AN EXPOSITION OF THE 28. VERSE OF THE THIRD CHAPTER OF THE EPISTLE TO THE ROMANS. Wherein is manifestly proved the Doctrine of JUSTIFICATION by FAITH, and by Faith only.  
By FRANCIS BUNNY, one of the Prebendaries of the Cathedral Church of DURHAM.  Habac. 2.4. 
The just shall live by his Faith.  
LONDON Printed by William Stansby, for Henry Fetherstone. 1616.   

TO THE RIGHT REVEREND FATHER IN GOD, MY VERY GOOD LORD, WILLIAM, LORD BISHOP of DURHAM, F. B. wisheth most happy increase of all graces in this life, and endless happiness in the life to come.  
HOw bad a guest sin is, and how unworthy to be entertained in the house of our hearts, there is no man but will readily confess, if he consider, first, how diligent it is to solicit and allure to evil, always provoking and enticing to offend; and when it hath prevailed, how clamorous it is and ready to accuse us, never suffering us to have true peace and quietness, until by some means or other, we find ourselves reconciled to him against whom we have offended. Neither by any other way can this atonement with God be wrought, so that our consciences may without fear stand before God, 
Rom. 3.25.  but by him only whom God hath set forth to be a reconciliation through faith in his blood. He is called jesus, 
Matt. 1.21.  because he saveth his people from their sins. And, 
Rom. 5.1.  we have peace with God through jesus Christ our Lord. Now this peace with God, which Christ by his death hath wrought, paying for a ransom thereof, his precious blood, is made to dwell in our hearts, by an assured faith, and steadfast apprehension of the mercies of God in Christ.  
But the light of comfort which this most sweet doctrine should make to shine to such, as feeling the burden of their sin, groan to be eased of the same, is so dimmed and darkened by the clouds of Merits, and such Satisfactions as men have devised to blind the eyes of the simple withal, that hardly they can find that true consolation. I therefore in two Sermons, preached at Durham, endeavoured according to my small talon, to scatter those mists, and to make the Sun of truth to shine to all such, as wilfully do not wink against the same. Wherein how little soever I have performed, my endeavour was to take away some stumbling blocks (whereby the unlearned have been somewhat hindered) that the truth might have free passage. This short Treatise hath long lain hidden in corners, almost quite forgotten, at the least without any purpose that I had to publish the same, until a right Worshipful friend thinking better thereof, than it was my part to do, showed himself very forward to further the publishing of it. Seeing therefore it must come to light, I humbly entreat your Lordship, that it may go forth under the shadow of your protection, who have most right thereto, not only in respect of your Honours divers favours showed to myself, but because the Sermons were (long since) preached in your Cathedral Church, perchance also in your own hearing, at the least by one devoted to your Lordship, who will pray the Father of all graces to enrich your Honour with his heavenly blessings, to the comfort of God's Church, while here you live, and in the end to your endless and unspeakable joy, in a better life.  
Your Honours in all duty at commandment, FRA. BUNNY.   

AN EXPOSITION OF JUSTIFICATION BY FAITH.  ROM. 3.28. 
We conclude that a man is justified by Faith, without the works of the Law.  
ALL knowledge of things godly, and necessary for this life of ours, is good and commendable: but none more needful for a Christian, either yet so comfortable for a wounded and afflicted conscience, 
The most needful knowledge.  as that which teacheth us, how, and by what means, we may have peace with God. For when without partiality we take a view of ourselves, and consider duly of our own ways (which thing we must do, before we can have true quietness at home in our own consciences, or perfect reconciliation with God) we cannot but see in ourselves many wants and infirmities, often doing the evil we should not, omitting also and that not seldom, the good duties which we should perform: always wanting that cheerfulness, alacrity, and sincerity in the good things we endeavour or take in hand, which must by Christ, season our work, and make it acceptable to God. In regard of so manifold imperfections, how shall we be able with confidence and assurance, to stand before that just judge, who also seethe the very secret of our hearts, and searcheth our hidden thoughts (and therefore before him, even the least and most unknown offence lieth open) unless we know assuredly that our atonement is made?  
The Apostle S. Paul, as in many other places, so in these words also, preacheth unto us most plainly, the means of our atonement, and how it cometh to pass that we are reconciled to God, and (as I may say) friended with him. But Satan, that ancient enemy to mankind, 
Satan's endeavour to darken this doctrine.  who seeketh, and that most greedily, the destruction of our body & soul, by his instruments in the Popish Church, endeavoureth to dim this Sunshine, that we should not enjoy that sweet comfort: and to put this candle under the bushel of violent and false interpretations; lest the light thereof, shining in the house of God, should discover the absurdity of their errors. I therefore will assay (as God shall enable me) to put this candle in a candlestick, 
Mat. 5.15.  that it may give light to the whole house of God, by freeing it from their wrested glosses.  
To come then roundly to the matter, the difference between us and our adversaries concerning these words, standeth especially in two points: The one is the interpretation and meaning of the words themselves: for the other, they much mislike the Conclusion (of our justification by Faith only) which out of the words we gather. Therefore will I (by God's assistance) first, justify our exposition, than also our conclusion. Which that I may more fully perform, I purpose in the third place to answer the principal objections that they have out of God's word, whereby these seek to impugn our doctrine.  

justifying, what it signifieth.  And first this word of justifying, our adversaries following that sense which the Latin word may yield, as if iustificare, to justify, must be to make righteous, do take it for an inherent righteousness: as if the Apostle had said, By faith we are enabled to live holily, and to have increase in righteousness. True it is, I confess, that our gracious God, of his infinite goodness and mercy, worketh in us holiness also, 
Act. 15 9 Hebr. 11.6.  and godliness, Purifying our hearts by Faith, without which it is impossible to please God; and therefore justification in that sense, we deny not, but willingly acknowledge it to be an effect of Faith, and that all our goodness groweth from it, as the fruit from the root, and heat and light from the Sun: but the question which is now to be answered, is, how the word (justified) must here in these words of S. Paul be taken?  

Phil. 3.5.  I say then, it is most likely that S. Paul, being of the kindred of Israel, of the tribe of Benjamin, an Hebrew of the Hebrews, as he was best acquainted with the Hebrew phrase, so he would rather use it then the Latin. Nay, this is more than likely, because in this very Chapter before, he hath used this very word according to the Hebrew phrase, and in that sense, that it hath commonly in the Scripture, as our adversaries themselves must needs confess, in his allegation out of the 51. Psalm. It is therefore very absurd, 
Rom. 3.4.  that our adversaries, to confirm their sense of this word, are forced so to understand it, as it is never, or at the least very seldom understood in the Scripture, so that hardly they can allege any testimonies, where of necessity it must be taken in their sense: whereas we are able to bring very many, which they confess must have our sense.  
Another absurdity I find in their interpretation, 
justification and sanctification, confounded by the Popish interpretation.  that they confound these two notable benefits which we have by Christ: that is, our justification, & our sanctification. Of the first he speaketh in this place, & to the end of the fift Chap: and of the latter he gins to speak in the sixth Chap. as (to the end I need not stand long in proof hereof) Tho. of Aquine (whom, I know, our adversaries will trust in a greater matter than this is) shall testify for us in these words: After the Apostle hath showed, that by the grace of Christ we are freed from sins past; 
Tho. Aquin. in Rom. 6. Lec. 1.  as well that which hath been brought in by the first man as that which by the Law aboundeth: here he showeth, that by the grace of Christ, power is given us to resist sin afterward. And this he teacheth, entering into his exposition upon the sixth Chapter of this Epistle to the Romans, proving directly that which I have said. Now, the confounding of these two benefits, which the Apostle here and elsewhere distinguisheth, is very absurd.  
But here by the way I would ask a question of our Romish Masters, what they think of these words of their angelical Doctor? For if it be true that he saith, as it is indeed most true, and well warranted by the Word itself: then is it most false that our adversaries here say, that the Apostle speaketh of an inherent righteousness, which I thus prove; Inherent righteousness is for the avoiding of sin to come, but the Apostle speaketh not of the avoiding of sin to come, before the beginning of the sixth Chapter: therefore, before the beginning of the sixth Chapter, he speaketh not of inherent righteousness. The Minor, which is only by them to be denied, is taken out of the words of Tho. Aquinas.  
Besides these absurdities, we have strong arguments, whereby to refel their interpretation. As first, 
The Apostles meaning.  the intent and meaning of the Apostle, who from the 16. verse of the first Chapter, unto these words, proveth, that all both jews and Gentiles stand in need of the mercy of God, because they are all found guilty before him. The Gentiles not having the Law written, 
All are sinners.  yet had such light of nature shining in their heart, as taught them so far forth to know what was good, and what was bad, that they had their thoughts accusing one another when they did evil, or excusing, if they lived according to that knowledge. But they walked not after that light, neither followed that which their own conscience told them was good; 
●●m. 2.15.  they showed not in their life the effect of the Law written in their hearts: but might say with that unhappy woman MEDEA, Video meliora proboque, deteriora s●quor: I see and approve that which is better, I follow that which is worse.  
As for the jews, among whom were the Laws of God written in tables of stone, and that they might never be unmindful thereof, they had their Priests for an ordinary mean of their instruction, yea the Prophets also as God's extraordinary remembrancers, to put them in remembrance of their duty, and of God's Law; they, I say, who had greater helps to have been better; yet lived so little according to that Law, that the Apostle thus chargeth them, 
Rom. 2.24. Rom. 3.20.  The name of God is blasphemed among the Gentiles for you. Hereupon the Apostle thus concludeth, That by the works of the Law, shall no flesh be justified in God's sight.  

Vers. 23.  But the Apostle having thus proved, that all have sinned, and are deprived of the glory of God, will not leave us in that uncomfortable case, but showeth by and by how we are delivered. And as he hath taught us, that all both jews, and Gentiles, are transgressors of the Law, and by transgression guilty: so now most comfortably he declareth, how we shall be acquitted of our transgression, 
Our delivery from sin.  that we may plead not guilty. The question then being, how we being breakers of God's Law, may appear before our God, and with confidence, and plead not guilty. This we can never do by any inherent righteousness, no goodness, no holiness, that in this vale of misery, while we carry about us this lump of sinful flesh, we can attain unto, may acquire us before God, but this must be by faith in jesus Christ, as the Apostle teacheth. Now by this it is plain enough, that the Apostle saying we are justified by Faith, and bringing this as the conclusion of all his former discourse, should speak nothing to the purpose, if he would here tell us how we may live righteously, who must rather teach us how we may be freed from the danger, wherein he hath proved that all men are.  
And as the Apostle had in these words no meaning to show how we are enabled to walk in holiness (for of that he meaneth afterward to speak, as before I showed) so the words themselves do sufficiently confute our adversaries, as by this argument may be proved. The Apostle speaketh in these words, of such justification, as is not gotten or had by works: 
Not by works.  but the justification in the Popish sense is only by works, therefore the Popish justification is not that which the Apostle mentioneth. The Mayor is plain by the words of this text. A man is justified without works. The Minor they will not deny. For that increase of righteousness, which our adversaries so much speak of, is nothing else, 
2. Pe●  but to join virtue with faith, and with virtue knowledge, and with knowledge temperance, and with temperance patience, and with patience godliness, and with godliness brotherly kindness, and with brotherly kindness love. Such a continual labouring to be adorned with all goodness, 
Good works necessary.  is the justification, that is by inherent righteousness. This, I confess, is a goodly ornament unto a Christian. But if we look well about us, we shall find it too short to cover our imperfections, and therefore must we seek otherwise to appear righteous before God, namely, in the righteousness of jesus Christ, by whom we have forgiveness of sins. And whereas the Apostle denied that we are justified by works, would you not think he spoke very absurdly, to take this word as the Romish Church understandeth it? For to say a man is made godly without good works (and this they must say) is as if I should affirm, any thing to be burnt in the fire, without heat.  
Again, justification in our adversaries sense is always in doing. For it is our regeneration or new birth, our renovation or sanctification, which can never be perfected, so long as we are in this flesh, and carry about with us this body subject to sin. Hear we are militant and striving, after, we must look for the crown. Hear we are Pilgrims, after this we shall be Citizens, and rest in joy. For now we know but in part, we prophecy in part: 
1. Cor. 13.9, 10.  But when that which is perfect is come, then that which is in part shall be abolished. And as our knowledge is but in part, even so, yea much more is our obedience here very maimed and unperfect. That Paul himself confesseth, Our inward man is renewed daily (saith he. 
2. Cor. 4.16. ) And he whose praise is in the Scripture for wisdom, doth very aptly liken, the way of the righteous to the morning, 
Pro. 4.18.  that shineth as the light, that shineth more and more, unto the perfect day. By which fit similitude Solomon setteth forth unto us, the continual increase in godliness, that an inherent righteousness (that I may so term our maimed and unperfect obedience) can bring forth. Saint Bernard pithily and prettily expresseth as much, comparing man in respect of his fall, unto one that falleth upon a heap of stones and in the mire too. 
Bernardus de Coena Domini.  Cecidimus super aceruum lapidum (saith he) & in luto; unde non solum inquinati, sed etiam vulnerati, & graviter quassati sumus: lavari quidem cito possuinus; ad sanandum vero opus est curatione multa. We have fallen upon a heap of stones and in the mire; so as we are not only defiled, but wounded also and sore bruised. We may quickly be washed, but to heal us there must be long time. By washing away our mire, he meaneth our justification, which he saith may soon be, but by healing our wounded and bruised nature, he understandeth our sanctification, 
Aug. de Trinit. lib. 14. cap. 17.  which is long in doing. Therefore most truly, saith Saint Augustine, Sanè renovatio ista non fit in momento: Truly this renewing or new birth is not wrought of a sudden.  
And now to add an Assumption to that proposition, that righteousness of which Saint Paul speaketh, 
justification already perfected. Rom. 5.1.  is already in them that are justified: We are justified (saith he) as speaking of a thing already perfected: as also elsewhere, being justified by faith, we have peace with God. The same Apostle telling the Corinthians, that fornicators, Idolaters, etc. shall not inherit the Kingdom of God: & applying this unto them, 
1. Cor. 6.11.  saith, Such were some of you, but you are justified. These reasons then being well considered of, give us to understand, that there is so great difference between that sense of this word justification which our adversaries would have, and that which is agreeable to the Apostles meaning, as that their exposition of this word here, cannot be good and true.  
But as I mislike (and that justly) of that they teach; so is it needful I should show what is the true meaning of this word. We seek no strange signification of the word, neither force it to any other, then that in the Scriptures most commonly it hath, and most properly belongeth unto it. This I might prove by infinite testimonies: I will produce but some few. He that justifieth the wicked (saith Solomon) and he that condemneth the just, 
Prou. 17.15  even they both are abomination unto the Lord. In like sort in Esay, God by that Prophet denounceth, 
Esa. 5.23.  Woe to them that justify the wicked. I know, our adversaries will not say, that woe shall be to them that shall make a wicked man righteous, and reform his ungodliness: but to such as call evil good, or good evil. 
Esay 5 20.  The Prophet David acknowledgeth his sins to be very great, that GOD'S faithfulness in showing mercy to him, may be confessed, that thou (saith he) mayst be justified in thy sayings: which words the Apostle in this very Chapter allegeth, as before is said. But that God standeth in need to be justified in the Popish sense, our adversaries dare not for shame say. To be short, the Prophet David prayeth thus. Enter not into judgement with thy servants, O Lord: for in thy sight, shall no man living be justified. In all which and infinite more places that I might produce, the word justifying is so taken, as that a man is absolved or acquitted, that he is pronounced not guilty: and so must it in these words be understood, when the Apostle saith, we are justified by faith, that is, by faith we stand before GOD, and may plead, not guilty.  
For confirmation of that which I have said, I use this argument. Saint Paul speaketh here of such justification, 
justification bringeth peace. Rom. 5.1.  as maketh us to have peace with God. For so are the words of the Apostle, Being justified by faith, we have peace with God: But justification in the Popish sense maketh us not to have peace with GOD, and in our sense it bringeth peace with God: therefore Saint Paul speaketh not of justification in the Popish sense, but in ours. My Minor only is to be proved: (for I have already showed that the Apostle averreth the Mayor) and that hath two parts, the one negative, wherein I deny justification in their sense to bring peace with God: the other affirmative, that in our sense it doth.  
That justification, as it is a doing of good works, and a living righteously, so far forth as man's frailty will permit, (which is the sense that our adversaries say belongs to this word here) cannot procure our peace with God, I prove, because the perfection of the Law which we are commanded to observe and keep, is such as man can never attain to the fulfilling thereof. 
None can fulfil the Law.  For who is he that can so rule his affections by the Spirit, that he can in all sincerity and soundness serve the Lord? Not any Man, but Christ, could ever do it, as the godly most plainly confess. The reason is, because the Law commandeth perfection, and our weakness is not able to perform it. The Apostle teacheth us so much, saying: It was impossible for the Law, in as much as it was weak, 
Rom. 8.2.3.  because of the flesh, to free us from the Law of sin or of death. If then our obedience be so unperfit, can we hope to find quietness in our consciences, and peace with GOD, when we shall stand before him, who because he is infinite in wisdom, seethe all things, be they done never so secretly or in the dark, yea, he heareth what we whisper in the ear, and knoweth the most secret thoughts of the heart: and because he is just, will punish transgressors, and in that he is Almighty, is able to take vengeance? No, no, our best works can in this case give us no security. Then by inherent righteousness we have not peace with God.  
But that knowing ourselves to be acquitted of our sins, we have peace with GOD (and in that sense we take this word of justifying) it is most plain. 
Sin hindereth our peace with God.  For first, the thing that hindereth this our peace, is sin: sin, I say, that naughty and noisome neighbour, even the worst neighbour that any man can dwell with. It never resteth but either by fair means or foul, it enticeth to consent to it. 
Rom. 7.23.  For what else is that Law that Paul did see in his members, rebelling against the Law of his mind, and leading him captive unto the law of sin, which was in his members? And when it hath prevailed, 
Psal. 51.3.  it is ever before us as a servant of God complaineth, neither will it let us take any rest, 
Gen. 4.7.  it lieth at the door of our conscience, always accusing, and bawling against us. And mark I pray you what sour fruit this bitter root yieldeth: It maketh a breach between God and us, as the Prophet Esay telleth God's people in his days: 
Esa. 59.2.  Your sins have separated between you and your God, and your iniquities have hidden his face from you, that he will not hear. And by that means we are deprived of many blessings, which GOD useth to bestow upon his servants, as another of the Prophets also saith to the jews: 
jer. 5.25.  Your iniquities have turned away these things (speaking of rain in due season, and the appointed time of harvest) and your sins have hindered good things from you. 
Levit. 26. Deut. 8.  And yet by sin, we have greater hurt than this. For God denounceth many plagues against his people if they transgress, which also, that he can power upon the inhabitants of the earth, when in his just judgement he will execute the same, the drowning of the World in that general deluge, and the casting of fire and brimstone from Heaven upon those wicked Cities of the plain, and the rooting out of that Nation, which he did choose to serve him, doth sufficiently teach us. Until then, sin so odious to GOD, so grievous unto men, be taken away, it is impossible there should be any true quietness or peace unto men. For GOD often telleth his people, howsoever they would flatter themselves in their own strength or in the friendship of their confederates, or in their external ceremonies and service of GOD in outward show; That there is no peace to the wicked: 
Esa. 48.22. Esa. 50.11. Psal. 14.5. 1. Thess. 5. ●  but they shall lie down in sorrow, and fear where no fear is, because they have promised to themselves, peace and safety, without this atonement with God. Out of all which it doth appear, that if we will have peace with God, we must first have sin, this cumbersome neighbour, removed, which altogether hindereth this reconciliation, whereby we have quietness of consciences.  
Therefore the Apostle telleth us, 
Rom. 3.24.25.  that We are justified freely by God's grace, through the redemption that is in Christ jesus, whom God hath set forth to be a reconciliation through faith in his blood, 
Reconciliation with God by forgiveness of sin. Act. 13.38. Ephes. 1.7.  to declare his righteousness by the forgiveness of sins that are past, through the patience of God. And the same Apostle preaching at Antioch, teacheth this justification in these words: Men & brethren through this man is preached unto you forgiveness of sins, as also elsewhere, By Christ we have redemption through his blood, the forgiveness of sins, according to his rich grace. Which great and inestimable benefit whoso feeleth, hath to his unspeakable comfort, a most sweet taste of that blessedness which the Apostle out of the Prophet David mentioneth. Blessed are they whose iniquities are forgiven, 
Ps. 32.1, 2. Rom. 4.7. S. Aug. de verb. Dom. Serm. 61. Hieron. in Rom. 4.  or whose sins are covered: Blessed is the man, to whom the Lord imputeth not sin. Fide viventi (saith Saint Augustine) soluuntur peccata: He who liveth by faith, hath his sins forgiven him. And Saint Hierome having written thus, Per solam fidem justificat Deus: God by faith only doth justify, doth after show how this justification is, and in what manner: Proposuit per solam fidem peccata dimittere: He purposed to forgive sins by faith only. And thus by forgiveness of sins, the cause of this dangerous jar between GOD and us being taken away, we have boldness to call him Father, and to stand before him pleading not guilty.  
But God gave a Law to his people, 
Exo. 23.15. Good works.  That none should appear before the Lord empty. So that being now freed from sin: yet must we be fraught and laden with holiness and righteousness. Well therefore doth Saint Peter out of the Psalm conjoin these two precepts, Eschew evil, do good. 
Psa. 34.14. 1. Pet. 3.11.  But where shall this goodness be had? Or how shall we get any thing, that may be acceptable to God? Our light is but darkness, our righteousness, but as stained clothes. And when we have endeavoured ourselves as much as we are able to serve the Lord, yet shall we find many wants, much imperfection. It is therefore good, we do as did Bernard, who of himself thus writeth: 
Ber. in Cantic. ser. 61. Christ alone supplieth all our wants.  Ego vero fidenter quod ex me mihi deest, usurpo mihi ex visceribus Domini, quia misericordia affluunt; nec desunt foramina per quae effluant. I (saith Bernard) do boldly take out of the bowels of the Lord that which I want of mine own; because they abound with mercy, neither want they holes by which they may gush out. And after he addeth what holes these are; Foderunt manus cius, & pedes eius, latusque lancea foraverunt, & per has rimas licet mihi sugere mel de petra, oleumque de saxo durissimo, id est, gustare & videre quàm suavis est Dominus: 
Psal. 21.16.  They have pierced mine hands and my feet, and have opened my side with a spear, and by these rifts, I may suck honey out of the rock, and oil out of the hardest stone, that is, I may taste and see how sweet the Lord is.  
And we may with the greater boldness claim this righteousness that is in Christ, because that we being by faith made one with Christ, 
Imputation of Christ's justice.  and married unto him, he by right of marriage, is made partaker of our sins, to ease us of the heavy weight of that burden: and we in regard thereof too, have an interest in his righteousness. 
1. Cor. 1.30.  For he is made unto us of God, wisdom and righteousness, and sanctification, and redemption. Which imputation of Christ's righteousness, howsoever our adversaries do much mislike; 
Rom. 4.3.22 Rom. 4 5.24  yet Abraham had it, and it is a righteousness that belongeth to all that believe. Saint Bernard, though he saw not all things, yet he saw much sweetness in this most comfortable doctrine, so much condemned in the Romish Church. 
●er. Epi. 90.  Assignata est (saith he) homini aliena justitia, qui caruit sua; Another's righteousness is assigned to man, for that he wanted his own. And a little after: Cur non aliunde justitiae quum aliunde reatus? Why may not we have righteousness from another, seeing guiltiness is from another? Again, Tutior est mihi donata, quam iwata, That which is given me, is safer than that which is bred in me. And thus I trust I have sufficiently proved, that sin being abolished, and the condemnation thereof taken away; and we appearing before God in Christ his righteousness, 
Gen. 27.27.  which is unto us as Esau's garment which was unto Isaak of a sweet favour; we, I say, stand as not guilty, and have peace with God, 
Rom. 5.1.  through jesus Christ our Lord.  
The second difference, between our Adversaries and us, is of the word Faith. For explanation whereof, 
What faith is meant.  I will not enter into consideration of all the significations that this word hath, but only search how in these words it must be taken. Our adversaries say, it is Assensus solum firmus & certus, 
Bellar. de Justific. l. 1 cap. 5.  ad ea omnia quae Deus credenda proponit: A constant and sure assent only, unto all things which God would have us believe. This is the faith that our Adversaries say, S. Paul speaketh of, when he telleth us, we are justified by faith.  
Stapleton our Countryman, endeavoureth out of S. Augustine, 
Stap. Antid. in Rom. ●. 17. ●●ug. de ●●ir. & lit. cap. 32. To believe God  to prove the sufficiency of this definition. And to this end he allegeth these words: Nulli dubtum est eam fidem commendari ab Apostolo qua creditur Deo: No doubt the Apostle commendeth that faith whereby we believe God. These words, we confess, are S. Augustine's, and, as he speaketh them, most true: but by Stapleton wrested from their right and natural sense. For whereas in the former Chapter this Father had spoken of two kinds of Faith, 
Cap. 31. To believe in God.  the one whereby we believe God, the other whereby we believe in God: now in this Chapter he entreateth first of the former, commending such as believe God, and that which he teacheth, rather than other Masters. And that this is Augustine's meaning, himself can best tell. 
Cap. 32.  We must inquire (saith this Father) what faith the Apostle so greatly commendeth, for every believing is not good. For whence is that; Brethren, believe not every spirit, but try the spirit, 
1. joh. 4.1.  whether it be of God? And so he goeth forward, to prove that every doctrine is not to be believed, and thereupon affirmeth, by way of conclusion, that which Stapleton allegeth, that the Apostle commendeth the faith, whereby we believe that God saith. But after, remembering that S. james commandeth to ask in faith, 
jam. 1.6.  of that faith he saith, This is the faith whereby the just man liveth; This is the faith whereby a man believeth in God, who justifieth the wicked. And thus we see how untruly Stapleton dealeth, in the allegation of his proof, out of Augustine, for to justify their definition of faith.  
But against this their definition of justifying faith, 
The Popish definition agreeth not to justifying faith only.  we have divers reasons. For first, the rules of Logic teach us, that in all definitions we must take heed, that the definition extend no further, then to the thing that is defined, and therefore are such differences therein to be used, as may distinguish that which we would define, from all other things: for otherwise a man shall not know by the definition, what a thing is, and so the definition shall not do that, for which end only it is made. But this their definition of justifying faith, extendeth further than to the thing defined. For it comprehendeth the faith which may be, and is in many wicked ones, who neither are, nor ever shall be justified, because even they may assent to all the articles of Religion, as daily experience proveth sufficiently.  

August. de verb. Dom. ser. 61.  S. Augustine, besides the place before alleged, elsewhere also speaketh of two sorts of faith, the one is to believe God, the other to believe in God. But in his Sermons of the time, he mentioneth three kinds of believing. 
August. de Temp. ser. 181. Hebr. 11.6.  First, to believe that God is, and this is one step to God, as the Apostle to the Hebrews teacheth us: He that cometh to God, must believe that God is. The second is to believe God, that is to say, that which God teacheth, and this S. Augustine doth worthily commend (as is said) but yet of it he affirmeth, 
August. de Temp. ser. 181.  that credere vera esse quae loquitur multi & mali possint: Many, even evil men, may believe it is true that God speaketh. Now the third sort is of such as believe in God, which only is that which in the Creed we confess, and is available to justification even by Augustine's judgement, as whoso readeth his words, must needs acknowledge.  
Now our adversaries rest but upon the second sort of believing, and seek no further. Which is much like as if a sick man should be persuaded, that a Physician hath skill enough to help him, and the Apothecary hath drugs enough to do him good, but reapeth not the fruit of the physicians counsel, nor getteth any good of the Apothecary's store, because he neither followeth the physicians counsel, nor receiveth any medicine from the Apothecary. For such a general persuasion, without a particular application, profiteth little. For this assent, which is in their faith, must not be cordis & voluntatis, 
Bellar. de justific. l. 1. c. 4 & 5.  of the heart or will, as Bellarmine untruly teacheth us, and others too, but only mentis & intellectus: Of the mind or understanding: in so much as he maketh the mind or understanding, to be the seat of faith, noting it for a second point of difference, between us and them, that we say faith is in the heart, which they deny, and place it only in the mind. But if in the heart it be not, then can it not have the application that I spoke of.  

Faith must be in the heart.  Against this their opinion, I thus reason: justifying faith is in the heart: Popish faith is not in the heart: therefore, Popish faith is not that justifying faith. My Minor is the doctrine of the Papists, and of Bellarmine among other, as is said before. The Mayor, or first proposition, S. Paul will prove for me sufficiently, so that it may not be denied. 
Rom. 10 10 Gal. 4.6.  With the heart a man believeth unto righteousness. What can be more plain? Because you are sons (saith the same Apostle elsewhere) God hath sent forth the Spirit of his Son into your hearts. And what worketh it thereby? The Apostle telleth us: Whereby we cry Abba, Father. And how learn we this lesson of the Spirit? First, the Spirit teacheth us to believe, and to have confidence, and then this faith bringeth forth prayer as a fruit. For, How shall they call on him in whom they have not believed? 
Rom. 10.14  The Eunuch, after Philip had instructed him in the faith, asked, if he might not be baptised? Philip made answer: 
Act. 8.37, 38.  If thou believest with all thine heart, thou mayst. Arator therefore, a Christian Poet, who wrote about 1100. years since, hath these words: 
Arator in Act. lib. 2.  Cord salus credentis erit, confessio voce: In the heart, is the salvation of the believer, the confession is in the mouth. To be short, unfaithfulness is by the Apostle assigned to the heart: 
Hebr. 3.12  Take heed brethren (saith he) lest there be in any of you at any time an evil heart and unfaithful, to departed away from the living God; therefore, by the Law of contraries, faith must be in the heart too.  
A third fault, that I find, with this definition, is, that they say, it is assensus solùm: An assent only, 
No true faith without knowledge. Bellar. de justific. l. 1. cap. 7.  as before out of Bellarmine I showed; whereby their meaning is to exclude knowledge, as a thing nothing at all required in faith. In so much as Bellarmine shameth not to affirm, that fides melius per ignorantiam quàm per notitiam definitur: Faith is better defined by ignorance, then by knowledge. But herein the common proverb is verified, plus vident oculi quàm oculus: Mo eyes see more than one. For the University of Colen, in their Censure, 
Censur. Colon. explic. Dial. 4.  written against Monhemius (though they were Papists, and in other points adversaries to the truth) yet in this writ far otherwise than Bellarmine doth: Fidei ratio in firma notitia consistit: The definition (say they) of faith, standeth upon firm knowledge. We cannot herein speak more contrary to Bellarmine, than they have done.  
Yet, true it is, that Bellarmine in the Book and Chapter, last alleged by me, granteth, that in faith there is a kind of knowledge; for, he saith there are in him, that believeth, two things, 
Bellar. de Iustif. l. 1. c. 7  assent and apprehension, which apprehension, he saith, is notitia rudis & confusa: A rude and confused knowledge. A knowledge, belike, such as his sight was, 
Mar. 8.24.  who saw men walking like trees, saving, that this knowledge is not like to bring forth so good an effect, as his unperfit sight did. 
25.  For, he soon after was restored to his sight, and saw every man a far off clearly: but they who seek for faith in this confused knowledge, shall never find it.  

An unknowing knowledge the Papists brag of.  And if you desire to know what this confused knowledge is, wherewith they content themselves; you may give a great guess thereof, by that which they tell us of the Collier's faith, holden for a true faith in the Romish Church, commended by Staphilus that slanderous Apostata, approved also by Stapleton, who translated that idle pamphlet. 
Staphilus his Apology.  The Collier told the Devil, he believed as the Church believeth, and the Church believed as he did. But further, what the Church believed or himself either, he could not tell. This is that confused knowledge then, that they would, men should content themselves withal; to be able to speak of the Church in general, but not of the particular doctrine thereof, to call God Father, but not to know by what means he is our Father: to say, we believe in jesus Christ, not understanding any thing of his person, or office. And thus, not to know how to apply unto ourselves, the comfort of these, or any other general points, is a found faith with our great Masters of Rome. But though Staphilus say, the Devil was overcome with that answer, and put to flight: yet, sure I am, that God requireth greater knowledge, and therefore giveth his word, and appointeth his ministery for the instruction of his people. 
A particular knowledge is needful. Exod. 12.26.  Neither did Moses suppose such a general knowledge would serve the turn, when he so straightly chargeth the Israelites, to instruct their children in the true cause of their feast of Passeover. When your children (saith he) ask you what service is this you keep; Then shall ye say, It is the sacrifice of the Lords Passeover, 
27.  which passed over the houses of the children of Israel in Egypt, when he smote the Egyptians, & preserved our houses. joshua also thought it not enough, that God's people should have a general persuasion, that God was good, but he took order, that his particular benefits should be remembered even of their children. 
Josh. 4.6, 7.  And when joshua would that Moses should forbid Eldad and Medad, 
Num. 11.29  to prophecy in the Host, Moses answered, Would God that all the Lords people were Prophets, and the Lord would put his Spirit upon them, wishing a more special knowledge unto them, than was ordinary among God's people. And the Apostle prayeth, that the Colossians may be fulfilled with knowledge of Gods will in all wisdom and spiritual understanding. He addeth his reason, 
Coloss. 1.9.  that you may walk worthy of the Lord, and please him in all things: 
10.  giving us thereby to understand, that without particular knowledge of his will, in all things we cannot please him. But, what stand I upon this point? Doth not Saint Peter (who they say was the first Pope, and therefore that he commandeth, they will confess must be obeyed) require such knowledge in every Christian, 
1. Pet. 3.15.  that they may be ready to give answer to every man, that asketh a reason of the hope that is in them? Shall we then content ourselves against so many express testimonies of the word, with that rude and confused knowledge of Bellarmine's, or the Collier's faith, so well liked of Staphilus?  
But what reason have they so to rejoice in this dim light, 
Why this general knowledge is so praised of Papists. joh. 3 20.  like such as have sore eyes, and therefore hang something before them, to keep the brightness of the light from them? Our Saviour Christ yieldeth the reason in these words, Every man that doth evil, hateth the light, neither cometh to the light, lest his deeds should be reproved. Our adversaries teach so many doctrines which cannot abide the light of the word, and touchstone of truth: they have devised, and daily do devise, so many fruitless works, and blind devotions, so many false and wil-worshippings, and superstitious services, repugnant to the Sacred Scriptures, and so little savouring of that obedience, that is, either commended in the godly, or commanded in the word: that to cloak the wickedness and abomination in many, but folly and vanity in the best of these their devices, they are forced to tell the people, that ignorance is the mother of Devotion (for so they may lead them into a very dungeon of Superstition) and that a folded up faith, is good enough for them; 
Stapl. Antidote. in Act. 16.31.  Nec aliam simplex & idiota Christianus habere tenetur; neither is a simple and unlearned Christian bound to have any other faith. Is not this the way to make fools and idiots of Christians? This, this, I say, is the way to cast men into a gulf of Idolatries, 
Mat. 23.15.  and to make men twofold more the children of hell than you are. And then with, an Iöpoean, you rejoice, that Ignorance hath hatched many Devotions. A mother worthy of such bad Daughters.  
Now, this assent being proved to be no true justifying faith (for thereby we only believe that which God teacheth, not in God, as in our Creed we profess) let us step a little forward, and see what this faith is, which we affirm doth justify. And if we rightly consider thereof, 
True faith.  we shall find two things necessary for one that believeth; the one is Knowledge, the other is the Application of that our knowledge. 
Knowledge.  That knowledge is necessary to attain to faith, if we had no other proof, yet this were sufficient, that God useth so many ways for the instruction of his people, that by Ignorance they should not err. He giveth his Law to be a rule of life and Religion, appointeth his Priests to teach the same, and to supply their negligence, he sendeth his Prophets, extraordinary Messengers, to jog his people upon the elbow, so putting them in mind when they did amiss. And hath he not ordained the ministery, 
Ephes. 4.13 1. Cor. 14.26.  that we may meet together in the unity of faith and knowledge of the Son of God? The sundry gifts that GOD hath given unto his Church, ought all to be employed to the edifying thereof. 
Luk. 1.17.  john the Baptists office was, to make ready a people prepared for the Lord, as the Angel doth foreshow, or as Zacharie his father saith, 
Luk. 1.76.  To prepare the way of the Lord, that is, to make men fit to believe in Christ. And how doth he execute this his function? Even by giving knowledge of salvation unto God's people, 
77.  by the remission of their sins. Our Saviour Christ thus speaketh unto the jews. 
joh. 10.38.  If I do (the works of my Father) then though you believe not me, believe the works, that ye may know and believe. As if he would say, Unless you know, you cannot believe; and therefore consider of my works, that you may know, and so believe. To this purpose also, 
Act. 15.7.  is that which Saint Peter said: Among us (the Apostles) God chose out me, that the Gentiles by my mouth should hear the word of the Gospel and believe. Now, it is most plain, that men hear (unless they be such forgetful hearers as S. james misliketh) that they may know, 
jam. 1.24.  and so believe. But that I may be short, Knowledge is so necessary for such as believe, as that it is taken for faith itself, and that by one that did know better how to speak of these matters, 
joh. 17.3.  than all our Romish Rabbis. This is life eternal (saith Christ) to know thee to be the only very God, meaning, that it is life eternal to believe God, to be the only very God, and whom he had sent, jesus Christ: and such speeches are common in the Scripture.  
But as meat how good so ever nourisheth not, but such as eat it: and Physic, be it never so medicinable, helpeth not but such as receive it: Even so, 
Application, second thing required in faith.  if this knowledge be not applied to the grieved or wounded conscience, the offender shall never have peace with God thereby. The Apostle having handled at the full the example of Abraham, and set forth his constant faith, with the comfortable effect it had, That it was imputed to him for righteousness, 
Rom. 4.22.23.24.  then teacheth us by application what use we must make thereof: It was not written for him only, that it was imputed to him for righteousness; but also for us to whom it shall be imputed, which believe in him, who raised up jesus our Lord from the dead. Notably for this point, 
Benard. de Annunt. Serm. 1.  Saint Bernard writeth. Si credas peccata tua non posse deleri, nisi ab illo cui soli peccasti, & in quem peccata non cadunt, bene facis: If thou believe thy sins cannot be done away, but by him against whom thou hast only sinned, and who himself is not subject to sin, thou dost well. Here is a good and a Christian knowledge: now mark what use we must make of it. Sed add adhuc (saith he in that very place) ut & hoc credas, quia per ipsum peccata tibi donantur. Hoc est testimonium quod perhibet Spiritus Sanctus in cord tuo, Dimissa sunt tibi peccata tua: But yet add this (saith good Bernard) that thou also believe, that by him thy sins are forgiven thee. This is the testimony that the holy Ghost beareth in thine heart, Thy sins are forgiven thee. Hear we have a particular application of that general knowledge before mentioned.  
And out of this place of Bernard, we are by the way to note, how the Romish Church which would (though most unjustly) be counted the true Church, hath this long time deceived the world, in making men believe, the Pope hath power to forgive sins; 
Man cannot forgive sins.  whereas Saint Bernard most plainly, and to the Scriptures most agreeably doth teach, that God only can forgive sins, both because our sin is a breach of his Law, and himself cannot sin. Fie, therefore upon that man of sin, who being himself full fraught with sin, and overladen with wickedness, dare take upon him that office, that belongeth only to our Sinless God. He only can make clean that which is conceived of unclean seed, 
Job. 14.4.  and besides him none. He, I say, he only, can truly make this Proclamation, I, I am he that putteth away thine iniquities, 
Esa. 43.25.  for mine own sake, and will not remember thy sins. Howsoever that graceless wretch, Boniface the eighth, who instituted the first Romish jubilee, giving therein immunity both from sin, and the punishment thereof, would make the world believe that he hath power to forgive sins too. 
Anton. part. 3. cap. 8 tit. 20. §. 2. The fruit of application. Praefat. exhort. ad Martyr. ad Fortunatu●. Job. 19.25.26. Micah. 7.7. ●. Tim. 1.15  But as Antoninus' Bishop of Florence, writing that History, saith, God only forgiveth sin.  
But to return, from whence for a few lines I have digressed. When we can in this sort apply unto ourselves the mercy of God, and thus make a garment fitting ourselves, to cover therewith our shame of the wool of the Lamb (as Cyprian in one place prettily speaketh) (for so he calleth the Scripture.) Oh, with what assurance will we be able with job to say, I am sure my Redeemer liveth, I shall see God in my flesh. And with Micah: I will wait for God my Saviour, my God will hear me. And with the Apostle, Christ jesus came into the World to save sinners, whereof I am chief. Notwithstanding for this cause was I received to mercy, that jesus Christ should first show on me all long suffering, unto the example of them, who shall, in time to come, believe in her 〈◊〉 eternal life. But the Apostle showeth in many places unspeakable comfort, by applying to himself in particular, the mercies of God, in so much as he assureth himself, that none could charge God's servants to endanger them, none could condemn them. 
Rom. 8.33.35.38.39.  Yea, who shall separate us (saith he) from the love of Christ? I am persuaded, that neither death, nor life, nor the Angels, nor principalities, nor powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, is able to separate us from the love of God, which is in Christ jesus our Lord. Thus we see what wonderful assurance and confidence they have, whom God's Spirit guideth, to apply unto their wounded consciences, the most Sovereign salve of the promises and examples of God's mercy. Whereas others in the time of fear and danger, languish in perplexity, 
Luk. 23 30. Bernard. de Annunt. serm 3.  and could wish the mountains would fall upon them, and the hills would cover them. For truly (saith Bernard) as it were speaking unto God, Non reponis ●leum misericordiae, nisi in vase fiduciae: Thou, Lord, puttest not the oil of mercy, but into the vessel of confidence. This, this, I say, is the faith commended by the Apostle, this is the faith that justifieth before God, which beginning with knowledge of God's mercy in Christ jesus, out of it gathereth confidence and boldness.  
And thus with good warrant out of the Word, I trust we may affirm, that this faith which doth assuredly know, and comfortably apply unto us the promised mercies of God, causeth us with boldness to stand before God without fear of condemnation: yet not for the merit or worthiness of the act of believing; but because the office, yea the very nature of faith is, to apprehend and take hold of Christ, through whom we are found righteous before God: in that he is made unto us of God, wisdom, 
1. Cor. 1.30  and righteousness, and sanctification, and redemption, as before I have said.  
The last words in this sentence, 
What works of the Law are meant.  whereof there is any question between our adversaries and us, are these, The works of the Law. Out of these arise two doubts. The first is, what Law the Apostle speaketh of in these words. For some, even very ancient, have been in that error, that he speaketh of the Law ceremonial, as Origen, and others. Now the Romish Church, not seeing how they might maintain their doctrine of Merits, and justification by works, unless they were of that mind also; were in former times of that mind too, being glad that they might shroud themselves under the name of ancient ●●●rs. I need not speak in particular of these Popish Writers, seeing Bellarmine confesseth as much as I say. Nonnulli (saith he) è Catholicis, 
Bellar. de justific. l 1. cap. 19  docent per opera quae Apostolus à justificatione excludit, intelligi obseruationem legalium ceremoniarum: Many of the Catholics teach, that by the works which the Apostle excludeth from justification, the observation of the ceremonial Law is meant.  
But how many, or how great in learning, 
Not works ceremonial. Rom. 2.13.  or account soever they be: S. Paul affordeth us proof enough to convince them of error. When he saith, The doers of the Law shall be justified, is there any colour of reason to imagine, that they who observe the ceremonies of the Law, shall be justified? We see in the first and last Chapters of the Prophet Esay, Micah the 6. the 50. Psalm, and in other places of Scripture, that many, who were most diligent performers of the ceremonies, were notwithstanding misliked of God, yea reproved for satisfying themselves with that external service. What have I to do with the multitude of your sacrifices, 
Esa. 1.11.  saith the Lord, I am full of the  offerings of Rams, and of the fat of fed beasts, and I desire not the blood of Bullocks, nor of Lambs, nor of Goats. That also, which the Apostle writeth of the effect of the Law, written in men's hearts, by reason whereof, we have thoughts accusing & excusing, cannot be understood of the Law ceremonial.  
But to come yet nearer to the purpose, S. Paul, even in that place where he handleth this question, concluding the former part of this discourse, and having proved jews and Gentiles to be transgressors of the Law, either written or of nature, thus saith, Therefore by the works of the Law, 
Rom. 3.20.  shall no flesh be justified in God's sight. And lest we might make any doubt what Law he meaneth of, he yieldeth a reason of his former assertion, which maketh the matter plain. For by the Law is knowledge of sin. And yet that it may be more manifest what Law is here meant, elsewhere in plain words he expoundeth himself: 
Rom 7.7.  I knew not sin, but by the Law: For I had not known lust, except the Law had said, Thou shalt not lust. Out of which words I reason thus: The Apostle speaketh of that Law, that maketh us to know sin; but that is not the Law ceremonial: therefore the Apostle speaketh not of the Law ceremonial.  
Yea, this place seemed to S. Augustine to have such force, as that thereupon he groundeth that which we teach. 
August. de Spir. & lit. cap. 8.  Ac ne quisquam putaret hic Apostolum ea lege dixisse hominem justificari, quae in Sacramentis veteribus multa continet figurata praecepta, etc. And lest any man should think the Apostle to have said, that a man is justified by that, which in the old Sacraments have many figurative precepts, from whence cometh circumcision, which children were commended to receive: he by and by showeth what Law he meant, and saith, For by the Law is knowledge of sin.  
But the Apostle himself is best Interpreter of his own meaning. Out of that he had said, some perchance would gather, that he had little regard to the Law, whereby the jews would be offended, (for they knew the Law was given of God.) Others would take occasion thereupon more boldly to transgress: to meet therefore with these inconveniences, he maketh unto himself this objection: 
Rom. 3.31.  Do we then make the Law of no effect through faith? Yea, we establish the Law. But the Law ceremonial is not by the Gospel established, 
Hebr. 10.1. Rom. 10.4.  but abolished. For that Law had but the shadow of good things to come. But the end of the Law is Christ. So that he, offering himself upon the Altar of the Cross to God the Father, 
job. 19.30:  a sacrifice for sin, did upon good ground say, It is finished. So as Christ being come, if we will still tie ourselves to the observation of that Law, 
Gal. 5.2.  Paul telleth us, that Christ shall profit us nothing. 
4.  Ye are (saith he) abolished from Christ, whosoever are justified by the Law, ye are fallen from grace. Therefore were the Apostles in their days very careful, to teach men to rest upon Christ, and not to imagine that now in the time of the Gospel, they are tied to those impotent and beggarly rudiments, 
Gal. 4.9.  as the Apostle calleth them. This may appear by that notable Council, Act. 15. and in divers places. Much more might be alleged, to prove that the Law ceremonial cannot in this place be understood. But this, I trust, is sufficient: and had indeed been more then enough, but that our Adversaries 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 seem less absurd, as doth Bellarmine, in pointing to some places that their error is grounded upon, as if they had reason so to teach, and Andradius nameth some Fathers of that mind.  
Well then, by the Law, without all question we must understand the Law moral. But here ariseth another doubt, what works are here excluded in these words, 
What works are excluded.  Without the works of the Law. And here our adversaries do earnestly contend, not to have all works excluded from justification, but such only as are done before they believed. For if they should confess that no works can justify, then falleth down that doctrine of Merits to the ground; a most gainful doctrine to Pope and Popish Priests (who must supply with their store, that which other want of their own merits.) But we teach that all works, 
All works before & after, excluded from justification.  aswell such as follow our justification (this our adversaries deny) as the works that we do afore our justification (which themselves confess) are in these words excluded, from being any causes of our justification before God.  
And to aver this, which we say, we have many strong reasons. The first is taken from the words themselves, being mightily strengthened with the faithfulness of him who teacheth this doctrine, and with his sincerity in teaching. For as he requireth in other disposers of the secrets of God, that every man be found faithful: 
1. Cor. 4.2.  so he testifieth of his own faithfulness in his ministry, speaking unto the Elders of the Church of Ephesus. 
Act. 20.20.  I kept back nothing (saith he) that was profitable, but have showed you, and taught you openly, and throughout every house. And again, 
27.  I have kept nothing back, but have showed you all the counsel of God. Neither can we in reason suppose he would deal more sincerely with them of Ephesus, then with the Romans, of whose instruction in the faith how careful he was, may well be seen in his first and fifteenth Chapters of that Epistle.  
The Apostle therefore, 
All without exception.  speaking of works without any exception, as he doth (without the works of the Law) if any works should not have been excluded from justification, he might have been charged by the Romans, that he kept back somewhat from them, namely, what works were to be admitted as causes of justification, and what not: and so did not show them all the counsel of God. For if he had been of our adversaries opinion, sincerity would have forced him to have said, When I say, we are justified without works, I speak only of works done afore we are justified, not of all works. For when we are once justified by God, then by our works we must justify ourselves. So that if any works may be accounted as causes of our justification, the Apostles manner of speaking would rather have beseemed some acquivocating Priest or jesuite, who have taught their hearts to dissemble, and their tongues to lie, yea who profess to teach the art of dissimulation, and cogging, and glory in their falsehood, whereby they deceive the world, than this faithful Apostle.  
It is most certain therefore, that the Apostle, being as he was, a most faithful disposer of the mysteries of God, one that detested all such doubtful or double dealing in God's matters especially, 
1. Cor. 2.4.  Whose preaching standeth not in the iniycing speech of man's wisdom, but in the plain evidence of Spirit and power, excepting no works, excludeth all. And many such like speeches we have in Scriptures, in which such indefinite propositions (as Logicians call them) are universally to be understood. 
Hebr. 4.15.  Christ is said to be without sin. Now, seeing there is sin Original and Actual, of commission, and of omission, shall we imagine, that because the Apostle saith not without (all) sin, therefore Christ is subject to some sin? 
Zach. 2.4.  God maketh promise to his people, that jerusalem 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 cavilling companion say, Though they had no stone walls, yet had they some other walls for their strength? But infinite such places might be brought, wherein it may easily appear, that though this universal sign (all) be not added, yet it must be understood, as also it must be in these words of S. Paul, as well all works going before, or following justification, as all Laws, either Natural, or Moral, or Ceremonial.  
Again, if the Apostle had meant only to exclude the works done in our infidelity, he needed not so carefully to have set down the manner of our justification, as he doth immediately before these words: That it is by the righteousness of God, 
Rom. 3.22.24.  by the faith of jesus Christ, unto all, and upon all that believe. And that, We are justified freely by his grace, through the Redemption that is in Christ jesus, whom God hath set forth to be a reconciliation, 
25.  through faith in his blood, to declare his righteousness, by the forgiveness of sins. In all which, there is not one word of Works, 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 upon his Merits. To conclude therefore this my first argument, I say with the Apostle, If it be of grace, it is no more of Works, 
Rom. 11.6  or else were grace, no more grace: but if it be of Works, it is no more grace; for than were Works no more Works. So that, because the Apostle saith, it is of grace, and by faith without Works, therefore Works are wholly excluded, as Andradius himself will warrant me to say. For, Mercedis ratio, 
Andrad. Orthodox. Explicat. lib. 6.  cum gratiae nomine ex adverso pugnat. For the consideration of reward (or Merit) is clean contrary to grace.  
A second argument I take from the final causes of this doctrine of justification by faith only, which are two, set down by the Apostle. The one in this Chapter, immediately before the words of my Text; namely, to exclude our rejoicing or boasting. But if all works be not disabled, as insufficient causes of our justification, some works should be left, wherein we might rejoice. 
To exclude rejoicing in ourselves.  For by rejoicing, the Apostle meaneth nothing else, but that confidence that men have, whereby they content themselves, as if they were out of danger of God's wrath. Saint Paul then concluding out of that he hath taught of justification by faith, that our rejoicing is thereby taken away, teacheth us thus much, that whoso apprehendeth with an assured faith this justification, that we have by Christ, resteth nothing upon his own works, or contenteth not himself with the righteousness that is by the Law. But on the contrary, our Adversaries suppose their rejoicing is not taken away. In so much, as a great man among them dareth affirm, 
Andrad. Orthodox. Explicat. lib. 6.  That heavenly bliss is not so freely given of God, and liberally, as in respect of their works it is due. And by and by after: We gather, that eternal felicity ought not to be 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, we may truly affirm of them, that they do, what in them lieth, to make the Apostle a Liar, when he affirmeth that rejoicing is taken away by the Law of faith: seeing they still rejoice and content themselves in their works. But I will end this with one short argument: If justification may be by works, then is not our rejoicing in the Law taken away by faith: but it is by faith taken away: therefore justification is not by works. The Minor proposition is the words of the Apostle. 
Rom. 11.6.  The Mayor is proved by that, which a little before out of the Apostle I alleged, that works and grace cannot both stand as causes of our justification. But notably for this purpose, doth chrysostom gather out of these words: 
Chrys. in Epist. ad Rom. hom. 7  If the faithful man, and he who is saved, would think well of himself in this respect that he regardeth the Law, do hear in these words, how by the Law itself his mouth is stopped, how by the Law he is accused, how the Law itself denieth as it were salvation to sinners, and excludeth all boasting: and he who as yet believeth not, being hereby dejected and humbled, may take occasion to draw near unto faith: thou seest how great force faith hath, how it driveth us from whatsoever we had before, not suffering us to rejoice though never so little, in them. And a little before he hath said that God saveth, Nullis ad hoc usus operibus, sed fidem tantum exigens: Not using (for our justification) any works, but requiring faith only. 
Sedul. in Epist. ad Rom. cap. 3.  Sedulius also very well noteth thus, Talis gloriatio quae veniebat ex operibus legis excluditur. Such rejoicing is excluded as cometh of the works of the Law.  

Our comfort.  Another end why our justification is by faith, is for our unspeakable comfort, That it might come by grace, and the promise might be sure to all the seed. 
Rom. 4.16.  Whereas if we should seek to get the inheritance by the Law, 
Gal. ●. 18.  we could not think to have it by promise, and so in respect of our own manifold imperfections, we might always be doubtful and wavering, and far from that comfort, that God's children find in themselves. In this respect then, it is good, that we persuade ourselves, that we are saved by grace, 
Bell. de justific. l. 5. c. 7  that we may look unto Christ only. Yea, Bellarmine himself giveth this advice: Propter incertitudinem propriae justitiae, & periculum inanis gloriae, tutissimum est fiduciam totam in sola Dei misericordia ponere. In respect of the uncertainty of our own righteousness, and the danger of vain glory, the safest way, is to put all our confidence, only in God's mercy and goodness. Very well writeth upon these words of the Apostle, Theophilact: 
Theophil. in Epist. ad Rom. 4.  Quum universa 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 God's grace and mercy: sure the things that are given from him, as it may be thought, are stable and sure to all the seed, that is, to all believers. 
Ambros. in Epist. ad Rom. 4.  Saint Ambrose also saith, Firma esse non potest, promissio omni semini, hoc est omni homini ex omni gente, nisi fuerit ex fide: The promise cannot be firm unto all the seed, that is, to all men of every Nation, unless it be of faith. And he after yieldeth a reason of that he hath said, because by the Law we are found guilty, and the promise cannot be given to them that are guilty, unless they be purified, which must be done by faith. Thus than I reason, The promise of justification must be sure: but unless it be of faith, it cannot be sure: therefore the promise of justification must be of faith. The Mayor is Saint Paul's, Rom. 4.16. The Minor is the former words of Saint Ambrose.  
A third argument to prove, that even the works of them that are regenerate, cannot justify, and are excluded by Saint Paul, from having that force, is taken from the example of Abraham, who is set forth as a pattern, in whom we may learn how we all can attain to justification, as it is plain to see in the fourth Chapter of this Epistle to the Romans. Abraham, 
Abraham not justified by works.  a good while after he was called out of Vr of the Chaldees, had lived a good time in obedience unto GOD, had done no doubt, many good Works, and offered many Sacrifices unto God: yet, without respect unto any of his Works, that he now the child and servant of God had done: Abraham believed God, 
Gen. 15 6. Gal. 4.9.3. Rom. 4.13.  and that (his believing) was imputed to him for righteousness. And therefore, Paul is bold to use such exclusive words: The promise was not given through the Law, but through the righteousness of faith. And, Sicut Abrahae, & nostra filiorum eius per gratiam, saith Primasius: 
Primas. in Epist. ad Rom. 4.  As was (the justification) of Abraham's, so is ours also, who are his children, by grace. But to be short, I suppose, we may be bold to gather out of that which is said, this reason. As Abraham was justified, so shall we be: but Abraham was justified by faith, without the works that he did, being God's servant, therefore we also shall so be justified. All this argument may well and strongly be proved out of this fourth Chapter of the Epistle to the Romans.  
But what need many Arguments? Confitentem habemus reum. Stapleton our Countryman, a sure friend to the Romish Church, and as loath as any of them, to write any thing that might any way impugn their Popish Maxims, seeing the deadly wound which these words of the Apostle give to their Doctrine of Merits, is very careful to salve that sore: yet the force of truth driveth him to grant that here the Apostle, 
Antidote. in Rom. 3.28. Our works cannot merit forgiveness of sins.  Excludit opera à virtute iustificandi absolutè, id est, à virtute remittendi peccata: Excludeth Works from having power simply or absolutely to justify, that is, to remit sin, or from power to remit sin. What can be more plain? Good Works cannot obtain remission of sins, saith Stapleton, and therefore not justify absolutely or perfectly. Now, an unperfit justification we are not acquainted withal, neither hath Christ or any of his Apostles taught us any such. But we know that a perfect cause hath her perfect effect, a perfect Sacrifice (such an one was that which Christ offered) hath obtained perfect justification before God for all believers.  
But here, I would feign have asked a question of Stapleton, if he had been alive, or of some other friend of his, (seeing he is gone, to give an account, how well he hath used his talon, whether to gain souls to Christ or to Antichrists) how Parish Priests shall do hereafter? When men and women come to be shriven, and have confessed their sins, shall their Ghostly Father, bid them fast so many fridays, Wednesdays, or Saints Eves, gad on Pilgrimage to Hales or Buxton, to Compostel, to Rome, or to Loretta, wear Haircloth next their skin, go barefoot and barelegged? shall they torment their body with Whips, or other punishments, 
Popish penances plain cozenages.  or beggar their Posterity in building chantries, and such like places, for satisfaction for sin? All this is to no purpose. For Stapleton assureth us, there is in these, or any other, though better works by far, such as GOD hath commanded, no power to remit sin; so that justification must be sought for some better way. And so it seemeth, the World hath been cozened a great while by these cogging Companions, which have made men and women believe, that by such Works they may satisfy for their sins. And thus I trust upon so good a confession of Stapleton, so good warrant of the Word, and sure grounds of doctrine, we may conclude that a man is justified and accounted guiltless before God, by faith apprehending Christ jesus, in whom we have redemption by forgiveness of our sins, without any Merit of our Wrokes, whether before or after our justification.  
Now, that which out of these words we conclude, doth of necessity follow, but that our Adversaries fearing, lest their Diana of Merits should be nothing esteemed, if they cast not a mist before men's eyes, to hinder from them seeing the clear 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. Even so is it with us. The Romish Demetrius, that getteth much by selling such as they call good Works, with his followers seeking to defend the Doctrine of Merits, cry out of that which teacheth justification by faith only, whereby they may have much loss, if want of evil gotten goods may be counted loss. I confess, we teach, that Faith only doth justify: that is, that a true and lively faith, wrought in our hearts by God's Spirit, working by love, 
True faith only justifieth.  fruitful in good works, adorned and beautified with holiness of life (for these are badges whereby to know a true faith) doth justify and acquit us before God, so as we boldly stand and plead not guilty. Whereby our Adversaries may see, how unjustly they slander us and our Doctrine, as if we were enemies to all good Works. And yet we only teach, that such a true faith as I have now described, without respect of the Works that always accompany it, doth justify, not by the Merit of this faith, but in that it is our hand whereby we apprehend and hold fast, that justification which we have in Christ, through the unspeakable mercy of God.  
And this our Doctrine is so warranted in Sacred Scripture, as nothing more. Saint Paul doth often use exclusive words, 
Exclusive words. Negative. Equivalent.  as these are without the Law: without Works. Sometime plain negative words, Not by Works, not by the Law. Otherwhile words equivalent, 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 counsel, given by Primasius an ancient Writer, Audi gratis, tace de Meritis. Hear (what the Apostle saith) freely, and speak not a word of Merits.  
Thus, therefore I reason for our Doctrine of justification by faith only: If Works are not to be joined with faith in the matter of justification, than faith only, even by the confession of our Adversaries doth justify. For our Romish Catholics deny not this our Doctrine but in respect of works, neither do they in any their Books or Writings, seek to match any thing with faith as cause of justification, but works only: But works are not to be joined with faith, in the matter of justification, as the Apostle most plainly proveth: 
Gal. 2.16.  Know ye, that a man is not justified by the Works of the Law, but by the faith of jesus Christ. Again, Ye are saved by grace, 
Eph. 2.8.9.  through faith, not of yourselves, it is the gift of God, not of Works, lest any man should boast himself. Lastly, these words to the Romans are very effectual. 
Rom. 1.28.  Therefore we conclude, that a man is justified by faith without the works of the Law. As if he would have said, We the Apostles of jesus Christ, appointed to be the Schoolmasters and Teachers of the World, upon good ground teach this as a doctrine not to be denied, a principle in Religion not to be doubted of.  

Faith only  And howsoever our Adversaries impugn this Doctrine, and would persuade the simple, that it is strange, and hath no warrant: yet are we able to produce such, as many hundreds of years since, have taught the same, and gathered it out of these words of the Apostle. Origen, who lived about fourteen hundred years since, in very few words, 
Orig. in Ro. lib. 3. cap. 3.  doth twice aver the same: Dixit Apostolus (saith he) fide, solius justificationem sufficere, ita ut credens quis tantummodo iustificetur: The Apostle hath said, that justification of faith only will suffice, so that he who believeth only, is justified. Isichius wrote at the least a thousand years since, and he saith much like, as Origen before him: 
Isich. in Leuit. l. 4. c. 18  Gratia & misericordia, fide comprehenditur sola, non ex operibus, ut dicit Apostolus: Grace and mercy is obtained by faith only, not by Works, as Paul saith. We cannot then be justly charged as Teachers of new Doctrine herein, seeing we affirm nothing, but that others long before us have taught.  
But, because this is so much misliked, as it is, and so scornfully rejected of our adversaries, although all truth must be grounded upon the word of truth, 
jam. 1.18.  as S. james calleth the Word of God, neither needeth it the testimony of any man, which God in the Sacred Scriptures so plainly hath delivered: yet for the satisfying of the simple, and the stopping of the slanderous mouths of our obstinate enemies; I purpose to let you see such a consent with us 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 adversaries dissent from us, I suppose a greater can be showed, neither more several Authors alleged. So that I may well impanell for trial of this controversy, two Grand-Iuries of famous men, well reported of for godliness 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 go upon trial of as great a matter as this is (although it be of great importance:) And S. Paul himself shall speak for all, as you hear he hath done, and be Foreman of this jury, for they all have learned of him that they say, even in these words, which now I entreat upon.  
And first I will second him with some of them, 
Commentaries upon these words.  that wrote their Commentaries upon this Epistle of S. Paul to the Romans. All I have not, out of such as I have I will allege, but out of every one, one place, although out of divers of them I might produce very many. Of Origen I have 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.  justificati sunt gratis (saith he) quia nihil operantes, neque vicem reddentes, Sola fide justificati sunt dono Dei: They are justified freely, because working nothing, neither recompensing, they are justified by faith only by God's gift. S. JEROME very briefly, but as plainly, writeth, 
Hieron. in Rom. 4.  Per solam fidem justificat Deus: God justifieth by faith only. Then have we Sedulius, writing thus: Ad Christum veniens sola quum credit fide saluatur: 
Sedul. in Rom. 3.  He that cometh unto Christ, is saved by faith only, when he believeth. And the last of this rank shall Primasius be, who writeth thus, 
Primas. in Rom. 4.  Impium per solam fidem justificat: God justifieth the ungodly by faith only.  
Another sort of them, whom I mean to produce in this matter, 
Other expounding other Scriptures  are such, as expounding other places of Scripture, have in such their Commentaries taught the same doctrine. Among whom the first is Hilary, as most ancient in years, so most worthy to have the first room, because he setteth down the very words in question between us now: 
Hil. in Mat. Con. 8.  Sola fides justificat (saith he) Only faith justifieth. The next shall be chrysostom, who, as he was next him in years of all this company, so he differeth very little in words. Ex sola quip fide nos saluavit: For by faith only he hath saved us. 
Chrysost. in Eph. hom. 5.  Augustine, a man most famous in God's Church for learning, and his great labours against Heretics, 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 have not the same words, yet teacheth he that substance of doctrine in these words: 
Cyril. Alex. in job. lib. 9 cap. 30.  Per fidem; namque non aliter saluamur: By faith; for no other way we are saved. ISYCHIUS I have before produced, I will not therefore mention him again in this place. But venerable Bede, the glory of our North Country, speaketh more plainly. Per justitiam factorum nullus saluabitur, 
Beda in Ps. 77.  sed per solam justitiam fidei: By righteousness of works shall no man be saved, but by the righteousness of faith only. 
Theophil. in Gal. 3.  After him Theophilact writeth thus: Demonstrat (Apostolus) fidem vel solam habere iustificandi virtutem: The Apostle showeth, that even only faith hath power to justify. Very well also, and agreeably to the rest writeth Haimo, who lived about some 800. years since: 
Haimo in Gal. 3. Bernard. in Cantic. ser. 22.  Fides sola saluat: Faith only saveth. And most comfortably, as in many things, writeth good BERNARD. Quisquis pro peccatis compunctus, esurit & sitit justitiam, credat in te qui justificat impium, & solam justificatus per fidem, pacem habebit apud Deum: Whoso feeleth remorse for sin, and so doth hunger and thirst after righteousness, let him believe in thee, who dost justify the ungodly, and being justified by faith only, he shall have peace with God. And Oecumenius telleth us, 
Oecumen. in jam 2.  That ABRAHAM was an image of justification by faith only, when it was imputed to him for righteousness that he believed. Then have we Rupert, 
Rupert. in Reg. cap. 39 lib. 2.  who writeth, that sola iustificare potest fides jesu Christi: The only faith of jesus Christ can justify.  
Sundry other Fathers also and learned Writers we have, who in their several Treatises affirm that also, 
Fathers in their several Treatises.  which we out of the Apostle do gather. To begin with Cyprian as most ancient: Fides tantùm prodest (saith he:) Faith only profiteth. Next unto him cometh Basil, 
Cypr. l. 3. ad Quir. c. 42. Basil. Hom. 22.  whose words are these: Ea demum perfecta & omnimoda gloriatio est in Deo, quandoneque propter suam ipsius justitiam quis extollitur, sed agnoscit se quidem vera destitui justitia, verum sola in Christum fide justificatum esse: That is perfect rejoicing, and altogether in the Lord, when a man is not proud, no not of his own righteousness, but confesseth himself to be destitute thereof, and that he is justified only by faith in Christ. GREG. NAZIAN. who for the great opinion of learning, that was conceived of him, was called the Divine, as he was in Basils' time, so was he of his mind too, as these his words do show: 
Nazian. Orat. 21.  Confiteri Christum, & credat illum a mortuis suscitatum esse & saluaberis. Siquidem credere solum justitia est: Confess Christ, and believe that he is raised from the dead, and thou shalt be saved. For to believe only is righteousness. PAULINUS also is of the same mind, that the rest are, as we may see in an Epistle, which is among S. Augustine's Epistles: his words are, 
Epist. 58. Aug.  Salus fide sola quaeritur: Salvation is sought for by faith only. This is also the judgement of Ruffian, in his exposition of the Creed, it is among Cyprians works. 
Ruffin. in Symbolum.  De remissione peccatorum (saith he) sufficere deberet sola credulitas: Concerning remission of sins, believing only should suffice. And the reason of this his assertion is not to be omitted. Quis enim causas aut rationem requirat, ubi indulgentia principalis est? For who will inquire after causes, or a reason, where indulgence (or pardon) is principal? THEODORET also, as oft in other his Treatises, so also in his books against the Idolatry of the Gentiles, and in defence of Christian Religion, writeth thus: 
Theod●r. de curate. Grae. Affect. l. 7.  Non ullis operibus nostris, sed per solam fidem, mystica bona consecuti sumus: Not by any our works, but by faith only we have gotten unknown good things. Now unto these I may add Leo a Pope, in an Epistle that he sent by one called Philo, to Leo, than Emperor. It is not his 70. Epistle (as Bellarmine untruly quoteth the place) but 76. But his words are these: Catholica fides humanum genus sola vinificat, 
Leo Epi. 76.  sola sanctificat: The Catholic faith doth only quicken, only sanctify mankind. But Bellarmine answereth, that Leo in those words speaketh De fide dogmatica: Of a dogmatical faith; 
Bellar. de Iustif. l. 1. cap. 25.  and such as is opposed against Heretics. As if he had said, that the Arrian faith, or that of the Eutycheans cannot sanctify, but that faith which is true and Catholic. Be it so, yet he must needs grant, that no dogmatical faith, that is, no external profession of Religion, how earnest in show soever it is, be it also never so true, can quicken and sanctify, until it be as a seed sown in the heart, taking hold of Christ for the remission of sins; and so it, I say, it only giveth true life to a Christian. I have also read these very words, cited out of Alcuine, whom some call Albine; the book, I confess, 
Alcuin. Praefat. ad Carol. Mag.  I have not seen. But if he have such words, he seemeth well to approve that which Leo hath written, because he hath alleged his very words without any change. I will close up this rank with one, well esteemed of in the Church of Rome: 
Rich. de S. Victor. decisione dubi. Apostoli.  Ecce (saith he) habes apertè, quòd possit homo aliquando justificari ex sola fide, absque legis opere: Behold, thou seest plainly, that a man may sometime be justified by faith only, without any work of the Law. Which, seeing he will grant to be sometime, I see no reason why he should doubt, but that it is so always. For there is but one way of justifying jew or Gentile, 
Rom. 3.22.  one or other, Even the righteousness of God, by the faith of jesus Christ, unto all, and upon all that believe.  

Christian Poets.  There are then three ancient Christian Poets, who sing the same song, with these Fathers and learned Writers. Iuuencus is first, 
Hier. Catal. Script. eccl. Hieron. in Mat. 2. Iweac. hist. evang. l. 2.  who lived about the 330. year of Grace, of whom S. Jerome maketh mention, and also citeth a Verse out of him, in his Commentaries upon S. Matthewes Gospel. This Iuuencus, I say, hath these words: Namque ubi certa fides fuerit complexa salutem, non erit ulla illic anceps agitatio juris: For when assured faith hath taken hold of salvation, there will be no more doubtful waging of Law. Not long after him was Prudentius, who in a book, entitled Psychomachia, wherein he showeth what fights and battles the soul hath, 
Prudent. pugna concord. & discord.  speaking of faith, writeth thus, Haec mea sola salus: This faith only is my salvation. And I find alleged by that famous learned man of our time, D. Humphrey, in his answer to Campians first reason: the like out of one Victor Cemensis, as I take it, but his words are these, 
Victor.  writing of Abraham's faith, Credidit, & nudae fidei consensio sola, plenam ad justitiae & meritireputata coronam est: ABRAHAM believed, and this consent only of bare faith, was imputed to him for a full crown of righteousness and merit.  

Popish Writers.  Yet have I reserved three great Rabbis in the Romish Church, for the shutting up of this question, who if they speak, as their Foreman hath done, and many other before them, I hope, we shall be found not guilty of error, much less of heresy. The first of this company is Gratian, the very storehouse of their Canon Law, who very plainly affirmeth, 
Dist. 2. de Poenit. charitas est a q.  that fidei soli vaenia promittitur: To faith only is pardon promised. And a little after, Fide sola peccata relaxantur: By faith only, sins are remitted. If any man answer, that he there telleth us but what Augustine saith: true; but withal he allegeth it, not as misliking, but as approving it as sound doctrine. After him cometh Peter Lombard, though equal in time (for it is said that Gratian, 
Danaeus in Com. in Lombard. in prolegomenis, c. 4.  and Lombard, and Petrus Comestor, were all brethren, and the bastard children of a Nun) Lombard, I say, Bishop of Paris, whose authority in the Church of Rome, was like that Pythagoras had among his Scholars, among whom it was enough, to say, The Master saith it. His writings are in such account with them, that they are the very ground of Popish or School divinity. In so much, as since he wrote his books of Sentences, very many by their Commentaries have laboured to explain him, studying sometime to make him agree with himself, sometime with that the Church Romish hath formerly taught. Lambertus Danaeus, in the place before alleged, reckoneth at the least 37. or 38. who have taken such pains, and yet as not having reckoned all, referreth them, who are desirous to know of more, unto Trithemius.  
This great Doctor of the chair for Schoole-divinitie, in a Preface he writeth before his Commentaries upon Paul's Epistles, in the very latter end thereof, gathering a brief and sum of the former part of Paul's Epistle to the Romans, hath these words: Pluribus modis ostendit justitiam & salutem, 
Lombard. Praefat in Comment. in Epi. Paul.  aequè judaeis & Gentibus esse, non per legem sed per fidem jesu Christi, ut à lege eos tollat, & in sola fide Christi eos constituat: The Apostle many ways proveth, that righteousness and salvation is both to jews and Gentiles alike, not by the Law, but by faith of jesus Christ, that he may withdraw them from the Law, and settle them in the only faith of Christ. And after, in the very beginning of his exposition, upon the third Chapter of the Epistle unto the Philippians: 
Lombard. in Epist. ad Philip. c. 3.  Contra Pseudo-apostolos eos monuit, ne legalia ab eis recipiant, sed fidem Christi solam sufficere credant: Against false Apostles he hath admonished them, that they receive not of them precepts of the Law, but believe that the only faith of Christ sufficeth.  
Yet have we the Doctor of Doctors behind, that angelical Doctor (for so they call him) whose words at Rome are Oracles, and his writings, with too many, have more credit, than the sacred Scriptures. Yet in this, I believe, he will prove a Lutheran or Caluinist, I know not whether, but sure I am a Paulinist. Ye shall hear his own words, that you may know I wrong him not. Moralium legitimus usus est (saith he) ut homo non attribuat eyes, 
Tho. Aquin. 1. Tim. 1. jer. 3.  quam quod in eyes continetur. Data est lex ut cognoscatur peccatum, Rom. 7. Concupiscentiam nesciebam, nisi lex diceret: Non concupisces, quod dicitur in decalogo. Notable good counsel it is, which in these words he giveth, and sound and Christian instruction, which I would it were well marked. The lawful use (saith he) of the moral precepts is, when a man ascribeth not any thing to them, but what in them is contained. The Law is given, that sin might be known, Rom. 7. I knew not lust, except the Law had said, Thou shalt not lust, as is said in the Decalog. Now mark the conclusion, which he hereupon inferreth. Non est ergo in eyes spes iustificationis, sed in sola fide, Rom. 3. Arbitramur hominem justificari per fidem, absque operibus legis: Therefore, there is not in them (the precepts of the Law) any hope of justification, but in faith only, Rom. 3. We conclude that a man is justified by faith, without the works of the Law. I have the more carefully set down his words, because they are so plain and pregnant for us. For first, he teacheth that the lawful use of the moral Law, is to let us see our sin (not to seek for justification by it, as after he showeth.) And why should we be taught this, if not to drive us unto Christ? Then also he affirmeth, that there is no hope of salvation therein, but in faith only. And that which doth much contradict our now Romish Catholics, he gathereth this doctrine of justification by faith only, even out of these words of Paul, as we do. How now can we be Heretics, and your angelical Doctor a Catholic! No, no, he writeth as plainly for justification by faith only, as any of us. It is high time the purgers of men's writings should be set on work, to mend their Index Expurgatorius, that Thomas may be taught to speak otherwise then thus, or else he will mar all, for he speaketh here not Romish.  
For to make it more plain, what he thinketh elsewhere too, concerning justification by works, when duly and indifferently he considereth of the word itself, and examineth that he writeth by the true touchstone, one place more, out of the said Thomas, I trust, shall not be thought tedious. Expounding the words of S. Paul to the Galathians, 
Gal. 3.10.  As many as are of the works of the Law, are under the curse, He showeth, the Apostle speaketh here of all works, 
Aquin. in Gal. 3. Lect. 4.  Ceremonial, or Moral. Opera enim non sunt causa quòd aliquis sit justus apud Deum, sed potiùs executiones & manifestationes justitiae. Nam nullus per opera iustificatur apud Deum, sed per habitum fidei, non quidem acquisitum, sed infusum. Et ideo quicunque ex operibus legis justificari quaerunt, sub maledicto sunt, quia per ea peccata non removentur, nec aliquis quo ad Deum iustificatur, sed per habitum fidei charitate informatum: For (saith he) works are not the cause why a man is just before God, but the executions rather, or manifestations of justice. For by works is no man justified before God, but by the habit of faith, and that not gotten, but given. Whosoever then by the works of the Law, seek to be justified, are under the curse, because by works our sins are not put away, neither is any justified before God, but by faith beautified with love. These two sentences of Thomas of Aquine being duly weighed, do as plainly avow justification by faith only, and disprove justification by Works and our own Merits, as any thing we do say or write: insomuch, as if he were alive, I make no doubt, but he should be forced either to recant, or would be accounted a Caluinist, he followeth so truly the trace of Saint Paul's Doctrine herein.  
But, what if our Countryman Stapleton be of this mind too? I know that (if he were alive) he would not say so for any thing, he hath always been so pestilent and perverse an enemy to the same, calling the Doctrine of justification by faith only, 
Stap. Antid. in Act. 15.10. Antid. in Ro. 3. v. 21.  A most wicked and most pestilent Doctrine. Yea, & elsewhere too, he is nothing better persuaded thereof, but saith, It is impious, and full of shame: so shamefully doth this impious wretch, writ of this most comfortable Doctrine. But we will not move him to say it plainly: we will not stand upon terms; so he teach the substance of the Doctrine, we will bear with him. And with a little help he will be brought to that. We will but lend him a Mayor proposition, much like that which I used in the beginning of this discourse of justification by faith only, and he will fit himself of a Minor, and so jump with us in Doctrine. If the Apostle exclude from justification all works, so as they have no power to justify, than faith only doth justify: but he excludeth all works from having power to justify: therefore faith only justifieth. The Mayor I have showed before, is not to be denied of any Papists, because that they seek not to join with faith any thing in the matter of justification, but only works. As for my Minor, 
Stap. Antid. in Act. 3.10.  it is granted by Stapleton in the words before alleged, that the Apostle excludeth Works from having power to justify absolutely, that is, to forgive sins. Thus have we one more on our side then we hoped for, and so may be bold (I trust) to conclude.  
Now, although this cloud of witnesses is sufficient, I hope, to clear us from any sinister imputation of evil dealing, as if we would teach that is strange, and not heard of, but of late days: yet we have in this point, a better testimony than all men can afford us. For the assurance of this Doctrine is this, that the holy Ghost sealeth up this confidence in our hearts, 
Rom. 8.16.  and God's Spirit beareth witness with our Spirit, that we are the children of God, and having received the Spirit of adoption, we are bold to cry, Abba Father. This, this, I say, is the argument that more persuadeth the children of God, than all that men can bring. This argument did so convince even the very conscience of Saint Paul, 
Phil. 3.8.9.  That the righteousness of the Law was (as I may so say) but loathsome to him, in comparison of that righteousness which he longed after by Christ. This righteousness whoso hath a true feeling of, he doth but laugh to scorn the idle disputations of them, that seek to prove it must be had by Works.  
But I am not ignorant, how our Adversaries do what in them lieth, to elude the testimonies of God and all good men, and as much as they can, to dim the very light of our consciences; that we should not see this comfort. 
Bell. de Iustif. l. 1. c 25 Annot. in jam. 2.24.  And therefore Bellarmine seemeth to make some answer to some few places alleged out of the Scriptures and Fathers against them. So do the Rhemists too, in their Annotations upon the new Testament. But all in vain: the Sun of truth shineth so clear, that all they can do, is not sufficient to dim the light thereof. For this word, Faith only, being so commonly used as it is, teacheth us, that nothing but faith is that which by our Saviour Christ justifieth. For it only cannot be said to do it, if either Law of Ceremonies, or of the Commandments, the works either of the unrighteous or of the faithful be joined with it. And therefore, though our Adversaries would sometime exclude one thing from justifying, sometime another: yet so long as they exclude not all, but faith in Christ jesus, from being cause of our justification, they seek but to deceive us.  

Aug de fide & operibuc. 14. Good works necessary when we are justified. Aug. de fide & operibus cap. 14.  Yet I deny not, but works, as S. Augustine saith, do follow him that already is justified, though they go not before him that is to be justified. For they are (as a little before I said out of Thomas of Aquine) the execution and manifestation of our righteousness, but no causes thereof. In which sense, the Father's very often, especially Saint Augustine, in many places having showed plentifully out of the Apostle, That we are justified by faith without the works of the Law: Yet withal, he giveth us to understand, that, Hoc non agit, ut percepta ac professa fide, opera justitiae contemnantur: he goeth not about thereby to make us contemn the works of righteousness, we once having received and professed faith. No, we (when once we are justified) are God's workmanship, 
Ephes. 2.10.  created in Christ jesus unto good works, which God hath ordained that we should walk in them.  
Again, they tell us, some of the Fathers speak of faith as it is dogmatical, for our profession or Religion, and that in such sense only they affirm, Faith only to justify, because it is the true, and not a false faith that must save. Of which I said somewhat before, when I alleged the words of Leo, for confirmation of our Doctrine. But yet somewhat more to explain the matter, we must consider that faith hath two respects: 
Outward Doctrine.  The one as it is an outward thing which is taught, or we may read of it in Books. That pierceth the ears, it hath also consent of the mind and understanding, when we yield to the truth thereof. But this; though a true faitht yet until it be planted in the heart and believed, justifieth not. As for example, the Devil may and did know the true faith, as when he said, jesus, the Son of God, 
Mat. 8.29. Mark 1.24.  what have we to do with thee? Again, What have we to do with thee, jesus of Nazareth? art thou come to destroy us? I know what thou art, That holy oon of God. We read also elsewhere in Saint Mark, 
Mark. 3.11  When the unclean Spirits saw Christ, they fell down before him and cried, saying. Thou art the Son of God. And Saint james saith plainly, 
jam. 2.19.  The Devils believe that there is one God and tremble. But our Adversaries will grant, that although it is a Catholic faith that the Devils have: yet it furthereth them not to salvation. That faith in Christ jesus doth justify is a true faith, that is a true Doctrine; yet no doubt acknowledged of many, that shall never find with comfort the sweetness thereof. But when this persuasion is well rooted in the heart, 
Inward assurance.  so that it maketh us to rest and repose ourselves upon God, which we call believing in God, then doth it justify. Thus then, although it is most true, that it must be a Catholic, not an Heretical faith that saveth: yet even that true & Catholic faith doth not quicken, it doth not sanctify, or justify, unless to our endless comfort, we receive the same into the heart. And so as the Catholic faith is only available: so until it be received into the heart, it helpeth not, and then it only justifieth.  
But many things are out of the Scripture objected against this Doctrine, whereby the simple, and such as are not acquainted with the Word, 
Heb. 3.14.  neither by long custom have their wits exercised to discern both good and evil, as the Apostle to the Hebrews speaketh, may soon be deceived. For to such as have not judgement to try Metals, even Tin will seem Silver, and Copper Gold; because in colour they are somewhat like. To say nothing of such places, it may be dangerous in these our evil days, lest thereby some that desire to know the truth, by the name of Scripture, wrested to a wrong sense, may be led into error. And yet to speak of every particular place alleged would be very tedious, for they are many. I have therefore thought good to draw them into some few heads, and so answering their principal allegations, it will not be hard to judge of all others also.  
I will begin with such Scriptures as seem to ascribe Worthiness unto men. For out of them doth Bellarmine thus gather, Dignum esse praemio, 
De justific. lib. 5. ca 2, 3 What worthiness in men. Wisd. 3.5.  & mereri praemium idem sunt: To be worthy of a reward, and to deserve a reward is all one. And to prove this worthiness in men, he allegeth four places. The first is taken out of the Book of Wisdom, God tried them and found them worthy of himself. The Book from whence this testimony is taken, is known not to be Canonical Scriptures, and therefore of no such credit in God's Church, as that upon places out of it, we may ground any Article of Religion. And this answer might serve very well to this objection. But yet the words themselves do not of necessity prove merit or worthiness of the works that we do. And that first in respect of the person that trieth, them also in regard of them that are tried. He that trieth his servants, is (I know) wise enough to examine and spy faults, just also to punish them: But he is also content to cover with the righteousness of his Son our faults, and to hide our iniquities, not beholding us, as in ourselves we are sinners, 
Who are found righteous or worthy. Dan. 9.24.  but as we are in Christ righteous. Then also who are they that being tried are found righteous? Even they whose debt Christ hath paid, for whose sins he hath satisfied, and sealed up, as Daniel saith, that they may be no more remembered, Whose iniquity he hath reconciled, to bring in everlasting righteousness. Of such we see who bring with them nothing whereby they should be found worthy, but have all from Christ, it is said, he found them worthy.  
Other two places he bringeth for which we are much beholding to him, because by them we may learn how to answer such testimonies, as seem to ascribe worthiness unto men. One is out of the answer that Christ maketh unto the Sadduces (a Sect which thought there is no resurrection) who thought to entrap him in a subtle question. The question was of one woman that married seven husbands, who all dying, they would know whose wife she should be at the Resurrection? To whom Christ answers thus, They who shall be counted worthy to enjoy that world, 
Luk. 20.35.  and the resurrection from the dead, neither marry wives, nor are married. The other is much like this: 
2. Thes. 1.5.  That ye may be counted worthy of the Kingdom of God, for which ye also suffer, saith S. Paul to the Thessalonians. Now, who knoweth not that we may be counted worthy of that, which in due consideration we cannot be worthy of? So, that they are accounted worthy, proveth not that they are worthy indeed, as shall, God willing, by and by plainly appear.  
The fourth place than must serve the turn, or else nothing is said. That is, the words of our Saviour Christ of some of Sardi: They shall walk with me in white: for they are worthy. 
Revel. 3.4.  As if Christ had said, they shall triumph with me, or reign in glory, and life everlasting, for they are worthy. But what are they worthy in respect of their work, or for the merit thereof? For if not, it helpeth not our Adversaries.  
And that neither they, nor any other, 
No man worthy of eternal life, but Christ.  that is conceived (as we all are) of unclean seed, can be worthy in respect of works: I prove thus. No man is worthy of eternal life, in respect of works, but he who can fulfil the Law; but no man can fulfil the Law: therefore, by their works no man can be worthy of eternal life. My first Proposition I prove thus. God himself saith to his people of Israel: If thou keep my Statutes, thou shalt live in them. 
Levit. 18.5.  In which words, as we see a promise of life, so must we observe the condition of keeping Gods statutes, if we will look to be partakers of the promise. And no doubt the Apostle S. Paul, out of these and such like words hath learned, that which he teacheth us of the justification, which is of the Law: The man that doth these things, 
Rom. 10.5. Gal. 3.12. Deut 27.26 Gal. 3.10.  shall live thereby. But if the condition be not observed, then mark what followeth, Cursed is every man, that continueth not in all the words of this Law to do them. This continuance in doing the Law, and keeping the Statutes of God, teacheth us neither to be idle, nor evil occupied, and that we must not serve, either to the right hand or left, leaving the right path of God's Law at any time. For S. james hath truly out of this place gathered, 
jam. 2.10.  that whosoever shall keep the whole Law, and yet faileth in one point, is guilty of all. Not because, whoso breaketh one Commandment, breaketh all. A thief, in that he is a thief, is not a murderer, or adulterer: but the meaning is, he is guilty of transgression, and therefore cannot be saved by the Law. If then eternal life be promised to them only, that keep the whole Law, as is proved, much less shall it be merited by any that fulfil not the same.  
My Minor, or second Proposition is, that no man can fulfil the Law. For confirmation whereof, I mind rather to point unto arguments, 
We cannot perfectly fulfil the Law.  than any way to dilate them. First therefore, it is a perfection belonging only to Christ, to keep the whole Law. He only was without sin, because he never did transgress: He only could offer the sacrifice of perfect and holy obedience, so that (in this respect) he only could make the atonement between God and us. As for his Apostles (though, no doubt, good men) yet they prayed, 
Luk. 17.5. Mar. 9.24.  as they had good cause: Increase our faith. Help our unbelief. And our Saviour himself taught them, and in them, the perfectest that ever was, 
Mat. 6.12. Hebr. 7.26.  to pray, Forgive us our trespasses. Our imperfections then being so many, and so great, Such a high Priest it became us to have, as is holy, harmless, undefiled, separate from sinners, made higher than the heavens. For but by such a Mediator, our sins are so great, as that we never could have been reconciled to God, because we are far from keeping the Law.  

Our conscience teacheth this.  Secondly, our own consciences will so testify with me herein, and against ourselves, that, I hope, I need not produce much proof hereof. Let us but examine ourselves by that rule, which the Author of all truth gave unto some, who would get (as our Papists say they can do) eternal life by doing: by which he meant they should try and examine themselves. 
Luk. 10.25.  Master (saith a certain expounder of the Law) what shall I do to inherit eternal life? 
26.27.  And he said to him, What is written in the Law? How readest thou? And he answered, Thou shalt love the Lord thy God with all thine heart, with all thy soul, and with all thy strength, and with all thy thought, 
28.  and thy neighbour as thyself. Then he answered him, Thou hast said right, do this, and thou shalt live. If, I say, we examine ourselves, and try our ways by this rule (which is a very true rule, and cannot deceive) we will, no doubt, acknowledge our manifold transgressions. For it is impossible that flesh and blood, so long as it hath within it this bitter root of corruption (which whilst here we live, will never leave us) should so abandon the love of ourselves, and our own delights, that thereby our love of God should be nothing hindered. If we consider of our best works, we shall not find such alacrity and cheerfulness in our selves, as is fit; neither in the work such respect to Gods will and glory; as we ought to have. So that our conscience must needs tell us, that, because we are conceived of unclean seed, 
job. 14.4.  no man can make us clean: and therefore we must sing that song that they did, who thus say, We have been as an unclean thing, 
Esa. 64.6.  and all our righteousness as filthy clouts. And if we make trial of our love to our Neighbour, he whose charity among us most aboundeth, will perceive himself to be of his mind, who said, Proximus egomet mihi: I am nearest neighbour to mine own self. So shall we be found far short of the duty we own, either to God or man.. These things are so plain to such as have any feeling consciences, as that I need not stand upon proof hereof.  
Lastly, the confessions of all the godly, 
The confessions of the godly. job. 1.8.  will teach us what we may think of our obedience, and fulfilling the Law. job was a good man: None was like him upon the earth, an upright and just man, one that feared God, and eschewed evil. Yet good job, as in sundry other places he confesseth himself to be guilty, so in these words: If I would justify myself, 
job. 9.20.  mine own mouth would condemn me: If I would be perfect, he shall judge me wicked. As if he had said, If I would go about to clear myself, I cannot do it, I must acknowledge my transgression. 
1. Sam. 13.14.  David was a man according to Gods own heart, as Samuel reporteth: yet, he of himself, and all other, saith, If thou, O Lord, straightly mark our iniquities, O Lord, 
Psal. 130.3.  who shall abide it? That is, none can stand before thee, to justify himself, if thou pry into their lives to examine their transgressions. The Angel of the Lord calleth DANIEL a man of desires, 
Dan. 9.23.  God so delighted in him, and loved him: yet he in that notable prayer that he maketh for the deliverance of God's people, now that the 70. years of their captivity were expired, as it were, to put God in mind of his promise of deliverance, confesseth not only the sins of their Fathers, of their Princes, and of the People; 
Dan. 9.5, 6, 7, 8, 10, 11.  but wrappeth himself in that number too, acknowledging that to them belonged nothing but shame and confusion; to God only mercy and forgiveness. Paul, we all say, was a good man also, taken up into the, third heaven, and heard words which cannot be spoken, which are not possible for man to utter: 
Rom. 7.21.  Yet this heavenly man found by the Law, that when he would do good, evil was present with him: whereby it came to pass, 
19  that he did not the good thing which he would, but the evil that he would not, that did he, as a little before, the same Apostle hath complained. To be short, S. james was an Apostle of our Saviour Christ, 
Mat. 17.1.  whom he took to be one of the witnesses of his Transfiguration, a faithful servant of God: yet of himself, 
jam. 3.2.  as well as of other his brethren, he hath said, In multis offendimus omnes: We all offend in many things. We, I say, that are chosen of God, we the Apostles of jesus Christ, who have received the holy Ghost in some good measure, who are aided and guided by the grace of God, we all, I say, offend in many things. Such confessions of the godly, have emboldened the worthy learned Fathers, 
Hieron. in Gal. 3.  to say after them as doth HIEROME, Nemo legem servat: No man keepeth the Law. But of that sort I will bring no more testimonies. 
Aquin. in Gal. 3. Lect. 4.  The angelical Doctor shall speak for all: Implere totam legem est impossibile: It is a thing vnp●ssible to fulfil the whole Law. And thus the premises being proved, this conclusion doth follow, that in respect of works no man is worthy.  
But because Christ saith of some of Sardi, that they are worthy, 
Worthy, how. Ephes. 1.4.  there is, no doubt, a worthiness in God's servants, although in respect of merits we justly deny it. Therefore, God's children are said to be worthy, first in respect of their election, in that God hath chosen them before the foundation of the world: especially, seeing we are chosen in Christ, 
11.  in whom only we are found worthy. For we who in ourselves are not, yet in him are found worthy. The meditation hereof made the Apostle not to make reckoning but of this only, 
Phil. 3.9.  That he might be found in Christ, not having his own righteousness which is of the Law, but that which is through the faith of Christ. Seeing then we have all our worthiness from Christ, that we may more earnestly seek to him, it is needful that with all the godly we acknowledge our own unworthiness. Now, true it is, 
Rom. 8.30.  that whom God hath predestinated (and chosen to be his) he also calleth (not only externally by outward means, but inwardly also by his grace) and whom he calleth, he also justifieth; and whom he justifieth, he also glorifieth: but yet our corruption being such, as will not suffer us sincerely to follow our calling, and walk worthy of our profession, our worthiness in this respect will be found but unworthiness, but as it is supplied by that worthiness of Christ. 
Hier. ad Clesiphontem.  Let us therefore hearken to that Hierome saith, Haec hominibus sola perfectio est, si imperfectos se esse noverint: This is the only perfection of men, if they know they are unperfect. And so may we well say of our worthiness: Herein we only are found worthy, if we confess our own unworthiness. For as Saint Augustine writeth, 
August. de Spirit. & lit. cap. 36.  In ea quae perficienda est justitia ille multùm profecit, qui quàm longè sit à perfectione justitiae proficiendo cognovit: He hath much profited in this life, in that righteousness that is to be perfected, who by profiting knoweth how much he wanteth of perfection of righteousness.  
Another objection they have out of such testimonies, as teach that God shall reward every man according to his work. 
Psal. 62.12. Mat. 16.27 Rom. 2.6. reve. 22.12 Bell. de justific. l. 5. c. 2 Aug. Confess l. 9 c. 13 How the godly are rewarded according to works.  Of which sort the Scripture affordeth us divers. And out of those words, Bellarmine draweth this Doctrine. Secundum opera sua, id est, ut opera merentur, According to his works, that is, as his works deserve: 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 mercy aside do sift the same. But that the absurdity of his assertion may the rather appear, it is needful, that if the reward be given according to the merit of the work, there should be some equality of proportion, between the work and the reward it meriteth. But what proportion can there be between works so unperfect as before I have showed ours to be, and that eternal glory, which is so great and excellent a reward, that the Apostle describeth it in these words: The things which eye hath not seen, 
1. Cor. 2.9.  ear hath not heard, neither can enter into the heart of man, God hath prepared for them that love him? Howsoever therefore Bellarmine dareth affirm; 
Bell. de. Justific. lib. 5. cap. 18.  That non requiritur absoluta aequaelitas inter meritum & praemium, a perfect equality is not requisite between merit and the reward (which thing he indeed barely affirmeth, without any one testimony of Scripture, or sentence of Fathers) yet dare I boldly pronounce, that if any man saith, that eternal life is given as works deserve, and yet that there is no proportion between eternal life, and the work, he speaketh most absurdly, making merit no merit, and deserving no deserving, whereas in all reason and learning, how much a work wanteth of the equality with the reward which is to be given for doing it, so much it lacketh of meriting that reward. Very well, therefore S. Bernard, after he hath showed, That men's merits are not such, 
Bern. Serm. 1. de Annunt.  that eternal life is of right due to them, or that God should do wrong if he so give it not, because even our merits are Gods gifts, and therefore, we are rather bound to God for them, than he to us, 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 equality. This then which Bellarmine herein hath taught, is as absurd, as if a man should affirm, that he doth not sell twelve pennyworth of ware or do twelve pennyworth of work, must be deemed to have truly deserved twelve pence. I trow, Bellarmine would not well like of such penny-worthes.  

Not as works merit.  One other argument I will produce, which plainly enough confuteth that which Bellarmine saith, that According to the work, must be expounded, as the work 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 hour, but some were not called to work, before the sixth or ninth hours, yea other about sun-setting, that is at the eleventh hour. The Master of the Vineyard, when even was come, sent for the Labourers, and as he promised to the first, paid to every one a penny. But they who came first, 
12.  pleaded that they had borne the burden and heat of the day, and therefore thought as our Papists do, they deserved more than the rest. But the master of the Vineyard answered, they had their due, and what he promised; if he gave other more, that hindered not them. Now, I would that our Romish Catholics would answer truly to this question, If payment should have been made according to the merit of the work, who deserved most? I suppose they will answer (for otherwise they cannot truly answer) that they who came first to their labour, deserved best payment. Yet, we see the last had as much as they. Therefore it is plain, payment was not made to them, nor shallbe to us, as our work meriteth, but according to promise. For every one had his penny. 
Hill. in Mat. Can.  Merces quidem nulla est ex dono, quia debetur ex opere: sed gratuitam Deus omnibus ex fidei justificatione donavit. 
20.  There is no wages of gift (saith Hilary) for it is due by the work: but God hath given a free (reward) unto all by justification of faith. 
The penny in the Gospel. Prosper de vocat. Gent. lib. c. 17.  Thereby proving that this penny was not as wages, but a free reward, not for the work but given in promise. Notably therefore, saith Prosper (who wrote about that time, Saint Augustine did) who gathereth out of this parable, Operarios accepisse donum gratiae, non mercedem operis; that these workmen received a gift of grace, not a reward or wages for their work.  
But Bellarmine contending for merits, would feign remove this block out of the way. He feareth lest some of his friends stumbling thereon, should reel from the Romish Church. He therefore out of Augustine and others telleth us, that denarius diurnus, 
Bell. de justific. li. 3. c. 16: & li. 5. cap. 6.  this penny for the day work, is aequalitas aeternitatis, non gloriae, equaelitie of eternity, not of glory. But our controversy is not what this penny is, but in what respect it is given, whether for the worthiness of the work or not? If he say for the merit of the work, the Parable is against his opinion therein. If he say it is of promise, as elsewhere he seemeth to affirm, we have that we seek. 
Bell. de jufic. l. 5. c. 19  We see (saith he) the whole penny given to them, who had not laboured the whole day: and the Lord himself showeth in these words, I will give to him as to thee, etc. that this was done not of duty, but of liberality. Hear our adversary confesseth, the reward not to be as the labour merited. Therefore to omit that needless question what this penny is, let us here remember, that it is not given for the worthiness of the work. For Bellarmine's answer seemeth to me much like as if I ask which way I may go to London, and he answer me it is a fair City. Seeing then the reward is of mercy, and not of merit, let not us by ascribing that to our works, which is given freely in grace, be unthankful unto him, who so loved us that he died for us, as Saint Hierom exhorteth us, yielding this reason: 
jerom upon Gal. 2.  Abiecta est gratia, si mihi sola non sufficit, Grace is but cast away, if it only suffice me not.  
Thus it is plain, I trust, that, According to the work is not as our adversaries say, As the work meriteth. But because many, even among God's people, delighted rather in outward show of godliness, then in the truth thereof, contenting themselves to bring their offering to the Priest, to wear (with coming to the Temple) the pavement of God's house, without any true devotion, to perform some outward works in observing days and times, and diet and such like; these words teach us, that the All-seeing eye is not deceived with such counterfeit holiness, but he looketh more narrowly unto the work itself. Wherein he first beholdeth the fountain, from whence it floweth, and the root from whence it springeth. For as a filthy fountain cannot yield wholesome waters, nor an evil tree bring forth good fruit, as our Saviour Christ saith; 
Mat. 7.18.  so cannot a man that lieth in his natural corruption of the old man, do any thing that shall be acceptable unto God. The works that come from the Spirit of Regeneration, he rewardeth in mercy: the works that are only from the old ADAM, what show of holiness so ever they have, in justice he rejecteth.  

Works of the regenerate.  Now, the works that are done by the new-born children of God, savour much (though not wholly) of the Spirit of regeneration. For they are done with some cheerfulness, and willingness, though not with such alacrity, as the godly themselves wish. And this cheerefulesse is a thing well pleasing unto God, not only in giving to the relief of the needy, 
Cor. 9.7.  but even in all service that we perform to him. When GOD appointed the Tabernacle to be made, and people were to bring stuff of all sorts towards the making thereof, yet might none be accepted unless it were-given with a willing heart. 
Exod. 35.5.21.22. Ps. 119.108. 1. Chron. 28 9  And David in that respect commendeth to God his Prayers: Accept, O God, the free offerings of my mouth. And teaching his Son how to serve God, he giveth him this lesson: And thou, Solomon my Son, know thou the God of thy Father, and serve him with a perfect heart, and willing mind. This graced the widows two mites, 
Luk. 21.  because her willingness of heart, caused her to cast into the treasury, that which she could not well spare, whereas other gave of their abundance.  
They also who are regenerate, aim as near as they can, at the right end in their works. 
Mat. 6.1.2. The right end of good works.  They do them not, that they may be seen of men, & praised of men, as do Hypocrites; they respect not their profit, estimation or reputation among men, neither have any other such worldly respect in framing themselves to obedience. No, they seek not thereby to satisfy for their sins as Papists do, most injuriously against the satisfaction that Christ hath made, but rather confess that to be spoken to them which Bernard saith: 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 satisfy for them being so many and so great, though thou wouldst flay off thy skin. Their chief care in performing their obedience, is That their light so shine before men, 
Mat. 5.16.  that they seeing their good works, may glorify their Father which is in Heaven. And although they desire earnestly with such alacrity to serve 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 renovatur, nondum totus est renovatus, & in quantum nondum est renovatus, in tantum adhuc in vetustate est. Surely, he who is yet day by day renewed, is not as yet wholly renewed, and in as much as he is not renewed, he is of the old man. Whereupon he also inferreth, Proinde ex hoc quod in vetustate sunt, quamuis iam baptizati, ex hoc sunt etiam filii seculi. Therefore in as much as they are of the old man, though they be baptised, yet they are herein the children of this world. And what perfect or unstained work, the children of this world are like to do, it is not hard to guess. Seeing therefore, our new birth is here never perfected, 
Our new birth he●: not perfect.  we cannot so apply ourselves to serve God, as that in respect of our service, we dare stand as just before God: but with good Bernard, we must cry; Meritum meum miseratio Domini: 
Ber. in Cant. ser. 61. Ber. in Ps. Qui habitat, ser. 15. Ber. in Cant. 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 man's merit, if his whole hope be only in him, who hath saved the whole man. And, Dost gratiae, quicquid meritis deputas: Whatsoever thou givest to merit, thou takest from grace. Therefore, with Augustine also we think, that, Enumerationi meritorum, praefertur confessio peccatorum, Confession of sins is better than reckoning of merits. Out of all which, it is plain, that according to the work, is not as the work meriteth (for our works cannot merit so great blessing) but according to the nature of the work: which if it be a fruit of a good Tree, what wanteth in the goodness of the fruit itself, is in Christ fulfilled, in whom we and all that we do are accepted.  
And the light of this candle, also discovereth that most impious blasphemy of the Church of Rome against God, and their treachery against men: who these many years deceiving the world, made them believe, that the Pope can pardon, 
Pardons & Popish Satisfactions.  and Priests can satisfy for men's sins. The gain that thereby they have reaped, is very great (if such wicked getting may be called gain.) For neither doth Pope pardon, nor Priests pray, unless they be well hired. And whosoever hath store of treasure, may in that Romish Church be bold to sin, seeing the Pope hath Pardons enough, and Priests can patter out heaps of prayers: But woe to poor souls that have no money to buy such merchandise. With such trash the sacred Scriptures are not acquainted, neither have they been of any antiquity, as our Adversaries are forced to confess. 
Durand. l. 4 dist. 20. quaest. 3.  Of Pardons we cannot say much (saith one of them) because the Scripture speaketh not expressly thereof. john Fisher our Countryman, sometime Bishop of Rochester, acknowledgeth that the use of Pardons and Purgatory, Admodum sero repertus est, is very lately found out. 
Artic. 18. cont. Assert. Lutheri.  But these words unanswerably confute that impious doctrine, so injurious to Christ his death and passion, God shall reward every man according to his work, I say, his work, not other men's works. For as S. Paul saith, 
2. Cor. 5.10.  We must all appear before the judgement seat of Christ, that every man may receive the things which are done in his body, according to that he (not another) hath done, whether it be good or evil. It is therefore a far more Christian lesson, to learn out of these words, 
Eph. 2.10.  because we are God's workmanship, created in Christ jesus unto good works, which God hath ordained, that we should walk in them; 
Gal. 6.10. 1. Pet. 1.17.  while we have time to do good unto all men, as S. Paul exhorteth us, and to pass the time of our dwelling here in fear, as S. Peter willeth: then so to puff up ourselves with pride of our merits, as if we had some good in us, 
1. Cor. 4.7.  that we have not received, as the Apostle upbraideth the Corinthians.  
Thirdly they object against this doctrine of justification, such Scriptures as promise unto works eternal life. 
Revel. 7.14. Promise of life eternal.  These are they (saith Christ) which did come out of great tribulation, and have washed their long robes white in the blood of the Lamb. Therefore are they in the presence of the Throne of God. 
15. Mat. 25.34 35.  Of this sort also is that: Come ye blessed of my Father, inherit the Kingdom prepared for you from the beginning of the world: For I was hungry, and ye gave me meat; I thirsted, and ye gave me drink; I was a stranger, and ye lodged me, 
Bellarm. de justific. l. 5. cap. 3.  etc. It seemeth Bellarmine reposeth in this argument much confidence, as did that great Goliath the Philistine, in his great strength and mighty weapons. But not every promise of reward, proveth that the thing, whereunto it is so promised, deserveth the reward, 
Mat. 5.10.  which our Adversaries are to prove. Blessed are they (the Truth himself telleth us) which suffer persecution for righteousness sake, for theirs is the Kingdom of heaven. And yet the Apostle S. Paul counteth, 
Rom. 8.18.  That the afflictions of this present life, are not worthy of the glory which shall be showed unto us. Neither doth the Apostle take upon him to control that, which Christ affirmed. For Christ speaketh of a reward which shall be given in mercy: S. Paul telleth us, that eternal life cannot be gotten by merits.  

Mat. 10.42  Likewise, Whosoever shall give a cup of cold water only, to one of these little ones to drink in the name of a Disciple, verily, I say unto you, he shall not lose his reward. Upon which words the Author of the unperfect work in chrysostom, 
Author oporis Imperf. hom. 26.  writeth thus: Non quia aliquid est quod dat, habet mercedem, sed quia magnus est propter quem dat: He hath his reward, not because it is any thing that he giveth, but because he is great for whose sake he giveth it. And Leo a Pope, handling the same words too, yieldeth this reason, why a cup of cold water, a thing of itself very mean, should have promise of reward, saith thus: Quae per se vilsa sunt, fides efficit pretiosa: 
Leo serm. 6. de quadrag. simile ser. 4. & de itiun. ser. 3.  Things base of themselves, faith maketh precious. But to this end, that which before I spoke of the works of the regenerate tendeth. For let a man, not regenerate, offer many times of (I say not cold water) but of most precious liquor, to what use, or to whom he will; yet cannot he hope for any reward in heaven. For it is faith that purifieth our hearts, and also teacheth us to depend upon the goodness of God, framing our hearts unto obedience, and seasoneth our offerings and all that we do. It is faith, I say, that taking hold of the promises, looketh in all our works, not what we do, but what God promiseth. 
August. in Psal. 32.  Non aliquid Deo dedimus & debitorem tenemus. unde debitorem? quia promissor est. Non dicimus Deo, Red quod accepisti, sed, Red quod promisisti: We gave nothing to God, and he is become our debtor. How is he our debtor? Because he is a promiser. We say not to God, Restore what thou hast received, but, Pay that thou hast promised. And again, Fidelis Deus, qui se nobis fecit debitorem, 
August. in Psal. 109.  non aliquid à nobis accipiendo, sed tanta promittendo: God is faithful who hath made himself our debtor, not in taking any thing of us, but in promising so great things to us.  
We therefore confess, that eternal life is a reward given to good works, but not in respect of the merit of the work, but in regard of the promise, which he that is faithful hath made. A servant is hired to do his Master's work, he agreeth of his wages, and taketh the work in hand. But his Master oft findeth fault with his negligence, want of skill to work as he should, or other wants, whereby his work he findeth not well done, which he also might, if he would, allege, as not being bound to pay for that is not done, or is evil done. Yet his Master payeth him that he promised; not because his work deserved the wages, but because he promised him so much, and was not willing to remember all the faults, that were in the work. Even so is it with the best servants that God hath. Our service is far short of that it should be: yet God, for Christ his sake, pardoneth our wants, accepteth our good endeavours, and because he is faithful, is as good as his word and promise to us.  
A fourth objection they have, out of such places as testify of the innocency of God's servants. And they are of two sorts. For the Prophet David doth very often by that argument crave aid of God, 
Psal 7.8.  because of his innocency and righteousness. judge thou me, O Lord, (saith he) according to my righteousness, and according to the innocency that is in me. 
Psal. 25.21.  Again, Let my uprightness and equity preserve me. Whoso readeth the book of Psalms, shall find this very common. 
Innocent herein, not simply  But out of such prayers, no man may conclude, that David pleadeth righteousness before God, or merit of works. He only allegeth, that in this point he was righteous, that he had given no just cause to them, why they should so persecute and pursue him, and seek his life. Therefore he complaineth, that they hate him without a cause, 
Psal 35.19. Psal. 69.4.  and make him restore the thing he never took. Infinite such places are in Scripture, whereby it plainly appeareth, what innocency or righteousness the Prophet speaketh of. Not that he is just before God: but that men deal unjustly with him. And this is no good argument: David saith, he is righteous in respect of his adversaries malice against him: therefore he pleadeth his justice before God himself, or that he is simply or altogether righteous.  
But sometime also righteousness is ascribed unto men here upon earth. As among sundry other to Zachary and Elizabeth, of whom S. Luke writeth, 
Luk. 1.6. Innocent, in comparison of other.  Both were just before God, and walked in all the Commandments and Ordinances of the Lord, without reproof. S. Augustine handling this very history, doth truly teach what justice they had, as elsewhere, so namely in these words: Secundum quandam inter homines conversationem laudabilem & probabilem, 
Aug. count Pelag. & Celestin. l. 1. cap. 48.  quam nullus hominum posset justè in quaerelam vocare: They were just in regard of their conversation, commendable and allowable, such as no man might justly complain of. And after he bringeth the example of Paul, 
Phillip 3.6.  who according to the righteousness that was by the Law, was without reproof. And yet this righteousness he accounted dung, and loss, In comparison (saith AUG.) of that which he hoped for.  
And because the Pelagians pressed him with an authority out of Ambrose, to prove that a man might in this life be perfect, he showeth what mind S. Ambrose was of for that point, alleging some words of his out of Ambrose his Commentaries upon Esay, which book is not now extant (that I have seen) although here and elsewhere, S. Aug. make mention thereof. And Ambrose himself referreth us also to that book; 
Amb. in Luc lib. 2.  The words alleged are these, Multi sunt perfecti in hoc mundo, qui si perfectionem veram respicias, perfecti esse non possunt: Many are perfect in this world, who if you look to true perfection, cannot be perfect. Whereupon also S. August. doth thus conclude, Item immaculati sunt multi, quum si minutiùs excut●as, immaculatus esse nemo possit, quiae nemo sine peccato: Many also are undefiled, when as if you sift the matter narrowly, no man can be undefiled.  
Notably also for this point writeth S. Ambrose, by occasion of those words of the Apostle. Let us as many as be perfect, 
Phil. 3.15.  be thus minded; 
Ambros. in Ep. ad Phil. cap. 3.  Ad comparationem caeterorum qui res divinas negligentiùs curant, perfecti dicendi sunt, qui adhibita solertia perfectionis it oer ambulant: In comparison (saith he) of such as are negligent in heavenly matters, they may be called perfect, who are careful to walk in the ways of perfection. S. BASIL expounding these words of the Prophet DAVID, judge me, O Lord, according to my righteousness, 
Basil. in Psal. 7.  and according to my innocency that is in me, taketh innocency to be simplicity, or want of experience, whereby men fall into many inconveniences: And righteousness he interpreteth to be such justice, as is hominibus comprehensibilis, & possibilis his qui in carne viwnt: Such as men may attain to, and is possible for them to have who live in the flesh: and thus he frameth that prayer: Ad librilem humanae fragilitatis justitiam meam appendens, ita me judices: Weighing my righteousness in the wayscales of man's frailty, judge me after that manner. By all this it doth appear, that though some are commended in Scriptures as just men: yet perfect righteousness (which only can stand before God) none can attain unto. For, 
Hier. count Pelag. l. 1.  Cunctorum in carne justorum imperfecta justitia est: The perfection even of all just men, while they are in the flesh, is unperfit, as S. Hierome saith: but unperfect righteousness cannot merit eternal life: therefore no perfection that man hath here, can merit that life.  
This, which I have already said, I would have thought a sufficient answer to those Scriptures, wherein some are commended as just: but seeing some contend to establish a greater righteousness in us, than we can have, I am forced a little further to look 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 Council of Trent, telleth us, that Lindan, no small fool in the Romish Church (Reverendiss. Episcopus Traiectensis, he is called) is very angry with some of his fellows, for affirming, that God of his clemency and goodness rewardeth our good works, to which he teacheth a reward to be due for the worthiness thereof. Andradius Paivas, I am sure, 
Andrad. Orthod. explicat. lib 6. pag. 518.  dareth and shameth not to write, that the joy of heaven, which the Scripture calleth the retribution and reward of the righteous, is not so much given them of God freely and liberally, as it is due to their works. And as the Apostle S. Paul proveth our justification by grace, 
Rom. 4.4.  because otherwise it should rather be of debt then of favour (and the reward and grace, saith he, are quite contrary) so dareth this man (because eternal 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 reproveth Kemnitius, for finding fault with the Censurers of Colen, for writing that God set on sale eternal life. And not much unlike is that, 
Cens. Colon. explicat. Dialog. 5.  which they of Colen teach, That by grace there is in our works an infiniteness, that they being somewhat helped by that gift (of grace) do worthily merit eternal life. So that we see, they imagine, any little help will serve the turn: A plain proof, that their study was more how to defend their doctrine, then in sincerity to examine themselves, how unable they are to keep God's Law, so as they may merit eternal life thereby.  
A man may justly wonder, how any that hath any feeling of his own frailty, or any knowledge of God's word, can be so besotted, as to teach that which is so contrary to that every one of us do, or justly may feel in ourselves, and so directly against most manifest Scriptures. Is any of them better than he, who said, no doubt as well in respect of himself, 
job 15.14.  as of others, What is man that he should be clean? and he that is borne of a woman, that he should be just? Are they more righteous than David, who confesseth, that if God enter into judgement with his servants, 
Psal. 143.2.  no flesh living shall be justified, or found righteous in his sight? Are they holier than he, who said, 
Dan. 9.5.  We have sinned, and have committed iniquity, and done wickedly, yea, we have rebelled and have departed from thy precepts, and from thy judgements? Are they of greater power to resist sin, than Paul, who said, 
Rom. 7.19.  I do not the good thing that I would, and the evil which I would not, that do I? I think, they dare not for very shame, to match themselves with these men, that had so great testimony of their sincerity from God himself; at the least they will not prefer themselves. How then dare they so stand upon their merits, seeing these godly men have no trust in their works, but so wholly disable them?  
Neither is there in the Scripture any thing more plainly delivered, any Doctrine more often taught, 
Scriptures are against doctrine of merits. Tit. 3.5.  then that which teacheth us to deny our merits, and to rest only upon God's mercy in Christ for the forgiveness of our sins. Not by the works of righteousness which we have done (saith Saint Paul) but according to his mercies he saved us. And again, God hath saved us, 
2. Tim. 1.9.  and called us with a holy calling, not according to our works, but according to his own purpose and grace, which was given to us through Christ jesus before the world was. And again, By grace ye are saved, through faith, 
Ephes. 2.8.9.  and that not of yourselves, it is the gift of God, not of works, lest any should boast himself. And infinite testimonies tending to this end (if it were needful) might be brought, proving plainly how little we may rest upon our merits, and how little soundness is in our works, and therefore also showing how little cause our adversaries have to write that eternal life is due to good works not of mercy, but of merit, as LINDAN, ANDRADIUS, and the Colen Censurers do teach.  
The reason of this conceit they have of their works, is because they suppose none but great sins hinder our perfection. Levicula vitiola (Kemnitius allegeth out of Lindan a Popish Bishop) Asspergines & naewli sunt, qui pierce non maculant nec contaminant, 
Kem. exam. part. 1. Venial sins they lightly esteem.  sed quasi puluisculo leviter aspergunt vitam Christianam, ut nihilominùs tamen per se sint perfecta, & undique immaculata renatorum opera in hac vita. Which, if they be the words of Lindan, he useth so many diminitives to lessen and make nothing our breach of God's Law, as thereby he showeth himself to be a very graceless wretch, without any feeling of the burden of sin. They are in English thus: Little, light, petty sins, are as sprinklings and small stains, which do not of themselves blot or defile, but as it were with small dust, do lightly sprinkle a Christian life, so as, notwithstanding the works of the regenerate, are of themselves perfect, and every way undefiled. Indeed, Andradius too, though not in such scornful terms (as I may well call them) teacheth the like Doctrine: 
Andra. Orthodox. explicat. l. 5.  Peccata (saith he) in quae justi quotidie labuntur, justitiam evertere nullo pacto possunt, ac proinde neque perfectam & absolutam legis obedientiam quoquo modo impedire: The sins whereinto even the just daily fall, can by no means overthrow righteousness, 
Cens. Colon. explicat. errorum Dialogi. 5.  and therefore cannot any thing hinder the full and perfect obedience of the Law. The Censurers of Colen also, though not so unmodestly, yet as untruly as Lindan, affirm, speaking of venial sins, that Levia illa nec impios, nec malos efficiunt, nec operum nostr●rum obsunt efficaciae; Those light sins make men neither wicked nor evil, neither do they hinder the efficacy of their works.  
Which their Doctrine, to be most absurd and false, we may prove by many reasons, 
The least sins hinder our obedience and stain it.  as first thus. Every breach of God's Law maketh our obedience unperfit: but every venial sin is a breach of God's Law, therefore every venial sin maketh our obedience unperfit. My Mayor I would think should need no proof seeing that where breach of a Law is, there is not absolute obedience to the same. And Saint james telleth us, Whosoever shall keep the whole Law, 
jam. 2.10.  and yet faileth in one point, he is guilty of all. But that every venial sin is a breach of God's Law, is plain. For if there be no breach of Law, then is not forgiveness needful: but forgiveness is needful for the taking away of venial sins, as is most manifest by that place of Saint john: If we acknowledge our sins, 
1. joh. 1.8.9  he is faithful to forgive us our sins, and to cleanse us from all unrighteousness. Whereby we understand that the sins that Saint john speaketh of, are by forgiveness to be done away. And that he speaketh of venial sins, not only Andradius, Paivas doth testify, 
Andro. Orthodox. explicat. lib. 5. pag. 421. Bell. de Amis. great. l. 1 cap. 6.  but Bellarmine also in plain words. So that by two witnesses of good credit among our Adversaries, it appeareth, that venial sins are no otherwise taken away then other sins are, and therefore that our perfect obedience is by them so hindered, as that it cannot stand before the just judge.  
Again, whatsoever sins are short of that obedience that God commandeth in this Law, Thou shalt love the Lord thy God with all thy heart, 
Deut. 6.5.  with all thy soul, with all thy might: are hindrances unto the perfection of obedience: but the sins which they call venial do that (for in committing of them our whole heart, mind and soul is not bend to observe God's Law) therefore such sins are a hindrance to our perfect keeping of the Law. But to be short: If venial sins be no transgression of Law, they are to be much blamed that call them sins: (For where there is no Law, there is no transgression) but if they be a breach of Law, as before I said, they are of the nature of sins, and unless they be pardoned, shall also have the reward of sin.  

The godly fear their venial sins.  But what seek I to prove that, which every mans own conscience (if they be not too much besotted) will tell them? Was it not venial sins as our adversaries account, that made Paul cry out as he doth: O wretched man that I am, 
Rom. 7.24.  who shall deliver me from the body of this death? He could never have said of himself as he doth, of being without reproof concerning the Law, if he had been stained with notorious and such as they call mortal sins. And shall Paul be so scared with venial sins, and can we imagine they make us nothing the worse? How much better were it for us with good Bernard to confess: Passio tua ultimum refugium, 
Ber. in Can. Ser. 22.  singular remedium. Deficiente sapientia, justitia non sufficient, succumbentibus sanctitatis meritis illa succurrit. O Lord, thy passion is my last refuge, a singular remedy. For when wisdom wanteth, justice sufficeth not, and merits of holiness fail, that helpeth. And thus I trust it doth appear, that howsoever our Adversaries teach of venial sins (which they confess are in the godly) yet are they such stains in the garment of our righteousness, as are not to be shaken off with every knock of the breast, or washed off, with sprinkling a little holy-water or other such like trifling devices. No, no: unless this our garment be dipped in the blood of Christ and so made white, it will ever appear defiled.  
A fift objection. They tell us that eternal life is called a reward, great is your reward in Heaven. 
Mat. 5.12.  As before in answering their third objection, I said, that not every promise proveth that which is given, to be merited by the work: so here I do aver, 
How life eternal is called a reward.  that the calling of eternal life a reward, doth not evict, that it is given in regard of the worthiness of the work. If you demand, why it is then called a reward: I answer, It pleaseth God not only to acquaint us with his will, that we may know what is good and what is evil: but also by many arguments sometime of his power, sometime of his justice, sometime of his goodness to move his people to obedience. To them therefore, that with more alacrity, 
Gal. 6.10.  While we have time to do good unto all men, as the Apostle exhorteth, he telleth us that our labour shall not be without reward. The like argument doth the Apostle use to the Corinthians, 
1. Co. 15.58  Therefore my beloved brethren, be ye steadfast, unmovable, abundant always in the work of the Lord, knowing that your labour is not in vain in the Lord.  
But eternal life is called a reward: Be it so. It is also called a Kingdom, 
Mat. 25.34  and that prepared for God's servants from the beginning of the world. If prepared so long since for them, than not bestowed for the worthiness of their work. If a Kingdom, it is an inheritance, that is given by grace (for we are sons by adoption) heirs of God, and heirs annexed with Christ. Or else by election we have this inheritance. 
Rom. 8.17.  For no man is elected to a Kengdome in regard of his merits, especially, so long before he can do any thing for it. 
Coloss 3.24.  The Apostle calleth it a reward of inheritance. Ye shall receive a reward of inheritance (saith he.)  
Howsoever, therefore it is called sometime a reward, yet is it a reward that is promised, 
Gal. 3.29. Bel. de justific. l. 5. c. 18.  and therefore Saint Paul saith, We are heirs by promise. And therefore Bellarmine himself confesseth, that remota promissione, non tenetur Deus acceptare opus nostrum ad mercedem: taking away the promise, God is not bound to accept our work, to reward it. Now if a father promise his son, being yet but a child both in strength and discretion (and such children are we in heavenly matters) a great reward, if he do some small matter at his appointment, yet such as he knoweth passeth either his ability or skill: whether shall we say when this recompense is given, that it is of promise or of duty? The son endeavoureth as well as he can to do it, and with much ado with continual help of his father, he doth it at length in some sort. I hope no man will say his work deserved it. For the Father promised much for a small matter, he helpeth his son to do it, and beareth in the end with many wants: even so God for the little that we can do promiseth much, and that we do hath many imperfections too. Can we then think of merit? 
Berinthia in Cant. Serm. ●7.  No, no, the Spouse of Christ doth then show herself 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 plain. A servant ploweth, or doth any other work in the field, when he cometh home, his Master biddeth him not sit down, but willeth him to dress meat, and give himself, and wait and serve him: teaching us that we have no time to bestow otherwise then upon our Master's work. 
Ambros. in Luke 17. Theopilact. in Luk. 17.  We must always while we live be doing, saith Ambrose. This Parable showeth (saith Theophilact) that a man must not be proud of any good work: no, neither yet in the fulfilling of all the Commandments. For the servant must do what his Master commandeth, neither must he ascribe it to himself as a good work. 
Ambros. in Luk. 7. Dionis. Carthus. in Luk. 17.  And Ambrose gathereth the same lesson too. Let no man glory of works, for we own our service to the Lord. So doth the Carthusian also. The servant is tied to this, and after his work in the field, he must labour in the house that he may daily be labouring.  
It being thus, let us consider of the conclusion of the Parable. So likewise ye, 
Luk. 17.10.  when you have done all things which were commanded you, say, We are unprofitable servants, we have done that was our duty to do. 
Hieron. ad Ctesiphontem. Theophil. in Luk. 17. No merit in this work.  If that servant were unprofitable that did all (saith Hierom) What shall we say of him that could not do it? Theophilact also in like manner. If when we have done all the Commandments, yet we have no cause to think well of our doing, how greatly do we sin, when not doing the greatest part of God's Commandments; yet we are proud of our doing? The Carthusian likewise: If they must account themselves unprofitable servants, who have fulfilled all the Commandments: what shall we do, who in so many things transgress, and so unperfectly perchance keep that we keep, that as the Prophet Esai saith, all our righteousness is like a filthy clout?  
But Bellarmine telleth us, 
De justific. lib. 5. cap. 5. Bernard. de tripl. custodia. Bernard. de precepto & dispensatione.  that Christ so concludeth to teach humility. I answer 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 servant: You are free from duty, but not glorious by merit: You have escaped punishment, but have not gotten the crown. The Parable teacheth us, that all we can do is duty, therefore we may not think of merit: because, whatsoever we are able to perform at any time, in any place, by any means, we own all that service to God.  
Lastly, I come to those words of james, in show as contrary 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. jam. 2.24. What justification is by works. Jude 4. Aug lib. 83. quaest. 76. & de fide & operibus cap. 14.  And yet Paul saith, We are justified by faith without works. james saith, We are justified by works, and not by faith only: and both these are most true. For if we speak of the cause of justification, then must we hearken to Saint Paul, who teacheth, that is by faith without works. But, because many turning the grace of God into wantonness, gathered out of the Apostles words that so they believed, they needed no regard or care how they lived, as Augustine saith in more places than one: Therefore Saint james teacheth, how men shall know that we are justified, and what manner of faith this true faith is. For faith without works as it is not a true, or living, but a counterfeit and dead faith, so it availeth nothing to justification.  
So that the word of justification hath not the like signification in S. james, that it had in S. Paul. For in S. Paul it is taken for our justification before God, as in the beginning I have declared plentifully. And in S. james it signifieth that justification before men, whereby we are known to be righteous. S. james his words tend to that end: 
jam. 2.18.  Show me thy faith by thy works, and I will show thee my faith by my works. He would have a faith showed to men, which cannot be but by works: for works are the touchstone, whereby a true and lively faith is discerned from a false and dead faith, when oportuniry is offered to us, to bring forth that fruit. Otherwise the faith that many speak of, will prove no better, scarce so good, 
Vers. 19  as that the Devils have, who believe and tremble. Therefore as S. Peter exhorteth us to beautify ourselves, with that better than any golden chain of Christian virtues, which will make us neither idle nor unfruitful, 
2 Pet. 1.8.  in the knowledge of our Lord jesus Christ, so doth S. james give them of his time to understand, how they have mistaken a bare name of faith and knowledge of Christ, for an effectual and a justifying faith.  
He therefore speaketh in this sort: Thou sayst thou hast faith: I see it not, for thy works show no such matter. Prove then before men that thou hast this confidence in God, that thou hast this assurance within thee, of thy atonement with him. Primasius who wrote about 1100. years since, so expoundeth these words, reconciling that which seemed to be contradiction in the Apostles S. james (saith he) speaketh of the works that show a man to be faithful, 
Primas. in Rom. cap. 3.  as himself in that which followeth, expoundeth it: Show me by works thy faith. It is works whereby faith is known. Venerable Bede also is of that mind, 
Bede upon jam. 2.  that james would ut fidem suam per opera probarent: That they should prove their faith by their works. But Thomas of Aquine the angelical Doctor, whose authority in the Romish Church will bear the sway, will lose this knot. For reconciling those words of PAUL. 
Gal. 3.11.  No man is justified by the Law, with these words of james, 
jam. 2.21.  ABRAHAM was justified by works: He telleth that the justification that is of works, is an execution or manifestation of righteousness, whereby he is showed to be just. And, by and by after: The righteousness before God is in the inner heart: 
Tho. Aquin. in Gal. 3. Lect. 4.  but the righteousness that is of works, that is that maketh known or manifest him that is just: is before men. What can be spoken more plain? S. Paul teacheth how with boldness we may stand before God, pleading not guilty (now this confidence is always within us) S. james would have this by their fruit to appear unto others, Lest men deceive their own hearts, 
jam. 1.26.  and the Religion of such men prove vain, as himself saith elsewhere. Thus then truly considering, in what sense the one and the other Apostle do take the word justification, the difference appeareth to be none at all, and so the matter is easily compounded.  
And thus I trust it will appear, the premises truly considered, that our interpretation of the Apostles words, (A man is justified by faith without the works of the Law) is both true and Catholic: 
Rom. 3.28.  our conclusion, that out of them we gather is sound, and agreeable to the Apostles doctrine, having a very great consent of most approved antiquity, yea and of Popish writers too: And our works (how good soever) have not in them any worthiness or merit, but are in mercy rewarded according to promise. So that the servant of God must learn with good Bernard, to say; 
Bern. super Cantic. ser. 67.  Gratia reddit me mihi justificatum gratis, & sic liberatum a servitute peccati: Grace restoreth me to myself justified freely, and so delivered from the thraldom of sin. 
Luk. 2.23.24.  Then shall we sing with that multitude of heavenly Soldiers praising God and saying, Glory be to God on high. Yea with those many Angels round about the Throne, 
Revel 5.11.  and about the Beasts and the Elders, and those thousand thousands, Saying with a loud voice: Worthy is the Lamb that was killed, to receive power, and riches, 
12.  and wisdom, and strength, and honour, and glory, and praise: because, O Lord, Thou hast redeemed us to God by thy blood, 
9 Revel. 1.5.  yea thou hast loved us, and in it hast washed us from our sins. Which Meditations will teach us, casting off all confidence in ourselves, or our own righteousness, 
1. job. 3.8. Mat. 1.21.  to rest only upon him that came to destroy the works of the Devil, and to save his people from their sins: who his own self bore our sins in his body upon the tree, that we being delivered from sin, should live in righteousness: by whose stripes we are healed. To him therefore with the Father, and the holy Ghost, be all honour and praise, now and ever. AMEN.  
FINIS.