make coÌ„parison between a vaine and true faith and desire to haue the true faith to bee shewed or proved to bee such by workes 3. That which hee doth derogate from a dead faith is wrongfully wrested to a iustifying faith 2 Yet the Protestants cannot endure this proposition Good workes are necessarie to Saluation therefore they beleeue that iustifying faith is without good workes Ans That which we deny in some respect and consideration only that our Aduersaries take as simplie and absolutely spoken in all respects We distinguish between faith works as betweene the cause and effects of iustification we denie good workes to be necessarie as causes of iustification or saluation but wee require them as necessarie conditions of them which are iustified and shall be saued Our Aduersaries maintaine that faith is informed Condition 5 by charitie but we say that charitie is rather informed by faith Because faith doth not please God in iâ— selfe but for and because of Christ whome it layeth hold on In euerie Relation two things doe concurre nowe faith in that respect in which it iustifieth is in the predicament of Relation first the foundation which is the matter or materiall parte and secondly the forme or formall part which is the destinating or referring of it to an other thing which it respecteth So faith as it is taken in a generall acception is the foundation or materiall part or the thing in which this Relation is the formall part is the ordaining or referring of it to an other thing to wit vnto Christ Because the efficient cause doth informe the effect and not contrariwise therefore because charitie is the effect of faith and faith the efficient cause of charity faith cannot bee informed by charity Contrariwise our Aduersaries doe reason 1 Paul makes faith to be of no reckoning without charitie 1. Corinth 13 therfore charitie doth â—nforme faith Ans 1. Paul speakes there of the saith of miracles not of iustifying faith 2. He doth not say that faith is informed by charitie but commendeth the necessitie oâ— charitie in some respect because that the faith that hath not charitie following it is not the true and sauing faith 2 Faith worketh by charitie Galat. 5. 6 therefore charitie doth informe faith Ans 1 Charitie is heere placed for the meanes and instrument by which saith worketh Now meanes and instruments are not the forme of that thing by which they are moved but are said rather to bee informed by that which moueth or worketh by them 2. Paul heere describes a true and iustifying faith by the effects thereof Therefore our Aduersaries vnderstand not what faith is Question 2. Of the certainetie of saluation Because in the handling of this question the Author hath many thinges throughout which might â—rooue offâ—nsiue I thought it better to referre the reader to the writings of our Countrey-men then to leaue â—â— things scandalous or to make it vp with many patches which the reader may haue exactly done otherwhere if he please to reade Maister Perkins in his Reformed Catholicke and in his treatise of Conscience and Maister Downham Christian warfare booke 2 Chap 6 7 8 c. CHAP. 12. Of good Workes VVHat we are to thinke of iustification by workes hath beene declared in the former chapter there remaine yet two principall errors of our Aduersaries one of the worke wrought an other of good workes themselues to the doing whereof Christians are bounde Now let vs treate of them in generall and in particular Question 1. Whether a good worke doe please GOD by vertue of the worke wrought though it be done without a good and sanctified minde as for example while they vse the Sacraments heare Masse singe Canonicall houres c. without deâ—â—tion Our Aduersaries affirme it but wee denâ—â— it and teach that the worke doth not please goâ— vnles it bee done by a man that is iustified and when that the person is in sauour with God then that the worke is accepted also And this is proved by this reasons following Whatsoeuer is not of faith is sinne Rom 14 23 But that which is by the work wrought onely is not of faith therefore c. Woe bee to you Scribes and Pharises hypocrites for ye tithe mint and anise cummin and leaue the waightier matters of See a work otherwise commanded tithing with out mercy and faithfulnesse the lawe as iudgement and mercie and fidelitie Matt 23 23 This people draweth neere vnto me with their mouth and honoureth mee with their lipps but there hart is farre of from me Matt 15 8 Isai 29 13. The same thing is proued by the example of the Israelites and others whereas their works no not those which were commanâ—â—d theÌ„ did please God any longer because of want of faith in the persons that did â—hem 1. Sacrifice was a worke acceptable to God Abel sacrificed and Cain sacrificed but his worke was not accepted the reason whereof is given in the Epistle to the Hebrewes cap. 11. ver 4. By faith Abel offered vnto God a greater sacrifice than Cain by the which faith he obtained witnesse that he was righteous c. 2. To him will I looke even to him that is poore and of a contrite spirit and trembleth at my words Hee that killeth a bullock See works what they are by the worke wrought is as if he flew a man hee that sacrificeth a sheep as if he cut off a dogs neck he that offereth an Oblation as if he offered Swines bloud hee that remembreth Incense as if hee blessed an Idoll Isa 66 2. 3 4. 3. VVhat haue I to doe with the multitude of your sacrifices saith the Lord I am full of the burnt offerings of Ramms and of the fatte of the fed beastes and I desire not the bloud of bullocks nor Heere is a large Catalogue of works done without faith and an honest hart of Lambes nor of Goates When yeâ— come to appeare before mee who required this at your handes to tread in my Courts Bring no moe oblations in vaine Incense is an abhomination vnto mee I cannot suffer your new moones nor Sabbaths nor solemne daies it is iniquitie nor solemne assemblies My soule hateth your new Moones and your appointed feasts they are a burden vnto mee I am wearie to beare them And when yee shall stretch out your handes I will hide mine eyes from you and though yee make many praiers I will not heare for your The cause why they displeased God hands are full of bloud Wash you make you cleane take away the euill of your workes from before mine eyes cease to doe euill learne to doe well seeke iudgment relieue the oppressed iudge the fatherlesse and defend the widowe And come now let vs reason together faith the Lord though your sinnes were as crimsin they shal be made white as snow though they were red like scarlet they shall be as wooll Isa 1 11 12 c. 4. The same is witnessed Psalm 50.
thing be required but faith alone why I say is it not once so much as in one word at the least insinuated by so great and worthie Authors in so many and so serious sayings of theirs therefore faith alone doth iustifie Contrariwise Infidelity alone is the cause that sinners doe not obtaine forgiuenes of sinnes and so are condemned whereas no sinne is vnpardonable where faith is 1 He that beleeveth not is condemned alreadie because hee beleeveth not in the name of the only begotten sonne of God Ioh 3 18 2 He that obeyeth not the sonne or that * The word in the latine translatioÌ„ is incredulus that beleeueth not the originall Hâ— Apâ—â—thoÌ„ signifieth hâ— that beleeueth not or he that obeieth not how soeuer it bee taken heere it is certaine it is opposed to faith and beleeuing as appeareth by the wordes next going before beleeveth not on the sonne shall not see life but the wrath of God abideth on him Ioh 3 36 3 Except yee beleeve that I am hee yee shall die in your sinnes Ioh 8 2. 4. The holy ghost shall reproue the world of sinne as if this were the sinne by an excellencie aboue other because they beleeue not in me Ioh 16. 8 9. 5 If any man heare my words and beleeue them not c. hee hath one that iudgeth him Ioh 12. 47 48. 6. Hee that will not beleeue shall be condemned Mark 16. 16. 7 The sinne of the Iewes for which they were reiected was their vnbeliefe Rom. 11. 20. 8. Christ is to them that beleeue not a stone to stumble at and a rock of offence 1 Pet. 2 8. 9 He that beleeueth not God hath made him a lyar 1 Ioh. 5 10 10 Hee that hath not the sonne now the sonne is had by faith hath not life 1 Ioh. 5 12. 11. Without faith it is vnpossible to please God Heb 11 6 Contrariwise our Aduersaries doe argue 1 As a gift is receaued not with one finger but with the whole hand so we doe not receaue iustification by faith alone but by hope charitie together with fairh Ans Similitudes haue no force to proue a thing And yet a gift may be receiued with one finger too as for example a gold chaine may This is therefore a most fonde argument although it were sometime alleadged in a famous place and companie by a Iesuite a man of no small authoritie and account 2 We are saued by hope Rom 8 24. Therfore we are not saued by faith alone Ans 1 Paul speakes not of iustification but of the future possession of euerlasting life which in this life wee possesse in hope only and this is all he saith that we are truly blessed through faith but we doe waite for the reuelation of that our blessednesse in hope And therefore because to bee saved is in this place taken of S. Paul in one sense and of our Aduersaries in an other sense in the conclusion there arise in the argument foure termes 3 Goe and teach all nations c. not only to belieue but to obserue all things whatsoeuer I haue commanded you Math. 28. 20. Therefore faith alone sufficeth not Ans Vnto Renouation whereof Christ speaketh in the obseruing of those things hâ— Our Aduersaries make no difference betweene SanctificatioÌ„ iustification commanded it sufficeth not onely to believe but to worke is required also But as concerning iustification in the very same instruction of the Apostles Christ sayth he that shall believe and be baptized shall be saued without making mention of charitie or any other workes Marke 16 16. 4 It was not enough for the blinde man that his eies were annoynted but it was needfull Eckius that he should goe to the poole Siloam Ioh. 9 6. 7. that is faith sufficeth not but workes are required also to iustification Ans Wee may not determine of controuersed points by such Allegories as haue no ground in scriptures 5 If I had all faith so that I could remoue mountaines and had not loue I were nothing c. 1. Cor 13 2. Ans 1 Paul speaketh of the necessitie of loue or charitie not as pertaining to iustification but to vnitie and the profite of the Church It is therefore a fallacie from that which is spoken in some respect to the same taken absolutely and this saying of the Apostle is wrongfully wrested to iustification 2 Neither doth he speake of iustifying faith but of the faith of miracles Heere be therefore fiue termes in this argument 6 To you it is giuen for Christ that not onely yee should belieue in him but also suffer for his sake Philippians 1 29. Heere Paul ioyneth faith and workes together Answ 1 Heere is not anie thing meant of iustification onely the Apostle sheweth that they that belieue should beare all things patiently for Christs sake and that it is the gift of God and not of the strength or abilitie of man that they doo patiently suffer aduersitie for Christs sake 2 He speaketh that of those that be iustified which our Aduersaries expound of them that are to be iustified There are therefore fowre termes 7 Faith is effectuall or worketh by loue Gal 5 6. therefore faith alone doth not iustfie but loue or charitie together with faith An 1. There is more in the conclusion Roffensis faith ful of good workes doth justifie before it bringes forth the good workes than in the premisses For there dooth no more follow but that faith which is voide of charity is a dead faith but that charity which follloweth faith doth iustifie here is not one sillable 2 The question is not what vertues are linked or ioyned with others but what is the peculiar propertie of euerie one of it selfe Heere is therefore a fallacie in workes making manie questions for one 8 Seest thou not that the faith wrought with his workes and through the works was the faith made perfect Iames 2 22. and yee see then that of workes a man is iustified and not of faith onely Verse 24. and faith without workes is dead Ver 26 Shew me thy faith by thy workes I will shew thee my faith by my workes Verse 18. Ans 1. Hee speaketh of a dead faith which we reiect in the article of iustification also 2 The meaning is that our iustification is to bee delared before men by our workes according to that which our Sauiour sayth Let your light so shine before men that they may see your good workes c. Mat 5 16 3 works are not good vnlesse they be done by them which are iustified 9 This word Onely by faith or by faith alone is found no where in the Scripture Therfore we are not iustified by it alone Answ Exclusiue particles equiualent to the word alone are found in the holy Scripture 1. The word Grace Ephes 2 8 Rom 11. 5 6. Tit 3 7. 2 Timo 1. 9. 2 The word freely with other of the same signification Roman 3 24 charisma a gifte freely
bestowed Roma 6. 23 doron a gifte Ephe. 2 8. kecharistai Ho Theos God gaue it freely Galathians 3 18. 19. 3. The word One by the grace of one Rom 5 15 with one offering c Heb 10 14. 4 Without the Law Rom 3 21 not by the lawe Galat 2 21 3 11. 5 The exclusion of workes without works Romans 4 6. not by workes Titus 3 5 not according to our workes 2 Timo 1 9. not of your selues Ephes 2 8. Not hauing mine owne righteousnesse Philip 3. 9. going about to stablisâ— their own righteousnesse haue not c. Rom 10 3. 6 The word Imputation which is opposed vnto merites Rom 4 3 4. 6 c. 7 The forgiuenesse of sinnes and the not recompensing for them by workes Psalm 32 1 Rom 4 7. 8 Not but by the faith of Iesus Christ Gala 3 16. The force of which exclusiue what it is is plaine by the like Phrase and manner of speech Ioh. 6 44. No man commeth vnto mee except the Father drawe him and No man commeth to the Father but by Mee Ambro in Epist ad Roma ca. 3 14. August in Ps â—8 et in Ioh. tract 42. et de â—empore Ser. 68. Basil homil de Humil. Chrys in Epist ad Gal. cap 3 c. Therfore exclusiue words which exclude all things in vs from iustification but faith are fully contained in Scripture Neither can it be denied but the Fathers have vsed the word onely by faith or by faith alone 10. If iustification be ascribed to faith alone there will be made too too easie a way to eternal life Ans 1. To belieue is not so easie a thing For faith is the gift of GOD and it is not in the power of man to belieue when he will 2 We require good workes to saluation as necessarie conditions but not as causes of iustification or saluation 3 Nay the Papists do make the way to HeaueÌ„ much more easie while first they place it in the free-will of man and then expounde it that Heauen is to bee purchased with money QVESTION 5. Our Aduersaries moue vs a fift question while they seeke for themselues a starting hole affirming that by the workes of the lawe in the places before cited Paul vnderstandeth the Ceremoniall law onelie and not the morall And secondlie that the workes of the Lawe are opposed to the workes of the Gospell as if the commandements of the Gospel were diuerse from those which are contained in the ten commandements The places of the Scripture following do most manifestlie contradict this opinion The righteousnesse of the Lawe is denied vnto Abraham Rom 4 where doubtles the Ceremoniall law cannot be vnderstood for that it had then no being but the morall law is meant Paul vseth the word Works absolutely without anie restraint as Ephes 2 9. Rom 4 6. and 11 6 c. in which places the nature of the thing will not suffer the word works to bee restrained to the Ceremoniall lawe onely So in like sorte he reiected the workes of Righteousnesse Tit. 3 5. Hee convinceth the Iewes to be sinnefull by the morall lawe as before hee conuicted the GENTILES by the morall lawe written by nature in the heart of man Paul decreede the morall lawe to be the rule of good workes euen in the regenerate also Therefore he doth vnderstand not the Ceremoniall onely Wee establish the lawe sayth Paul Romans 3 31. But the Ceremoniall lawe is not established for it is abrogated by the Gospell By the lawe commeth the knowledge of sin which seeing it is a general speech appertaining as well to vs as to the Iewes it cannot be vnderstood of the Ceremoniall but of the morall law Rom 3 20. 8 I knew not sinne but by the lawe but what law was that heare some particular commandement by way of instance out of that lawe I had not knowne lust except the law c. Rom. 7. 7 but the Ceremoniall law containeth nothing concerning lust It is evident therefore that Paul doth speake principally of the morall law although hee doe sometimes adioyne the Ceremoniall law too but hee bereaueth both morall and Ceremoniall of all power to iustifie Contrariwise our Aduersaries do reason 1 Paul maketh an opposition beetweene the law of workes and the law of faith Rom 3. 27. therefore we are to accept of this distinction Answere Paul doth in that place vse the worde law in a generall signification for a doctrine And whilest he denieth iustification to the law of workes hee doth certainly denie it to works therefore this is nothing to the purpose And our Aduersaries doe not or wil not vnderstand the phrase and manner of speach of the Hebrewes whereby the word law Thorah is taken for a doctrine 2 Paul speaketh of some things that are Ceremoniall as of the Sabbaoth of the new moones of Circumcision in the Epistle to the Galatians therfore he vnderstandeth not the morall lawe Ans 1 Paul passeth sometimes from the particular to the generall and sometime from the generall to the particular that hee may make it manifest that no workes of the whole law doe iustifie a man 2. Wee haue alreadie proued that he speaketh of all parts of the law and not only of the Ceremoniall 3 In the Acts of the Apostles Chap 15 the Ceremoniall lawes only are handled Ans 1 Be it neuer so true that the Ceremoniall law is there only haÌ„dled yet we may not argue thus Iustification is denied to the Ceremoniall law therefore it is not denied to the morall Now in that place the mention was of the Ceremoniall lawe because there was expressely moued a coÌ„trouersie coÌ„cerning the keeping of ceremonies 2 And yet that that place doth not only treate of the Ceremonial law is prooued by these words which wee were neither able to beare neither our fathers amongst whom the fathers that liued before Moses without the Ceremoniall lawe may be understood but we beleeue through the grace of the Lorde Iesus Christ to be saued euen as they Act 5 10 11. In which words Saint Peter had reference to the fathers which were not able to beare the burden of the morall law so that they might perfectly satisfie and fulfill the same And Peter doth expressely oppose the grace of Iesus christ and faith in Christ to the fulfilling of the lawe that which the whole course and order of the place doth manifestly declare to be true CHAP. 11. Of Faith Question 1. IT is no marvaile that our Aduersaries doe deny iustification by faith alone seeing they doe not acknowledge faith and those which bee the necessarie conditions thereof Wherefore now let vs treat of the conditions of faith what they be wherein our aduersaries doe dissent from vs. We consider faith not as our Aduersaries doe Condition 1 as a worke vertue habite or qualitie but we vnderstand it relatiuely according to the meaning of the Scriptures as it hath respect and relation vnto Christ and iâ— grounded vpon him * that
Christ did not send the Thiefe vpon the Crosse to Purgatorie though hee had done many ill deedes but calleth him directly to heaven Luk 23 43 Paul would not haue Christians to be ignorant of the estate of theÌ„ which are dead in Christ there he doth not only say nothing of Purgatorie but hath arguments also against it 1 Thes 4 13. c. 1 He saith the faithfull departed do sleepe not they are tormented in purgatorie ver 13. 2 He speaketh it for our comfort But there would be no comfort if we should know that our friends religiously departed were in paine and torments and such as bee extreame ver 13. 3 Christ will bring with him at his coÌ„ming the faithfull departed hee will not then at length cal them to him out of Purgatorie ver 14. The Popish purgatorie whereby wee should bee purged from sinnes after death doth crosse and twhart the one only and true purgatorie of Christians which is the merit and bloud of Christ layed holde on by faith 1 Mens hearts are purged by faith not by the fire of purgatorie Act. 15 9. 2 The bloude of Iesus Christ the Sonne of God purgeth vs from all sinne 1 Ioh 1 7. 3 Be not deceiued neither fornicatours nor idolaters nor adulterers nor wantons c shal inherit the kingdoÌ„e of God And such were some of you now see their purgatorie what it was but ye are washed but ye are sanctified but ye are iustified in the name of the Lord Iesus and by the spirit of our God 1 Cor. 6 9 10 11. It twharteth also the perfect satisfaction and perfect merite of CHRIST if no we after all wee must make satisfaction in the paines of purgatorie 1 For so the passiue righteousnesse of Christ shall be thrust out of dores 2 Christ is the reconciliation for the sinnes of the whole World 1 Ioh. 2 2. 3 Surely hee hath borne our infirmities c. I say dooth in one place refute Purgatorie by many arguments Hee was wounded for our transgressions c. with his stripes we are healed c. the Lord hath layde vpon him the iniquity of vs all c. The chastisement of our peace the punishment of our sinnes was vpon him c. Hee hath caried our sorrowes Isay 53 4 5 6. It is contrarie to the article of the Christian faith 1 We belieue the remission not the compensation of sinnes 2 Wee belieue eternall life Heere is no mention of Purgatorie The opinion of our Aduersaries concerning Purgatorie hath no waight 1 For they confesse that there was no purgatorie in the time of the olde Testament 2 They cannot auoyde the absurditie concerning them which shall bee founde aliue at the latter day and haue deserued Purgatory what shall be done with them whether God will pardon them those punishments or whether they must bee tormented for a time after the finall sentence of the last â—â—dgment 3 The grounds of this opinion were taken from Plato and Virgil lib 6. Aened Contrariwise our Aduersaries do reason 1 Because all men haue not perfect and firme faith therefore all after this life cannot perfectly beâ—aued Ans 1 Christ when he saith that faith is the instrumentall cause of saluatiâ—n hee speaketh of faith generally and excludeth neither weake nor imperfect faith 2. Christ layed holde on by faith cannot be deuâ—ded that he should be said to be laied hold on but in part and they which lay holde on him to be saued but in part but whole Christ is apprehended as well by a weake as by a strong faith 3 It is a fallacie taking that for a cause which is no cause For the strongnesse or weakenesse of faith or an accident of faith is not the cause of apprehending saluation but of retaining it Now that which is spoken of retaining that ouâ— Aduersaries do wrongfully apply to the apprehending thereof 2 No vncleane thing shall enter into the kingdome of Heaâ—en Reuel 21 27. Therfore needs they must be purged by purgatorie Answ 1 There bee foure termes in the argument For the purging from the filth of sinne in the Antecedent is taken for the iustification of faith whereby all that belieue are washed are sanctified are purified 1 Cor 6 11 1 Ioh 1 7. Acts 15 9. in the consequent it is taken for a clensing in purgatorie neither knowen to God nor to the Scriptures 2 There is more in the Consequent than in the Antecedent For it followeth not the heires of eternall life are vncleane therefore they are purified onely by the fire of Purgatorie and not by any other means such as these which concurre together are faith the bloud the merite of Christ 3 In the name of Iesus shall euerie knee bow both of things in Heauâ—n and things in earth and things vnder the earth Philip. 2 10 Reuel 5 13. But the deuills hate Christ and doe not bow the knees vnto him Therefore there are soules in purgatorie and consequently there is a purgatorie Ans 1 The bowing of the knees in this place is the same that subiection in which sense euen the Deuils though they tremble doe in outward cariage confesse subiection to Christ 2 It is an error taking that which is spoken indefinitely of al sorts of creatuâ—es whether reasonable or vnreasonable as iâ— it were spoken definitely of a certaine sort of men of whom notwithstanding there is no certaintie in Scripture 3 As concerning the place Reuelat 5 3 13. where there is mention made of such as are vnder the earth I answeare 1 If there were a purgatory yet were it not certaine that it were vnder the earth 2 Vnder the earth are both the creatures vnder the earth also the dead which are buried which shall appeare before Christ at the resurrection and shall testifie their subiection 4 If anie mans worke burne hee shall suffer losse but he shall be safe himselfe neuerthelesse yet as it were by the fire 1 Câ—rin 3 15. Therefore there is a Purgatorie Ans 1 It followeth not the fire shall â—ye it Therefore purgatorie fire shall trie it 2 Paul saith the worke shall burne not the person but our Aduersaries imagine the persons and soules shall burne 3 If Paul speake of purgatorie then the Saints shall be thrust into purgatory which is proued by the vniuersall particle Eueriâ— mans worke c. 4 He speaketh of the fire of tribulation affliction and tentation against which stubble may not be opposed but faith which is more precious than golde 5. So then while they confound the worke that shall burne and the persons that shall burne and also the fire of tribulation and the fire of purgatorie there arise not foure but fiâ—e termes 5 Of the sinne against the Holy-ghost it is sayd it shall neither bee forgiuen in this World nor in the World to come Matth. 12 32. Therefore there remaineth a place after death wherein sinnes are forgiuen Answere 1 CHRIST speaketh of the World to come but our Aduersaries themselues
sufficient to Iustification that wee might know that we are truly and sufficiently iustified 2 Euill doers which are drawne to death and haue done none or without doubt very few good workes such as the thiefe was Luke 22 should by this meanes despaire whereas notwithstanding God desireth not the death of him that dieth Ezech 18 32. The holy Scripture doth take away the power of iustifying from workes as well by sayings of Scripture as by examples 1 In his sayings it takes away iustification from works 1 To him that worketh not but believeth in him that iustifieth the vngodly his faith is counted for righteousnes Rom. 4 5. 2 By the works of the law no flesh shall bee iustified in his sight Rom. 3 20. 3. We conclude that a man is iustified by faith without the works of the Law Rom. 3 28. 4 If it be of grace it is no more of works or else grace were no more grace Rom. 11 6. 5 We know that a man is not iustified by the works of the law Gal. 2 16. 6. As many as are of the works of the law are vnder the curse Gal 3 10. 7 Not of workes least any man should boast himselfe Ephes 2 9. 8. According to the power of God who hath saued vs and called vs with an holy calling not according to our workes 2 Tim. 1 9 9. Not by the workes of righteousnesse which we had done but according to his mercy he saued vs Tit. 3 5. 2 The same is declared vnto vs by the examples of others such as is 1 The example of Abraham who was not iustified by works 1 If Abraham were iustified by works he hath whereof to reioice but not with God Rom 4 2 2 Abraham beleeued God and it was imputed to him for righteousnes Nowe to him that worketh the wages is not counted by favour but by debt Rom 4 3 4 Gal 3 6 Now it is not written for him onely but for vs c. Rom 4. 23 2 The example of Dauid 1. As Dauid declareth the blessednes of the man vnto whom God imputeth righteousnes without works Psa 32 1 Rom 4 6. 2 Enter not into iudgement with thy servant Psal 143. 2. Now he is the servant of God that doth the will of the Lord and walketh in his waies Psal 119. 3 The example of the Patriarck Iacob Not by workes but by him that calleth Rom. 9 11. 4 The example of Paul 1 I knowe nothing by my selfe yet am I not thereby iustified 1 Cor 4 4. 2 If any other man thinketh that he hath whereof hee might trust in the flesh c. touching the righteousnes which is in the law I was vnrebukeable but the things which were vantage vnto mee the same I counted losse for Christs sake c. for whoÌ„ I haue counted all thinges losse and doe iudge them doung that I might winne Christ and might be found in him not having mine owne righteousnes which is of the lawe but that which is through the faith of Christ Philip 3 4. 6 c. 3 Wee to wit Peter and Paul which are Iewes by nature knowe that a man is not iustified by the works of the Law c. and we haue believed in Iesus Christ that we might bee iustified by the faith of Christ and not by the works of the law Galat. 2 15 16. 5 The example of the man sicke of the palsie to whom without any his good works before done Christ saith Thy sinnes are forgiven thee Math 9 2. 6 The example of the Thiefe vpon the Crosse Luk 23. 43. 7 The example of the Publican Luke 18. 8 The example of the sinnefull woman Luke 7. 9 The example of the Iewes converted by the Sermon of Peter Acts 2 37 41 c. Moreover works doe therefore not iustifie because they are vnperfect in the regenerate also Contrariwise our Aduersaries do argue thus 1 Euill works doe condemne therefore good works doe iustifie Answere The opposition is vnperfect therefore no good consequence can bee grounded thereon for euill workes are perfectly euill but good workes are not perfectly good therefore they cannot iustifie for wee doe not the good thing that we would but the euill which wee would not that doe wee Rom 7 19. 2 Eternall life which abideth in them that be iustified is called a reward Matth. 5. 12. and 20. 1. 2. c. Luk 6 35 therefore by good works we deserue eternall life Answere i. The worde Reward is taken two manner of waies 1 In the Antecedent The word Reward is diuerse in the Law in Divinitiâ—â— of this argument for a reward that is due and answereth in a iust and exact proportion to the worke wrought Secondly it is taken otherwise in the Scripture namely for a free It is as if a father shold promise a reward to his son for his paines where as notwithstaÌ„ding all the fathers goods do bv right of inheritance come to the son and the son doth owe obedience to his father although his father promise him no reward gift and heereof it is that euerlasting life is called a gift Ephes 2 8 an inheritance Gal. 4 7 and that whereunto no proportion of desert doth answere but the elect themselues doe esteeme the reward greater than their labour or deseruing Matth. 25 37 there are therefore in this Syllogisme foure termes 2 The word reward is vnderstood many times not of life eternall it selfe but of the increase of glory in life eternall as Math 5 and Luke 6 for the glory of the blessed Saints in the life to come shall be different Once againe therefore heere be foure termes for the middle terme Medius terminus is one while taken for life euerlasting it selfe and an other while for a special and singular recompence in life eternall 3. Christ shall frame the judiciall sentence at the last judgement from their good works Mat. 25 34. 35 c. He will reward every man according to his works Rom 2. 6. Ans 1. Christ dooth reason from sanctification to iustification going before as from that which is better knowen vnto vs for in that last iudgment he will make manifest the faith of his Electe even before men also he concludes as it were froÌ„ the effect to his cause froÌ„ the fruit to the tree froÌ„ the later to the former In this argumeÌ„t therfore they turne the later into the former the effect into the cause 2 These verie same workes if Faith bee not there before are of none account neither doe they deserue any spirituall blessings as was before sayde when we treated of the workes of infidells 4 If thou wilt enter into life keep the Commandements Mat 19 17. Ans 1 It is a fallacie from that which is spoken but in some respect onely to the same taken absolutely and in all respects for that which Christ spoke in a particular respect that is to beate backe the perswasion of perfection in the young man that our Aduersaries take as