Of free justification

The Absurd Paradox of the Tridentines, whereby they deny that we are justified by the favour of God only.

BUT Now by what other thing then will they say that we ¹are justified, if we obtain it not by the favour of God only? By the Law? But that works Wrath? By the works of the Law? But the Apostle expressly excludes those: Not of works, lest any Man should boast. But here I call to mind the ordinary Gloss, which doth resolve no difficulty, but makes one, by it's subtle comment, partly affirming that we are justified by works, and partly denying it. For thus it says, our works, as they are ours, have no power to justify, yet consider them as they are not from us, but are wrought by God in us through Grace, they merit Justification. And for that cause the Apostle would not say, the wages of Righteousness is Eternal Life: But chose rather to say, the grace of God is Eternal Life. Why so? Because, saith this device, those merits, to which Eternal Life is rendered, are not from us, but they come from grace, whence they receive the virtue of meriting: O wise, yea rather wild talk to vilify grace? What if the Spirit of Christ ⟨p. 256⟩influencing the Hearts of his own, stirs up the Holy Offices of Charity, and excellent motions to Piety? What doth not the same Spirit also vouchsafe all other gifts to his Church, bestowing on some gifts of Prophecy, on others divers kinds of Tongues, on others admirable Virtues of Curing and Healing; and on others of Teaching, for the Edification of the Saints. What shall we therefore place our whole Justification in those gifts received from Christ?

BUT Now by what other thing then will they say that we ¹are justified, if we obtain it not by the favour of God only? By the Law? But that works Wrath? By the works of the Law? But the Apostle expresly excludes those: Not of works, lest any Man should boast. But here I call to mind the ordinary Glosse, which doth resolve no difficulty, but makes one, by it's subtile comment, partly affirming that we are justified by works, and partly denying it. For thus it says, our works, as they are ours, have no power to justifie, yet consider them as they are not from us, but are wrought by God in us through Grace, they merit Iustification. And for that cause the Apostle would not say, the wages of Righteousness is Eternal Life: But chose rather to say, the grace of God is Eternal Life. Why so? Because, saith this device, those merits, to which Eternal Life is rendered, are not from us, but they come from grace, whence they receive the vertue of meriting: O wise, yea rather wild talk to vilifie grace? What if the Spirit of Christ