in Christ Now least the wicked as many of them do should challendge a part in Christ hee shevveth who are in Christ saying who liue not after the flesh but after the spirite that vvholly yeelde not themselues as slaues to their carnal lusts but such as delighte in a spirituall life conformable to the vvorde of God They then that shal be saved must haue some inherent sanctification And in an other place he shevveth that they vvho are appointed to inherite the kingdome of God are by the goodnes of God preordained that they shall liue a godly life before they shall enter into the kingdome of God saying we are the workemanship of God created in Iesus Christ vnto good vvorkes which God hath ordained Eph. 2.10 that vve should liue in them If God hath preordained that they who shal inherit his kingdome shal liue a godly life bringing forth good works so that as our Saviour saith by their fruits you shall know them Mat. 7.16 howe can anye hope to bee saved vvithout good vvorks This point that they vvhich shall bee saved shall liue a godly life is so manifest in the scripture as nothing more The Lorde himselfe protesteth concerninge these That he will put his feare in their heartes Ier. 32 4â— Ezec. 11.19.20 cap. 36.26 that they shall never depart from him and that he will put a new spirit in their bowels take away their stony harts out of their bodies will giue them a heart of flesh that they may walke in his statuts Yea the care of observing the wil of God in the elect shal be such and so eminent that whosoeuer seeth them shall knowe them therby Esay 61. For as the earth bringeth forth her bud and the garden causeth that which is sowen in it to grow so will the Lord cause righteousnes to grow in them saith the Prophet And our Saviour saith Ioh. 14.2 24. â—f any loue mee he vvil keepe my commandements but he that loveth me not keepeth not my commandements And againe he saith â—oh 13.35 by this shal all men know that yee are my disciples if yee keepe my commandementâ—s A second reason Second reason may be giveÌ„ why God will not receiue those vvho defer their conversion to God by newnesse of life vntil the last gasp hoping that that will be sufficient if they cal for mercy then Because our Saviour doeth pronounce this general proposition Mat 10.33 that he that deâ—ieth him before men he will denie him before his father in heaven now such as liue vngodly vvithout a care of doing the wil of the Lord though they professe him in their mouths 1 Sam 2.12 Tit 1.16 They professe thâ—y know god but by their work they deny him 2. Tim. 3. â— yea though they beleeue and acknowledge all the Articles of the Creed yea haue knowledge of the Scripturs yet if they liue vngodly they deny God and therefore shal be denied if you will bee tryed by the Scripture vvho so defineth of them as denyers of God A thirde reason why they shal not be received Third reason who deferre their conversion vnto God vntill their departing out of this life is because it is not possible that then they can haue a true repentance Mark 1.4 Calvinsti lib 3 cap 3 seâ—t 3 5. sequent For a true repentance cannot be without his essential parts one essential part whereof â—â— â—ewnes of life what newnes of life can they haue vvho are departing this life That this newnes of life is an essential part of true repentance it is manifest by the doctrine of Iohn the Baptist preaching repentaÌ„ce Mat 3.8 Act 26.1.19.20 who wheÌ„ he saw the Pharisies resort to his baptism of repentance men reposing theÌ„selues wholy on the faith of their father Abraham saith vnto them say not within your selues we haue Abraham to our Father but bring forth fruites worthy amendement of life for every tree that bringeth not foorth good fruite is hewen downe cast into the fier it is not sufficient to feare God for so did Pharaoh It is not sufficient to be sorie for that which is past for so was Caine Esaw and Iudas nay Iudas went farther he was not only sorie for that which was past but also coÌ„fessed his sinne acknowledged the Innocencie of Christ and restored his vnlavvfull gotten goods having heerein a better conscience theÌ„ many cruel oppressors in these daies vvho come shorte of him in this point yet was it not a true repentaunce so did the Emperour Maximinus who tyraÌ„nically dealt with the Christians Euseb lib. 8. c. 17. 18. vntill he fel into a sore disease as he thought past recovery then in his sicknesse bethinking himselfe how cruelly hee had handled the Christians perswading himselfe that he was punished with that soare disease for his cruelty against them presently he commaunded edictes to be given out vvith all expedition that the Christians should bee dealte with in al curteous manner and their goods shoulde bee restored them their Temples reaedified and desired them that they vvould pray for him vvhich beeing done hee vvas restored to his former health being recovered to health hee falleth as hotely to persecute them as ever he did So that you may see though the vvicked in such cases of extremity shew some token of repentance 1. Kings 21 27. Fourth reason Prov. 15 â— Esay 1.14 Psa 66.18 Psa 62. â—2 Mat. 16 17 Rom 2.6 Rev. 22.12 as also did Ahab Yet it is but a bastarde repentance it proceedeth only of feare and not of loue and therfore cannot bee accepted as a true repentance A fourth reason why such shall not be receiued is because their praier is an abhomination vnto the Lord much lesse accepted of as it hath beene proved before The fift reason The first reason Rom. 2. is because God wiâ—â— iudge every man according to hiâ— works And lastly true repentaÌ„ce is not in the power of man but a special gift of God The sixt reason Iames 1. bestowed onlie on the elect vvho alway haue his true feare in them so that they â—un not into such excesse of siâ— as the wicked doe 1. Ioh. 3.9 because they are borne of God and haue alwaies his seed in th m Gal. You say wel repentance is the gift of God it is not in my power it is God say you that putteth his spirit in his elect which causeth theÌ„ to liue a godly life far better then other meÌ„ If theÌ„ I liue â—ot as they do blame me nor when God shâ—l put that holy spiâ—it in mee vvhich will make me willing to keepe his law I shall then lâ—ue as honestly as they but yet I haue it not Scholl It is said in the scripture Prov. 19.3 the foolish â—erverteth his own waies his hart freeteth against the Lorde when Adam had foolishly consented to his wife â—o eate the forbidden fruit he concealeth his owne fault
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
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
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