CAHP. I. To avoid Popish calumniations, it is shewed, that we doe hold the necessity of good works, and doe urge the same by better arguments, than the Popish religion doth afford.

§. I.

AS touching his last argument, which he* bringeth to prove, that faith doth not justifie alone, drawne from the neces∣sity of good works, I am now to treat. For this is the sixth capitall Errour of the Papists in the controversie of justi∣fication, in that they stiffely hold, that good workes are necessarily required unto justification, as causes thereof and to salvation as the merit thereof. But before I dispute the question, I am to meet with some calumniations of the Papists. The first, that wee by denying the necessity of good workes as being neither causes of justification, nor merits of Salvation, doe dis•…ourage the people from wel. doing; and by teaching that by saith alone we are justified and saved, doe animate and encourage them, to the practise of all sinne and iniquity.

I answere, that we doe not deny the necessity of good workes, and that Page  434 w•… use better arguments to deter the people from sin, and to encourage them to well doing, than the Papists by their doctrine can doe. For to teach men to do good works with an opinion either of satisfaction, pro∣pitiation, or of merits, which are the three chiefe arguments of the Pa∣pists, that they are satisfactory, propitiatory and meritorious, is to teach men to mar good works rather than to make them. Because a good work undertaken with an opinion, either of satisfaction or justification by them, or of merit, though otherwise it were good, becomes abomina∣ble unto God, as der•…gating from •…he alone and al-sufficient merit and satisfaction of Christ. Neither can they encourage men to well doing by these arguments, that by their good workes they are justified, and for them shall be saved; whiles t•…eir conscience must needs tell them, that besides the guilt of their manifold sinnes, their good workes are impure, and that they can merit nothing at the hands of God, but pu∣nishment These therefore who have just cause to doubt, or rather to despaire of justification by their workes, and of salvation by their me∣rits; cannot by these arguments receive true encouragement to well doing, but rather discouragement there from. But although wee deny good workes to be either causes of justification, or merits of Salvation: yet we affirme them to be not only 〈 in non-Latin alphabet 〉, good and a profitable, but also 〈 in non-Latin alphabet 〉, necessary. The which I will shew to prevent both the malitious slanders of the Papists, and also the prophane abuse of carnall Gospellers, who turne b the grace of God into wantonnesse. Good, I say, as being commended and commanded of God, and therefore to be ensued, Phil. 4. 8. Rom. 12. 17. Psalm. 34. 13. Profitable, as being re∣wa•…ded both beatitudine vice, c with the blessednesse of this life, and bea∣titudine patriae with the blessednesse d of the life to come, 1 Tim. 4. 8.

§. II. Necessary, though not necessitate efficientiae as causes; yet necessitate presentiae, as necessary consequents of justification, and as ne∣cessary* antecedents of glorification. They are necessary, I say, by a ne∣cessity not onely privative (if I may so speake) but also positive. Priva∣tive, because without them the profession of faith is not onely vaine and unprofitable, but also hurtfull and pernicious: Vaine, because such a •…aith is dead e and counter•…eit, justifying neither alone nor at all. Hurt∣full, because being planted in the vineyard of God, that wee might be∣come trees f of righteousnesse; if we bring not foorth good fruit, wee must looke to be g cut downe, or stocked h up; or like the figtree which having greene leaves, but no fruit i Christ accursed. Such professours are like the barren ground, k which receiving the raine often falling up∣on it, and bringi•…g forth thornes and bryars, is rejected, and nigh unto cursing, whose end is to be burned. Like to the foolish l Virgins, who having a lampe of an externall profession, but wanting the oyle of sa∣ving grace, when the Bridegroome commeth, are to be shut out. Like the chaffe m in the floore, which is to be winnowed from the wheat. Like goates n in Christs flocke, which are to bee separated from the sheepe. Like bondservants in Gods house o which are not there to abide, but with the bondwoman and her p sonne are to bee cast out: who having a Page  435 formall profession of religion q, but denying the power of it, which is the faith of hypocrits, must looke to have their portion with hypocrits, r where is weeping and gnashing of teeth.

§. III. They are necessary also by a positive necessity, and that ma∣nifold. As first by the necessity of infallibility, in respect of Gods

• Decree,
• Word,
• Oath.

In respect of of his decree. For whom God hath predestinated to salvation, hee hath predestinated unto s sanctification; that they may be conformable to the t image of his Sonne. And therefore whosoever doth hope u to become like unto Christ in glory, he must endeavour, in some measure, to resemble him in grace. We exhort therefore our hea∣rers, that they doe not abase the doctrine of predestination, with those who were called predestinatiani, as to thinke, that either because they sup∣pose they are elected, they shall be saved, howsoever they live: or be∣cause they thinke, that they are not elected, they cannot be saved, though they should live never so godly: as if godlinesse, if they be elect, were needlesse, or if not, bootlesse. But forbearing to prye into Gods se∣cret counsels, (which are to be adored and not searched into) to have recourse to Gods word. For the * secret things belong unto the Lord our God; but the revealed things to us, that wee may doe them. For there we shall finde these two things: first, that where God hath ordai∣ned the end, hee hath also ordained the meanes. And therefore as it is necessary, that the end should be accomplished, because decreed by God: so it is as necessary in respect of the same decree, that the end should be atchieved by the same meanes which God hath preordained. Now, whom God hath elected, them he calleth x, whom he calleth (ac∣cording to his purpose) them he justifieth by faith, whom hee justifieth by faith, them he sanctifieth by his Spirit▪ whom hee calleth, justifieth, and sanctifieth, them, and no other, he glorifieth. Therefore as it is ne∣cessary in respect of Gods decree, that those who are elected shall be sa∣ved: so it is as necess•…ry in respect of the same decree, that they should attaine to salvation by these degrees: that is, first they must be called and converted unto God, they must bee justified by a true faith, they must in some measure be sanctified by the holy Spirit. The second thing is, that in the word the Lord revealeth his purpose concerning those that live well or ill. Thou thinkest, because thou hast a conceit that thou art elected, thou canst not be damned, though thou live never so wic∣kedly. But be not deceived, for God hath revealed his purpose concer∣ning impenitent sinners, who live and dye in sinne unrepented of y, that there is no inheritance for them in the kingdome of God. As for example, thou art a drunkard and wilt not be reclaimed from this sinne, and yet presumest that thou shalt be saved, because thou hast a conceit, that thou art elected. But be not deceived; no drunkards shall inherit the kingdome of God. On the other side, thou hast a conceit, that because thou art not elected, thou canst not be saved, though thou Page  436 shouldest live never so godly. But the Scripture is plaine, that whoso∣ever truely beleeveth in Christ, whosoever unfainedly repenteth him of his sinnes, whosoever walketh uprightly before God making Consci∣ence of his wayes, hee shall bee saved. Therefore whatsoever thy con∣c•…it may bee, concerning thine election, or not election, if thou doest truely beleeve in Christ, and repenting of thy sinnes doest endevour to lead a good life, as sure as God is true, thou shalt be saved.

§. IV. Secondly, in respect of Gods Word which is infallibly true.* Now the word plainely testifieth, that whosoever is in Christ,a is a new creature; that those who are in Christ,b live not after the flesh but after the Spirit: that they who are Christs, doe crucifiec the flesh with •…he lusts thereof: that Christ was made unto us, not onely righte∣ousnessed and redemption, but also sanctification: that Christ came not with water alone,e or bloud alone, but with water and blood: the bloud of redemption to cleanse us from the guilt of sinne: and the water of ablution to purge us from the pollution of sinne: that in whom Christ dwelleth by faith,f hee dwelleth in them by his Spirit, and that if any man have not the Spiritg of Christ, he is none of his: that faith being a fruit of the Spirit, and a grace of regeneration, it cannot bee where the Spirit of grace and regeneration is not, and that unlesse men bee rege∣nerate and borne a-new,h they cannot see the Kingdome of God.

§. V. Thirdly, in respect of Gods Oath, in which it is impossible* i that he should lye. Now God hath sworne, that whom he redeemeth from the hand of their spirituall enimies,k he will give them to worship him in holinesse and righteousnesse before him all the dayes of their life. For redemption is as well from the dominion of sinne, as from the guilt of it. As for those, who commit sinne,l that is, in whom sinne raigneth, they are the servants of sinne, and therefore not actually redeemed by Christ; for whom the Sonne freeth,m they are free indeed. Those that are freed from sinnen become the servants of righteousnesse. Those that are delivered from the hand, that is, the power of their spirituall ene∣mies, are ipso facto made the servants of Godo whose service is true free∣dome. Thus much of the necessity of infallibility.

§. VI. Secondly, they are necessary necessitate pracepti, imposing a* necessity of duety, towards

• God.
• Our Neighbour.
• Our Selves.

Towards God: that wee may bee not onely obedient,p obsequious and well pleasing unto him: but also (which ought to be the chiefe re∣spect of all our actions) that wee may shew our selves thankefull unto* him, who hath been so gracious unto us. First, by loving him againe, who hath lovedus firstq For when the love of God is shed abroad in our heartsr by his spirit, that is, when by faith wrought in us by his spirit we are perswaded of Gods infinite and unspeakable love towards us: it can∣not be, but that our hearts should reflect some love towards him; which is to be shewed in a willing observations of his Commandements. Se∣condly in bringing forth those fruits, which God expecteth, and in at∣chieving Page  437 that end, which God propoundeth to himselfe in all his bene∣fits bestowed upon us. This is the will of Godt even our sanctification: that fruit,u which he expecteth, that end, wh•…ch hee aimeth at in all his blessings. This is the end of our el•…ction* that we may bee holy: of our vocation 1 Thess. 4. 7. of our redemption 1 Pet. 2. 24. Tit. 2. 14. Ephes. 5. 26, 27. Of our reconciliation Col. 1. 21, 22. Of our regenera∣tion, Ephes. 2. 10. Of all his temporall benefits, Psal. 105. 45▪ Third∣ly, by adorning the doctrine of God our Saviour, Tit. 2. 10. Fourthly and principally, by glorifying God who hath been so good unto us, and propounding his gloryx unto us in all things. For herein God is glo∣rified, if we bring forth much fruit, Ioh. 15. 8.

§. VII. Secondly, towards our Neighbour: first, for avoiding of* offence, 1 Cor. 10. 32▪ Phil. 1. 10. making straight pathesy unto our feet, that others treading in our steppes need not stumble or fall, provi∣ding things honestz in the sight of all men, labouring and endevouring to have a good con•…cience void of offencea towards God and towards men. Secondly that wee may edifie our neighbours by a godly exam∣ple and provokeb them to good workes, and winne them unto Christ, 1 Pet. 3. 1. Thirdly, that wee may stoppec the mouthes of the adversa∣ries, which otherwise would bee open to blasphem•… the truth, Tit. 2. 5. Fourthly, that wee may cause them also to glorifie God, Matth. 5. 16. Fifthly, that wee may doe them goodd in exercising judgment,e and in practising the dueties of charity and mercie towards them.

Thirdly, towards our Selves. First, that wee may avoid those judge∣ments* which are threatned against all sinnes both of omission and com∣mission. Deut. 28. 15▪ &c. Matth. 3. 10 & 25. 41, 42. Secondly, that wee may be made partakers of those blessings which are promisedf to those who a•…e obedient to the will of God, Psal. 84. 11.

§. VIII. Thirdly, they are necessary, necessitate signi, as necessary* signes and evidences, whereby wee are to gather assurance to our selves of our justification, whereby our faith isg to bee demonstrated, whereby wee are to make our calling, and our electionh sure. Our election can not bee knowne à priori, by any foregoing thi•…gs, but à posteriori, and namely by the fruits of sanctification, which are also the fruits of our election. For by a godly life our faith and justification is manifested 1 Ioh. 3. 7. (•…n respect wherof the faithfull are said to be justified by their workes, Iam. 2. 21, 25.) being justified,i it is certaine, that they are called according to his purpose: and i•… so called, then elected: are they elect∣ed? then undoubtedly they shall bee saved. They are the cognizances of themk that are to bee saved; for by faith wee receive the inheritance among them that arel sanctified. They are the evidences, by which we shall be judged at the last day: at which time God will judge menm ac∣cording to their workes. For wee must all appeare before the judge∣ment seat of Christ, that wee may receive according to those things which we have done in the body,n whether it bee good or evill. Those that have done good,o shall goe into everlasting life: and they that have done evill, into everlasting punishment. For good workes, though Page  438 wee are not justified by them, nor saved for them: yet they are the evi∣dence, according to which our Saviour will pronounce the sentence of salvation Matth. 25. 34, 35. According to that Psal. 62. 12. And to thee Lord, mercie, for thou rewardest a man (meaning the godly man) accor∣ding to his workes.

§. IX. Lastly, they are necessary necessitate medij, and as that, which* though it be no cause, is called causa sine qua n•…n. And thus they are ne∣cessary, first, as the way, which leadeth to life eternall, via qua nos perdu∣cturus est ad finem itsum quem promisit,p the way by which hee will bring us unto that end which he hath promised, saith Augustine. For those that are justified, and by justification entituled to the Kingdome of hea∣ven, they are to goe in the way of sanctification towards their glorifica∣tion, E•…h. 2. 10. good workes therefore though they bee not the cause of raigning yet they are the way to the Kingdome. And so saith Bellar∣min•… himsel•…e,q that although God in predestination hath determined to give the Kingdome of heaven to certaine men whom he loved with∣out any prevision of workes: notwithstanding hee did withall ordaine that in respect of the execution, the way to come to his Kingdome, should be good workes. I say then with the Prophet Esay,r this is the way let us walke in it. Secondly, as necessary fruits of our election, for wee are elected to that end that we should bee holy, Ephes. 1. 4. as neces∣sary fruits of faith, without which it is judged to bee dead, •…am. 2. 26. as unseparable consequents of our redemption and justification, Luk. 1. 74. And as they are necessary consequents of our justification, so they are necessary forerunners of salvation, by which wee are fitted for Gods Kingdome, because no uncleane thing can enter into the Kingdome of heaven, Apoc. 21. 27. and finally so necessary is a godly life, that with∣out it no man shall see God. Heb. 12. 14. I conclude with Bernard,s that good workes are occulia predestinationis jndicia, futur•… f•…licitatis presagia, via regni, non ca•…saregnandi, tokens of our secret predestination, presages of our future happinesse, the way to the Kingdome, but not the cause of our obtaining that Kingdome. For howsoever good workes are neces∣sary in many respects, as I have shewed, necessitate presentiae; yet they are not necessary necessitate efficientiae, as causes of our justification.

§. X. Secondly, the Papists calumniate us, as if wee taught that* good workes are not necessary to sanctification, which slander, as all the rest, ariseth from their willfull and pernicious errour in consounding justific•…tion and sanctification. In the question of justification we hold, according to the Scriptures, that if our owne workes or righteousnesse should bee obtruded unto the Lord as the matter or merit thereof, whereby wee should bee both acquitted from our sinnes and so delive∣red from hell and also entituled to the Kingdome of heaven, they are not onely to bee rejected, but also detested ast menstruous clouts, as dung,u as losse. But in the question of sanctification, where they are considered, both as fruits of faith and the Spirit, as consequents of justi∣fication, whereby wee testifie our thankefulnesse to God, gather testi∣monies to our selves of our justification, benefit and edifie our brethren•… Page  439 and also as necessary forerunners of glorification, whereby we are fitted and prepared for Gods Kingdome (unto which by justification wee are entituled) and as the way wherein we are to walke towards our heaven∣ly countrey, and as the evidences according to which our Saviour will judge us at the last day, &c. wee doe acknowledge they are highly to be esteemed of, as those things wherein our sanctification doth in good part consist. For wee doe teach, that our sanctification is partly habi∣tuall, consisting in the habits of sanctifying graces, faith, hope, charity, humility, the feare of God, &c. which is the first justification of the Pa∣pists: and partly actuall consisting in our new obedience, or, which is all one, in good workes; which is their second justification. This then is that which we doe hold, that although good works doe not concurre with faith unto the act of justification, as any cause thereof: yet of ne∣cessity they must concurre in the subject, that is, the party justified, as ne∣cessary fruits of faith, as necessary consequents of justification, as necessa∣ry antecedents of salvation. And this is that, which not only we, but Bel∣larmine himselfe often citeth out of Augustine: Bona opera accedunt justifi∣cato, non praecedunt justificandum: or thus, bona opera non praecedunt justifi∣candum sed sequantur justificatum, good workes doe not goe before, but follow after justification, which is a pregnant proofe, that they are no causes thereof.