they sit and recal it againe newly run over it fitly prepare it for their stomackes that it may so bee converted into their substance In like manner hee vvho vvill make a right vse of reading of the Scriptures must after the reading thereof ponder meditate and ruminate on it and make vse therof for his own edification Lastly wheras you say he is very silent it is most likely he hath a care hee offende not in his tongue For most commonly multiloquium est stultiloquium in much talke there is sin seeing wee must giue an accouÌ„t of every b Mat. 12.36 37. idle word Gall. But what neede all this ado I hope I shal be saved as vvell as he though I pine not my selfe away in melancholy reading of books I confesse I haue but little skil in divinity for my humour is not that way yet I hope I haue enough to bee saved for I know Christ dyed for me I beleeue to be saued by him only not by my workes I stande not on them Vide Bucanum de praedestinat quest 50. nor put any confidence in theÌ„ Scholl Why thinke you a bare beliefe without a careful endevor to liue according to the wil of God will be sufficient for you to salvation Gall. O sir I perceiue you are of the old stamp you trust to be saved by your good works and holynes I know that to be Papistical erroneous therfore I rely wholie on faith in Christ and not on my workes Scholl It is true I am of the old stamp of that stamp which the old Patriarks Prophets and all the Elect of God haue bin al vvhich were zealous of good works studious to approue their calling therby Heb. 11. Tit. 2. yet am I far from that blasphemous conceit of the Papists which you falsely call old but truely erroneous for so it is no lesse erroneous is your solitary faith without good workes This opinion of bare faith hath bin condeÌ„ned for an he resie long siâ—ce in the heretike Eunomius vvho thought that a man might be saved if he had faith how lewdly so ever he lived as S. Augustine reporteth in his 54. heresie ad Quodvultdeum and S. Augustine wrote his book de correctione gratia Aug. tom 4 li. octoginta quest c. 76. against certain that were of this errour in his time and the Apostle Iames tearmeth this kinde of faith Iam. 2.19 the faith of Divels and therefore it cannot saue Gall. I haue heard it I know not how often that wee are freely saved by faith without good vvorks and therefore I confesse I haue had the lesse regard of them Schol. You haue mistaken the matter you haue heard often that vve are iustified freely by faith without good works but not saved without good works Gal. That is al one Sch Nay there is great difference betweene iustification and salvatioÌ„ to iustification only faith without workes sufficeth Rom. 3.28 Gal. 2 16. Ps 15. 24 Fox de christo gratis iustifi lib. 2 pag 380. Mat. 5.20 August in Psal 30. despiritu lit ca. 9. Rom. 8.29 Luk. 1.74 Heb. 12 14 Reve 20.6 but to salvation is more required as first predestination then an effectual vocation by the preaching of the worde externally an internal operatioÌ„ of the holy Ghost Then iustification by faith only afterwards a measure of sanctification which consisteth of godlines of life good workes then salvatioÌ„ so that without sanctification good works you caÌ„not be saved Gall. It is a hard saying and I hope it is not so if it be true I must confesse Vide Foxâ— de Christa gratis iustificante li. 2 fol 359. 360. I haue hitherto reposed my only hope of salvation on faith without works and I am so deeply setled in this opinion that I shall hardly ever alter my opinion Scho. Yet if you haue manifest proofe heereof in the scripture you wil alter your opinion your life Gall. My opinion I shall for I hold the scripture the only rule of truth But for my life I feare I must craue pardoÌ„ a while til yeares grow on me But I pray sir since we are entred into this matter we haue no other matter to passe the time shew howe you prooue this point Heb. 1â— Exod. 40.32 Mat. â— Calu. instit li. 3. cap. 14 sect 1. 21 cap. 15 sect 8. ca. 16 sect 1. 2. Pet. 1 1â— Schâ—ll This matter is proved not only by the godly conversation of all the Patriarkes Prophets and holy men of God but also prefigured in the old law of Moses and set down in plaine tearmes in many places of the new Testament as Except your righteousnes exceeds the righteousnes of the Scribes and Pharises yee cannot enter into the kingdome of God Now although the righteousnes of the Scribes and Pharisies was farre shorte of theirs who may be capable of the kingdom of heaven yet even they were very carefull not to kil not to wrong not to sweare falsely or forsweare not to commit adultery in a word not to breake any of the ten commandements in external action notwithstanding they were careful precize herein yet our Savior plainly pronounceth That excepte our righteousnesse exceede the r ghteousnesse of the Scribes and Pharisies wâ—e cannot enter into the kingdome of God Gall. If to abstaine from killing svvearing adulterie and the rest which you haue reckoned vp be not sufficient God helpe me a great many moe besides me what would you haue vs to do Scho. Our Savior in that place sheweth that we ought not only to abstain from the breach of these commaundements in externall action but also abstaine from evill thoughtes as namely we should not lust after a woman Mat. 5.28 for hee that looketh on a vvoman to lust after her hath alreadye committed adulterie in his hearte This lust the Scribes and Pharisies thought no breach of the law Again he requireth 〈◊〉 we should not svveare at all in our ordinary talke but our affirmatioÌ„s should be yea yea our negations nay nay The Scribes Pharisies thought they offended not in taking the name of the Lord in vaine in ordinary talke so they swore not falsely Againe the Scribes and Pharisies thought they might take an eie for an eie and a tooth for a tooth that they might revenge a wrong to the vtmost so that their revenge were not greater then the wrong received but our Savior requireth that vvee should not resist evil if any man take away our coat we must giue him our cloake also if any man strike vs on the one cheek we must turne to him the other also Gall. And do you indeed think in conscience you are bound to doe this Scholl Yes without al doubt Gall. Then by your good favour I meane to ease you of your cloake and purse but first I vvill proue your patience I must take my fist from your
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
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
shall proue that this is not generally to bee vnderstoode of everie knovvledge but truely of one kinde of knowledge Ioh. 1.24 which is specified by Iohn vvhere hee saith if any saith I know God and keep not his commandements he is a lyar and the truth is not in him but he that keepeth his word in him is the loue of God indeed and hereby we know that we are in him So theÌ„ that knovvledge vvhich hath the loue of God ioyned with it which loue is manifested by a desire a delight of doing the wil of God is the saving knowledge before meÌ„tioned and no other knowledge which saving knowledge cannot possibly be in the vvicked or in the devil For they only know God but loue him not which is manifested in that they by loue seeke not to doe his will and please him The like general speech you haue of our Saviour where he saieth Mat. 7.7 to him that knocketh it shall be opened and to him that asketh it shall bee given vvhich vvordes if you simplie vnderstand without exception many absurdities wil follow The fiue foolish virgins knocked yet vvere they not admitted they that cast our devils in Christs name and did great and many workes thereby asked but obtained not wherefore wee must goe further seeke the true meaning of these words by confereÌ„ce of them vvith other places of the Scripture Our Saviour saith Mat. 6.14.15 if you forgiue other men their trespasses your heavenly father vvill forgiue you your trespasses but if you forgiue not other men no more will your heavenly father forgiue you your trespasses and David saith if I applie my heart to wickednes Ps 65.18 the Lord will not heare my praier and Salomon saith the praier of the wicked is an abhomination to the Lord Prov. 15.8 the Lord refuseth the praiers of the Iews because their hands were full of blood because they were oppresore of the poore but wash you Esay 1.16 saith the Lord learne to do well seeke iudgmeÌ„t releeue the oppressed iudge the fatherlesse defraud not the widdowes then if thy sins were as crimsoÌ„ they shal be as whit as snow David saith Psal 33.18 19. the eies of the Lorde are over those that feare him and vpon them that trust in his mercy to deliuer their soules froÌ„ death And Peter saith the eies of the Lorde are over the righteous and his eares are open to their praiers â— Pet. 3. i2 by these places now may you see how those wordes are to be vnderstood to everie one that knocketh it shall bee opened and to everie one that asketh it shall be geven that is not every one without exception for you see other places tell you that the praier of the wicked is an abhomination vnto the Lord Ioh. 15.7 but of them â—hat loue and feare the Lord and endevour to keep his coÌ„mandemeÌ„ts if they knock or aske it shal be opened graunted to every one without exception So in like maÌ„ner in your assertion namely that if a maÌ„ hath faith it is sufficient if you absolutely vnderstand any faith many absurdities will follovv Iam. 2.19 for there is a faith of Divels vvhich if it vvere sufficient to salvation then the divils may bee saved For they acknowledge Christ to be the sonne of God There is an historical faith Mark 5.7 a faith of doing miracles which the wicked haue yet it caÌ„not saue them according to that of the Apostle if I had all faith 1. Cor. 10.2 so that I could remoue mountaines and had not loue it were nothing It must bee then such a faith which hath with it the loue of God our brethren it must be such a faith which worketh by charity Gal. 5.6 Ephe. 6.6 a working faith I saie and not an idle faith much lesse such a faith as is spotted with vngodlines Not any faith then is sufficient but such a faith which is accompanied with good workes and newnesse of life Gall. Well be it that good vvorkes be required to salvatioÌ„ yet say that I liue vngodly all the dayes of my life vntill â— see I must departe this world I thinke I haue hearde some wordes in the Scripture which import thus much that it is not then too late to repent I cannot repeat the wordes themselues but such words there are the which to tell you the truth haue made me take a little the more liberty in my delights Scholl I thinke you meane these words at what time soever a sinner doth repent him of his iniquitie I vvill put out all the remembrance of his sinnes from me Ezec. cap. 33.11 saith the Lord Gal. Yes the same theÌ„ you see it is sufficient for a man to salvation even wheÌ„ he dieth to repeÌ„t Scho. If these words haue given you an occasion of greater liberty in your delights that is in plaine tearmes an occasion of sinning more freely you are one of whoÌ„ the Apostle prophesied long since saving that in the latter times shall come certaine men Iude 4. 1. Pet. 1. 2. Tim. 3.4 who will turne the grace of God into wantonnes yea vvho will loue their pleasures more theÌ„ God Luk. 1.74 Ephes 1.4 1. Pet. 2.24 and 2. Peter 1.5 you make a cleane coÌ„trary vse of the promises of the goodnes patience of the Lorde towardes sinners to that wherefore they are promised For saith the Apostle the gooâ—nes long suffering and patience of God Ro. 2.6.7 is shewed to lead men to repentaÌ„ce amendment of life the which who so abuseth heaâ—eth vp wrath to himselfe against the day of iudgement who will reward every man according to his workes 2. Tim. 2 2â— and expounding himselfe saith that is to them who by continuance marke well vvhat he saith even as if he plainely foresaw some would vainely flatter themselues that it wil be sufficient to repente as they falsely call it at the last cast and breath therefore he addeth to theÌ„ that by coÌ„tinuance in well doing seekâ— life everlasting But lest you should flâ—â—ter your self in your sins promise vnto your selfe salvatioÌ„ without warrant of the worde of God first knowe this that these words At what time soever are not in any texte of the bible yet are they agreeable to the vvorde of God beeing rightly vnderstoode that is whensoever a sinner forsasaketh his vngodlinesse and doth that which is right and good craving pardon of God for his former ill life God will not impute his former sinnes vnto him but will pardon remit his sinnes for Christs merites But in that sence that you take them neither the words theÌ„selues At what time soever can be fouÌ„d in any place of the scripture neither are they consonant to any place of the scripture namely that though a man liue in vngodlinesse all the dayes of his life and at the very iump when he departeth this life then bee sorry for that which is
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
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
vvorkes and for his time he had after he came to the knowledge of Christ no man did ever so much The Apostles forsooke Christ but he though he knew to defend the innocency of Christ was to accuse Pilate the high Priests the Scribes Pharisies Elders the people of extreame iniustice stood to the defence of our Savior saying this man hath done nothing amisse acknowledged his godhead reproved his fellovv reviling Christ fearest thou not God Luk. 23.40 seeing thou art in the same daÌ„nation confessed his sinnes vve are iustlie punished And lastlye praied vnto him Lord remeÌ„ber me when thou commest to thy kingdome yet you say you see no reasoÌ„ why you should not be saved as well as he If you can shew that you haue bin as carefull to set foorth the glory of God ever since you came to the knovvledge of Christ as hee vvas you say somevvhat else your case is not alike with his His sins vvere sinnes of ignorance but you caÌ„not plead ignoraÌ„ce for it caÌ„not be but you haue ofteÌ„ heard that every one that wil cal on the name of Christ 2. Tim. 2.19.20 must depart froÌ„ iniquity els shal he not be a fit vessel for the kingdom of â—â—d Gall. Tush what tell you me of this and that That I must be careful to learne the word of God I must be diligent in frequenting Sermons frequent the coÌ„pany of those that are godlye and liue a godly life I pray answere me but this Is not every one already either ordained to everlasting life or everlâ—stinge damnation Scholl Yes Gall. Can that which God hath alreadye decreed of theÌ„ be altered Scholl No Gall. Why theÌ„ what talk you idlely and absurdly As if it any thing availeth vvhat I nowe doe either good or badde since the decree of God cannot be altered vvhatsoever I do Schol. It is true which you say that the ordinaunce of God already decreed cannot be altered Yet your illatioÌ„ hereof is very false and sophisticall The which that you may the better see I will illustrate it by the like sophisme S. Origen telleth of a certaine sophister who to perswade a sicke man not to sende for a Physition Lib. 2. contra Celsum vsed this reason if said he it be decreed by destiny that thou shâ—lt recover thy health then in vaine doest thou send for a physition but if it be decreed by destinie that thou shalt not recover then also in vain dost thou send for a physition since hee shall not helpe thee the sicke replyed to the sophister beeing belike a new married maÌ„ in this manner If God hath decreed that thou shalt haue no childreÌ„ in vain dost thou vse the meanes of a woman but if God hath decreed that thou shalt haue children in vaine hast thou vsed the meanes of a woman for that which God hath decreed shall bee done though thou hadst not vsed the meanes of a vvoman The Sophister saide true that if it vvere decreed by destiny that the sicke man should not recover in vain should he send for a physitioÌ„ but his illation hereon was false absurd being ignoraÌ„t of the event what vvas decreed that it vvas in vaine to send for a physitioÌ„ sith God hath ordained physitions as an ordinarye meanes to cure diseases and therefore not to be neglected but vsed except vve vvil willingly refuse the ordinance of god to bring to passe that which God hath ordained to be done It is true also which the sicke man replyed in vaine vve marry for procreation of children if God hath ordayned we shall haue no children but his illatioÌ„ was false hereon that the sophister vsed in vain the ordinary meanes which God had ordained to bee vsed to this purpose So you say true that vvhatsoever you do now you cannot alter that vvhich God alreadye hath decreed but your illatioÌ„ or inference hereon is very false that it makes no matter to salvation hovvesoever you liue sith as God hath predestinated meÌ„ to salvatioÌ„ so also hath he ordained the means wherby they shall come to everlasting life the which means if they despise they despise God and faile of their salvation 1. Thess 4.7.8 1. Pet. 2.24 Luk. 1.74.75 1. Cor. 10.9 Num. 21.6 Psal 106. Numb 14.37 Novve the ordinary meanes which God hath ordained to bring his elect to salvation as by many degrees and steps are first an effectuall vocation by the externall preaching of his worde and internall operation of his holy spirit from this knovvledge of God by vocation to iustification by a true faith from iustification proceedeth sanctificatioÌ„ and then glorification of eternal life Gall. Come come while you thus discourse we forget our pace spur Scho. Alas it is pitty to ride faster you see how our horses sweate vvith this pace vvhich vvee haue rid already Gall. What come never spare a â—ade spur spur Scholl Nay vvee may not vse crueltie towards dombe creatures The scripture saith Deut. 22.6.7 if thou finde a neaâ—â— of young birds thou shalt not kill the dâ—mme 〈◊〉 them and least you should thinke this a light or small matter God promiseth to theÌ„ that obserue this light commaundement length of life and prosperity of daieâ— And it is said in an other place Pro. 12.10 a righteous man vseth mercy towards his beast but the mercies of the vvicked are cruell Gall. Nay theÌ„ if you are so precize that I may not spur my horse but by scripture fare you wel I am not for your company I see one riding before I will overtake him I hope he is a better fellow Scholl Farewel sir Gall. You are wel overtaken sir Papist You are welcome Gal. I pray how far ride you this way Pap. To Oxford Gal. I am glad I haue light in your company I haue bin so tyred with a scholler behinde that I was faine to gallop away from him Pap. What 's the matter Gal. Hee is so ful of reformation instructioÌ„ reprehension contradiction all vpon holynes and good works that hee puts me cleane out of my humor 2. Pet. 2.3 Pap. You haue said enough I knowe by that vvhich you haue spoken 2. Pet. 2.3 of whose brood he is Gall. Whose Pap. Of Luthers Gall. Luthers what was he Papist A man that coÌ„tradicted the whole world whose spirite of contradiction hee hath left to al h s brood and if you thinke I falsely accuse them you shall see the proofe of my speech you say he is all for good workes if your hast be not the greater let vs a light and walke a little he wil quickly over take vs. I vvill speake for good works I wil lay a quart of vvine he vvill be as hoat against them as he hath bin for them Gall CoÌ„tent let vs alight I wil lay with you that quart I haue no hast onlie I loue not to ride a dreaming pace I vvoulde gladly heare the scholler recall all that he hath