Commentary upon the Epistle to the Romans

28 We have determined therefore. Now he gathereth the principal proposition, as though it were now out of all controversy, adding also an explication. For justification by faith is made very clear, whiles works are excluded by name. Therefore our adversaries at this day labour nothing more, then that faith might be entangled with the merit of works. They confess a man is justified by faith: but not by sole faith. Yea in very deed they place the power of justification in charity, howsoever in words they give it unto faith. But Paul in this place doeth make justification so free, that he maketh it evident how in no sort it can stand with any merit of works. I have showed before why he nameth the works of the law: and also I have declared those to be ridiculous which restrain it unto ceremonies. Their imagination also is childish which take the works of the law for external or literal works, which are done without the spirit of Christ But rather the Epitheton is as much of value as if he had called them meritorious:¹ because he hath regard unto the reward promised in the law. Whereas James sayeth a man is not justified by faith only, but by works: it is nothing contrary to the former sentence. The reconciliation dependeth chiefly upon the state of that argument of the which James entreateth in that place. For in that place the question is not how men get unto them righteousness before God: but how they approve ⟨p. 45⟩themselves to be just. For he refuteth Hypocrites who glory vainly in the title of faith. It is therefore a gross fallacy: not to observe how the word justify or justifying, is otherwise taken with James then with Paul: as they entreat of divers things. And also the word faith most certainly appeareth to be equivocal id est of ambiguous and doubtful signification. This twofold ambiguity or doubtfulness ought is have bin noted It may be gathered out of the text, that James would nothing else, then that a man is not made, or approved just by a dead faith, except he confirm his righteousness by works. Of which matter see our institutions.

28 We haue determined therefore. Now he gathereth the principall proposition, as though it were now out of all controuersie, adding also an explication. For iustification by faith is made very cleere, whiles woorkes are excluded by name. Therefore our aduersaries at this day labour nothing more, then that faith might be intangled with the merite of workes. They confesse a man is iustified by faith: but not by sole faith. Yea in verie deede they place the power of iustification in charity, howsoeuer in wordes they giue it vnto fayth. But Paule in this place doeth make iustification so free, that he maketh it euident howe in no sort it can stand with any merite of workes. I haue shewed before why he nameth the workes of the lawe: and also I haue declared those to be ridiculous whiche restrayne it vnto ceremonies. Their imagination also is childish which take the works of the lawe for externall or literal workes, which are done without the spirite of Christ But rather the Epitheton is as much of value as if he had called them meritorious: