heauen for to receiue the godly hell fire for the punishmeÌ„t of the wicked but a third place saith he we are alltogether ignorant of neither do we find it in the holy Scriptures To the like effect he writeth De verbis Apostoli Sermone 14 where he acknowledgeth the right hand and the left hand of God that is the kingdome of heauen the paines of hell the middle place he vtterly denieth wherein infants might be placed because there is no meÌ„tion therof in the Gospell The foundation of Popish Purgatorie is the distinction of mortall venial sinnes whereas the word of God plainly determineth that euery sin is mortall deserueth eternall death Cursed is euery one that abideth not in all things that are written in the Lawe to fulfill them Deut. 27. The soule that sinneth shall dye Ezek. 18. The reward of sinne is death And as for that distinction which S. Iohn maketh cap. 5.1 Epist of a sin to death A sin not to death hath nothing common with that of the Papists for all sin that by the mercy of God is pardonable he calleth a sin not vnto death for which God is intreated that giueth life to them that haue so sinned and that sinne he counteth vnto death which is irremissible as obstinate and wilfull apostacie Heb. 6. Blasphemie against the holy Ghost Math. 12 for which it is not lawfull to pray thus by the iudgemeÌ„ts of Gods word are all sins mortal which the Iesuits call veniall and all that they count mortall by Gods spirit are counted venial for by the iustice of God all sins are mortall but by his mercy they are all pardonable except that sinne vnto death whereof S. Iohn speaketh Rhemists Annotat. Iames 2. vers 4. Ver. 14. What shall it profit if a man say he hath faith This whole passage of the Apostle is so cleere against iustification or saluation by only faith damnably defended by the Protestants and so euident for the necessitie merit or concurrence of good works that their first Author Luther and such as exactly follow him boldly after the manner of Heretikes when they can make no shift nor false glose for the text 〈◊〉 â—he Booke to be Canonicall Scriptural But Caluin and his companions disagreeing from their ministers confesse it to be holie Scripture But their shifts and 〈◊〉 gloses for answere of so plaine places be as impudent as the denying of the Epistle was in the other who would neuer haue denied the Booke thereby to shew them-selues Heretikes if they had thought those vulgar euasions that the 〈◊〉 and Caluinists do vse whereof they were not ignorant could haue serued in both sorts the christian Reader may see that all the Heretikes vaunting of expresse Scriptures and the word of God is no more but to delude the world whereas indeede be the Scriptures neuer so plaine against them they must either be wrested to sound as they say or else they must be no Scriptures at all and to see Luther Caluin Beza and their felowes sit as it were in iudgement of the Scriptures to allow or disalow at their pleasures it is the most notorious example of Hereticall pride and miserie that can be See their Prefaces and Censures vpon this Canonicall Epistle the Apocalypse and other Aunswere IF the Doctrine deliuered by S. Paule defended by the auntient Fathers be damnable of our iustification by faith only we haue no skill of such sharpe censures Was it damnably vttered by Basile in Homil. de Humilit This is sound and perfect reioycing in God when as a man is not lifted vp with his owne righteousnesse but knoweth him-selfe to be voyde of true iustice but to be iustified by faith alone in Christ for verely to beleeue alone is righteousnes And Nazianzene Take away your merit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as for the necessitie and concurrence of good works we yeeld that good works are necessarie to saluation and the fruits of faith do alwayes concurre that a good trée doth bring forth good fruits If they be to be counted Heretikes which haue doubted of the authoritie of this Epistle Eusebius then lib. 2. cap. 23. counting the same in plaine words a Bastard Luther then hath a companion with him in this his opinion The Councell of Laodicea cap. 59. did leaue the booke of Reuelation out of the number of Canonicall bookes Dionisius Alexandrinus writeth as Eusebius reporteth lib. 7. cap. 25. that many of his predecessors vtterly refused reiected the booke of Reuelation Now if that which you obiect against Luther were true his error therin common to him with others must neither preiudice the authoritie of that Epistle nor the credit of those who reuerence the same as a portion of Gods word reade it and expound it in their Churches Who haue wrested the Scriptures you or we might heere be at large set downe to your shame the gloses of the Zuinglians and Caluinists as you call them wherein do they differ froÌ„ your Angelicall Thomas vpon this chapter or the ordinarie glosse vpon this scripture saying that Abraham was iustified without works by only faith but yet the offering of his some was a testimonie of his faith and righteousnesse Nay it is not Caluin and Beza that sit as Iudges vpon the Scriptures to allow or disalow at their pleasures Ambrose Catharine vpon the Epistle ad Galat. cap. 2 It is the Popes proper priuiledge to canonize Scriptures or to reproue Scriptures this indéed is the most notorious example of hereticall pride and miserie that can be whereas you bid vs see the Prefaces of Luther and others I referre you to Luthers Preface before his works and there you shall sée the modestie of Luthers spirit Before all things I pray the Godly Reader and beséech him for our Lord Iesus Christ his sake that he would reade these things with iudgement nay rather with much pitie and let him knowe that sometimes I was a Monke Rhemists Annotation Verse 21. Abraham was he not iustified by workes It is much to be noted that S. Augustine in his booke De fide operibus cap. 14. writeth that the Heresie of only faith iustifying or sauing was an old Heresie in the Apostles time gathered by the false interpretation of some of S. Paules profound disputation in the Epistle to the Romanes wherein hee commended so highly the faith in Christ that they thought good workes were not auayleable adding further that the other three Apostles Iames Iohn and Iude did of purpose wright so mutch of good workes to correct the said error of only faith gathered by the misconstruction of S. Paules words yea when S. Peter Epist 2. cap. 3. warneth the faithfull that many things be hard in S. Paules writings and of light vnlearned men mistaken to their perdition The sayd S. Augustine affirmeth that he meant of his disputation concerning faith which so many Heretikes did mistake to condemne good works and in his Preface of his Commentarie vpon the
31. Psalme he warneth all men that this deduction vpon S. Paules speach Abraham was iustified by faith therfore works be not necessarie to saluation is the right way to hell and damnation And lastly which is in it selfe verie plaine that we may see this Apostle did purposely thus commend vnto vs the necessitie of good works and the inanity and insufficiencie of only faith to correct the error of such as misconstrued S. Paules words for the same The sayd holie Doctor lib. 83. q. 9. 76. noteth that of purpose he tooke the verie same example of Abraham whome S. Paule sayd to be iustified by faith and declareth that he was iustified by good workes specifying the good worke for which he was iustified and blessed of God to wit his obedience and immolation of his only Sonne But how S. Paule saith that Abraham was iustified by faith see the Annotations vppon that place Rom. 4. verse 1. Aunswere YOur note out of S. Augustine is not worth the noting for any thing that our doctrine can be thereby touched for S. Augustine in that place writeth against the wicked opinion of those who mistaking S. Paules words of iustification by faith without works do by an euill securitie neglect to liue well not seeking by true faith the helpe of God to the ouercomming of their owne euill concupiscences but do despise the works of righteousnes and by a dead faith do promise to them-selues euerlasting life these be S. Augustines expresse words in that place truly translated which you haue most vntruly and malitiously alleaged against vs and against the heresie as you tearme it of iustification by faith only and did vtterly cast away all care of good works godly life as they did against whome S. Augustine did write whereas we by faith onely iustifying vs meane not to exclude the doing but the merits of our good works As for the Heretikes which did mistake the Scriptures and out of the wholsome words of S. Paule did like Spiders sucke poysonfull iuyce the same being turned into their owne infected nature we accurse them to the pit of hell And as for Libertines which turne the grace of God into wantonnesse we say with S. Augustine How farre therefore are they deceiued which promise them-selues life by a dead faith The vanitie and insufficiencie of onely faith as Iames this blessed Apostle meaneth we all graunt For as Augustine saieth De Grat. liber Arbitr cap. 7. Men not vnderstanding that which the Apostle faieth wee déeme a man to bee iustified by faith without the workes of the law they thought he sayd that faith was ynough for a man albeit he liue ill and haue no good workes In the same place by you cited lib. 83. quaest 76. he giueth righteousnes to faith he taketh away the same from workes Therefore whereas the Scripture in Iames saieth Abraham was iustified by his workes he sheweth thereby that he was indued not with a vaine and imaginarie but with a true and sound faith and righteousnesse and that by his deedes he was declared truely to haue been a righteous man we giue vnto workes as much as by the Scripture we haue learned ought to be yeelded We do not of our workes frame a new Christ vnto our selues that we should hope by their merites to be made righteous and to obteyne by them the heauenly life These workes this righteousnesse this heauen wee willingly leaue to you and your fellowes who seeke to bee iustified If you had well marked S. Augustine in his proface vpon Psal 31. Iames sayth he in his Epistle agaynst them which would do no good workes presuming of only faith commended the workes of Abraham himselfe And because the Iesuites referre vs to Rom. cap. 4. vers 1. I will set downe their words Vers 1. Abraham The Apostle disputing in this Chapter as before against them that thought they might bee iustified by their works done without the grace of Christ and faith in him proposeth Abraham for an example and proueth that he had no iustice nor estimation of iustice before God by any workes done before he had faith and Gods grace Aunswere TO the intent your cauilling may the more appeare you say in this place the Apostle disputeth agaynst them that thought they might be iustified by their workes done without the grace of Christ But the Apostle in the Epistle to the Galathians auoucheth in the 5. Chap. agaynst them which ioyned the workes of the law with the faith of Christ In 4. vers You are made voyde of Christ whosoeuer are iustified by the law and ye are fallen from grace And the Apostle vsing the testimonie of the Prophet Abacuk 2. Chapter vers 4. Rom. 1. vers 17. and Galathians 3. vers 11. to proue that wee are not iustified by the workes of the law not after faith for so he frameth the argument to the Galat. That no man is iustified by the law with God it is manifest because the iust shall liue by faith but the law is not of faith and so doth Chrysostome interpret Paule in Galat. 3. Ostendit quod fides iustificet testimonio Prophetae Abacuk Rhemists Roman 4. vers 2. By workes If Abraham did any commendable workes before he beleeued Christ as many Philosophers did men might count him iust therefore But in Gods sight who accepteth nothing without faith in him of that proceedeth not from his grace he should neuer haue had the estimation of a iust man Therefore God in the Scripture reputing him as a iust man giueth the cause thereof saying Abraham beleeued God and it was reputed to him for iustice Aunswere ALL your shiftes cannot elude so playne Scripture Maledicta glossa quae corrumpit textum S. Paule is fittest to expound his owne meaning Galat. 3. vers 8. But the Scripture foreseeing that God would iustifie the Gentiles by faith preached the Gospell vnto Abraham before saying in thee shall all the Nations be blessed vers 9. Therfore they which are of faith are blessed with faithfull Abraham Abraham beleeued God it was imputed to him for iustice Ergo his faith alone did saue him neither his workes before nor after Rhemists Annotat. Rom. 4. vers 4. To him that worketh That is to say he that presumeth of his owne works as done of himselfe without faith Gods helpe and grace and saying that grace or iustification were giuen to him for his workes this man doth chalenge his iustification as debt Aunswere WHo do presume of their owne workes but they which say by their works proceeding of grace they do deserue or merit heauen and that say their works can bee none other but the valure desert price worth and merite of the ioyes of heauen as in your Annotat 1. Cor. 3. vers 8. you haue set downe who do chalenge their iustification as debt but the Popish Diuines whose generall doctrine of their Schooles these late yeeres hath been Euerlasting life is a reward due for our merites euerlasting life
except it were a due debt it were vncertaine because hire is certaine mercie is vncertaine But confound grace and workes as you will and compound with S. Paule if you cau Rom. 11. vers 6. If it be of grace not now of workes otherwise now grace is not grace but if of works not now of grace otherwise the worke now were not worke Thus I haue seene a little according to your direction your Annot. Rom. 4. vers 1. Now to follow you in S. Iames. Rhemists Cap. 2. Vers 22. Faith did worke with Some Heretikes hold that good workes are pernitious to Saluation iustification other that though they be not hurtfull but required yet they be no causes or workers of Saluation much lesse meritorious but are as fruits and effects issuing necessarily out of faith Both which fictions falshods and flights from the plaine truth of Gods word are refuted by these wordes when the Apostle sayth that faith worketh together with good works maketh faith to bee a coadiutour or Cooperator with works and so both ioyntly concurring as causes and workers of iustification yea afterward he maketh workes the more principal cause when he resembleth faith to the bodie and workes to the spirite or life of man Aunswere IT were to bée wished that you had nominated those Heretikes that wee might haue knowne them by their names If any haue sayd their workes are imperfect and so pernitious for any man to place his confidence of euerlasting life in his maimed and stayned obedience they haue such partners as you shall not for so saying bee able to attach of heresie S. Paule when as he abounded with most excellent workes he denyed that hée obtayned righteousnesse or life thereby 1. Cor. cap. 4. vers 4. Neither would he reioyce in any thing but in the crosse of Christ Galath 6. vers 14. Hieroni. in Esaiam cap. 64 If we behold our owne merits we must be driuen to desperation And Origen vpon Math. Tract 8 Say that you are vnprofitable seruants saith Christ for notwithstanding we haue done all things that are commaunded yet haue we done no good thing for if our doings were good indéede then were they not vnprofitable but any good déede of ours is called good not rightly or duly but by abuse of speach We say flatly maugre the Deuill and Antichrist that our works be not causes or workers of our saluation much lesse meritorious Rom. 9. vers 16 It is not of him that willeth nor of him that runneth but of God that hath mercy 1. Tim. 2. vers 5.6 There is one God and one mediator of God and men the man Christ Iesus who hath giuen him-selfe the price of redemption for vs but if our works imbrued and drenched in the bloud of Christ can pacifie the wrath of God or make perfect our redemption it is manifest there is not one mediator and redeemer when as euery man is redeemed by his owne works What blasphemie is this to say or once to thinke that Christ suffered death and poured out his bloud not that he him-selfe should saue vs by his bloud but that he should giue the same power to our works that which you call fictions falsehoods and flights shal be prooued to be the fixed faithfull firme truth of God Doth not S. Peter in the 15. of the Acts giue this vnto faith to purifie our hearts vers 9. Doth not the same Apostle 2. Epist cap. 1. vers 5. make vertue knowledge temperance patience brotherly kindnesse lone the fruits and effects of our faith after that by the preaching of the Gospell and the spirit of God we are made partakers of the diuine nature vers 4. The Apostle Iames doth not refute this doctrine by these words faith worketh together with good works no more then S. Paule doth confute his owne doctrine when he saith Galath 5. vers 6. faith working by loue thereby declaring that a true faith is effectuall and fertil of good works If you remember your marginall note vpon the 4. cap. Rom. vers 2. Iustice before man and Iustice before God we graunt faith to be a coadiutor or cooperator with works and so both iointly concurring as causes and workers of iustification before men but if you come before God take your aunswere of S. Augustine in Psalm 94. Si Deus vellet pro merit is agere non inueniret nisi quod damnaret If God would deale with vs according to that we haue deserued he should find nothing but that he might condemne In that which you ioyne afterwards whereas you say yea afterward he maketh works the more principall cause when he resembleth faith to the body and works to the life or spirit of a man The Lord open your eyes that you may see this mysterie remeur this vaile from your eyes of the confidence of your works We protest before God and all good men that we neuer meant to make faith the chiefe only cause of our iustification but that the grace and mercy of God by our Sauiour Iesus Christ promised to the faithfull in his holy word is the principall originall cause and very fountaine of our iustification and that faith not a dead faith as they thought against whome S. Iames wrote but a liuely faith being wrought in our harts by the word of God and by the operation of the holy Ghost beleuing Gods promise of his mercy in Christ is the instrumētall cause in vs whereby only we receiue our iustification without the merit of out works yet being iustified we are most hounden in all good works as much as it shall please God to giue vs grace thereunto I can but muze at your folly which make works the more principall cause of our iustification because he resembleth faith to the bodie and good works to the soule if either you had knowne the true scope of this Scripture or the weakenesse of an argument drawne from likenesse Omnis similitudo claudicat you would not haue argued so fondly S. Iames speaketh of a dead faith which is only an imaginarie and mathematicall phantasie which is as farre different from a true christian faith as is a vizard from a mans face an image from a man a painted smoke from a burning flambe Rhemists Annotation Iam. 2. ver 23. The friend of God By this also another false and friuolous euasion of the Heretikes is ouertaken when they feine that the Apostle heere when he saith works do iustifie meaneth that they shew vs iust before men and auaile not to our iustice before God for the Apostle euidently declareth that Abraham by his works was made or truly called the friend of God and therefore was not as the Heretikes say by his works approued iust before man only Aunswere OUr true exposition howsoeuer it séeme vnto you a false and friuolous euasion yet I hope all that haue vsed that distinction are not Heretikes for then is the Angell an Heretike which so hath taught vs Genesis 22. vers
12. Now haue I tried that thou fearest God whē as thou hast not withdrawen from me it 〈◊〉 only begotten sonne as if he should say by this déede was Abraham iustified because he testified that he did truly beléeue in God and by that meanes as the Apostle faith the Scripture was fulfilled and all did perceiue it for to be true that he did beléeue in God and that this was imputed to him for righteousnesse Rhemists Annotat. Iames 2. vers 24. Not by faith only This proposition or speach is directly opposite or contradictorie to that which the Heretikes hold For the Apostle saith man is iustified by good works and not by faith only but the Heretikes say man is not iustified by good works but by faith only neither can they pretend that there is the like contradiction or contrarietie betwixt S. Iames speach and S. Paules For though S. Paule say man is iustified by faith yet he neuer saith by faith only nor euer meaneth by that faith which is alone but alwayes by that faith which worketh by charitie Gal. 5. as he there expoundeth himselfe Though concerning works also there is a difference betwixt the first iustification whereof S. Paule specially speaketh and the second iustification whereof of S. Iames doth more specially treate of which thing else-where there is ynough said see Annot. Rom. 2. ver 13. The Fathers indeede sometimes vse this exclusiue Sola only but in far other sense then the Protestants for some of thē thereby exclude only the works of Moses law against the Iewes some the works of nature and morall vertues without the grace or knowledge of Christ against the Gentiles some the necessitie of externall good works where the parties lack time and means to do thē as in the case of the penitēt theef some the false opinions sects and religions contrary to the Catholike faith against heretiks and miscreants some exclude reason sense arguing in matters of faith misterie against such as will beleeue nothing but that they see or vnderstand some the merits of works done in sinne before the first iustification some the arrogant Pharisaicall vaunting of mans owne proper works and iustice against such as referre not their actiōs and good deeds to Gods grace To these purposes the holy Doctors say sometimes that only faith saueth and serueth but neuer as the Protestants would haue it to exclude frō iustification and saluation the cooperation of mans free will dispositiōs preparations of our hearts by praiers penance and sacraments the vertues of hope charity the purpose of well-working and of the obseruation of Gods cōmaundements much lesse the works and merits of the childrē of God proceeding of grace and charitie after they be iustified and are now in his fauour which are not only dispositions and preparations to iustice but the meritorious cause of greater iustice and saluation Aunswere YOu would faine make vs opposite or contradictorie to S. Iames but neuer shall you bring it to passe till you haue made S. Iames contrary to S. Paule the principall shew of your reasoning consisteth heerein for though S. Paule as you say do affirme that a man is iustified by faith yet he neuer saith by faith only If we can proue that by necessary illation this word only is implied in the Apostles words then either you shal be compelled to confesse S. Paul to be cōtradictory to S. Iames or else to accord with S. Augustine or rather with S. Iames himself by his own discourse opening his own words Now to proue that S. Paul did mean faith only I pray you to cōsider these reasons out of that Apostle himself Paul doth couple nothing with faith in this busines therfore he teacheth that faith alone is sufficient For if it haue nothing coupled with it in iustifying of vs then it is manifest that faith alone doth iustifie vs for whatsoeuer may séeme any thing at all to iustifie vs that altogether is remoued frō faith in iustification for what might a man think to be ioyned with faith in this cause I deeme he will say works therfore if works be disioined it remaineth and that necessarie that we are iustified by faith alone Heere therefore Paule speaking in his owne words Rom. 3.28 we gather that a man is iustified 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the works of the law And againe he which worketh not but beléeueth him which iustifieth the vngodly his faith is imputed for righteousnes Rom. 4. ver 5. Againe therefore by the works of the law shal no flesh be iustified in his sight Rom. 3. ver 20. Againe euen as Dauid doth pronounce that man to be blessed to whome God doth impute righteousnes without works Rom. 4. ver 6. And in another Epistle more clerely knowing that a man is not iustified by the works of the law 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but by the faith of Iesus Christ what could be said that more could confirme our sentēce or meaning for if not by that works of the law but by faith we are iustified then that must needs folow that we are iustified by faith alone Héereunto may be added that he writeth we are iustified freely and by the gift of God for by grace saith the Apostle ye are saued by faith and that not of your selues it is the gift of God least any man should boast Ephes 2. vers 8.9 And in another place they are iustified freely through his grace Gratis eius gratia Rom. 3. vers 24. It these things do not satisfie you then I pray you answere me this argument If we be not iustified by the works of the law if to him which worketh not but iustifieth the vngodly his faith is imputed for righteousnesse If by the works of the law no man is iustified If righteousnesse be imputed without workes if freely if of grace if by the gift of God to conclude if we are not iustified but by faith Then we are iustified by faith alone The Antecedent is true therefore the consequent we graunt though faith only iustifie yet is not faith alone But as a Queene accompanied with her maides of Honor is only Queene and yet not alone hauing her traine wayting vpon her and as the eye in the bodie seeth only and yet not alone without the rest of the members so although faith only iustifie yet she is not alone but hath hope charitie patience attending vpō her as hand-maids to do the will of her God Concerning your first second iustification S. Paule neuer knew any such distinction for Galat. 2. after his cōuersion vers 20. And the life which I now liue in the flesh I liue by the faith of the sonne of God who hath loued me giuen him-selfe for me As this iustification by faith was first so the Apostle maketh it the latter resting only in that not seeking any second It is well the light of truth hath so far-foorth shined vnto you that you could find in the Fathers this Exclusiue sola
toward iustification saluation coÌ„demning them as vncleane sinfull pharisaical which is directly agaynst these other Scripture and plaine blaspheming of Christ and his grace by whose spirit cooperation we do them 13. Shall be iustified Of all other Articles deceitfully haÌ„dled by Heretikes they vse most guile in this of iustification specially by the equiuocation of certaine words which is proper to all contentious wranglers and namely in this word Iustifie Which because they finde sometime to signifie the acquiting of a guiltie man of some crime whereof hee is in deede guiltie and for which hee ought to bee condemned as by mans iudgement either of ignorance or of purpose often a very malefactor is deemed or declared and pronounced innocent They falsly make it to signifie in this place and the like wheresoeuer man is sayd to bee iustified of GOD for his workes or otherwise as though it were saied that God iustifieth man that is to say imputeth to him the iustifice of Christ though he be not indeed iust or of fauour reputeth him as iust when indeed he is wicked impious and vniust Which is a most blasphemous doctrine against God making him either ignorant who is iust and so to erre in his iudgement or not good that can loue and saue him whome he knoweth to be euil And a maruelous pitifull blindnes it is in the Churches aduersaries that they should thinke it more to Gods glory and more to the commendation of Christes iustice merits and mercy to call and count an ill man so continuing for iust then by his grace and mercy to make him of an ill one iust indeed and so truly to iustifie him or as the word doth heere signifie to esteeme and approue for iust indeede him that by his grace keepeth his lawe and commaundements for that the keepers or doers of the commaundements be iust and so reputed it is plaine by the correspondeÌ„ce to the former words Not the hearers are iust but the doers whereupon S. Augustine de Sp. lit ca. 26. tom 3. hath these words wheÌ„ it is said The doers of the law shal be iustified what other thing is said then The iust shall be iustified for the doers of the law verely are iustified for the doers of the law verely are iust Aunswere YOu erre not knowing the Scriptures for the Apostle in that Rom. 2. vers 13. applying that vniuersall accusation of man-kind doth seuerally apply the same both to Gentiles and Iowes and because the Iewes gloried in the law he vseth a preuention against them that the same law doth not excuse them but condemne them because not to heare the law but to kéepe the law doth iustifie We confesse a righteousnesse which hé that is in Gods grace dayly procéedeth in according to the Scripture 1. Iohn 3. vers 7. He which doth righteousnesse is righteous meaning that they are not iust which abstaine from vices but they whch do righteous things See also in another place Apoc. 22. vers 11. Qui iustus est iustificetur adhuc He which is iust let him be more iustified We are not ignorant that there is such a righteousnes but we deny vtterly that by this righteousnes we do obteine eternall life the which neither Moses nor Ioshua nor Dauid neither any other hath obtained but by faith imbracing Christ as the Apostle in the Epistle to the Hebrewes doth most manifestly declare For by the works of the law no flesh is iustified Galath 2. vers 16. Also in another place he saith Blessed is that man to whome righteousnes is imputed without works Rom. 4. vers 6. If we attribute nothing to the works done in sinne and infidelitie I hope we haue the Apostle partner with vs Rom. 14. vers 23. But whatsoeuer is not of faith is sin and Hebr. 11. vers 6. But it cannot be that any man can please him without faith if to ward iustification and saluation we say Christian mens works are nothing auaileable we haue S. Paule to hold with vs Gal. 2. vers 21. For if iustice be by the law then Christ died without cause Otherwise we say the works of the Godly to be the gift of God to please God and that a most ample and largere ward is promised and shall be performed vnto them Yet that they are not perfect as the law of God requireth neither void of all fault for that contagion of sin which hath corrupted our nature neither can be vtterly extirped in this life But the Lord doth so approue the Godly mens works as he doth entertaine the Godly themselues For although Gods children do labour with many diseases of sin notwithstanding God doth loue them for Christes sake so God doth allow our works albeit not altogether perfect he rewardeth them testifiech that they are acceptable vnto him But that any man should say that the works of the Saincts are nothing but vncleane sinfull pharisaicall we neuer said so for in the Saincts and regenerate there be most excellent gifts of the holy Ghost as faith hope loue patience humblenes meekenes peace ioy temperaÌ„ce hatred of sin desire of righteousnes these such like God doth accept of in his children and of mercy doth crowne his good gifts in them Gregor Moralium lib. 9. cap. 14. Omnis humana iustitia iniustitia esse conuincitur si districtè iudicetur All mans righteousnes is conuinced to be vnrighteousnes if it be narrowly iudged In this article we vse no deceit neither guile and are no more wranglers then the holy Scriptures holy Fathers And the God himselfe of your Schoolemen Thomas in Galat. â— lect 4. Opera non sunt causa canaliquis sit iustâ—us apud Deum sed potius sunt executiones manifestationes Works are not the chuse why any maÌ„ is iust before God but rather the executions and manifestatioÌ„n of iustice see Aug. de verb. Apost Sâ—â— 15. Hier. lib. 1. aduers Pelagian Bernard in Cantic Ser. 73. Si iniquitates obseruauerit If he shall marke the iniquities yea euen of the elect who sholbe able to abide it And againe Memorabor iustitiae 〈◊〉 solius ipsa enim est mea nempe fact usâ—es mihi tu iustitia a Deo I will make mention of thy righteousnes only for that it is mine to wit thowart made vnto me righteousnes 〈◊〉 God The Apostle Acts. 13. vers 39. he saith that we are iusected by Christ from all those things first which we could not be iustified by the law of Moses God doth not accompt him iust or impute righteousnes unto him that still continueth in his sins your blindnes is great that 's 〈…〉 yâ— cleere light of the scriptures Psal 〈…〉 thou shalt mark out iniquities 〈◊〉 Lord Lord who shal be able to abide the same Prophet coueteth the 〈◊〉 to be blessed to whoÌ„ the Lord doth 〈…〉 without works Psalme 32. 〈…〉 Rom. 4. vers 6. FINIS