for the matter and forme of justification, was not justified by his works, which proceeded from his faith; but notwithstanding that he aboun∣ded with workes of grace, hee was justified by faith without workes: then all the faithfull in like manner, though abounding with workes of grace proceeding from faith, are not justified by their workes of grace, but are justified by faith without workes: but the antecedent is evi∣dent by the testimony of the Apostle, therefore the consequent is a cer∣taine truth.
Bellarmine answereth, that Abraham was justified by faith, not by workes going before faith, because they could not bee truely just, unlesse it were in re∣spect of externall righteousnesse: and therefore if he had beene justified by them (which he could not have beene, unlesse they were truly just) hee should have had glory, but with men, not with God. But when we reply, that Abra∣ham at that time, whereof the Apostle speaketh, that he was justified by faith and not by workes, and that righteousnesse was imputed unto him without workes, was a man regenerate excelling in the grace of faith and abounding in good workes which he wrought by faith: And therefore when hee denieth him to bee justified by workes, he plainely teacheth, that the faithfull are not justified by workes proceeding from faith, but although they abound with workes of grace proceeding from their faith, yet they are justified by faith without workes.
To this unanswerable argument taken from the example of Abra∣ham, Bellarmine frameth two answeres, but such as men use to make when they are brought to a meere non-plus. First, he saith, that Abra∣ham indeed at that time, whereof the Apostle speaketh, was regenerate, and through faith wrought many good workes: Notwithstanding the Apostle, when hee saith that hee was justified by faith and not by workes, doth not reject his workes wrought by faith; but affirmeth, that they were not wrought without faith, because if they had beene such, they would not have justified him. Therefore he excludeth the workes which Abraham might have wrought not by faith.
§. III. Where Bellarmine first taketh that for granted, which the Apo∣stle professedly disputeth against, and concludeth the contrary: name∣ly that Abraham was justified by workes. As if the meaning of the Apo∣stle, when he argueth, that Abraham was justified by faith without works, had beene this; that he was justified by workes, but yet such, as were not without faith.
Secondly, he inverteth the question, and perverteth the disputation of the Apostle for the mainetenance of his owne errour. As if the question were not, whether faith doe justifie without workes, which the Apostle affirmatively concludeth: but whether works doe justifie with∣out faith: which question the Apostle doth not once mention, which I desire the readers to take notice of. For if the question which the Apo∣stle disputeth, be not this, whether works doe justifie without faith; but this, whethe•…•… faith doth justifie without workes, then are the Papists evidently confuted by the disputation of the Apostle.
3. He supposeth that faithfull Abraham endued with abundant grace,