The Ancient Faith of the Romans and the Romish Religion, Chapter 4
CHAP. IIII.
THen let vsus come to the queſtion of iuſtification, which is ye very ſumme of true Chriſtian diuinity. And it is the intent and purpoſe of the Apoſtle in the Epiſtle to the Romans, moſt exactly to teach the ſame. For when the good ſéed of our frée iuſtification in and for Chriſt was ſowen in the ground of their harts: then came the enuious man and ſought to ſowe ſundry ſorts of bad wéeds there alſo. For ſome there were that were altogether enemies to the goſpell of Chriſt as were the obſtinate Iewes, who could not abide to heare of this ſaluation by Chriſt. Others beléeued in part the goſpell, but thought yet that the ceremonies which God commanded (not knowing that they were appointed but vntill the time of reformation ſhould come) ſhould not be abrogated, and therefore would mingle the Law with the goſpell. Who alſo looked to be iuſtified by the Law and the works therof,Rom 10. 5. becauſe it was promiſed: Hee that doth theſe things ſhall liue thereby. There were alſo a third ſort perchance, namely ſuch as were conuerted from Gentiliſme that being proud of that grace that was broght vntounto them, were not onelyonly more ſecure of their own eſtate, then was for their ſafety, but alſo deſpiſed the Iewes as a people ſo reiected, as if God vnmindfull of his promiſe, would neuer be reconciled to them again. Againſt al which the Apoſtle in this Epiſtle teacheth,Iuſtification by faith without the works of the Law. that al people that beleeue, of whatſoeuer cuntry or nation, are freely iuſtified by faith in Chriſt. And firſt he proueth that neither Iew nor gentile (vnderunder which two al are comprehended) can be iuſtifyed by doing the works of the Law, becauſe none can fulfil the Law, neither the gentiles by that light of nature, the Law written in their heart, neither the Iewes by that knowledge of the Law that they ſo much bragged of. And this the Apoſtle performeth (as the diligent Reader may obſerue) from the xvii.Rom. 3. 20. verſe of the firſt Chapter, vntounto the xxi. of the third chapter. So that he flatly concludeth. Therfore by the works of the Law, ſhal no fleſh be iuſtified. Now this place being ſo plaine as it is, againſt iuſtification by works, the doctrine of merits is quite ouerthrown, if ſome color be not deuiſed to auoid the force of this teſtimony. The Romiſh Catholiks therfore indeuor as much as they can to make vsus beléeue that thoſe wordes muſt hauehave another ſence and vnderſtanding, then we take them to hauehave: but what ſence that is they are not yet reſolued.Bellarmin. de iuſtif. li. 1. c. 19. For ſome ſay that the Apoſtle by the workes of the Law meaneth the works of the Ceremonial Law, and in déed many of the Papiſts do ſo expound it. But Maſter Bellarmine liketh not of that anſwer, & confeſſeth in plain termes that not onelyonly the obſeruation of the Law of ceremonies, but alſo the kéeping of the moral Law is excluded from iuſtification: but yet he would hauehave vsus to imagine, that onelyonly ſuch workes as are done before we beléeue,Concil. Trident. are denied to iuſtifie vsus.Seſſ. 6. As for the workes that we doe after, they doe iuſtifie and merit as they teach vsus.Againſt merit, And this their abſurd opinion, procéedeth of their ignorance of the intent and meaning of the Apoſtle in the Epiſtle to the Romans. For Maſter Bellarmine in the place before alledged, doth affirme, that the Apoſtle there, as alſo in his Epiſtle to the Galathians, goeth about to proue that none can be ſaued without faith, or without Gods mercy: which is in déed the trueth, but it is not the whole trueth. For he is alſo as carefull to take away the confidence that any had or might hauehave in their owne workes. And becauſe he writeth to them who had faith already (for, Their faith was publiſhed throughout the worlde:)Rom. 1. 8. and teacheth vsus that all our reioycing,Rom. 3. 27. by this iuſtification by faith in Chriſt is taken away (but where is merit, there is reioycing in our ſelues) therfore it is plaine that the Apoſtle excludeth here from iuſtifying al works. This alſo appeareth by the ſetting down the true cauſe of iuſtification (By faith) and remouing the wrong cauſe in ſo general termes:28. (Without the works of the Law) & that alſo the Apoſtle doth after in the example of Abraham. All which may teach vsus, that S. Paule héere indeuoreth, to take from all workes, when ſoeuer we doe them, all hope of being ſaued thereby, to the end that our pryde in our owne workes being abated, and our boaſting taken away, He that reioyceth may reioyce in the Lord. For this cauſe alſo the Apoſtle doth afterwards ſo ſet workes and merit againſt grace, as if the one of them doth quite ouerthrow the other:1. Cor. 1. 31. If by grace, not now by workes, for then grace is no more grace: but if it be of workes, Rom. 11. 6.then is it now no grace, for then worke is no worke. We ſée then, that S. Paule teaching that we cannot be iuſtified by workes, to the end that our Ieſus may be indeed a true, onelyonly, and perfect Sauiour, and fully ſaue vsus from al our ſins, taketh away from all our doings the hope of meriting and deſeruing the ſame. And to this end the Apoſtle S. Peter alſo,1. Pet. 1. 3. in the beginning of his firſt Epiſtle doth make mention of Gods aboundant mercy wherby we are not onelyonly begotten to a liuely hope, but alſo Kept by the power of GOD through faith vntounto ſaluation. Therefore I ſay hee teacheth vsus,5. that we obtaine this by Gods greate goodneſſe, becauſe hee woulde not hauehave vsus any thing to truſt in our merites, but in that, God of all grace, who will make vsus perfect, (for our workes cannot do that) that we may aſcribe,1. Pet. 5. 10. To him glory and dominion for euer, Obiect.(and not to our ſelues, or our goodnes.) But if any man replie that this doctrine ſéemeth contrarie to that which Saint Paule writeth to the Romans, Rom. 3. 6.That God will reward eueryevery man according to his deedes: Or to that Saint Mark reporteth that our Sauiour Chriſt promiſed,Mark. 9. 41. That he, who in his name, gaue a cup of cold water to drink to his ſeruants, Solution.ſhould not leeſe his reward, thus I aunſwere: God in merciemercy promiſeth reward to ſuch as do his will, and in merciemercy he likewiſe performeth the ſame, not waighing the work, but remembring his merciemercy. So that herein wee may rather commend Gods faithfulneſſe, in kéeping his promiſe alwaies: then eſtéeme of our works. For who will think that a cup of cold water gyuing, may be worthy of eternall life? And the words of Saint Paule are plaine enough, if we wreſt them not out of their naturall ſence. For we denie not that GOD rewardeth men According to their workes. And the place proueth not that GOD rewardeth them For their works, and that ſence onelyonly can eſtabliſh their doctrine of merites: but thapoſtle ſaith there onelyonly thus much, that good workes ſhall hauehave a good reward of eternall lyfe, glorie, honor, and peace: Euill workes their due reward of wrath, indignation, tribulation, and anguiſh. So that according to the qualitie of their workes, (the qualitie I ſay, and not the merite) GOD in merciemercy, according to his promiſe, ſhall giuegive honour and immortalitie to them that ſéeke to ſerue him. This therefore ſtandeth ſtill, the vndoubted old faith of the Romans, That by the workes of the Law, Rom. 3. 20.there ſhall no fleſh bee iuſtified in Gods ſight. Iames 2. 21.For howſoeuer Abraham was iuſtified by workes (before men) as others alſo are Iuſtified, that is declared and accompted before men iuſt,) by workes, and not by Faith onelyonly. 14.(For euen Saint Bede expoundeth that place of Saint Iames, for the approuing of Abrahams faith or making it to appeare) yet I ſay, Before God, workes cannot iuſtifie. And this is the auncient Roman faith, receiued alſo and taught of the auncient Fathers,In Rom. Ser. 7. both writing of this Epiſtle to the Romns, and elſe where. Chriſoſtome ſaith, that this righteouſnes is called Gods righteouſnes, becauſe man cannot work it but God only. And after, That the Sonne hath perfected it wholie with his bloud.In Rom. Ser. 2. And in another place verie notablie: For thou ſhalt not obtaine (this righteouſnes) by thy trauels and labours, but thou muſt freely receiue that which is from aboue of Gods free gift: bringing with thee of thine, only this one thing, namely that thou beleeue. Then which words, what can more plainly impugne the doctrine of our aduerſaries, or ſhew what was the iudgement of this auncient father concerning this point? But that conſent and conſenancy which we find in many of the Fathers,Faith only. as in Origen, Hierom, Ambroſe, Iſichius, Baſil, Athanaſius, Primaſius, Hillary, Theodoret, Bernard, giuing that work to Faith only, to ſaue or iuſtifie, may ſufficiently perſwade vsus how faſt they held this old Religion, or Romiſh faith, that a man is iuſtified by faith without the works of the Law. I may therfore I truſt with Cyprian conclude,Rom. 3. 28. that If Abraham beleeued God, and it was accompted to him for righteouſnes: Lib. Epist. 2.EueryEvery one alſo that beleeueth God, Epist. 2.and liueth by Faith, is found iuſt, and is declared to be alreadie made happy and righteous in faithfull Abraham.
But the new Romiſh Religion is this,Works iuſtifie. That good works do merite iuſtification and eternall life,Concil. Trid. ſeſs. 6. can. 26. 32. So that by their good works they ſay they can ſatisfie for their ſinnes. And for this cauſe when at ſhrift they hauehave confeſſed their faults, their ghoſtly father (for ſo they terme him) will inioine ſome penance vntounto them, wherby they tell them that they may ſatiſfie for their ſinnes, and make recompence to God for them. For almes and faſting (ſaith one) doth eaſily carie men into heauen.Ioh. Bethel. in rationa. diuin. cap. 65. And thus in this their new Religion they do not only expreſly ſet themſelues againſt that old Roman faith, wherin we are taught that good workes cannot iuſtifie before God, but alſo blaſphemouſly they rob Chriſt of his office,Iohn. 1. 20. who is in truth onelyonly that Lambe of GOD that taketh away the ſinne of the world:1. Iohn. 2. 2. and is the propitiation for the ſame.Heb. 10. 14. Who with one offering (by offering himſelfe a Sacrifice for our ſins) hath made perfect for euer them that are ſanctified.