From his ‘COMMON PLACES’

Peter Martyr Vermigli (1499–1562), an Italian-born Reformed theologian, played a pivotal role in the Protestant Reformation. Initially a Catholic monk and later an abbot in Italy, his studies of Protestant writings and Scripture led him to embrace Reformed Catholick Faith. Fleeing the Inquisition in 1542, he taught in Strasbourg, then moved to England under Edward VI, influencing the 1552 Book of Common Prayer and engaging in debates against transubstantiation. Exiled again under Mary I, he returned to Strasbourg and later settled in Zurich, where he taught Hebrew and defended predestination. Vermigli’s Loci Communes, a systematic theology compilation, became a Reformed standard, emphasizing Christ’s spiritual presence in the Eucharist and double predestination. His work shaped Reformed theology across Europe, blending humanist scholarship with Augustinian theology, leaving a legacy in Anglican, Puritan, and continental Reformed traditions.

The fourth Chapter. Of Justification; Upon the epistle to the Romans, at the end of the 11th chapter. This place is also treated of, upon the 1st to the Corinthians, about the end; and upon Genesis, 15 verse 6.

It shall now be a profitable thing to intreat 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 Tzadak, 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, & 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 Chata, 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 forasmuch 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: which 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.

Now let us intreat of Faith. Aman among the Hebrews in the first conjugation signifieth, To be firm: the very same verb in the third conjugation; being called (as I have said) Hiphil, signifieth, To give constancy and assurance 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 childbearing; 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 description here take it: for as, To justify, is by way of judging & 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 & daily use teacheth, that in things civil, a man being well and fully persuaded of pleasant promises, is filled with confidence, rejoiceth, sheweth a merry countenance, is glad, and pleasant, and cleaveth unto him that made the promise, that he may by all means allow him: but contrariewise, 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 Psalms; 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 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 among 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 Messiah: for they looked that he should come in glorious pomp, like a king, and magnificent 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.

And of this Hebrew verb אמן (Aman), is derived this noun אמונה (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 are 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 from Fio; because that thing is done indeed, 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 are 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 ὑποστάσις (Hypostasis). Which word Budaeus most learnedly turneth in his commentaries, Boldness, strength, or valiantness of mind; and it is derived from this verb ὑποστέλλω (Hypostello), which signifieth to Sustain, to receive, not to give place unto one that rusheth upon a man. Hereof a soldier is called ὑποστάτης (Hypostates), 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 hindered and assaulted. Now this ὑποστάσις (Hypostasis), 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 ἐλεγχος (Elengchos), is turned of some Demonstratio, that is, a Declaration; because, by faith are showed and declared those things which appear not. But methinks 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.