bringeth not forth good fruit, is hewen downe, and cast into the fire: wherefore if by worthy workes, they understand satisfactory workes, then wil it follow, that fatisfaction may be made, not on∣ly for temporall, but for eternall punishment.
[Answ. 3] Thirdly, this place proves not their position, for Bellarmine sayth, wee may satisfie for the temporall punishment of sinne, ex propriis, of our owne, ad aequalitatem, to an equalitie, ex condigno, worthily: Now this verse neither proveth equalitie nor condignitie, nor a proper∣tie of our own satisfaction; which all three are against the Scripture: For, I. there is no equa∣litie, we c ••ot answer God one of a thousand. II. There is no propertie, If thou hast received it, why rejoycest thou, as though thou hadst not received it? III. There is no condignitie: when wee have done all that is commanded, we are but unprofitable servants.
[Obiect. 2] As the Papists object this verse for satisfacti∣on, so wee object against it: They say, that Purgatory paines may bee redeemed by the good workes of this life: wee affirme the con∣trary from these words, Bring forth worthy fruits of repentance: by these workes testifying repen∣tance, men doe flye from the wrath to come, vers. 7. and the tree that bringeth not forth these fruits, is cast into the fire, vers. 10. This is the everlasting wrath of God, & a fire, which wee doe not satisfie for, but prevent by these fruits. so these are workes to be performed by the living, they pertaine not unto the dead: they prevent everlasting destruction through faith in Christ, for the which they themselves con∣fesse, our workes doe not satisfie.
[Quest. 1] The Papists may here demand of us, whether there bee no use of good workes? for it seemes by that which hath beene spoken, that wee are enemies to good workes, and friends to licen∣tiousnesse.
[Answ. 1] I answer first, that in repentāce we are to bring forth outward fruits worthy amendment of life.
[Answ. 2] Secondly, repentance it selfe is in the heart, and therefore must bee testified in all manner of good workes, the principall whereof are, I. To endevour daily to renounce and leave all sinnes: and, II. in all things to doe the will of God.
[Answ. 3] Thirdly, wee are not patrones of licentious∣nesse, or enemies of good works: for we main∣taine a threefold profitable and necessarie use of them, viz. both in respect of God, of Man, of our selves.
First, we say, good workes are necessarie to bee done in regard of God, and that in these re∣spects, First, that his commandements may be obeyed, and that his will may be done: for the will of God is, that we should be holy, that is, ab∣staine from sinne, and doe that which is good. Secondly, that hereby wee may shew our selves to be obedient children to God our Father: in doing that which hee bids us, in eschewing that which he forbids us. Thirdly, that thus wee may shew our selves thankfull unto God for our redemption by Christ; hee redeeming us for this end, that wee might serve him in righteous∣nesse and true holinesse Fourthly, lest otherwise we grieve the Spirit of God, which wee are preadmonished carefully to take heed of and rather to endevour to walke according to the direction of the same. Fiftly, that God, by our good workes, may bee glorified. Sixtly, that wee may bee good followers of God, thus imitating him in holinesse and upright∣nesse.
Secondly, we say good workes are to be done in regard of Men, and that in these respects, First, that our neighbour may bee helped in worldly things, thus the workes of righte∣ousnesse, mercie, pitty, and charitie are to bee performed, because our brethren are helped and comforted by them in outward things.
Secondly, that thus by our example of holi∣nesse, hee may be won unto godlinesse. Third∣ly, that we may prevent in our selves the giving of offence wee must bee carefull not to give of∣fence unto any, which is done by a constant course of uprightnesse and holinesse: yea by doing good, the mouth of the enemy is stop∣ped.
Thirdly, and lastly, wee say, good workes are necessary in regard of our selves, and that in these respects.
First, that hereby wee may shew our selves to be new creatures for with such, old things are left, and all things are become new. Secondly, that thus we may walke as the children of light.
Thirdly, that hereby wee may have some as∣surance of our faith, and of our salvation: for holinesse is the way to heaven and faith is shewed by works that is, a dead and counter∣feit faith is discerned from a true, onely by true holinesse and uprightnesse in our lives and con∣versations.
Fourthly, that thus faith and the gifts of God may bee exercised and continued unto the end, wee must labour daily to exercise the grace of God in us, that so it may daily grow stronger in us.
Fiftly, that the punishments of sinne both temporall, and eternall, may be prevented: the Lord hath threatned that if we breake his statutes and keepe not his commandements, that then hee will visit our sins with the rod, and our iniquity with stripes, and therefore to avoid these heavy punishments, it is requisite that wee labour to a∣bound in good workes.
Sixtly, that the reward may bee obtained, which GOD freely in mercy hath promised to men for their good workes let us (saith the A∣postle) not bee weary in well doing: for in due sea∣son we shall reape if wee faint not: good workes having a promise both of this life and of the life to come.
It may from this verse be further demanded, [Quest. 2] what worthinesse is this that St. Iohn here per∣swades unto
For the resolving of this question, [Answ.] observe that there is a double worthinesse. First, an exact proportion and adequate worthinesse of a thing: when a man is in every respect worthy of that which he doth enjoy: Saint Iohn speakes not of this. Secondly, worthinesse sometimes signifies