perfection of righteousnesse Another obiection they haue out of such testimonies as teach that God shall reward euery man according to his worke Psal 62.12 Mat. 16.27 Rom. 2.6 Reue. 22.12 Bell. de Iustific l. 5. c. 2 Aug. Confess l. 9. c. 13 How the godly are rewarded according to workes Of which sort the Scripture affordeth vs diuers And out of those wordes Bellarmine draweth this Doctrine Secundum opera sua id est vt opera merentur According to his workes that is as his workes deserue I might answer him with that golden saying of Saint Augustine Vae hominum vitae etiam ladabili si remota misericordia discutias eam Woe to the life of man that is commendable if thou Lord setting mercie aside doe sift the same But that the absurditie of his assertion may the rather appeare it is needfull that if the reward be giuen according to the merit of the worke there should bee some equalitie of proportion betweene the worke and the reward it meriteth But what proportion can there be betweene workes so vnperfect as before I haue shewed ours to bee and that eternall glorie which is so great and excellent a reward that the Apostle describeth it in these wordes The things which eye hath not seene 1. Cor. 2.9 eare hath not heard neyther can enter into the heart of man God hath prepared for them that loue him Howsoeuer therefore Bellarmine dareth affirme Bell. de Justific lib. 5. cap. 18. That non requiritur absoluta aequaelitas inter meritum praemium a perfit equalitie is not requisite betweene merit and the reward which thing he indeed barely affirmeth without any one testimonie of Scripture or sentence of Fathers yet dare I boldly pronounce that if any man saith that eternall life is giuen as workes deserue and yet that there is no proportion betweene eternall life and the worke hee speaketh most absurdly making merit no merit and deseruing no deseruing whereas in all reason and learning how much a worke wanteth of the equalitie with the reward which is to be giuen for doing it so much it lacketh of meriting that reward Very well therefore S. Bernard after he hath shewed That mens merits are not such Bern. Serm. 1. de Annunt that eternall life is of right due to them or that God should doe wrong if he so giue it not because euen our merits are Gods gifts and therefore we are rather bound to God for them then he to vs asketh this question Quid sunt merita omnia ad tantam gloriam What are all merits to so great glory As if he had said There is no proportion no equalitie This then which Bellarmine heerein hath taught is as absurd as if a man should affirme that hee doth not sell twelue penny-worth of ware or doe twelue penny-worth of worke must be deemed to haue truly deserued twelue pence I trow Bellarmine would not well like of such penny-worthes Not as workes merit One other argument I will produce which plainely enough confuteth that which Bellarmine sayth that According to the worke must be expounded as the worke meriteth Consider of the Parable of the Labourers in the Vineyard Mat. 20.1.3.5.6 whereof some went to their labour at the dawning of the day others at the third houre but some were not called to worke before the sixt or ninth houres yea other about Sunne-setting that is at the eleuenth houre The Master of the Vineyard when euen was come sent for the Labourers and as hee promised to the first paid to euerie one a pennie But they who came first 12. pleaded that they had borne the burden and heat of the day and therefore thought as our Papists doe they deserued more then the rest But the master of the Vineyard answered they had their due and what hee promised if hee gaue other more that hindred not them Now I would that our Romish Catholikes would answere truly to this question If paiment should haue beene made according to the merit of the worke who deserued most I suppose they will answere for otherwise they cannot truly answere that they who came first to their labour deserued best payment Yet wee see the last had as much as they Therefore it is plaine payment was not made to them nor shal be to vs as our worke meriteth but according to promise For euerie one had his pennie Hill in Mat. Can. Merces quidem nulla est ex dono quia debetur ex opere sed gratuitam Deus omnibus ex fidei iustificatione donauit 20. There is no wages of gift sayth Hilarie for it is due by the worke but God hath giuen a free reward vnto all by Iustification of faith The penny in the Gospell Prosper de vocat Gent. lib. c. 17. Thereby prouing that this penny was not as wages but a free reward not for the worke but giuen in promise Notably therefore sayth Prosper who wrote about that time Saint Augustine did who gathereth out of this parable Operarios accepisse donum gratiae non mercedem operis that these workemen receiued a gift of grace not a reward or wages for their worke But Bellarmine contending for merits would faine remoue this blocke out of the way Hee feareth lest some of his friends stumbling thereon should reele from the Romish Church He therefore out of Augustine and others telleth vs that denarius diurnus Bell. de Iustific li. 3. c. 16 li. 5. cap. 6. this penny for the day worke is aequalitas aeternitatis non gloriae equaelitie of eternitie not of glorie But our controuersie is not what this penny is but in what respect it is giuen whether for the worthinesse of the worke or not If he say for the merit of the worke the Parable is against his opinion therein If he say it is of promise as elsewhere he seemeth to affirme wee haue that we seeke Bell. de Iufic l. 5. c. 19. Wee see saith he the whole penny giuen to them who had not laboured the whole day and the Lord himselfe sheweth in these words I will giue to him as to thee c. that this was done not of dutie but of liberalitie Heere our aduersary confesseth the reward not to be as the labour merited Therefore to omit that needlesse question what this pennie is let vs heere remember that it is not giuen for the worthines of the worke For Bellarmines answere seemeth to mee much like as if I aske which way I may goe to London and he answere me it is a faire Citie Seeing then the reward is of mercie and not of merit let not vs by ascribing that to our workes which is giuen freely in grace be vnthankefull vnto him who so loued vs that he dyed for vs as Saint Hierom exhorteth vs yeelding this reason Ierom vpon Gal. 2. Abiecta est gratia si mihi sola non sufficit Grace is but cast away if it only suffice me
not Thus it is plaine I trust that According to the work is not as our aduersaries say As the worke meriteth But because many euen among Gods people delighted rather in outward shew of godlinesse then in the truth thereof contenting themselues to bring their offering to the Priest to weare with comming to the Temple the pauement of Gods house without any true deuotion to performe some outward workes in obseruing dayes and times and dyet and such like these words teach vs that the All-seeing eye is not deceiued with such counterfeit holines but he looketh more narrowly vnto the worke it selfe Wherein he first beholdeth the fountaine from whence it floweth and the root from whence it springeth For as a filthy fountaine cannot yeeld wholsome waters nor an euil tree bring forth good fruit as our Sauiour Christ sayth Mat. 7.18 so cannot a man that lyeth in his naturall corruption of the olde man doe any thing that shall bee acceptable vnto God The workes that come from the Spirit of Regeneration hee rewardeth in mercie the workes that are only from the olde ADAM what shew of holinesse so euer they haue in Iustice hee reiecteth Workes of the regenerate Now the workes that are done by the new-borne children of God sauour much though not wholy of the Spirit of regeneration For they are done with some cheerefulnesse and willingnesse though not with such alacritie as the godly themselues wish And this cheerefulesse is a thing well pleasing vnto God not only in giuing to the reliefe of the needy Cor. 9.7 but euen in all seruice that wee performe to him When GOD appointed the Tabernacle to bee made and people were to bring stuffe of all sorts towardes the making thereof yet might none be accepted vnlesse it were-giuen with a willing heart Exod. 35.5.21.22 Ps 119.108 1. Chron. 28 9. And Dauid in that respect commendeth to God his Prayers Accept O God the free offerings of my mouth And teaching his Sonne how to serue God hee giueth him this lesson And thou Salomon my Sonne know thou the God of thy Father and serue him with a perfit heart and willing mind This graced the widdowes two mites Luk. 21. because her willingnesse of heart caused her to cast into the treasurie that which she could not well spare whereas other gaue of their abundance They also who are regenerate ayme as neere as they can at the right end in their workes Mat. 6.1.2 The right end of good workes They doe them not that they may be seene of men praysed of men as do Hypocrits they respect not their profit estimation or reputatiō among men neither haue any other such worldly respect in framing themselues to obedience No they seeke not thereby to satisfie for their sins as Papists doe most iniuriously against the satisfaction that Christ hath made but rather confesse that to bee spoken to them which Bernard sayth Peccata tua maxima sunt nimium multa Ber. in Cant. Serm. 38. nequaquam pro tot tantis etiamsi te excories potes satisfacere Thy sins are very great very many Thou canst not satisfie for them being so many and so great though thou wouldst flay off thy skinne Their chiefe care in performing their obedience is That their light so shine before men Mat. 5.16 that they seeing their good workes may glorifie their Father which is in Heauen And although they desire earnestly with such alacritie to serue GOD yet find they that most truly Saint Augustine writeth Aug. de peccat merit remiss l. 2. cap. 7. alluding to that place of 2. Cor. 4.16 Profecto qui de die in diem adhuc renouatur nondum totus est renouatus in quantum nondum est renouatus in tantū adhuc in vetustate est Surely hee who is yet day by day renued is not as yet wholly renued and in asmuch as hee is not renued he is of the olde man Whereupon he also inferreth Proinde ex hoc quod in vetustate sunt quamuis iam baptizati ex hoc sunt etiam filij seculi Therefore in as much as they are of the olde man though they be baptized yet they are heerein the children of this world And what perfit or vnstained worke the children of this world are like to doe it is not hard to gesse Seeing therefore our new birth is heere neuer perfited Our new birth he◠not perfit we cannot so apply our selues to serue God as that in respect of our seruice we dare stand as iust before God but with good Bernard we must cry Meritum meum miseratio Domini Ber. in Cāt. ser 61. Ber. in Ps Qui habitat ser 15. Ber. in Cāt. ser 67. August de Sancta Virginit c. 32. My merit is the Lords mercy Hoc enim totum est hominis meritum si totam spem suam ponat in eo qui totum hominem saluum fecit For this is all mans merit if his whole hope bee only in him who hath saued the whole man And Deest gratiae quicquid meritis deputas Whatsoeuer thou giuest to merit thou takest from grace Therefore with Augustine also wee thinke that Enumerationi meritorum praefertur confessio peccatorum Confession of sinnes is better then reckoning of merits Out of all which it is plaine that according to the worke is not as the worke meriteth for our workes cannot merit so great blessing but according to the nature of the worke which if it be a fruit of a good Tree what wanteth in the goodnesse of the fruit it selfe is in Christ fulfilled in whom we and all that we doe are accepted And the light of this candle also discouereth that most impious blasphemie of the Church of Rome against God and their treacherie against men who these many yeeres deceiuing the world made them beleeue that the Pope can pardon Pardons Popish Satisfactions and Priests can satisfie for mens sinnes The gaine that thereby they haue reaped is verie great if such wicked getting may be called gaine For neyther doth Pope pardon nor Priests pray vnlesse they be wel hired And whosoeuer hath store of treasure may in that Romish Church be bold to sinne seeing the Pope hath Pardons enow and Priests can patter out heapes of prayers But woe to poore soules that haue no money to buy such merchandize With such trash the sacred Scriptures are not acquainted neyther haue they beene of any antiquitie as our Aduersaries are forced to confesse Durand l. 4 dist 20. quaest 3. Of Pardons we cannot say much sayth one of them because the Scripture speaketh not expresly thereof Iohn Fisher our Countrey-man sometime Bishop of Rochester acknowledgeth that the vse of Pardons and Purgatorie Admodum sero repertus est is very lately found out Artic. 18. cont Assert Lutheri But these words vnanswerably confute that impious doctrine so iniurious to Christ his death and passion God shall reward
is not one word of Workes but all is ascribed to Christ Wherein the Apostle also writeth so carefully and so warily as if he feared nothing more then that man should rest any thing vpon his Merits To conclude therefore this my first argument I say with the Apostle If it be of grace it is no more of Workes Rom. 11.6 or else were grace no more grace but if it bee of Workes it is no more grace for then were Workes no more Workes So that because the Apostle sayth it is of grace and by faith without Workes therefore Workes are wholly excluded as Andradius himselfe will warrant me to say For Mercedis ratio Andrad Orthodox Explicat lib. 6. cum gratiae nomine ex aduerso pugnat For the consideration of reward or Merit is cleane contrarie to grace A second argument I take from the finall causes of this doctrine of Iustification by faith only which are two set downe by the Apostle The one in this Chapter immediately before the words of my Text namely to exclude our reioycing or boasting But if all workes bee not disabled as insufficient causes of our Iustification some workes should be left wherein we might reioyce To exclude reioycing in our selues For by reioycing the Apostle meaneth nothing else but that confidence that men haue whereby they content themselues as if they were out of danger of Gods wrath Saint Paul then concluding out of that he hath taught of Iustification by faith that our reioycing is thereby taken away teacheth vs thus much that whoso apprehendeth with an assured faith this Iustification that we haue by Christ resteth nothing vpon his owne workes or contenteth not himselfe with the righteousnesse that is by the Law But on the contrarie our Aduersaries suppose their reioycing is not taken away In so much as a great man among them dareth affirme Andrad Orthodox Explicat lib. 6. That heauenly blisse is not so freely giuen of God and liberally as in respect of their workes it is due And by and by after We gather that eternall felicitie ought not to bee imputed according to grace but according to debt And therefore within a few words after he also defineth Merit Merit A free action whereunto a reward is due Which Doctrine of Andradius because it is also the Doctrine of the Romish Church wee may truly affirme of them that they doe what in them lyeth to make the Apostle a Lyer when hee affirmeth that reioycing is taken away by the Law of faith seeing they still reioyce and content themselues in their workes But I will end this with one short argument If Iustification may bee by workes then is not our reioycing in the Law taken away by faith but it is by faith taken away therefore Iustification is not by workes The Minor proposition is the wordes of the Apostle Rom. 11.6 The Maior is proued by that which a little before out of the Apostle I alleadged that workes and grace cannot both stand as causes of our Iustification But notably for this purpose doth Chrysostome gather out of these words Chrys in Epist ad Rom. hom 7 If the faithfull man and he who is saued would thinke well of himselfe in this respect that he regardeth the Law doe heare in these words how by the Law it selfe his mouth is stopped how by the Law hee is accused how the Law it selfe denieth as it were saluation to sinners and excludeth all boasting and he who as yet beleeueth not being hereby deiected and humbled may take occasion to draw neere vnto faith thou seest how great force faith hath how it driueth vs from whatsoeuer we had before not suffering vs to reioyce though neuer so little in them And a little before he hath sayd that God saueth Nullis ad hoc vsus operibus sed fidem tantum exigens Not vsing for our Iustification any workes but requiring faith only Sedul in Epist ad Rom. cap. 3. Sedulius also verie well noteth thus Talis gloriatio quae veniebat ex operibus legis excluditur Such reioycing is excluded as commeth of the workes of the Law Our comfort Another end why our Iustification is by faith is for our vnspeakeable comfort That it might come by grace and the promise might bee sure to all the seed Rom. 4.16 Whereas if wee should seeke to get the inheritance by the Law Gal. â— 18 we could not thinke to haue it by promise and so in respect of our owne manifold imperfections wee might alwayes bee doubtfull and wauering and farre from that comfort that Gods children finde in themselues In this respect then it is good that we perswade our selues that we are saued by grace Bell. de Iustific l. 5. c. 7 that we may looke vnto Christ only Yea Bellarmine himselfe giueth this aduice Propter incertitudinem propriae iustitiae periculum inanis gloriae tutissimum est fiduciam totam in sola Dei misericordia ponere In respect of the vncertaintie of our owne righteousnesse and the danger of vaine glorie the safest way is to put all our confidence only in Gods mercy and goodnesse Very well writeth vpon these words of the Apostle Theophilact Theophil in Epist ad Rom. 4. Quum vniuersa sint in Dei tum gratia tum misericordia fita profecto quae ab eoconferuntur stabilia fore certa omni semini id est credentibus cunctis existimanda sunt Seeing all things are of Gods grace and mercie sure the things that are giuen from him as it may be thought are stable and sure to all the seed that is to all beleeuers Ambros in Epist ad Rom. 4. Saint Ambrose also sayth Firma esse non potest promissio omni semini hoc est omni homini ex omni gente nisi fuerit ex fide The promise cannot bee firme vnto all the seed that is to all men of euery Nation vnlesse it bee of faith And he after yeeldeth a reason of that he hath said because by the Law we are found guiltie and the promise cannot be giuen to them that are guiltie vnlesse they bee purified which must bee done by faith Thus then I reason The promise of Iustification must be sure but vnlesse it be of faith it cannot be sure therefore the promise of Iustification must bee of faith The Maior is Saint Pauls Rom. 4.16 The Minor is the former wordes of Saint Ambrose A third argument to proue that euen the workes of them that are regenerate cannot iustifie and are excluded by Saint Paul from hauing that force is taken from the example of Abraham who is set forth as a patterne in whom wee may learne how wee all can attaine to Iustification as it is plaine to see in the fourth Chapter of this Epistle to the Romanes Abraham Abraham not iustified by workes a good while after he was called out of Vr of the Chaldees had liued a good time in obedience vnto
GOD had done no doubt many good Workes and offered many Sacrifices vnto God yet without respect vnto any of his Workes that hee now the childe and seruant of God had done Abraham beleeued God Gen. 15 6. Gal. 4.9.3 Rom. 4.13 and that his beleeuing was imputed to him for righteousnesse And therefore Paul is bolde to vse such exclusiue words The promise was not giuen through the Law but through the righteousnesse of faith And Sicut Abrahae nostra filiorum eius per gratiam sayth Primasius Primas in Epist ad Rom. 4. As was the Iustification of Abrahams so is ours also who are his children by grace But to be short I suppose we may bee bold to gather out of that which is said this reason As Abraham was iustified so shall wee bee but Abraham was iustified by faith without the workes that he did being Gods seruant therefore we also shall so be iustified All this argument may well and strongly be prooued out of this fourth Chapter of the Epistle to the Romanes But what neede many Arguments Confitentem habemus reum Stapleton our Countriman a sure friend to the Romish Church and as loth as any of them to write any thing that might any way impugne their Popish Maximes seeing the deadly wound which these words of the Apostle giue to their Doctrine of Merits is very carefull to salue that sore yet the force of truth driueth him to grant that heere the Apostle Antidot in Rom. 3.28 Our works cannot merit forgiuenesse of sinnes Excludit opera à virtute iustificandi absolutè id est à virtute remittendi peccata Excludeth Workes from hauing power simply or absolutely to iustifie that is to remit sinne or from power to remit sin What can be more plaine Good Workes cannot obtaine remission of sins sayth Stapleton and therefore not iustifie absolutely or perfitly Now an vnperfit Iustification we are not acquainted withal neither hath Christ or any of his Apostles taught vs any such But we know that a perfect cause hath her perfect effect a perfit Sacrifice such an one was that which Christ offered hath obtained perfect Iustification before God for all beleeuers But heere I would faine haue asked a question of Stapleton if he had beene aliue or of some other friend of his seeing hee is gone to giue an account how well he hath vsed his talent whether to gaine soules to Christ or to Antichrists how Parish Priests shall doe hereafter When men and women come to bee shriuen and haue confessed their sinnes shall their Ghostly Father bid them fast so many Frydayes Wednesdayes or Saints Eeues gad on Pilgrimage to Hales or Buxton to Compostel to Rome or to Loretta weare Haire-cloth next their skinne goe bare-foote and bare-legged shall they torment their bodie with Whips or other punishments Popish penances plaine cozenages or begger their Posteritie in building Chaunteries and such like places for satisfaction for sinne All this is to no purpose For Stapleton assureth vs there is in these or any other though better workes by farre such as GOD hath commanded no power to remit sinne so that Iustification must bee sought for some better way And so it seemeth the World hath beene couzened a great while by these cogging Companions which haue made men and women beleeue that by such Workes they may satisfie for their sinnes And thus I trust vpon so good a confession of Stapleton so good warrant of the Word and sure grounds of doctrine wee may conclude that a man is iustified and accounted guiltlesse before God by faith apprehending Christ Iesus in whom we haue redemption by forgiuenesse of our sinnes without any Merit of our Wrokes whether before or after our Iustification Now that which out of these words we conclude doth of necessitie follow but that our Aduersaries fearing lest their Diana of Merits should be nothing esteemed if they cast not a mist before mens eyes to hinder from them seeing the cleere light of truth that shineth in our Doctrine Act. 19.25.28 assemble as did the Siluersmiths at the call of Demetrius who told them by that craft they got their goods and with such other speeches made them full of wrath insomuch as they cried out saying Great is Diana of the Ephesians Euen so is it with vs. The Romish Demetrius that getteth much by selling such as they call good Workes with his followers seeking to defend the Doctrine of Merits cry out of that which teacheth Iustification by faith only whereby they may haue much losse if want of euill gotten goods may bee counted losse I confesse we teach that Faith only doth iustifie that is that a true and liuely faith wrought in our hearts by Gods Spirit working by loue True faith only iustifieth fruitfull in good workes adorned and beautified with holinesse of life for these are badges whereby to know a true faith doth iustifie and acquite vs before God so as wee boldly stand and plead not guiltie Whereby our Aduersaries may see how vniustly they slander vs and our Doctrine as if wee were enemies to all good Workes And yet we only teach that such a true faith as I haue now described without respect of the Workes that alwayes accompanie it doth iustifie not by the Merit of this faith but in that it is our hand whereby we apprehend and hold fast that Iustification which we haue in Christ through the vnspeakeable mercie of God And this our Doctrine is so warranted in Sacred Scripture as nothing more Saint Paul doeth often vse exclusiue words Exclusiue words Negatiue Equiualent as these are without the Law without Workes Sometime plaine negatiue words Not by Workes not by the Law Otherwhile words equiualent or of such like force As by grace Freely These manners of speech when I consider of I cannot but like well of the good and Christian counsell giuen by Primasius an ancient Writer Audi gratis tace de Meritis Heare what the Apostle sayth freely and speake not a word of Merits Thus therefore I reason for our Doctrine of Iustification by faith only If Workes are not to be ioyned with faith in the matter of Iustification then faith only euen by the confession of our Aduersaries doth iustifie For our Romish Catholikes denie not this our Doctrine but in respect of workes neyther doe they in any their Bookes or Writings seeke to match any thing with faith as cause of Iustification but workes only But workes are not to be ioyned with faith in the matter of Iustification as the Apostle most plainly proueth Gal. 2.16 Know ye that a man is not iustified by the Workes of the Law but by the faith of Iesus Christ Againe Ye are saued by grace Eph. 2.8.9 through faith not of your selues it is the gift of God not of Workes lest any man should boast himselfe Lastly these words to the Romanes are very effectuall Rom. 1.28 Therfore wee conclude that a man is iustified
that he is simply or altogether righteous But sometime also righteousnesse is ascribed vnto men here vpon earth As among sundry other to Zachary and Elizabeth of whom S. Luke writeth Luk. 1.6 Innocent in comparison of other Both were iust before God and walked in all the Commandements and Ordinances of the Lord without reproofe S. Augustine handling this very history doth truly teach what iustice they had as elsewhere so namely in these wordes Secundum quandam inter homines conuersationem laudabilem probabilem Aug. cont Pelag. Celestin l. 1. cap. 48. quam nullus hominum posset iustè in quaerelam vocare They were iust in regard of their conuersation commendable and allowable such as no man might iustly complaine of And after hee bringeth the example of Paul Phil 3.6 who according to the righteousnesse that was by the Law was without reproofe And yet this righteousnesse he accounted dung and losse In comparison saith AVG. of that which he hoped for And because the Pelagians pressed him with an authority out of Ambrose to proue that a man might in this life be perfit he sheweth what minde S. Ambrose was of for that point alleaging some words of his out of Ambrose his Commentaries vpon Esay which booke is not now extant that I haue seene although here and elsewhere S. Aug. make mention thereof And Ambrose himselfe referreth vs also to that booke Amb. in Luc lib. 2. The wordes alleaged are these Multi sunt perfecti in hoc mundo qui si perfectionem veram respicias perfecti esse non possunt Many are perfit in this world who if you looke to true perfection cannot be perfit Whereupon also S. August doth thus conclude Item immaculati sunt multi quum si minutiùs excutâ—as immaculatus esse nemo possit quiae nemo sine peccato Many also are vndefiled when as if you sift the matter narrowly no man can be vndefiled Notably also for this point writeth S. Ambrose by occasion of those wordes of the Apostle Let vs as many as bee perfit Phil. 3.15 bee thus minded Ambros in Ep. ad Phil. cap. 3. Ad comparationem caeterorum qui res diuinas negligentiùs curant perfecti dicendi sunt qui adhibita solertia perfectionis it er ambulant In comparison saith he of such as are negligent in heauenly matters they may be called perfect who are carefull to walke in the wayes of perfection S. BASIL expounding these wordes of the Prophet DAVID Iudge me O Lord according to my righteousnes Basil in Psal 7. and according to my innocency that is in me taketh innocency to bee simplicity or want of experience whereby men fall into many inconueniences And righteousnesse hee interpreteth to be such iustice as is hominibus comprehensibilis possibilis his qui in carne viuunt Such as men may attaine to and is possible for them to haue who liue in the flesh and thus he frameth that prayer Ad librilem humanae fragilitatis iustitiam meam appendens ita me iudices Waighing my righteousnesse in the wayscales of mans frailty iudge me after that manner By all this it doth appeare that though some are commended in Scriptures as iust men yet perfect righteousnes which only can stand before God none can attaine vnto For Hier. cont Pelag. l. 1. Cunctorum in carne iustorum imperfecta iustitia est The perfection euen of all iust men while they are in the flesh is vnperfit as S. Hierome saith but vnperfect righteousnesse cannot merit eternall life therefore no perfection that man hath here can merit that life This which I haue already said I would haue thought a sufficient answere to those Scriptures wherein some are commended as iust but seeing some contend to establish a greater righteousnesse in vs then we can haue I am forced a little further to looke into this matter Kemnitius a great learned man Popish impious speeches of Merits Kem. exam part 1. pag. 211. who hath most learnedly examined those wicked decrees of the impious Councel of Trent telleth vs that Lindan no small foole in the Romish Church Reuerendiss Episcopus Traiectensis he is called is very angry with some of his fellowes for affirming that God of his clemency and goodnesse rewardeth our good works to which he teacheth a reward to be due for the worthinesse thereof Andradius Paiuas I am sure Andrad Orthod explicat lib 6. pag. 518. dareth and shameth not to write that the ioy of heauen which the Scripture calleth the retribution and reward of the righteous is not so much giuen them of God freely and liberally as it is due to their workes And as the Apostle S. Paul proueth our Iustification by grace Rom. 4.4 because otherwise it should rather bee of debt then of fauour and the reward and grace saith he are quite contrary so dareth this man because eternall life is in Scripture called a reward gather this doctrine most false Pag. 519. Pag. 522. That it ought not to be imputed according to grace but as a debt And not long after he reproueth Kemnitius for finding fault with the Censurers of Colen for writing that God set on sale eternall life And not much vnlike is that Cens Colon. explicat Dialog 5. which they of Colen teach That by grace there is in our works an infinitenesse that they being somewhat holpen by that gift of grace doe worthily merit eternal life So that we see they imagine any little helpe will serue the turne A plaine proofe that their studie was more how to defend their doctrine then in sinceritie to examine themselues how vnable they are to keepe Gods Law so as they may merit eternall life thereby A man may iustly wonder how any that hath any feeling of his owne frailty or any knowledge of Gods word can bee so besotted as to teach that which is so contrary to that euery one of vs doe or iustly may feele in our selues and so directly against most manifest Scriptures Is any of them better then he who said no doubt as well in respect of himselfe Iob 15.14 as of others What is man that he should be cleane and he that is borne of a woman that he should be iust Are they more righteous then Dauid who confesseth that if God enter into iudgement with his seruants Psal 143.2 no flesh liuing shall be iustified or found righteous in his sight Are they holier then he who said Dan. 9.5 We haue sinned and haue committed iniquity and done wickedly yea we haue rebelled and haue departed from thy precepts and from thy iudgements Are they of greater power to resist sinne then Paul who said Rom. 7.19 I doe not the good thing that I would and the euill which I would not that doe I I thinke they dare not for very shame to match themselues with these men that had so great testimonie of their sincerity from God himselfe at the least
they will not preferre themselues How then dare they so stand vpon their merits seeing these godly men haue no trust in their works but so wholy disable them Neyther is there in the Scripture any thing more plainly deliuered any Doctrine more often taught Scriptures are against doctrine of merits Tit. 3.5 then that which teacheth vs to deny our merits and to rest only vpon Gods mercy in Christ for the forgiuenesse of our sinnes Not by the workes of righteousnesse which we haue done saith Saint Paul but according to his mercies he saued vs. And againe God hath saued vs 2. Tim. 1.9 and called vs with a holy calling not according to our workes but according to his owne purpose and grace which was giuen to vs through Christ Iesus before the world was And againe By grace ye are saued through faith Ephes 2.8.9 and that not of your selues it is the gift of God not of workes lest any should boast himselfe And infinite testimonies tending to this end if it were needfull might be brought prouing plainly how little we may rest vpon our merits and how little soundnes is in our workes and therefore also shewing how little cause our aduersaries haue to write that eternall life is due to good workes not of mercy but of merit as LINDAN ANDRADIVS and the Colen Censurers doe teach The reason of this conceit they haue of their workes is because they suppose none but great sinnes hinder our perfection Leuicula vitiola Kemnitius alleageth out of Lindan a Popish Bishop Asspergines naeuuli sunt qui perse non maculant nec contaminant Kem. exam part 1. Veniall sins they lightly esteeme sed quasi puluisculo leuiter aspergunt vitam Christianam vt nihilominùs tamen per se sint perfecta vndique immaculata renatorum opera in hac vita Which if they bee the words of Lindan hee vseth so many diminitiues to lessen and make nothing our breach of Gods Law as thereby he sheweth himselfe to be a very graceles wretch without any feeling of the burden of sinne They are in English thus Little light petty sinnes are as sprinklings and small staines which doe not of themselues blot or defile but as it were with small dust doe lightly sprinkle a Christian life so as notwithstanding the workes of the regenerate are of themselues perfect and euery way vndefiled Indeed Andradius too though not in such scornfull termes as I may well call them teacheth the like Doctrine Andra. Orthodox explicat l. 5. Peccata saith he in quae iusti quotidie labuntur iustitiam euertere nullo pacto possunt ac proinde neque perfectam absolutam legis obedientiam quoquo modo impedire The sinnes whereinto euen the iust daily fall can by no meanes ouerthrow righteousnesse Cens Colon. explicat errorum Dialogi 5. and therefore cannot any thing hinder the full and perfit obedience of the Law The Censurers of Colen also though not so vnmodestly yet as vntruly as Lindan affirme speaking of veniall sins that Leuia illa nec impios nec malos efficiunt nec operum nostrâ—rum obsunt efficaciae Those light sinnes make men neyther wicked nor euill neyther doe they hinder the efficacie of their workes Which their Doctrine to bee most absurd and false wee may proue by many reasons The least sinnes hinder our obedience and staine it as first thus Euery breach of Gods Law maketh our obedience vnperfit but euery veniall sinne is a breach of Gods Law therefore euery veniall sinne maketh our obedience vnperfit My Maior I would thinke should need no proofe seeing that where breach of a Law is there is not absolute obedience to the same And Saint Iames telleth vs Whosoeuer shall keepe the whole Law Iam. 2.10 and yet faileth in one point hee is guilty of all But that euery veniall sinne is a breach of Gods Law is plaine For if there be no breach of Law then is not forgiuenesse needfull but forgiuenesse is needfull for the taking away of veniall sinnes as is most manifest by that place of Saint Iohn If wee acknowledge our sinnes 1. Ioh. 1.8.9 he is faithfull to forgiue vs our sinnes and to clense vs from all vnrighteousnesse Whereby we vnderstand that the sinnes that Saint Iohn speaketh of are by forgiuenesse to bee done away And that he speaketh of veniall sinnes not only Andradius Paiuas doth testifie Andro. Orthodox explicat lib. 5. pag. 421. Bell. de Amis grat l. 1 cap. 6. but Bellarmine also in plaine words So that by two witnesses of good credit among our Aduersaries it appeareth that veniall sinnes are no otherwise taken away then other sinnes are and therefore that our perfit obedience is by them so hindered as that it cannot stand before the iust Iudge Againe whatsoeuer sinnes are short of that obedience that God commandeth in this Law Thou shalt loue the Lord thy God with all thy heart Deut. 6.5 with all thy soule with all thy might are hinderances vnto the perfection of obedience but the sinnes which they call venial doe that for in committing of them our whole heart minde and soule is not bent to obserue Gods Law therefore such sinnes are a hinderance to our perfit keeping of the Law But to be short If veniall sinnes be no transgression of Law they are to be much blamed that call them sinnes For where there is no Law there is no transgression but if they bee a breach of Law as before I said they are of the nature of sinnes and vnlesse they be pardoned shall also haue the reward of sinne The godly feare their venial sins But what seeke I to proue that which euery man 's owne conscience if they be not too much besotted will tell them Was it not veniall sinnes as our Aduersaries account that made Paul cry out as he doth O wretched man that I am Rom. 7.24 who shall deliuer me from the bodie of this death He could neuer haue said of himselfe as he doth of being without reproofe concerning the Law if he had beene stained with notorious and such as they call mortall sinnes And shall Paul be so scarred with veniall sinnes and can wee imagine they make vs nothing the worse How much better were it for vs with good Bernard to confesse Passio tua vltimum refugium Ber. in Can. Ser. 22. singulare remedium Deficiente sapientia iustitia non sufficiente succumbentibus sanctitatis meritis illa succurrit O Lord thy passion is my last refuge a singular remedy For when wisdome wanteth Iustice sufficeth not and merits of holinesse faile that helpeth And thus I trust it doth appeare that howsoeuer our Aduersaries teach of veniall sinnes which they confesse are in the godly yet are they such staines in the garment of our righteousnesse as are not to bee shaken off with euery knocke of the brest or washed off with sprinkling a little holy-water or other such like tryfling
by faith without the workes of the Law As if he would haue said We the Apostles of Iesus Christ appointed to bee the Scholemasters and Teachers of the World vpon good ground teach this as a doctrine not to be denied a principle in Religion not to be doubted of Faith only And howsoeuer our Aduersaries impugne this Doctrine and would perswade the simple that it is strange and hath no warrant yet are we able to produce such as many hundreds of yeeres since haue taught the same and gathered it out of these words of the Apostle Origen who liued about fourteene hundred yeeres since in verie few words Orig. in Ro. lib. 3. cap. 3. doth twice auerre the same Dixit Apostolus sayth he fide solius iustificationem sufficere ita vt credens quis tantummodo iustificetur The Apostle hath said that Iustification of faith only will suffice so that he who beleeueth only is iustified Isichius wrote at the least a thousand yeeres since and he sayth much like as Origen before him Isich in Leuit l. 4. c. 18 Gratia misericordia fide comprehenditur sola non ex operibus vt dicit Apostolus Grace and mercy is obtained by faith only not by Workes as Paul saith We cannot then be iustly charged as Teachers of new Doctrine heerein seeing wee affirme nothing but that others long before vs haue taught But because this is so much misliked as it is and so scornefully reiected of our aduersaries although all truth must bee grounded vpon the word of truth Iam. 1.18 as S. Iames calleth the Word of God neither needeth it the testimonie of any man which God in the Sacred Scriptures so plainly hath deliuered yet for the satisfying of the simple and the stopping of the slanderous mouthes of our obstinate enemies I purpose to let you see such a consent with vs in Doctrine for this point of Ancient Fathers and Learned Writers long before our time as in no one article or piece of doctrine wherein our aduersaries dissent from vs I suppose a greater can be shewed neither mo seuerall Authors alleaged So that I may well impanell for tryall of this controuersie two Grand-Iuries of famous men well reported of for godlinesse and learning among all men many of them and the meanest of them of such reputation in the Church of Rome as they are thought sufficient to goe vpon tryall of as great a matter as this is although it be of great importance And S. Paul himselfe shall speake for all as you heare hee hath done and bee Fore-man of this Iurie for they all haue learned of him that they say euen in these wordes which now I intreat vpon And first I will second him with some of them Commentaries vpon these wordes that wrote their Commentaries vpon this Epistle of S. Paul to the Romanes All I haue not out of such as I haue I will alleage but out of euery one one place although out of diuers of them I might produce very many Of Origen I haue spoken before and therefore I now omit him S. Ambrose is next who affordeth very good choice of testimonies he hath such plenty Amb. in Rom. 3. Iustificati sunt gratis saith hee quia nihil operantes neque vicem reddentes Sola fide iustificati sunt dono Dei They are iustified freely because working nothing neither recompensing they are iustified by faith only by Gods gift S. IEROME very briefly but as plainely writeth Hieron in Rom. 4. Per solam fidem iustificat Deus God iustifieth by faith only Then haue we Sedulius writing thus Ad Christum veniens sola quum credit fide saluatur Sedul in Rom. 3. He that commeth vnto Christ is saued by faith only when he beleeueth And the last of this ranke shall Primasius be who writeth thus Primas in Rom. 4. Impium per solam fidem iustificat God iustifieth the vngodly by faith only Another sort of them whom I meane to produce in this matter Other expounding other Scriptures are such as expounding other places of Scripture haue in such their Commentaries taught the same doctrine Among whom the first is Hilarie as most ancient in yeeres so most worthy to haue the first roome because he setteth downe the very wordes in question betweene vs now Hil. in Mat. Con. 8. Sola fides iustificat saith he Only faith iustifieth The next shall be Chrysostome who as he was next him in yeeres of all this company so hee differeth very little in wordes Ex sola quippe fide nos saluauit For by faith only he hath saued vs. Chrysost in Eph. hom 5. Augustine a man most famous in Gods Church for learning and his great labours against Heretikes well agreeth with the rest saying Aug. in Ps 88 Conc. 2. Sola fides Christi mundat The faith only of Christ cleanseth To whom may Cyril also be added who though he haue not the same wordes yet teacheth he that substance of doctrine in these wordes Cyril Alex. in Iob. lib. 9. cap. 30. Per fidem namque non aliter saluamur By faith for no other way we are saued ISYCHIVS I haue before produced I will not therefore mention him againe in this place But venerable Bede the glory of our North Country speaketh more plainely Per iustitiam factorum nullus saluabitur Beda in Ps 77. sed per solam iustitiam fidei By righteousnesse of workes shall no man be saued but by the righteousnesse of faith only Theophil in Gal. 3. After him Theophilact writeth thus Demonstrat Apostolus fidem vel solam habere iustificandi virtutem The Apostle sheweth that euen only faith hath power to iustifie Very well also and agreeably to the rest writeth Haimo who liued about some 800. yeeres since Haimo in Gal. 3. Bernard in Cantic ser 22. Fides sola saluat Faith only saueth And most comfortably as in many things writeth good BERNARD Quisquis pro peccatis compunctus esurit sitit iustitiam credat in te qui iustificat impium solam iustificatus per fidem pacem habebit apud Deum Whoso feeleth remorce for sinne and so doth hunger and thirst after righteousnesse let him beleeue in thee who dost iustifie the vngodly and being iustified by faith only he shall haue peace with God And Oecumenius telleth vs Oecumen in Iam 2. That ABRAHAM was an image of iustification by faith only when it was imputed to him for righteousnes that he beleeued Then haue we Rupert Rupert in Reg. cap. 39. lib. 2. who writeth that sola iustificare potest fides Iesu Christi The only faith of Iesus Christ can iustifie Sundry other Fathers also and learned Writers we haue who in their seuerall Treatises affirme that also Fathers in their seuerall Treatises which we out of the Apostle doe gather To begin with Cyprian as most ancient Fides tantùm prodest saith he Faith only profiteth Next vnto
deuices No no vnlesse this our garment be dipt in the bloud of Christ and so made white it will euer appeare defiled A fift obiection They tell vs that eternall life is called a reward great is your reward in Heauen Mat. 5.12 As before in answering their third obiection I sayd that not euery promise proueth that which is giuen to be merited by the worke so heere I doe auerre How life eternall is called a reward that the calling of eternall life a reward doth not euict that it is giuen in regard of the worthinesse of the worke If you demand why it is then called a reward I answere It pleaseth God not only to acquaint vs with his will that we may know what is good and what is euil but also by many arguments sometime of his power sometime of his Iustice sometime of his goodnesse to moue his people to obedience To them therefore that with more alacritie Gal. 6.10 While we haue time to do good vnto all men as the Apostle exhorteth he telleth vs that our labour shall not be without reward The like argument doth the Apostle vse to the Corinthians 1. Co. 15.58 Therefore my beloued brethren be yee stedfast vnmoueable abundant alwayes in the worke of the Lord knowing that your labour is not in vaine in the Lord. But eternall life is called a reward Be it so It is also called a Kingdome Mat. 25.34 and that prepared for Gods seruants from the beginning of the world If prepared so long since for them then not bestowed for the worthinesse of their worke If a Kingdome it is an inheritance that is giuen by grace for we are sonnes by adoption heires of God and heires annexed with Christ. Or else by election we haue this inheritance Rom. 8.17 For no man is elected to a Kengdome in regard of his merits especially so long before hee can doe any thing for it Coloss 3.24 The Apostle calleth it a reward of inheritance Ye shall receiue a reward of inheritance sayth he Howsoeuer therefore it is called sometime a reward yet is it a reward that is promised Gal. 3.29 Bel. de Iustific l. 5. c. 18. and therefore Saint Paul sayth Wee are heires by promise And therefore Bellarmine himselfe confesseth that remota promissione non tenetur Deus acceptare opus nostrum ad mercedem taking away the promise God is not bound to accept our worke to reward it Now if a father promise his sonne being yet but a childe both in strength and discretion and such children are we in heauenly matters a great reward if hee doe some small matter at his appointment yet such as hee knoweth passeth eyther his abilitie or skill whether shall we say when this recompence is giuen that it is of promise or of dutie The sonne indeuoureth as well as he can to doe it and with much adoe with continuall helpe of his father he doth it at length in some sort I hope no man will say his worke deserued it For the Father promised much for a small matter hee helpeth his sonne to doe it and beareth in the end with many wants euen so God for the little that wee can doe promiseth much and that wee doe hath many imperfections too Can wee then thinke of merit Ber in Cant. Serm. â—7 No no the Spouse of Christ doth then shew her selfe to be more full of grace when she ascribeth all to grace knowing her part is first and last Luk. 17.7 But against the meriting of the reward that parable in S. Luke is most plaine A seruant ploweth or doth any other worke in the field when hee commeth home his Master biddeth him not sit downe but willeth him to dresse meat and giue himselfe and wait and serue him teaching vs that we haue no time to bestow otherwise then vpon our Masters worke Ambros in Luke 17. Theopilact in Luk. 17. We must alwayes while wee liue be doing saith Ambrose This Parable sheweth saith Theophilact that a man must not be proud of any good worke no neyther yet in the fulfilling of all the Commandements For the seruant must doe what his Master commandeth neither must hee ascribe it to himselfe as a good worke Ambros in Luk. 7. Dionis Carthus in Luk. 17. And Ambrose gathereth the same lesson too Let no man glory of workes for we owe our seruice to the Lord. So doth the Carthusian also The seruant is tyed to this and after his worke in the field he must labour in the house that he may daily be labouring It being thus let vs consider of the conclusion of the Parable So likewise ye Luk. 17.10 when you haue done all things which were commanded you say We are vnprofitable seruants we haue done that was our dutie to doe Hieron ad Ctesiphontem Theophil in Luk. 17. No merit in this worke If that seruant were vnprofitable that did all sayth Hierom What shall we say of him that could not doe it Theophilact also in like manner If when we haue done all the Commandements yet wee haue no cause to thinke well of our doing how greatly doe we sinne when not doing the greatest part of Gods Commandements yet we are proud of our doing The Carthusian likewise If they must account themselues vnprofitable seruants who haue fulfilled all the Commandements what shall we doe who in so many things transgresse and so vnperfectly perchance keepe that we keepe that as the Prophet Esai sayth all our righteousnesse is like a filthy clout But Bellarmine telleth vs De Iustific lib. 5. cap. 5. Bernard de tripl custodia Bernard de precepto dispensatione that Christ so concludeth to teach humilitie I answere with Bernard Sanè propter humilitatem sed numquid contra veritatem True indeed for humility but is it against verity He also elsewhere thus speaketh to that seruant You are free from duty but not glorious by merit You haue escaped punishment but haue not gotten the crowne The Parable teacheth vs that all wee can doe is dutie therefore wee may not thinke of merit because whatsoeuer wee are able to performe at any time in any place by any meanes we owe all that seruice to God Lastly I come to those words of Iames in shew as contrarie to Saint Paul as can be yet because they both had one teacher both were guided in writing by one Spirit and were both of one faith and Religion we are sure both teach one Doctrine Rom. 3.28 Iam. 2.24 What Iustification is by workes Iude 4. Aug lib. 83. quaest 76. de fide operibus cap. 14. And yet Paul sayth We are iustified by faith without workes Iames sayth Wee are iustified by workes and not by faith only and both these are most true For if we speake of the cause of Iustification then must wee hearken to Saint Paul who teacheth that is by faith without workes But because many turning the grace of God
he meant and saith For by the Law is knowledge of sinne But the Apostle himselfe is best Interpreter of his owne meaning Out of that he had said some perchance would gather that he had little regard to the Law whereby the Iewes would be offended for they knew the Law was giuen of God Others would take occasion thereupon more boldly to transgresse to meet therefore with these inconueniences hee maketh vnto himselfe this obiection Rom. 3.31 Doe wee then make the Law of no effect through faith Yea we establish the Law But the Law ceremoniall is not by the Gospell established Hebr. 10.1 Rom. 10.4 but abolished For that Law had but the shaddow of good things to come But the end of the Law is Christ So that he offering himselfe vpon the Altar of the Crosse to God the Father Iob. 19.30 a sacrifice for sin did vpon good ground say It is finished So as Christ being come if wee will still tye our selues to the obseruation of that Law Gal. 5.2 Paul telleth vs that Christ shall profit vs nothing 4. Yee are saith he abolished from Christ whosoeuer are iustified by the Law yee are fallen from grace Therefore were the Apostles in their dayes very carefull to teach men to rest vpon Christ and not to imagine that now in the time of the Gospell they are tyed to those impotent and beggerly rudiments Gal. 4.9 as the Apostle calleth them This may appeare by that notable Councell Act. 15. and in diuers places Much more might bee alleaged to proue that the Law ceremoniall cannot in this place be vnderstood But this I trust is sufficient and had indeed beene more then enough but that our Aduersaries of later time Bellar. de Iustif l. 1. c. 19. Andrad Orthodox Explic. l 6. although they dare not defend that opinion yet would they make it seeme lesse absurd as doth Bellarmine in pointing to some places that their errour is grounded vpon as if they had reason so to teach and Andradius nameth some Fathers of that minde Well then by the Law without all question wee must vnderstand the Law morall But here ariseth another doubt what works are here excluded in these wordes What workes are excluded Without the workes of the Law And here our aduersaries doe earnestly contend not to haue all workes excluded from Iustification but such only as are done before they beleeued For if they should confesse that no works can iustifie then falleth downe that doctrine of Merits to the ground a most gainefull doctrine to Pope and Popish Priests who must supply with their store that which other want of their owne merits But we teach that all workes All works before after excluded from Iustification aswell such as follow our iustification this our aduersaries denie as the workes that wee doe afore our iustification which themselues confesse are in these wordes excluded from being any causes of our iustification before God And to auerre this which we say we haue many strong reasons The first is taken from the wordes themselues being mightily strengthned with the faithfulnesse of him who teacheth this doctrine and with his sincerity in teaching For as hee requireth in other disposers of the secrets of God that euery man be found faithfull 1. Cor. 4.2 so he testifieth of his owne faithfulnesse in his ministery speaking vnto the Elders of the Church of Ephesus Act. 20.20 I kept backe nothing saith he that was profitable but haue shewed you and taught you openly and throughout euery house And againe 27. I haue kept nothing backe but haue shewed you all the counsell of God Neither can wee in reason suppose he would deale more sincerely with them of Ephesus then with the Romanes of whose instruction in the faith how carefull hee was may well bee seene in his first and fifteenth Chapters of that Epistle The Apostle therefore All without exception speaking of workes without any exception as hee doth without the workes of the Law if any workes should not haue beene excluded from iustification he might haue beene charged by the Romanes that he kept backe somwhat from them namely what workes were to be admitted as causes of iustification and what not and so did not shew them all the counsell of God For if he had beene of our aduersaries opinion sincerity would haue forced him to haue said When I say we are iustified without workes I speake only of workes done afore we are iustified not of all workes For when we are once iustified by God then by our workes wee must iustifie our selues So that if any workes may be accounted as causes of our iustification the Apostles manner of speaking would rather haue beseemed some acquiuocating Priest or Iesuite who haue taught their hearts to dissemble and their tongues to lye yea who professe to teach the arte of dissimulation and cogging and glory in their falshood whereby they deceiue the world then this faithfull Apostle It is most certayne therefore that the Apostle being as he was a most faithfull disposer of the mysteries of God one that detested all such doubtfull or double dealing in Gods matters especially 1. Cor. 2.4 Whose preaching standeth not in the iniycing speech of mans wisedome but in the plaine euidence of Spirit and power excepting no workes excludeth all And many such like speeches we haue in Scriptures in which such indefinite propositions as Logicians call them are vniuersally to bee vnderstood Hebr. 4.15 Christ is said to bee without sinne Now seeing there is sinne Originall and Actuall of commission and of omission shall we imagine that because the Apostle saith not without all sinne therefore Christ is subiect to some sinne Zach. 2.4 God maketh promise to his people that Ierusalem shall be inhabited without wall Now because there are sundry sorts of walls some of stone some of earth or of other matter as men fancy shall some cauilling companion say Though they had no stone walls yet had they some other walls for their strength But infinite such places might bee brought wherein it may easily appeare that though this vniuersall signe all be not added yet it must be vnderstood as also it must be in these wordes of S. Paul as well all workes going before or following iustification as all Lawes either Naturall or Morall or Ceremoniall Againe if the Apostle had meant only to exclude the workes done in our infidelity he needed not so carefully to haue set down the manner of our Iustification as he doth immediatly before these words That it is by the righteousnesse of God Rom. 3.22.24 by the faith of Iesus Christ vnto all and vpon all that beleeue And that Wee are iustified freely by his grace through the Redemption that is in Christ Iesus whom God hath set forth to bee a reconciliation 25. through faith in his bloud to declare his righteousnesse by the forgiuenesse of sinnes In all which there