vnto them were not onely more secure of their own estate then was for their safety but also despised the Iewes as a people so reiected as if God vnmindfull of his promise would neuer be reconciled to them again Against al which the Apostle in this Epistle teacheth that al people that beleeue of whatsoeuer cuntry or nation are freely iustified by faith in Christ And first he proueth that neither Iew nor gentile vnder which two al are comprehended can be iustifyed by doing the works of the Law because none can fulfil the Law neither the gentiles by that light of nature the Law written in their heart neither the Iewes by that knowledge of the Law that they so much bragged of And this the Apostle performeth as the diligent Reader may obserue from the xvii verse of the first Chapter vnto the xxi of the third chapter So that he flatly concludeth Therfore by the works of the Law shal no flesh be iustified Now this place being so plaine as it is against iustification by works the doctrine of merits is quite ouerthrown if some color be not deuised to auoid the force of this testimony The Romish Catholiks therfore indeuor as much as they can to make vs beléeue that those wordes must haue another sence and vnderstanding then we take them to haue but what sence that is they are not yet resolued For some say that the Apostle by the workes of the Law meaneth the works of the Ceremonial Law and in déed many of the Papists do so expound it But Master Bellarmine liketh not of that answer confesseth in plain termes that not onely the obseruation of the Law of ceremonies but also the kéeping of the moral Law is excluded from iustification but yet he would haue vs to imagine that onely such workes as are done before we beléeue are denied to iustifie vs. As for the workes that we doe after they doe iustifie and merit as they teach vs. And this their absurd opinion procéedeth of their ignorance of the intent and meaning of the Apostle in the Epistle to the Romans For Master Bellarmine in the place before alledged doth affirme that the Apostle there as also in his Epistle to the Galathians goeth about to proue that none can be saued without faith or without Gods mercy which is in déed the trueth but it is not the whole trueth For he is also as carefull to take away the confidence that any had or might haue in their owne workes And because he writeth to them who had faith already for Their faith was published throughout the worlde and teacheth vs that all our reioycing by this iustification by faith in Christ is taken away but where is merit there is reioycing in our selues therfore it is plaine that the Apostle excludeth here from iustifying al works This also appeareth by the setting down the true cause of iustification By faith and remouing the wrong cause in so general termes Without the works of the Law that also the Apostle doth after in the example of Abraham All which may teach vs that S. Paule héere indeuoreth to take from all workes when soeuer we doe them all hope of being saued thereby to the end that our pryde in our owne workes being abated and our boasting taken away He that reioyceth may reioyce in the Lord. For this cause also the Apostle doth afterwards so set workes and merit against grace as if the one of them doth quite ouerthrow the other If by grace not now by workes for then grace is no more grace but if it be of workes then is it now no grace for then worke is no worke We sée then that S. Paule teaching that we cannot be iustified by workes to the end that our Iesus may be indeed a true onely and perfect Sauiour and fully saue vs from al our sins taketh away from all our doings the hope of meriting and deseruing the same And to this end the Apostle S. Peter also in the beginning of his first Epistle doth make mention of Gods aboundant mercy wherby we are not onely begotten to a liuely hope but also Kept by the power of GOD through faith vnto saluation Therefore I say hee teacheth vs that we obtaine this by Gods greate goodnesse because hee woulde not haue vs any thing to trust in our merites but in that God of all grace who will make vs perfect for our workes cannot do that that we may ascribe To him glory and dominion for euer and not to our selues or our goodnes But if any man replie that this doctrine séemeth contrarie to that which Saint Paule writeth to the Romans That God will reward euery man according to his deedes Or to that Saint Mark reporteth that our Sauiour Christ promised That he who in his name gaue a cup of cold water to drink to his seruants should not leese his reward thus I aunswere God in mercie promiseth reward to such as do his will and in mercie he likewise performeth the same not waighing the work but remembring his mercie So that herein wee may rather commend Gods faithfulnesse in kéeping his promise alwaies then estéeme of our works For who will think that a cup of cold water gyuing may be worthy of eternall life And the words of Saint Paule are plaine enough if we wrest them not out of their naturall sence For we denie not that GOD rewardeth men According to their workes And the place proueth not that GOD rewardeth them For their works and that sence onely can establish their doctrine of merites but thapostle saith there onely thus much that good workes shall haue a good reward of eternall lyfe glorie honor and peace Euill workes their due reward of wrath indignation tribulation and anguish So that according to the qualitie of their workes the qualitie I say and not the merite GOD in mercie according to his promise shall giue honour and immortalitie to them that séeke to serue him This therefore standeth still the vndoubted old faith of the Romans That by the workes of the Law there shall no flesh bee iustified in Gods sight For howsoeuer Abraham was iustified by workes before men as others also are Iustified that is declared and accompted before men iust by workes and not by Faith onely For euen Saint Bede expoundeth that place of Saint Iames for the approuing of Abrahams faith or making it to appeare yet I say Before God workes cannot iustifie And this is the auncient Roman faith receiued also and taught of the auncient Fathers both writing of this Epistle to the Romns and else where Chrisostome saith that this righteousnes is called Gods righteousnes because man cannot work it but God only And after That the Sonne hath perfected it wholie with his bloud And in another place verie notablie For thou shalt not obtaine this righteousnes by thy trauels and labours but thou
must freely receiue that which is from aboue of Gods free gift bringing with thee of thine only this one thing namely that thou beleeue Then which words what can more plainly impugne the doctrine of our aduersaries or shew what was the iudgement of this auncient father concerning this point But that consent and consenancy which we find in many of the Fathers as in Origen Hierom Ambrose Isichius Basil Athanasius Primasius Hillary Theodoret Bernard giuing that work to Faith only to saue or iustifie may sufficiently perswade vs how fast they held this old Religion or Romish faith that a man is iustified by faith without the works of the Law I may therfore I trust with Cyprian conclude that If Abraham beleeued God and it was accompted to him for righteousnes Euery one also that beleeueth God and liueth by Faith is found iust and is declared to be alreadie made happy and righteous in faithfull Abraham But the new Romish Religion is this That good works do merite iustification and eternall life So that by their good works they say they can satisfie for their sinnes And for this cause when at shrift they haue confessed their faults their ghostly father for so they terme him will inioine some penance vnto them wherby they tell them that they may satisfie for their sinnes and make recompence to God for them For almes and fasting saith one doth easily carie men into heauen And thus in this their new Religion they do not only expresly set themselues against that old Roman faith wherin we are taught that good workes cannot iustifie before God but also blasphemously they rob Christ of his office who is in truth onely that Lambe of GOD that taketh away the sinne of the world and is the propitiation for the same Who with one offering by offering himselfe a Sacrifice for our sins hath made perfect for euer them that are sanctified CHAP. V. ANd as this ancient faith which was then y e faith of the Romans when their faith was commended doth put vs past hope of béeing saued by our workes sait doth teach vs that this saluation is without our merit fréely bestowed vpon vs that beléeue Wee are saith S. Paule iustified freely by his grace through the redemption that is in Christ Iesus Whome GOD hath set forth to be a propitiation by faith in his bloud in declaring his righteousnesse by the forgiuing of sinnes that are past c. In which wordes wee see againe that our iustification is free therefore not for our workes but by grace Wée sée the meanes of this our saluation euen the redenption that is in Christ Iesus We are also taught the meanes how it is applied to vs by faith And that not simply by faith as if it were frée for vs to repose this our faith and confidence according to our owne fancy vpon any helpes that we can deuise but by faith in his bloude Then also we learne héere what is this iustification the forgiuenes of sinnes But is Christ onely profitable to them that were in his time and to vs that haue béene or are since Yes verily He declareth his righteousnes in forgiuing the sins that are past such as his chosen seruantes haue committed since the world began for so both S. Ambrose and their owne friend Tho. of Aquin séeme to vnderstand the sins that are past Which former sins or sins that are past seing it is receiued by so generall a consent of the olde translation and the interpreters I maruell that the Rhemists do leaue it out If we had so done we should haue beene cryed out vpon for falsifyers of the worde of God and deprauers of the same I woulde also aske why in translating into English they would rather retaine the Latin worde Gratis then set downe the English word Freely What was the English so plain that you could not deuise any colour that might seeme plausible to your fauorits for the maintenance of your new heresie If you thought so why giue you not glory vnto God confessing your errour that others might learne by you not to be deceiued any longer If you saw not your misliking why when you should translate and make the worde plaine doe you so hide this light vnder the close bushell of your wordes vnknowen to them that shoulde read your booke For thus our newe Masters of Rheimes do translate Iustified gratis by grace caet what these mean by translating thus let the world iudge But the summe of the auncient doctrine is this that we are iustified fréely without deseruing euen by the forgiuenes of our sinnes through faith in Christ his bloud which is gathered not onely out of the words of S. Paule by me alledged but also through out all his Epistles Which testimonyes I omit because that which is already said is so plaine and my especiall purpose is to shew what hath béene the auncient faith of the Romans As therefore we see what S. Paule taught them so let vs see if S. Peter in that his Epistle which they say he wrote from Rome haue said any thing for that point Hée saith That we are kept by faith vnto saluation And that The reward or end of our faith is the saluation of our soules And againe that Christ was shewed in these last times for your sakes saith he which by his meanes doe beleeue in God And whosoeuer shall mark how the Apostle S. Peter in that first Chapter of his first Epistle doth set forth the excellency of our hope and the redemption that we haue in Christ which is the end or reward not of our workes but of our faith yea how that Christ is shewed for vs that beléeue and that the Apostle in speaking of our saluation doth not make our workes any cause thereof but on the contrary ascribeth it wholly to Gods mercy euen to his abundant mercy apprehended by faith he must needs confesse that S. Peter hauing so good occasion to haue spoken of iustification by works yet not hauing once mentioned the same had not any purpose to deliuer that doctrine that our own works may iustify vs. But our new Romish Rabbies that haue nothing to vant themselues of but the rotten ruines of auncient Rome can abide no doctrine worse then this that wee are iustified by faith in Christ his bloud It is heresie with them to say that wee obtayne forgiuenesse of our sinnes by faith in Christ But to attribute that which onely Christes merites by his death and bloudshedding and faith apprehendeth to holy bread holy water pardons Agnus deis blessed graynes pilgrimages monkes bookes and cowles candels crossings and such like trifling trash is good deuotion and sound religion That which they call heresie we teach word for word out of the auncient doctrine of the Romans But that which they would haue the people beleeue concerning these toyes S. Paul S. Peter and S. Marke
his scholler would haue been ashamed to haue taugh it to any Christians CHAP. VI. SAint Paul hauing planted and proued this doctrine of iustification by faith in Christ as he doth in the fourth chapter of this Epistle to the Romans and else where in many places hee then teacheth that in respect of this grace we should be so far from being imboldened to sin that on the contrary we are the more bound therby to holines of life For whosoeuer is dead to sin must not liue to sin But we if we be not baptised into Christ are dead to sin Therfore such as are baptised into Christ may not liue to sin or in sin Yea it is good reason that the seruant obey his Master but we are Gods seruants by promise in baptisme therefore him we must obey then we cannot obey him which God hateth forbiddeth and punisheth but we must serue God our Master in holines and righteousnes And whereas no man euer more plainely taught our frée iustification in Christ without our workes or merites or any inherent righteousnesse euen by the forgiuenes of our sinnes then the Apostle S. Paul both in this epistle and else where yet no man more earnestly and effectually then he exhorteth to holines of life good workes and all Christian duties sinne and security haue not a sharper enemie then he is S. Peter also teacheth vs that Christ his Owne selfe bare our sinnes in his body vpon the tree Whereby he sheweth the satisfaction that he hath made to be the attonement betwéene God and vs and that without vs he hath done it himselfe I say in his owne body hath paid that price and taken away the condemnation due to the sinne that we haue committed Hee hath done it vpon the trée by his death and passion purchasing thereby eternall redemption What can the Apostle say more plainely to teach vs that the satisfaction for al our sinnes is alreadie perfected so in and by Christ that our owne workes can be nothing auayleable to satisfie for them or that there is not to that vse any neede of them What then Séeing he beareth our sinnes shall we lay loade vpon him and by our sinne and vngodly life doe what wee can to make his burthen heauier No no he hath done all this that wee who by this benefite of Christ are dead to sinne should liue to righteousnesse For if GOD bee our God wee must be his people If hee bee our louing Father hee looketh that wee shoulde be his obedient children If he bee our gratious Lorde and Master we must not be vngracious but duetifull seruantes For as God doth couenant with vs to bee our God so do we also by vowe and promise binde our selues vnto him to bée his seruantes And this also doth the Apostle Saint Peter teache vs who in the first Chapter hath plentifully set forth Gods greate merrie towardes vs euen in this question of our free iustification as also in this place he hath done and yet wil not in any wise that any Christian duties should of vs be vnperformed but exhorteth vs to bee occupied in them as we may see Chap. 4. 1. 2. 3. 4. and to accompt them as a debt that we owe vnto God and must pay him For we are Gods workmanship created in Christ Iesus vnto good workes which God hath before ordained that we should walke in them Saint Marke reporteth vnto vs that our Sauiour Christ preachd often forgiuenes of sinnes as in his third and fourth Chapters it may appeare which forgiuenes of sin doth quite ouerthrow that inherent righteousnes and iustification by worke that the papistes striue to establish And yet the same S. Marke doth register and record among many other godly exhortations that our Sauiour Christ made to his disciples this necessary caueat Take heed watch and pray for you know not when the time is By all which this doth appeare that sanctification and holines must followe iustification and forgiuenes of sinne for we are washed that we should not againe defile our selues with the filth of sin and that Gods loue doth more effectually tie vs to obey him and to indeuour our selues to doe his will And looke howe much the more we are instructed and assuredly perswaded of the free loue of God so much the more will our inner man be inflamed with loue to him againe I say euen with such loue as will thrust vs forwardes to walke in good workes And this is notably proued by our Sauiour Christ who gathereth that the sinfull woman in S. Luke felt That many sinnes were forgiuen her because she loued so much And thus we sée that the auncient Roman faith was this that such as haue receiued and felt Gods free grace in forgiuing their iniquities as in trueth they are so in duety they must be alwaies ready to serue him So that I may boldly say with S. August It can hardly bée that he that beléeueth well should liue euil But our popish spiders out of this sweete flower doe gather their poyson They burtheÌ„ this doctrine which in expresse words is taught by S. Paul and the effects of it by S. Peter also that we are iustified by faith without the workes of the Law with this slaunder that it is a doctrine of liberty and occasion of licentious life a hinderance to good workes And thus this doctrine which they cannot confute with reason they couer with shame and reproches And that which they cannot with all their learning proue false by this shameles shift they seeke to make odious Far otherwise did the ancient fathers both speak write Iustinus Martyr lerned of the Apostle S. Peter to say that faith profiâ—eth our hearts Ciprian saith to cease from sin that beginneth of faith Tertulian affirmeth that faith sheweth vs the way whither to licentious life No but by which we must come to God Basil ascribeth vnto it great force to allure draw and perswade the mind because as in another place he telleth vs it strengheneth the powers of the same it obtayneth getteth indeuour in vs and Gods helpe which both are necessary in al our works Epiphanius writeth that it preserueth euery faithful man he meaneth from euil no doubt And Theophilact telleth vs that faith in Christ is truely a holy and perfect worke and doth sanctifie or make holy him that hath it And on the other side that such as lead an vncleane life are not truely faithfull who professe that they know God but in workes they deny him By all which it is plaine to see that these holy fathers did thinke that faith doth both quench all the firie dartes of the wicked and nourish or maintaine within vs the good motions of the spirit and so is as it were the fountaine from whence doth spring whatsoeuer good work we can performe But the papistes would beare the worde in hande that the more
of the faithfull Romans because S. Paul teaching them to doe good workes seemeth to require nothing of them but loue which he saith is the fulfilling of the Law so that he would haue vs occupied in performing of loue to God and loue to man which God in the ten commandements requireth of vs and then we shall not faile but doe good works But this yet he teacheth more plainely in the shutting vp of that notable discourse in the fourtéenth Chapter Whatsoeuer is not of faith is sinne In which place Master Bellarmine wil haue vs by faith to vnderstand knowledge as also the Rhemistes teach vs or persuasion of conscience that the thing which we doe is good and lawfull But whatsoeuer we doe for the which we finde not our direction in Gods word what persuasion can we finde for the same in our conscience that God shall recken it among good workes Or rather why shoulde we not alwaies feare least God for such workes of ours should say Who hath required these thinges of your handes in which respect al the fathers in our good workes require faith And is not I pray you our good worke a flower of sweete sauour and a fruite of pleasant taste vnto the Lorde All men wil confesse it is so From what roote then must it come doubtlesse from no other but from that immortall seede that Saint Peter speaketh of The worde of God Whereby hee woulde also haue vs to growe And if S. Basil concerning the precepts of their monkish life doth think they must not be left vndone to take other workes in hand and that specially because that euery one knoweth not what is conuenient for them to doe but may as well choose that may be to his hurt and hinderance as to his helpe and furtherance then how much more should Gods lawes be in such accompt among vs who are by our profession regular hauing an expresse commaundement to doe that onely which God commaundeth that we would not for any thing adde vnto the same our owne inuentions or mingle with the same our owne traditions And if we suppose that one man may better see how to set downe rules of life then another how is it that we are so be sotted that wee giue not that glory to God that he knoweth better I say not then any but then all men what workes they are that please him best Or if we confesse him to haue that wisedom why doe we not follow then this his direction why do we not studie to keepe his commaundementes why doe wee weary our selues in our owne waies and wast our time in doing our owne workes Thirdly in euery good worke God also considereth to what ende it was done And principally we must respect Gods glorie Whether ye eate or drinke or whatsoeuer ye doe doe all to the glorie of GOD. And therefore Saint Paule findeth greate fault with the Romans or rather writing to the Romans that neyther the Gentiles when they knewe God did glorifie him as God and the Iewes by their sinnes dishonored the name of God And for that cause giuing to the Romans a caueat he willeth them to take heede of such as made deuision And why For they serue not the Lorde Iesus Christ but their owne bellies They seeke not to glorifie the Lorde but to pamper themselues Yea both Saint Paul and S. Peter also teach vs this lesson by their owne example giuing to him prayse glory and dominion And this glorifying of GOD is especially performed by consecrating vnto him the good grape of our holy obedience Euen by letting our light so shine before men that they may see our good workes and glorifie our Father which is in heauen Thus then we see that the auncient religion teacheth vs that no good worke can procéede from vs vnlesse the spring of our heart first be purged from the filth of sinne least our affections by that corruption shoulde be mingled like muddie water with sinfull cogitations and withdrawen from sinceritie in our action Then also that such onely are in déede good workes for doing whereof we haue warrant in Gods worde Lastly that in the said worke especially we must seeke Gods glory by seruing him in duetifull obedience for that the worke must be considered according to the ende whereunto it is directed and which we respected in doing the worke Augustine teacheth And if any of these be wanting either a sincere heart which cannot be without faith a direction out of the word or a godly ende the worke is not good whosoeuer worketh it or whatsoeuer shew of goodnes it seemeth to haue in the eies of men As on the contrary that which we doe according to Gods worde with a sincere heart desiring to walk on forward in all holy obedience that is in déede a good worke But it is almost a common receiued opinion of our new Romish Catholicks that the good intent maketh a good work Insomuch as many think it must needs be a good worke that a man or woman doth with a good purpose Neither yet do they measure this their intent or purpose with the true line of Gods worde but with the false measure of their owne imaginations And heereby it commeth to passe that the outward appearance of a good worke is taken of many to be an action acceptable to God although it be not either directed to the right end or commaunded in Gods word or done by him that hath the spirit of regeneration And this maketh them so grosly to teach concerning good workes because they would for the better credit of their workes commend the actions not only of the wicked but of the Infidels also that neuer knew God as if they might be perfect and void of sinne which is a thing as absurde to him that by the light of Gods spirit doth walk in the pathes of Gods word as if they would affirme that a wild vyne whilest it remayneth wild might bring forth a kindly grape a crab tree a good apple or from a foule and corrupt puddle might spring sweet and wholsome waters As for Gods Law because the waies therof are not roomy enough for such reelers and rouers to run in who according to their owne foolish phansies are alwaies hatching some new deuotions as not only the infinite swarues of their Religious orders as they falsly call those irreligious companies but also their innumerable toyes and superstitions whereby they would beare the world in hand that they please GOD and deserue his fauour doe plainley prooue they therefore now in the new Romish Religion commaund vnto vs many things whereof in the Scripture they can find no one commaundment no one example They quite forget the straight charge that GOD layeth vpon his people when he telleth them that They must not doe vvhat seemeth good in their owne eyes and concerning Gods Law That they must ad nothing therto nor
take any thing therfrom But that they may seem to be full fraught with good workes they esteeme euerie thing wherein they tye themselues to any strait rule although with neglect manie times of sundrie Christians dueties or bestow their goodes for the most part verie superstitiously or make any shewe of Religion glorious in the eyes of the world this I say and such like deuises they accompt for good workes And what should I speake of the end where vnto they haue especiall regard in doing of these good workes Let the practise of the Church of Rome at this daie wheresoeuer her deceites are not yet knowen or her blasphemies abhorred let their owne consciences I say testifie heerein what they think what their Priests do teach them Do they not inioine them penance to satisfie for their sinnes do they not teach therby to merite eternall life Yea what do the most deuout of them all their life long but toyle themselues to kindle to themselues a fire in the sparkes whereof they also walk for a time who yet shall in the end lie downe in sorrow That is they seek by their owne workes to make for themselues peace with God and procure an attonement with him But when God shall ryse vp and lay open to their owne consciences their foolish waies that they haue found out then shall their owne wickednes correct them and their turnings back reproue them Yea their plague shall be the fruit of their owne imaginations because they haue not taken heed saith the Lord vnto my words nor to my Law but cast it off And because they are not persuaded that euer they can be so sure of heauen now when they are once brought to think that by worke they must get it they buy Masses and trentals both quick and dead they build places wherein they may alvaies be prayed for that by that work they may be holpen to Heauen They hire Pristes and Friers to sing and say for them They spare no cost they refuse no trauell They impouerish themselues and their posteritie to purchase if by any meanes they may pardon for their offences according to that good Fryer-like and Catholike verse Vestris nostra damus pro nostris vestra rogaâ—us Part of our prayers your friends shall haue Your goods for recompence we craue But in the mean time while Christians are so busied as themselues imagine to saue their soules by workes where is there any time or space to think of Gods glorie or of our owne dutie and performing of our humble obedience We see then how the Romish Catholikes doe all that they doe not in respect of dutie but for reward not for loue but for payment And therfore with them no wages no work no pennie no pater noster Whereas on the contrarie we are so far from denying that it is necessarie for Christians to do good workes that we rather affirme that they are not a good tree that in due season will not bring forth good workes But these our workes must be directed to Gods glory and must proceede from an earnest loue that we haue to be occupied in doing of his will and keeping of his commaundementes In so much as though there were no promise of reward no hope of recompence yet because God hath shewed his mercy That we being deliuered out of the handes of our enemies might serue him without feare in holines and righteousnes all the daies of our life and hath commaunded vs to doe good workes wee will therefore earnestly indeuour to doe them CHAP. IX NOw séeing our works must be such as I haue in the former Chapter declared that first it selfe must be commaunded of God then it must spring from a fountaine by faith santefied that it may be done sincerely Lastly it must be done to such end onely as shall tend to Gods glory and the discharge eyther of our generall duetie of Christianity or the performing of our particular callings seing I say that if in any of all these thinges there be imperfection the worke cannot be called good it is very necessary to examine whether such workes as we doe may haue in them any such perfection that they may in déede bee perfectly good and in all thinges agréeable to the rule before set downe For if it be not perfect it cannot merit And if it might be that we could doe some perfect workes yet considering the multitude of our sinnes we were worse then mad if we would imagine that a few good workes could make satisfaction vnto God for our infinite transgressions But to put this matter out of doubte it is most certaine that there cannot be perfection in any thing that wee can doe so long as we haue this sinnefull bodie For although we may attaine to the first of these three poyntes and may indeuour and earnestly labour to walke in those good workes Which GOD hath ordayned before that we shoulde walke in them Yet in the other two properties of a good woorks if wee bee not partiall in our owne iudgement and blinde in our owne wayes we must confesse our selues to be far short of that which God requireth of vs. And therfore S. Paule describeth the true happinesse of a Christian to consist not in the perfection of our owne workes or that nowe being stirred vppe and holpen by Gods grace wee are able to fulfill the Lawe or doe such thinges as shall be founde righteous and perfect in Gods sight but in the forgiuenesse of our iniquities the couering of our sinnes the not imputing vnto vs our transgressions For out of the Prophet Dauid hee telleth vs that such are blessed men Yea our Sauiour Christ him selfe when hee will haue vs to looke vnto our true happinesse if wee will beleeue him that was say they S. Peters scholler speaketh of forgiuenesse of sinnes And on the other side when he will threaten wrath hee saith sins shall not be forgiuen But perchaunce they will tell vs that in our first iustification we must haue this forgiuenesse of sinnes but afterwardes once being freed by grace we can our selues auoyde the deceites of sinne and doe such thinges as God must accompt meritorious and therefore perfect But Saint Paule a man no doubt regenerate and as perfect a man I suppose all will confesse as euer was since did finde and feele that there was a Lawe in his members rebelling against the Lawe of his minde and leading him captiue to the Lawe of sinne that was in his members yea and that he felt this not onely when hee was carelesse of his saluation or neglected his wayes but euen when hee indeuoured to serue GOD and woulde faine haue done good Euen when hee had delight in the Lawe of GOD concerning the inwarde man Which doth sufficientlie proue vnto vs that the fountaine of our hearte is so troubled with these fowle affections that it is impossible that any cleareâ— water should come
from thence And for proofe héereof let vs looke vpon some good worke and with indifferent iudgement let vs trie whether as it commeth from vs it can be perfect or not And what better worke can we finde then prayer which is that sweet sacrifice of perfume that God delighteth in If any man will say that he can offer vp vnto GOD his sacrifice without any wante or imperfection he proclaimeth thereby vnto the worlde that hee knoweth not what it is to pray or hath no feeling of his owne weakenes I speake not heere of popish prayers which are full of horrible blasphemies both in respect of him to whome they pray and of the mediatours by whome they seeke to obtaine and of the merite which they looke for because they haue numbred vp a certaine number of prayers Let the Church of Rome affoorde vs but one man that iustly and truely can say that he can at any time with sincere heart and vnpolluted lippes so earnestly and confidently as God requireth being lifted vp from earth and earthly cogitations talke with God and sue vnto him for necessarie graces onely or especially respecting Gods glorie without wauering in fayth or wandering in affections or forgetting that hee is talking with GOD and then we will yeelde that our works there may be perfection But if in so holy a worke wherunto our owne wantes may stirre vp vs to be the more sincere yet wee shall alwaies finde imperfection how then can our other workes be voyde of sinne But if any man in his excesse of folly and depth of ignoraunce eyther of that he can doe or of that he shoulde doe woulde make the worlde beleeue that he is able to offer vnto GOD the sacrifice of prayer without faulte or blemish his owne thoughtes will testifie against him his knowledge will accuse him and his conscience will condemne him that hee deceaueth himselfe and that there is no trueth in him For this is the perfection which we can looke for and which Saint Paule desireth to bring the Romans vnto not that they shoulde haue no sinne for that he knewe was impossible but that they should not let sinne raigne in this their mortall body that they shoulde thereunto obey by the lustes of it And that our prayer cannot be altogether voyde of wantes what can be more playne to proue then that which S. Paule himselfe teacheth the Romans that Wee knowe not what to desire as we ought For how can wee performe that perfectly which thing we knowe not howe to doe as we ought The spirit of GOD sendeth vp I confesse in deed requests for vs that is maketh vs to request with groninges vnspeakable But what is that to vs and to our nature to the perfection of our worke We are like bad tooles in a good hand I speake of the regenerate The toole being sharpened by the workeman hath an edge and can cut So we when God hath reformed our will by the spirit of regeneration haue a readines or desire to doe good But this edge if it méete with any thing that is harde as iron or stone is broken and made blunt or dull So is this our willingnesse or readinesse taken away when our carnall affections and desires doe oppose themselues So that although Gods spirite that worketh in vs and by vs is holye yet because it worketh by such euill instrumentes as we are looke howe much wee want of the perfection of our regeneration which heere cannot be perfected for whilest heere we liue we are but children and are not come to our perfect groweth so much must needes our worke want of the cleare light of the minde to direct it or of the sincere obedience of the heart to performe And because the Apostle â—newe thus much therefore that wee shoulde not be altogether discouraged in respect of the imperfection of our actions or the corruption of our nature he telleth vs that The lawe of the spirit of life in Christ Iesus marke that this Law of the spirit of life is in Christ not inherent in vs hath freed vs from the Lawe of sinne and death So that we haue no other remedie for our wantes and imperfections then that that holines which is in Christ shoulde by imputation become ours By the which in the ende that sanctification which by the spirit is heere begotten in vs shall be also fulfilled in vs as is promised afterwards For that righteousnes of the Law that there is spoken of that it is not or cannot be fulfilled of vs so long as we cary about vs this body subiect to sinne and correuption experience teacheth and I thinke the papists themselues that haue any shame will not deny For so long as we haue any lust or concupiscence which so long as we liue we shall haue Admit that lust were not sinne as the patrons of lust the papistes woulde haue vs to beléeue and falsly teach yet whilest that remaineth no body can say that the very righteousnes of the Law or whatsoeuer the Lawe required is fulfilled of vs. For euen themselues confesse that lust is aswaruing from the Lawe and is not according to the direction thereof Whereby it appeareth that these wordes of righteousnes of the Lawe that must be fulfilled in vs are to be vnderstoode of that that shall be performed in vs héereafter and not of that righteousnesse that we can now attaine vnto I cannot therefore but maruell at our Rhemistes that by these wordes woulde prooue that we may fulfill the Law For besides that which I haue said that it must be vnderstood of the perfection which we shall haue the wordes themselues also teach vs that this is done not by vs for we cannot attaine to that holines but in vs now if Christ in vs fulfill the Lawe it is not thereby proued that our selues fulfill the Law or that it is possible that we should attaine to the perfect obedience therof I trust that it appeareth that the ancient faith of the Romans which was commended by S. Paul doth so proclaime our vnworthinesse and debase our owne workes if we will consider them how God in his iustice may iudge of them that we may iustly confesse with the people of God Wee haue all beene as an vncleane thing and all our righteousnes as filthy cloutes we all doe fade as the leafe and our iniquities as the winde haue taken vs away So that we alwaies haue good cause to pray that God whatsoeuer thing we take in hande should Forgiue vs our trespasses For as saith Saith Bernard we want trueth charitie and courage Yea and the more we looke into and the better we knowe our selues the more plainely shal we see that these will alwaies be heere vnperfect Reason saith hee fayleth through ignoraunce of the trueth will is weake because affection fainteth the flesh is vnable through scante of courage In so much as reason doth not well vnderstande what it
shoulde doe and the will hath no greate liking of that which it knoweth the coruptible bodie also is a burthen to the soule so that we cannot doe what we woulde Which true testimonie of S. Bernard doth sufficiently proue that in our works there cannot be perfection And S. Augustine as else where so in his booke intituled De perfectione iustitiae doth plainely proue that no man heere can be perfect So that we must be glad that the Lorde when he vieweth our workes accompteth that as done which if it be not done he pardoneth as S. Augustine writeth else where Who also teacheth vs that our perfection consisteth in knowing that héere we cannot be perfect why should we then dreame of that to be héere in vs which we cannot possibly attaine vnto or what meane we to say that is straight that agréeth not with the rule or that is perfect that néedeth mending But the new relligion of the Romish Church is that the works of the regenerate may be so perfect and holy as that they may be voyd of sinne and nothing in them to be reproued Yea and not that onely but also that by them they may iustify themselues merit or deserue eternal life because they can perfectly keepe the Law This is the doctrine which with common consent they teach And yet thēselues confesse that the loue of God cannot be perfect in vs neither so great as it ought to be But howe that agreeth with that which they also affirme that any man I suppose they vnderstand it but of the regenerate may fully and perfectly keepe the Lawe let the reader iudge To salue this sore Andradius Payuas taketh great paines in the place before alledged But I cannot but maruell that the strength of the trueth did not inforce him to giue glory vnto God and to be ashamed of that silly shift which he and before him the Iesuites of Colen are forced to vse in their censure For when they see that God requireth that we should loue the Lord our God with all our heart with all our soule with all our might and they confesse that to this loue of God or the keeping of this commaundement we cannot attaine they tell vs that God neuer would deale so hardly with vs as to require that of vs that we cannot doe and therefore that this commaundement doth but shew what we ought to wish striue for but that God meaneth not to tie vs to obey it in this life as for the fulfilling of it it shall bee after this life Woulde a man thinke that these men who brag so much of the fulfilling of the Law would now in good earnest confesse that God would haue them keep no more of the Law then they can God in like manner deliuered both the Tables of the commaundements with as great charge to keep the first as the second And in the first is all that comprehended euen that earnest loue that in these words is commaunded Therfore if we be tyed vnto the performance of loue towards men how can we be free to leaue or to doe our dutie toward God Yea Moses telleth the Israelites a litle before as it were by way of preface That these are the commaundements ordinances and Lawes which the Lord God commaunded him to teach them that they might doe them in the land whither they go to possesse it Among which this is one and the greatest as Christ himselfe witnesseth And shall we then trust them that tell vs that God gaue vs not that commaundement to require of vs the keeping of the same No rather let vs beleeue as the truth is that God who gaue vs this commaundement shall also and iustly may without note of crueltie require at our hands the performance of the same But when we see that it passeth our power to keepe it as our aduersaries truely confesse then must we learne to seek for our perfect obedience to him onely that did and could onely performe the whole Law And that is the lesson that Saint Paul teacheth vs when he saith The Law is a schoolmaster vnto Christ that we may be iustified by faith Agreeable vnto that also that the same Apostle taught the Romans That Christ is the end of the Law to righteousnesse to all that beleeue Now how litle this bastard brood that now is resembleth those auncient commended Romans let the Reader iudge CHAP. X. NOw as concerning the powers of our nature we humbly acknowledge that by our hereditarie corruption they are so stayned and polluted that nothing but sinne nothing but euill can come from vs or be in vs vntill God by his spirit of regeneration hath made vs new men for we cannot raise our selues from the death of sinne as Saint Austen teacheth And being regenerate yet there are in vs two men The new man weak and féeble better in truth in hart and courage then in hand or power called a new man when it is compared with the old man But when Gods spirit will in déed set forth how litle our strength is to stand against our spirituall enemies in this our spirituall battell then we are called children in respect of our weaknes Then also there is in vs the old man lusty and strong come to his full groweth Betwéene these two in the godly there is a continual strife As for the vngodly they are altogether old there is in them nothing new no new hart or affections no new mind or vnderstanding no good desires no godly motions Now this old man although in the regenerat he be but faint harted yet hath he so many helpes and so many oportunities and occasions to do euill and to annoy the new man that he is ouer doing neuer quiet alwaies striuing against the spirit Insomuch as he neuer séeth the new man the spirituall man the man that yeldeth it selfe to the spirit of God to be led therby indeuouring or attempting any good thing but straight way this old man opposeth himselfe with might and main so that he will neuer suffer the new man quietly or fréely to do any good But be the spirit neuer so willing yet will the flesh alwaies be found not only weak but also rebellious By this meanes it commeth to passe that although God of his great mercie by his good spirit haue wrought in his new borne babes a will readie to serue him and a desire or readynes to obey him yet is not this will of ours at any time frée or at libertie to performe the same either as we should or as we would For as Gods children are by the godly motions of the spirit stirred vp to do his will euen then presently doe the lust◠of the flesh which fight against the soule make a mutinie or commotion prouoking the members thereof to wrestle and striue against such holie cogitations So that it commeth many times to passe as it was in the
our faith so wholy and perfectly agréeing with the Apostles doctrine yet pursued of them with an immortall hatred intollerable rage and tirannicall violence doth plainly proue We say therfore that that auncient faith of the Romans was worthely praysed By it we can and doe confirme our doctrines By it we may and haue disprooued their errors If wee swarne one iot from that faith we craue no credite to our words or writings no presence or accesse to our temples And because they haue forsaken it we hold them as Antichristian Apostates and forsake their wil worshipings and superstitious assemblies according to the prophetes precise and seuere prohibition and thappostles comfortable application thereof Beare not the yoke with vnbeleeuers but come out from among them and separate your selues sayth the Lorde and touch no vncleane thing and I will receaue you and I wil be a father vnto you and you shall be my sonnes and daughters saith the Lord God Almightie Whose assured and vndoubted kindnesse because wee cannot but accept off séeing we know him to be a most louing Father therefore we dare not but detest and hate the seducing wayes of the Church of Rome because shée is a deceauing and a mercilesse stepmother Whose pathes doe lead to death and they that walke in her wayes shall finde destruction the remembrance whereof if it be fearfull to vs the Lord strengthen vs with his grace to striue to auoyde it FINIS Contra valentinianos De virginibus velandis Tertul. de prescriptionibus aduersus Haereticos Rom. 1. â— Gen. 4. 26. De praescrip aduers haereticos Math. 13. 24. Contra epistolam Stephani De baptismo contra Donatist li. 5. ca. 26. Vincient CoÌ„mon Math. 15. 6. Rom. 15. â—â— Ad Romanos Serm. 2. Tho. Aquin. in Rom. lect 5. 1. Thess 1. 7. 8. Devnit eccle Gen. 17. 7. Rom. 1. 11. 12. De Rom. pont li. 2. cap. 2. In Rom. 1. 8. Gods word powerfull and necessarie for all Rom. 1. 16. Gospell 2. Cor. 5. 19. The power of God 2. Cor. 10. 4. 5. Iere. 23. 29. Hebr. 4. 12. Esay 49. 2. Iam. 1. 22. 2. Timot. 3. 16. 1. Pet. 1. 23. Esay 66. 2. Mark 4. 8. 1. Pet. 3. 15. Rom. 15. 14. Philip. 1. 9. 10 Coloss 1. 9. 10. Marke 12. 24. Gods word reproched Iac. 1. 18. Doubtful and not sufficient Ignoraunce mother of deuotion Dangerous Gods word must haue power from man Eckius in encâ—i de auto Eccle. Marke 4 3. What is Gods word Rome 16. 17. 25. Gal. 1. â— 1. Pet. 1. 25. 1. Pet. 5. 12. Rom. 1. 2. Apocrypha traditions added to Gods word Rom 10. 5. Iustification by faith without the works of the Law Rom. 3. 20. Bellarmin de iustif li. 1. c. 19. Concil Trident. Sess 6. Against merit Rom. 1. 8. Rom. 3. 27. 28. 1. Cor. 1. 31. Rom. 11. 6. 1. Pet. 1. 3. 5. 1. Pet. 5. 10. Obiect Rom. 3. 6. Mark 9. 41. Solution Rom. 3. 20. Iames 2. 21. 14. In Rom. Ser. 7. In Rom. Ser. 2. Faith only Rom. 3. 28. Lib. Epist. 2. Epist. 2. Works iustifie Concil Trid. sess 6. can 26. 32. Ioh. Bethel in rationa diuin cap. 65. Iohn 1. 20. 1. Iohn 2. 2. Heb. 10. 14. The maner of iustifying by faith Rom. 3. 24. 25. The Rhemists take from the word Rom. 3. 24. 1. Pet. 1. 5. 9. 20. 21. Iustification taught by Christ and his Apostles heresie Popish iustifications This doctrine of iustification by faith in doctrine of liberty Rom. 6. 2. 3. caet 1. Pet. 2. 24. Ephe. 2. 10. Marke 13. 33. Luc. 7. 47. Detemp ser 237. Romish reproches against this true doctrine Dialog cum Tripho Act. 15. 9. li. 2. Epist 2. Aduers Marce. onem li. 4. In psal 115. Constit. Monâ—st cap. 16. Heresi 76. In Ioh. 6. In Ioh. 3. Tiâ— 1. 16. Eph. 6. 16. What iustifying faith is A particular confidence Rom. 4. 18. 19. 20. Iob. 19. 7. Rom. 4. 21. Iames 1. 6. Rom. 4. 11. A Seale Iames 2. 19. Rom. 8. 33. 34. 35. 38. Rom. 14. 5. 1. Pet. 1. 13. De Mortal Ser. Basil de vera fide Tom. 2. fol. 12. Jn Mat. Can. 5. Ope. Imper. Ho. 39. In cap. 2. 1. Tim Bellarm. de Iustif li. 1. cap. 4. Bellar. de iustif li. 1. ca. 6. 7. Assent or generall knowledge Iac. 2. 15. What faith we say iustifieth Rom. 4. Rom. 8. 1. Pet. 1. 5. Romish saith iustifieth not Gen. 3. 15. How and why good workes must be done Math. 7. 17. Luke 6. 43. 44. Rom. 7. 19. 23. 24. 21. 22. 28. Rom. 6. Rom. 12. 1. 1. Pet. 1. 2. 22. August in psal 77. enarrat Rom. 13. 8. Rom. 14. 23. Degrat libero Arbit li. 5. ca. 10. Esa 1. 12. 1. Pet. 1. 23. 1. Pet. 2. 2. Regulae breu interrogat 119 1. Cor. 10. 3â— Rom. 1. 21. Rom. 2. 23. Rom. 16. 17. 18. Rom. 16. 17. 1. Pet. 5. 11. Math. 5. 16. In Psal 118. Concione 12. Popish good workes Workes not commaunded of God Deut. 12. 8. 32. The end of Popish works Esay 50. 11. Ier. 2. 19. Ier. 6. 19. Buying of helps for sin The true end of good works not regarded Luk. 1. 74. 75. Whether our works can be perfect Ephes 2. 10. Rom. 4. 7. 8. Mar. 2. 5. 3. 18. Mar. 3. 29. Rom. 7. 23. 22. Our prayers not perfect Popish praiers Rom. 6. 12. Rom. 8. 26. Bad tooles Rom. 8. 2. Imputation of Christs holynesse Rom. 8. 4. Esa 64. 6. Ser. in Rogationibus Wisd 9. 15. Retract li. 1. cap. 19. Enar. in ps 38. Perfection in works Andrad Orthod Explic. li. 5 Deut. 6. 5. This commandement is generall to all men heer Deut. 6. 1. Math. 22. 39. Gala. 5. 24. Rom. 10. De tempore ser 48. The newman The old man 1. Pet. 2. 11. Gen. 38. 29. Rom. 7. 19. Rom. 7. 22. 23. 1. Pet. 1. 5. Cap. 20. Aura Concil In Galataâ— cap. 2. Ad probam de Virginitate Arnob. aduersus Gentes li. 2. Trident. Concil Sess 6. cap. 6. Ibi. cap 4. Cens Colonient pag. 33. dial 2. Iere. 32. 39. Ezech. 36. 26. 2. Cor. 3. 5. Rom. 4. 11. 1. Pet. 3. 21. The vse of the SacrameÌ„ts Li. 1. de effect Sacr. cap. 17. li. 2. cap. 3. Rom. 2. 25. Concil Trident. Sess 7. can 6. 7. 8 Math. 1. 21. Iohn 1. 16. Cyprian de baptis Christi In 2. Cor. 3. Contra Crescon grammat li. 2. cap. 21. Predestination free without respect of our works Rom. 9. 11. 12. Rom. 11. 5. 6. De Gra. lib. arbit li. 2. ca. 10 D. Whitaker contra DuraeuÌ„ lib. 6. pag. 762. Sufficient help August de predest gra cap. 6. Prosper Epist ad Aug. de reliquijs pelag Hilar. Epistela ad August Prosperi Epist apud August De praedestinat Sanct. cap. 18. Degra lib. Ar. li. 2. cap. 15. Ibid. cap. 17. Psal 115. 8. Concil Trident. Sess 6. cap. 12. Rom. 11. 29. Rom. 8. 15. 16. 15. Rom. 5. 3. 4. 5. 1. Pet. 1. 6. Rom. 12. 2. 2. 1. Pet. 2. 5. 9. Exod. 16. 6. The Sacrifice of the Masse In Epist ad Heb. ca. 10. Ho. 18. In Epist ad Heb. ca. 7. Ho. 13 Theophil in Ep. ad Heb. cap. 10. In Cantica serm 22. Priestes Luc. 22. 19. Sacrifices Rom. 3. 24. 35. Heb. 9. 12. Heb. 10. 10. 14. Rom. 12. 6. 7. 8. Gen. 13. 7. 8. Offices in the Church of Rome 1. Pet. 4. 11. Dist 21. cap. Cleros Durand Ration diuin li. 3. Math. 28. 19. Rationat diuin li. 1. Epist li. 1. Epist 8. Greg. Nazian Orat. 4. De temp ser 9. De cura pastorali part 2. c. 4. Obedience to magistrates Math. 22 21. Marke 12. 17. Rom. 13. 1. What subiection is required 1. Pet. 2. 13. 17. Chrisost ser 23. Popes aboue Emperours Rebellion against princes 1. Pet. 5. 1. 2. 3. The spanish tyrant A warning to princes The old Romish fath doth not once mention the popes supremacie 1 Pet. 2. 13. 1. Pet. 5. 1. Mak. 1. 16. Mark 9. 35 Mark 10. 37. Mark 8. 33 Act 2 What are the things indifferent Rom. 14. 14. Exod. 3. 5. 22. 13. 15. 19. 1. Cor. 9. 20. 22. Gala. 2. 11. 1. Pet. 4. 8. 1. Pet. 3. 8. 1. Pet. 5. 5. Ignatius Euseb Hist. eccles li. 5. ca. 3. Euseb Hist. eccles li. 5. ca. 25. cap. 26. Mark 7. 18. 1. Cor. 8. 8. Coloss 2. 21. Iohn 4. 24. Praying to God onely 1. Tim. 2. 5. Rom. 1. 9. Rom. 15. 5. Rom. 16. 20. Rom. 15. 30. Rom. 1. 8. Rom. 16. 27. 1. Pet. 1. 3. Psal 121. 12. Mark 6. 41. Mark 7. 34. Math. 6. 9. Mark 14. 36. Mark 15. 34. Iac. 1. Colloq cum Trypho De prescript ad Haereticos Contra Epistol perueniam Donat. cap. Ier. 2. 13. Vowes to the Saintes Honour to Images Our father to hee Saints shee Saints 1. Cor. 14. 1â— Hayle Mary to Hee Saints Psal 109. 7. Meditat. cap. â— What treasure Saint Paule brought to the Romans Rom. 1. 11. Rom. 15. â—9 The Popes blessings Rom. 16. 18. The Pope doth no duties of the ministerie Epist Iud. 12. Mariage and vouâ—s Marke 1. 30 vpon Math. 8 ver 14. 1. Pet. 3. 7 1 Pet. 3. 7 1. Cor. 7. 5. 2. 1. Cor. 7. Math. 19. 11. 1. Cor. 7. 9. Vowing of single life 1. Pet. 3. 7. 1. Cor. 7 5. Sup. Cant. ser 34 In Psal Qui habitat ser 6 Reuel 17. 2. 18. 3. Reuel 18. 8. Purgatory 1. Pet. 3. 19 20 Math 12. 32 Arg. in Evang. Marci Mark 3. 29. De purgat li. 1. cap. 4. Limbus puerorum Pilgrimages Pardons Agnus deies Blessed graines Crosses Reliques Shrift Satisfactions 7 Sacraments Praying in an vnknowen tongue Psa 52. 11. ver 50. 51. 2. Cor. 6.