me a crowne of righteousnes which the Lorde the righteous iudge at thaâ— day shall not only giue me but also to al theÌ„ that loue his appearing Surely he claymeth it as his tight for that he had kept the faith and hee saith not the mercifull iudge will giue mee but the righteous iudge vvill giue mee not as of mercy but of right Scholl True it is that life everlasting is promised as a rewarde of good works and as a due debt vnto godlynesse but no where is it said that good works do merite eternall life the word merit cannot be found in all the scriptures eternall life is the reward for godlynes of life not because good works deserue it but by the savour of God through Christ life everlasting is a due debt to those that keep Gods commaundementes perfectly because God hath promised life everlasting to such as doe keepe it but none ever absolutely kept it therfore of due vvithout the grace of God by Christ who only of right hath purchased it no maÌ„ can challendge it of due and right yet are goods works all rewarded but not of desert for what can we do vnto God whereby we may make God a debter vnto vs since all that wee can do is but our duty to him nay not so much in duety as we ought If then it pleaseth him to promise good workes a rewarde it proceedeth of his goodnes so to doe and not our desert he doth binde himself by his promise to reward good workes but good workes doe not deserue either the promise or the reward it is a debt of a bountifull promise not of a due desert CoÌ„cerning that of Paul who as you say claymeth a crown of righteousnes not as a gift but as due vnto him for his desert it may be you wil accept of the answer to this if I bring it out of a father Heare then what S. Augustin saith commenting vpon these words of Paule Aug. homil 14. Aug de gratia libero arbiâ—rio cap. 6 7. He crowneth thee saith S. Augustine O Apostle because hee crowneth his giftes and not thy merits proving it out of the Psalm where it is said he crowneth them in mercy coÌ„passioÌ„ proceeding farther saith not thee only O man whatsoever thou art but eveÌ„ thy self ô thou Apostle howe great soever thou mayst bee I haue fought a good fight it remaineth I should receiue the crown of righteousnes that is the wages nay saith Augustin for the wages thou hast no power to coÌ„mand the same at all for in thee thine ovvne vvorke goeth not alone the crovvne belongeth to God to giue it to whom he list the worke is of thee but not without his aide and helpe When as therefore thou sayest he recompenceth good deeds this is as if that he having prevented himselfe in giving of good things should retribute make recompence for them by giving fresh and new good thinges he rewardeth them but vnto such good things as he already hath given For if he hath not given them wherfore saiest thou 2. Tim. 4. I haue travelled more then they all and yet not I but the grace of God in me if he haue not given thee to finish thy race wherefore saiest thou it is not in him that vvilleth nor in him that runneth but of God that sheweth mercy Beare with me O Apostle saith S. Augustine I see not any thing of thine owne but that which is evill and nought pardon mee Apostle thus we affirme teach because thou hast so taught I heare thee confessing and acknowledging GODS goodnes I doe not heare thee vnthankful I do not see thee to haue any thing that thou hast prepared and gotten of thy selfe but what is evill therfore when God crowneth thy merites he crowneth nothing but his owne giftes You see now that Austen differs farre from you he plainely affirmeth Aug. de gra lib. ar 6. 7. Aug. in 141 serm de tempo Psa 16. de verbis Apost serm 5 in Psal 51. Epist. 105. that this crowne of glory or righteousnes is not of due desert but a reward given of grace he affirmeth in many other places of his workes that no man can merite of God sith all â—he goodnes that is in men are the giftes of God Pap. Well then you will not haue good workes to satisfie for any sin you deny that they merit any thing at al you deny also that any hath or may possiblie obserue the lawe of God thus you make godlinesse not to be of anie worth therfore little to be set by or regarded which is as if you shuld disswade men froÌ„ it But since now you haue discovered your opinioÌ„ of good works I will tell you what talke passed betweeen this gentlemaÌ„ me before you overtook vs he told me you stood highly vpoÌ„ good workes at which I marveiled much coÌ„sidering this age wherein all preach nothing but faith onely without good vvorkes presuming that you shoulde not much differ from other of your religion I was boulde to lay a small vvager vvith him that ere I had done with you you would speake as much against good workes as you haue done for them the which you see you haue done making theÌ„ of no value my worse then nothing even doung Scholl If you haue laide any such wager theÌ„ you haue lost For vnto him I spake so of good works that according to the ordinarie course that God vseth in saving men no man shall be saued without them but since I beganne to argue with you I haue spokeÌ„ no one word against good works but only against that false accouÌ„t you make of theÌ„ placing them in too high a roome in the place of christ ascribing that vnto them which is due only vnto Christs merites robbing Christ of his due ascribing that to vs our workes which is no way due vnto vs vvithout iniurie done vnto our Saviour Gall. As I am true gentleman well saide scholler Sir he aunswereth you right For he that saith that siluer is not as good as gold doth not discoÌ„mende silver He hath denied that false estimatioÌ„ and too high rare you make good workes to be of He hath not denied them their due praise therefore you see I haue vvonne Scholl Sir you say I account good vvorkes worse then nothing even doung blame not me for so tearming theÌ„ S â— Paule so tearmeth theÌ„ Phil. 3.8 not simply in theÌ„selues but in the matter of iustification before God vvhich only I affirme that to iustifie vs before GOD they are of no greater force theÌ„ I haue spoken The which that you may the better vnderstand you must consider that the Scripture maketh but foure causes of our iustification of the vvhich good vvorkes are none the first is the efficient cause which is only the mercy and goodnes of God in giving his only begotten sonne for the redemptioÌ„ of the world The second cause of
excuseth himselfe laying the fault in a manner on God saying Gen. 3.12 the woman that thou gavest me gaue it mee Wicked men vvho willingly and wilfully break the coÌ„mandements of God beeing carried awaye with their own lusts Iames 1.24 lay the fault on God that they do not liue as they shold as if God had put such wickednes into their hart so to doe when as on the contrary God calleth them earely and late Deut. 28. ezhorteth them with the blessings of this life and of the life to come threatneth the obstinate oftentimes layeth punishmeÌ„ts on them that they may know themselues yet for all this they will not regarde him though he vseth long suffering and giue them time to repent whose patience they misvse and misconster according to that testimonye vvhich Salomon giveth of them Eccl. 8.11 Esay 26 10 Psa 50.21 Because saith he sentence against an evill worke is not speedily executed therfore their hart is fuâ—ly set to doe evill Yea they imagine that God regardeth not vvhat is done here on earth But to turne to your words wherein you would not be blamed though you liue not according to the will of God ascribing the fault hereof to God PardoÌ„ me if I flatter you not I say the fault is yours you are highly to be blamed For hee that will liue godly must vse such meanes to bring himselfe therevnto as GOD hath appointed hee that vvil prolong his naturall life must vse such meanes as God hath appointed therevnto as meats drinks else he caÌ„not if he refuse it he is guilty of his own death In like maÌ„ner he that wil liue a spiritual life must vse such meanes as God hath appointed thervnto as reading of his word frequeÌ„ting of sermons praiers frequenting of godly mens coÌ„pany by having coÌ„ference with theÌ„ Which things it appeareth by your own confession you haue not vsed therfore no marvel though you haue no delight in a godly life Gall. Wel wel no more I pray you It is pitty such doctrine shoulde be publikely preached it would make many dispaire Scholl The revealed worde of God must be preached though the wicked take offence at it predestinatioÌ„ is an excellent doctrine yet it is a stumbling blocke to many vvho carelesly say vvhen they heare of it if we be pred stinated to eternall life our ill life wil not make vs reprobates if we be reiected our good life vvill not prevaile that we may be saved vpoÌ„ this false collection they run into al manner of lewdnes not considering that those whom he hath ordained to everlasting life not only must but also will liue a holy life If there bee any that will take an offence at this doctrine of repeÌ„tance good works it wil be such as are or haue been desperately wicked as for those that are not gone to that hight of wickednes they will when they heare this doctrin become more zealous of good works and walk more warily redeeming their time lest they overpasse the time of their repentance knowing that if they haue not oile in their lamps they shall be excluded the wedding And if this doctrine were not coÌ„venieÌ„t to be published so many not able meÌ„ of God would not haue published it De doctrina Christiana lib. 1. cap. 19. ideÌ„ lib. 20. ca 6 de civitate dei Augustin he saith that there are two sortes of deaths of the soule the one in this life vvhich is a renouncing of his former ill manners and wickednes which is done by a true repentaÌ„ce the other in the world to come concludeth in the end of the same Chapter that except the soule dyeth in this world and begin to bee formed according to the image of God Rom. 8.29 she shal not come to the heavenly blessednes but to eternal punishment alluding to those vvordes in the Revelations Blessed is bee that hath his part in the first resurrectioÌ„ Rev. 20.6 for â—n such the second death hath no power And in an other place the same Augustin sheweth this point proving it by the example of David De doctrina christiana l. 3. c. 2â— vvho wheÌ„ his wicked son Absolom was caught betweene the cliftes of the tree by the necke was suddenly put to death David lamentâ—d him sore But wheÌ„ his youÌ„g childe died assoone as he had notice of it he reioiced the cause he lamented the one was because he knew hee went into everlasting torments because he dyed a wicked man and had not time to repent and yet he hung a good vvhile before he was dead and might haue cryed Lord haue mercy on me if that woulde haue served But the innoceÌ„t child he lamented not because hee had no cause to doubt of his salvation Gall. Stay pray me thinks you haue spokeÌ„ that now which overthroweth all that you haue spoken you say that David doubted not of the salvatioÌ„ of the child I pray sir what good works could the poore youÌ„g infant haue hee had none and yet saved Besides when you mention the hanging of Absolom you put me in minde of an obiectioÌ„ which you wil hardly answere namely of the theefe who was crucified wheÌ„ our Saviour was crucified he vvas saved without good works why not I Schol. WheÌ„ I say that no maÌ„ can bee saved without some measure of sanctification and good workes I vnderstand alwaies Fulke in his notes vpon lam cap. 1 25. the marginal note that ordâ—nary course which God vseth in bringing his elect to the inioying of his kingdome even as Paule speaketh of fâ—â—h that vvithout faith is impossible to please God and faith commeth by the hearing of God word Yet in young children this kind of faith is not required but in those only who at come to yeeres discretion So neither is that inhereÌ„t sanctificatioÌ„ which consisteth in good works and holines of life required in youÌ„g children but they are saved after an extraordinary maÌ„ner namely because they are coÌ„tained in the covenant of God with AbrahaÌ„ his seed So that this overthroweth nothing of that which I haue said CoÌ„cerning the other parte of your obiection of the theefe who was saved with out good works therefore there is no cause but you may be also in these words you doe as if a robber on the high way should thus reasoÌ„ though I know that to rob one on the high vvaye by the ordinary course of the lavves of this Realm is death and ordinarily such offenders are executed yet I know one that by the extraordinary favor of the Prince vvas spared therfore I vvill robbe too for I see no cause vvhy I should not be saved as vvel as he You vvould thinke such a fellovve notoriously foolish vvho should do thus But vvhereas you say the theefe had no workes it is not so For as soone as hee came to the knowledge of Christ straighte vvay he shevved his faith by good
said But I pray you vvhat was that Luther you speake of Pap. Hee vvas once himselfe a Frier had vovved chastity acknowledged the supremacie of the Pope for a time as others was devout in fasting praier other devotions but having the spirit of coÌ„tradictioÌ„ he cast off all care of obedience to his superiour denied the supremacy of the Pope renounced his vow married against his oath left off al good devotion moved such sedition in the Catholike Church that yet never could be ended whatsoever impiety you see in the people he was the first maÌ„ that loosed the raines vnto it hath bin the cause of all such licentiousnes which now you see too common amongst vs preaching liberty licentiousnes and by his pleasing doctrine drew such a nuÌ„ber after him that hee had not onely many followers but also mighty defeÌ„ders so that the Pope vvas faine to call the Counsaile of Trent against him Sleydan lib. 3. had hee not hid his head he had bin punished according to his desertes It is pitty he was ever born he hath done more hurt to the catholike church then ever vvill be throughly vvell salved such a deadly wound hath he given the church But I leaue to discourse further of his behaviour life referre it till we come to our Inne in Oxforde for it vvil require a whole daies discourse to set him out in his true colours You see the scholler is now come neere vnto vs therefore wee must leaue this talke be thâ—nke vs how wee may take occasion to enter into your former talke of good vvorks that our wager may be tried Gal. Let mee alone for that I will giue you occasion enough if you vvill take it when it is offered Papist Yes I warrant you I wil take it if it bee offered but hee is come Gal. Come sir I did well hope when I parted froÌ„ you that this gentlemaÌ„ woulde haue rode faster but hee loues to spare his horse as vvell as you besides he is iumpe of your opinion all vpon a godly life and good vvorkes Papist Indeed sir when this gentleman did imparte parte of the good communication that had past betvveene you I was the willinger to stay til you should overtake vs for I am very willing to haue acquaintaunce and conference with such men â—nd the rather because you so h ghly esteem of good vvorks vvhen as the most parte of preachers contente themselues with that dry doctrin of bare faith without works little considering that they are the very causes wherby we purchase the favor of God wherby we may merit heaven Schol. Those speeches are false blasphemous speeches I caÌ„not endure to hear theÌ„ the best works that ever were done excepte the works of Christ f you vvill stande to the vvorth of them deserue eternall daÌ„nation if God iudge theÌ„ in rigour and not in mercie because they answere not to the perfection of loue toward God which is required in our duty Much lesse are they of any value in that respect to purchase heaveÌ„ Paule was a man very full of good works yet he accounted his owne righteousnes but as douÌ„g Phil. 3.8 much differing froÌ„ the conceit of good works which you haue Pap. St St my wine Gall. It is gone I yeelde Papist Pardon me sir I spoke this but only to see howe you like their opinion vvho so teach therefore I pray take not these my words as my opinioÌ„ yet I must say this I haue bin in company with those whom you cal catholiks vvho giue shrewd reasons for their opinioÌ„ such as I confesse I am not able to answere Scholl I pray vvhat are they Pap. VpoÌ„ this coÌ„ditioÌ„ I will relate what reasons I haue heard that you shal not take that which I speak to be mine opinion Scholl Be it so Pap. Wel then they proue that we can satisfie for our sins and purchase the favor of God by good works Dan. 4 24. out of Daniel where the Prophet adviseth king Nabuchadnezzar having highly displeased God for his wickednes to break off or redeeme his sins by righteousnes and his iniquitie with mercie towards the poore againe SalomoÌ„ saieth loue covereth a multitude of sinnes and againe he saith by mercie and trueth iniquitye shall bee forgiven which me thinks are very manifest places to proue their assertioÌ„ Scho. Sir you must vnderstand that there are two sorts of sinnes the one directly against the Maiestie of God himselfe which is when wee transgresse the commandement of the first table the other sort when we sinne against our brother which is the transgression of the second table as when we wrong or oppresse theÌ„ as Nabuchadnezzar did who had violently destroied oppressed many As for the wrong we do to meÌ„ Calvin instit lib. 3. cap. 4. sect 36. we may by righting theÌ„ satisfie men of which kind of satisfying men not God Daniell speaketh when he saith to the King let my counsaile bee accepted Dan 4.24 breake of thine iniquitie by righteousnesse and by mercie to the poore as if hee had saide O King thou hast heretofore oppressed and iniured many now right them novve deale mercifully vvith the poore let thy true serious repentaunce be manifested by good workes novv if you vvill here by conclude that good works and mercy to the poore doe satisfie for our former sinne vvith God you not only wrest the words of the Prophet further then they are meant but also derogate from the passion of our only Savior For if vvee vvill satisfie for our former trespasses them must wee do it by some thing of our ovvne not due vnto God but all things vvee can do whatsoever are due vnto God by the right of creatioÌ„ so that not Adam before his fall could merite any thing For al the excellency in him he had of God much lesse can any of his seede merit Christ only excepted any thing seeing the best of them come not neere him in perfection before his fal Hence is it that the Apostle saith 1. Cor. 4.7 Yee haue nothing but that you haue receiued if thou hast receaved why boastest thou as though thou hadst not received the more thou hast received the more is required at thy hands Gal. 2.16 17. Eph. 2.8.9 And in an other place the same Apostle saith by grace are yee saved through faith and that not of your selues it is the gifte of God not of vvorkes lest anie man shoulde boast if any man can merite by good vvorkes hee hath vvherein hee may boast in which wordes the Apostle vtterly denyeth that any man may boast or attribute any part of his salvation to his own desert Concerning your second place you alleadge to proue this Pâ—o. 10.12 loue covereth a multitude of sinne it is manifest that you haue taken this place vpon trust but he that lent you this place deceaved you if you had but only looked vpon
the place your selfe you would haue perceived that these wordes are not pertinent to this point whervnto you alleadge theÌ„ no more theÌ„ a poke ful of plumbs the which if you â—ome the wordes next going before you may evidently see Where Salomon sheweth the nature of hatred Pro. 10.12 and the nature of loue he saith hatred stirreth vp contention but loue covereth a multitude of sinnes by which wordes nothing els is meant but where meÌ„ hate one an other there they vvill goe aboute to discredite those they hate and speake all the evil they know of their adversary according to that of the Apostle S Iames Iam. 3.16 where envying strife is ther is sedition and ' al manner of evil works but where loue is if they whom they loue haue coÌ„mitted any thing amisse they blase it not abroad but conceale it for the loue they beare to the party so offending vvhich vve see verified in Ioseph who loving his espowsed wife Mary when hee perceived shee vvas vvith childe Mat. 1.19 would not make her a publike example draw her before the magistrate but was minded secretly to put her away Now SalomoÌ„ saying no more but affirming only that the nature of loue is such as that it wil not defame those whom it loueth you bring it as though he said loue meriteth the forgiuenesse of sinnes in the sight of God very wide from the meaning of Salomon Now coÌ„cerning your third reason Pro. 16.6 by mercy and trueth shall iniquitie bee forgiven marke well the words he doth not say for the merite of mercie and truth which you are to proue but by as by the meanes not for the merit of them The like speech hiâ— in the Prophet Ezechiell Ezech. 18. where the Lord testâ—fieth that if the vvicked wil forsake his wicked way and do that which is right and good the Lord wil not remember his former wickednesse In vvhich words hee shevveth his mercie in forgiuing them the meanes not the cause wherby they may obtaine mercy namely by a true repentaÌ„ce which consisteth in newnesse of life in doing mercy and trueth Pap. This is but your private opinion the fathers had a higher opinion of good workes they tooke them for merites of eternall life Scholl If you read them you shal find the coÌ„trary Bernard in Cant serm 22. Bernard saith of them all generally sunt via ad regnum non causa regnandi they are the vvay wherby we are brought to the kingdom of god not the causes of our obtaining heauen Origen expouÌ„ding these wordes Origin in epist ad Rom. 4 4. Ambrose de vocatione gent l. 1. cap. 5. August de spirit lit ca 17. epist 105. ad Sixt. to him that worketh he reward is not couÌ„ted for grace but of debt saith I cannot bee perswaded that there is any vvorke that can craue recompence or reward of God as a due debt It were too long to recite what Augustin what Ambrose vvhat Ierome and others of the Fathers say of this point For the Papist wil not stand now to their expositions Pap. Nay slander theÌ„ not they alway stoode highly on them Schâ—ll It is but a vaunt bâ—fore those that never read them Reynolds in Apologia Thesium sect 24. as it hath bin proved by a reverend learned maÌ„ if they saw that they made not clearly against theÌ„ they would never haue dealte so irreligiously with theÌ„ not only to blotte out whatsoeuer they say against them but also to adde vnto them and make them speake as theÌ„selues list altering the sence of their words by interposing words or sentences Pap. I cannot beleeue this this were to confesse that they rely little on them Scholl I easily beleeue that you think there is no such matter for none but the souÌ„dest frends of the Pope late king Philip of Spaine are admitted to the knowledge of this mistery who are sworne not to reveile it Hovvbeit it pleaseth God this il practise of theirs should come to light coÌ„trary to their expectation I can shewe you the booke which they cal Index expurgatorius wherein is namely set downe what they shall adde and vvhat they shall alter leaue out in what Auctors and that it is not lawful fot any to haue any booke but so corrected nor lavvfull for anie Printer to print theÌ„ but as he shall haue direction from this Index before mentioned Pap. If it be so I cannot tell vvhat to say to it but be it the fathers say nothing for their opinioÌ„ yet the scriptures are very plaine that as badde vvorks are causes of our damnation so by good works we merite heaven For the merit of good vvorkes it is evident by the vvordes of Christ vvho vvill cal some to his kingdome sheweth a cause why they shal enioy it saying for or because Matth. 25. when I was hungrie thirstie and naked yee fedde me gaue me drinke and cloathed me Now this I learned when I vvas a young scholler that quia or quoniam for or because are alwaies called causall wordes because wee never vse them but when we shew the cause of a thing and so Christ vseth it in this place come and inherite my kingdome for you haue done this shewing the cause why they shall inherite it Scholl Parte of that which you haue said is true as vvhen you say ill or vvicked vvorkes are causes of daÌ„natioÌ„ because ill works are perfectly ill but no good workes no not of the best of the Saints in this world are perfectly good therfore cannot deserue eternall life Whereas you say that vvee never vse these vvordes quia or quoniam but vvhen vvee shew the cause of a thing it is not true But stay know you him that rode by vs eveÌ„ now Pap. No I never saw him before but you maye see hee is a serving man Scholl Why say you hee is a serving man Pap. Because hee weares a blue coate Scholl So your own mouth confuteth that which you affirmed before Pap. Why so Scholl You saide before that these words for because are alvvaies causall words never vsed but when the cause of a thing is shewed herevpon you conclude because our Savior Christ vseth these words for or because I was hungry thirstie and yee refreshed me therfore those good workes must be causes of enioying the kingdome of God but it appeareth by your ovvne words that for or because do not alwaies signifie the cause but ofteÌ„times a probable or a necessary coÌ„sequution of a thing You say he is a serving man because hee weares a blue coate this because signifieth here in this speech a Probable coÌ„sequution because few weare a blue coate but serving men A blue coate makes not a serving man no more theÌ„ a hood a Monck For if it shoulde be the cause of a serving man then if a woman put it on she were a serving man in
like maÌ„ner doth our Saviour vse these wordes for or because in the place you alleage for the merit of good works namely he signifieth the necessary consequution of good workes to abound in those that are predestinated to eternal life Mat. 19.28 â—oh 14.23 For as a badge or cognizaÌ„s point out the maÌ„ that weares it whose man hee is or as a Friers weede be it blacke or gray causeth men to take theÌ„ that weare them to be a black or a gray Frier because it is a vveede peculier to their order So are the charitable workes of the elect so eminent in them that thereby as by badges they are distinguished from other men for hee will glorifie none but whom he first sanctifieth Coloss 3.10 Ezech. 44.7.10 Rom. 12.1 1. Thess 5.23 Ioh. 13.35 1. Ioh. 3.9.10 Eph. 4.24 Ioh. 8.39 by their fruites you shall knowe them By this charitablenes one towards another are the true Disciples of our Saviour knowne from other men By this our Saviour Christ disproveth the vvicked Ievves not to be the sonnes of faithfull Abraham If saith he ye were the sonnes of Abraham you would do the workes of Abraham herevpon is it that our Saviour saith come inherit the kingdome prepared for you by your good workes charitable deeds as by badges you haue shevved your selues to be those men for whom it was prepared Your deedes haue shewed that you are the right sons of Abraham the right cause why they enioy it our Saviour setteth downe in the same chapter namely the free mercy goodnesse of God only Mat. 25.34 saying come yee blessed of my father inherit the kingdome prepared for you before the foundation of the world this kingdome then was predestinated vnto them before they were borne before they had done good or badde neither can any maÌ„ imagine that God chose out such as he foresaw wold do good as some haue vainely imagined for in that one man liveth better then another it proceedeth of the speciall grace of God Iob would haue bin as bad as Iudas or Iulian the Apostata if the grace of God had not bettered him For not onely to do wel Phil. 2.13 but also wil wel is of the Lords speciall grace Yet further for your better satisfactioÌ„ in this point that it may plainly appeare that we caÌ„ no way ment any thing with god much lesse eternall life you must consider that in a merite there are these three things necessarily required First that that wherewith we merite Iames 1.17 be a thing of our owne not his with whom we woulde merit but good works are not our own but the graces gifts of God bestowed on vs. Secondly it is required in a true merite that that vvherevvith we woulde merite be profitable to him with whom vve would merite but there is nothing in the power of man that God staÌ„deth in neede of Luk. 17.9.10 Thirdly it is required that the thing vvherewith we would merit be of equal value with that which we would merite but there is no coÌ„parison between the best works of any of the Saints in this life Psal 16.2 and the ioyes of the kingdome of heauen Now if all these three are necessaryly required in a merite and not so much as one of these three can be found in our good vvorkes I may safelye conclude that it is impossible vvee shoulde merite anye thing at Gods hands especially seeing we are bound by the right of creation sith we are his creatures to obserue and doe his will and no man ever perfectly kept his coÌ„mandements as hee ought to do but came short of his duety much lesse did more then was his duety vvhereby hee might merite Pap. No Did never any man perfectly keepe the lavv of God This is plaine against the scripture vvhich you make the only rule of truth Iob. 1.8 God himselfe gaue testimony of Iob that hee vvas a righteous man and it is saide that David was a maÌ„ according to Gods ovvne hart Psalm 7. Yea David himselfe is not afraid to say vnto God try mee and examine mee and if there bee any fault founde in mee then let mine enemie prevaile against mee and laie mine honour in the dust surely if hee vvere not very confident that hee had perfectly kept his lavve hee would never haue spoken so boldly And is it not said of Zacharias and Elizabeth Luk. 1 6. that they were iust and without faulte The scripture is full of such speeches it is a shame for you to denye that vvhich the scripture so plainely affirmeth and yet pretende that you holde nothing but that vvhich the Scripture teacheth Scholl Stay be not too confident that the scripture is on your side and against vs that you may â—ee you haue small cause heare your places alleadged answered then vaunt if you haue iust occasion First concerning your first reason you say that God himselfe gaue testimony of Iob that he vvas a iust man therefore he absolutelie observed thâ— lavve In citing the testimonie of God of Iobs righteousnes or iustice you leaue out halfe the testimonye vvhich God giveth of him vvhich if you had recited al it would much haue made for the vnderstaÌ„ding of that place The whol testimony or title vvhich God giveth of him is this None is like Iob in all the earth Iob. 1.8 an vpright man iust one that feareth God escheweth evill Now these words import not so much as you woulde make them for they are spoken coÌ„paratiuely as if he had briefly said none on the earth is so iust or so vp right a man as Iob is This doth not import that either Iob or any else was perfectly iust yet was Iob tearmed iust and vpright not because there was nothing amisse in hâ—m Iob 9 23. 39.37 but because without hypocrisie in sincerity he feared God eschewed evil not because he had the perfect feare and loue of God but because he had the true fear of Gods by reason of his true affection in godlines not by reason of the perfection of his inhereÌ„t righteousnes A youÌ„g infant is a perfect man because he hath al the essential parts of a man body and soule yet is he farre from the perfection of a maÌ„ but daily he increaseth in perfection So had Iob true righteousnes but not the perfection of righteousnesse Concerning your second obiection that David appealed to the iustice of God if he found any fault in him theÌ„ he desired no pardon but punishmente If you had read it your selfe you would haue perceiued these vvords vvere not spoken of his whole life but onely of one falsely supposed action for being falsely accused that he went about some conspiracy against the person of king Saule he pronounceth these words Lord try me and examine mee if there be any fault found in mee speaking of the false supposed conspiracie against king Saul of the vvhich hee was altogither
our iustification is the materiall cause vvhich is the death and passion of our Saviour Christ Ps 49.78 by vvhose obedience fulfilling of the lawe perfect righteousnes is purchased for vs the third cause is the formall cause or instrumentall cause which is faith alone without good workes which faith only appreheÌ„deth Christ our righteousnesse These three causes the Apostle coÌ„preheÌ„deth in one verse saying So God loved the world Ioh 3.16 1. Ioh 4.9 that he seat his only begotteÌ„ son that who so beleeveth in him shold not perish but haue life everlasting VVhere you see the efficient cause to be Gods mercie the materiall cause to be the incarnation of Christ redeeming vs by his satisfaction of the law sustaining the punishment due to our sinne Rom. 2.23 24.25.26 and faith the instrumentall cause apprehending the righteousnes of Christ The finall cause the fourth and last is the glory of God as the Apostle saith Ephes 2.7 that his goodnes and kindnesse might bee shewed Heere you see the scripture teacheth that these foure aboue mentioned are the only causes of our iustification good works haue no place among them Now albeit wee thus teach beeing so taught by the vvorde of God Iuel in apo Par. 2. cap. 20. Calvin instit libr. 3. cap. 14 sect 21. Zanch. de attributis dei Reinolds Apol. p. 263 Buchan instit theo de bonis oper p. 344. Pet Mart. coÌ„mon plac classe 3 de conf christ sect 8. c. 11. Rom. 10.10 Fox de christo gratis iustifi lib. 2 pag 398. Fulk annot in 2. Iacobi 12. Remenses in annot ad Collos cap. 1 24. yet we doe not as the Papists slaunder vs vilifie good workes or make no account of them wee ascribe vnto them as much as truth will permitte vs we hold they are secundary causes of our glorification nay wee stand more for the necessity of them to salvation then doe the Papists wee hould that no man can bee saved without them according to the ordinary dispensation of the graces of God VVe hold he that delighteth and continueth in sinne shall be condemned according to that of the Prophet Ezechiel 18.20 The soule that sinneth that soule shall die But the Papists hould not this necessitie of good works but if a maÌ„ want good workes he may be saved notwithstanding provided alwaies that hee giue sufficient money to the Pope for his generall * The more mony you giue the more sins shal be paâ—doned GraftoÌ„ it the 6. yea of Richarâ— the 2. Anâ— Do. 1382 Froistart Fabian Gall. 6.5 Ps 49.7 pardon for they teach that al the works of supererogation are in the custodie of the Pope at whose sole pleasure they may be disposed of vvhich works of supererogation such foolish virgins that want oyle in their lamps may buy of the Pope Thus teach the divines of Rhems contrary to the word of God vvhich saith every one shall beare his owne burthen and in another place the redemption of a mans soule is so precious a thing that no man can redeeme it by any meanes or giue a ransome to god for it This doctrin of the scripture which overthroweth the Popes pardons indulgeÌ„ces they cannot beare with it brought Luther much trouble yea daunger of his life because he vvas so bolde to discover this conicatching tricke of pardoning malefactors with Popes Buls and such trash nay to increase the Popes gaines they faine that he hath authoritie to free meÌ„ from tormentes after they are departed this life flat against the vvorde of God and what els is the cause why they so impudentlye affirme that manye of their Saintes haue done many vvorkes of supererogation yea haue sustained greater affliction then their sinnes dâ—served but onely to make the simple beleeue that these works and these afflictions are laide vp in store vvith the Pope for those that haue no works and that hee may make them rich in good works yea though they be dead already Whereas if in deede they stood so much for good works for zeale to good works not for filthy luker they would not secretly vndermine the doctrine of the necessity of good vvorks to salvation as they do seeking secretly to root out this necessary point of doctrin to salvation cleane out of the mindes of men That they would not haue this doctrine taught it is manifest though they woulde not haue their practise known in their Index expurg in which they discover their minde where shewing amongst other thinges vvhat they wold haue blotted out in Froben Index to S. Austines workes they commande that these words must be blotted out opera et siâ—con iustificent sunt tamen ad salutem necessaria to 4. Col. 599. b. c. These wordes must be blotted out for say they Augustinus hoc non dicit sed tantum excludit merita iustificationis Where first you see they like not this doctrin of the necessity of good works to salvation Secondly you may see that heere secretly they acknoweledge that S. Augustine is against them in the matter of iustificatioÌ„ excluding works to haue any strok in it which publikely they wil not confesse Pap. What tell you me of a blinde book I never heard of any such booke before neither can I beleeue that there is anye such book Sc. If you doubt of it if please you I wil let you see it You might easily disprooue me if it vvere not true but the book is common now in every stationers-shop Pap. S'r pray sir holde the Scholler vvith some talke whilest I slip behinde for I am weary of him Gall. I will I pray sir what pretence make they thus to deale with ancient writers For I doubt not but they will pretende some reason of their doing Scholl So they doe they pretende that heretikes corrupted the ancient writers and that they do now but rectifie them againe but vnder the name of rectifying them they make them speak as pleaseth theÌ„ Out of some writers they take out whole tracts sometimes they alter their words sometimes they leaue out words sometimes they blot out words and sentences lest forsooth they might be a scandâ—ll to the weake But where is the other gentlemaÌ„ Gall. He is behinde Scholl What 's the matter Is he not well pray let vs stay for him Stay pray it may bee he may neede our helpe Gall. Come come he would not haue vs stay Scholl Why why Gall. Since you will needes know you haue put him out of his humour He stayes of purpose Scholl If that be the matter I am not sory for that I haue done if he never come againe to his humor he will never be the worse man for albeit he said he woulde but repeate that which hee had heard amongst the Catholikes as hee tearmed them yet me thought he spake not without some passions as if he had spoken froÌ„ his hart Gall. Well sir since vvee are novve come to Oxford I thanke you for your coÌ„pany when
raine fell and the fluddes came the windâ— blew beate vpon that house it fell not for it was grouÌ„ded on a rocke But vvho so heareth my words doth them not shall be likened to a foolish maÌ„ which buildeth his house on the sandes so that when the raine winde and flowds came and beate on it it fell Here he signifieth that they which endevour to doe the will of God shall never fall no not in the day of iudgment Psal 1.5 contrarywise the vvicked shall not be able to stand in iudgement Gall. I graunt if a man vvill seeke to get to heaven by his workes he must doe this but mee thinkes the Scripture teacheth an easier way namely by saith onely sure I am fullie perswaded that if I come vnto God with a stronge faith he will not reiect mee Scholl your strong faith will proue a stroÌ„g presumption if it bee destitute of good workes Calv in c. 18. ver 17. Ezech. Mat. 22. which point our Saviour Christ doth make most manifest by the parable of a Kinge who bidde certaine guestes to the wedding but wheÌ„ some made excuses some set light by it wheÌ„ they were invited he sent the secoÌ„d time some evil intreated his servants Wherefore the King being vvorth destroied those murtherers sent the third time commanded his servant to goe into the high waies and as many as they coulde finde bid them to the mâ—â—iage then his servants went brought all they could finde both good and badde so the wedding was furnished with guestes then the King Gall. Nay nay goe no further you haue said enough and as much as I can wish for you say that the good badde are received and I am sure if I bee not one of the good I shall bee one of the badde beleeue mee it iâ— a very comfortable place Scho. Nay but deceaue not your selfe such catching at pieces of the Scripture is the cause of many errours you offend against principal rules of interpreting the Scripture we may not beleeue that the scripture teacheth any thing contrarie to the nature of God Ang de doctrina Christ lib. 3. cap. 3. and if any place seeme to vs so to doe we vnderstaÌ„d it not aright Now wheras out of this place you miscoÌ„struing it vvoulde conclude that which is contrary to the nature of GOD namely that God receiveth the wicked into his kingdom God alloweth not of the wicked Psa 11.5 nay hee hateth them hath prepared everlasting tormentes for them God being good yea goodnesse it selfe cannot but abhorre that vvhich is badde Besides this in interpreting the scripture you must take heede that you doe not make one place coÌ„trary to an other as in this your interpretation you do and that against plaine evident places as that in the 25.41 of Matthew in the 21.27 of the Revelation In the former wherof is plainly shewed that the wicked and mercilesse shal go into everlasting fier In the latter that no vncleane thing shall enter into the kingdom of heaveÌ„ Againe in interpreting the Scripture you may not single out words or sentences without having consideration of the principall drifte vvhither they tende but consider that which went before with that which follows after Aug lib 3. cap 3. which precept if you had observed in the place which I was about to speak of you would haue made a contrary conclusioÌ„ to that that you haue made Suffâ—r mee therefore to alleadge the whole place and then if you will reply Gall. I pray then goe on Schol. The guestes being come the King came to see his guest savv a man not having a wedding garment this vvedding garment by the consent of al writers is charity consisting of good works the king coÌ„mandes his servants to take him and binde him hande and foote and cast him into vtter darknes where shall be wâ—â—â—ing and gnashing of teeth this maÌ„ came to the Kings Sonnes vvedding and tooke himselfe to be a bidden guest supplied the roume of a guest as many now a daies supply a roâ—me in the church of Christ beâ—re the name of Christians as hee the name of a guest vntill the time ofteâ— theÌ„ being found without a wedding garmeÌ„t must looke for the same doome This point is manifested also by the sentence of the fiâ—e foolish virgins who came also to the wedding but were shut out because they had no oile in their lampâ— all therfore that come are not received come they never so coÌ„fidently except they be qualified with some measure of regeneration Ioh 3. Mat. 19.28 without which no man can enter into the kingdome of God And lest you might imagine that this is done to some few for example sake to cause the rest to be more carefull of their life and conversation Rev. 3.17 and so you notwithstanding may escape this severity marke further vvhat our Saviour saith in another place Many shall come vnto me in that day say Lord Mat. 7.21 Lorde haue not vvee prâ—phecied in thy name and by thy name cast out devils and by thy name done many and greate works then wil I professe to them saith our Saviour I never knew you depart from me ye that worke iniquity Mark well these wordes many shall come yea plead an interest in Christ because in his name they had prophesied cast out devils and done great many workes Yet for al the they are cast of because they were wicked men A man may haue the the spirite of prophesying power to cast out Devils by the helpe of God power to do great and manie miracles and yet be a castaway if he haue not the spirit of regeneration wherby only he loueth God and delighteth in doing his vvill wherfore flatter not your self with bare solitary faith destitut of good works which kind of faith is not a saving faith Gall. But I am sure I haue heard it often read preached too that if a man haue faith it is sufficient Schol. It is true beeing truely vnderstood So likewise it is said Ioh. 17.3 this is life euerlasting to know thee the only living God whom thou hast sent Iesus Christ if you doe not expound this place by conferring it with other places of the Scripture you may as vvell conclude that a bare knowledge of Christ or God is sufficient to eternall life without any faith in him or loue towards him Then may you conclude that they vvho prophecied in Christes name cast out devils and did great many works in his name shal be saved though wicked men coÌ„trary to the expresse words of our Saviour for they al knew Christ Nay then the very devils are more sure to be saved then any man for their knowledge of god is more perfect then the knovvledge of men Mark 5.7 yet the scripture is most plain that they shal not be saved But confer this place with others you