Godly and fruitful Treatise of Faith and works. Wherein is confuted a certain opinion of merit by works, which an adversary to the Gospel of Christ jesus, held in the conference, had in the Tower of London.  Math. 7. ver. 21. Not every one that saith unto me Lord, Lord, shall enter into the kingdom of heaven, but he that doth my Father's will which is in heaven. john 6. verse 40 And this is the will of him that sent me, that very one that seethe the Son, and believeth on him; may have everlasting life: and I will raise him at the last day. 
LONDON Printed for Gregory Seton, and are to be sold at his shop under Aldersgate. 1583.   

To the Right honourable, and his very good Lord, Ambrose Earl of Warwick, Baron Lisley, master of her majesties ordinance, knight of the most honourable or der of the Garter, and one of her highness privy Council, H. D. wisheth all prosperity in this life, with increase of honour, and in the life to come eternal felicity, in the heavenly hierarchy by jesus Christ.  
AT what time Right honourable, I had finished these my slender labours, containing such wholesome doctrine, I trust, as may semeneces sary for the time. Certain of good judgement having per used the same made some persuasion to suffer the impression thereof, which at the first, considering my own weakness, the slender handling of so weighty a matter, the pretence in the beginning for my private exercise, I disassented to their desire. But being somewhat pressed to do some good to the Church, how little soever, and to cast forth some public stone to the repairing of the building, leaving the success to almighty God, I was in the end contented to yield, and emboldened to commit this little treatise to the print. The first and only occasion of the writing whereof, was an argument which an adversary of the truth held in the conference, had in the Tower of London, the force whereof seemed to me so weak, as that I thought my simple skill, might easily confute the same, wherefore committing that argument to memory, I applied my endeavour to the confutation thereof. And although art, & the eloquent order, & form of the learned herein be wanting, yet I doubt not but done according to the truth. Yet judge I this my labour little worth, and smally, or nothing able to prevail against the cavils, and slanders of the adversary, unless your honourable L. were patron thereof, to whom I do dedicated both my good heart, and work also, not as to teach your L. ought contained in this treatise, whose honour abounds both in Zeal, and knowledge of this doctrine, but by your authority, to get it the more favourable entertainment with others, when they shall behold this simple discourse, shrouded under the protection of your honourable good L. Thus being bold in all humility to prostrate this little book before your honour, observing the examples of others in like oblations, for the better defence thereof. I pray to the Lord jesus long to preserve you, in much honour, and felicity,  
Amen,  
Your honours most humble to command, H. D.   

To the unlearned Papists.  
Unto you I writ ye unlearned Papists, whom the Pope and his Prelates have so blinded, and dulled your senses, that you have ears and hear not, eyes and see not, a heart, and yet cannot understand the truth, nor find the way of your salvation. For blind ignorance, (who among you is called the mother of devotion, though most untruly) hath so lulled you a sleep, in popish dreams, that you can neither hear, see, nor understand the word of life, but hath shut up the same from you, so as you cannot learn Christ truly, nor obey your Prince faithfully: but doth nuzzle you up in old wives fables, and legions of lies, as they think most meetest for your study: fearing that if they should suffer you to read the word of truth, the blind way which they have led you in all this while, would be by you so espied, as their great hypocrisy and false doctrine could no longer lie hid, but would be known to their great shame, and utter condemnation. The Lord hath opened the eyes of a number of his people, which have been led in the way of your blindness: and the Lord in mercy may also open your eyes, and will if you will not too obstinately withstand his offered grace. The Lord calleth you, if you will hear him. He bids you search the scriptures, for therein you shall find life and wisdom, which is Christ. But your Antichrist forbiddeth you to read them, because he would have you still blind, and know no other Christ, as a leader to heaven but him. Forsake not him that is life, to follow him that leadeth to death, whose doctrine draweth to despair, taking away all confidence, by the merits of Christ, and leaveth you in perpetual blindness and confidence of your works. And therefore awake out of these Popish dreams, fly from that whore of Rome, who hath made you drunken with the cup of her fornication. Embrace Christ jesus the only Saviour, and only rest upon him for your salvation. Do as much good as you can, and fulfil the law to the uttermost of your power, that God may be glorified thereby, but repose no trust of salvation, nor merit therein. Leave that only to Christ, unto whom it doth appertain, for he only hath obtained it, by shedding his most precious blood without the help of our works. For if those works might save us, them Christ died in vain: for what need is there of his death, when our works may save us. But forasmuch as this is most untrue, and that there was nothing in the world whatsoever that was able to redeem the soul of man, the commandment of God being once broken by Adam, but Christ. Therefore the most precious body of Christ, was made the alone and only sacrifice for to redeem us. Wherefore stay no longer, forsake all vain helps from the Pope, and fly to Christ only, and there rest ye.  
And so farewell. H. D.   

〈◊〉 the Christian Reader, a preface premonitorie.  
I Nede not (good Christian Reader) to stand upon either the commendation of the Author of this book, or the work itself, for Vino vendibili hadera suspensa nihil est opus, both the one and the other (such is the excellency of them both) may fusticiently commend themselves. Only this I am to request at thy hands (good Reader) that what faults or escapes soever thou shalt meet withal in this book, (as there be some) I beseech thee impute them not to the negligence of the Author, who is greatly aggrieved at them, but to the oversight of the printer, through whom they were committed. Wherefore gentle Reader I beseech thee read this book (being I assure thee a learned work) cum iuditio, not praeiuditio, with the spirit of modesty, not of contumacy, knowing that (as the Apostle saith) charity covereth the multitude of faults, envieth no man, speaketh ill of no man, but receiveth all things in good part. And wheresoever any fault shall be committed, friendly to amend it with thy pen, and especially for the pointing thereof. And for the marginal notes, and quotations also, the like oversights as before are committed, wherefore good reader blame not the author without cause, either for the one, or for the other. A greater volume thou mayest have, but a learneder treatise for the substance thereof, I persuade myself, is hard to find. Thus putting thee in mind of the old adage 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is easier to find fault, and to carp, than to imitate, or amend. I commit thee to God, who bless thee with the knowledge of his truth.  
Thine in the Lord Phillippe Stubbes●…   

Faults escaped in the printing.  
 Page. Line. Fault. Correction. C. 1●…. 〈◊〉. for first read first Adam. F. 〈◊〉 〈◊〉 for work of the law. read works of the law. F. 〈◊〉. 〈◊〉 which make▪ read which walk,   

A TREATISE OF Faith and works.  
GOD by his eternal wisdom, in his secret counsel, before the foundation of the world: decreed the creation of the same world. And in that his secret counsel determined to make mankind, and also appointed a number certain how many he would create, before the end of the world: and that the world should not end, before that number certain were accomplished, even to the last person. God decreed so to make man in his first creation, as that he should be perfect good, and should have free will, that if he would, he might stand and abide in that perfect goodness, and not fall from the same, and so never to be dampened. But God foresaw, thatnotwithstanding he would make man the purest creature above all that he would make, under the compass of the heavens: and would give him free will, power, and strength to keep himself from falling if he would, yet notwithstanding he would fall, and break the commandment, which God would give him: whereby both himself and his whole posterity should fall into the state of damnation, and so the justice and wrath of God should take hold, and be powered upon all mankind for his so transgressing, the only cause of all their corruption. The mercy and love of GOD foreseeing this fall of man, and perpetual death for the same, by the just judgement of God: pressed forward, and as it were, pleaded against the justice and wrath of GOD: That though by the fall of a first Adam, 
Rom. 5, 12. 18.  sin entered, and the whole posterity of mankind should be brought into the state of damnation, (for in Adam all do die) 
1: Cor. 15, 22.  Even so by the death of a second Adam Christ jesus, mankind is to be recovered, bought, made righteous and redeemed 
Rom 5, 19  from the pain due by that fall. Which love and mercy in God being as high, or higher in dignity then his justice, is to have as great, or greater interest in man, than his justice; And the power of mercy is as well to be showed on man, as the power of justice. But justice replied, that death must fall upon mankind for transgressing; For the reward of sin is death: 
Ro. 6, 23:  and therefore justice otherwise could not be answered, but by death. The mercy and love of God, to make a full agreement for mankind, and by justice to satisfy the justice of God: ordaining, That we should be made the righteousness of GOD in 
2. Cor. 5, 21.  Christ. Granted that death by death should be redeemed, and that by innocent death, even the death of the very son of God; Who only should take on him our infirmity, and bear our pains, by 
1. Pet. 2, 24. isaiah. 53. Mat. 8, 17  whose stripes we should be healed: And he should be the redeemer in justice (by death) to satisfy the justice, & appease the wrath of God. Whereupon the justice and wrath of God, being therewith answered; and the elect freed from the same justice and wrath of God. The Lord in mercy and love decreed in the same his secret counsel, to give unto the redeemer, those whom before they were, he had bought and made sure to himself, by a price which he would give in the appointed time, before set down in the secret counsel of God. And those whom before they were, he had bought & chosen, were unto him certainly known; 
Rom. 8. 29.  the number certain, and every particular person he knew before they were. For God was not ignorant thereof; neither can there be ignorance in God; neither would he redeem those whom he knew not. In the fullness of time, the word 
Mat. 25. vers. 12. Galat. 4, 4.  being the second person, and very God of very God, took flesh made of the substance of the virgin Marie, in which flesh living here upon the earth, he fulfilled the whole law to the uttermost. Who did not sin, neither was their guile found in his 
isaiah. 53, 9●… 1. Pet. 2, 23.  mouth. Then to satisfy the justice of God, for that number which were (before they were created) elected and chosen to be saved. The same flesh being man (joined to the Godhead and so one Christ) laid upon himself, and bore all the 
1. Pet. 2, 24. isaiah. 53. 5.  whole burden of sin in his body on the tree, done from the first to the last end of the world, by all his elect. Thus bearing all our sins, he, being yet an innocent lamb, was slain and hanged upon the cross, suffering before divers torments and passions. And when the uttermost penny for man's ransom was paid, Christ hanging upon the cross (a little before his death) said; It is finished: That is to 
joan, 17, 4. 17, 30.  say, all the prophecies which were prophesied of me by all the Prophets, from the first to the last, are fulfilled. And with all; I have finished the work which was 
Luk. 24, 26 27. joh. 17, 4.  given me to do of my Father. I have satisfied the justice and wrath of my heavenly father against the sins of mine elect, I have paid their full ransom, I have redeemed all from eternal death, & have 
Esa. 25, 8. Cor. 15, 54. Osee. 13, 14  for ever destroyed death: and hell for them. Death is swallowed up in victory. So that now there is no more to be laid against them, nor to be done for the redeeming of them from their sins, all is finished. The elect of God being thus redeemed; And elected before the foundation 
Ephe. 1, 4. R. 9 11.  of the world, before they were, or had done either good or evil: And that of a certainty infallible, without alteration of purpose, and without repentance by 
Ro. 11, 29. Sam. 15, 29  God, in any respect, in his secret counsel. For in God there is no repentance, nor alteration of any thing, decreed in his secret counsel, but his purpose standeth firm and stable, for ever. This election being thus in certainty determined, the number & persons certainly known to God, by name set down, & written in the book of life by the finger of God, & not one of them to be lost; For Christ said, 
joh. 17, 12.  those whom thou gavest me have I kept, & none of them be lost, but the lost child, that the scriptures may be fulfilled; Nor any one to be added thereunto, but the decreed number to stand full without alteration of the same, or any person thereof: because that God is altogether perfect wisdom, without alteration of mind, not mutable, his knowledge certain, not ignorant of any thing. All things past and to come are still present before him: Neither is it with God as with men: to be 
Nom. 23, 19 Cor. 1, 7, & 10, 13 Thes. 5, 24.  of one mind to day, and of an other mind tomorrow: but God is still faithful. One and the self same, from the beginning to the end, I say without alteration from his first decree, in his secret counsel. Then all this being thus undoubtedly true, it cannot be said, that man can by himself otherwise, or by any other means merit and work out his own salvation, then hath been already wrought, through the mercy and love of God, in, and by Christ our Saviour, the only full worker of the same, by suffering his most grievous passion and death. For how can it be said in any respect, that man by his good works can merit his own salvation, seeing before he was, it was made sure to the elect in God his secret counsel, and decreed to stand firm without alteration, being advisedly purposed, by God in Christ, Before the foundation of the world. So that without all contradiction 
Ephe. 4. 1.  and doubting, all the good works that hath been wrought by mankind, can not be said to merit their salvation.  
The jesuits in their last disputation in the Tower, held those to be the works of Christ that man worketh, for that Christ worketh them in man: and being the works of Christ that are wrought in man, they merit (said he) salvation. But this cannot be true; For election being decreed before ever man was, and in that election, man's salvation made sure, and certain by that decree through Christ his passion & death, and for his sake only, for that he would give his life for the same in the appointed time. How then can it be said without great absurdity, and derogation of the majesty of Christ jesus, his passion and death; That man's good works can merit or deserve that, which many thousand years before he wrought any good works, was made sure and certain unto him, for and by Christ as is aforesaid. Surely it is more than extreme doltishness once to think it. As for example; A prodigal servant that had consumed his masters goods, and thereby he greatly indebted to his master, yet his master in mercy & love, not only forgave him his debt, but made him heir to all his lands. Now if after that his master had thus forgiven his debt, and made him heir to all his lands, to the end the servant should be a faithful friend to him, and love him with all his heart: the servant would yet say; I will so please my master, I will work, and do so much good in his sight, that I will deserve, that he shall not only forgive me the debt which I own him, and the evil life which I led towards him, but also make me heir to all his lands. Were not this to be judged a very foolish speech, and the speaker a right pattern of an insolent fool? To say he would merit or deserve that which before was made sure to him of mere mercy and love. Wisdom would rather have expected this kind of speech from him, my master hath done much for me, he hath not only forgiven me the debt which I ought him, and am never able to pay it, but also he hath made me heir to all his lands, I will therefore by the help of God (according to my bounden duty) extend my whole endeavour, to the uttermost of my power to do him the best service I can all the days of my life: and shall think all that I am able to do, to be nothing in respect of that, more than fatherly kindness, which he hath done for me. This had been rightly spoken, and this must be our speech, which are the elect of God: For we were elected before 
Ephe. 1, 4.  the foundation of the world, that we by the working of the holy Ghost, should be holy and blameless: and not elected, for that God saw we would be holy and blameless, to merit our own salvation: for that is contrary to the meaning of the holy Ghost, uttered by Saint Paul in the first to the Ephesians. And so God's election and decree uncertain (which is most certain) if our salvation should rest upon our own well or ill doing, which cannot be. For God's election being once decreed (which as Paul saith, was before the foundation of the world) it standeth sure for ever, and resteth not upon our well doing, yet if we lead not a godly Christian life, we show ourselves to be damned creatures; and not of the number elected, in whom the holy spirit of God worketh. And here we see that God the father by his mercy and love, is the first efficient cause of our salvation; The son of God the second efficient cause; The passion and death of Christ jesus the material 
joh. 3, 16.  cause, and Faith the instrumental cause. For Faith apprehendeth (and so cannot works) and thereby we take hold on Christ his passion and death: and man believing Christ to be the son of God, God and man, and that he died for his sins, he thereby is certainly assured, that he is the elect of God the father, bought and redeemed by Christ the meritor, redeemer, and Saviour, and written in the book of life before the foundation of the world. Faith now being the instrument wherewith we take hold on Christ, assureth us that we are elected. And good works proceeding from justifying faith, declareth to the world that we be the elect of God: and we please God by doing of good works, but we merit not salvation thereby, neither hath good works any part in the merit of our salvation, but only Christ jesus: For when we have done all the good that ever we are able to 
Luk. 17, 10.  do, yet are we but unprofitable servants: And how then can we merit our own salvation? The best works that ever were, without Faith pleaseth not GOD: For without Faith it is impossible to please 
Heb. 11, 6.  God. Yea, if it had not been appointed, that Christ should have died in the world: all the good works that ever Christ did himself in the world, without his death, could never have merited heaven for us: which if they could, Christ would never have died, neither should he have needed. But if Christ's good works besides his death were not able to merit our salvation, much less our good works which are, as a stained cloth polluted. Therefore only Christ by his passion & death, 
isaiah. 64, 6.  and not the works of the law and of grace, neither doth Faith merit salvation, because it is the proper office of Christ only to merit the same; much less than our good works; yet if we be void of good works, and have not Faith chief to believe that Christ is the son of God, God and man, and that he died for our sins: then may we be sure that as long as we remain in that state, we be none of those whom God hath elected, but are of the reprobate number, and condemned sort. Faith therefore may be without good works, and yet salvation to the believer in Christ. The thief that hanged on the Gibbet on the right hand of Christ at his death, he did no good works, yet he had Faith, and that but at the instant before his death; And Christ pronounced him his elect, saying; To day shalt thou be with me in Paradise. 
Luk. 23, 42.  But rarely may Faith be found without good works, though works done in civil charity may be without Faith. For Turks and jews do as many civil charitable works, as all the Christians do, and yet are they without faith in Christ, and therefore remain in the state of damnation, and their civil works of charity availeth them nothing, neither can they be saved by them. Therefore Faith which apprehendeth Christ, doth only justify, but so doth not works; for Faith is above good works, and good works are but handmaidens to Faith, to wait upon her, but not to merit salvation, because of imperfection. For the best works that ever were wrought by man besides Christ, if they be brought to God's tutch-stone they shall be found to be dross, and no fine gold. Therefore we are to take hold only on Christ jesus by Faith: and so shall we stand sure of our salvation without doubting: which works cannot assure us of. And why then should any man hang upon good works which cannot assure us of our salvation, or think his own works, Friars works, Priests works, or works of supererogation, to merit for them: when as the good works of Christ which were most pure and undefiled, could not save mankind; and because they could not save mankind, Christ therefore would die to purchase that which good works could not. Peradventure some will ask wherefore Christ should work all his good works which he wrought in the world? Was it not to merit our salvation, and to purchase heaven for his elect? I say no. Neither was it the purpose of the eternity, to send down from heaven into the world the second person in Trinity, to take our mortal flesh, and by fulfilling of the law, to merit heaven for his elect. But the purpose and end of his coming down to take flesh, was, to die for the salvation of his chosen children, who could not be saved, nor enter into the kingdom of heaven, but only by the bloody sacrifice and death of that unspotted and innocent lamb of God, Christ jesus. And so heaven which was lost by Adam's fall, was not merited by fulfilling of the law, or by doing the good works of grace, either by Christ himself or by his chosen children. You will ask again to what end then did Christ all that was commanded in the law, and fulfilled the same most perfectly, if thereby he should not merit heaven for his elect? It is to be answered for five causes.  
The first cause is, to show that Christ by fulfilling of the law, was a just person, had therefore no cause of death in him, and that also he dying, suffered his death most wrongfully. For Christ living justly in the world without sin, and without spot or blemish of sin, fulfilling the whole law in such sort, as neither the justice of God, nor all the devils in hell could lay any thing to his charge, or could find any one spark of sin whereon they might take hold, thereby to put Christ justly to death: and showing himself thus to be a just, and most righteous person, so fulfilling the whole law to the uttermost that might be, ought not to have died, but to live in the same according to the word; Do this and live: 
Luk. 10, 28  And therefore he was most wrongfully put to death. But most graciously for poor miserable man, whose deliverance from the wrath of God and fiery lake of hell was wrought by the same death, who otherwise must have lived in perpetual torments. Christ his good works in deed was a fulfilling of the law in his own humane person alone, but not for any others, neither could mankind thereby be saved. And therefore Christ would suffer his passion and death, because that neither by his own, nor by others good works mankind could be saved, which (as afore is said) if salvation for mankind might have come thereby, Christ should never have needed to have died. And now ye children of God hear the Trump of Christ jesus sounding in your ears, a conquest, a conquest; victory, victory. A conquest? Victory? By whom? Over whom? And for whom? Even by Christ jesus the most innocent, and unspotted lamb of God, sacrificed & slain. And he it is that triumpheth over death, hell, and all the power of hell: and over the wrath and justice of God the Father, and over the law of God; so that now the justice and law of God hath utterly lost their force: and Satan with all the power of hell hath lost their interest, which they had won against the elect by Adam's fall; And that by the most wrongful putting to death, the most innocent and immaculate lamb of GOD Christ jesu. And for the chosen children in Christ, is this most royal and victorious conquest won. Christ hath suffered the pain, and we have reaped the gain. And this hath the death of the blessed son of God Christ jesus done; which all the good works in the world could never do.  
The second cause was, that all persons should know, that God had not commanded that which was impossible to be done by man: for Christ being man, did in his own person fulfil the whole law, did work all the good works that the law required to be done, even to the uttermost silable of the law, all was performed by Christ.  
The third cause was for example: 
3  that all persons should follow Christ in 
●…. Pet. 2, ●… 1. ●…oh. 13, 15 Ephe. 5, 1.  well doing, to live in the world as he lived in the world, to hate sin as he hated sin; to love virtue, as he loved virtue: that thereby our conscience might stand assured of our election: & that the world might judge us (by seeing the works of Faith to proceed from us) to be the elect of God in Christ jesus, and those whom Christ died for.  
The fourth cause was, to show the 
4  difference betwixt the first Adam, & the second Adam Christ jesu. The first Adam in his first creation was the perfect image of God: For God said; Let us make man in our image according to our 
Gen. 1, 26. 27.  own likeness. And he was good in the sight of God, having freewill to keep himself so if he would: but he fell by breaking the commandment. The second Adam was borne the very perfect son of God, having also free-will which held, and kept himself in the obedience of his heavenly father, all the days of his life: and kept all the commandments, which God had commanded. The first could be tempted with an apple or fruit of the tree. The second Adam Christ jesus could not be tempted, with all the kingdoms of the world. The first Adam 
Mat. 4, 9  was, Of earth earthly, and subject 
August. contra Adamantum. Cap. 12  to falling. The second Adam was, Of heaven heavenly, and could not fall.  
The fift cause and end of all his good works, his godly life and conversation 
5  in this world, was to set forth the glory of his heavenly father: And he so glorified him thereby, that his heavenly father from heaven said; This is my well-beloved son, in whom I am well pleased, 
Mat. 3, 17.  etc. And that we also which are the elect of God, Might have our light so shine 
Mat. 5, 16.  before men, that they may see our good works, and glorify our heavenly Father which is in heaven: according to the example of our master Christ. Now here you may perceive, to what end the godly life and good works which Christ did in this world did tend too; which was not to merit salvation for mankind, neither was that the pointed price for the same; neither could that obtain it. But (as it is said) the very price of our salvation, was only the passion and death of Christ jesus, and not the works of grace. And in God's election before the creation of the world, the salvation of mankind was made as sure for them, and Christ as sure of his elect which he bought before they were (though the price for the same was not then paid, but to be paid in the appointed time) as a man is sure of a piece of land that is void of encumbrance, which he buyeth to pay for the same at a day appointed. The bargain of which lands being set down under hand and seal: and all things done that aught to be touching the sale, saving payment which is reserved to the appointed day. The land is now the buyers, and no man can take it out of his hands, and the seller hath no more to do with the lands, though yet he be not paid for the same: neither can the seller have action against the land, but against the buyer. And so the land doth remain firmly to the buyer still, even from the first concluding of the bargain. Even so standeth it with the justice and law of God, and the mercy and love of God in Christ for mankind elect. They have now no more action against the elect, which were bought by Christ, (and in time paid for the same) than the seller hath against the land which he sold, and in time was paid for it. The elect were Christ's from before the beginning, after he had bought them, and they could not be taken out of his hands after the bargain was once set down, and written under hand and Seal, (that is to say) written in the book of life, and sealed with the promised passion and death of Christ jesus: and so remained surely his own for ever. And therefore it is plain, that good works hath no part in the salvation of the chosen children in Christ, seeing the same was made sure to them, before they were created, or had done either good or evil: neither could God's election rest uncertain upon works to come▪ as a cause of salvation, which are but the fruits of God's children, and of Faith.  
And although good works proceeding from justifying Faith, have no part in the merit of our salvation: yet be they of great virtue and force, and have their crown. For a godly and a virtuous life in the children of GOD, and the good works which they do, which are the children of God elect in Christ jesus, do please God, and do stay the wrath of God that the plagues due for sin, as war, pestilence, famine, and such like, fall not upon us as a just reward for our wickedness. And therefore to stay the wrath of God, that his heavy hand fall not upon us, and that the favour and love of God may still be bend towards us. The children of God by the operation of the holy Ghost (who worketh both the will and the work) in all the elect of 
Phil. 2, 1●….  God (because of ourselves we are not able to think a good thought) do make their 
Cor. 3, 2. epist. 2, 5.  humble prayers unto God, do all the good works that they are able to do, to the glory of God, and are made by the holy Spirit of God, to hunger & thirst after righteousness, to detest and abhor sin, and thereby do work out their salvation: 
Phil. 2, 12.  That is to say, they outwardly show unto the world by their good life and conversation, that they are the elect of God. And they are assured in their own consciences, (having a feeling of the holy Ghost working in them and by leading a godly Christian life) that they are of that number which were chosen and appointed to salvation, before the creation of the world. And God blesseth that land & that people, that obey and work good in his sight, by true faith in 
Deu. 7, 13. 14,  Christ, & giveth his peace & plenty of all good things unto them. And thus the Lord doth crown our good works, & rewardeth the same by these blessings & the worldly blessings which god giveth us, are infinitely of greater value, and more than all the best works that all the whole world is able to do or deserve.  
Therefore O miserable man what art thou? that darest presume to lay thy defiled works (which even the very best of them are most impure) before the most high, just, mighty, & pure god, the judge of righteousness, to merit thy salvation: who setting aside his mercy, cannot abide inperfection. Augustine crieth out, woe be to the most upright life of man, if God 
Aug. conf. li. ca 13.  examine the same setting his mercy aside. Then, when all the best works that we are able to do, cannot deserve one of the least blessings which God hath, & daily doth bestow upon us: what shouldest thou mean, O miserable man, to hold them meritorious to purchase salvation. For thy best works, & thy best life is sin, & wilt thou have sin to merit thy salvation? what saith Gregory upon the words of job, in the 9 chapter, whose words be these: Man cannot be justified, being come pared to God. The holy man (saith Gregory) doth perceive that all the deserving of 
Greg. cap. 9 of job.  our best works are faulty, if they be weighed in the righteous balance of the just judge. And can that which is faulty, deserve other then damnation, if mercy in Christ jesus go not betwixt? therefore is Christ only the merit for us and not our good works.  
Will you hear what Barnard saith who making a long discourse (as out of a 
Barnar. in festo om. sanct. ser. 1.  learned father's book I gathered) of the unrighteousness of man's righteousness, demanding in the end of what value all our righteousness may be in the sight of GOD. Shall it not be imputedfilthy high like unto a foul menstruous cloth, according to the saying of the Prophet, and if strict & narrow examination be made thereof, shall not all our righteousness befound unrighteousness, and nothing worth.  
But there is yet another shift in the Papists storeboxe, which I trow will strike the matter dead. And what is that trow you? Forsooth that by grace we be renovated, which grace is given us from God the father, whereby we fulfil the law: And men by grace fulfilling the law, do merit their salvation.  
But forasmuch as this grace cannot be given us, but by faith in the death & merit of Christ jesus: therefore we say that by grace infused into us, by faith in Christ good works are wrought, which are not now our works, but the works of grace, and those works merit salvation. Who is able to overthrow this Bulwark, builded upon so sure a rock, which being so profound, is not possible for a man to undermine the depth, nor come near the top thereof being so high? But the God of heaven will with the breath of his mouth, overthrow such wicked blasphemy: whereupon, by the help of whose power, thus I answer: that this is but a subtle cavil, and untruly spoken, to say that they be not our works. For although that by grace we receive the holy Spirit of God, who by his mighty power, mightily stirreth up our hearts, replenished with faith in Christ jesus, to work such charitable works, as are prescribed in God's book, (though yet unperfectly performed on our parts) yet can it not be said, but that they be our works, even as faith is said to be our faith, which we receive by grace. As for example, who will doubt of the woman, which was diseased with 
Mat. 9, 20. Mar. 5, 25.  an issue of blood twelve years, having a strong faith in Christ jesus, but that she had the same by grace. And yet Christ said unto her: thy Faith hath made thee whole. here you see that Christ called it 
Mat. 9, 22.  her faith, though she had the same by grace: & so of works, they be our works though they be done by grace. But let it be granted for truth, that by the grace of God we being renovated, receive the holy spirit of God, who worketh in us all good things, yea all the good works that are wrought by man, according to the saying of Saint Paul, who saith: It is God that worketh in you both the will and the deed, even of his good pleasure. And 
Phil. 2. 13.  that we could not have obtained grace from GOD the Father, but by faith in the death and merit of Christ jesus, so that they are not now to be called our works, but the works of grace. Let all this that is said be granted, yet that by fulfilling of the law, by the same grace we merit salvation, that is utterly false, and repugnant to the word of God. For Saint john saith; Behold the Lamb of God, which taketh away the sins of the world. The sins of the world being 
joh. 1. 29. 36  taken away, what followeth then? The kingdom of heaven, and salvation to them, whose sins are taken away by the slain Lamb Christ jesus. But it is not said, Behold the good works of grace, which take away the sins of the world: but, Behold the Lamb of God, which taketh away the sins of the world. Then it is only Christ that meriteth heaven for us, by taking away our sins, and not the works of grace, nor our fulfilling of the Law. And why is he called a Lamb? because of his innocency. For Saint Peter saith. He is a Lamb undefiled, and without spot. And because he was to be sacrificed and slain, as a sheep to the slaughter: He was innocent, and as the Prophet saith, He did never violence, nor unrighteousness, neither 
Esa. 53. 7. Act. 8. 32. Esa. 53. 9 1. Pe. 2, 22  hath there been any deceitfulness in his mouth. He was without sin, & deserved not to die: but he died, & therefore for something. Truth, he died for our sins, which were laid upon him, for Esay saith: The Lord threw them all upon him, and so made him to be sin for us which knew no sin. But by imputation 
Esay 53, 6. 2. Cor. 5, 21  were they made his sins. And our sins being thus taken from us and laid upon him, death had thereby power over him, which slew him for our sins: So that as by imputation, Christ was made the only sinner for the elect, and therefore died: so are all the elect by imputation, made as innocent Christ. And Christ clothing his elect with his innocency, God the Father beholdeth them no more as sinners to damnation, but as Christ jesus: because Christ hath washéd clean away in God's judgement, all the filth of sin from us, with his precious blood, which he hath shed upon the cross, so as the filthy Chanelraker, polluted with the filth of the Channel dirt, is by the Barber washed clean, that no spot thereof is to be seen, so hath Christ out blessed Barber, washed away all our filth, the dirt of sin, in such sort as our heavenly father for his Christ's sake, beholdeth them no more. And Christ once dying for the sins of his elect, according to the purpose of God in his secret counsel, before the creation of the world, (which purpose could not be altered, but must stand still for ever) hath thereby only merited salvation for us: then is it great blasphemy to maintain such an heresy, which doth cut away the cause of our salvation, by the only death and passion of Christ our Saviour, and attributeth the same to me rites, and works by grace, whereby they have made the works of the law to put Christ clean out of office, in the merit of our salvation: and only the works of the law, which are wrought by Faith and grace, to be the mean to merit the same. And Christ by his death and passion, but only the cause of grace: who in deed is the only effectual cause in the merit of our salvation, so that the works of the Law and Grace, have no part in the cause thereof, but only as effects, do declare us to be the elect of God. Saint Luke saith, Fear not little flock, for it is your father's pleasure to give you a king doom. To give you a kingdom, see, here 
Luk. 12, 32.  is the kingdom of heaven given us: and that which is given, cannot be said to be bought, or merited, and if it were either bought or merited, it cannot be said properly nor rightly to be given. Then being given us, we by the works of the law and grace have not merited it. And so are we not justified by them before God, & so the proposition, that the works of grace, or the deeds of the law, do merit or justify before God, is false, though they be wrought through faith, by the power of the holy Ghost and by grace: because it is the proper office of Christ immediately, that is to say, without any o there mean or cause to purchase man's salvation, and not the office of the holy Ghost, by grace working in man, for salvation could not be purchased but by death: and the holy Ghost could not die, but Christ only by taking our flesh, was lead as a sheep to be slain, and made a sacrifice for sin. Therefore Christ 
Esay 53, 7●… Rom. 3, 2●…  is the only purchaser of our salvation. Neither do the works of the Law justify us before God, nor merit salvation for us, though they be done after grace received.  
But with what face can you, O Papists, and jesuits, maintain, that the works of the law do justify us before God, and merit salvation, when there is no good works wrought by the children of men, from Adam to the last person created, that were of force to justify before God, if he weigh our works wrought by grace, in the balance of his righteous judgement: what saith David: The Lord looked down from heaven upon the children of men, to see if there were any that 
Psal. 14. 〈◊〉 53. ver. 2, 〈◊〉  would understand, & seek God: all are gone out of the way, they are all corrupt: there is none that doth good, no not one. Here you see the sentence upon all flesh, there is none that doth good, etc.  
Saint Paul hath the like saying, which he repeateth out of the same 14. and 53. Psalm. There is none righteous (saith 
Rom. 3, 10, ●…1, 12.  he) no not one: there is none that understandeth, there is none that seek after God, they are all gone out of the way. They are all become unprofitable, there is not one that doth good, no not one.  
The Prophet and the Apostle you see are of one mind: and speaking by one spirit, affirmeth no goodness to be in the children of men, not one good, and none that doth good. And yet these Papists will maintain, that the children of men be justified by the works of the Law, and grace, which is clean contrary to the word of God, and to them that are the mouth of God, speaking by the holy Ghost. The holy Prophet and the blessed Apostle say, that none doth good; the Papists and the jesuits give them the lie, and teach clean contrary. For (say they) our priests, friars, monks, jesuits & such like, do not only work so much good as will serve their own turn to bring thento heaven but have also works of supererogation, to help others out of purgatory to heaven. But by your leave sir, it must cost your purse first, for no penny no pater noster with them. But O you foolish papists, who hath bewitched you that you should not obey the truth. Before we proceed further, let it be understood that in the popish church be two. sorts of works. The first sort is such, as both we & they do allow to be good works, being wrought by faith, else they are not good, neither please God. For without Faith it is impossible to please God, and they be those our saviour Christ speaketh of in the gospel, when he saith, For I was hungry, and ye gave me meat, etc. That is to say, when you saw your poor brother hungry, you gave him meat, thirsty you gave him drink, a stranger, you took him in, naked, you clothed him, sick, you visited him, in prison, you came to him: these indeed be good works, which true Christians do delight in, and they please God. But the second sort of works, the papists term them also good works, but in deed they be the devils works: as erecting of idols and images, offering to idols and images, going on pilgrimage, maintaining of lights before Images, giving ornaments & jewels to deck images crouching and kneeling to the cross, and to images, giving money to pray for the souls departed, maintaining of idle mass priests, friars, monks, nuns, jesuits and such like: giving money for pardons, and to be released out of purgatory, to give money for popish ornaments to sing and say mass with, to give yearly pensions to such as sing & say mass for souls departed, saying ave Maria's on our beads by number, trusting in holy bread and holy water, cristning of bells, and other infinite matters beside too long to stand upon. But of these no more, because they are not worthy to bear the name of good work, but the devils works. But for the first sort of good works before rehearsed, which are contained in the second table of the law of Moses, which yet standeth in force, and is called the moral law, which consisteth in manners, teaching us to love our neighbours as ourselves, & to do good to them. Let it be examined what is to be gathered out of the word of God touching the same, & the works thereof, & such as think to be justified by those works of the law wrought by grace. Saint Paul saith, As many as are of the works of the law, are under the curse: 
Gal. 3. 10. 11, 12. Deut. 27, 2●… Abac. 2, 4. Rom. 1, 17▪ Heb. 10, 3●… Le. 18, 5. Eze. 20. 11 Rom. 10. 5●…  for it is written, cursed is every man that continueth not in all things which are written in the book of the law to do them: & that no man is justified by the law in the sight of god, it is evident. For the just shall live by faith: & the law is not of faith, but the man that shall do those things shall live in them.  
Here you see Saint Paul's sentence against all you papists, that will hang upon the good works, or the deeds of the law wrought by grace. You see by his words that you are under the curse, as many as be of the works of the Law, if you do them not in their perfection: but that you, or any else of the children of men, be not able to do that which the law commandeth, it is evident. For saint Paul saith, it is evident that no man is justified by the law in God's sight: therefore none of the children of men do fulfil the law, which if they did, than they should live by the law: than not doing the law, they must die by the law, if they will stand to the law. But the just shall live by faith, to wit, the just by imputation, for no man is just in the sight of God, all are wicked, and all are gone out of the way, all are 
Rom. 3, 12.  become unprofitable, there is none that doth good, no not one.  
Here we see what we are, and in what state we stand before the Lord, not able of ourselves to do the works of the Law, and yet will those adversaries to God's truth, say, that they do merit their salvation, by fulfilling of the Law, which is clean contrary to that which is said by the Apostle, who again saith in the third to the Romans; That by the works of the law there shall 
Rom. 3, 20●…  no flesh be justified in God's sight. The holy Ghost foreseeing that this generation of vipers should start up to deface the glory of Christ in the salvation of mankind, by maintaining this gross error of justification by the works of the law: hath plentifully set down in God's book most excellent matter, & words of great force, to overthrow this devilish opinion. In the same third Chapter, after that the Apostle had laid abroad the wicked state of man, complaining; That there is none righteous, no not one: and that the 
Rom. 3, 10▪ 22. 23. 24. 25. 26.  righteousness of God cometh by Faith in Christ jesus (without the law) unto all, and upon all that believe. And so lapping us up altogether in one bundle, saith; There is no difference; For all have sinned, and have need of the glory of God: but are justified freely by grace, through the redemption that is in Christ jesus: whom God hath set forth, to be a propitiation through Faith in his blood to declare his righteousness, by forgiving of the sins that are past, which God did suffer to show at this time his righteousness, that he might be just, and the justifier of him that believeth on jesus. Hear you see that they which believe, are freely justified by grace through the redemption that is in Christ jesus; He saith freely: if it be freely, them is it without respect of good works: For if good works were the cause of justification, than were it of desert and not freely. And S. Paul had not said rightly when he said; You are freely justified, if works should justify us, we are freely justified by Christ jesus; Freely (saith he) through the redemption that is in the same our Christ: If freely through the redemption, than not in respect of the works of the law, nor by the law. And S. Paul saith; That God is the justifier of him that believeth in Christ jesus, he saith not, the law is the justifier. And he saith further in the 19 verse of the same Chapter; Now we know 
Rom. 3, 19  (saith he) that what thing soever the law saith, it saith it to them that be under the law. That every mouth might be stopped, and that all the world might be in danger to God. But who be those that be under the law? The Phariseicall jews, and the Papists, for they both hold of the law. But S. Paul telleth you to what end the law speaketh unto you, that will be justified by the law, even to stop your mouths, that will so vainly brag and boast in a phariseicall manner of the justifying by the law. And withal to bring all you lawmongers into God's danger, that will be justified by the law, and are not able to perform one title of the law, according to the precise rule of God. And Saint james saith; whosoever shall keep the whole law, and yet fail in one point, 
I●… v. 2, 10.  he is guilty of all. Behold if we fail but in one point, we offend in all. And it is not possible that man can live in the world, no not one; but still he shall offend and break the law in one point or an other, or rather in all. And yet will these Papists and jesuits carry such a pride in their bosom, that they will be justified by the works of the law. But Saint Paul in the 27. verse of the same third Chapter, demandeth of such boasters, saying; Where is then thy boasting? 
Rom. 3, 27.  It is excluded; By what law? of works? Nay, But by the law of Faith. Therefore we hold that a man is justified by Faith, without the works of the law. Behold here Saint Paul's conclusion, how he shuts out the works of the law in respect of justifying: and telleth you plainly, that without the works of the law, a man is justified by Faith. What more plainer matter can be uttered, to maintain, that Faith only doth justify without the works of the law. And although Saint Paul doth exclude the works of the law from justifying. Do we then 
Rom. 3. 31.  (saith he) destroy the la through faith? God forbidden: but we rather maintain the law. Doth Saint Paul exclude the law, and maintain the law too? How can this agree? Forsooth very well: For he excludeth the law in respect of man, as not being able to perform the same in such sort as the law requireth, and as the law may justify him, as it justified Christ, who performed it in full perfection, so that no one title or letter thereof was left unperformed by him, whereby he was void of sin. And thereupon is he called the innocent and unspotted lamb of God, who did no sin, but is altogether 
1. Pet. 2, 22.  without sin, which argueth the fulfilling of the law by Christ, to the full satisfying of God's justice, which none amongst the children of men was ever able to do: which when you do, than you may boast, and claim salvation by it. But because we cannot, therefore it behoved Christ jesus (for the salvation of his elect) to die, and to do that for his elect, which the law could not do, being there imperfect, even in the very best of the elect. And in that respect Saint Paul excludes the law, as not being able to justify, because of the imperfection thereof in man. And Saint Paul also maintaineth the law, as a most perfect and excellent 
Rom. 2, 13.  virtue, and of such power, as if any man can fulfil it, and not offend in any one point thereof, he shall be justified thereby, and shall live in the same: As Saint Luke saith; Do this and live. But 
Luk. 10, 18. jam. 2, 10.  Saint james telleth you; If you fail in one point you offend in all. And Moses telleth you; If you do not all that is written 
Deut. 27, 26.  in the law, you are under the curse. The law cursing us for not doing it, how doth it then justify us? It doth not. But you cannot tell what the fulfilling of the law is, you are blind therein, and that maketh you to hold your wicked opinion. But I will tell you, you Phariseical shavelings, you that so much boast of your fulfilling of the law: & that you have works not only sufficient for yourselves, but to spare for others, which you term works of supererogation. If yet you see, your poor beggarly brother, I mean not your beggarly Friars, your sergeant beggars) but your poor neighbours lie in the street, and take him not into your lodging, and use him as yourself, to lay him in your own bed, or in as good as you lie in yourself, and do not feed him with as good meat & drink as you feed yourself; and give him as good clothing as you wear yourself, you cannot say you love him as yourself; neither do you love him as yourself. And how can you then say you fulfil the law. And again, who is he amongst all the children of men, from the beginning of the world to this day, that in truth could ever say, that he loved God above all, but at one time or other, the very best failed therein? None, no not one, Christ excepted. And therefore all are under the curse of the law, & then can you not be justified thereby. So that none can rightly say, he is justified by the works of the law & grace, being under the curse of the law, because none is able to fulfil the law in his perfection, according to the precise rule of God, and as GOD doth command it to be done. But me thinketh I hear an old jesuite one of the purest sort of Papists, a Puritan in deed, & such a precise person for life and good works, as heaven gates cannot hold him out, the force of his holy works is such. This champion he comes bragging out, with bristles up like a Hedgehog, foaming at the mouth like a Boar, whetting his tusk for the combat, and he will maintain and prove, that the works of the law doth justify. And that it is so, he will prove it by Saint james, who in his second 
jam. 2, 21. 22.  Chapter saith; Was not Abraham our father justified through works, when he had offered Isaac his son upon the altar? Seest thou not how that Faith wrought with his works: and through the works was the Faith made perfect. And the scripture was fulfilled which saith; Abraham believed God, and it was imputed unto him for righteousness: And he was called the friend of God, see then how that of works a man is justified, and not of Faith only. Likewise also was not Rahab the harlot justified through works when she had received the messengers, and had sent them out an other way? What plainer matter can be uttered, to maintain that the works of the law doth justify. And so it is evident by Saint james, that our works doth justify us. For you see that both Abraham and Rahab, were justified by their works: and so all other in like sort, that shall work as they did. And he concludeth, that Faith without works is dead, and this is plain. And all this matter which is alleged out of Saint Paul maketh nothing for you against justification by works; For the law which he doth exclude is the ceremonial law; as circumsition, ceremonies, and cleansings, which consisteth in outward observations, with sacrifices and such like: but he excludeth not the moral law, as by a number of places of scripture besides S. james, may be well proved, that works being wrought by grace after renovation, do merit salvation.  
I doubt not but as heretofote you have 
Answer to the objection.  been by divers and sundry godly learned men, sufficiently answered, upon this place of S. james, and all other places (by your side alleged) and so answered, that as yet none of you were ever able in truth to confute or overthrow that which hath been written against you. So doubt I not but by the help of God, you shall receive from the pen of a simple unlearned person, such matter, as with truth you shall never be able to gainsay. First let us consider what moved Saint jams to write as he doth in setting out of works. S. james writing to the jews, which were converted to Christ, & scattered abroad: & seeing in them some imperfection, & how apt they were to boasting, as when they were under the law, how they would then boast themselves, and what outward shows they would make like hypocrites, etc. As in the Gospel of S. Matthew, in the 3. & 6. Chapter appeareth, and other places beside, & that they should not be like boasters under the Gospel, as they were under the law, only to brag of Faith & of the Gospel, & not to bring forth the fruits of the same; He wrote his Epistle, where in the 1. Chapter he beginneth with exhortations, first to move them to patience in afflictions, to make their prayers in Faith, pronouncing blessing & a crown of life to them that endure afflictions, telling them that every good & perfect gift, cometh from the father of light, & persuading them not to be hearers only, but doers also. And in the end of that Chapter, to cut them off from vain boasting, saith; If any man amongst 
ja. 1, 26. 27  you seem to be devout (or religious) and refrain not his tongue, but deceiveth his own heart, this man's devotion (or religion) is vain. Pure devotion & undefiled before God, is this; To visit the fatherless and widows in their adversity, & to keep him self unspotted of the world. Here you may see whereabout S. james goeth. First laying abroad a form of Christianity, than he goeth about to condemn the vain devotion which the jews were in, deceiving their own hearts by vain persuasions, and but seeming to be religious; not refraining from speaking and boasting so vainly of their stock & generation, and fulfilling the law moral and ceremonial, and also seeming rather to be but hearers of the word than doers; And some having but an outward show of religion, only boasting in the professing of the Gospel, and not living accordingly, whereby they made their Faith to be no Faith, but a dead Faith; for a justifying Faith is never idle, but always working and doing good; Visiting the 
jam. 1, 27.  fatherless and widows in their adversities. And this is pure devotion saith he: adding; That they should keep themselves unspotted of the world. But he meaneth not that this they can do of themselves, for that is the work of the Lord. For he saith in the 17. verse before; That every good giving, & every perfect gift is from above, and cometh down 
jam. 1, 17.  from the father of light, with whom there is no variableness, neither shadow of turning. Behold here is all from the Lord, nothing ours, all goodness in us is the Lords. And here you see, that S. jams suspecting, or knowing some in whom the fruits of the Gospel did not appear, and that they were a slander to the Gospel, being found rather fruitless, then fruitful; he goeth forward, and in his 2. Chapter as aforesaid, from the 21 verse, to the end of the 25. verse there entreateth of works. Wherein is to be considered what S. james meant, in maintaining justification by works, whither he meant justification before God, or only before men. Surely it must needs be taken that he meant only before men, else should he directly writ against Saint Paul, if he should mean that works do justify before God. For Saint Paul saith as before;  
That by the works of the law there should no flesh be justified in God's sight. 
Rom. 3, 20.  But you say, that S. Paul meant only of the ceremonial & not of the moral law, as S. james meaneth. And S. Paul agreeth with S. james. They differ not (you will say) for Saint Paul saith; That God will reward every man according to his 
Rom. 2, 6.  works. And in the same Chapter (he faith) For the hearers of the law are not righteous before God: but the doers of the law 
Rom. 2, 13. jam. 1, 22. 23.  shall be justified. Doth not Saint Paul say; That God will reward every man according to his works, and that every man that are doers of the law shall be justified. What plainer matter can there be, to maintain that we are justified by the works of the law. And here you see S. Paul & Saint james do agree very well, in maintaining the moral law, which here they entreat of, to justify. But in other places where Paul speaketh against the works of the law, that they justify not in God's sight; he meaneth only the ceremonial law, as afore is said.  
Have you said master Papist, but what if it be proved that S. Paul meaneth the 
Answer.  whole law, as well moral as ceremonial, will ye then yield? Choose whither you will yield or not, but surely you must needs abide the overthrow. For S. Paul himself will overthrow you, & tell you plainly that you abuse him, & lewdly allege himself against himself, contrary to his own meaning, what colour of agreement soever you would seem to set down. But first to prove, that when S. Paul speaketh against the works of the law, that they justify not before God, he meaneth the whole law, as well the moral as the ceremonial, yea and rather the moral law, than the ceremonial law. Let us consider of S. Paul, in how many places, where he of purpose writeth touching this matter of justification. It is to be considered that S. Paul was the Apostle of the Gentiles, amongst whom there was no part of the ceremonial law used: and then had S. Paul no cause to write in that sort of the ceremonial law only, but of the moral law also. Again mark whereupon S. Paul doth entreat, before he come to those words; By the works of the law there shall no flesh be justified in God's sight. In the second Chapter to the jews he saith; Behold thou art 
Ro. 2, 17.  called a jew, and restest in the law, and makest thy boasts of God, (or gloriest in God) & knowest his will, & allowest the things that are excellent, in that thou art instructed by the la. Then in the 21. 22. and 23. verse he saith; Thou that preachest a man should not steal, Dost thou steal? Thou that sayst a man should not commit adultery, dost thou commit adultery? etc. Thou that gloriest in the la, breakest thou the la? Is not this meant trow you, of the moral law. And so proceeding to the 3. Chap. where he proveth that all are sinners, both jews & Gentiles; And that there is none righteous, & none that doth good. Their 
Rom. 3, 10 12. 13. 14.  threats an open sepulclre, etc. Whose mouth is full of cursing & bitterness, etc. Now when he had thus laid abroad the wicked estate of man, and breach of the moral law, and seeing a man not able to fulfil the law, in that sort as he may be justified thereby before God.  
Therefore saith Saint Paul in the same chapter: By the works of the law shall no flesh be justified in God's fight: Forby the law cometh the knowledge of sin, which law must needs be the moral law, the law of the x-commandements. For that is it that bringeth the knowledge of sin. And moreover, the ceremonial law was clean taken away by Christ, and was no more a law among the christian jews after Christ's death, and there fore there was no cause why Saint Paul writing against justification by works, should write as meaning only of the ceremonial law, but of the moral law also. And therefore master Papist, you must yield yourself convicted and overwen, in maintaining that S. Paul doth mean only the ceremonial Law, and not the moral Law. Again to your justification by the works of the law, which S. james and Saint Paul speak of: this is to be understood, that Saint james doth mean justification before men, and it must needs be so taken, or else he must be flat against S. Paul, who hath a number of places for this one place of S. james, as before is set down, and hereafter shall be if God permit. And if it should be so, that the writer of that epistle, that beareth the name of saint james should mean as the Papists take it, that in plain meaning, works done by the children of men, do justify before god, yet I must rather prefer Saint Paul, writing in so many places to the contrary, before that one place of Saint james, and the rather, because none doubts of S. Paul's epistles, but to be his own, but the learned have doubted of this Epistle which beareth the name of S. james, when there S. james were the author & writer thereof or not: but let it be S. james epistle yet he doth not say: Ye see then that of works a man is justified before God. He leaveth out (before God) so that the meaning is then to be taken, that good works may justify before men, but not before God, because of imperfection. For there is justification before God, & justification before men. And the justification before men, is that which S. james meaneth. Again, S. james saith, was not Abraham our father justified through works, when he offered his son upon the altar? This justification must needs be taken to be before men, and not before god, and that it must be so taken, let us see what S. Paul saith of the said Abraham. For if Abraham (saith he) were justified by works, them hath he wherein 
Rom. 4. 2. 3. 4. 5  to boast (or to rejoice) but not before God. For what saith the scripture? Abraham be leve god, & it was counted unto him for 
Gen. 15. 6 Gal. 3. 6 jam. 2. 23  righteousness. To him that worketh, is the reward, not reckoned of grace, but of duty. To him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness he saith, if Abraham were justified by works, he hath wherein to boast or to rejoice, and so he hath if he were justified by works. But yet with God, good working Abraham could not boast in his good works: for though Abraham were one of the best among the children of men, yet how he had been able to have stood in trial with God, if his works should have been weighed in the righteous balance of God's justice, without Christ, no question but Abraham must have fallen to the ground. And who will doubt, but that Abraham in offering of his son whom he so entirely loved, to be a sacrifice and to kill him, who was begotten in their old age, when they were past all hope to have children, and being his only son, and he to be the killer of him, himself, must needs have inward conflicts, passions, combats, and grieves, in which sin, (no doubt) appeared before God enough to have condemned him, if God without mercy would narrowly have looked unto him. And therefore to show that Abraham was not justified by works, Saint Paul saith, if Abraham were justified by works, which word (if) importeth a plain negative in this place, that Abraham was not justified by his works and therefore that it might be known that Abraham could not be justified by his works before God, but was to be made righteous by faith (he saith.) For what saith the scripture, Abraham believed God, and it was counted to him for righteousness. But Saint Paul saith, that God will reward every man according to his works. And therefore (will you say) good works merit reward. But Saint Paul useth not these words here, to 
Objection. Rom. 6. 2. Answer.  teach that works do merit reward. And though God doth reward of his free mercy, yet is it not of duty, or by desert when he rewardeth: For he teacheth that Abraham could not be justified by his works before God. Then much les any man else, which is not of his perfection. The hypocritical jews, against whom S. Paul wrote those words, would take upon them to judge others of those vices, which they themselves did commit, which caused saint Paul to write against them those threatening words, that God would reward them according to their deeds. The like phrase praierwise, though in the other place threatening wise, he useth in his prayer to the Lord, against Alexander the Coppersmith, and saith: The Lord reward him according to his deeds, that is to say, with punishments 
2. Tim. 4. 14  according to his deeds: that as the deeds be evil and wicked, so the punishment to be accordingly. And where Saint Paul saith in the next verse following: To them which continuing in well doing: 
Rom. 2. 7  seek for glory, & honour, & immortality, and eternal life. (Some books have it translated thus, that is to say, praise, honour, and immortality to them which continue in good doing, and seek eternal life. A sophistical head may cavil upon these words of Saint Paul, in not taking them as he meaneth, but will perversely expound them contrary to his meaning, inferring, that works (by these words) should deserve and merit eternal life, which Saint Paul meaneth nothing les. For if he should in this place mean so, then should he not agree with himself, and also cause contrariety in the holy Ghost, whose pen S. Paul was, which were great blasphemy to maintain. Saint Paul useth these words, not to maintain, that works (as they are done since the fall of Adam) are so meritorious, as they should deserve their reward. But he rather writeth in this sort, to provoke and stir up (by the power of the holy Ghost) the hearts of God's children to a godly life, that their faith thereby may the more appear to the good example of others, & God of his free mercy yielded his travel to overthrow that pernicious sect of the jews, of justifying by the works of the law, because it was evident to him, that if that sect should continue and take place, the glory of Christ je sus his passion and death, should be clean overshadowed and darkened thereby, and so made altogether insufficient, which is only & alone sufficient to merit and purchase salvation for us. And the ho lie Ghost foreseeing that as mischievous a generation should rise up, whose head should be Antichrist, who in like sort would maintain justification by the works of the law, a devise of Satan to put Christ from his glory, stirred up Saint Paul that most notable instrument of GOD, who hath so employed his pen, and wrote so large a discourse in his Epistles, in (at the least) five and twenty chapters of the said Epistles, maintaining either in plain words, or by circumstances, faith to justify without the works of the law and that the righteousness of god cometh by faith, & not by the works of the law, as the mouth of the adversary cannot but be stopped tberby. For proof after he had said, That by the works of the works of the law, no flesh should be justified 
Rom. 3. 2●…  in God's sight. (meaning thereby, aswell the law written, as the law unwritten) because we are not able to perform the law, which if we could, then would he not have written against them that boast of the performing of the law, as he did, but would (no doubt) have as earnestly maintained justification by doing the Law, as they. As partly you may perceive by his words, in that he saith, not the hearers of the Law, but the doers of the law shallbe justified, meaning still, if they be done in their full perfection, so as God can find no fault by their imperfection. So in deed they justify, else not. he proceedeth forward & saith: but now is the righteousness of God made manifest 
Rom. 8. 21. 22  without the law, etc. To wit, the righteousness of god, by the faith of jesus Christ, unto all, and upon all that believe. Here be saint Paul's words very plain, that the righteousness of God is made manifest without the Law, he meaneth here all the whole parts of the law, for proof, in this chapter he beginneth first with circumcision, then to unbelief, then to man's unrighteousness, that proof is made, that jew and gentle is under sin, by our sinful acts & deeds, and then cometh to those verses before rehearsed, so that it is plain, he meaneth the whole law, moral and ceremonial, written and unwritten. And he giveth you to wit, what righteousness he meaneth, even the righteousness of god, by the faith of jesus Christ, which righteousness consisteth in God's promise, which he performeth to all those that believe in Christ jesus. And what is the promise? It is salvation unto all that believe in Christ jesus, as in the acts of the Apostles it is said. Be it known unto you therefore men and brethren, 
Act. 13. 38. ●…9  that through this man is preached unto you the forgiveness of sins, and from all things from which you could not be in stified by the law of Moses, by him every one that believeth, is justified. Here is the promise. It is not said; every one that believeth & doth good works: but every one that believeth. For the imperfection of man's works (except Christ's works) be such, as that they are not once to be named in the cause of justification, though at sometime they be set down to justify, to maintain the excellency of the law, in the perfection thereof, when it is fulfilled according to the precise will of God, which (I say again) never man was able to do, but only Christ, who justifieth all believers from all things which the law of Moses could not. And thus you see the law of Moses clean cut off from iustifiing. And S. Paul saith, For (that that was in 
Rom. 8. 3●…  possible to the law, in as much as it was weak because of the flesh) God sending his own son in similitude of sinful flesh, & for sin condemned sin in the flesh, that the righteousness of the law might be full filled in us, which make not after the flesh but after the spirit. Here is laid before us the weakness of the law, not that it is weak in itself, for the law is of great force both to condemn & to justify: for as many as offend the law, it condemneth to the pit of hell, if mercy in Christ go not be twixt. And it is of great force to justify, if it be not in any point broken, which if it be, then is it weak & impossible to justi fie: and because the case stood so, that man could not be justified by the law, being weak in man, therefore God in mercy sent down his son in similitude of sinful flesh, to do that for mankind, which was impossible for man by the law to do. Again that you may understand that saint Paul meaneth not only the ceremonial law, when he saith, the works of the law justify not, but the moral law also, not only the scriptures afore alleged doth prove it, but these that follow, do also manifest the same. In the 9 chap. he saith: For ere 
Rom. 9 11  the children were borne, when they had neither done good nor evil, that the purpose of God might remain according to election: not by reason of works, but by him that calleth, etc. Here is God's election before birth, before the children had done either good or evil. But you will say that God did elect jacob, because he saw before that jacob would be good. The Pelagian in deed is of your mind, whose opinion Saint Augustine did confute in his book of Predestination of Saints, where in his 18. chapter he allegeth saint Paul in the first to the Ephesians, to confute them, saying: He chose us 
Aug. can. 1  that we should be holy. Not for that we would be holy. But S. Paul in this place is very plain against you: scan the words well he tells you that before the children of God had done either good or evil, that the pur pose of God might remain according to election. God's will & purpose then is the first & chiefest cause of electio & reprobation: the will & purpose of god as touching salvation being once past, stands firm for ever. There is no shadow of turning in God. And election & reprobation resteth not only upon jacob & Esau, but it stretcheth 
●…m. 1. 17  over the whole world, man, woman and child. S. Paul saith, as he hath chosen us in him before the foundations of the world, etc. and who hath predestinated 
●…ph. 1. 4. 5  us, etc. Here he includes all the elect, not jacob alone. And as the good will & purpose of God is the first cause, so the free mercy of Cod in Christ jesus (being also a first cause in the second person) is the mean, & an inferior cause of our salvation, because the will & purpose of god was first in God before election, and to cut you off from your opinion, that the works of grace to come, and past (which you say do merit) was, and is, the cause of election and salvation. Saint Paul's sword is ready at hand, for he saith: that the purpose of God might remain (in prede stinating he meaneth) according to electi on, not by works but by him that calleth. And may it be doubted, that the works done by jacob, the elect vessel of God, which Saint Paul speaketh of here, were not wrought by grace? Was elected jacob without grace, when he did those good works? He was not, for the Lord had chosen him, and therefore he could not be without grace. And jacob was elected; but not by works saith he. I pray you mark it well, for he saith not by works. Is the election not by works Paul? By whom then? By him that calleth; And who is he that calleth? Even God the Father through his mercy in Christ jesus his son. Then election wherein salvation is included, resteth not in our works and will, but in God; who for Christ his sons sake, by suffering passion and death for us, hath in his free mercy chosen, called, and appointed his elect to salvation. And then resteth it not in our will & works wrought by grace. For Saint Paul in the same Chapter saith; So then is it not in him that willeth, 
Rom. 9, 16.  nor in him that runneth, but in God that showeth mercy. You shall further see how Saint Paul in this Chapter (if you please to read it) proceedeth still to maintain election and reprobation, of which he maketh a further discourse from the sixteenth verse to the one and thirty, and then he saith; But Israel which followeth the law of righteousness, could 
Rom. 9, 31. 32. 33.  not attain unto the law of righteousness. Wherefore? Because they sought it not by Faith, but as it were by the works of the law, etc. You may see now that our works can neither attain righteousness nor justification: But Christ only doth justify us by Faith without works. For it is written; Behold I put 
isaiah. 28, 8. 14. 16. 1. Pet. 2, 6.  in Zion a stumbling stone, and a rock of offence: and whosoever believeth in him, shall not be confounded. Again; We which are jews by nature, and not sinners 
Gal. 2, 15. 16. 21.  of the Gentiles, know that a man is not justified by the works of the law, but by Faith in jesus Christ. Even we I say have believed in jesus Christ, that we might be justified by the Faith of Christ, and not by the works of the law: Because that by the works of the law, no flesh shall be justified. I do not abrogate the grace of God. For if righteousness be by the law, than Christ died in vain. But Christ died not in vain (for our sins were the cause of his death) therefore righteousness is not by the law.  
Saint Paul himself hath so largely and so plainly laid abroad this matter of justification by Faith without the works of grace, that there needeth not any more to be said of any other for better understanding of the matter, than himself in plain terms hath set down. But this is the malice of Satan in his imps, to impungne the truth, and by the devils sophistry to pervert whatsoever hath been set down by the Saints of God, to the glory of Christ jesus. But make what blind distinctions soever you will upon S. Paul's words, his words are plain enough to overthrow your justification by works wrought by grace. And Saint Paul speaketh plainly to the whole world, jew, and Gentile, of the whole law of Moses, as well moral as ceremonial: that it justifieth not before God. And it doth appear, that Bildad in the 25. Chapter of Jobe, was of Saint Paul's mind; That a man cannot be justified before God: his words be these; And how may a man be 
job. 25, 4.  justified with God? Or how can he be clean, that is borne of a woman? The meening of these words may thus be taken, that if a man or the best life of man be compared with God, it is so base, so vile, and so unclean in the sight of God, that it is impossible that he should be justified before God. And yet you Papists will be so pure, that by good works you will be justified. But will you hear what Saint Paul saith to the jews, and so consequently to you Papists that will be justified by the law, he saith; whosoever 
Gal. 5, 4. 5.  are justified by the la, ye are fallen from grace, for we through the spirit, wait for the hope of righteousness through Faith. Though the circumcised were the cause that Saint Paul wrote these words, and telleth them that they are bound to keep the whole law, & that they were abolished from Christ. Then as in the former words plainly appeareth, he telleth all justiciaries. That whosoever are justified by the law, or that will be justified by the law, they are fallen from grace. And in what state you stand that are fallen from grace, I doubt not but you know, even from salvation. And I trust that in this place you will not say, but that Saint Paul speaketh as well of the moral law as of the ceremonial law, if you will not be too blind or two wilful. And because you shall the better understand that he speaketh here of the moral law, he saith in the 14. verse of the same Chapter thus; For all the law is fulfilled in one word, which is this; Thou shalt love thy neighbour as thyself. And so going on still upon the moral law, telling them that if they bite or devour one another, they shall be consumed one of another, signifying unto them, that if they walk in the spirit, they shall not fulfil the lusts of the flesh, and that if they be led by the spirit, they are not under the law; and so showeth them what be the works of the flesh, as adultery, fornication, uncleanness, wantonness, idolatry, witchcraft, hatred, debate, emulations, wrath, contentions, seditions, heresies, envy, murders, drunkenness, gluttony, and such like. And so from these forbidden vices, he goeth to the fruits of the spirit; which are, love, joy, peace, long suffering, gentleness, goodness, faith, meekness, temperancy: against such (saith Paul) there is no law. Now master Papist ye hearing all this from Saint Paul, dare ye yet say, that he meaneth not the moral law, when he saith; By the works of the law no flesh shallbe saved nor justified in God's sight, but of the ceremonial law. And he saith in the third Chapter to Titus yet more plainly, thus; For we ourselves also were in times 
Tit. 3, 3. 4. 5. 6. 7.  past, unwise, disobedient, deceived, serving the lusts and divers pleasures, living in maliciousness and envy, hateful, and hating one another. But when the fullness and love of God our Saviour toward 
Tim. 2, 1. 9  man appeared, not by the works of righteousness which we had done, but according to his mercy he saved us, by the washing of the new birth, and the renewing of the holy Ghost, which he showed on us abundantly, through jesus Christ our Saviour. That we being justified by his grace, should be made heirs according to the hope of eternal life. Now you justified men, behold here your downfall, your breakneck, such a chokemorsel for you, as if S. Paul had written no more but even this piece of scripture alone, it had been sufficient to have overthrown your whole castle of comedowne, of justifying by the works of the law & grace. I beseech you sirs, mark these words of Saint Paul, how he termeth them the works of righteousness. No doubt but these works of righteousness which Saint Paul writes of here, which were done by him & others of the godly sort, were wrought by grace, received from God the Father. And yet for all that we are not justified nor saved by them (saith he) but according to the free mercy of God he saved us, in Christ jesus our Saviour. And you cannot deny, but these be works of the moral law. And let it be that these good works done by S. Paul were the works of Christ; as the adversary before hath said such works be: yet you see he saith; Not by these works of righteousness were they saved. So that take it how you will, S. Paul cutteth good works off from justifying before God, and that salvation cometh not thereby, but by grace (saith S. Paul) for by grace (saith he) you are 
Ephe. 2, 9 10  saved through Faith, & that not of your selves: It is the gift of God, lest any man should boast himself, for we are his workmanship created in Christ jesus unto good works, which God hath ordained, that we should walk in them. Hear you see the cause of our salvation, which is grace through Faith in Christ, and not works: Salvation is the free gift of GOD to them that believe in Christ jesus, it is not of us, not of our moral works. And he stops you from boasting of yourselves, and doth beat you, clean from the pride of your hearts, that you should not once think that there could be 〈◊〉 good works wrought by you, that could merit salvation, or justify you before God. And with all he telleth you, that they which are elect, are God's workmanship, created in Christ jesus unto good works, of his free mercy and grace▪ and not by nature are we so created. We are created unto good works which God hath ordained, that we should walk in them as the elect vessels of God, not thereby to merit salvation, but to signify unto the world that we be the elect of God, who being possessed with Faith, show forth the fruits of faith, which are our good works, to the example of others, that they may follow in well doing. And will you here what S. Paul saith of himself, whose words are these. Doubtless I think all things but loss for. the excellent knowledge sake of Christ jesus 
Phil. 3, 8, 9  my Lord. For whom I have counted all things loss, & do judge them to be dung, that I might win Christ, and might be found in him, not having mine own righteousness, the righteousness of the law, but that righteousness which is through the Faith of Christ, the righteousness, which is of God through Faith. Here he saith, that he might win Christ and be found in him, that is to say, as one engrafted in Christ by Faith, laying aside his own righteousness which is of the law; which is all his good works; whereof he was full, in the most perfect sort. No Papist in the world like him, no, not the Pope himself as pure as they make him. Of this righteousness would not S. Paul presume, but laid it aside, esteeming it no better than loss, yea, and all things to be but dung, for the excellency of the knowledge of Christ jesus his Lord: and only depended upon the righteousness which is through the Faith of Christ. But to cut the Papists off from cavilling upon this place, that S. Paul should mean his righteousness before grace, and not his righteousness after grace: it is most evident & plain, that he meaneth as well his righteousness after grace, as that before grace. And although these words in the 7. vers. uz. But the things that were vantage unto me, the same I counted loss for 
Phil. 3, 7.  Christ's sake. May be taken to be spoken of his righteousness before grace (as the Papists would have it) yet that which followeth after, maketh it manifest & plain, that he meaneth aswell his righteousness after grace, as that afore grace. For proof whereof, S. Paul saith in the 8. ver. following: Yea doubtless I think all things but loss for the excellent knowledge of Christ 
Phil. 3, 8.  jesus my lord. Note here that he saith even in his apostleship, when he was a just man and a righteous person, that he thinketh all things but lost, etc. He meaneth not only that righteousness before grace, but that after grace. Note this word, all things, for it is worthy the noting, and is of great importance: for when he saith, all things, it is a general word whereby he excepteth nothing: neither his works done after grace: neither his righteousness before grace: neither any thing else whatsoever; he accounts all but loss and of no value, for the excellent knowledge sake of Christ jesus his lord. We see here that S. Paul maketh no account of any thing but only of the excellent knowledge of Christ jesus, which knowledge of Christ consisteth only in believing, that by his death & passion we are redeemed from everlasting death, to eternal salvation. And that there was no hope in S. Paul which he could find in himself, whereby to receive comfort of himself. Behold how he complaineth of himself, & accuseth himself, for that by himself he is led captive unto the law of sin: and so with an outcry, and with a pitiful lamentation saith; O wretched man that I am, who shall deliver me from the 
Rom. 7. 24.  body of this death. Where is now Saint Paul's righteousness, wherein he is to repose (as the Papist say) his hope of merit, by his righteous works. He crieth out on it, accounting and judging all things as afore to be but dung, in respect of the excellent knowledge of Christ. Thus you see S. Paul beholdeth nothing but Christ only: and layeth all his righteousness aside, having no hope at all thereby to merit heaven. Then if S. Paul's righteousness be laid aside as not meritorious to purchase heaven, what shall become of all your popish righteousness, but even be laid aside as S. Paul hath laid his, nay rather commit it to the dunghill, as not worthy to be compared with S. Paul's righteousness. But methinks I hear one demand a question, the same that was demanded in the 3. to the Gala. which is this; Wherefore then serveth the law, if when we have done the works of the law, we shall not merit by them, nor be justified by them. S. Paul maketh 
Gal. 3, 19 〈◊〉. 22. 23. ●…4.  the answer; It was added (saith he) because of the transgressions, till the seed came, unto the which the promise was made, etc. Is the law then against the promise of God? God forbidden: for if there had been a law given, which could have given life, surely righteousness should have been by the law. But the scripture hath concluded all under sin, that the promise by the faith of jesus Christ, should be given to all that believe, but before Faith came, we were kept under the law, and shut up unto the faith, which should afterward be revealed: wherefore the law was a schoolmaster to bring us to Christ, that we might be made righteous by Faith. Now here you see, wherefore the law serveth, it is as a glass for us, wherein to behold our sins, for our sins were the cause that the law was added. And the law showing us our sins, & we finding no help thereby but damnation (because no man can fulfil the law in such sort as it can give life). Therefore it teacheth us like a good schoolmaster, to whom we shall resort for life, pointing us as with a finger unto Christ jesu. For the scripture hath concluded all under sin, man & all his works, no hope in ourselves nor in our works, but to run to God's promise by Faith in Christ jesus. And this is our last refuge, and the very upshot of our game, whereby the kingdom of heaven & salvation is won for ever. And to make an end of this little work, I will join 3. verses of Te Deum, which the Papists sing daily in their Churches, but in the latin tongue, so as neither the singers nor the hearers can understand the same. But blessed be our God, that hath planted amongst us such teachers, who hath given unto us which are unlearned, the same in our natural tongue, so as we may understand the same to our comfort, and find therein, that you Papists do teach us false doctrine, when you teach us that by the works of grace, salvation is merited: whereby you make Christ no redeemer nor Saviour: but the means whereby we receive grace, and by which grace we do good works, by which works (say you) but falsely, we merit salvation But you shall hear what Te deum teacheth you to say to Christ: thus it teacheth; When thou tookest upon thee to deliver man, thou didst not abhor the virgin's womb, when thou hadst overcome the sharpness of death, thou didst open the kingdom of heaven to all believers, we therefore pray thee help thy servants: whom thou hast redeemed with thy most precious blood. In the 1. verse of the three, we say to Christ; When thou tookest upon thee to deliver man, etc. So that Christ took upon him to deliver man from the justice of God, from death, hell, and damnation, before he was conceived in the womb of the blessed virgin, and before any of you Papists were created, which will be justified by your works. And delivered you from the pain of hell (if any of you be delivered) before you did any good works. And it is not to be said, that he would deliver those whom he knew not: he knew them whom he would deliver, & that before the creation of the world.  
And unto this I am sure you agree, but the difference is in this (as aforesaid) that you Papists will say, that Christ took upon him to deliver man, because he knew before that they would do good works, to merit to be delivered from perpetual death to eternal life. But we by Saint Paul do maintain the contrary, as before is sufficiently proved. But if it were as you say, then should it have been said thus: When thou with the help of our good works, tookest upon thee to deliver man, etc. But it is not so said: but, when thou tookest upon thee to deliver man, etc. And therefore Christ alone took upon him the deliverance of man, without man's works, but if the works of grace merit salvation, them no doubt but the works of grace do set open the king doom of heaven to all good workers by grace, and then what need have we of Christ? But because this is false, therefore we say to Christ, in the second verse, when thou hadst overcome the sharpness of death. Thou (not thou and the works of grace) but thou didst set open the kingdom of heaven, to whom I pray you, to whom? to all good workers by grace? no, but to all believers, that believe in the passion and death of Christ jesus. In the third verse we pray our blessed saviour to help his servants whom, what? that hath merited heaven by the works of grace, surely that is forgotten. No, no, but those whom thou haste redeemed with thy precious blood, here is not with thy precious blood, and the works of grace, but with thy precious blood alone, without the works of grace.  
And to confirm all this most true and unreprovable doctrine of justification by faith, only in the passion and death of our saviour Christ jesus: And to stop the mouths of all the adversaries of God's truth, from caviling any more against the same. Let us hear the words of the Lord jesus himself, which he spoke unto his 
Luke 17. ver 7. 8. 9 10.  Apostles saying. Who is yet also of you having a servant ploughing, or feeding cattle, would say unto him by and by, when he were come from the field, go, and sit down at the table? and would not rather say to him, dress wherewith I may sup, & gird thyself, and serve me, till I have eaten and drunken, & afterward eat thou, & drink thou. Doth he thank that servant because he did that which was commanded unto him? I trow not. So likewise ye when ye have done all those things which are commanded you, say, we are unprofitable servants: we have done that which was our duty to do. Note here the most plain words of Christ, how he overthroweth all the works of man as meritorious to deserve any thanks from God. He saith plainly to all the world, aswell as to his Apostles: When you have done all those things which are commanded you, yet say, you are unprofitable servants, and deserve nothing, for that which we do, is but our bounden duty, being bound to do the commandment of God upon pain of damnation. As if a master command his servant to do a thing, and the servant doth not that which he is commanded to do. doth not the master lay him on with stripes? Then must the doing of his masters commandment be, not only for obedience due, according to the duty of a servant towards his master, but also to save him from many stripes, which he should deserve, according to the saying of our Saviour Christ, He that knoweth his masters will and doth it not, shall be 
Luk. 12, 47  beaten with many stripes. Now, not that the servant in doing his master's commandment, should therefore deserve to have his master's inheritance, as the Papists do maintain, that by their good works they merit the kingdom of heaven. And so standeth it with us towards God, yea much more, for no earthly master could ever do for his servants, that our master Christ hath done for us, and therefore though we do all that ever we are able to do, to the uttermost of our power, yet are we still unprofitable servants, and deserve nothing at the hands of God.  
And behold the wisdom of the lord, what person he hath chosen, by whom to make this similitude touching this matter. A ploughman, a servant ploughing, or serving his cattle, which kind of people of all men in the world, best deserve their hire, and yet unprofitable servants, & deserve nothing: For the Lord saith: Doth he thank that servant, because he did that which was commanded unto him? I trow not. Here is a question demanded by the Lord, whether thanks be to be given to a servant that doth his master's commandment, the Lord making the answer himself, said. I trow not. Then is it thus much to say, if a temporal master is not to give thanks unto his servant for doing his commandment, much less our Lord and God, (unto whom no temporal master is to be compared) is to give thanks to any person that is bound to do his commandment. But if there be no thanks to be given by god to man, for doing his come mandment, which man in duty is bound to do, then is it clear, that man doth not merit heaven by his good works, nor deserveth thanks for the same. And thus hath the Lord himself overthrown the popish error of meriting heaven by works, done after grace. And now for final conclusion, if to much obstinate wilfulness do not remain within the breasts of the adversaries, & that if the Lord have not utterly cast them of, as reprobates, it is not possible, but that these words, so plainly set down, and written with the pen of the holy Ghost, by the hand of the holy Apostles, and saints of God, and here inserted, must needs pierce their flinty hearts, and mollify the same, which if grace be allotted unto them, whereby they may have fleshy hearts, and yielding spirits to God's truth. It can not be possible for them to hold out against this truth, but will yield themselves unto Christ, acknowledging him to be the only sufficient saviour of all the elect, without any help of man. And so reposing their whole trust and confidence only in Christ, and casting off their good works, as not meritorious, and think that if they could fulfil the law in greater perfection than the best that liveth, is able to do, that yet they should do no more, but that which in duty they ought, and are bound to do. No doubt but as the Lord is altogether merciful, so will he in mercy receive them, and bring them into his fold, even upon his shoulders, as he did the strayed sheep, and embrace them, as he did the forlorn son, if they can depart from their errors, and embrace this truth which leadeth to eternal life. And for that the Lord God, hath made prayer a means to obtain any thing, that shall be asked of him by faith, and according to his will: And also for that prayer may be made, for such as we know not, but may yet stand in the state of grace, whereby the Lord may draw them to himself. And for that also many numbers of papists, have willingly departed from their popish religion and turned to the gospel of Christ jesus. And hoping that a great number of them, by prayer, and by reading the word of God, and such good books, as be agreeable to the word of god, may be brought to the acknowledging of their errors, & to fall from the same.  
I pray and desire all Christians to pray to the eternal & almighty God, for their good conversion and reformation, and that they may have the spirit of GOD to guide them into the way of truth, that they may cast off their heresies, and vain popish opinions, either of merit by works, or whatsoever else not agreeable to the word of God, and so to cleave to Christ jesus, our only Advocate, Mediator, Intercessor, Saviour, and Light of eternal life. Unto whom, with God the father, and the holy ghost, be all honour, praise and thanks, for ever and ever.  
Amen.