What difference then is there between our Sorbonists, and Saint Augustine, with whom we also consent? In words may seem no difference at all: in substance and truth of doctrine as great difference, as is between heaven and earth, life and death, God and man. We know and confess with Saint Augustine according to the doctrine of holy scripture, that life eternal is a reward of justice and good works, but not as death is a stipend of sin, according to the Sorbonists and ⟨p. 413⟩Rhemists religion. And howsoever Saint Augustine pleaseth them in his exposition of this place, the which notwithstanding being rightly understood maketh nothing for them, yet other fathers have observed of the Apostles words set down in this manner, that eternal life is only a gift, not deserved, but freely bestowed, and that this was the cause why the Apostle applied not the name of stipend to life everlasting, as he had done before to death. Look upon Origen in his commentaries upon the fourth of the Romans, and the latter end of the sixth. And this as it is sound and sincere doctrine, so must it also of all Christians necessarily be confessed. For he that sinneth, hath deserved death worthily, in respect of the sin committed, which is a transgression of Gods will and commandment: and for which without remission there is no hope to escape eternal condemnation. But can he that worketh well, for one, or two, or moe good works, claim unto himself as a due debt, the kingdom of heaven for the same? For what if the Lord will examine our works straitly according to his law in every circumstance, our inward zeal, ⟨p. 414⟩love, intention, desire of Gods glory, continuance and perseverance in well doing, conformity of our will with the rule of Gods word, and shall find in the work and in the worker great infirmity, many wants, much imperfection, manifold sins in the mean time, both in thought, in word, and deed, shall the good works notwithstanding being thus tried & found in them-selves insufficient & unanswerable to gods justice, and also having many sins inherent together with them in the same person, stand up before the Lord, and challenge of right the reward of life everlasting in his kingdom? Never durst yet any child of God upon trust and confidence of his own justice, challenge such debt at the hands of God, or yet appear at all in his presence.
What difference then is there betweene our Sorbonists, and Saint Augustine, with whome we also consent? In wordes may seeme no difference at all: in substance and truth of doctrine as great difference, as is betweene heauen and earth, life and death, God and man. We know and confesse with Saint Augustine according to the doctrine of holie scripture, that life eternall is a reward of iustice and good workes, but not as death is a stipend of sinne, according to the Sorbonists and ⟨p. 413⟩Rhemists religion. And howsoeuer Saint Augustine pleaseth them in his exposition of this place, the which notwithstanding being rightlie vnderstood maketh nothing for them, yet other fathers haue obserued of the Apostles wordes set downe in this manner, that eternall life is onelie a gift, not deserued, but freelie bestowed, and that this was the cause whie the Apostle applied not the name of stipend to life euerlasting, as he had done before to death. Looke vpon Origen in his commentaries vpon the fourth of the Romans, and the latter end of the sixt. And this as it is sound and sincere doctrine, so must it also of all Christians necessarilie be confessed. For he that sinneth, hath deserued death worthilie, in respect of the sinne committed, which is a transgression of Gods will and commaundement: and for which without remission there is no hope to escape eternall condemnation. But can he that worketh well, for one, or two, or moe good workes, claime vnto himself as a due debt, the kingdome of heauen for the same? For what if the Lord will examine our workes straitlie according to his lawe in euerie circumstance, our inward zeale, ⟨p. 414⟩loue, intention, desire of Gods glorie, continuance and perseuerance in well doing, conformitie of our will with the rule of Gods word, and shall finde in the worke and in the worker great infirmitie, manie wants, much imperfection, manifold sins in the meane time, both in thought, in worde, and deed, shall the good workes notwithstanding being thus tried & found in them-selues insufficient & vnanswerable to gods iustice, and also hauing manie sinnes inherent together with them in the same person, stand vp before the Lorde, and chalenge of right the reward of life euerlasting in his kingdome? Neuer durste yet anie childe of God vpon trust and confidence of his owne iustice, chalenge such debt at the handes of God, or yet appeare at all in his presence.
