therefore we take hold of it by faith. Therefore when we attribute mans justification unto faith, we dispute not of the principal cause: but we note only the manner whereby men come to true righteousness. For this righteousness is the mere gift of God, and not a quality which sticketh or is in man: but is possessed only by Faith, neither yet that by the desert or merit of Faith, that it should be as a due reward: but because we receive by Faith, that which GOD of his own accord and good will doth give. therefore all these speeches are of like force, That we are justified by the grace of God, That Christ is our righteousness, That the mercy of GOD is the cause of our righteousness, That righteousness is gotten unto us by the death and resurrection of Christ, That righteousness is given unto us by the Gospel, That we obtain righteousness by Faith. Whereby it appeareth how childishly they err, which would make these propositions agree together, We are justified by Faith and Works both: for he that is just by Faith, he being bare and void of his own righteousness, resteth in the only grace of GOD. And this is the reason why Paul to the Romans doth conclude. that Abraham is destitute of Glory before GOD, because he hath obtained righteousness by Faith, Rom. 4.2. for it is not said that Faith was imputed unto him for part of righteousness, but for righteousness simply without more words▪ therefore Faith was unto him in the whole for righteousness. Finally Faith beholdeth nothing beside the mercy of GOD and Christ dead and raised again. Therefore all merit of works is shut out from the cause of justification, when as ⟨p. 60⟩all is assigned to faith. For faith, for that it containeth in it self the free goodness of God, Christ with all his good things, the testimony (and witness) of our adoption which is given in the Gospel: is utterly opposite and set against the law, the merits of works, and the worthiness of men. for whereas the Sophisters do think that it is only set against ceremonies, the order of the disputation or reasoning shall by and by with small ado thoroughly reprove them. We must therefore bear in mind that they that are just by faith, are just without themselves, that is, in Christ. whereby also the foolish cavillation of some, which dally with Paul, is confuted:
therefore we take holde of it by fayth. Therefore when we attribute mans iustification vnto fayth, wee dispute not of the principall cause: but we note onelye the manner whereby men come to true righteousnesse. For this righteousnesse is the meere gifte of God, and not a qualitye whiche sticketh or is in man: but is possessed onely by Fayth, neyther yet that by the deserte or merite of Fayth, that it should be as a due rewarde: but because we receaue by Fayth, that which GOD of his owne accorde and good will doth giue. therefore all these speeches are of like force, That we are iustified by the grace of God, That Christe is our righteousnesse, That the mercye of GOD is the cause of our righteousnesse, That righteousnesse is gotten vnto vs by the death and resurrection of Christ, That righteousnesse is giuen vnto vs by the Gospell, That we obtayne righteousnesse by Fayth. Whereby it appeareth howe childishlye they erre, whiche woulde make these propositions agree together, Wee are iustified by Fayth and Workes both: for hee that is iust by Fayth, he being bare and voyde of his owne righteousnesse, resteth in the onlye grace of GOD. And this is the reason why Paule to the Romaynes doth conclude. that Abraham is destytute of Glorye before GOD, because hee hath obtained righteousnesse by Fayth, Rom. 4.2. for it is not sayde that Fayth was imputed vnto him for parte of righteousnesse, but for righteousnesse simplye without more wordes▪ therefore Fayth was vnto him in the whole for righteousnesse. Fynallye Fayth beholdeth nothing beside the mercye of GOD and Christ deade and raysed agayne. Therefore all merite of workes is shutte out from the cause of iustification, when as ⟨p. 60⟩all is assigned to fayth. For fayth, for yt it contayneth in it selfe the free goodnesse of God, Christ with all his good things, the testimony (and witnesse) of our adoption whiche is giuen in the Gospell: is vtterly opposite and set against the law, the merits of workes, and the worthinesse of men. for whereas the Sophisters doe thinke that it is only set agaynst ceremonies, the order of the disputation or reasoning shall by and by with small adoe thorowly reproue them. We must therefore beare in mind that they that are iust by fayth, are iust without themselues, that is, in Christ. whereby also the foolishe cauillation of some, which dally with Paule, is confuted:
