then do no good deedes Answere I say not so But I say we should do no good works for the intent to get the inheritaunce of heauen or remission of sinne For if we beleeue to get the inheritance of heauen through good workes then we beleeue not to get it through the promise of God Or if we thinke to get remission of our sinnes by our deedes then we beleeue not that they are forgeuen vs and so we count God a lyer For God sayth Thou shalt haue the inheritance of heauen for my Sonnes sake And you say it is not so but I will winne it through my workes Thus you see I condemne not good deedes but I condemne the false trust in any workes for all the workes wherein a man putteth any confidence are therewith poysoned and become euill Wherefore thou must do good workes But beware thou do them not to deserue any good through them for if thou do thou receauest the good not as the gyftes of God but as debt to thee and makest thy selfe fellow with God because thou wilt take nothing of him for nought And what needeth he any thing of thine which geueth all thinges and is not the poorer Therefore do nothing to him but take of him for he is a gentle Lord and with a gladder will geueth vs all that we neede then we can take it of him If then we want ought let vs wite our selues Prease not therefore to the inheritaunce of heauen through presumption of thy good workes for if thou do thou countest thy selfe holy and equall to God because thou wilt take nothing of him for nought And so shalt thou fall as Lucifer fell for his pride Certayne briefe Notes or declarations vpon the foresayd places THis litle Treatise of M. Patericks Places albeit in quantitie it be but short yet in effect it comprehendeth matter able to fill large volumes declaring to vs the true doctrine of the Law of the Gospel of Fayth and of Workes with the nature and properties and also the difference of the same which difference is thus to be vnderstanded That in the cause of Saluation and in the office of Iustefiyng these are to be remoued and seperated a sunder the Law from the Gospell and Fayth from Workes otherwyse in the person that is iustefied and also in order of doctrine they ought commonly to go necessarily togeather Therefore whersoeuer any question or doubt ryseth of Saluation or our iustefying before God there the Law and all good workes must be vtterly excluded and stande a part that Grace may appeare free the Promise simple and that Fayth may stand alone which Fayth alone without Law or workes worketh to euery man particularly his saluation through meere promise and the free grace of God This word particularly I adde for the particular certefiyng of euery mans hart priuatly and peculiarly that beleeueth in Christ. For as the body of Christ is the cause efficient of the redemption of the whole worlde in generall so is Fayth the instrumentall cause by which euery man applyeth the sayd body of Christ crucified particularly to his owne saluation So that in the action and office of iustefication both Law and workes here be vtterly secluded and exempted as thinges haning nothing to do in this behalfe The reason is this for seeing that all our Redemption vniuersally springeth onely from the body of the Sonne of God crucified there is nothing that can stand vs in stead but that onely wherewith this body of Christ is apprehended Now forasmuch as neither the Law nor Workes but Fayth onely is the thing which apprehendeth the body and death of Christ therefore Fayth only is that matter which iustefieth euery soule before God through the strength of that obiect which it doth apprehende For the obiect only of our Fayth is the body of Christ lyke as the brason Serpent was the obiect of the Israelites looking and not of their hands working by the strength of which obiect through the promise of God immediatly proceeded health to the beholders So the body of Christ being the obiect of our Fayth yeeldeth or striketh righteousnes to our soules not through working but in beleeuing onely Thus you see how Fayth being the onely eye of our soule standeth alone with her obiect in case of iustefying But yet neuertheles in the body she standeth not alone for besides the eye there be also hands to worke feete to walke eares to heare and other members moe euery one conuenient for the seruice of the body and yet there is none of them all that can see but the eye So in a Christian mans lyfe and in order of doctrine there is the Law there is Repentance there is Hope Charitie and deedes of Charitie all which in life and in doctrine are ioyned and necessarily do concurre togeather And yet in the action of iustefying there is nothing els in man that hath any part or place but only Fayth apprehending the obiect which is the body of Christ Iesus for vs crucified In whom consisteth all the worthines and fulne of our saluation by Fayth that is by our apprehending and receauing of him according as it is written Iohn 1. Whosoeuer receaued him he gaue them power to be made the sonnes of God euen all such as beleeued in his name c. Esay 53. And this iust seruant of mine in the knowledge of him shall iustefie many c. Argument Da Apprehending and receauing of Christ onely maketh vs iustefied before God Iohn 1. ri Christ onely is apprehended and receaned by Fayth si Ergo Fayth onely maketh vs iustefied before God Argument Ba Iustification commeth onely by apprehending and receauing of Christ. Esa 53. ro The Law and Workes doe nothing pertaine to the apprehending of Christ. co Ergo the Law and Workes pertaine nothing to Iustification Argument Ce Nothing which is vniust of it selfe can iustifie vs before God or helpe any thing to our iustifying fa Euery worke we doe is vniust before God Esa. 64. re Ergo no worke that we doe can iustifie vs before God nor helpe any thing to our iustifiyng Argument Ca If workes coulde any thing further our iustification then should our workes some thing profite vs before God me No workes do the best we can do profite vs before God Luk. 17. stres Ergo no workes that we do can any thing further our iustification Argument Ba All that we can do with God is only by Christ. Iohn 15. ro Our workes and merites be not Christes neither any part of him co Ergo our workes and merites can doe nothing with God Argument Da That which is the cause of condemnation can not be the cause of iustification ri The Law is the cause of condemnation Rom. 4. Ergo it is not the cause of iustification A Consequent We are quit and deliuered from the Law Rom. 7. Ergo we
reconciled Rom. 5. Who hath destroyed death and brought lyfe to light 1. Tim. 1. Who by death hath destroyed him which had the power of death that is the Deuill And hath deliuered them which liued vnder feare of death all their lyfe in bondage Heb. 2. By whose obedience we are made iust By whose righteousnes we are iustified to lyfe Rom. 5. By whose curse we are made blessed and deliuered from the maladiction of the Law Galla. 3. with many other such like c. Wherefore whosoeuer studieth to be accepted with God and to be founde righteous in his sight let him learne diligently by the doctrine of Sainct Paule to make a difference a seperation as farre as from heauen to the earth betweene these two that is betweene the righteousnes of workes and righteousnes of Fayth And in any case beware he bring no other meanes for his iustification or remission of his sinnes but onely Fayth apprehending the body or person of Christ Iesus crucified For as there is no way into the house but by the doore so is there no comming to God but by Christ alone which is by Fayth And as the mortell body without bodely sustenance of bread and drinke can not but perish so the spirituall soule of man hath no other refreshing but onely by Fayth in the body and blood of Christ whereby to be saued With this Fayth the idolatrous Gentiles apprehended Iesus Christ and receiued thereby righteousnes Cornelius the first baptised Roman so soone as he heard Peter preach Christ receaued straight way the holy Ghost Peter him selfe confessed and for his confession had the keyes of heauen Math. 16. Zacheus receaued the person of Christ into his house and withal receaued saluation both to him and his whole householde Luk. 19. What a sinner was Marie which had no lesse in her then seauen Deuils and yet because she set her hart and affection vpon that person many sinnes were forgeuen her Luk. 7. The righthand Thiefe how farre was he from all workes of the Law And yet by Fayth entred he iustefied into Paradice the same day with Christ. Luk. 23. In lyke maner although the poore Publican came to the Church with lesse holinesse after the Law yet went he home to his house more iustified then the Pharise with all his workes and all by reason of Fayth Luk. 18. The parable of the Prodigall Sonne which was lost yet reuiued agayne Also of the lost Groate and of the lost Sheepe which went astray and was founde againe What do these declare but that which is lost by the Law to be recouered by Fayth and Grace And how oft do we reade in the Gospel Thy Fayth hath saued thec c Iesus seeing their beliefe c. He that beleeueth in mee I will rayse him vp in the last day c. Beleeue also in mee c. He that beleeueth in mee hath euerlasting lyfe c. Without me ye can do nothing c. He that is in me c. He that loueth me c. He that heareth me c. He that abydeth in me c. He that receaueth me c. Vnlesse ye eate my flesh drinke my blood c. That they may receaue remission of their sinnes by their fayth in me c. Act. 26. To him all the Prophets giue witnes that whosoeuer beleeueth in him should haue remission of sinnes in his name c. Act. 10. He that beleeueth and is baptised Math. vlt. He that beleeueth in mee shall do the workes that I doe and greater then these c. And likewise in the writinges of S. Paule how often do we heare the name of Christ almost in euery third or fourth line where he still repeateth In Christo Iesu per Christum Iesum per Iesum Christum dominū nostrum c. Qui credunt in ipso c. Omnes qui credunt in eo c. Credentes illo in eum credentes illi in nomen eius In nomine Domini nostri Iesu Christi c. Beleeue sayth S. Paule to the Iaylor in the Lord Iesus and thou shalt be saued and thy whole house c. Act. 16. Thus then thou seest as the Passion of Christ is only the efficient or personall cause immediate of our saluation so is Fayth onely the instrumentall or meane cause that maketh the merites of Christ to vs auayleable For as the Passion of Christ serueth to none but such as do beleeue so neither doth Fayth as it is only a bare qualitie or action in mans minde it selfe iustifie vnlesse it be directed to the body of Christ crucified as to his obiect of whom it receaueth all his vertue And therefore these two must alwayes ioyntly concurre togeather Fayth and Christ Iesus crucified As for example When the Children of Israel were bid of Moses to looke vp to the Brasen Serpent neither coulde the Serpent haue helped them except they had looked vp nor yet their looking vpward haue profited them vnlesse they had directed their eyes vpon the sayd Serpent as the onely obiect set vp to the same purpose for them to beholde So our Fayth in lyke case directed to the body of Iesus our Sauiour is onely the meanes whereby Christes merites are applyed vnto vs and we now iustified before God according to the doctrine of S. Paule who in expresse wordes defining to vs what this Fayth is and how it iustifieth sayth If thou shalt confesse with thy mouth the Lord Iesus and beleeue with thy hart that God raised him from death thou shalt be saued c. Rom. 10. Besides this what action or qualitie soeuer is in man either Hope Charitie or any other kinde of Fayth and beleeuing be it neuer so true except it apprehende this obiect which is the body of Christ the Sonne of God it serueth not to iustification And that is the cause why we adde this particle onely to Fayth and say That Fayth onely in Christ iustifyeth vs to exclude all other actions qualities gyftes or workes of man from the cause of iustifying forsomuch as there is no other knowledge nor gyft geuen of God to man be it neuer so excellent that can stande before the iudgement of God to iustifycation or whereunto any promyse of saluation is annexed but onely this Fayth looking vp to the brasen Serpent that is to the body of Christ Iesus for vs crucifyed As for example When the Turke sayth That he beleeueth in one lyuing God that made heauen earth his beliefe therein is true yet it iustifieth him not because it lacketh the right obiect which is Christ. So when the Iew sayth That he beleeueth in one God maker of heauen and earth and beleeueth also the same God to be omnipotent mercifull iust and true of promyse and that he hath elected the seede of Abraham True it is that he beleeueth and yet
all this serueth him not because Christ the sonne of God is not ioyned withall And though the sayd Iew should be neuer so deuout in his prayers or charitable in almes or precise in keeping the Law and beleeued neuer so steadfastly that he is elect to be saued yet he is neuer the nearer to saluation for all this so long as his Fayth is not grounded vppon the head corner stone which is the person and body of Christ Iesus the true Sauiour After like sort it may be sayd of the Papict when he sayth That he is baptised and beleueth in the Father the Sonne and the holy Ghost three persons and one God And also confesseth Iesus Christ to be the Sonne of God which dyed for our sinnes rose agayne for our righteousnes c. His beliefe therein is true and in deede woulde saue him yf he did stay his saluation in his Fayth and vpon Christ his Sauiour onely according to the promyse and grace of God and goe no further But that he doth not For neyther doth he admit Christ onely to be his perfect Sauiour without the helpe of other Patrons Heades Aduocates and Mediatours nor yet permitteth his Fayth in Christ onely to be the meanes of his iustifycation but setteth vp other by meanes as Hope Charitie sacrifice of the Masse Coufession Pennance Satisfaction Merites and Pardons supposing therby to worke his iustification before God contrary to the worde of promise to the Gospel of grace and to the doctrine of S. Paule Also Sainct Paule in the. 9. to the Romans wryting of this righteousnesse which commeth of Fayth calleth it the righteousnesse of God in these wordes Whom God sayth he hath set vp for a propitiation by Fayth in his blood whereby to make manifest the righteousnes which is of him selfe in tollerating our sinnes c. Rom. 3. By the which righteousnes it is euident that Sainct Paule meaneth the righteousnes of Fayth which almightie God now reuealeth and maketh manifest by preaching of the Gospel Wilt thou see yet more playnely this righteousnes of God how it is taken in S. Paule for the righteousnes of Fayth and therfore is called the righteousnes of God because it is imputed of God onely to Fayth and not deserued of man In the same Epistle to the Romans and in the. 3. chapt aforesaid his wordes be manifest The righteousns of God sayth he is by fayth of Iesus Christ in all and vpon all that do beleeue c. And thus much of the true causes of our iustificatino after the doctrine of Sainct Paule concernyng which causes this distinction furthermore by the way is to be added that as touching the originall causes of our saluation which be diuers and sundry some are externall and without vs some are internall and within vs. Of the externall causes which are without vs the fyrst and principall is the Mercie and grace of God Of this foloweth Predestination and Election then commeth Uocation The last and next cause to vs is the Death and Bloodshed of Christ whereby we are redeemed and all these be externall causes because they are without vs. Of internall causes that be in man through the gyft of God there is but one and no moe in Scripture appoynted That is our Fayth in Christ which is the gyft of God in vs. Besides this there is no gyft of God geuen to man no vertue worke merite nor any thing els that is any part or cause of our saluation but onely this gyft of Fayth to beleeue in Christ Iesus And this is the cause why we holde that Fayth onely iustifyeth meanyng that amongst all the workes deedes actions labours and opperations whatsoeuer man doth or can doe there is nothing in man that worketh saluation but onely his Fayth geuen to him of God to beleeue in Christ his sonne folowing therein the trade of Sainct Paules teaching who in precise wordes so ascribeth iustification to Fayth that he excludeth all other actions of man and workes of the Law And therefore in the fame Epistle to the Romans Sainct Paule reasonyng of the glory of Iustifying asketh this question How this glory is excluded whether by the Law or workes and concludeth no ascribing only the glory thereof to the law of Fayth And consequently vpon the same he inferreth We holde that a man is iustified by Fayth without the deedes of the Law And how then can that be accompted for any part of our iustifycation which Sainct Paule vtterly debarreth and excludeth in that behalfe Of which like exclusiues and negatiues the whole course of Sainct Paules doctrine is full where he still concludeth Sine operibus absque operibus legis non ex operibus dei donum est non ex operibus sed secundum miserecordiam ne quis glorietur Ephe. 2. Non ex operibus Iusticiae que ferimus nos sed secundum propositum suum et gratiam c. Tit. 3. Non secundum opera nostra c. Tim. 2. That is to say It is the gyft of God not of workes that no man should glory c. Not of the workes of righteousnes which we haue done but of his owne mercie c. Not after our workes but after his owne promyse and grace which is geuen to vs. c. Agayne Galla. 2. Non iustificatur homo ex operibus c. That is A man is not iustified by workes c. Item ei qui non operatur credenti autem in eum qui iustificat impium fides imputatur ad iustitiam c. Rom. 4. To him that worketh not but beleeueth in him which iustifieth the wicked his fayth is imputed to righteousnes c. By these exclusiues and negatiues in Sainct Paules doctrine what doth he els meane but vtterly to seclude all kinde of mans merites and workes of the Law from the office and dignitie of iustifying And although he expresseth not the worde onely yet vpon his exclusiues and negatiues this exceptiue must needes be inferred For in all logique the consequent is necessarie and formall as one man is suffered to come into the house and no person els is suffered to enter but one Ergo one man only is suffered to enter into the house And thus much concerning Fayth in Christ proued to be the onely meane or instrumentall or conditionall cause of our Saluation no other besides the same alone by the doctrine of S. Paule taught to the ancient Romans Sainct Paule after he hath thus established vs in certaintie of our Saluation through Fayth in Christ exhorteth vs vehemently and with all instance to good workes shewing the true vse and ende of good workes which is First to shew our obedience and duetifull seruice as we may vnto God who hath done so great thinges for vs. Secondly to relieue our neighbours with our charitie and kindnes as God hath been kinde to vs his enemies Thirdly to stirre vp others
by our example to prayse God to imbrace the same Religion and to do the like For requisite it is that as God hath beene so mercifull vnto vs and gracious in eternall gyftes we should be mercifull likewyse to other in temporall commodities And seeing it hath pleased him of his fatherly goodnes of our partes so little deserued to call vs to so high a vocation to giue the blood of his Sonne for vs to forgiue vs al our sinnes to delyuer vs from this present wicked worlde to make vs citizens of heauen yea his children more then seruants â—ytle then can we doe and well may he thinke those benefices yll bestowed if we forgiue not our neighbours and shew some thing agayne worthy that holy callyng wherewith he hath called vs in mortifying our fleshly lustes here and studying after heauenly thinges And finally if we being prouoked with such loue and kindnes render not againe some loue for loue some kindnes for kindnes seeking how to walke in seruing him so much as we may in holinesse and righteousnesse all the dayes of our lyfe And though our obedience shall alwayes be imperfect do the best we can yet reason would that some obedience we should shew as louing children to such a louing father And this is the cause why Sainct Paule is so vehement and vrgent to call vpon good workes not that workes should iustifie but that we being iustified so mercifully and tenderly through his grace should not abuse his grace in vayne but endeuour our selues to our vtmost to render our seruice agayne to him in such conuersation of lyfe as may most make to his glory and profite of our neighboure And though the wordes of our Sauiour seeme in some places to attribute to our obedience charitie here in earth great rewardes in heauen That is of his owne free grace goodnes so to impute small matters for great desartes And not for vs to clayme any meede thereby or thanke at his hand as by any worthynes of our doinges no more then the Seruant when he commeth from the Plough and seruing the Cattle in the stelde serueth first his Maister at home and wayteth vpon his table the Maister is not bound sayth Christ to thanke his Seruant therefore and did him sit downe So you sayth he when you haue done that is commaunded you say ye are vnprofitable Seruantes ye haue done but what your bounden duetie was to doe Luk. 17. Agayne here also is to be vnderstoode that where such rewardes be ascribed vnto mens deedes it is not for the worthynes of the deede it selfe but for the Fayth of the doer which Fayth maketh the worke to be good in Gods sight For els yf an Infidel should do the same worke that the Christian doth it were nothing but meere sinne before God In that therefore the Christian mans worke is accepted be it neuer so small as to giue a cup of colde water the same is onely for his Faythes sake that doth it and not for the worke which is done Whereby againe we may learne how Fayth onely doth iustifie a man that three maner of wayes First it iustifieth the person in making him accepted and the childe of God by regeneration before he begin to do any good worke Secondly it iustifieth a man from sinne in procuring remission and forgiuenes for the same Thirdly it iustifieth the good deedes and workes of man not onely in brynging foorth good fruites but also in making the same workes to be good and acceptable in the sight of God 〈◊〉 which otherwise were impure and execrable in his syght The office therefore of Fayth and Workes is dyuers and must not be confounded Fayth fyrst goeth before and regenerateth a man to God and iustifyeth him in the sight of God both in couering his sinne and in making his good deedes acceptable to God clyming vp to heauen and there wrastling and pleading Christes merites with God and his iudgement for righteousnes for saluation and for euerlasting life Workes and Charitie folow Fayth and are exercised here vpon earth and gloriech onely before man but not before God in shewing foâ—rth obedience both to God and man Further then this our good workes do not reach nor haue any thing to doe in the iudgement of God touching saluation I speake of our good workes as S. Paule speaketh Rom. 7. as they be ours and imperfect for els if our workes could be perfect according to the perfection of the Law as Christ wrought them in the perfection of his flesh then should we obtayne saluation by them according as it is sayd Qui feceret ea viuet in eis But now seeing the imbecâ—â—itie of our flesh can not attayne thereto it foloweth thereof that all glory of iustifying is taken from our workes and transferred onely to Fayth Certayne Principles or generall Verities and infallible Rules of the Scripture grounded vpon the trueth of Gods worde in the argument of iustification The fyrst Principle AS sinne and death came originally by the disobedience of one to all men of his generation by nature So righteousnes and life came originally by the obedience of one to all men regenerated of him by Fayth and Baptisme Rom. 5. The seconde Principle The Promise of God was freely geuen to our first Parentes without their deseruing That the Seede of the woman should breake the Serpents head Gen. 3. The thirde Principle Promyse was geuen freely to Abraham before he deserued any thing That in his Seede all nations should be blessed Gen. 12. The fourth Principle To the worde of God neither must we add nor take from it Deut. 4. The fyft Principle He that doth the workes of the Law shall liue therein Leuit. 18. Galla. 3. The sixt Principle Accursed is he which abideth not in euery thing that is written in the booke of the Law Deut. 27. Galla. 3. The seuenth Principle God onely is to be worshypped Deut. 6. Luk. 4. The eight Principle All our righteousnes is lyke a defyled cloth of a woman Esa. 64. The ninth Principle In all my holy Hill they shall not kill nor slay sayth the Lord. Esa. 11. 65. The tenth Principle God loueth mercie and obedience more then sacrifice Ose. 6. 1. King 15. The eleuenth Principle The Law worketh anger Condempneth and openeth sinne Rom. 3. The twelfth Principle The ende of the Law is Christ to righteousnes to euery one that beleeueth Rom. 10. The thirteenth Principle Whosoeuer beleeueth and is baptised shalbe saued Math. vlt. The foureteenth Principle A man is iustifyed by Fayth without workes freely by grace not of our selues Galla. 2. Ephe. 2. The fyfteenth Principle There is no remission of sinnes without blood Heb. 9. The sixteenth Principle Whatsoeuer is not of Fayth is sinne Rom. 14. Without Fayth it is impossible to please God Heb. 11. The seuenteenth Principle One mediatoure betweene God and
Luk. 17. Without me can ye do nothing Ioh. 15. The Law worketh anger Rom. 4. Now are we quit and deliuered from the Law being dead to that wherein we were once holden Rom 7. The Law to be discerned froÌ„ the Gospel â—he ignorance and blindnes of the Popes Church The first poynt Rom. 7. The strength of the Law The seconde poynt Rom. 10. The death of Christ is the death of the Law that is of the condemnation of the Law The time of the Law how long it lasteth Galla. 3. The time of the Law ceasseth when fayth beginneth 1. Tim. 1. 1. The disease 2. The knowing of the disease 3. The Phisition Repentance is ioyned with fayth yet it is no cause of saluation The thirde poynt Inconueniences that rise in not knowing the true ende of the Law They conceaue saluation in the law They seeke Gods fauoure by workes of the Law The Law is geuen by Moses Grace and verity by Iesus Christ Iohn 1. Law natural Law morral Law euangelical Precepts and counsels Their teaching is of workes of the Law The Law equall with the Gospel or seclude the Gospel Obedience in externe actions In mans power to fulfiâ—lâ— the Law Workes of perfection The state monasticall Vowes of their religious men Equalling Gods law with mans law Their punishing of transgressors They exclud fayth and ascribe saluatioÌ„ to workes merites The syrst Caution Math. 5. Math. 18. Math. 7. Math. 18. Luk. 16. Luk. 12. When the Law speaketh and when the Gospel speaketh The promise of the Gospel is without condition Rom. 3. The seconde Caution The Gospel to whom it belongeth A mourning weede in a mariage feast Christ the fulfiller and the finisher of the Law Rom. 10 The thirde Caution How to ioyne both the Law and the Gospel All men condemned by one All men saued by one A true christian defined Saluation by mercy onely and not by merites One sacrifice for sinne and no more Heb 9. Ephe. 1. Esa. 53. 1. Pet. 2. Collo 1. Rom. 5. 1. Timo. 1. Heb. 2. Rom. 5. Galla. 3. Saluation commeth onely by Fayth Math. 16. Luk. 19. Luk. 7. Luk. 23. Luk. 18. That which is lost by the Law is recouered 〈◊〉 Fayth 〈◊〉 Luk. 18. Math. 9. Iohn 14. Iohn 14. Ioh. 15. Ioh. 15. Act. 26. Act. 10. Math. vlt. Iohn 14. The writings of S. Paule ful of the name of Christ Iesus Act. 16. The personal cause of saluation The instrumental cause How Fayth iustifieth Example of the brasen Serpent Num. 21. What Fayth is by S. Paule Rom. 10. Fayth onely The Turkes Fayth The Iewes Fayth The Papistes Fayth Rom. 9. Rom. 3. The righteousnes of Fayth why it is called Gods righteousnes Rom. 3. The causes of our saluation distincted Grace and mercy Election Vocation Christes passion Fayth in Christ. The meaning cause why fayth only iustifieth Al workes of man excluded from the glory of iustifying Ephe. 2. Tit. 3. Time 2. Galla. 2. Rom. 4. The exclusiues and negatiues of S. Paule to be marked The true vse and ende of good workes Good workes iustifie not but folow the iustified Luk. 17. Fayth iustifieth three maner of wayes The office of Fayth the office of the Law compared togeather Rom. 7. The workes of man be imperfect and therefore haue nothing to do with iustification Rom. 5. Gen. 3. Gen. 12. Deut. 4. Teuit 18. Galla. 3. Deut. 27. Galla. 3. Deut. 6. Luk. 4. Esa. 64. Esa. 11. 65. Ose. 6. 1. King 15. Rom. 3. Rom. 10. Math. vlt. Galla. 2. Ephe. 2. Heb. 9. Rom. 14. Heb. 11. 1. Timo. 2. 1. Ioh. 2. Galla. 5. 2. Cor. 1. Rom. 13.