why in these men's times the law was not written: because (saith he) they were already just, unto whom the law was not given; for the just have the law written in their hearts.
But peradventure you will scarcely admit this testimony; because Irenaeus in that place, when he speaketh there of Enoch, saith, that he was sent a legate unto the angels: which may seem to be apocryphal, so not to be counted of, as of sound authority. But I think the same is cited, not so much out of any apocryphal book, as out of some old tradition: for many things were as it were by hand delivered unto the ancient Fathers, that are not to be rejected; so that they be not repugnant to the holy scriptures. Otherwise, if for that cause we reject this testimony, why do we not also reject the epistle of Jude? For he also citeth a sentence of Enoch, that God shall come with thousands to judgment. But whereas Irenaeus saith, that Enoch was a legate unto the angels; I suppose that it may be thus understood; to say, that those
Angels were men, such as were princes and great kings, or such as were born of the family of Seth: for so in Genesis, The sons of God are said to have seen the daughters of men, that they were fair. Peradventure Enoch was sent unto them by God, to reprove them: and thus much of Irenaeus.
Tertullian in his book of baptism saith, that Faith hath a perfect security of salvation. Wherefore it is not we alone that have brought in a particular faith of the remission of sins. Neither ought anything to move us, that in that book he defendeth most manifest errors touching baptism; and exhorteth men to defer baptism, till they come to ripe age, and not to make hast unto it before they marry. For although we allow not these things; yet in the meantime, whilst he entreateth hereof, he hath many things, which ought not to be contemned, which were at that time received in the church.
So Cyprian, when he entreateth of rebaptising of heretics, when they returned unto the church, hath yet by the way many true and weighty testimonies which we cannot reject; although in the very state of the question we utterly disagree from him. And what father (I pray you) is
there, amongst them all, which in someone place defendeth not some matter that is not to be allowed; and yet ought not all their works to be contemned?
For there is no pomegranate so fair, which hath not in it some rotten kernel.
78. Now let us come unto Origin. He, in his first book upon Job, (if it be Origins work) thus writeth; All things, which men do, whether it be in virginity, or in abstinency, or in chastity of the body, or in burning of the flesh, or in distribution of their goods; all these things (I say) they do
Gratis, that is, in vain; if they do them not of faith. In this place, whereas he saith Gratis; all men understand that he signify - In vain. Which thing doubtless Pighius, and his companions will not admit; for they will have these things to be certain preparations unto justification. But that Origin is by express words against them, those words which follow do more plainly declare: for thus he writeth; that All holiness and righteousness, which a man doth without faith, he doth it in vain, and to his own destruction. And he citeth this sentence of Paul; Whatsoever is not of faith, is sin. I am sure, that neither Pighius can deny, but that Origin in this place maketh on our side, and that he in that sense understood these words of Paul; Whatsoever is not of faith, is sin. Which words yet he crieth out that we are accustomed to abuse, although not only Origin, but also Augustine, Basilius, and other fathers (as we have before taught) expound those words after the self-same manner. Wherefore he doth unjustly and impudently accuse us. But if he will say, that we must not so much regard, what interpretations the fathers give; but must see, whether the place in the text may be so taken: therein we will commend him; for we gladly admit appealing from the fathers unto the word of God. But he ought to have remembered, that it is not the point of a good man, to reprove that in others, which he doth himself. Wherefore he
should suffer us also, on the other side, when the matter so requireth, to appeal from the fathers unto the scriptures.
But as touching the very matter, we have else-where declared, that that sentence of Paul, as it is written in his epistle, is so to be expounded; that of it may be inferred, that the works of men not regenerate, are sins. Origin afterward addeth; Of whom shall he receive a reward? Of him think you, whom he sought not for? Whom he hath not acknowledged? In whom he hath not believed? He shall not (saith he) receive of him a reward, but judgment, wrath, and condemnation. If these things be rendered unto such works, who will deny, but that they are sins? Afterward he bringeth a similitude. Even as (saith he) he with buildeth without a foundation, loseth his labor, and hath only travel and sorrow: even so it is with him, which will build up good works without faith. And even as unto him which believeth, all things are possible, that he may find refreshing at his hand in whom he hath believed: so unto him that believeth not, nothing is possible. Like as the earth, without the sun, bringeth not forth fruit; so, except the truth of God, through faith, doth shine forth in our hearts the fruit of good works springeth not up. For so (saith he) all that whole year, wherein Noah was saved from the flood, for that the sun shined not forth, the earth could bring forth no fruit. Thus much hath Origin in that place, which we have now cited; whereby we conclude, that faith formeth and maketh perfect all good works which follow: and not that it (as these men I know not who have feigned) taketh and borroweth his form of them.
The same Origin, upon the fourth chapter unto the Romans, thus reasoneth; If he which believeth, that Jesus is Christ, be born of God; and he which is born of God, sinneth not: then it is certain, that he which believeth in Christ Jesus, sinneth not. This kind of argument is called
Sorites, and is allowed of the Logicians: for the Stoics were wont oftentimes to use it. The former propositions of this argument cannot be denied; for they are taken out of the holy scriptures. But he addeth afterward; And if he sin, then it is certain that he believeth not. This of necessity followeth of the former conclusion: for if everyone which believeth, sinneth not; then doubtless whosoever sinneth, believeth not. Let
Pighius now go laugh; for that we say, that by grievous sins true faith is lost, or is so laid a sleep, that it hath not his force in working and operation.
And let him aggravate the matter as much as he can, that he which sinneth grievously; neither believeth that there is a God, nor also the rest of the articles of the faith. Origin both thinketh and writeth the self-same thing that we do. And he saith moreover, that A token of true faith is there, where sin is not committed: as contrariwise, where sin is committed, it is a token of infidelity. Again, he addeth in the same chapter; If peradventure that, which is said of the apostle, To be justified by faith, seem to be repugnant to that, which is said, that We are justified freely, (for if faith be offered first of a man, he cannot seem to be justified freely) we must remember, that even faith itself is given of God: and this he proveth by many testimonies.
But this thing our Pighius cannot abide: for he derideth us, as often as we say, that faith is had by the grace and inward working of the holy Ghost. For he saith, that it is wonderful, that the holy Ghost should have his abiding, and work in them, which do not as yet believe. The same Origin upon Leviticus, in his third book, and third chapter; The holy cycle (saith he) representeth our faith: for if thou shalt offer faith to Christ, as a price to the ram, without spot offered up for a sacrifice; thou shalt receive remission of sins. Here also we have expressly, that remission of sins is obtained by faith; by that faith (I say) which is directed unto Christ, who was delivered
unto death, and sacrificed for us. There can be nothing more manifest than these testimonies, which Origin hath brought for us. But these men are so obstinate, that they will not be led from the opinion, which they have once taken in hand to defend; although thou bring never so great light with thee, least they should seem to any of theirs to have defended an ill cause.
79. Cyprian, beside those things, which we afore spake, touching the conjunction of faith with a good life, writeth also in his third book to Quirinus; that Faith only profiteth, and that we are able so much to do as we do believe. The first part of this sentence pertaineth unto the third article of this question; but the latter serveth very much for that, which we are now in hand with. It is a wonderful saying doubtless, that So great is the force of faith, that by it we are able to do what we will. And yet did not Cyprian think it sufficient, absolutely to pronounce this; but he hath also confirmed it by many and sundry testimonies of the scriptures. As touching Basilius, and Gregorius Nazianzen, that shall suffice, which I have before cited.
Chrysostom, in his sermon which he hath entitled De fide, lege naturae, & spiritu, saith; that Even faith is of itself able to save a man. And for example he bringeth forth the thief, who (saith he) only confessed and believed: but works (saith he) alone cannot save the workers, without faith. After that he compareth works without faith, with the relics of dead men: for dead carcasses (saith he) although they be clothed with precious and excellent garments, yet they obtain not heat by them; so (saith he) they which want faith, although they be decked with glorious works, yet are they by them nothing holpen.
And the same father, upon the epistle unto the Romans, upon these words of Paul; But the righteousness, which is of faith; Thou seest (saith he) that this is chiefly particular unto faith, that we all treading underfoot the
complaint of reason, should inquire after that which is above nature; and that the infirmity of our cogitations being by the virtue and power of God cast away, we should embrace all the promises of God. Here we see, that by faith we obtain the promises of God: and although by it we assent unto all that which is contained in the holy scriptures; yet it peculiarly hath a regard unto the promises of God. This is also to be considered, that he saith, that The infirmity of our cogitations, in believing, is by the virtue and power of God cast away: for this maketh against them, which contend, that this is done by human power and strength; as though we had faith of ourselves, and that it should go before justification. The same Chrysostom, upon the 29th chapter of Genesis, in his 54th homily; This (saith he) is the true faith, not to give heed unto those things, which are seen, although they seem to be against the promise: but only to consider the power of him that promiseth.
Let them well consider this, which will have us to have a regard, not only to the power and promises of God; but even chiefly to our own preparations.
And expounding these words in Genesis; Abraham believed God, and it was imputed unto him unto righteousness: Let us also (saith he) learn (I beseech you) of the patriarch of God to believe his sayings, and to trust unto his promises, and not to search them out by our own cogitation; but to show a great gratitude: for this can both make us just, and also cause us to obtain the promises. Here also are two things to be noted; the one is, that we are made just by faith; the other, that by the same we obtain the promises: which two things our adversaries stoutly deny.
The same father, upon these words of Paul unto Timothy; Of whom are Hymenaeus and Alexander, which have made shipwreck as concerning faith: So (saith he) he which once falleth away from the faith, hath no place where he may stay himself, or whither to repair; for the head being
corrupted and lost, what use can there be of the rest of the body? For if faith without works be dead, much more are works dead without faith. Here is to be noted, that this is an argument A minori, that is, From the lesser unto the greater: for he saith, that works are more dead without faith, than is faith without works. The same author, in his sermon De verbis apostoli, upon these words of the apostle; Having one and the self-same spirit of faith: for it is impossible (saith he) yea doubtless it is impossible, if thou live unpurely, not to waver in faith. By this we see, how great a conjunction
Chrysostom thought that to be, between faith and good works. The same father, expounding these words of the apostle; Do we then destroy the law by faith? God forbid, nay rather we confirm the law: So soon as (saith he) a man believeth, straightway he is justified; wherefore faith hath confirmed the will of the law, whilst it hath brought to an end even that, for which the law did all things. How then doth Pighius say, that faith is only the foundation, and therefore is very far from the perfection of justification? Or unto what purpose is that, that after faith he putteth so many degrees and means, whereby we come unto justification? For Chrysostom speaketh far otherwise, that a man is justified straightway, so soon as ever he believeth.
Further, he attributeth unto faith even this also; that it maketh men just, when as the law was not able to perform that, although by many ways it did endeavor it. Moreover, when he expoundeth these words; They being ignorant of the righteousness of God, and going about to establish their own righteousness, were not subject to the righteousness of God: This righteousness of God (saith he) he calleth the righteousness of faith, which is wholly given by grace from above, and not in respect of our labors. And upon these words; Behold, I put in Zion a stone of offense: Thou seest then
(saith he) that faith hath with it confidence and security. Here he manifestly
appointeth a particular faith, and a certainty touching the remission of sins: which thing our adversaries so greatly speak against. Further, when he expoundeth that saying in the 11th chapter; And if they abide not in their incredulity, they also shall again be grafted in: If faith (saith he) could graft thee, when thou wast a wild olive tree, into a good olive tree; it can restore them into their own good olive tree. Here also, the power to be grafted into Christ, by justification, and the power to restore them which are cut off, is attributed unto faith.
I could now pass over to Jerome, if there were not somewhat, which calleth me back again unto Chrysostom: for the self-same man writeth, that Faith only is not sufficient unto salvation. And such sentences are oftentimes read in the Fathers, which our adversaries continually wrest against us: although (to speak the truth) such an objection is not the whirlbat of Entellus, nor so greatly to be feared: for it may easily be answered in one word. For he saith not, that faith is not sufficient unto justification; but only unto salvation: for faith is of itself sufficient unto justification. But after we are once justified, it is not enough to the obtainment of salvation, to say; I believe: we must put to also a holy life, and good works; for by them, as it were by certain degrees, God bringeth us to felicity. And after this manner we may interpret all the sentences of the Fathers, which seem to tend this way. And if their words (as sometimes it happeneth) will not bear such an exposition; then (as it is most right) we will appeal from them writing negligently, unto the self-same Fathers writing in another place more soundly, and more catholicly: as did that woman in ancient time, which appealed from Philip being drunk, unto the self-same Philip being sober.
80. Jerome, upon the epistle unto the Galatians, upon these words; And we knowing that man is not justified by the works of the law, but by the faith of Jesus Christ: he saith, that All the forefathers were justified by the self-same faith in Christ, by which we are now at this day justified. And this sentence he confirmeth, by bringing in of many examples. First he reckoneth up Abraham: for of him he saith Christ thus spake; He saw my day, he saw it, and rejoiced. After him, he maketh mention of Moses: for of him (he saith) it is thus written in the epistle unto the Hebrews; that He counted the reproaches of Christ, greater riches than the treasure of Egypt, and that he refusing to be in the court of Pharaoh, did choose rather to embrace the cross of Christ. And he addeth, that John the evangelist, in his
12th chapter most manifestly teacheth; that all those things, which Isaiah hath put in writing, touching the glory of God, when he saw the Lord sitting upon a high throne lifted up, are to be understood of the son of God. He addeth moreover, out of the epistle of Jude; that the Lord Jesus Christ delivered the people of Israel out of Egypt, and after that smote the unbelievers. In which place I very much marvel, that Jerome, a man otherwise excellent in the Greek tongue, turned it thus; The Lord Jesus
Christ: when as in our text, is had only this word Lord; unless we will suppose, that his copy was differing from that which we now use. Which I speak not, as though I doubted, whether those things, which at that time happened, were done by Christ the son of God, or no: for John saith; No man hath seen God at any time, but the son, which is in the bosom of the father, he hath declared him.
Wherefore, whatsoever is uttered unto men, touching things divine, is uttered by the son of God, who hath most truly given himself unto mankind, a faithful interpreter of God his father. And Paul in his first epistle unto the
Corinthians, the tenth chapter saith; They drunk of the spiritual rock following them, and that rock was Christ. Again; Let us not tempt (saith he)
Christ, as certain of them tempted him. The same Jerome, upon the epistle to the Galatians, where he reckoneth up the fruits of the spirit, when he cometh unto faith, thus he writeth; If charity be absent, faith also departeth away together with it. These words manifestly declare, that his judgment was, that true faith cannot be divided from charity, which thing we also teach and defend. But Pighius, with his fellows, hisseth at it, and crieth out against it; howbeit let him grunt as much as he will, it sufficeth us, that this doctrine agreeth both with the scriptures, and with the fathers.
Ambrose also expounding these words out of the epistle unto the Romans; For it is one God which justifieth circumcision by faith: Because (saith he) there is but one God, he hath justified all men after one and the self-same manner; forsomuch as nothing causeth merit and dignity, but faith. And afterward, upon these words; Therefore by faith, according to grace, that the promise might be firm to all the seed: The promise (saith he) cannot be firm to all the seed, that is, unto all manner of men, of what nation so ever they be; except it be by faith. For the beginning of the promise is of faith, and not of the law: for they, which are under the law, are guilty; but the promise cannot be given unto them that are guilty, and therefore they ought first to be purified by faith, that they may be made worthy to be called the sons of God, and that the promise may be firm. And towards the beginning of the 5th chapter, upon these words; Being justified by faith, we have peace towards God: Faith (saith he) and not the law, causeth us to have peace with God; for it reconcileth us unto God, when our sins are taken away, which had before made us enemies unto God. And afterward upon these words;
The law of the spirit of life: It is faith (saith he) which justifieth them that
fly unto it, that it may forgive them, whom the law holdeth guilty, that they living under faith, may be free from sin. And in his 2nd book upon the Gospel of Luke he saith, that Peter wept not, until the Lord had looked back upon him: and he addeth, that the Lord brought forth in him, both repentance, and the power to weep.
81. But Augustine, when he entreateth of this matter, seemeth to be in his own field, so that to hunt in him for testimonies, touching this controversy, is (as the common saying is) to seek water in the sea. Howbeit, it shall not be from our purpose to pick somewhat out of him also. In the sermon of the Lord upon the mount, touching the words of the gospel in Matthew, in his
7th sermon towards the end; If thou presume of thine own work, a reward (saith he) is rendered unto thee, and not grace given thee. I demand now;
Believest thou O sinner? I believe. What? Believest thou that thy sins may be by him freely forgiven thee? Then hast thou that which thou believest. In his preface upon the 31st Psalm; Thou hast done no good, and yet remission of sins is given thee. Thy works are considered, and they are all found naught. If God should render unto those works that which is due, doubtless he should condemn thee. And in his book De spiritu & litera, the 12th chapter We gather, that a man is not justified by the rules of good life, but by the faith of Jesus Christ. And in his book against the two epistles of the Pelagians, in his 3rd book, and 5th chapter; Our faith (saith he) that is, the catholic faith, discerneth the just from the unjust, not by the law of works, but even by the law of faith.
And Augustine, and Alipius, in the 106th epistle; Righteousness is of faith, whereby we believe that we are justified, that is, that we are made just by the grace of God, through Jesus Christ our Lord. The same father against Pelagius, and Coelestinus, in his 1st book, and 10th chapter; It is not
enough (saith he) to confess what grace thou wilt, but that grace whereby we are persuaded, whereby we are drawn, and whereby that which is good itself is given us. This maketh plainly against them, which appoint I wot not what general grace; and will have it to lie in every man's power, either to admit, or to refuse the same. But this grace, whereby we are so persuaded, is nothing else but faith; which faith indeed is necessary to justify. But those works which are done before we be justified, do nothing avail: for the same
Augustine, against the second epistle of the Pelagians, the 3rd book, and 5th chapter; Even as works (saith he) which seem good, are unto the ungodly turned into sins, &c. And in his book De spiritu & litera, the 28th chapter:
Even as (saith he) there are certain venial sins, without which the very just man cannot live, and yet they hinder us not from salvation; so are there certain good works, without which, even the most wicked men can very hardly live, which works yet nothing profit them unto salvation.
And that we should not think, that this faith, whereby we are justified, is a thing common and straying at pleasure, he addeth afterward in the 3rd chapter; Why is this man so instructed, that he is utterly persuaded, and another not so? There are only two things, which I think good to answer; O the depth of the riches, &c! Also; What? Is there iniquity with God? He that is displeased with this answer, let him seek (saith he) men better learned, but let him beware of presumptuous persons. If we should give credit to our adversaries, this had been a very rude and blind doubt: for they would straightway have answered at one word; that the one was persuaded, because he would; and the other was not persuaded, because he would not.
But Augustine considering the matter more deeply; namely, that It is God which worketh in us both to will, and to perform, according to his good will; and perceiving that Paul himself (being overcome with the admiration
of this thing) made such exclamation, thought it most meet rather to refer the whole matter unto God, who distributeth unto every man that which seemeth to him good, and that (without doubt) justly: although we see not the reasons of his justice, yea neither is it meet for us to search them out; unless we will have that to happen unto us, which commonly happeneth unto a certain kind of flies, which being allured by the light of the candle, and flying too nigh unto it, are oftentimes burnt with the flame thereof.
The same Augustine De praedestinatione sanctorum, in his fifth chapter, reproveth Pelagius, for that he had feigned that common grace unto all the saints; which he would have to be nothing else, but nature. The very which thing our adversaries also at this day do, when as they cry out, that that grace is set forth, as it were openly unto all men; and that it lieth in every man's power to receive it, if so be that he will. The same author Ad Vitalem, in his 207th epistle; Unto them (saith he) whose cause is like to theirs unto whom grace is given, yet to them it is not given; that they, unto whom it is given, may understand how freely it was given to them. And in the selfsame place, he plainly declareth, that it is God, which of unwilling maketh us willing; and taketh away our stony heart, and giveth us a fleshy heart.
This manifestly declareth, that it is faith, whereby we are justified; and that God distributeth it according to his good will. The same father, De dogmatibus ecclesiasticis, in the fourth chapter, (for that book, whosoever was the author thereof, beareth the name of Augustine;) To be purged from sins (saith he) God tarrieth not for our will. And in the 44th chapter; The holy Ghost maketh us to choose, think, and consent unto every good thing pertaining unto salvation. And in his 13th book, and 17th chapter De trinitate; The word of the son of God (saith he) took upon him the nature of man, without any manner of merit: and after the self-same manner also is
the grace of God given unto us. This comparison is taken of the greater: for if that man, which was made the son of God, obtained it without any merit; much more are we without any merit, either of congruity, or of worthiness, received into adoption.
The same Augustine to Simplicianus, in the first book, and second question; Who (saith he) can live uprightly, and work justly, except he be justified by faith? Who can believe, except he be touched by some calling, that is, by some testification of things? Who hath in his own power, to have his mind touched with such a sight, whereby the will may be moved unto faith? And in his 61st sermon upon John; All sins (saith he) are comprehended under the name of infidelity. And he addeth; that Faith cannot be without hope and charity; which thing also he most plainly teacheth upon the 31st Psalm. The same father, in his first book, and 19th chapter, against the two epistles of the Pelagians, at large entreateth after what manner we are drawn of God: and amongst other things, he saith, that the Pelagians would too much triumph over the Christians, if they had not the word of drawing in the holy scriptures. But forsomuch as that word is expressed in the very Gospel, they have utterly no place to fly unto. There are infinite other places in Augustine, which do confirm this opinion; which now, for brevity sake, I think good to overpass.
82. Cyrillus against Julianus, in his first book; and 14th page, saith; The faith of Abraham and our faith is utterly one and the same. And the same author upon John, in the third book, and 31st chapter, expounding this sentence; This is the work of God, that ye believe in him whom he hath sent. For faith (saith he) bringeth salvation, and grace justifieth; but the commandments of the law rather condemn: wherefore faith in Christ is the work of God. In these words we ought to note, that faith is it, whereby is
brought salvation; and that we are justified by grace. And he declareth these things more plainly upon John, in his ninth book, and 32nd chapter, upon these words; And whither I go, ye know, and ye know the way. For we are justified by faith, and are made partakers of the divine nature, by the participation of the holy Ghost. Leo, in his 13th sermon of the passion of the Lord; The fathers (saith he) believed together with us, that the blood of the son of God should be shed. Wherefore, there is nothing (dearly beloved) strange in Christian religion from the things which were of old signified; neither was salvation hoped for at any time of the righteous men, who have lived before us, but by the Lord Jesus Christ, for whom they did look. This, and many other like testimonies, do confute those chiefly, which dare say, that Abraham was indeed justified; yet not through faith in Christ, but by faith touching earthly promises. Albeit this author may seem to make against us, in that we say, that true faith is not found without charity: for in his sermon De collectione & eleemosyna, he thus writeth of Satan; He knowing that God is denied, not only in words, but also in deeds, hath taken away charity from many, from whom he could not take away faith; and possessing the field of their heart, with the roots of covetousness, he hath spoiled of the fruit of good works, those whom he hath not deprived of the confession of their lips. These words, if they be deeply considered, make nothing at all against us: for we speak of a true, sound, and lively faith. But Leo understandeth only a certain outward profession of faith: for when he would render a reason, whereby it might appear that faith was not taken from them; he mentioneth only an outward confession of the lips: which we also grant may consist without charity; and be oftentimes boasted of many men, which nevertheless are most wicked. And after this manner I suppose are to be expounded such like testimonies; if any happen in the fathers.
Gregory Bishop of Rome, in his 19th homily upon Ezekiel; We come not (saith he) to faith by works, but by faith we attain unto virtues: for Cornelius the Centurian came not by works unto faith, but by faith he came unto works: for it is said; Thy prayers and alms. But how prayed he, if he believed not? But now because he knew not that the mediator was incarnate, by works he came unto a more full knowledge. Hereby I would have our adversaries to know, that faith necessarily goeth before all good works: for they affirm, that moral works, which are done of Ethnics, and of men not yet believing in Christ, are good; which thing is in this place of Gregory confuted. The same author, in his second book, and 25th chapter of his morals, (speaking of the same matter) thus writeth; Unless faith be first gotten in our hearts, all other things, whatsoever they be, cannot indeed be good, although they seem good. Beda upon the 2nd chapter of James; He only believeth truly, which by working exerciseth that which he believeth: for faith and charity cannot be separated asunder. And this shall suffice as touching the fathers. But what the African, Milevitan, and Arausican council do teach, concerning justification, faith, grace, and works; we have before at large declared in the former article. This only I will now add, that our adversaries, when they say that God offereth his grace unto all men, and giveth his gifts unto men that desire them, and take hold of them, and forgiveth sins to them that do that which they ought to do; for so much as in the mean time they omit the inspiration of the holy Ghost and the power of God, which draweth us, and the inward persuasion of the mind, and also those things which are most chiefly required in this matter: they are most manifestly against those councils, which we have now cited. Howbeit, I cannot leave unspoken, that in the council of Mainz, which was celebrated under Carolus Magnus, in the first chapter is cited Gregory, who thus
writeth; He believeth truly, which by working exerciseth that which he believeth.
83. Forsomuch therefore, as we have now hitherto spoken as touching this article; namely, that men are justified by faith in Christ, and have confirmed the same by scriptures, and have overthrown the objections of our adversaries, and alleged testimonies of the Fathers, to confirm our saying: let us now come to the third article. Wherefore we say, that justification consisteth by faith only. Which saying all those places of scripture do prove, which teach, that we are justified freely; and those which affirm, that justification cometh without works; and those also, which put an Antithesis or contrariety between grace and works: all these places (I say) most truly conclude, that we are justified by faith only; although this word [Only] be not read in the holy scripture. But that is not so much to be weighed: for the signification of that word, is of necessity gathered out of them. Further, this also is to be noted, even as we have already before taught; that we affirm not, that that faith, whereby we are justified, is in our minds without good works: though we say, that the same only is it which taketh hold of justification, and remission of sins. So the eye cannot be without a head, brains, heart, liver, and other parts of the body: and yet the eye only apprehendeth color and the light. Wherefore they, which after this manner reason against us; Faith (as ye say) justifieth; But faith is not alone; Ergo faith alone justifieth not: they commit the fault of a false argument. As if a man should thus conclude; Only the will willeth; But the will is not alone in the mind; Ergo not the will alone willeth. Here even little children may see the fallacy or deceit, which they call; Of composition and of division. And is it not a foul thing, that so great Divines should not see it?
But here Smith (the light forsooth of divinity) setteth himself against us.
He of late cried out, even till he was hoarse, that we falsely affirm; that those places of the scripture, which testify that we are justified Gratis (that is freely) should signify all one with this, to be justified by faith Only: for this word Gratis, is not all one with Solùm, that is, Only. O dull
Grammatians that we are, which without this good master could not understand this adverb so much used! Howbeit, this Grammatical
Aristarchus, least that he should seem without some reason to play the fool:
It is written (saith he) in Genesis, that Laban said unto Jacob; Because thou art my kinsman, shalt thou therefore serve me Gratis? Here (saith he) put this word, Only, and thou shalt see, what an absurd kind of speech it will be.
And in the book of Numbers; The people said, that in Egypt they did eat fishes Gratis: and in the Psalm; They have hated me Gratis: Here (saith he) cannot be put this adverb, Only; Wherefore we rashly and very weakly conclude, that because in the scriptures a man is said to be justified Gratis, he is therefore straightway justified by faith Only. But this sharp-witted man, and one so well exercised in the concordance of the Bible, should have remembered, that this word Gratis, signifieth without a cause, or without a reward and price: and therefore we rightly say, that justification consisteth of faith Only; because it is said to be given Gratis. For if works were required, there should be a cause, or a reward, or a price to the obtainment of righteousness. But forsomuch as Gratis excludeth all these things, of that word is rightly and truly inferred, Only faith.
And those places, which this man hath alleged, are not hard to confute: for Laban saith, Shalt thou serve me Gratis? That is, without this covenant that I should give thee something: which is only to take, and nothing to repay.
And the Israelites, when they said that they did eat fishes Gratis; meant,
that they did eat them without any price paid. And that saying; They have hated me Gratis, is nothing else, then without a cause, or without any my desert. So that if this word Gratis take away price and merit, (forsomuch as Paul saith, that we are justified Gratis) we must needs understand, that it is done without any our price or merits: which doubtless might not be true, if works should be required, as causes and merits. And because we once brought a place out of the epistle to the Galatians; But seeing we know, that man is not justified by the works of the law, except it be by the faith of Jesus Christ: and of this particle (Except) concluded, that justification consisteth of faith Only; this man therefore according to his wisdom, rageth, and saith, that this word, Except, is not all one with Only. For he saith, that Joseph in Genesis said unto his brethren; Ye shall not see my face, except ye bring your youngest brother: and Christ (saith he) saith; Except ye eat the flesh of the son of man, ye shall not have life in you. Who (saith he) will say, that life is had only by eating of the sacraments? Wherefore (saith he) these things cannot be expounded, by this word Only. Yes doubtless, but they may: for in Genesis, what other thing meant Joseph, than to admonish his brethren, that they should upon this condition only, come again into his sight; to wit, if they brought their youngest brother with them? And Christ in the sixth of John, entreated not of the eating of the sacrament: for he had not as yet instituted it; wherefore by this word, To eat, he signifieth, To believe. And he saith, that they which are of full age, herein only have life, if they eat his flesh, and drink his blood: that is, if they believe that the son of God was delivered for them, for the remission of their sins; and that this is the only way whereby they may be saved.
84. But Smith addeth, that from justification is not to be excluded, hope, charity, and other good works. I grant indeed, that those are not to be
excluded from a man that is justified; howbeit I do not attribute unto them the power of justifying. For that which Paul saith; that A man is not justified by works, should not be true, if we should be justified by any kind of works: for if a man should say, that an artificer worketh not with his fingers, and afterward should grant that he to that work which he doth, useth his fingers, he were worthy to be laughed at; although being convict, he would say, that he excepted only the little finger; and not the thumb, forefinger, or middle finger: for he which useth three fingers, undoubtedly useth fingers.
But why doth this man say, that hope and charity are not excluded? Because (saith he) even ye yourselves will have us to be justified by a lively faith, which certainly is not without these. We grant that these virtues are always joined with true faith; but yet in them we put no part of our justification before God. In this argument is a fallacy or deceit of the accident: for unto those things which are adjoined, is attributed that which is proper to the same, whereunto they are joined. As if a man should say; The sun is round and high; Ergo, the roundness and height of the sun do make us warm.
What works then doth Smith exclude from justification, when as he includeth hope and charity? I suppose surly, that he excludeth outward works, fasting's, alms, and such like. But with what face can he so say or teach, seeing he appointeth and defendeth works preparatory?
But this sharp-witted man thinketh, that he hath trimly escaped, for that he saith, that these things are not of necessity required to justification, and that only they are profitable to justification if they be present. But this is worthy to be laughed at: for we have before most plainly taught, that all works which are done before justification, are sins; so far is it off, that they can serve anything unto justification. And if they should by any means profit unto justification, our glorying should not then be excluded: for we might
glory, that we had done these things, by whose help and aid we were justified. But of this (saith he) we cannot boast, for that they were done by a certain grace of God preventing us. But this is the chiefest thing to be marked, that these men attribute a great part of such works unto free will; and therefore, in that behalf, at the least, we may glory. Neither also shall that be true which the apostle saith; What hast thou, that thou hast not received: and again, Why doest thou boast, as though thou hadst not received? Here some of them answer, that we cannot glory of this liberty of will; for that we have it not of our own: for it is God, which hath endued us with this faculty, and gave us free will, when he created us.
But this is not sufficient to take away glorying: first, for that this were to fly unto the common grace of creation, which thing the Pelagians did; and by that means there should at the least way be left unto us a good use of free will, whereof we might glory. For although we have the same of God by creation, yet the right use thereof is ours; namely, to assent unto God when he calleth us, and to apply ourselves to good works, which of God are set forth to us. And therefore utterly to take away all glorying, it is needful that we ever bear this in mind, which Augustine doth admonish us in his book
De spiritu & litera, the 24th chapter, that The will and election of well doing, is of God; not only because he hath by creation given choice and free will, but also for that by the persuasion of things he hath made us both to will, and to believe; and that not only by the outward preaching of the gospel, but also by inward persuasion. For he doth not only stir up the heart, but also persuadeth, draweth, and boweth it to believe. I grant indeed, that it is the office of the will, to will and to embrace that which God offereth; for we do not will by understanding, or by memory; but by will. And yet for all
that, I doubt not, but that it is God which maketh us to will, and to follow good things.
85. Further, our adversaries think, that although works concur unto justification; yet is that notwithstanding true, which the holy scriptures teach; that we be justified freely: because (say they) those works are given of God, and are done by grace. If this refuge might help, then had not Paul done well, when as he took away from ceremonial works, the power of justifying: for a Jew might say; Our fathers, which in the old time were circumcised, and performed other observations of the law, did not the same by their own natural strength; but by the grace of God, both helping them and stirring them up thereunto. Wherefore, if other works which were commanded in the law, could profit unto justification, to merit it (as you speak) of congruity; why could not ceremonial works do the same? Neither will this anything help, to say, that Paul taketh not away from them the power of justifying; but only after the coming of Christ. For he manifestly speaketh of Abraham, which was justified by faith, and not by circumcision; and he useth a testimony of David, of whom it is well known that he lived under the law. But whereas this man saith, that charity and hope cannot be excluded; I would gladly know of him, whether the works of these virtues be just or no? I know he will grant that they are just. What will he then answer unto Paul, who unto Titus saith; Not by the works of righteousness, which we have done? But I know these men's fond devises; they answer that such works are excluded, if they be done by the law, and by free will, without grace. But what needeth to exclude that which cannot be; for who will either love God, or hope in him without grace? Further, in what manner so ever they be done, they cannot serve to justification: for we are justified by grace, as it plainly appeareth by the holy scriptures. But between grace
and works is so great contrariety, that Paul saith; If of grace, then it is not now of works; and if of works, then it is not of grace.
Neither ought these men to be so much displeased, for that we use this word Only: for we necessarily conclude it, of that which Paul saith; first, that We are justified by faith; and afterward addeth; Without works. How aptly we thus conclude, I will declare by a similitude. In the sixth chapter of Deuteronomy (if we follow the truth of the Hebrew) it is thus written; Thou shalt fear the Lord thy God, and him thou shalt serve. Here (as you see) wanteth this particle Only; yet because it there followeth; Thou shalt not go after strange gods: the seventy interpreters have thus turned that place;
Thou shalt fear the Lord thy God, καί αὐτῷ μόνῳ λατρεύσεις, and him only thou shalt serve. These men, of the first proposition being affirmative, that God is to be worshipped; and of the other being negative, that strange gods are not to be worshipped; concluded, that God only is to be served.
Whose authority should not be of so great weight with me, but that Christ himself hath cited that place in that sort: for thus he rebuked the devil;
Depart from me Satan, for it is written; Thou shalt worship the Lord thy God, and him Only shalt thou serve. Here we see, that to disprove the worshipping, which is given unto a creature; this particle Only is necessary: which although it be not had in the Hebrew, yet it is necessarily gathered out of it. Now, when as we also reason after this manner, why should these men be so much offended?
86. Let them consider also, that the best, and the most ancient fathers did not mislike that word. It is a thing ridiculous to see, with how cold toys, and poor shifts Smith goeth about to prevent and answer them. First he saith, that they meant nothing else, but to repress men, that they should not wax insolent. But let Smith in one word, according to his good wisdom, answer
me; Whether the fathers spake this truly or falsely. If they spake it truly, then make they on our side. And why doth this man so much impugn it? But if falsely, this good end nothing helpeth them, to repress the insolency of men. For, even as Evil must not be committed, that good may ensue; so false doctrine must not be avouched, to supplant other false doctrine. But this man undoubtedly, is so far besides himself, as he saith, that this was lawful for the fathers to do. For in his book De votis, which not many years ago he set abroad, he saith; that Augustine De bono viduitatis, whereas he writeth, that Their matrimonies, which had vowed a vow of virginity, or of sole life, are true marriages, and not adulteries; wrote the same for no other end, but to persuade Juliana the widow (unto whom he wrote the book) that marriages in general are not evil. And so a God's name he confesseth, that Augustine setteth forth one false doctrine, to overthrow another false doctrine.
And with the like wisdom, in the same book he feigneth, that Clement Alexandrinus wrote, that Paul had a wife (which he thinketh to be most false;) only to prove that marriage is good and honorable. And if it be lawful so to mingle true things with false, and to confound all things; when then shall we believe the fathers? What thing can at any time be certain unto us, but that we may be deceived thereby? Further, he feigneth, that Paul excluded from justification only the works of the law. But this we have before abundantly confuted, and have taught, that the reasons of Paul are general. Yea, the fathers saw even this also: for Augustine, in many places affirmeth, that Paul entreateth not only of ceremonial works, but also of moral works. But because the authority of Augustine is (I know not how) suspected unto our adversaries, let us see what Jerome saith. He unto
Ctesiphon against the Pelagians, upon these words; By the works of the law
no flesh shall be justified, thus writeth: Because thou thinkest this to be spoken of the law of Moses only, and not of all the commandments, which are contained under this one name of the law, the self-same apostle saith; I consent unto the law of God. There are others also of the fathers, which teach the same: but I now overpass them. Let it suffice to show, that this other feigned invention of Smith is vain and trifling.
87. Thirdly he saith, that they meant to exclude works (as he calleth them) penal; those works (I suppose) which repentant men do. But to show how ridiculous this is also, shall need no long declaration. For first, such works were required of men; not that by them they should be justified before God, but only to approve themselves unto the church; that is, least they by a feigned and dissembled repentance should seek to be reconciled. Further, it is not likely, that Paul spake of any such works: for they were not at that time in use. Indeed Ambrose, when he excludeth works from justification, hath hereunto once or twice a respect. But we ought not so much to consider, what one or two of the fathers do say; but what agreeth with the holy scriptures. Smith addeth moreover, that it is certain, that God requireth much more of us than faith: for in Mark, it is thus written; Repent, and believe. Here (saith he) unto faith is adjoined repentance. And in another place; He that believeth, and is baptized, shall be saved. He addeth also, that in the epistle to the Ephesians; The church is said to be sanctified by the washing of water in the word. And that Peter in his third chapter of his first epistle saith; that Baptism hath made us safe. And that Jerome also thus writeth upon the first chapter of Isaiah; The washing of regeneration doth only remit sins. Behold (saith he) justification, and remission of sins is ascribed, not only unto faith, but also unto the sacraments.
As touching the first, we grant, that Christ requireth more of us than faith: for who doubteth, but that he will have men that are justified to live uprightly, and to exercise themselves in all kinds of virtues; otherwise, they shall not come unto eternal salvation? Howbeit, these are fruits of faith, and effects of justification, and not causes. But as touching the sacraments, we have many times taught, how justification is to be attributed unto them: for they are in the same respect unto justification, as is the preaching of the Gospel, and the promise concerning Christ, which is offered unto us to salvation. And very oftentimes in the scriptures, that which belongeth unto the thing, is ascribed to the sacrament or sign. And because baptism promiseth remission of sins by Christ, and signifieth it, and sealeth it in them which are washed; therefore Jerome, of all other sacraments, attributeth this unto it only. Wherefore the words of the Fathers ought nothing to move us, when as they write thus; that Faith alone is not sufficient to salvation: for they understand this, of that eternal salvation, unto which we come not, except some fruit follow our faith. But of their sayings we ought not to gather, that a man is not justified by faith only. And though at any time, the very same fathers seem to refer their words unto justification; yet are they to be understood, that their meaning was to express the nature of the true and justifying faith: for it in very deed is never alone, but hath ever hope and charity, and other good works, as companions. Sometimes also by justification, they understand that righteousness, which sticketh in us; the which without all doubt, doth not consist or depend of faith only.
88. They think also, that this maketh against us: for that Paul writeth unto the Romans; By hope we are made safe. Neither do they see, that hope is there taken for the last regeneration, which we hope we shall one day obtain
in the heavenly country: for the apostle a little before spake of it. And undoubtedly, we possess that salvation only in hope, not as yet in very deed.
If there be any peradventure, whom this most just and most true answer will not suffice; let him follow the interpretation of Origin: for he upon that place saith; that Hope is there put for faith: which is no rare thing in the holy scriptures. But they have found out yet another fond devise, whereby
(as much as lieth in them) they do go about to qualify this word Only, which is so often used of the Fathers; namely, that faith only hath the beginning, and as it were, the first degree of justification: which afterward is made perfect and full, when other good works come unto it. But how vain this is, Paul himself sufficiently teacheth: for he doth not only say, that We are justified by faith only, but also he addeth, without works. Further this also maketh against these men, which is written in the book of Wisdom; To know God is full righteousness. In which place it is a sport to see, how
Smith wringeth himself. First he dares not deny the sentence, for he counteth that book for canonical: but as he is of a sharp wit, at the last this he deviseth; that God is not known by faith only, but also by love. But whoever would so say, but only this man? Undoubtedly, by love, we do not know, but we do love.
But that which is spoken in the book of Wisdom (which yet with me is not of so great authority) Christ himself hath most manifestly testified in the Gospel, saying; This is eternal life, that they know thee, the only true God.
Although of this saying also of our savior; Gardener the Bishop of Winchester, devised of late, I wot not what; namely, that to know God, is not properly eternal life, although it somewhat help forward thereunto. But forsomuch as neither the Fathers, nor Paul, nor Christ himself can satisfy these men; there is no hope that we shall anything prevail with our reasons.
They add moreover, that the Fathers say, that only faith justifieth; that is, it is the principallest thing whereby we are justified. I confess indeed, that Only sometimes signifieth Principal. But this sense cannot agree with Paul's purpose: for if charity be compared with faith, charity (as Paul saith) is more excellent and better. Wherefore, if both of them justify (as these men will have it) then should charity have the chiefest part, and not faith. And this also is a great let unto these men, which I have oftentimes spoken of, that Paul so ascribeth justification unto faith, that he saith; Without works.
But Augustine (say they) unto Simplicianus writeth; that By faith we begin to be justified. Unto this we may answer two manner of ways; first, that that beginning is such, that in very deed it hath the very full and whole justification. So that Augustine's meaning is, that we are justified so soon as we have faith. Or if this please them not, we will say (as the truth is indeed) that Augustine meant of the righteousness which sticketh in us.
They cite also Ambrose, upon the fifth chapter unto the Galatians; In Christ, &c. For (saith he) we have need of faith only, in charity to justification. Behold (say they) unto justification we have no less need of charity, than of faith. But they are far deceived: for by those words Ambrose meant nothing else, but to make a distinction between true faith and vain opinion: therefore he saith; that we have need of faith only, namely, that which is joined with charity. But Jerome upon the fifth chapter unto the Galatians, saith; that It is charity only, which maketh clean the heart. What other thing else shall we here answer, but that this his saying (if it be sharply and sincerely urged) is false? For it is faith also which purifieth the hearts, as it written in the Acts of the apostles. And Paul unto Timothy saith;
Charity out of a pure heart, and a good conscience, &c. By which words it is plain, that the heart must of necessity first be pure, before charity can
come. Wherefore we will interpret that sentence by the effect, and as touching our knowledge: for then it is most certain, that we are regenerate, and have a clean heart, when we be endued with charity. After this manner also have we before expounded this; Many sins are forgiven her, because she loved much.
89. And by the self-same means also, may that saying of Augustine, in his book De natura & gratia, the 38th chapter, be answered unto; It is the charity of God (saith he) by which only, he is just, whosoever is just. But this seemeth also best unto me, to understand such sayings of the fathers to concern that righteousness, which abideth and sticketh in us: for that consisteth not only of faith, but also of all virtues and good works. Now, because amongst all virtues, charity is the principal; therefore the fathers sometimes attribute righteousness unto it only. And that which our adversaries have most unjustly usurped, to expound this word Only, for Principal or chief, may in this place most justly serve us: for here we entreat not of that justification, which is had by imputation; but of that which we attain to after regeneration. Wherefore, in this our proposition, we exclude not from a man that is justified, hope, charity, and other good works: but this only we say, that they have not the power, or cause, or merit of justifying. And when we say, that a man is justified by faith only; we say nothing else undoubtedly, but that a man is justified only by the mercy of God, and by the merit of Christ only: which cannot be apprehended by any other instrument, than by faith only.
Neither must we give place unto our adversaries, not to use this word Only, though they cry out never so much, that of it springeth great offense; and men's minds are by this persuasion somewhat weakened in the exercise of virtues. For by sound doctrine we do easily remedy these
discommodities: for we always teach, that it is not justification, or true faith, which wanteth the fruits of good life. But we see the subtle and crafty devise of these men: for if we should say, that a man is simply justified by faith, leaving out this word Only; straightway they would add of their own, that a man indeed is justified by faith: but yet he is no less justified by hope, and charity, and other good works. For this very cause the Catholics, in times past, would not permit unto the Arians this word ὁμοούσιον, that is,
Consubstantial, or Of like substance: because they would straightway have said, that The son indeed, by appellation or name, is God, like unto the father, and in a manner equal unto him; but yet not of one and the self-same nature and substance. Wherefore they did with tooth and nail defend and keep still this word ὁμοούσιον, that is, Consubstantial, or Of one and the self-same substance, as a word most apt to express the truth of that controversy. Which they might also by good right do; and chiefly, for that they saw, that that word was of necessity concluded out of the holy scriptures: out of which also is most evidently concluded this our word
Only; and is thought of us a word most meet to confute the errors of those, which would have justification to come of works.
Moreover, Gardener bishop of Winchester, counted this our proposition to be absurd; and against it, amongst other arguments, he used this, the which to me doubtless is very strange, that it is so greatly esteemed of some of his parasites; The righteousness (saith he) that is given us of God, whereby we are justified, pertaineth to all the faculties and powers of the mind, or rather to the whole man; Therefore we are not justified by faith only: for that pertaineth only unto the higher part of the soul. Here (gentle reader) that thou be not deceived, lieth hidden a double fallacy or deceit. For first, grant, that that righteousness, which is given unto us, pertaineth unto the whole
man, and unto all the powers and faculties of the mind: shall it therefore follow, that that righteousness, which is offered of God, is not apprehended by faith only? Undoubtedly, the meat which we eat, is distributed into all the members, and into the whole body; and yet it is received with the mouth only, and not with the whole body. Further, the disputation is not about any righteousness, which is fastened and sticketh in us; which in very deed is dispersed in the whole man: but about justification, which is the forgiveness of sins. But this righteousness hath no place nor seat in our minds, but in God alone, by whose will only our sins are forgiven us.
90. But now, forsomuch as this article hath been sufficiently defended, against the cavillations of importunate men; we will omit this, and briefly declare, that the ancient fathers did not mislike of this word Only, the which our adversaries so greatly shun. Origin, upon the epistle unto the Romans, upon these words; Thy glorying is excluded. By what law? By the law of deeds? No, but by the law of faith. For we suppose, that a man is justified by faith without the works of the law. The justification (saith he) of faith only is sufficient, that a man only believing should be justified, although he have done no good work at all. And for example he bringeth forth that thief, which was crucified together with Christ; and that woman, unto whom
Christ answered; Thy faith hath made thee say. Afterward he objecteth unto himself, that a man hearing these same things, might be made secure, and contemn good works. But he answereth, that he which after justification, liveth not uprightly, casteth away the grace of justification: for no man
(saith he) receiveth forgiveness of sins, to use license to sin; for pardon is given, not of faults to come, but of sins past. Than which sentence nothing can be said more conformable unto our doctrine. Cyprian to Quirinus, in his
42nd chapter; Faith (saith he) only profiteth, and look how much we believe, so much are we able to do.
Basilius, in his sermon De humilitate, writeth; that A man is justified by faith only. Hilarius also upon Matthew, the 8th chapter; Faith (saith he) only justifieth. Ambrose, upon the 5th chapter unto the Romans, upon these words; Being justified freely: Because (saith he) they working nothing, nor rendering turn for turn, are by faith only justified by the gift of God. The same author upon these words; According to the purpose of the grace of God; So Paul (saith he) saith; It was decreed of God, that the law ceasing, only faith should be required unto salvation. And straightway after; God hath ordained, that men should by faith only, without labor, and any observation, be justified before God. The same father, upon the first chapter of the second epistle unto the Corinthians; It is appointed (saith he) by God, that he which believeth in Christ, shall be saved without works, by faith only. And he hath the like sentences, in his book De vocatione gentium.
Out of Chrysostom I could bring a great many places to confirm this sentence: but of them I will pick out only a few. Upon the third chapter unto the Romans, upon these words; Thy glory is excluded: In this (saith he) is set forth the might and power of God, in that he hath saved, justified, and wrought our rejoicing by faith only, without works. And at the beginning of the fourth chapter; That a man being destitute of works, should be justified by faith, peradventure it may appear to be well: but that a man, being adorned with virtues and good works, is not for all that justified by them, but by faith only; this assuredly is wonderful. Hereby our adversaries may understand, that although faith have (as companions) hope, charity, and other good works, (which cannot be doubted of, but that they were in Abraham;) yet they do serve nothing to the comprehending of
righteousness. And on the 10th chapter, upon these words; They being ignorant of the righteousness of God, and going about to establish their own righteousness, were not subject to the righteousness of God: He calleth
(saith he) the righteousness of God, that righteousness, which is of faith; because we without labor, are by faith only justified through the gift of God. Of Augustine I will speak nothing: for he is full of this matter against the Pelagians: and every man may easily by his writings confirm it.
Hesychius upon Leviticus, in his first book and second chapter; Grace (saith he) is apprehended by faith only, not by works. The very which thing he in a manner hath in his 4th book, and 14th chapter. Theophilactus, upon the third chapter unto the Galatians, expounding these words; Because by the law, no man is justified before God: Now (saith he) Paul plainly declareth, that faith even alone hath in it the power to justify. Phocius upon the fifth chapter unto the Romans; Justification (saith he) consisteth of faith only. Acacius in Oecumenius, upon the first chapter unto the Romans; He hath only (saith he) by faith raised up, and quickened us, being mortified by sins. Barnard, in his 22nd sermon upon the Canticles; By faith only (saith he) he that is justified, shall have peace. And in the self-same sermon; That wanteth (saith he) of grace, whatsoever thou ascribest unto merits. Grace maketh me justified freely.
Whom these things suffice not, let them read Gennadius, upon the fifth chapter unto the Romans; Cyrillus, in his ninth book, and third chapter upon John; Theodoretus, upon the fifth chapter to the Romans; Didymus, upon the second chapter of James; Eusebius, in his ecclesiastical history, the third book, and 27th chapter; Cyprian, or whatsoever he were in his exposition of the articles of our faith; Lyranus, upon the third to the Galatians; The ordinary Glose, upon the epistle unto James; Haimo, upon the Gospel of
circumcision; Sedulius, upon the first and second chapters unto the Romans; Thomas, upon the third to the Galatians; Bruno, upon the fourth unto the Romans; Arnobius, upon the 106th Psalm. Now I think I have spoken enough, as touching this question.
Osianders feigned devise, as touching essential righteousness, is confuted in the epistle to the Lord's of Polonia.